The Study Guide Commentary Series
The Study Guide Commentary is designed to aid your interpretive procedures in the following ways:
(1) A brief historical outline introduces each book.
(2) Contextual insights are found at the beginning of each chapter.
(3) At the beginning of each chapter or major literary unit the paragraph divisions and their descriptive captions are provided from several modern translations:
(4) The notes follow a verse-by-verse approach to interpretation.
(5) At certain points in the commentary, the printed text will be supplemented by the translations of several other modern versions.
(6) For those who do not read Greek, comparing English translations can help in identifying problems in the text.
(7) At the close of each chapter, relevant discussion questions are provided which attempt to target the major interpretive issues of that chapter.
Study Guide Commentary Series, New Testament, Vol. 1. See attached PDF (313 pages)
OPENING STATEMENT
A. Until the time of the Renaissance/Reformation the Gospel of Matthew was thought to have been the first Gospel written (and still is by the Roman Catholic church).
B. It was the most copied, most quoted, most used Gospel in catechism and in the early liturgy by the church for the first two centuries.
C. William Barclay in The First Three Gospels, p. 19, said "When we turn to Matthew, we turn to the book which may well be called the most important single document of the Christian faith, for in it we have the fullest and the most systematic account of the life and the teachings of Jesus."
This is because it developed the teachings of Jesus in a thematic way. It was used to teach new converts (both Jew and Gentile) about the life and message of Jesus of Nazareth, the Christ.
D. It forms a logical bridge between the Old and New Covenants, between Jewish believers and Gentile believers. It used the Old Testament in a promise/fulfillment format as did the early sermons of Acts which are called the kerygma. The Old Testament is quoted over fifty times and alluded to many more. Also, many of the titles and analogies used of YHWH are applied to Jesus.
E. Therefore, the purposes of The Gospel According to Matthew were evangelism and discipleship, the twin aspects of the Great Commission (Matt. 28:19-20).
1. They were to help convert Jews by informing them of Jesus' life and teachings,
2. They were to disciple both believing Jews and Gentiles into how they should live as Christians.
AUTHORSHIP
A. Although the earliest copies of the Greek NT ( a.d. 200-400) have the designation "according to Matthew,"the book itself is anonymous.
B. The uniform tradition of the early church is that Matthew (also known as Levi, cf. Mark 2:14; Luke 5:27,29), tax-collector (cf. Matt. 9:9; 10:3) and disciple of Jesus, wrote the Gospel.
C. Matthew, Mark and Luke are strikingly similar:
1. they often agree in form on OT quotes that are not found in the Masoretic text nor the Septuagint,
2. they often quote Jesus in unusual grammatical constructions, even using rare Greek words,
3. they often use phrases and even sentences of exactly the same Greek words,
4. obviously literary borrowing has occurred.
D. Several theories have been advanced concerning the relationship between Matthew, Mark and Luke (the Synoptic Gospels).
1. The uniform tradition of the early church is that Matthew (Levi), the tax-collector and disciple of Jesus, wrote the Gospel. The Apostle Matthew was unanimously affirmed to be the author until the Renaissance/Reformation.
2. Around 1776 A. E. Lessing (and later Gieseler in 1818), theorized an oral stage in the development of the Synoptic ("to see together") Gospels. He asserted that they were all dependent on earlier oral traditions which the writers modified for their own target audiences:
a. Matthew: Jews
b. Mark: Romans
c. Luke: Gentiles
Each was related to a separate geographical center of Christianity
a. Matthew: Antioch, Syria
b. Mark: Rome, Italy
c. Luke: Caesarea by the Sea, Palestine
d. John: Ephesus, Asia Minor
3. In the early nineteenth century J. J. Griesbach theorized that Matthew and Luke wrote separate accounts of Jesus' life, completely independent of each other. Mark wrote a brief Gospel trying to mediate between these other two accounts.
4. In the early twentieth century H. J. Holtzmann theorized that Mark was the first written Gospel and that both Matthew and Luke used his Gospel structure plus a separation document containing the sayings of Jesus called Q (German quelle or "source"). This was labeled the "two source"theory (also endorsed by Fredrick Schleiermacher in 1832).
5. Later B. H. Streeter theorized a modified "two source"theory called "the four source"theory which posited a "proto Luke"plus Mark plus Q.
6. The above theories of the formation of the Synoptic Gospels are only speculation. There is no historical nor actual manuscript evidence of either a "Q"source or a "proto Luke."
Modern scholarship simply does not know how the Gospels developed nor who wrote them (the same is true of the OT Law and former Prophets). However, this lack of information does not affect the Church's view of their inspiration or trustworthiness as historical as well as faith documents.
7. There are obvious similarities in structure and wording between the Synoptics, but there are also many arresting differences. Differences are common in eye witness accounts. The early church was not bothered by the divergence of these three eyewitness accounts of Jesus' life.
It may be that the target audience, the style of the author and the different languages involved (Aramaic and Greek) account for the seeming discrepancies. It must be stated that these inspired writers, editors or compilers had the freedom to select, arrange, adapt and summarize the events and teachings of Jesus' life (cf. How to Read the Bible for All Its Worth by Fee and Stuart, pp. 113-148).
E. There is a tradition of the early church from Papias, the bishop of Hierapolis (a.d. 130), which was recorded in Eusebius'Historical Ecclesiasticus 3:39:16, that Matthew wrote his Gospel in Aramaic. However, modern scholarship has rejected this tradition because
1. the Greek of Matthew does not have the characteristics of a translation from Aramaic
2. there are Greek word plays (cf. Matt. 6:16; 21:41; 24:30)
3. most of the OT quotes are from the Septuagint (LXX) not the Masoretic Hebrew Texts
It is possible that Matt. 10:3 is a hint at Matthew's authorship. It adds "tax-gatherer"after his name. This self-deprecating comment is not found in Mark. Matthew also was not a well known person in the NT or early church. Why would so much tradition have developed around his name and this first apostolic Gospel?
DATE
A. In many ways the date of the Gospel is linked to the Synoptic problem. Which Gospel was written first and who borrowed from whom?
1. Eusebius, in Historical Ecclesiasticus, 3:39:15 said Matthew used Mark as a structural guide.
2. Augustine, however, called Mark "a camp follower"and an abbreviator of Matthew.
B. The best approach would be to try to set the limits of possible dates
1. It must have been written before a.d. 96 or 115
a. Clement of Rome (a.d. 96) made an allusion to Matthew's Gospel in his letter to the Corinthians.
b. Ignatius (a.d. 110-115), the Bishop of Antioch, quoted Matt. 3:15 in his letter To the Smyrneans, 1:1
2. The more difficult question is how early could it have been written?
a. obviously after the events recorded, which would be in the mid 30's
b. some time would have had to pass for its need, composition, and circulation
c. what is the relationship of Matt. 24 to the destruction of Jerusalem in a.d. 70? Parts of Matthew imply the sacrificial system was still in place (Matt. 5:23-24; 12:5-7; 17:24-27; 26:60-61). This means a date before a.d. 70.
d. if Matthew and Mark were written during the time of Paul's ministry (a.d. 48-68), why does he never refer to them? Irenaeus is quoted by Eusebius in Historical Ecclesiasticus 5:8:2, to say that Matthew wrote his Gospel while Peter and Paul were in Rome. Peter and Paul were both killed during Nero's reign which ended in a.d. 68
e. modern scholarship's earliest guess is a.d. 50
C. Many scholars believe that the four Gospels relate more to geographical centers of Christianity than to the traditional authors. Matthew may have been written from Antioch of Syria, because of its Jewish/Gentile church issues, possibly about a.d. 60 or at least before a.d. 70.
RECIPIENTS
A. As the authorship and date of the Gospel are uncertain, so are the recipients. It seems best to relate it to both believing Jews and Gentiles. The Church at Antioch of Syria of the first century fits this profile best.
B. Origen is quoted by Eusebius in Historical Ecclesiasticus 6:25:4, that it was written for Jewish believers.
STRUCTURAL OUTLINE
A. How is this Gospel structured? One can best find the intent of the original inspired author by analyzing the structure of the entire book.
B. Scholarship has suggested several structures
1. the geographical movements of Jesus
a. Galilee
b. north of Galilee
c. Perea and Judea (while traveling to Jerusalem)
d. in Jerusalem
2. Matthew's five thematic units. They are discernable by the recurrent phrase, "and when Jesus had finished these things"(cf. Matt. 7:28; 11:1; 13:53; 19:1; 26:1). Many scholars see these five units as Matthew's attempt to portray Jesus as the "new Moses,"with each unit being analogous to one of the five books of Moses (Genesis, Exodus, Leviticus, Numbers, Deuteronomy)
a. a chiastic structure which alternates between narrative and discourse sections
b. a theological/biographical format which picks up on the recurrent phrase, "from that time on Jesus began. . ." (cf. Matt. 4:17; 16:21), thereby dividing the book into three sections (Matt. 1:1-4:16; 4:17-16:20; and Matt. 16:21-28:20)
c. Matthew's emphasis on OT predictive passages by use of the key term "fulfillment"(cf. Matt. 1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 27:9 and 27:35)
C. The "gospels"are a unique literary genre. They are not biographical. They are not historical narrative. They are a selective theological, highly structured literary type. Each of the Gospel writers chose from the life events and teachings of Jesus to uniquely present Him to their target audience. The Gospels were evangelistic tracts.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS *
UBS | NKJV | NRSV | TEV | NJB |
The Genealogy of Jesus Christ | The Genealogy of Jesus Christ | Jesus' Royal Descent | The Family Record of Jesus Christ |
The Ancestry of Jesus (2-6) |
1:1 | 1:1-17 | 1:1 | 1:1 | 1:1-16 |
1:2-6a | 1:2-6a | 1:2-6a | (2-6) | |
1:6b-11 | 1:6b-11 | 1:6b-11 | (6b-11) | |
1:12-16 | 1:12-16 | 1:12-16 | (12-16) | |
1:17 | 1:17 | 1:17 | 1:17 | |
The Birth of Jesus Christ | Christ Born to Mary | Jesus' Birth | The Birth of Jesus Christ | Joseph Adopts Jesus As his Son |
1:18-25 | 1:18-25 | 1:18-25 | 1:18-21 | 1:18-25 |
1:22-23 | (23) | |||
1:24-25 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-25
A. The lists of ancestors found in Matt. 1:1-17 and Luke 3:23-38 do not agree. There are two major theories for the discrepancies:
1. Matthew wrote primarily to a Jewish audience and recorded Joseph's lineage to satisfy Jewish legal practices, while Luke wrote to Gentiles and recorded Mary's lineage (Luther). Both trace Jesus back to David, but Luke goes further, all the way back to Adam (probably because he was writing for Gentiles).
2. Matthew recorded the lineage of the kings of Judah succeeding David (or after the Exile, those who would have succeeded), while Luke recorded the actual ancestors.
B. This lineage would serve the purpose of proving Jesus' tribal identity and showing the fulfillment of prophecy (cf. Gen. 49:8-12 and 2 Samuel 7). Fulfilled prophecy (cf. Matt. 1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 27:9,35) is strong evidence for a supernatural Bible and for God's control of history and time.
C. Verse 17 gives the key to understanding why some ancestors are not listed. The author was using a numerically structured, three-tiered "fourteen generation" approach to Jesus' lineage.
D. In these opening birth narratives there are four OT quotes (cf. Matt. 1:23; 2:6,15,18) which involve different types of prophesy.
1. Matt. 1:23 ― Isa. 7:14 is a multiple fulfillment prophecy. A child was born in Isaiah's day, cf. Matt. 1:15-16; however the Hebrew word in Matt. 1:14 is not "virgin" (bethoolah, cf. BDB 143), but "young woman of marriageable age" (almah, cf. BDB 761 II). I believe in only one virgin birth-Jesus!
2. Matt. 2:6 ― Micah 5:2 is a marvelous, very specific prophecy written 750 years before the event it describes. The place of Jesus' birth was not something He could alter or effect. This kind of predictive prophecy confirms (a) God's knowledge (and His control) of history and (b) the inspiration and uniqueness of the Bible. No other world religion's holy book has predictive prophecy!
3. Matt. 2:15 ― Hosea 11:1 and Matt. 2:18 ― Jeremiah 31:15 are both typological prophecies. Something that happened in the life of Israel reoccurs in the life of Jesus and the NT author understands it as a prophetic sign.
E. Raymond E. Brown, An Introduction to the New Testament (p. 175), makes a great comment about how Matthew's genealogy is structured.
1. the Patriarchs - first fourteen names
2. Israelite kings - second fourteen names
3. unknown ancestors - third fourteen names
This genealogy is highly structured and selective. It is uncertain why.
1. literary technique (mnemonic)
2. numerical symbolism
a. 7 x 2; Luke lists 77 ancestors
b. the letters of David's Hebrew name add up to 14
3. well known or godly ancestors only
4. women/men; Gentiles/Jews (purposeful inclusion)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 1:1
1The record of the genealogy of Jesus the Messiah, the son of David, the son of Abraham:
1:1
NASB"The record of the genealogy of Jesus the Messiah,"
NKJV"The book of the genealogy of Jesus Christ"
NRSV"an account of the genealogy of Jesus the Messiah"
TEV"This is the family record of Jesus Christ"
NJB"roll of the genealogy of Jesus Christ"
The genealogy (cf. Gen. 5:1 or "account," cf. Gen. 2:4) is illustrative of God's hand in history fulfilling His promises to Abraham, Isaac, Jacob, Moses, and David. The NT is the fulfillment of the OT. In some cultures the use of genealogy is evidence for a trustworthy history.
▣ "the son of David" This was a title for the promised Messiah that emphasized His Jewish royal line from the tribe of Judah (cf. Gen. 49:8-12). He was of the seed of woman, Gen. 3:15; the seed of Abraham, Gen. 22:18; the seed of Judah, Gen. 49:10 and the seed of David, 2 Sam. 7:12-14, 16. This phrase was a common Messianic designation in Matthew (cf. Matt. 9:27; 12:33; 15:22; 20:30-31; 21:9,15; 22:42).
▣ "the son of Abraham" Luke's genealogy takes the line back to Adam. Luke was written for Gentiles, so it emphasizes the common human ancestry (cf. Gen. 12:3; 22:18). Matthew was written for Jews, so it focuses on the beginning of the Jewish family, Abram. In Matthew's genealogy "Abraham" and " David" are highlighted by its numerical design (i.e., three groups of 14).
NASB (UPDATED) TEXT: MATTHEW 1:2-6a
2Abraham was the father of Isaac, Isaac the father of Jacob, and Jacob the father of Judah and his brothers. 3 Judah was the father of Perez and Zerah by Tamar, Perez was the father of Hezron the father of Ram. 4 Ram was the father of Amminadab, Amminadab the father of Nahshon, and Nahshon the father of Salmon. 5 Salmon was the father of Boaz by Rahab, Boaz was the father of Obed by Ruth, and Obed the father of Jesse. 6Jesse was the father of David the king.
1:2 "Judah" Judah was one of Jacob's children (cf. Gen. 49:10; Deut. 33:7). Verses 2-6 follow the genealogy of 1 Chr. 1-3 in a limited sense.
1:3 "Perez and Zerah" Perez and Zerah were twins (cf. Gen. 38:27-30). The Messianic line came through Perez. This section of the genealogy (Matt. 1:3-5) follows Ruth 4:18-22.
▣ "Tamar" Tamar was Judah's daughter-in-law who became pregnant by him (cf. Gen. 38:12ff). It was very unusual to include women in Jewish genealogical lists. Several are included here in Matthew to emphasize that the lineage of the Messiah was not based on nationality or meritorious effort. Three of the women listed-Tamar, Rahab, and Ruth-were Gentiles and the fourth, Bathsheba, was married to a Hittite. The Gentiles, even women, are included for an inclusive theological impact!
1:5 "Rahab" Rahab was the Canaanite prostitute who helped the spies (cf. Jos. 2:13; 6:17,23,25). In Jewish and Christian tradition Rahab was an example of the power of repentance (cf. Heb. 11:31; James 2:25).
▣ "Ruth" Ruth was a Moabitess (cf. Ruth 1). Moabites were forbidden from entering the congregation of Israel (cf. Deut. 23:3).
She exemplified the faith of Gentiles and women and God's inclusive love. She was the grandmother of King David.
1:6 "who had been the wife of Uriah" This referred to Bathsheba, the mother of Solomon (cf. 2 Samuel 11 and 12), who, like Rahab and Ruth, was not Jewish.
NASB (UPDATED) TEXT: MATTHEW 1:6b-11
6bDavid was the father of Solomon by Bathsheba who had been the wife of Uriah. 7Solomon was the father of Rehoboam, Rehoboam the father of Abijah, and Abijah the father of Asa. 8Asa was the father of Jehoshaphat the father of Joram, and Joram the father of Uzziah. 9Uzziah was the father of Jotham, Jotham the father of Ahaz, and Ahaz the father of Hezekiah. 10Hezekiah was the father of Manasseh, Manasseh the father of Amon, and Amon the father of Josiah. 11 Josiah was the father of Jeconiah and his brothers, at the time of the deportation to Babylon.
1:7-11 This section (with some differences) follows 1 Chr. 3:10-15.
1:7
NASB, NKJV,
TEV, NJB"Asa"
NRSV"Asaph"
This Judean king was named Asa in 1 Kgs. 15:9 and 1 Chr. 3:10. "Asa" is found in MSS L and W and fits the context. The early uncial Greek manuscripts א, B, and C surprisingly have "Asaph." This was the name of a choir director of David (cf. Psalm 50,73,83). Most textual critics assume that this is an ancient copyist error, or just a variant spelling of the name of the king.
1:8 Three Judean kings between Joram and Uzziah are omitted (1) Ahaziah (cf. 2 Kgs. 8,9; 2 Chr. 22); (2) Joash (cf. 2 Kgs. 11:2; 12:19-21; 2 Chr. 24); and (3) Amaziah (cf. 2 Kgs. 14; 2 Chr. 25).
The reason for their omission is uncertain. Two theories are: (1) Joram was married to and influenced by his wife, Athaliah, the daughter of Jezebel and, therefore, his sin of idolatry was transmitted to the third generation (cf. Deut. 5:9) or (2) Matthew is structuring the genealogy into three sections of 14 ancestors each (Matt. 1:17). This would be the middle section.
1:9 "Uzziah was born to Jotham" In 2 Kgs. 15:1-7 and 1 Chr. 3:12 Uzziah is called Azariah. He was a godly king who was struck with leprosy because he offered a sacrifice in a wrong manner.
1:10 "Hezekiah" Hezekiah was one of the five godly kings of Judah (Asa, Jehoshaphat, Uzziah, Hezekiah, and Josiah). His life is recorded in 2 Kgs. 18-20, 2 Chr. 29-32, and Isa. 36-39.
▣ "Manasseh" He was the son of Hezekiah. Manasseh was reputed to be the most evil king in Judah's history (cf. 2 Kgs. 21:2-7). He also reigned the longest, fifty-five years (cf. 2 Kgs. 21; 2 Chr. 33).
▣ "Amon" He was the son of Manasseh and father of Josiah (cf. 2 Kgs. 21:18-19,23-25; 1 Chr. 3:14; 2 Chr. 33:20-25). Some early uncial Greek manuscripts, א, Bc, and C, have the name, "Amos." This manuscript problem is much like Matt. 1:7.
▣ "Josiah" Another godly king of Judah, Josiah was eight years old when he became king (cf. 2 Kgs. 22-23; 2 Chr. 34,35). Many scholars believe that the righteous father, the wicked son of the righteous father, and the righteous son of the wicked father in Ezekiel (cf. Ezek. 18:5-9, 10-13, 14-18) were direct references to Hezekiah, Manasseh, and Josiah.
1:11 "Jeconiah" He was also called Coniah (cf. Jer. 22:24) and Jehoiachin (cf. 2 Kings 24-25). The next to last Davidic king before the Babylonian captivity, Jeconiah was either 8 years old when he ascended the throne (cf. 2 Chr. 36:9) or 18 years old (cf. 2 Kgs. 24:8) and reigned only three months (cf. 1 Chr. 3:16-17; Jer. 24:1; 29:2). Ezekiel dates his prophecies from the year of this king's exile by Nebuchadnezzar II in 597 b.c. (cf. Ezek. 1:1,2; 8:1; 20:1; 24:1; 26:1; 29:1; 30:20; 31:1; 32:1,17; 33:21; 40:1).
▣ "deportation to Babylon" This deportation occurred under Nebuchadnezzar II. Jerusalem was captured by the army of Babylon several times-in 605, 597, 586, and 582 b.c. Several different deportations occurred.
1. deportation of Daniel and his three friends in 605 b.c.
2. the deportation of Jehoiachin, Ezekiel, and ten thousand soldiers and craftsmen in 597 b.c. (cf. 1 Kgs. 24:10-17)
3. the deportation of most of the remaining population (the city of Jerusalem was destroyed) in 587/586 b.c., 2 Kings 25
4. the final invasion and deportation of Judah in 582 b.c. in retaliation for the killing of Nebuchadnezzar's appointed governor, Gedeliah, and his Babylonian honor guard
NASB (UPDATED) TEXT: MATTHEW 1:12-16
12After the deportation to Babylon, Jeconiah became the father of Shealtiel, and Shealtiel the father of Zerubbabel. 13Zerubbabel was the father of Abihud, Abihud the father of Eliakim, and Eliakim the father of Azor. 14Azor was the father of Zadok, Zadok the father of Achim, and Achim the father of Eliud. 15Eliud was the father of Eleazar, Eleazar the father of Matthan, and Matthan the father of Jacob. 16Jacob was the father of Joseph the husband of Mary, by whom Jesus was born, who is called the Messiah.
1:12 "and Shealtiel the father of Zerubbabel" Zerubbabel was the leader of the Jews in the second return from Babylonian exile, the first return being under Sheshbazzar (cf. Ezra 1:8; 5:14). He was of the line of David (cf. Ezra 2-6). In 1 Chr. 3:16-19, his father is listed as Pedaiah and his grandfather as Shealtiel. Hebrew familial terms were fluid and could refer to several different categories of relatives. In this case, Shealtiel was an uncle. This confusion could be explained if Shealtiel adopted Zerubbabel after his father Pedaiah died (cf. Ezra 3:8; 5:2; Neh. 12:1; Hag. 1:1).
These two names also appear in the Lucan genealogy, but in a much later period.
1:13-15 The names from Zerubbabel's son Abihud to Jacob are unknown from OT sources.
1:14 "Zadok" This was not the faithful priest of David's day (cf. 2 Sam. 20:25; 1 Chr. 16:39) because Matthew's Zadok is of the tribe of Judah, not Levi.
1:16 "Joseph the husband of Mary" "Begot," which is so prominent in this listing of the other fathers, is left out! Joseph is named as the legal father and his lineage given because this was what the Jews of the first century legally required and recognized. But he was not the true biological father. Jesus was virgin born of the Spirit of God (cf. Matt. 1:23-25; Luke 1:34-35).
▣ "who is called the Messiah" "Christ" (NKJV) was the Greek translation of the Hebrew term Messiah (BDB 603, cf. 1 Sam. 2:10,35; 2 Sam. 22:51; Ps. 2:2 18:51; 89:38,51; 132:10,17; Dan. 9:24,25), meaning "an anointed one." Jesus was YHWH's special Servant (cf. Isa. 7:14; 9:1-7; 11:1-5; 52:13-53:12), the Coming One, who would establish the new age of righteousness (cf. Isaiah 61, 65-66). See Special Topic at Matt. 8:20.
NASB (UPDATED) TEXT: MATTHEW 1:17
17So all the generations from Abraham to David are fourteen generations; from David to the deportation to Babylon, fourteen generations; and from the deportation to Babylon to the Messiah, fourteen generations.
1:17 "generations" This was not a complete historical genealogy. The Hebrew term "generations" was ambiguous and could have meant grandfather or great-great-grandfather or ancestor.
▣ "from the deportation to Babylon to the Messiah, fourteen generations" There are three sections of fourteen ancestors listed (1) Abraham to David, ( 2) David to the Exile, and (3) the Exile to Jesus. Only thirteen names are listed in the third section, so possibly Jehoiachin is counted in both the second and third sections. The number pattern implies that some names were left out (cf. 1 Chr. 1-3). Some commentators believe that these structured lists of fourteen are based on the numerical value of the consonants of David's name in Hebrew (daleth, 4 + waw, 6 + daleth, 4 = 14).
NASB (UPDATED) TEXT: MATTHEW 1:18-25
18Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. 19And Joseph her husband, being a righteous man and not wanting to disgrace her, wanted to send her away secretly. 20But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying "Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. 21She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins." 22Now all this took place to fulfill what was spoken by the Lord through the prophet: 23" Behold, the virgin shall be with child and shall bear a Son, and they shall call His name Immanuel," which translated means, "God with us." 24And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife,25 but kept her a virgin until she gave birth to a Son; and he called His name Jesus.
1:18 "the birth" There is a Greek manuscript variant between "beginning" [genesis] and "birth" [gennasis]. The term genesis was probably original (cf. MSS P1, א, B, C; UBS4 rated it B). While both terms can mean "birth," the first had wider connotations (creation, generation, i.e., "the new Genesis in Jesus as the second Adam, cf. Rom. 5:12-21) and could have meant "begotten." It has been supposed that later scribes changed the first term to "birth" deliberately to counteract later Christological (gnostic) heresies (cf. The Orthodox Corruption of Scripture by Bart P. Ehrman, pp. 75-77).
▣ "betrothed to Joseph" Betrothal was a legally binding Jewish custom, usually lasting about a year before marriage. The parties lived separately but were considered contractually married. Only death or divorce could break the betrothal arrangement.
NASB"she was found to be with child by the Holy Spirit"
NKJV"she was found with child of the Holy Spirit"
NRSV"she was found to be with child from the Holy Spirit"
TEV"she was going to have a baby by the Holy Spirit"
NJB"she was found to be with child through the Holy Spirit"
This refers to the virgin birth, which was not a sexual experience for Mary or the Spirit. This was a prophetic fulfillment of Gen. 3:15 (" And I will put enmity between you and the woman, and between your seed and her seed; He shall bruise you on the head, and you shall bruise him on the heel"), and in a multiple fulfillment sense, of Isa. 7:14 (" Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel"). Surprisingly, no apostolic sermons in Acts or the Epistles mention this, possibly because it could have been confused with Greco-Roman mythology (the Mount Olympus gods often took human women and bore children by them).
1:19 "being a righteous man" A "righteous man" meant a lawful man by the standards of the Mosaic Law and the oral traditions of his day. It does not imply sinlessness; Noah and Job were righteous in the same sense (cf. Gen. 6:9 and Job 1:1).
▣ "to send her away secretly" Joseph could have accomplished this through two legal procedures: (1) open renunciation in court or (2) the presentation of a written bill of divorce in front of two witnesses (cf. Deuteronomy 24). Mary had not shared the vision concerning her pregnancy with Joseph. OT Law demanded the death penalty for sexual unfaithfulness (cf. Deut. 22:20-21,23-24).
1:20 Joseph was informed about the pregnancy of his betrothed wife by an angelic messenger. In Luke 1:26 the angel is identified as Gabriel (cf. Matt. 1:19; Dan. 8:16; 9:21).
The word "dream" (onar) occurs five times in the first two chapters of Matthew (cf. Matt. 1:20; 2:12,13,19,22), but not again until 27:19 and no where else in the NT.
▣ " an angel of the Lord" This phrase is used two ways in the OT.
1. an angel (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Jdgs. 5:23; 1 Sam. 24:16; 1 Chr. 21:15ff; Zech. 1:28)
2. as a way of referring to YHWH (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-24; 13:3-23; Zech. 3:1-2
Matthew uses the phrase often (cf. Matt. 1:20,24; 2:13,19; 28:2), but always in the sense of #1 above. The NT does not use sense #2 except Acts 8:26 and 29, where, "an angel of the Lord" is paralleled to the Holy Spirit.
1:21 "you shall call His name Jesus" This name (Hebrew, Joshua) meant "YHWH saves," " YHWH brings salvation," or "YHWH is Savior" (some verb must be supplied, cf. Luke 1:31). See SPECIAL TOPIC: THE NAME OF THE LORD at Matt. 18:20.
The name YHWH means
1. This is the name which reflects deity as the covenant making God; God as savior, redeemer! Humans break covenants, but God is loyal to His word, promise, covenant (cf. Ps. 103).
This name is first mentioned in combination with Elohim in Gen. 2:4. There are not two creation accounts in Genesis 1-2, but two emphases: (1) God as the creator of the universe (the physical) and (2) God as the special creator of humanity. Genesis 2:4 begins the special revelation about the privileged position and purpose of mankind, as well as the problem of sin and rebellion associated with the unique position.
2. In Gen. 4:26 it is said "men began to call upon the name of the Lord" (YHWH). However, Exod. 6:3 implies that early covenant people (the Patriarchs and their families) knew God only as El-Shaddai. The name YHWH is explained only one time in Exod. 3:13-16, esp. Matt. 1:14. However, the writings of Moses often interpret words by popular word plays, not etymologies (cf. Gen. 17:5; 27:36; 29:13-35). There have been several theories as to the meaning of this name (taken from IDB, vol. 2, pp. 409-11).
a. from an Arabic root, "to show fervent love"
b. from an Arabic root "to blow" (YHWH as storm God)
c. from a Ugaritic (Canaanite) root "to speak"
d. following a Phoenician inscription, a causative participle meaning "the One who sustains," or "the One who establishes"
e. from the Hebrew Qal form "the One who is," or "the One who is present" (in future sense, "the One who will be")
f. from the Hebrew Hiphil form "the One who causes to be"
g. from the Hebrew root "to live" (e.g., Gen. 3:20), meaning "the ever-living, only-living One"
h. from the context of Exod. 3:13-16 a play on the imperfect form used in a perfect sense, "I shall continue to be what I used to be" or "I shall continue to be what I have always been" (cf. J. Wash Watts, A Survey of Syntax in the Old Testament, p. 67
The full name YHWH is often expressed in abbreviation or possibly an original form.
(1) Yah (e.g., Hallelu - yah)
(2) Yahu (names, e.g., Isaiah)
(3) Yo (names, e.g., Joel)
3. In later Judaism this covenant name became so holy (the tetragrammaton) that Jews were afraid to say it lest they break the command of Exod. 20:7; Deut. 5:11; 6:13. So they substituted the Hebrew term for "owner," "master," " husband," "lord" -adon or adonai (my lord). When they came to YHWH in their reading of OT texts they pronounced "lord." This is why YHWH is written Lord in English translations.
4. As with El, often YHWH is combined with other terms to emphasize certain characteristics of the Covenant God of Israel. While there are many possible combinations of terms, here are some.
a. YHWH - Yireh (YHWH will provide), Gen. 22:14
b. YHWH - Rophekha (YHWH is your healer), Exod. 15:26
c. YHWH - Nissi (YHWH is my banner), Exod. 17:15
d. YHWH - Meqaddishkem (YHWH the One who sanctifies you), Exod. 31:13
e. YHWH - Shalom (YHWH is Peace), Jdgs. 6:24
f. YHWH - Sabbaoth (YHWH of hosts), 1 Sam. 1:3,11; 4:4; 15:2; often in the Prophets)
g. YHWH - Ro'I (YHWH is my shepherd), Ps. 23:1
h. YHWH - Sidqenu (YHWH is our righteousness), Jer. 23:6
i. YHWH - Shammah (YHWH is there), Ezek. 48:35
SPECIAL TOPIC: NAMES FOR DEITY
▣ "for He will save His people from their sin" Jesus came for three distinct purposes.
1. to fully reveal the Father
2. to give humans an example to follow
3. to redeem mankind from sin
Genesis 3 affected all life on this planet (cf. Rom. 8:20-23). Jesus came to die in our place (cf. Mark 10:45; John 1:29; 2 Cor. 5:21; Phil. 2:6-11; Isaiah 53). The promise of Gen. 3:15 is fulfilled in Him!
1:23 Matthew uses the fulfillment of OT prophecy as a major evidence for Jewish people to believe in Jesus as the promised Messiah.
1. Matt. 1:22 ― Isa. 7:14
2. Matt. 2:15 ― Hos. 11:1 and Exod. 4:22-23
3. Matt. 2:23 ― possibly Isa. 11:1
4. Matt. 3:15 ― "fulfill all righteousness"
5. Matt. 4:14 ― Isa. 9:1,2
6. Matt. 5:17 ― ". . .but to fulfill"
7. Matt. 8:17 ― Isa. 53:4
8. Matt. 12:17 ― Isa. 42:1,2,3,4
9. Matt. 13:14 ― Isa. 6:9,10
10. Matt. 13:35 ― Ps. 78:2
11. Matt. 21:4 ― Isa. 62:11 or Zech. 9:9
12. Matt. 27:9 ― Zech. 11:12,13
▣ "virgin" This is a quotation of Isa. 7:14 from the Septuagint. In Isaiah the Hebrew word used was almah (BDB 761 II), meaning a "chaste young woman of marriageable age." There was a special birth in Ahaz's day (cf. Isa. 7:15-16). Only one virgin birth has ever occurred, not two; therefore, the historical fulfillment in Isaiah's day was a sign to Ahaz, but not an impregnation by the Holy Spirit. This is an example of a multiple fulfillment of prophecy. The sign to Ahaz was the child's name. See my commentary of Isaiah 1-39 online at www.freebiblecommentary.org.
NASB, NKJV,
NJB"Immanuel"
NRSV, TEV"Emmanuel"
NJB"God-is-with-us"
Immanuel meant "God with us" (BDB 769). This shows that the OT passage pointed beyond its own day. Isaiah 7-12 (the Syro-Ephramitic War) ultimately referred to incarnate Deity, Jesus of Nazareth (cf. John 1:1; 5:18; 10:33; 14:9-10; Phil. 2:6). However, it must be remembered that the Jews did not expect the Messiah to be divine. They would have seen the powerful names from Isa. 9:6 as metaphors. It is not until the NT that the Messiah as God Incarnate was clearly revealed.
1:24-25 These verses reaffirm a truly supernatural virgin birth. They also imply that the couple had a normal married life after the birth of Jesus. The Textus Receptus, following the Greek uncial manuscripts C and D*, K, W add "her firstborn son," implying other children.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does Matthew have such a lengthy genealogy?
2. Why is Luke's genealogy different from Matthew's?
3. Did Isaiah predict a virgin birth in his own time?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Visit of the Wise Men | Wise Men from the East | The Wise Men | Visitors From the East | The Visit of the Magi |
2:1-6 | 2:1-12 | 2:1-6 | 2:1-2 | 2:1-12 |
2:3-4 | ||||
2:5-6 | (6) | |||
2:7-12 | 2:7-12 | 2:7-8 | ||
2:9-11 | ||||
2:12 | ||||
The Flight to Egypt | The Flight Into Egypt | Escape to Egypt and Return | The Escape to Egypt |
The Flight into Egypt,
the Massacre of the Innocent |
2:13-15 | 2:13-15 | 2:13-15 | 2:13 | 2:13-15 |
2:14-15a | ||||
2:15b | (15b) | |||
The Slaying of the Infants | Massacre of the Innocents | The Killing of the Children | ||
2:16-18 | 2:16-18 | 2:16-18 | 2:16 | 2:16-18 |
2:17-18 | (18) | |||
The Return from Egypt | The Home in Nazareth | From Egypt to Nazareth | ||
2:19-23 | 2:19-23 | 2:19-23 | 2:19-21 | 2:19-23 |
2:22-23 | (23c) |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 2:1-6
1Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, magi from the east arrived in Jerusalem, saying, 2"Where is He who has been born 'King of the Jews?'For we saw His star in the east and have come to worship Him." 3When Herod the king heard this, he was troubled, and all Jerusalem with him. 4Gathering together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5They said to him, "In Bethlehem of Judea; for this is what has been written by the prophet:
6'And you, Bethlehem, Land of Judah,
Are by no means least among the leaders of Judah;
For out of you shall come forth a Ruler
Who will shepherd My people Israel.'"
2:1 "Bethlehem" The name meant "house of bread." This was the birthplace of Boaz, and later, King David (cf. Ruth 1:1 and 4:18-22). It was a small rural village of about 300 people, located 4-5 miles south of Jerusalem. There were two villages by this name; one in Judah (cf. Micah 5:2) and one in Zebulun (cf. Jos. 19:15).
▣ "Herod the King" Herod the Great was a jealous, paranoid Idumean (Edomite) ruler installed by the Romans. He expanded the second Temple in order to appease the Jews who were upset over a non-Jew ruling over them. He died in 4 b.c.; therefore, Jesus must have been born earlier, sometime between 6 - 4 b.c.
SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT
2:1
NASB"magi"
NKJV, NRSV,
NJB"wise men"
TEV"men who studied the stars"
This type of sage probably originated in Media, but they came to be a well known group of wise men, counselors, and astrologers all over Mesopotamia. Herodotus called them Medean Priests (Herodotus I, 101). They were sometimes referred to in Babylon literature as "Chaldeans" (cf. Dan. 2:2-13).
The ones mentioned in this text were possibly Zoroastrians from Persia, but they could have been Jewish exiles like Daniel. It is unusual that Matthew, writing to Jews, included the story of the wise men (Gentiles) from the East while Luke, writing to Gentiles, included the story of the Jewish shepherds (outcast Jews).
▣ "from the East" Tradition tries to locate where they came from and how many there were, as well as their race and social status, but the Bible is silent on these issues.
2:2 "King of the Jews" This was Herod the Great's title. This was the same title that was placed on Jesus' cross (cf. Matt. 27:37). It was a way of referring to the Messiah (cf. 1 Sam. 8:7; Ps. 10:16; 29:10; 98:6).
NASB, NKJV"we have seen His star in the east"
NRSV"we observed his star at its rising"
TEV"We saw his star when it came up in the east"
NJB"we saw his star as it rose"
This is literally "from the rising of the sun." This could mean: (1) "we saw his star while we were in the East," or (2) "we saw his star when it rose in the night sky." It cannot mean it rose in the east because the star would have led them in the wrong direction, unless it rose in the east but moved to the western part of the sky.
The ancient world correlated the birth of important men or events with astrological occurrences. God revealed to them in a way they would understand. In a sense they represent the world seeking and finding the Jewish Messiah. This " star" may have related to the prophecy of Num. 24:17: "I see him, but not now; I behold him, but not near; A star shall come forth from Jacob, A scepter shall rise from Israel."
2:3 "he was troubled, and all Jerusalem with him" Herod the Great was so cruel and unpredictable that when he was upset, everyone was afraid! A notable example of his cruelty was that when he was near death, he was afraid no one would mourn his passing, so he imprisoned many Pharisees who were to be crucified when he died. This would ensure that the day of his death would be a day of grieving. The order was not carried out, but this illustrates his character.
2:4 "all the chief priests and scribes of the people" This referred to the Sanhedrin, the highest judicial and religious court of the Jewish nation, made up of 70 leaders from the Jerusalem area. It was presided over by the High Priest (Sadducees, see Special Topic at Matt. 22:23), which was at this time a position purchased from Roman authorities. The Sanhedrin was usually referred to by the phrase "High Priests, scribes (Pharisees, see Special Topic at Matt. 22:15), and elders" (cf. Matt. 26:57; 27:41; Mark 11:27; 14:43,53; Acts 4:5). Herod had arrested and later killed many of the Jerusalem leaders several years earlier so it is uncertain if this is a reference to the official Sanhedrin.
▣ "he inquired of them" This is imperfect tense meaning (1) he asked repeatedly or (2) he began to ask.
2:6 This was an allusion to Micah 5:2. It was not an exact quote from the Masoretic Text or the Septuagint. This specific prophecy gives strong evidence for the inspiration of the Bible. Micah wrote approximately 750 years before Christ's birth yet he predicted the small village where the Messiah would unexpectedly be born. The most powerful empirical evidence for an inspired Bible is predictive prophecy which is unique to Scripture!
▣ "Who will shepherd My people Israel" This line from the composite quote was added from 2 Sam. 5:2.
NASB (UPDATED) TEXT: MATTHEW 2:7-12
7Then Herod secretly called the magi and determined from them the exact time the star appeared. 8And he sent them to Bethlehem and said, "Go and search carefully for the Child; and when you have found Him, report to me, so that I too may come and worship Him." 9After hearing the king, they went their way; and the star, which they had seen in the east, went on before them until it came and stood over the place where the Child was. 10When they saw the star, they rejoiced exceedingly with great joy. 11After coming into the house they saw the Child with Mary His mother; and they fell to the ground and worshiped Him. Then, opening their treasures, they presented to Him gifts of gold, frankincense, and myrrh. 12And having been warned by God in a dream not to return to Herod, the magi left for their own country by another way.
2:7
NASB"determined from them the exact time the star appeared"
NKJV"determined from them what time the star appeared"
NRSV"learned from them the exact time when the star had appeared"
TEV"and found out from them the exact time the star had appeared"
NJB"He asked them the exact date on which the star appeared"
Herod was interested in the age of the child. Since it took the Magi many months to travel from Persia, Jesus was at least one or two years of age at this time.
2:9
NASB"the star, which they had seen in the east, went on before them, until it came and stood over the place where the Child was"
NKJV"the star which they had seen in the East went before them, till it came and stood over where the young child was"
NRSV"and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was"
TEV"and it went ahead of them until it came and stopped over the place where the child was"
NJB"the star they had seen rising went forward and halted over the place where the child was"
Presuppositions determine interpretation. I believe in the supernatural, although I cannot always explain why or how. The star moved and stopped! It must not have been so spectacular that many others saw it or recognized its significance. These men were trained in what to expect in the night sky. This phenomena did not fit a standard pattern. Therefore, it was not solely a natural phenomenon. This mixture of the natural and supernatural is similar to the plagues on Egypt.
The wise men did not come the same time as the shepherds. It has always surprised me that Matthew, writing to Jews, mentions Gentiles coming (saw the star) and Luke, writing to Gentiles, mentions Jewish shepherds coming (heard the angels). The theological truth is obvious-everyone is welcome to come (Gentiles, outcast Jews)!
2:10 "they rejoiced exceedingly with great joy" Why did they rejoice?
1. their search was over
2. the star continued to guide them
3. there is a spiritual component to their search (cf. Matt. 2:11); they found their new king and lord!
The intensive nature of this phrase leads one to option #3.
2:11 "the house" Obviously some time (up to two years) had passed from the time of the birth. Joseph, Mary, and Jesus were living in their own house.
▣ "the Child" The Greek term (paidion) used here was not the usual term for "infant" (brephos, cf. Luke 1:41,44; 2:12,16), but "toddler" (cf. Luke 2:40; Matt. 18:2). There was a lengthy period of time between the visit of the shepherds and the wise men.
▣ "gold, frankincense, and myrrh" Because three gifts were presented, tradition has asserted that there were three wise men. Tertullian even went so far as to assert that they were the kings mentioned in Isa. 60:3. Much effort has been spent to interpret the significance of the gifts, but what is known definitely is that these gifts were expensive and were used by royalty. It is possible they are fulfillment of Isa. 49:23 or Ps. 72:10-12.
2:12 "having been warned by God in a dream" God spoke to these magi just as He revealed His will to Mary and Joseph in a dream (cf. Matt. 1:13,19). They were spiritually sensitive men.
NASB (UPDATED) TEXT: MATTHEW 2:13
13Now when they had gone, behold, an angel of the Lord appeared to Joseph in a dream and said, "Get up! Take the Child and His mother and flee to Egypt, and remain there until I tell you; for Herod is going to search for the Child to destroy Him.
2:13 "an angel of the Lord" See note at Matt. 1:20.
▣ "Herod is going to search for the Child to destroy Him" The folly of evil men can be clearly seen in their attempts to thwart the will of God.
SPECIAL TOPIC: DESTRUCTION (APOLLUMI)
NASB (UPDATED) TEXT: MATTHEW 2:14-15
14So Joseph got up and took the Child and His mother while it was still night, and left for Egypt. 15He remained there until the death of Herod. This was to fulfill what had been spoken by the Lord through the prophet: "Out of Egypt I called My Son."
2:15 "Out of Egypt I called My Son" Hosea 11:1 is the source of this prophetic quote. In the OT "son" referred either to Israel, the King, or the Messiah. The plural "sons" usually referred to angels.
Hosea 11:1 in context referred to the Exodus. This then is a play on the word "son," originally referring to Israel. Matthew alone records this incident. It is impossible to construct an exact chronology of the early life of Jesus from the Gospels. Egypt was home to a large Jewish community. Maybe this is symbolic of a second exodus or deliverance.
NASB (UPDATED) TEXT: MATTHEW 2:16-18
16Then when Herod saw that he had been tricked by the magi, he became very enraged, and sent and slew all the male children who were in Bethlehem and all its vicinity, from two years old and under, according to the time which he had determined from the magi. 17Then what had been spoken through Jeremiah the prophet was fulfilled:
18" A voice was heard in Ramah,
Weeping and great mourning,
Rachel weeping for her children;
And she refused to be comforted,
Because they were no more."
2:16 "slew all the male children. . .two years old and under" Bethlehem was a small village, so probably few babies were involved in the slaughter. The phrase "two years old and under," reinforces the age of Jesus as a toddler, not an infant, at the time of the Magi's visit.
2:18 "Ramah" Verse 18 is a quote from Jer. 31:15, but it relates to Gen. 48:7. Rachel, the mother of Joseph, was associated with the Northern Ten Tribes, while her other son, Benjamin, was associated with Judah. In this one mother both houses of Israel are joined. The city of Ramah (6 miles north of Jerusalem) was the collection point for the deportation of the Northern Ten Tribes under Sargon II of Assyria in 722 b.c. Symbolically Rachel is again weeping over her lost children.
NASB"weeping and great mourning"
NKJV"lamentation, weeping and great mourning"
NRSV"wailing and loud lamentation"
TEV"sound of bitter weeping"
NJB"lamentation and bitter weeping"
This is an allusion to Jacob's favorite wife, Rachel, who had children, one of whom would be part of the northern ten tribes (after the united monarchy split in 922 b.c.) and one in the southern tribes. She is depicted as weeping over the exile of her sons (cf. Jer. 31:15, referring to the exile of Israel in 722 b.c. and Judah in 586 b.c.). In this context her grief is a metaphor for the death of the children of Bethlehem by Herod.
Some uncial Greek manuscripts have one verb, " weeping" (i.e., א, B, Z); others add "mourning," which comes from the LXX of Jer. 31:15 (i.e., C, D, L, W). As with so many of these manuscript variants, it makes little difference in understanding the meaning of the verse.
NASB (UPDATED) TEXT: MATTHEW 2:19-23
19But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, and said, 20"Get up, take the Child and His mother, and go into the land of Israel; for those who sought the Child's life are dead." 21So Joseph got up, took the Child and His mother, and came into the land of Israel. 22But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there. Then after being warned by God in a dream, he left for the regions of Galilee, 23and came and lived in a city called Nazareth. This was to fulfill what was spoken through the prophets: "He shall be called a Nazarene."
2:19 "an angel of the Lord" See note at Matt. 1:20.
2:22 "Archelaus" Archelaus was another cruel member of the Herod family whom Joseph did not trust. He ruled the southern part of Herod the Great's territories (Judah, Samaria, and Idumea) from 4 b.c. - a.d. 6 when the Romans banished him to Gaul because of his cruelty.
2:23 "He shall be called a Nazarene" The village where Jesus grew up was called Nazareth. It is not mentioned in the OT, the Talmud, or in Josephus. It apparently was not settled until the time of John Hyrcanus (i.e., Hasmonaen), who ruled from 134-104 b.c. The presence of Joseph and Mary from this village implies that a clan of David's line settled here.
There may be an etymological connection between the names Nazareth and the Messianic title "Branch," which is netser in Hebrew (cf. Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12; Rev. 5:5; 22:16). This interpretation is evidenced by the fact that no prophet ever foretold of Jesus being born or raised in Nazareth, but they did predict the coming of a special anointed Davidic king (i.e., Isa. 7:14; 9:1-7; 11:1-5; Dan. 2:44; 7:13-14, see Special Topic at Matt. 8:20).
It was apparently a term of reproach because of its location far from Jerusalem in a Gentile area (cf. John 1:46 and Acts 24:5, even though this, too, was prophecy cf. Isa. 9:1). This may be why it was included on the board above Jesus on the cross (i.e., Jesus of Nazareth, King of the Jews).
SPECIAL TOPIC: JESUS THE NAZARENE
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who were the wise men? Were they Jewish?
2. What kind of star was it?
3. How old was Jesus when the Magi came?
4. How does Micah 5:2-6 relate to the validity of the Bible as a supernatural book?
5. Do these Old Testament quotes seem to be out of context? Why?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Preaching of John the Baptist | John the Baptist Prepares the Way | Activity of John the Baptist | The Preaching of John the Baptist | The Proclamation of John the Baptist |
3:1-6 | 3:1-12 | 3:1-6 | 3:1-3 |
3:1-12 (3b) |
3:4-6 | ||||
3:7-12 | 3:7-10 | 3:7-12 | ||
3:11-12 | ||||
The Baptism of Jesus | John Baptizes Jesus | Jesus' Baptism | The Baptism of Jesus | Jesus is Baptized |
3:13-17 | 3:13-17 | 3:13-17 | 3:13-14 | 3:13-15 |
3:15a | ||||
3:15b-17 | ||||
3:16-17 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO MATTHEW 3:1-17
A. Between Matthew 2 and 3 are the silent years of Jesus' childhood. Except for one experience at the age of twelve, details about Jesus' childhood are not known. There has been much interest and speculation by believers. Several extra-canonical pseudepigraphic gospels record other specific events, which are supposed to have occurred during His adolescence, but these years are simply unrecorded in the Bible.
B. The parallel passages for Matt. 3:1-12 are Mark 1:3-8, Luke 3:1-17, and John. 1:6-8, 19-28.
C. The parallel passages for Matt. 3:13-17 are Mark 1:9-11, Luke 3:21-22, and John. 1:31-34.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 3:1-6
1Now in those days John the Baptist came, preaching in the wilderness of Judea, saying, 2"Repent, for the kingdom of heaven is at hand." 3For this is the one referred to by Isaiah the prophet when he said,
"The voice of one crying in the wilderness,
'Make ready the way of the Lord,
Make His paths straight!'"
4Now John himself had a garment of camel's hair and a leather belt around his waist; and his food was locusts and wild honey. 5Then Jerusalem was going out to him, and all Judea and all the district around the Jordan; 6and they were being baptized by him in the Jordan River, as they confessed their sins.
3:1 "in those days" This is a transition idiom. It does not attempt to locate a specific time.
▣ "John" This was the shortened form of the name " Johanan," which meant "YHWH is gracious" or "gift of YHWH." His name was significant because, like all biblical names, it pointed toward God's purpose for his life. John was the last of the Old Testament prophets. There had not been a prophet in Israel since Malachi, around 430 b.c. His very presence caused great spiritual excitement among the people.
▣ "the Baptist" Baptism was a common rite among Jews of the first and second century.
1. preparation for worship a the temple (i.e., cleansing rite)
2. the self baptism of proselytes
If someone from a Gentile background were to become a full child of Israel, he had to accomplish three tasks:
(a) circumcision, if male
(b) self-baptism by immersion, in the presence of three witnesses
(c) sacrifice in the Temple
In sectarian groups of first century Palestine, such as the Essenes, baptism was apparently a common, repeated experience. However, to mainline Judaism, John's baptism of repentance would have been humiliating for a natural child of Abraham to undergo a Gentile ritual.
Some OT precedents can be cited for ceremonial washing.
1. as a symbol of spiritual cleansing (cf. Isa. 1:16)
2. as a regular ritual performed by the priests (cf. Exod. 19:10; Lev. 15)
It should be noted that all other baptisms in first century Jewish culture were self-administered. Only John's called for him to administer this rite. Apparently John made a spiritual evaluation of the spiritual qualifications which denoted a personal repentance (cf. Matt. 3:7-10).
▣ "came preaching in the wilderness of Judea" "Wilderness" was uninhabited pasture land, not an arid desert. John not only dressed like Elijah (cf. 2 Kgs. 1:8), he also lived in the same arid setting. John was claiming a prophetic position (cf. Zech. 13:4). His nomadic life resembled the wilderness wandering of Israel, which was an idealized time of an intimate relationship between YHWH and Israel.
Parallel passages suggest the geographical location of John's preaching was somewhere close to the city of Jericho just north of the Dead Sea, near the Jordan River.
3:2 "Repent," This is a present imperative which is an ongoing command. Without repentance, it is impossible to be saved (cf. Luke 13:3). The Hebrew equivalent meant "to change one's actions," while the Greek word meant "to change one's mind." It implied a willingness to change. Salvation requires faith in Christ and repentance (cf. Mark 1:15; Acts 3:16, 19; 20:21). John's ministry was one of spiritual preparation for the coming of Jesus the Messiah and His message.
Jesus also called on His hearers to repent (cf. Matt. 4:17; Mark 1:15).
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
▣ "for the kingdom of heaven" Matthew, writing to Jews, is sensitive to their aversion to using God's name, so he uses a circumlocution, "kingdom of heaven" (cf. Matt. 4:17), whereas the other Synoptic Gospels use "kingdom of God" (Matthew used "kingdom of heaven" 32 times and " kingdom of God" only 4).
The Kingdom of God refers, in an OT sense, to the reign of God, not to a geographical area. God is King of creation! See Special Topic at Matt. 4:17.
NASB, NKJV"is at hand"
NRSV"has come near"
TEV"is near!"
NJB"is close at hand"
This is a perfect tense verb which describes the culmination and continuing results of a process started earlier. The nearness of the kingdom is stressed in the Gospels (cf. Matt. 4:17; 10:7; Mark 1:15; Luke 10:9-11; 11:20; 21:31). "Near" can be understood in one of two ways: (1) near in location or (2) near in time (cf. Matt. 12:28). This is the tension of "the already" and "not yet" of the New Age. It describes the time between the two comings of Christ. It is the overlapping of two Jewish ages.
3:3 "The voice of one crying in the wilderness" This is a quote from Isa. 40:3 in the Septuagint (LXX). The same idea was also reflected in Isa. 57:14 and 62:10, and Mal. 3:1. John saw himself as being the preparer for the coming of the Messiah (cf. John. 1:23). This fulfilled the predictions concerning Elijah found in the Mal. 3:1 and 4:5. All four Gospels record these words of John (cf. Mark 1:3; Luke 3:4; John 1:23).
▣ "Make ready the way of the Lord, Make His paths straight" These phrases are poetic parallels. The second phrase was usually a metaphor for preparing for a royal visit. It is significant to note that in Isa. 40:3 the term "the Lord"referred to YHWH, which in this quote referred to Jesus of Nazareth. The NT authors use several literary ways to assert the Deity of Jesus.
1. OT titles for YHWH applied to Jesus
2. OT actions of YHWH seen in Jesus
3. OT quotes relating to YHWH now used of Jesus
4. both God and Jesus as the grammatical object of one verb or one preposition
"Straight" was often used metaphorically for the character of God (similar to " right," " righteous," " just," " justify"). Most of the Hebrew as well as Greek words for sin reflect a deviation from a standard or "measuring reed." The standard is God Himself (cf. Lev. 11:44; 19:2; Matt. 5:48; 20:7,26; 1 Pet. 1:16).
3:4 Compare this to the clothing and lifestyle of Elijah recorded in 2 Kgs. 1:8 and reflected in Mal. 4:5. Camel-hair clothes were the cheapest available. John was accustomed to living in a desert and eating the diet available there. Locusts were a food allowed by the Mosaic legislation (cf. Lev. 11:22). The term was also used of the beans of the locust, or carob, tree.
3:5 The Jewish people of Judea saw John as a prophet (cf. Matt. 21:26). This verse shows the great hunger for God of the first century Jews. Even the religious leaders came. This verse is obviously a hyperbole, but it communicates the religious fervor which John caused.
3:6 "as they confessed their sins" The Greek term " confess" [homologeo] meant "to say the same thing." It implied both a public confession and a profession of faith (cf. Acts 19:18; James 5:16). The people as a whole recognized the need for spiritual renewal. OT precedents are found in Lev. 5:5 and 26:40. See special topic on confession at Matt. 10:32.
NASB (UPDATED) TEXT: MATTHEW 3:7-10
7But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them, "You brood of vipers, who warned you to flee from the wrath to come? 8Therefore bear fruit in keeping with repentance; 9and do not suppose that you can say to yourselves, 'We have Abraham for our father'; for I say to you that from these stones God is able to raise up children to Abraham. 10The axe is already laid at the root of the trees; therefore every tree that does not bear good fruit is cut down and thrown into the fire."
3:7 "But when he saw many of the Pharisees and Sadducees coming for baptism, he said to them" John's statements to these religious leaders are shocking in their intensity (i.e., "you brood of vipers," cf. Luke 3:7; and used by Jesus in Matt. 12:34; 23:33). Several theories have been advanced about why he reacted so strongly.
1. he saw them as Satanic agents
2. he saw them as spiritually dead to the true faith
3. he saw them as fakes
4. he saw them as being manipulative leaders whose public professions did not match their attitudes and motives
It is significant that these leaders were considering baptism themselves. Possibly they wanted to identify with the multitude and thereby retain their leadership status. John recognized their true motives.
For a full discussion of the origin and theology of the Pharisees see Special Topic at Matt. 22:15 and for Sadducees see Special Topic at Matt. 22:23.
▣ "to flee from the wrath to come" From the parallel of Mal. 3:2-3, it is clear that judgment was coming upon Israel because of her violations of the Mosaic Covenant (cf. Deuteronomy 27-28). Amos called it "the day of YHWH" (i.e., Amos 5:18), which inaugurated the New Age of Righteousness or the Messianic Kingdom. Here John confirms Malachi's judgment motif. Note that John's message was not national or corporate like Malachi's, but individual (cf. Ezek. 18; 33; Jer. 31:31-34).
3:8
NASB"bear fruit in keeping with repentance"
NKJV, NRSV"bear fruit worthy of repentance"
TEV"Do the things that will show that you have turned from sins"
NJB"But if you are repentant, produce the appropriate fruit"
Even in the OT, faith was more than simply ritual or membership in a national group (cf. Deut. 10:12, 16; Matt. 7:15-23; Rom. 2:28-29). Faith was and is both corporate and individual, both faith and works (cf. James 2:14-26)! Their lives must show their new relationship with God (cf. Matt. 7:16-20; 12:33; Luke 6:43-44; Acts 26:20). For "repentance" see full note at Matt. 4:17.
3:9 "and do not suppose that you can say to yourselves, 'We have Abraham for our father'" This same dependence on national descent can be seen in John. 8:31ff. and the Talmud's "Sanhedrin" 10:1. The Jews believed that the merit of Abraham's faith was applied to them. However, Mal. 3:2ff. and 4:1 show that judgment would come upon the Jews for their violations of the Covenant (also note Matt. 8:11-12). Lifestyle faith, not lineage, is the way to recognize a true child of Abraham (cf. Rom. 2:28-29).
▣ "stones. . .children" This was a word play using the Aramaic words for "stones" ('ebnayya) and "children" (benyya), which sounded similar. See G. B. Caird, The Language and Imagery of The Bible, p. 48.
3:10 "the axe is already laid at the root of the trees" This judgment motif is similar to Malachi's. A parallel can be seen in Isa. 10:33-34. One reason John the Baptist wondered whether Jesus was really the Messiah was because His message was not one primarily of judgment as John anticipated.
NASB (UPDATED) TEXT: MATTHEW 3:11-12
11"As for me, I baptize you with water for repentance, but He who is coming after me is mightier than I, and I am not fit to remove His sandals; He will baptize you with the Holy Spirit and fire. 12His winnowing fork is in His hand, and He will thoroughly clear His threshing floor; and He will gather His wheat into the barn, but He will burn up the chaff with unquenchable fire."
3:11
NASB"I am not fit to remove His sandals"
NKJV, NRSV"whose sandals I am not worthy to carry"
TEV"I am not good enough even to carry his sandals"
This term may be translated two ways (1) following the usage in the Egyptian papyri, "to take off and carry a visitor's shoes to the storage place" or (2) to " untie and remove." Both acts were traditionally done by slaves. Not even the students of rabbis were asked to perform this task. This was an idiomatic statement of John's understanding of the superiority of Jesus.
▣ "He will baptize you with the Holy Spirit and fire" Only one preposition and one article in the Greek text link the Holy Spirit and fire, implying that they are parallel (note Isa. 4:4). However, as in Luke 3:17, fire may refer to judgment, while the Holy Spirit referred to cleansing or to purity. It is possible both refer to the Pentecostal experience of Acts 2. Some have seen this as a two-fold baptism: one baptism for the righteous and one for the wicked, or Jesus baptizing as Savior or as Judge. Others have related it to conversion before Pentecost and the special endowment at Pentecost. 1 Corinthians 12:13 implies that Jesus is the baptizer "in," " with," or "by" the Spirit (cf. Mark 1:8; Luke 3:16; John. 1:33; Acts 1:5; 2:33).
3:12 "but He will burn up the chaff with unquenchable fire" The metaphor Jesus used to describe the eternal judgment of God (cf. Isa. 66:24) was Gehenna (contraction of "the valley of the sons of Hinnom"), the garbage dump located south of Jerusalem (cf. Mark 9:48; Matt. 18:8; 24:41; Jude 7). A Canaanite fire and fertility god had been worshiped (an activity known as molech) at Gehenna in Israel's past by sacrificing of children (cf. Lev. 18:21; 20:2-5; 1 Kgs. 11:7; 2 Kgs. 21:6; 23:10). This aspect of eternal judgment is shocking to modern readers, but it was evident (rabbinical teaching) and expressive to first century Jews. Jesus did not come as judge, but all who reject Him will be judged (cf. Luke 3:16-17, John. 3:17-21). A possible OT precedent for this metaphor was Isaiah 34 which described God's judgment on Edom.
NASB (UPDATED) TEXT: MATTHEW 3:13-17
13Then Jesus arrived from Galilee at the Jordan coming to John, to be baptized by him. 14But John tried to prevent Him, saying "I have need to be baptized by You, and do You come to me?" 15But Jesus answering said to him, "Permit it at this time; for in this way it is fitting for us to fulfill all righteousness." Then he permitted Him. 16After being baptized, Jesus came up immediately from the water; and behold, the heavens were opened, and he saw the Spirit of God descending as a dove and lighting on Him, 17and behold, a voice out of the heavens said, "This is My beloved Son, in whom I am well-pleased."
3:13 "Then Jesus arrived from Galilee at the Jordan coming to John, to be baptized by him" The Gospels differ in their early chronologies of Jesus' ministries in Galilee and Judea. It seems that there was an early Judean ministry and a later one, but all four Gospels'chronologies must be harmonized in order to see this early Judean visit (cf. John. 2:13-4:3).
Why Jesus was baptized has always been a concern for believers because John's baptism was a baptism of repentance. Jesus did not need forgiveness for He was sinless (cf. John 8:46; Acts 3:14; Rom. 8:3; 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Pet. 2:22; 1 John 3:5). The theories have been as follows:
1. it was an example for believers to follow
2. it was His identification with believers'need
3. it was His ordination and equipping for ministry
4. it was a symbol of His redemptive task
5. it was His approval of the ministry and message of John the Baptist
6. it was prophetic of His death, burial, and resurrection (cf. Rom. 6:4; Col. 2:12).
Whatever the reason, this was a defining moment in Jesus' life. Although it does not imply that Jesus became the Messiah at this point (adoptionism, cf. The Orthodox Corruption of Scripture by Bart D. Ehrman, pp. 47-118), it held great significance for Him.
3:14 "But John tried to prevent Him" This is an imperfect tense verb. Many commentators have struggled with why John tried again and again to prevent Jesus from being baptized. Some theories are:
1. some see this as John having previous knowledge of Jesus, but this conflicts with John 1:31,33
2. some see this as John acknowledging that Jesus was a righteous Jew, but not that He was the Messiah
3. in modern Near Eastern culture one must insist three times to be considered sincere
3:15 "But Jesus answering said to him" Verses 14-15 are found only in the Gospel of Matthew. They do not provide enough information to completely answer the question of verse 14. It is certain, however, that the baptism had meaning both for Jesus and John and that it was God's will for both their lives.
3:16
NASB"Jesus came up immediately from the water"
NKJV"came up immediately from the water"
NRSV"just as he came up from the water"
TEV"Jesus came up out of the water"
NJB"he at once came up from the water"
This verse has been used by those who support immersion as the only biblical mode of baptism to prove that Jesus was immersed. However, it could be understood to mean that He went up on the bank out of the water (see Michael Magill, New Testament TransLine, p. 9, #35 and 36).
▣ "the heavens were opened" This is a metaphorical way of showing God's will (cf. Isa. 22:22; Rev. 3:7). Only God can open heaven (cf. Mal. 3:10; Rev. 4:1). God opens blind eyes (i.e., Matt. 9:27-31; 12:22-23; 20:29-34; note Isa. 29:18; 35:5; 42:7,16) and answers prayer (cf. Matt. 7:7,8).
It is surely possible that this metaphor is from Isa. 64:1.
▣ "and he saw" The Greek text has only the pronoun "he," which could refer to either John or Jesus. Some ancient Greek uncial manuscripts (אi1, C, D, L, and W), some ancient translations (the Vulgate and Coptic), and the Greek texts used by early church fathers (Irenaeus, Eusebius, Chrysostom, Jerome, and Augustine) imply that only Jesus saw the dove coming, in the phrase "the heavens were opened to Him." However, the dove was also a sign to John to point out the true Messiah (cf. John. 1:32).
▣ "the Spirit of God descending as a dove and lighting on Him" This is recorded in all four Gospels (Mark 1:10; Luke 3:22; John 1:32). Was it like a dove or was it a real dove? The question cannot be fully answered (cf. Luke 3:22). This is related to Isa. 11:2; 42:1; 48:16; 61:1. The specific form of the Spirit is not as significant as the Spirit Himself coming upon Jesus. This does not imply that before this time Jesus did not have the Holy Spirit, but that this was a special inauguration of His Messianic task.
The symbolism of the dove has been discussed a great deal as to its origin and purpose.
1. it goes back to Genesis 1, where the Spirit brooded over the waters
2. it goes back to Genesis 8, where Noah sent a dove out from the ark
3. the rabbis said that the dove was a symbol of Israel (cf. Ps. 68:13; Hos. 7:11; 11:11; The Talmud San. 95A and Ber. R. 39; II Esdras 5.26)
4. Tasker, in the Tyndale New Testament Commentary Series, says that it refers to gentleness, which is to be contrasted with the fire in verse 11 (cf. Rom 11:22; Matt. 11:29; 25:40).
3:17 "a voice out of the heavens" This phrase is significant for several reasons. During the inter-biblical period, when there was no true prophet, the rabbis said that God confirmed His choice and decisions by means of a bath kol, which was a voice from heaven. Also, this voice was a sign from God in a cultural way these first century Jews could understand (cf. Acts 10:9-16; 11:7-9; Rev. 1:10; 4:1; 10:8; 11:12). It was apparently as meaningful to Jesus as it was to John and possibly to the crowd which observed His baptism.
The combination of the quote "My Son in whom I am delighted" links the royal Messianic, Davidic emphasis of Ps. 2:7 with the Suffering Servant motif of Isa. 42:1. Here, in this quote, the royal Messiah is linked to the Suffering Servant of Isaiah.
This phrase, "My Beloved Son" (also note 17:5) is the possible origin of the phrase "Son of God," which is found in Matt. 4:3, 6. It is significant to note that in Mark 1:11 it was translated "You are My beloved Son," which showed that the Father directed His words to Jesus, while in Matthew 3, it was translated in such a way as to indicate that God spoke to John and the crowd. See Special Topic: Son of God at Matt. 27:54.
Verses 16-17 involve all three persons of the Trinity. The term "trinity" is not in the Bible, but the concept is surely scriptural. The fact that the Bible asserts the oneness of God (monotheism, Deut. 6:4) must be balanced with the deity of Jesus and the personality of the Spirit. There is one divine essence and three eternal personal manifestations. The three divine personalities are often mentioned in the same context (i.e., Matt. 3:16-17; 28:19; Acts 2:33-34; Rom. 8:9-10; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Eph. 1:3-14; 4:4-6; Titus 3:4-6; 1 Pet. 1:2).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Of which OT prophet does John the Baptist remind you? Why?
2. Define repentance.
3. Why does Matthew use the phrase "kingdom of heaven" and Mark and Luke use " kingdom of God" ?
4. What is the significance of the quote from Isaiah 40 (Matt. 3:3)?
5. Why did the religious leaders want to be baptized? What did baptism symbolize in that day?
6. Why is the emphasis of John the Baptist's message on judgment and not on salvation?
7. Why was Jesus baptized with a baptism of repentance?
8. What is the significance of God speaking out of heaven? Identify the two OT sources of the Father's quote and explain their significance.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Temptation of Jesus | Satan Tempts Jesus | Jesus' Temptation | The Temptation of Jesus | Testing in the Wilderness |
4:1-11 | 4:1-11 | 4:1-4 | 4:1-3 | 4:1-11 |
4:4 | (4b) | |||
4:5-7 | 4:5-6 | (6b) | ||
4:7 | (7b) | |||
4:8-11 | 4:8-9 | |||
4:10 | ||||
4:11 | ||||
The Beginning of the Galilean Ministry | Jesus Begins His Galilean Ministry | Beginnings of Jesus' Activity in Galilee |
Jesus Begins His Work
in Galilee |
Return to Galilee |
4:12-16 | 4:12-17 | 4:12-17 | 4:12-16 |
4:12-17 (15-16) |
4:17 | 4:17 | |||
The Calling of Four Fishermen |
Four Fishermen Called
as Disciples |
Jesus Calls Four
Fishermen |
The First Four Disciples Are Called | |
4:18-22 | 4:18-22 | 4:18-22 | 4:18-20 | 4:18-20 |
4:21-22 | 4:21-22 | |||
Ministering to a Great Multitude | Jesus Heals a Great Multitude | Jesus Teaches, Preaches, and Heals | Jesus Proclaims the Message and Heals the Sick | |
4:23-25 | 4:23-25 | 4:23-25 | 4:23-25 | 4:23-25 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-25
A. It is extremely significant that immediately following God's affirmation of the Messianic Sonship of Jesus, the Spirit "drives" Jesus into the desert to be tempted (cf. Mark 1:12). Temptation was in the will of God for the Son. Temptation can be defined as the enticement of a God-given desire beyond God-given bounds. Temptation is not a sin. This temptation was initiated by God. The agent was Satan (cf. 2 Kgs. 22:13-23; Job 1-2; Zech. 3).
B. It is also significant that in this chapter an Israel/Christ typology is developed. Jesus is seen as the "Ideal Israelite" who fulfills the task which the nation was originally given (cf. Isa. 41:8-9; 42:1,19; 43:10). Both are called " Son" (cf. Hos. 11:1). This explains some of the ambiguity which is found in the Servant Songs of Isa.41-53 in the shift from the plural to the singular (Isa. 52:13-15 in the LXX). This Israel/Christ typology is similar to the Adam/Christ typology found in Rom. 5:12-21.
C. Could Christ really have sinned? This is really the mystery of the two natures of Christ. The temptation was real. Jesus, in His human nature, could have violated the will of God. This was not a puppet show. Jesus is truly human though without a fallen nature (cf. Heb. 4:15; 7:26). In this respect He was like Adam. We see this same human nature in the Garden of Gethsemane, where Jesus prayed three times for another way of redemption other than the cross (cf. Matt. 26:36-46; Mark 14:32-42). This tendency is the essence of each one of Satan's temptations in Matthew 4. How will Jesus use His Messianic gifts to redeem mankind? Any way other than substitutionary atonement was the temptation!
D. Jesus must have told this experience to His disciples later because He was alone in the desert. This implies that this account not only teaches us about Christ's temptation, but also helps us in our temptations.
E. It must be remembered that the Bible is not a chronological, cause and effect, western history. Near Eastern history is selective, but not inaccurate. The Gospels are not biographies but gospel tracts written to different groups of people for the purpose of evangelism and discipleship, not just history. Often Gospel writers selected, adapted, and arranged the material for their own theological and literary purposes (cf. Gordon Fee and Douglas Stuart's How to Read the Bible for All Its Worth, pp. 94-112, 113-134). There are several good illustrations of Matthew's tendencies to structure his Gospel.
1. He puts Jesus' teachings together in one sermon (Matthew 5-7), as he does His miracles and parables.
2. He has a numerical propensity for (cf. NIDOTTE, vol. 3, p. 657)
a. threes
(1) three temptations, Matt. 4:1-11
(2) three acts of Jewish righteousness, Matt. 6:1-18
(3) three healings, Matt. 8:1-15
(4) three "fear nots," Matt. 10:26,28,31
(5) three days, Matt. 12:40
(6) three questions, Matt. 22:15-40
(7) three prayers of Jesus to the Father while in Gethsemane, Matt. 26:39-44
(8) three days to rebuild the temple, Matt. 27:40 (#5)
(9) Jesus will rise in three days, Matt. 27:63 (#5,8)
b. sevens
(1) demons, Matt. 12:45
(2) loaves, Matt. 15:34,36
(3) baskets, Matt. 15:37
(4) forgiveness to a brother, Matt. 18:21,22 (seven, seventy-times seven)
(5) seven brothers, Matt. 22:25
(6) seven woes, Matt. 23:13,15,16,23,25,27,29
Mark (the first written Gospel, used by Matthew and Luke) has "seven" for #2, #3, and #5, which shows the number was not a structure unique to Matthew. It is difficult to know what was part of the tradition and what part Matthew's propensity for these numbers caused his structure.
This does not mean to imply the Gospel writers falsified or made up events or words. The differences in the Gospels does not deny inspiration. It affirms eyewitness accounts.
F. The parallels of Jesus' temptations are found in Mark 1:12-13 and Luke 4:1-13.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 4:1-4
1Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 2And after He had fasted forty days and forty nights, He then became hungry. 3And the tempter came and said to Him, "If You are the Son of God, command that these stones become bread." 4But he answered and said, "It is written, 'Man shall not live on bread alone, but on every word that proceeds out of the mouth of God.'"
4:1 "Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil" This is an extremely significant verse in that it shows that God's will for Jesus' life was to face temptation (Heb. 5:8). This temptation experience related to how Jesus would use His Messianic powers to redeem mankind (the use of first class conditional sentences in Matt. 4:3, 6).
▣ "was led" In the Mark 1:12 parallel we find the phrase "was driven by the Spirit." This experience was necessary for Jesus (cf. Heb. 5:8).
▣ "the wilderness" This referred to the uninhabited pasture land near Jericho. This would have been the kind of territory in which Moses (cf. Exod. 34:28), Elijah (cf. 1 Kgs. 19:8) and John the Baptist lived (cf. Matt. 3:1).
▣ "tempted" Two terms in the Greek language describe a temptation or test. One has the connotation of "to test with a view toward strengthening" [dokimazo] and the other "to test with a view toward destruction" [peirasmo]. The term used here is the one for destruction (cf. Matt. 6:13; James 1:13-14). God will never tempt us to destruction, but He often tests us, with a view toward strengthening us (cf. Gen. 22:1; Exod. 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; 2 Chr. 32:31; 1 Thess. 2:4; 1 Pet. 1:7; 4:12-16). Satan tempts to destroy!
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "the devil" In the Old Testament the title of the angelic being who gives mankind a choice is Satan (BDB 966), the accuser (cf. Mark 1:13). In the NT he becomes diabolos (following the LXX) or the devil, which meant slanderer, adversary, or tempter. In the OT he was a servant of God (cf. Job 1-2; 2 Kgs. 22:13-23; 1 Chr. 21:1; Zech. 3:1,2). However, by the time of the New Testament there was an intensification of evil and he has become the arch-enemy of God. One of the best books on the development of evil in the Bible is A. B. Davidson's Old Testament Theology, published by T. and T. Clark, p. 300-06. See Special Topic at Matt. 4:5.
4:2 "after He had fasted" See SPECIAL TOPIC: FASTING at Matt. 6:16.
▣ "forty days and forty nights" Here again Matthew chose a motif from the OT of (1) Moses'forty days and forty nights on Mt. Sinai (cf. Exod. 24:18; 34:28; Deut. 9:9; 10:10) and (2) Israel wandering in the wilderness for forty years (cf. Num. 14:26-35). Matthew saw Jesus as the New Law giver and deliverer (i.e., new exodus).
The term "forty" was used often in the Bible implying it could function both literally (40 years from Egypt to Canaan) and figuratively (the flood). The Hebrews used a lunar calendar. "Forty" implied a long, indefinite period of time longer that a lunar cycle, not exactly forty twenty-four periods.
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE
▣ "He then became hungry" Fasting involved the absence of food, not water. Some commentators see this as Satan waiting until the end of Jesus' fast when He was weak and tired before approaching Him. Others believe that Satan came during the entire fast. The first option fits the context best.
This also shows the full humanity of the Spirit-filled, Spirit-sent Jesus.
4:3 "and the tempter" This is a present participle used as a substantive of " to tempt" as in Matt. 4:1.
▣ "came and said to Him" These temptations could have been either mental or physical. Based on the fact that Satan will take Him to a high mountain to view all of the kingdoms of the earth in a single instant (Luke parallel), this was probably a vision, but still a personal confrontation between Jesus and Satan.
▣ "If You are the Son of God" Like verse 6, this is a first class conditional sentence which is assumed to be true, at least from the point of view of the author; therefore, it should be translated " since" (instead of "if") for English readers. Satan is not doubting Jesus' Messiahship (i.e., God affirmation in Matt. 3:17), but was tempting Him to misuse or abuse His Messianic powers. This grammatical form colors the interpretation of this entire temptation experience (cf. James Stewart's The Life and Teachings of Jesus Christ).
▣ "command that these stones become bread" Apparently these rocks in the Judean desert were shaped like loaves of baked bread used in first century Palestine. Satan was tempting Jesus to use His Messianic powers both to meet His personal needs and to win the allegiance of humans by feeding them. In the OT the Messiah was described as feeding the poor (cf. Isa. 58:6-7,10). These temptation experiences, to some extent, continued to occur during Jesus' ministry. The feeding of the five thousand (Matt. 14:13-21) and of the four thousand (Matt. 15:29-33) showed how humans would, and did, abuse God's provision of physical food. This again is parallel to the problems of Israel's wilderness experience. Matthew saw a parallel between Moses and Jesus. The Jews were expecting the Messiah to perform many of the actions of Moses.
Satan's temptation functioned on two levels. The first was the Jewish expectation of the Messiah providing food like Moses (i.e., John 6). The second was the implication that if He was truly God's Son, the Messiah, let Him prove it by "speaking" His will. This obviously refers to creation by the spoken word (Genesis 1). Satan's test was
1. provide human food as Moses did
2. show your power by speaking a miraculous event (note the quote in Matt. 4:4b)
4:4 "It is written" This is a perfect passive indicative. This was the standard idiomatic way of introducing an inspired quotation from the OT (cf. Matt. 4:4,7,10), in this case, from Deut. 8:3 from the Septuagint (LXX). This particular quote relates to God providing manna to the children of Israel during the wilderness period:
All of Jesus' responses to Satan's temptations were quotes from Deuteronomy. This must have been one of His favorite books.
1. He quoted repeatedly from it during His temptation by Satan in the wilderness, Matt. 4:1-16; Luke 4:1-13.
2. It is possibly the outline behind the Sermon on the Mount, Matt. 5-7.
3. Jesus quoted Deut. 6:5 as the greatest commandment, Matt. 22:34-40; Mark 12:28-34; Luke 10:25-28.
4. Jesus quoted this section of the OT (Genesis - Deuteronomy) most often because the Jews of His day considered it the most authoritative section of the canon.
NASB (UPDATED) TEXT: MATTHEW 4:5-7
5Then the devil took Him into the holy city and had Him stand on the pinnacle of the temple, 6and said to Him, "If You are the Son of God, throw Yourself down; for it is written,
'He will command His angels concerning You'; and
'On their hands they will bear You up,
So that You will not strike Your foot against a stone.'"
7Jesus said to him, "On the other hand, it is written, 'You shall not put the Lord your God to the test.'"
4:5 "the devil" The Greek word, Diabolos, is used in the NT 37 times, while Satanas is used 36 times; both refer to one who accuses, which was his OT task. Matthew and Luke use diabolos for the temptation experience, while Mark uses Satanos. Why the change is uncertain. See SPECIAL TOPIC: PERSONAL EVIL following.
▣ "took Him into the holy city" This phrase "the holy city" is unique to Matthew and was a special designation for Jerusalem (cf. Matt. 27:53; Dan. 9:24; Neh. 11:1,18; Rev. 11:2). Matthew knew the Jews would understand this immediately as an allusion from the OT (cf. Isa. 48:2; 52:10; 64:10). The order of the temptation events in Matthew and Luke are different. The reason for this is uncertain. Possibly Matthew's account is chronological (" then"), while Luke's account restructures the order for climactic effect (" again").
NASB, NKJV,
NRSV"had Him stand on the pinnacle of the temple"
TEV"set him on the highest point of the temple"
NJB"set him on the parapet of the Temple"
" Parapet" or "pinnacle" may be literally translated "wing." This term could have meant (1) the outermost part of the Temple's southeast corner of the outer wall, which overlooked the Kidron Valley or (2) the part of Herod's Temple which overlooked the inner court. Because of the Jewish tradition that the Messiah was to appear suddenly in the Temple (cf. Mal. 3:1), this tradition became one of Satan's temptations of how to win people's allegiance by performing a miracle of jumping off and floating into the Temple area, possibly during a feast day.
4:6 "If You are the Son of God, throw Yourself down" This is another first class conditional sentence which is assumed to be true from the author's perspective or for his purposes (cf. Matt. 4:3). Satan quotes Ps. 91:11-12. Some have asserted that Satan misquoted this verse. Although he left out "in all your ways," this quotation is in line with the Apostles'use of the OT Scripture. The problem was not that Satan was misquoting the verse, but was misapplying it.
4:7 "Jesus said to him" Verse 7 is a quote from Deut. 6:16, which referred to Israel's testing God at Massah during the Wilderness Wandering Period (cf. Exod. 17:1-7). Israel, at this point, did not trust God to provide her basic needs, but demanded a miracle. The pronoun "you" in the quote relates to Israel, not Satan (cf. Matt. 4:10).
▣ "You shall not put the Lord your God to the test" The issue is the motive for the "test" (cf. 1 Cor. 10:9 [Numbers 21]; Acts 5:9; 15:10). Believers are called on to actively trust God's promises (i.e., Jos. 1:56; Isa. 7:10-13; Mal. 3:!0).
NASB (UPDATED) TEXT: MATTHEW 4:8-11
8Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory; 9and he said to Him, "All these things I will give You, if You fall down and worship me." 10Then Jesus said to him, "Go, Satan! For it is written, 'You shall worship the Lord your God, and serve Him only.'" 11Then the devil left Him; and behold, angels came and began to minister to Him.
4:8-9 This temptation implies a vision instead of an actual event. Compare Luke 4:5 which said "in a moment of time." In either case, it was a real and personal temptation confronting Jesus.
There has been much discussion as to what Satan meant by his claim in Matt. 4:9: (1) does it imply that he owned all of the kingdoms of the earth? or (2) does it imply that he was simply trivializing the world's sin by showing Jesus its splendor? Satan is called the "god of this world" (cf. John. 12:31; 2 Cor. 4:4) and ruler of this world (cf. Eph. 2:2; 1 John 5:19) and yet this world is owned by God who created and sustains it! The exact extent of Satan's influence, ownership (cf Luke 4:6), and free will (cf. Job 1-2; Zechariah 3) is uncertain, but his power and evil are pervasive (cf. 1 Pet. 5:8).
4:9 "if" This is a third class conditional sentence which implied probable future action. This verse shows Satan's true desire to replace YHWH!
4:10 "Then Jesus said to him" This loosely quotes Deut. 6:13. It does not appear in this form in either the Masoretic Text (MT) or the Septuagint (LXX). Jesus added the word "only." This verse and Deut. 6:5 affirm the needed commitment to God in heart, mind, and life.
The fact that Jesus loosely quotes a Scripture text ought to encourage us to memorize Scripture (i.e., Ps. 119:11; 37:31; 40:8), the purpose is to know its main point and live it out daily, not necessarily to quote it perfectly especially in times of temptation and trials (cf. Eph. 6:17).
▣ "Go, Satan" This is similar but not identical to Matt. 16:23. Some early Greek manuscripts, C2, D, L, and Z, add "get behind me Satan." Apparently early scribes added this phrase which is from Matt. 16:23. The UBS4 gives the shorter text a "B" rating (almost certain).
4:11 "Then the devil left Him" Luke 4:13 adds the phrase "until an opportune time." Temptation is not once-and-for-all, but ongoing. Jesus would experience temptation again. Peter's words at Caesarea Philippi were as tempting and cutting as Satan's words in the wilderness (cf. Matt. 16:21-23).
▣ "angels came and began to minister to Him" The Greek word "minister" is often associated with physical food (cf. Matt. 8:15; 25:44; 27:55; Acts 2:6). This recalls 1 Kgs. 19:6-7, where God miraculously provided food for Elijah. God's angels ministered to His unique Son. God provided all that Satan said he could provide.
Why the incarnate son of God would need the ministry of angels is a mystery. Angels are ministering spirits to the redeemed (cf. Heb. 2:14). Twice in Jesus' life angels helped Him in times of His physical weakness, here and in Gethsemane (cf. Luke 22:43 in MSS א*, D and L and the Vulgate).
NASB (UPDATED) TEXT: MATTHEW 4:12-17
12Now when Jesus heard that John had been taken into custody, He withdrew into Galilee; 13and leaving Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali. 14This was to fulfill what was spoken through Isaiah the prophet:
15"The land of Zebulun and the land of Naphtali,
By the way of the sea, beyond the Jordan, Galilee of the Gentiles-
16The people who were sitting in darkness saw a great Light,
And those who were sitting in the land and shadow of death,
Upon them a Light dawned."
17From that time Jesus began to preach and say, " Repent, for the kingdom of heaven is at hand."
4:12 The specific reasons for John's arrest are given in Matt. 14:3-5.
4:13 "and leaving Nazareth" Jesus changed His place of residence because of the city's unbelief (cf. Luke 4:16-31). See Special Topic: Jesus the Nazarene at Matt. 2:23.
▣ "and settled in Capernaum" This was the hometown of Peter and John. "Capernaum" meant "village of Nahum." Therefore, it may have been the traditional hometown of the OT prophet. It was located on the northern shore of the Sea of Galilee.
4:13c-16 Because of the concluding phrase of Matt. 4:13, this was fulfilled prophecy (cf. Isa. 9:1-2). Everyone expected the Messiah to minister primarily to Judea and Jerusalem, but the ancient prophecy of Isaiah was uniquely fulfilled in the life and ministry of Jesus (cf. John. 7:41). The land of Zebulun and Naphtali were the first to fall to the Assyrian invaders and the first to hear the good news.
4:15 "beyond the Jordan" This idiom usually referred to the east side of the Jordan (the trans-Jordan) but here it referred to the west (the promised land). It all depends on where the person speaking was standing (or thinking).
▣ "Galilee of the Gentiles" Galilee was a mixture of both Jews and Gentiles (ethnē, LXX Isa. 9:1), the majority being Gentiles. This Gentile area was looked down on by the Jews of Judea. God's heart has always been for the salvation of the entire world (i.e., Gen. 3:15; 12:3; Exod. 19:5-6; Isa. 2:24; 25:6-9; John. 3:16; Eph. 2:11-3:13).
4:16 "The people who were sitting in darkness" This was either (1) a reference to their sin, (2) a reference to their ignorance, or (3) an idiom of derision because of their differences from the Jewish customs in Judea.
▣ "in the land and shadow of death" This was a metaphor for great danger (cf. Job 38:17; Ps. 23:4; Jer. 2:6).
4:17 "From that time" This phrase is used three times in Matthew (cf. Matt. 4:17; 16:21; 26:16) and seems to be a purposeful literary marker of the main divisions of Matthew's presentation of Jesus.
▣ "Jesus began to preach and say, 'Repent; for the kingdom of heaven is at hand'" This is similar to John the Baptist's message (cf. Matt. 3:2). In the mouth of Jesus it takes on new significance. The kingdom is both present and future. This is the "already" but " not yet" tension of the new age (see Robert Stein, The Method and Message of Jesus' Teachings, pp. 75-79).
SPECIAL TOPIC: THE KINGDOM OF GOD
▣ "repent" Repentance is crucial for a faith relationship with God (cf. Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:3,5; Acts 2:38; 3:19; 20:21). The term in Hebrew meant a change of actions (BDB 996), while in Greek it meant a change of mind. Repentance is a willingness to change from one's self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self (cf. Genesis 3). Basically it is a new attitude, a new worldview, a new master. Repentance is God's will for every human being, made in His image (cf. Ezek. 18:21,23,32 and 2 Pet. 3:9).
The NT passage that best reflects the different Greek terms for repentance is 2 Cor. 7:8-12.
1. lupē, "grief" or "sorrow" 2 Cor. 7:8 (twice), 2 Cor. 7:9 (thrice), 2 Cor. 7:10 (twice), 2 Cor. 7:11
2. metamelomai, "after care," 2 Cor. 7:8 (twice), 2 Cor. 7:9
3. metanoeō, "repent," " after mind," 2 Cor. 7:9, 10
The contrast is false repentance [metamelomai] (cf. Judas, Matt. 27:3 and Esau, Heb. 12:16-17) vs. true repentance [ metanoeō].
True repentance is theologically linked to
1. Jesus' preaching of the conditions of the New Covenant (cf. Matt. 4:17; Mark 1:15; Luke 13:3,5)
2. the apostolic sermons in Acts [kerygma] (cf. Acts 3:16,19; 20:21)
3. God's sovereign gift (cf. Acts 5:31; 11:18 and 2 Tim. 2:25)
4. perishing (cf. 2 Pet. 3:9)
Repentance is not optional!
NASB (UPDATED) TEXT: MATTHEW 4:18-22
18Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. 19And He said to them, "Follow Me, and I will make you fishers of men." 20Immediately they left their nets and followed Him. 21Going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and He called them. 22Immediately they left the boat and their father, and followed Him.
4:18 "the Sea of Galilee" This fresh water lake is about 12 miles by 8 miles. It was known in the Bible by four different names.
1.the Sea of Chinnereth (cf. Num. 34:11)
2. Lake Gennesaret (cf. Luke 5:1)
3. the Sea of Tiberias (cf. John. 6:1; 21:1)
4. here, the Sea of Galilee
▣ "He saw two brothers," It is uncertain if this was the first time that these men had met and heard Jesus. Apparently their immediate response reflected an earlier meeting, possibly recorded in John. 1:45-51. It must be remembered that John records an earlier Galilean and Judean ministry. John's chronology of Jesus' life records events in: Galilee, Judea, Galilee, and Judea.
▣ "net" This refers to a hand-cast, round net, but the word "net" in Matt. 4:20 and 21 is a different word and refers to larger nets pulled by boats.
1. behind the boat or between boats
2. one end anchored at the shore, the other end taken straight out by a boat and then in a semi-circle, brought to shore.
4:19 "Follow Me, and I will make you fishers of men" In its Jewish setting, Jesus was officially calling these men to become His disciples. There were set rules and procedures on how a rabbi did this. The terminology is a word play on their current profession of fishing and their new one as witnesses and evangelists.
NASB (UPDATED) TEXT: MATTHEW 4:23
23Jesus was going throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people.
4:23 "Jesus was going throughout all Galilee" This involved three specific ministries: (1) teaching; (2) preaching; and (3) healing. It is interesting to note that they responded to the third, but not always to the first and second. The third was simply a confirmation of the vitality and power of the first two. It was possible to be healed and not be saved (cf. John. 5).
NASB (UPDATED) TEXT: MATTHEW 4:24-25
24The news about Him spread throughout all Syria; and they brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them. 25Large crowds followed Him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan.
4:24 "The news about Him spread throughout all Syria" Syria was a Roman province which included northern Palestine. However, in this context it may refer to the whole area, which showed the wide-spread popularity of this healer from Nazareth.
▣ "all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics" In the Gospels, distinctions are made between physical sickness and demon possession. Although demonic forces might cause physical symptoms, the cure for each is different. Jesus healed all those who were brought to Him (see Special Topic at Matt. 19:2). We know from other accounts that healing was sometimes based on the faith of the individual, or the faith of the sick individual's friends; and sometimes it came without much faith at all. Physical healing did not always mean or imply spiritual salvation (cf. John. 9).
▣ "demons" See Special Topic at Matt. 10:1.
▣ "epileptics" See note at Matt. 17:15.
4:25 "Large crowds followed Him" Verse 25 is a graphic description of the extent of Jesus' popularity (cf. Mark 3:7-8; Luke 6:17). This popularity caused the Jewish leaders to be jealous and the crowds to misunderstand His mission.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What was the purpose of Jesus' temptation?
2. Who is the devil and what is his purpose?
3. Were these temptations psychological, physical or visionary?
4. Why do the Gospels emphasize the Galilean ministry of Jesus?
5. When Jesus called the disciples, had they met or heard Him before that time?
6. Does the New Testament make a distinction between demon possession and physical illness? If so, why?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Sermon on the Mount | The Beatitudes | The Sermon on the Mount | The Sermon on the Mount | The Beatitudes |
(5:1-7:27) | ||||
5:1-2 | 5:1-12 | 5:1-2 | 5:1-2 | 5:1-12 |
The Beatitudes | The Beatitudes | True Happiness | ||
5:3-12 | 5:3 | 5:3-10 | (3-10) | |
5:4 | ||||
5:5 | ||||
5:6 | ||||
5:7 | ||||
5:8 | ||||
5:9 | ||||
5:10 | ||||
5:11-12 | 5:11-12 | |||
Salt and Light | Believers are Salt and Light | The Witness of the Disciples | Salt and Light | Salt for the Earth and Light for the World |
5:13-16 | 5:13-16 | 5:13 | 5:13 | 5:13 |
5:14-16 | 5:14-16 | 5:14-16 | ||
Teaching About the Law | Christ Fulfills the Law | The Relation of Jesus' Message to the Jewish Law | Teaching About the Law | The Fulfillment of the Law |
5:17-20 | 5:17-20 | 5:17-20 | 5:17-20 | 5:17-19 |
Teaching About Anger | Murder Begins in the Heart | Illustrations of the True Understanding of the Law | Teaching About Anger | The New Standard Higher Than the Old |
5:20 | ||||
5:21-26 | 5:21-26 | 5:21-26 | 5:21-24 | 5:21-26 |
5:25-26 | ||||
Teaching About Adultery | Adultery in the Heart | Teaching About Adultery | ||
5:27-30 | 5:27-30 | 5:27-30 | 5:27-20 | 5:27-30 |
Teaching About Divorce | Marriage is Sacred and Binding | Teaching About Divorce | ||
5:31-32 | 5:31-32 | 5:31-32 | 5:31-32 | 5:31-32 |
Teaching About Oaths | Jesus Forbids Oaths | Teaching About Vows | ||
5:33-37 | 5:33-37 | 5:33-37 | 5:33-37 | 5:33-37 |
Teaching About Retaliation | Go the Second Mile | Teaching About Revenge | ||
5:38-42 | 5:38-42 | 5:38-42 | 5:38-42 | 5:38-42 |
Love for Enemies | Love Your Enemies | Love for Enemies | ||
5:43-48 | 5:43-48 | 5:43-48 | 5:43-48 | 5:43-48 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO CHAPTERS 5-7
A. This sermon has been called
1. "The Ordination Address to the Twelve"
2. "The Compendium of Christian Doctrine"
3. "The Magna Carta of the Kingdom"
4. "The Manifesto of the King"
The term "Sermon on the Mount" was first used by Augustine (a.d. 354-430) in his Latin Commentary on Matthew. This title came into our English Bibles through the Coverdale Bible of a.d. 1535.
B. "The Sermon on the Mount" in Matthew 5-7 is possibly the same as "the Sermon on the Plain" in Luke 6. The difference in the contents can be explained by comparing the target audiences of the Gospels writers; Matthew's readers were Palestinian Jews and Luke's were Gentiles. However, because the differences are so great, many believe they are not the same sermon. They may be examples of often repeated themes used by Jesus in many places with differing audiences. An example of this is the parable of the lost sheep. In Matthew 18 it was directed to disciples, but in Luke 15 to sinners.
C. Under God's inspiration, the Gospel writers were free to select from Jesus' teachings and actions and to combine them in non-chronological ways to communicate theological truth. See Fee and Stuart's How to Read the Bible for All Its Worth, pp. 127-148. The Gospels are not biographies-they are evangelistic tracts and discipleship manuals. Matthew combines Jesus' teachings and miracles into thematic units, while Luke records these same teachings in different contexts throughout his Gospel.
D. The structure of Matthew's first (of five, i.e., 5-7; 10-13; 18; 24-25) and longest discourse of Jesus is very Jewish, possibly a conscious structural parallel to the Ten Commandments. The statements are pointed gnomic sentences, often paradoxical, which attempt to summarize truth and aid memory. Thematically they are loosely related but grammatically separate.
E. These teachings are the ultimate kingdom ethic meant to convict the lost and motivate the saved. The audience was comprised of several different groups: the disciples, the curious, the sick, the skeptical and the religious elite. Different texts were intended for the differing groups.
F. These teachings are basically an attitude toward life or a " worldview" which is radically reoriented toward faith and obedience to God. There is an obvious play on Exodus 20 and Deuteronomy 5.
G. A good book which describes Jesus' teaching and preaching methods is Robert H. Stein's, The Methods and Message of Jesus' Teaching, Westminister Press, 1978, ISBN 0-664-24216-2.
H. The purpose is not to show the lost how to be saved, but how God expects the saved to live. The new kingdom ethic is so radical that even the most committed self-righteous legalists feel inadequate. Grace is the only hope for salvation (i.e., Isa 55:1-3) and the Spirit's power the only hope for kingdom living (i.e., Isa. 55:6-7).
CONTEXTUAL INSIGHTS TO 5:3-12 (the BEATITUDES)
A. The Beatitudes form a spiritual ladder (1) from salvation to Christlikeness or (2) from mankind's sense of spiritual need to mankind's new life in Christ.
B. Their number has been understood differently as 7, 8, 9, and even 10.
C. The Beatitudes demand a response from the reader/hearer! They are not informational but motivational!
D. Three helpful quotes:
1. Every moral system is a road which by self-denial, discipline, and effort, men seek to reach the goal. Christ begins with this goal, and places His disciples at once in the position to which all other teachers point as the end. . .They began by commanding, He by bestowing: because He brings good tidings of forgiveness and mercy." The Life and Times of Jesus the Messiah by Alfred Edersheim, p. 528-529.
2. "The Sermon on the Mount is neither an impractical ideal nor a set of fixed legal regulations. It is, instead, a statement of the principles of life essential in a normal society. . .Many of the sayings of the Sermon are metaphorical or proverbial statements and are not to be understood in a literal or legal sense. In them, Jesus was illustrating principles in concrete terms." The International Standard Bible Encyclopedia. vol. 4 p. 2735.
3. "Basic Principles:
a. Character is the secret of happiness.
b. Righteousness is grounded in the inner life. Character is not something imposed from without, but a life that unfolds from within.
c. The inner life is a unity.
d. Universal love is the fundamental social law.
e. Character and life exist in and for fellowship with the Father. All worship and conduct look toward God.
f. Fulfillment is the final test of life.
g. Deeds and character are the only things that abide and endurance is the final test."
The International Standard Bible Encyclopedia. vol. 4 p. 2735.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 5:1-2
1When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him. 2He opened His mouth and began to teach them, saying,
5:1 "When Jesus saw the crowds" People from all areas of society flocked to Jesus. These huge crowds were also present in Matt. 4:23-25 and Luke 6:17. Probably the disciples and those who were truly interested, formed an inner circle closest to Jesus with the others in the background (cf. Matt. 7:28).
▣ "the mountain" In Luke 6:17 the physical setting is a plain, but the content of the messages is basically the same. Luke's historical setting seems best. Jesus was praying on the mountain about His choice of the Twelve, but He came down onto the plain to receive the crowd and then moved back up the hillside a short distance so all could hear and see. The Greek term in Matthew can refer to the hill country and the term in Luke can refer to a level place in the hill country. So maybe the apparent contradiction is an English translation problem. However the two messages are different in many ways. Matthew may have described a mountain setting to parallel the giving of the Law on Mt. Sinai. Jesus is the new law-giver (cf. Matt. 5:21-48).
The Gospel writer is purposely structuring the life of Jesus in such a way as to mimic the life of Moses (here, Exod. 19:3; 24:12). Jesus is the new and greater "law-giver" ! He is the prophet that Moses said would come after him (cf. Deut. 18:14-22). Fallen humans (both Jew and Gentile) find their salvation in Him, not in performance-based religion (cf. Jer. 31:31-34; Ezek. 36:22-38, "the new covenant")!
▣ "He sat down" This was a rabbinical idiom for an official teaching session (26:55; Mark 9:35; Luke 4:20; 5:3; John 8:2), as was " He opened His mouth" (Matt. 5:2). These phrases, as well as the standardized close at Matt. 7:28, "When Jesus had closed this address," imply that this is presented by Matthew as one sermon. This is the first and longest of five sermons by Jesus recorded by Matthew (Matthew 10, 13, 18, & 24-25).
▣ "His disciples came to Him" Some, assuming that Matthew and Luke are different sermons, assert that only disciples were present here. They were the object and recipients of this sermon, but the common people and the religious leaders were standing around listening (cf. Matt. 7:28). It is possible that Jesus spoke to one group and then another.
5:2 "began to teach them" This is an imperfect tense, which can mean (1) He began to teach or (2) he continued to reiterate these things on different occasions. Matthew's Gospel is characterized by combining Jesus' teachings into topics. The content of Matthew 5-7 is scattered throughout many chapters in Luke.
NASB (UPDATED) TEXT: MATTHEW 5:3
3"Blessed are the poor in spirit, for theirs is the kingdom of heaven."
5:3 "Blessed" This term meant "happy" or "honored" (cf. Matt. 5:3-11). The English word "happy" comes from the Old English " happenstance." Believers' God-given happiness is not based on physical circumstances, but inner joy. There are no verbs in these statements. They are exclamatory (cf. Rev. 1:3) in form like in Aramaic or Hebrew (cf. Ps.1:1). This blessedness is both a current attitude toward God and life as well as an eschatological hope. A blessed person was a righteous person (cf. Psalm 119:1-2).
▣ "poor in spirit," Two terms in Greek were used to describe poverty; the one used here was the more severe of the two. It was often used of a beggar who was dependent on a provider. In the OT this implied hope in God alone! Matthew makes it clear that this does not refer to physical poverty, but to spiritual inadequacy. Man must recognize God's adequacy and his own inadequacy (cf. John. 15:5; 2 Cor. 12:9). This is the beginning of the gospel (cf. Rom. 1:18-3:31). Possibly these first few beatitudes reflect Isa. 61:1-3, which predicted the Messianic blessings of the coming New Age.
▣ "kingdom of heaven" This phrase, "Kingdom of Heaven" or "Kingdom of God," is used over 100 times in the Gospels. In Luke 6:20 it is the "kingdom of God." Matthew was writing for people with a Jewish background who were nervous pronouncing God's name because of Exod. 20:7. But the Gospels of Mark (cf. Matt. 10:14) and Luke were written to Gentiles. The two phrases are synonymous. See Special Topic at Matt. 4:17.
The phrase refers to the reign of God in human hearts now that will one day be consummated over all the earth (cf. Matt. 6:10). This is possibly confirmed by Matthew alternating between present tense "is" in Matt. 5:3 and 10, and future tense "shall be" in Matt. 5:4-9.
NASB (UPDATED) TEXT: MATTHEW 5:4
4"Blessed are those who mourn, for they shall be comforted."
5:4 "mourn" This referred to "loud wailing," which was the strongest term for mourning in the Greek language. The context implies that the mourning was for our sin. The result of seeing one's sin (Matt. 5:3) must be repentance (Matt. 5:4). It is possible, if the OT referent is Isa. 61:1-3, that it was mourning in a corporate, societal sense.
▣ "comforted" See Isa. 12:1; 40:1; 49:13; 51:3,12; 52:9; 66:13. The new age has dawned in Christ. God comforts not only the OT people of God, but all who believe/trust Jesus. The OT promises to Israel have been universalized to the whole world (cf. John 3:16).
NASB (UPDATED) TEXT: MATTHEW 5:5
5"Blessed are the gentle, for they shall inherit the earth."
5:5 "gentle" This is literally "meek" or " humble." Jesus used this term for Himself (cf. Matt. 11:29; 21:5). Its origin implies domesticated strength, like a trained horse. Recognizing our need for God and His provision in Christ makes believers humble and teachable (cf. 1 Pet. 3:4). God wants to direct our strengths to His purposes (He gave them, cf. Psalm 139; 1 Corinthians 12), not break them.
▣ "inherit the earth" This was often associated with the Promised Land (cf. Ps.37:11), but it could be an eschatological reference for the entire earth (cf. Isa. 11:6-9). This reflects the ambiguity of the Hebrew term erets (BDB 75). Again God's OT promises have been universalized.
NASB (UPDATED) TEXT: MATTHEW 5:6
6"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied."
5:6 "hunger and thirst" This is a present active participle describing the basic ongoing spiritual needs of humankind (cf. John. 4:10-15). This metaphor reflects a kingdom person's ongoing attitude toward God (cf. Ps. 42:2; 63:1-5; Isa. 55:1; Amos 8:11-12). This is a sign that the image of God, lost in the fall, has been restored through Christ.
NASB, NKJV,
NRSV"for righteousness"
TEV"to do what God requires"
NJB"for uprightness"
This key theological term can mean (1) a declared (legal) or imputed (banking) right standing (cf. Romans 4) or (2) a personal kingdom ethic, which is Matthew's use of the term (cf. Matt. 6:1 for Synagogue usage). It involves both justification and justice; both sanctification and sanctified living! This is another example of Matthew's circumlocution, a substitution of another word or phrase for the name of God (cf. Matt. 5:7-8).
▣ "satisfied" Literally "gorged," this term was used of fattening cattle for market.
NASB (UPDATED) TEXT: MATTHEW 5:7
7"Blessed are the merciful, for they shall receive mercy."
5:7 "merciful" Mercy is the result-not the grounds-of knowing God. It is the ability to put one's self in another's situation and act with compassion (cf. Matt. 6:12,14-15; 18:21-35; Luke 6:36-38; James 2:13).
A change occurs here in the beatitudes. The two previous ones have focused on the Kingdom person's sense of spiritual need; the following ones, however, focus on the attitudes that motivate one's actions. This was what was missing in Pharisaism then and legalism now.
▣ "they shall receive mercy" This is a future passive indicative which is literally translated "shall be mercied." The implications of this tense are: (1) the future tense was used in the sense of certainty now, in this age or (2) the FUTURE blessing and forgiveness in the Last Day Judgment (eschatology) scene. The passive voice may be another circumlocution like "kingdom of heaven," to avoid using God's name.
NASB (UPDATED) TEXT: MATTHEW 5:8
8"Blessed are the pure in heart, for they shall see God."
5:8 "pure in heart" Our attitudes are crucial (cf. Titus 1:15). Priorities are equally crucial (cf. Heb. 12:14). From Ps. 24:4 and 73:1, "pure" can mean (1) single-minded, (2) focused, or (3) cleansed (cf. Heb.12:14). This term was used in the OT for ritual washings. Notice the focus is on the heart, the center of the individual's being, not the intellect or ritual actions. The central aspect of personhood in the OT was the "heart," while in Greek thought it was the "mind."
▣ "shall see God" To the pure in heart, God can be seen in all creation and in every situation. Purity opens the spiritual eyes. In the OT to see God meant to die (cf. Gen. 16:13; 32:30; Exod. 20:19; 33:20; Jdgs. 6:22, 23; 13:22; Isa. 6:5). This statement, therefore, would probably refer to an eschatological setting.
NASB (UPDATED) TEXT: MATTHEW 5:9
9"Blessed are the peacemakers, for they shall be called sons of God."
5:9 "peacemakers" This compound word appears only here. It refers to reconciliation between God and humanity, which results in peace between persons. However, this is not a peace at any price, but peace through repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21; Rom. 5:1). God has not changed, humanity has (i.e., Genesis 3; Rom. 3:9-19; Gal. 3:22), but in Christ the original mindset has been restored.
▣ "sons of God" In the OT this phrase usually referred to angels. It is a Hebrew idiom reflecting God's character. The goal of Christianity is Christlikeness (cf. Rom. 8:28-29; Gal. 4:19), which is the restoration of the image of God in mankind lost in the Fall of Genesis 3. See Special Topic at Matt. 27:54.
NASB (UPDATED) TEXT: MATTHEW 5:10
10"Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven."
5:10 "those who have been persecuted" This is a perfect passive participle. It speaks to those who have been and continue to be persecuted by an outside agent (i.e., Satan, demonic, unbelievers). The persecution of believers is a real possibility, even an expected reality, for God's children in a fallen world (cf. Acts 14:22; Rom. 5:3-4; 8:17; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet.3:14; 4:12-19; Rev. 11:7; 13:7). Notice the suffering is occurring because of the godly lifestyle and witness of believers. God uses it to make believers like Christ (cf. Heb. 5:8).This verse is a needed balance to the modern American (health, wealth and prosperity, see Gordon Fee, The Disease of the Health Wealth Gospel) overemphasis on the covenant promises of Deuteronomy 27-29 applied directly and unconditionally (i.e., ignoring the curses for disobedience) to all believers. Health, wealth, and prosperity promises must be balanced by the repeated acknowledgment of the suffering of believers, because they are people of faith in a fallen, godless world. Jesus suffered, the Apostles suffered, the early Christians suffered, so shall believers in every age! With this truth in mind it is also probable that the church will go through the tribulation period (no secret rapture)!
NASB (UPDATED) TEXT: MATTHEW 5:11-12
11"Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you."
5:11-12 A new paragraph should start with Matt. 5:11 (cf. NRSV & TEV). The pronouns in these verses change from the third person to the second. Luke 6:22-23 has an even stronger wording.
5:11 "insult you and persecute you" These are both aorist subjunctives which denoted a contingency but with a Third class conditional structure which showed it was potential (cf. Rom. 5:3-5; James 1:2-4; 1 Pet. 4:12-19). Persecution may be common, but it is not to be desired or pursued (as did many of the early church fathers). In the OT, problems and persecution were often interpreted as a sign of God's displeasure because of sin (cf. Job, Psalm 73, and Habakkuk deal with the subject). The righteous do suffer. But Jesus went one step further. Those who live and witness for Him will suffer rejection and persecution from a fallen world as He did (cf. John. 15:20; Acts 14:22; 2 Tim. 3:12).
NASB, NKJV,
NRSV"and falsely say all kinds of evil against you"
TEV"and tell all kinds of evil lies against you"
NJB"and speak all kinds of calumny against you"
There is some manuscript doubt about the present participle "falsely." It is missing in the western uncial manuscript D, the Diatesseron, and the Greek texts used by Origen, Tertullian, and Eusebius. It is included in the early Greek uncial manuscripts א, B, C, W, and the Vulgate and Coptic translations. It does reflect the historical situation of the early church. The early Christians were accused of incest, cannibalism, treason, and atheism. All of these accusations were related to misunderstandings about Christian terms and worship practices (cf. 1 Pet. 2:12,15; 3:16). The UBS4 gives its inclusion a C rating (difficulty in deciding).
▣ "because of Me" This is linked to Matt. 5:10. The persecution discussed is specifically related to being an active follower of Christ (cf. 1 Pet. 4:12-16).
5:12 "Rejoice and be glad" These are two present imperatives (cf. Acts 5:41; 16:25). Rejoicing comes from being counted worthy to suffer for/with Christ and being rewarded (cf. Rom. 8:17). Be careful of self pity. Nothing "just happens" to God's children (cf. Rom. 5:2-5; James 1:2-4, see Hannah Whithall Smith's The Christian's Secret of a Happy Life). Suffering has a purpose in the plan of God.
▣ "for your reward in heaven is great" See Special Topic following.
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
▣ "the prophets" This was a veiled reference to Christ's Deity. As the prophets of the OT suffered because of their relationship with and service to YHWH, so too, the Christian will suffer because of his relationship with and service to Christ.
NASB (UPDATED) TEXT: MATTHEW 5:13
13"You are the salt of the earth; but if salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men."
5:13 "You are the salt of the earth" Because of the extreme value of salt in the ancient world (1) for healing and cleansing; (2) for preserving food; (3) for flavoring food; and (4) for sustaining moisture in humans in very dry climates, salt was a prized possession. It was often used to pay soldiers'wages. Christians are called the "salt of the earth" because of their penetrating and preserving power in a lost world. "You" is plural and emphatic like Matt. 5:14. Believers are salt (cf. Mark 9:50). It is not an option. The only choice is what kind of salt will they be. Salt can become adulterated and useless (cf. Luke 14:34-35). Lost people are watching.
▣ "if salt has become tasteless" This is a third class conditional sentence which meant potential action. Literally salt cannot lose its strength but when mixed with impurities the salt can leach away and, thereby, the salt content is diluted. Christians can lose and/or damage their testimonies!
The term "tasteless" was normally used in the sense of "foolish" (cf. Rom. 1:27; 1 Cor. 1:20).
▣ "It is no longer good for anything, except to be thrown out and trampled under foot by men" Salt that was unusable as a preservative or flavor enhancer was absolutely useless. It was thrown on the footpaths or roof tops to form a hard top seal. Salt taken from the Dead Sea had many impurities. The people in this part of the world were accustomed to unusable salt.
NASB (UPDATED) TEXT: MATTHEW 5:14-16
14"You are the light of the world. A city set on a hill cannot be hidden; 15nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. 16Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven."
5:14 "You are the light of the world" Light has always been a biblical metaphor of truth and healing. It was used by Jesus to describe Himself (cf. John. 9:5). The question is not, "Will you be the light of the world?" As a believer, you are the light of the world (cf. Phil. 2:15). The only real question is, "What kind of light will you be?" All that some people know about God, they know from you and your life! "You" is plural and emphatic like Matt. 5:13.
▣ "a city" This was a generic reference either to (1) the location of a city in plain view or (2) its white limestone which gleamed in the sun. Those who try to relate it to an eschatological Jerusalem are hard pressed to explain the absence of the definite article. Cities, like lights, are not designed or intended to be hidden.
5:15
NASB, NKJV"a basket"
NRSV"the bushel basket"
TEV"a bowl"
NJB"a tub"
This referred to an earthen pot used for measuring grain.
▣ "lampstand" There was a small protrusion from the wall in ancient Palestinian homes on which a small oil lamp was placed which gave light to the whole room (cf. Mark 4:21-22; Luke 8:16-17).
5:16 Believers'lifestyles must bring glory and honor to God (i.e., "sons of God" in Matt. 5:9, cf. Eph. 1:4; 2:8-10). It is possible that the thrust of this verse related to the exclusivism and cloistering of groups like the Essenes. Believers must stay engaged with an evil society, but not become part of it (cf. John. 17:15-18).
▣ "Father" The normal posture for Jewish prayer was standing with the eyes open and the head and arms lifted upward. They prayed as if in dialogue with God.
Jesus' use of the title Father to describe YHWH is one of the unique aspects of His teachings. Matthew records Jesus' use of the title for God over forty times.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. To whom are these statements directed?
2. Can anyone meet these standards?
3. Why do Matthew and Luke record the same sermon differently?
4. Why are these statements so paradoxical?
5. How do the Beatitudes relate to each other?
6. What is the purpose of the Sermon on the Mount?
7. Write the central truth of each paragraph in your own words and then summarize the whole.
CONTEXTUAL INSIGHTS TO VERSES 5:17-48
A. To understand 5:17-20 one must realize that Jesus rejected the Jewish oral tradition (Talmud) which attempted to interpret the written Old Testament. Jesus elevated the OT in strong and definitive statements (i.e., 5:17-19), then showed Himself to be its true fulfillment and ultimate interpreter (i.e., 5:21-48). This can be seen in the fact that Jesus used the phrase "you have heard" not "it is written." This is a powerful Christological passage, in light of the Jews'respect for the written and oral Law.
B. This section is not exhaustive of the misinterpretations of first century Judaism but representative. The entire sermon, Matthew 5-7, is an attitude check for humble believers and a pride killer for self-righteous legalists. Jesus placed the mind alongside the hand as the source of sin and rebellion against God's law. He addressed the inner man as well as the outer. Sin begins in the thought life.
C. God's standard of judgment is so different from man's (cf. Isa. 55:8-9). Believers'righteousness is both an initial gift and a developing Christlikeness, both a forensic, legal position and a spirit directed progressive sanctification. This section focused on the latter.
D. If these verses were spoken in the historical context of modern conservative Christianity, we would all be shocked at how God views our religiosity!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 5:17-19
17"Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill. 18For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass from the Law until all is accomplished. 19Whoever then annuls one of the least of these commandments, and teaches others to do the same, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven."
5:17 "Do not think" This is a negative aorist active subjunctive which was a grammatical construction that meant "do not ever start!"
▣ "that I came to abolish the Law" The context of Matt. 5:17-20 is a statement affirming the inspiration and eternality of the Old Covenant. Jesus acted in a sense as the second Moses, the new Law-giver. Jesus Himself was the fulfillment of the Old Covenant. The New Covenant is a person, not a set of required rules. The two covenants are radically different, not in purpose but in the means of accomplishing that purpose. The thrust here is not on the inability of the Old Covenant to make man right with God as in Galatians 3, but rather on the rabbis'incomplete and improper interpretation of the biblical texts by means of their Socratic or dialectical method of interpretation.
Jesus, in effect, expanded the scope of the Law from overt actions to mental thoughts. This takes the difficulty of true righteousness through the Old Covenant to a level of utter impossibility (cf. Gal. 3:10,21-22). This impossibility will be met by Christ Himself and given back to the repentant/believing faith community through imputed righteousness or justification by faith (cf. Rom. 4:6; 10:4). Mankind's religious life is a result of a relationship with God, not a means to that relationship.
▣ "the Law or the Prophets" This was an idiom referring to two of the three divisions of the Hebrew Canon: Law, Prophets, and Writings. It was a way of designating the entire Old Testament. It also showed that Jesus' understanding of Scripture was closer to the theology of the Pharisees than of the Sadducees, who only accepted the Torah, or Law (Genesis-Deuteronomy) as authoritative.
NASB, NKJV,
NRSV"but to fulfill"
TEV"but to make their teachings come true"
NJB"to complete"
This was a common term (pleroō) which was used in several senses. In this context it meant to consummate or to come to a designated completion (cf. Rom. 10:4). The Mosaic Covenant has been fulfilled and surpassed by the New Covenant. This is the main truth of the book of Hebrews and Galatians 3!
5:18 "truly" This is literally "Amen." See Special Topic below.
▣ "heaven and earth" In the OT these two permanent entities were used as the two required witnesses to confirm YHWH's statements (cf. Num. 35:30; Deut. 17:6; 19:15). They are aspects of our world that will remain as long as this age remains. This statement was like an oath from YHWH.
NASB"not the smallest letter or stroke"
NKJV"one jot or one tittle"
NRSV"not one letter, not one stroke of a letter"
TEV"not a letter, not a dot"
NJB"not one dot, not one little stroke"
This referred to
1. the smallest letter of the Hebrew alphabet, yodh, paralleled in the smallest letter in Greek alphabet, iota
2. the ornamental additions to squared Hebrew script, similar to serifs in modern calligraphy
3. a small stroke that distinguishes between two similar Hebrew letters
The point is that the OT is significant in all its parts; even its most seemingly insignificant parts were from God. Yet the OT was completely fulfilled in the person, work, and teachings of Christ.
NASB"shall pass from the Law until all is accomplished"
NKJV"will by no means pass. . .till all is fulfilled"
NRSV"will pass. . .until all is accomplished"
TEV"will not be done away with-not until the end of all things"
NJB"is to disappear. . .until all its purpose is achieved"
The first term usually referred to destroying something by pulling it down, like a wall. The second term was used in Matt. 1:22 to fulfill, as in accomplishing its declared function. Although this term had several other meanings in other parts of the NT, here it speaks of the OT finding its completion in Christ. Jesus' teachings are like the new wine that cannot be contained in the old wine skins (cf. Matt. 9:16-17).
This fulfillment referred to Jesus' life, death, resurrection, second coming, judgment, and eternal reign, which are, in some sense, incipient in the Old Testament. The OT points to Christ and His work. The Apostles interpreted it in a typological or Christological sense!
5:19 This verse is not a threat directed toward modern interpreters and teachers, but a rejection of Pharisaic traditional legalism, spiritual arrogance, and sectarian dogmatism. Jesus Himself clearly set aside the Oral Tradition (Talmud), but also parts of the written Law! Two examples would be (1) the concept of divorce in Deut. 24:1-4 rejected in Matt. 5:31-32 (cf. Mark 7:15,19-23) and (2) the food laws of Leviticus 11 rejected in Mark 7:15-23.
The use of "least" and "greatest" may be evidence for some type of gradation within the Kingdom (cf. Matt. 20:20-28; Luke 12:47-48; 1 Cor. 3:10-15).
NASB (UPDATED) TEXT: MATTHEW 5:20
20"For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven."
5:20 This was a shocking statement to sincere, legalistic religionists. Self-righteousness is a common plague of religious mankind (cf. Isa. 29:13; Col. 2:16-23). Neither correct doctrine (James 2:19) nor religious actions (Matt. 7:21-23) replace the need for a personal repentance/faith relationship (cf. Mark 1:15; Acts 3:16,19; 20:21; Phil. 3:8-9; Rom. 10:3-4). This verse and verse 48, are keys to interpreting the whole Sermon on the Mount.
For a full discussion of the origin and theology of the Pharisees, see Special Topic at Matt. 22:15.
NASB"will not"
NKJV"by no means"
NRSV, NJB"will never"
This is the doubling of two Greek terms for negation. One functions with the indicative mood and the second with the other Greek moods. It was a very emphatic way to negate a statement (cf. Matt. 5:18,26; 10:23,42; 13:14; 15:6; 16:22,28; 18:3; 23:39; 24:2,21,34,35; 25:9; 26:29,35).
NASB (UPDATED) TEXT: MATTHEW 5:21-26
21"You have heard that the ancients were told, 'You shall not commit murder'and 'Whoever commits murder shall be liable to the court.'22 But I say to you that everyone who is angry with his brother shall be guilty before the court; and whoever says to his brother, 'You good-for-nothing,'shall be guilty before the supreme court; and whoever says, 'You fool,'shall be guilty enough to go into the fiery hell. 23Therefore if you are presenting your offering at the altar, and there remember that your brother has something against you, 24leave your offering there before the altar and go; first be reconciled to your brother, and then come and present your offering. 25Make friends quickly with your opponent at law while you are with him on the way, so that your opponent may not hand you over to the judge, and the judge to the officer, and you be thrown into prison. 26Truly I say to you, you will not come out of there until you have paid up the last cent."
5:21 "You have heard that the ancients were told" This could be understood as "to the ancients" or "by the ancients." The first part of this verse is from the Ten Commandments, but the second part is harder to identify and may be a quote from the rabbinical schools (Shammai, the conservative, or Hillel, the liberal). This implied a rejection of Pharisaic scribal interpretation while at the same time asserting the inspiration of the OT.
▣ "murder" This is a quote from the Septuagint (LXX) of Exod. 20:13 or Deut. 5:12. It is a future active indicative used as an imperative. The KJV has " kill," but this rendering is too broad in scope. The NKJV has "murder." A more accurate translation would be "nonlegal premeditated murder." In the OT there was a legal premeditated murder-the "Blood Avenger" (cf. Deuteronomy 19; Numbers 35; Joshua 20).
SPECIAL TOPIC: MURDER (EXODUS 20:13)
5:22 "But I say to you" Jesus' teaching was radically different from the rabbis of His day, whose authority was found in quoting previous Jewish teachers as their authority (cf. Matt. 7:28-29; Mark 1:22). Jesus' authority lay in Himself. He is the true revealer of the meaning of the Old Testament. Jesus is Lord of Scripture. The "I" is emphatic-"I myself and no other" or "myself (as the Son of God who knows the mind of God.)"
▣ "everyone who is angry" This is a present middle participle. This was the Greek term for a settled, nurtured, non-forgiving, long term anger. This person continued to be intensely angry.
▣ "with his brother" The KJV adds "without cause." This is a Greek manuscript variation. The addition is not in the early Greek manuscripts P67, א*, B, or the Vulgate. However, it is in the uncial manuscripts אc, D, K, L, W, the Diatesseron, and the early Syrian and Coptic translations. The UBS4 gives the shorter text a B rating (almost certain). The addition weakens the strong thrust of the passage.
It might be helpful at this point to explain the superscripts: the * means the oldest copy of the manuscript type that is available; the c means the later correctors of copyists. This is often represented by 1, 2, 3, etc, if there is a series of correctors; the number after P refers to the papyrus manuscript. Uncial Greek manuscripts are designated by capital letters while papyrus manuscripts are designated by numbers. For additional information, see Textual Criticism.
NASB"You fool"
NKJV"Raca"
NRSV"if you insult"
TEV"You good-for-nothing"
NJB"Fool"
Raca was Aramaic for "an empty-headed person incapable of life." This section is not dealing with what specific titles one can or cannot call another person, but with a supposed believer's attitude toward others, especially covenant brothers.
The Greek term, mōros, translated "fool," was meant to reflect the Aramaic term raca. However, Jesus' word play was not to the Greek word mōros, but the primarily Hebrew word mōreh, BDB 598, which meant " rebel against God" (cf. Num. 20:10; Deut. 21:18,20; see F. F. Bruce, Answers to Questions, p. 42). Jesus called the Pharisees by this very term in Matt. 23:17. Not only our actions, but our motives, attitudes, and purposes determine sin against our fellow human. Murder, as far as God is concerned, can be a thought! Hatred of our brother or sister clearly shows that we do not know God (cf. 1 John. 2:9-11; 3:15, and 4:20). Socially speaking, a hateful thought is better than a death, but remember that this section of Scripture is meant to shatter all self-righteousness and pride in one's own goodness. It is possible that this three-fold expression was a sarcastic play on scribal interpretation methods.
SPECIAL TOPIC: TERMS FOR FOOLISH PEOPLE
NASB"fiery hell"
NKJV, NJB"hell fire"
NRSV"the hell of fire"
TEV"fire of hell"
This is the Greek contraction Gehenna. See Special Topic below, II. D.
SPECIAL TOPIC: Where Are the Dead?
5:23 This is a third class conditional sentence, which means probable action.
▣ "presenting your offering at the altar" This strongly implies that Matthew wrote before the destruction of the Temple by the Roman general Titus in a.d. 70. Lifestyle love precedes religious acts! Relationships take precedence over ritual. People are the top priority with God. Only people are eternal.
5:24 "be reconciled to your brother" This is an aorist passive imperative. Personal relationships are more significant than (1) periodic ritual (Matt. 5:24) or (2) judicial decisions (Matt. 5:25).
5:26 "Truly" See Special Topic at Matt. 5:18.
▣ "until you have paid the last cent" "Cent" is the smallest Roman coin, quadrans (see Special Topic at Matt. 17:24). Judgment extracts the full penalty. Mercy and love forgive all!
NASB (UPDATED) TEXT: MATTHEW 5:27-30
27"You have heard that it was said, 'You shall not commit adultery'; 28but I say to you that everyone who looks at a woman with lust for her has already committed adultery with her in his heart. 29If your right eye makes you stumble, tear it out and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to be thrown into hell. 30If your right hand makes you stumble, cut it off and throw it from you; for it is better for you to lose one of the parts of your body, than for your whole body to go into hell."
5:27 "adultery" Here the term is moichaomai. It is a quote from the Ten Commandments found in Exod. 20:14 and Deut. 5:18. The Greek term from the Septuagint is porneia. This word usually referred to extramarital intercourse, but it also had the added connotation of any improper extramarital sexual activity, such as homosexuality or bestiality. In the OT adultery was a sexual affair involving a married person. Jesus redefined sexual sin as an attitude of the heart. Sex is a gift of God, a good and wholesome thing. But God has also put boundaries on its expression for our well-being and long term enjoyment. Prideful, self-centered humans always want to go beyond the God-given bounds. These words of Jesus by inference would also refer to premarital sexual activity.
SPECIAL TOPIC: ADULTERY (EXODUS 20:14)
5:28 "heart" See Special Topic at Matt. 5:8.
5:29-30 This is obviously hyperbolic for emotional impact! Sin is dangerous and its consequences eternal!
5:29 " if" These are first class conditional sentences which were assumed to be true from the author's perspective or for his literary purposes. Humans have been affected by Genesis 3. We are not what we were created to be.
NASB"makes you stumble"
NKJV, NRSV,
TEV"causes you to sin"
NJB"should be your downfall"
This term was used of the baited, triggering mechanism of an animal trap. See the parallel in Mark 9:43-48 and Jesus' second mention of this subject in Matt. 18:8-9. Since all humans are affected by sin (different ones for different individuals), we must take personal responsibility to remove ourselves from places/things/occasions of temptation (i.e., Proverbs 1-9; Eph. 4:27; 6:10-18; James 4:7; 1 Pet. 5:8-9). We will not be able to blame Satan, or heredity, or circumstances for our sins when we all stand before God and give an account of the gift of life (cf. Matt. 25:31-46; Rev. 20:11-15). We are free moral agents made in God's image, accountable to Him for our lives!
▣ " lose" This term is in both Matt. 5:29 and 30. See Special Topic: Apollumi at Matt. 2:13.
5:29,30 "hell" There is an eternal hell and sin is the ticket to get in! See Special Topic at Matt. 5:22.
NASB (UPDATED) TEXT: MATTHEW 5:31-32
31"It was said, 'Whoever sends his wife away, let him give her a certificate of divorce';32 but I say to you that everyone who divorces his wife, except for the reason of unchastity, makes her commit adultery; and whoever marries a divorced woman commits adultery."
5:31 "sends his wife away" Verses 27-32 and 19:3-12 deal with the same issue. Be careful not to read your preconceived cultural notions into these passages! In context, Jesus was showing the ways that one commits adultery other than those taught by the Scribes: (1) mental lust and (2) putting away one's spouse except for sexual unfaithfulness (cf. Deut. 24:1). Jesus shows Himself to be Scripture's proper interpreter (i.e., 5:17-19,21-48).
NASB, NKJV,
NRSV"a certificate of divorce"
TEV"notice of divorce"
NJB"a writ of dismissal"
This is a quote from Deut. 24:1-4. Moses did this to protect the wife who had no rights or resources at all in that day and culture. Remarriage was assumed. However, Jesus asserted that was a concession to their fallenness, not God's ideal. Divorce is not the unpardonable sin, but it is a failure which affects societal stability.
5:32
NASB, NRSV"except for the reason of unchastity"
NKJV"for any reason except sexual immorality"
TEV"she has not been unfaithful"
NJB"except for the cause of an illicit marriage"
This "exception clause" is unique to Matthew's Gospel. Probably because it related to Jewish views of inheritance rights given by God which Gentiles would not comprehend.
"Unchastity" is the term porneia, as in Matt. 5:27. This referred to any kind of sexual misconduct. This was often interpreted as "fornication" or " unfaithfulness." There were two rabbinical schools of interpretation: (1) Shammai, who allowed divorce for inappropriate sexual activity only (" some indecency," Deut. 24:1) and (2) Hillel, who allowed divorce for any reason (i.e., " she finds no favor in his eyes," Deut. 24:1). Divorce had become a major problem within Judaism. Some scholars see this term related not to sexual intercourse, but to incest (cf. Leviticus 18; 1 Cor. 5:1). Still others think it relates to the issue of virginity discussed in Deut. 22:13-21. In the OT adultery affected family inheritance, which was sacred and given by God (Joshua 12-24). The "Year of Jubilee" is an illustration of this concern.
▣ "makes her commit adultery" This is an aorist passive infinitive. The passive voice is crucial in a proper interpretation of "causes her to commit adultery." The very act of divorcing a wife caused the woman to be stigmatized by the community as an adulteress whether or not she was guilty. The one remarrying her also became stigmatized. This is not a dogmatic statement referring to remarriage as being adultery (cf. A. T. Robertson in his Word Pictures in the New Testament, vol. 1 p. 155).
It needs to be stated that this difficult subject of divorce must be dealt with in context. Here it is a message to disciples while in Matt. 19:1-9 and Mark 10:2-12 the setting is Pharisaic trick questions. We must guard against forming our theology on divorce by merging these contexts and claiming to have Jesus' neutral theological views on the subject.
NASB (UPDATED) TEXT: MATTHEW 5:33-37
33"Again, you have heard that the ancients were told, 'You shall not make false vows, but shall fulfill your vows to the Lord.' 34But I say to you, make no oath at all, either by heaven, for it is the throne of God, 35or by the earth, for it is the footstool of His feet, or by Jerusalem, for it is the city of the great King. 36Nor shall you make an oath by your head, for you cannot make one hair white or black. 37But let your statement be, 'Yes, yes'or 'No, no'; anything beyond these is of evil."
5:33 "vows" This was an allusion to several OT texts. This did not mean cursing, but God's name being brought into a conversation to assure the truth of one's statements (cf. Matt. 23:16-22; James 5:12). Vows or oaths in the OT could refer to (1) worship (cf. Deut. 6:15); (2) legal proceedings (cf. Exod. 20:7; Lev. 19:12); or (3) affirmations of doing something (cf. Lev. 27; Num. 30:2; Deut. 23:21-22). Jesus was involved in an oath in Matt. 26:63-64. Paul made oaths in 2 Cor. 1:23, Gal. 1:20, Phil. 1:8, and 1 Thess. 2:5. Another oath is found in Heb. 6:16. The focus is not on oath taking, but on failing to perform the vow!
5:34-36 This showed how elaborately the rabbis had developed binding and unbinding oaths (cf. Matt. 23:16-22). It was a way to appear to be telling the truth by associating one's statement with Deity, but all the time knowing that one's oath, expressed in certain ways, was not legally binding.
5:34 "make no oath" Jesus testified under oath in Matt. 26:63-64. Paul often confirmed his words by oaths in God's name (cf. 2 Cor. 1:23; Gal. 1:20; Phil. 1:8; 1 Thess. 2:5,10). The issue is truthfulness, not restricting oaths (cf. James 5:12).
5:37 " But let your statement be, 'Yes, yes'or 'No, no'" Jesus was concerned with truthfulness, not form! Others who claim to know God should be honest and trustworthy, not tricky.
NASB"evil"
NKJV, NRSV"the evil one"
TEV, NJB"the Evil One"
The inflected form of the term in Greek can either be neuter, "evil" or masculine, "the evil one" (see special Topic at Matt. 4:5). This same ambiguity occurs in Matt. 6:13; 13:19,38; John. 17:15; 2 Thess. 3:3; 1 John. 2:13,14; 3:12; 5:18-19.
Evil has several forms.
1. a fallen world system, Genesis 3; Eph. 2:2; James 4:4
2. personal evil, Eph. 2:2
3. fallen individuals, Eph. 2:3; James 4:1-2
Evil looks for an opportunity to kill, steal, and destroy. Only the mercy of God, His Son, and His Spirit can enable us to live happy, purposeful, contented lives!
NASB (UPDATED) TEXT: MATTHEW 5:38-42
38"You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.'39But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other cheek to him also. 40If anyone wants to sue you and take your shirt, let him have your coat also. 41Whoever forces you to go one mile, go with him two. 42Give to him who asks of you, and do not turn away from him who wants to borrow from you."
5:38 "an eye for an eye" This is an allusion to Exod. 21:24, Lev. 24:20, and Deut. 19:21. This law, like divorce certificates, was originally intended to deal with a societal problem by attempting to limit personal revenge. It did not allow individuals or families to take revenge, but was a guideline for the court. It was often reduced to monetary equivalents by the Jewish judges. However, the principle of limited personal revenge remains.
5:39-42 This was a series of five examples of Jesus' new ethics concerning our attitude toward others, both insiders and outsiders. These are historically conditioned examples. They advocate an attitude, not a hard and fast rule for every society or age. It is the spirit of the believing offended party which should issue in positive actions of love. This should not be interpreted as covering inappropriate or repeated requests from tricky or lazy people.
5:39 "an evil person" This could, in context, refer to the first century legal system in the sense that it is better to endure additional insults than take a covenant brother to an unbelieving judge. If " evil" relates to Matt. 5:37, it could refer to the Evil One. The Charles B. Williams Translation, The New Testament in the Language of the People, gives a third option, "the one who injures you."
5:40 "shirt. . .coat" The first item of clothing refers to an under garment and the second to an outer garment. This is a hyperbolic statement. Jesus is not advocating nudity! This is an allusion to Exod. 22:26-27; Deut. 24:10-13. The central truth of this entire section is that Christians should go beyond what others expect of them. The purpose is to encourage unbelievers to be attracted to God by His people's actions (cf. Matt. 5:16; 1 Pet. 2:12).
5:41 This is historically conditioned to a time when one nation militarily occupied another. The word "force" was of Persian derivation, originally referring to a postal carrier. It came to be the term used for forced labor of any kind by an occupying military or civil government. An example of this is Matt. 27:32. Christians are to go beyond even what is demanded or expected.
5:42 This was not meant to be taken as a hard and fast rule about lending, but an attitude of love and openness toward others, especially the poor, needy, and outcast (cf. Exod. 22:25; Deut. 15:7-11; Pro. 19:17).
NASB (UPDATED) TEXT: MATTHEW 5:43-48
43"You have heard that it was said, 'You shall love your neighbor and hate your enemy.'44But I say to you, love your enemies and pray for those who persecute you, 45so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good and sends rain on the righteous and the unrighteous. 46For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47If you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? 48Therefore you are to be perfect, as your heavenly Father is perfect.
5:43 The quote referred to by Jesus is a composite.
1. "You shall love your neighbor" is from Lev. 19:18. Jesus seems to see this as a crucial text, even listed with the Ten Commandments in Matt. 19:18-19. In Mark 12:31, it is the second greatest commandment after Deut. 6:4-5, and in a similar way in Luke 10:25-28.
Paul uses this text as a summary of the entire Law in Rom. 13:8-10.
2. "And hate your enemy" is not a quote from the OT, but a commonly drawn inference by Jewish, exclusivistic religionists (i.e., Sadducees, Pharisee, Essenes).
How different is the new Kingdom ethic from the fallen world model of " self," " more for me at any cost," " what's in it for me" ! Knowing God changes everything (cf. Matt. 5:20,48)!
5:44 The KJV adds a phrase from Luke 6:27-28. It does not appear in ancient Greek uncial manuscripts א or B or several other geographically separated early manuscripts.
In verse 44 there are two present imperatives: " keep on loving and praying" and one present participle, " the one who keeps on persecuting." These presents speak of ongoing commands both of loving and forgiving on the part of the believer as well as the possibility of ongoing persecution.
The Kingdom is radically different from the current world order!
5:45 "that you may be sons of your Father who is in heaven" Believers'lifestyles clearly reveal whose family they belong to: God's or Satan's. Children act like their fathers (cf. Lev. 19:2).
5:46-47 The actions of believers must go beyond the expected social acts of unbelievers. These verses contain two third class conditional sentences which implied probable future action.
5:46 "rewards" This was a recurrent theme in the Sermon on the Mount (cf. Matt. 6:1,2,4,6). See Special Topic at Matt. 5:12.
5:48
NASB"you are to be perfect,"
NKJV"you shall be perfect"
NRSV"be perfect"
TEV, NJB"you must be perfect"
This is an allusion to Lev. 11:44,45; 19:2; 20:7,26. This term literally meant "mature" or "fully equipped." This is a strong statement that God's ultimate standard of righteousness is Himself (cf. Deut. 18:13). Humans cannot achieve perfection except in Christ (cf. 2 Cor. 5:21). However, believers must strive for it in their daily lives. There must be a theological balance between (1) salvation being accepted as a free gift of God through Christ, which is called positional sanctification and (2) striving toward Christlikeness, which is called progressive sanctification.
Some interpreters see this verse as a summary of the immediate paragraph only. If so, it would focus on the inclusive love of God that His children should emulate.
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Did Jesus reinterpret the OT or change it?
2. What does "fulfill" mean in Matt. 5:17 and 18?
3. Can one lose his salvation for calling another person a derogatory name (v.22)?
4. What do Matt. 5:23-24 say to our modern worship practices?
5. Is remarriage adultery?
6. Is swearing in court a sin?
7. Explain how Matt. 5:17-20 and 48 frame the rest of the verses.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Teaching About Almsgiving | Do Good to Please God | Teachings in Practical Piety | Teaching About Charity | Almsgiving in Secret |
6:1 | 6:1-4 | 6:1 | 6:1 | 6:1-4 |
6:2-4 | 6:2-4 | 6:2-4 | ||
Teaching About Prayer | The Model Prayer | Teaching About Prayer | Prayer in Secret | |
6:5-15 | 6:5-15 | 6:5-6 | 6:5-6 | 6:5-6 |
How to Pray The Lord's Prayer | ||||
6:7-8 | 6:7-13 | 6:7-15 | ||
6:9-15 | (9-13) | |||
6:14-15 | ||||
Teaching About Fasting | Fasting to be Seen Only by God | Teaching About Fasting | Fasting in Secret | |
6:16-18 | 6:16-18 | 6:16-18 | 6:16-18 | 6:16-18 |
Treasures in Heaven | Lay Up Treasures in Heaven | Riches in Heaven | True Treasures | |
6:19-21 | 6:19-21 | 6:19-21 | 6:19-21 | 6:19-21 |
The Light of the Body | The Lamp of the Body | The Light of the Body | The Eye, the Lamp of the Body | |
6:22-23 | 6:22-23 | 6:22-23 | 6:22-23 | 6:22-23 |
God and Mammon | You Cannot Serve God and Riches | God and Possessions | God and Money | |
6:24 | 6:24 | 6:24 | 6:24 | 6:24 |
Care and Anxiety | Do Not Worry | Trust in Providence | ||
6:25-34 | 6:25-34 | 6:25-33 | 6:25-27 | 6:25-34 |
6:28-34 | ||||
6:34 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-8 AND 16-18
A. Matthew 5 describes the characteristics of God's new people and God's view of true righteousness. Matthew 6 relates to the Jews'traditional view of what constituted righteousness (i.e., almsgiving, prayer, fasting).
B. These are not so much specific rules, but an attitude check for believers. For a true definition of righteousness, see Matt 5:20, 48. This can only be ours as a gift of God in Christ (cf. 2 Cor. 5:21). However, our gratitude moves us toward Christlikeness.
C. The radical commitment that is required for disciples is clearly presented, not in concrete rules but in spiritual principles.
D. There is both a positive and negative purpose of the Sermon on the Mount.
1. to show us the kind of life God has a right to expect His people to live, the pattern for a Spirit-filled life
2. to show man's inability to keep God's commandments.
It shows us our sinfulness, much like the Ten Commandments (cf. Gal. 3:15-29). No one can stand in its searchlight.
E. It is possible that Matt. 6:5, 6 address Jewish problems in prayer, while 6:7, 8 address pagan problems in prayer.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 6:1-4
1"Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven. 2So when you give to the poor, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be honored by men. Truly I say to you, they have their reward in full. 3But when you give to the poor, do not let your left hand know what your right hand is doing, 4so that your giving will be in secret; and your Father who sees what is done in secret will reward you.
6:1
NASB, NRSV"Beware of practicing"
NKJV"take heed that you do not do"
TEV"Be careful not to perform"
NJB"Be careful not to parade"
"Beware" is a present active imperative. This is literally "think constantly." God looks at the heart (motive) before the hand (action)!
▣ "your righteousness" This passage deals with three aspects of first century Jewish religious practices which were thought to make one right with YHWH: (1) almsgiving (Matt. 6:2-4); (2) prayer (Matt. 6:5-15); and (3) fasting (Matt. 6:16-18). Beware of religious exhibitionism (cf. Matt. 5:20). Many things can be good or evil depending on our attitude, motive, and purpose!
"Righteousness" stood for almsgiving in Jesus' day. Almsgiving was a weekly Jewish system of free will offerings to help the poor and needy.
▣ "before men" There are some things that believers should do "before men."
1. let your light shine, Matt. 5:16
2. confess Christ, Matt. 10:32
▣ "to be noticed by them" The English term " theatrical" is derived from this Greek word (theamai), which meant "to behold attentively." The term "hypocrites" in Matt. 6:2 also has a theatrical etymology. The Pharisees were play-acting religion (cf. Matt. 5:20).
▣ "reward" This term is found in Matt. 6:1,2,5,16 and means "to receive a full payment" (cf. Phil. 4:18). The Bible teaches rewards, but on the basis of believers'attitude, not their actions alone (i.e., Matt. 7:21-23). A similar phrase in Matt. 6:2 was an idiom for "a signed and received receipt." See Special Topic at Matt. 5:12.
6:2 "give to the poor" Almsgiving was a means of helping the poor on a weekly basis. The rabbis even thought of it as having saving qualities (cf. Tobit 12:8-9; Ecclesiasticus 3:30; 29:11-12).
▣ "do not sound a trumpet before you" This has often been interpreted as alluding to the thirteen metal, trumpet-shaped receptacles in the Temple where money was placed (cf. Luke 21:2). Each container had a different designated purpose. However, no clear historical evidence has been found in Jewish literature for these receptacles. Therefore, it is probably a figure of speech of someone calling attention to their religious acts.
▣ "hypocrites" See Special Topic following.
NASB"that they may be honored by men"
NKJV"that they may have glory from men"
NRSV"so that they may be praised by others"
TEV"so that people will praise them"
NJB"to win human admiration"
God looks at the heart (cf. 1 Sam. 16:7; Pro. 21:2; Luke 16:15; John. 12:43; Acts 1:24; 15:8; Rom. 8:27; Rev. 2:23).
NASB"Truly I say to you,"
NKJV"Assuredly, I say to you"
NRSV"Truly, I tell you"
TEV"remember this"
JB"I tell you solemnly"
NJB"In truth I tell you"
Literally "amen, amen" (cf. Matt. 6:2, 5, 16), this was used exclusively by Jesus to introduce significant statements. The OT root of " amen" is faithfulness, loyalty, or dependability. This had the connotation of, " I am making a faithful statement, listen clearly." See Special Topic at Matt. 5:18.
▣ "they have their reward in full" This word " reward" found in the Egyptian papyri (see James Moulton and George Milligan, The Vocabulary of the Greek Testament, p. 413) denoted a wage or earnings. This word occurs in Matt. 5:12,46; 6:1,2,5,16.
6:3 This was an idiom for secrecy. It was not meant to be taken literally. It was a reaction to and guard against religious exhibitionism.
6:4 "your Father who sees what is done in secret" The significance of private personal faith is found in the believer's personal trust in God. Believers show their personal relationship to God in unobserved activity more than any other way (cf. Matt. 6:6, 18). Attitude, not secrecy, is the key (cf. Matt. 5:16). Often monetary stewardship can be a great witness, e.g., J. C. Penney and R. G. Letourneau.
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (Anthropomorphic Language)
▣ "will reward you" The Greek term "openly" is found in the NKJV in Matt. 6:4,6, and 18. The early Greek uncial manuscripts K, L, & W, and the Greek text used by Chrysostom add "openly" here and in Matt. 6:6 and 18. This word does not occur in the major ancient Greek manuscripts א, B, D, Z; nor the Greek texts used by Origen, Cyprian, Jerome, or Augustine. The UBS4 gives the shorter text a "B" rating (almost certain).
NASB (UPDATED) TEXT: MATTHEW 6:5-15
5"When you pray, you are not to be like the hypocrites; for they love to stand and pray in the synagogues and on the street corners so that they may be seen by men. Truly I say to you, they have their reward in full. 6But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you. 7And when you are praying, do not use meaningless repetition as the Gentiles do, for they suppose that they will be heard for their many words. 8So do not be like them; for your Father knows what you need before you ask Him. 9Pray, then, in this way:
'Our Father who is in heaven,
Hallowed be Your name.
10Your kingdom come.
Your will be done,
On earth as it is in heaven.
11Give us this day our daily bread.
12And forgive us our debts, as we also have forgiven our debtors.
13And do not lead us into temptation, but deliver us from evil.
[For Yours is the kingdom and the power and the glory forever. Amen.]'
14For if you forgive others their transgressions, your heavenly Father will also forgive you. 15But if you do not forgive others, then your Father will not forgive your transgressions."
6:5 "for they love to stand and pray in the synagogues" The common posture for Jewish prayer was standing with arms and face lifted to heaven with the eyes open. The issue is not the position of the body, but the exhibitionist attitude of the heart.
▣ "and on the street corners" The Jews in Jerusalem during Jesus' time prayed at three specific times during the day. Two of these times were 9 a.m. and 3 p.m. when certain sacrifices (the continual) were being offered in the Temple; to these times they added high noon. Some self-righteous leaders would arrange to find themselves in public, crowded places at these set times, so that all could see their piety.
▣ "so that they may be seen by men" This is literally " to shine before men." Believers are admonished to let their lights shine before people, but the purpose is that God, not themselves, be glorified (cf. Matt. 6:2; 5:16 and John. 12:43; Phil 2:15). See SPECIAL TOPIC: HYPOCRITES at Matt. 6:2.
▣ "Truly" See Special Topic at Matt. 5:18.
6:6
NASB"go into your inner room"
NKJV, NRSV"go into your room"
TEV"go to your room"
NJB"go to your private room"
This referred to a storeroom (cf. Luke 12:24). This was from a Greek term that etymologically meant "to cut," which implied a separate or partitioned room (cf. Matt. 24:26; Luke 12:3). This would have been the only room with a door.
SPECIAL TOPIC: USE OF THE WORD "DOOR" IN THE NT
6:7
NASB"meaningless repetition"
NKJV"vain repetitions"
NRSV"heap up empty phrases"
TEV"a lot of meaningless words"
NJB"babble"
This word is used only here in the NT. Its meaning is uncertain. Notice the variety with which English versions translate this term! Jesus and Paul repeated prayers (cf. Matt. 26:44; 2 Cor. 12:8). Possibly the translation "meaningless phrases" is best. For possible biblical examples of the use of liturgical prayers, see 1 Kgs. 8:26 and Acts 19:34. The issue is not the number of times a person repeats a phrase, but the faithful/trusting/believing heart of the speaker.
6:8 "you" In context this emphatic pronoun is in contrast to two groups: (1) the pagans of Matt. 6:7 or (2) the legalistic Pharisees of Matt. 6:5.
CONTEXTUAL INSIGHTS TO VERSES 9-15
A. This sample prayer was first entitled "The Lord's Prayer" by Cyprian, a.d. 250. However, the prayer was for Jesus' disciples; the title, "The Model Prayer," is a better characterization.
B. The Model Prayer is made up of seven phrases. The first three relate to God. The last four relate to a person's need.
C. This prayer was possibly Jesus' reapplication of the Ten Commandments to His day. The Beatitudes also possibly relate to the Ten Commandments (Decalog). Matthew depicted Jesus as the second Moses. Paul used the same type of OT analogy by referring to Jesus as the second Adam (cf. Rom. 5:12-21; 1 Corinthians 15; Phil. 2:6-11).
D. The Model Prayer is stated in imperatives. They are examples of entreaty imperatives of request. We do not command God.
E. Luke's version is much shorter. It is found in Matt. 11:2-4 and not in the Sermon on the Plain, Matthew 6, which is the parallel to Matthew 5-7. The textually-controversial doxology of Matt. 6:13b is also missing from Luke's version.
6:9
NASB, NRSV"Pray, then, in this way"
NKJV"in this manner, therefore, pray"
TEV"This, then, is how you should pray"
NJB"So you should pray like this"
"Pray" is a present imperative which is a lifestyle command that denotes continuous, habitual action. This prayer was meant to be an example, not necessarily a set form. The scope and attitude of the prayer are far more important than the specific words. This can be illustrated by the fact that Luke's version in Matt. 11:2-4 is different. Jesus may have taught this prayer often but in slightly different forms.
▣ "our" This prayer is for the gathered community, as well as private prayer. We are a family with one Abba, Father! In light of this, Matt. 6:14-15 make much more sense.
▣ " Father" Father does not refer to sexual generation or chronological sequence, but the intimate personal relationships within a Jewish home. The OT background is Deut. 32:6, Ps. 103:13, Isa. 63:16, Mal. 2:10, and 3:17. This concept of God as Father was not a major theme in the OT nor in the rabbinical writings. It is astonishing that believers can call YHWH "Father" (cf. Rom. 8:15) through their faith relationship with Jesus! See Special Topic at Matt. 5:16.
6:9-10 "hallowed. . .come. . .done" These are all aorist imperatives. Also they are all placed first in the Greek sentence for emphasis. The placement, the tense, and the mood all speak of urgency and emphasis. This is how believers should reverence God. The phrase "on earth as it is in heaven" refers to all three of these verbs.
▣ "Hallowed" This term is from the root "holy" (cf. Heb. 10:29) and meant "honored," " respected," or "held in high esteem." The verb comes first in the Greek sentence for emphasis. This verb is found in the Synoptic Gospels only four times (cf. Matt. 6:9; 23:17,19; Luke 11:2).
6:9 "name" This stood for the character and personality of God (cf. Ezek. 36:22; Joel 2:32). His name is to be made known in this fallen world by the obedience of His children (cf. Isa. 29:23).
6:10 "Your kingdom come" God was invoked in His capacity as King. This was a prayer for God's control of earth as He has of heaven. God's kingdom was expressed in the NT as both (1) present reality (cf. Matt. 4:17; 12:28; Luke 17:21) and (2) a future consummation (cf. Matt. 6:10; 13:2ff.; Luke 11:2; John. 18:36). This statement expresses the paradox of God's rule which will be consummated with the Second Coming, but present now in the lives of true disciples. See Special Topic at Matt. 4:17.
6:11 "Give us" As the first three petitions dealt with how believers are to respect God, the next four deal with how they want God to treat them.
▣ "this day" God wants His children to live by faith in Him daily. One OT example was that the manna was given daily (cf. Exod. 16:13-21). In the Middle East bread is baked early every day and either eaten or dried hard by nightfall. Today's bread will not do for tomorrow.
▣ "daily" This was a rare Greek word. It was used
1. in the Egyptian papyri of a master giving a slave enough food to accomplish an assigned task
2. possibly a Greek idiom "for necessary food for today" (" bread of our necessity")
3. the Tyndale Commentary on Matthew has "Give us the necessary strength so that life's trials do not become for us occasions of spiritual temptations," p. 74.
Tertullian translated it "daily." The word was used in the NT only here and in the parallel in Luke 11:3.
▣ "bread" Several possibilities of how "bread" should be understood.
1. literal bread
2. the Lord's Supper (cf. Acts 2:46)
3. the Word of God, the Bible (cf. Matt. 4:4; Luke 4:4)
4. the Living Word, Jesus (cf. John 6:41,48,51,55)
5. the Messianic banquet (cf. Luke 14:15)
Option one fits the context best. However, metaphorically it represented God's provision for all of life's needs.
6:12
NASB, NRSV,
NJB"have forgiven"
NKJV, TEV"forgive"
There is a Greek manuscript variation at this point related to the tense of the second use of the verb, "forgive." The aorist is found in MSS א*, B, Z, the Vulgate, and Peshitta. All other Greek MSS and ancient versions have the present. The term meant "to send away" or "to wipe away," both of which express OT metaphors relating to forgiveness.
▣ "debts" The parallel in Luke 11:4 has "sins." First century Judaism used "debts" (opheilēmata) as an idiom for "sins" (hamartias). In Matt. 6:14-15 another term is used, "trespasses" (paraptōmata). All of these refer to rebellion against God. Sin puts us in rebellion against the God of righteousness and holiness. There is a price to be paid for rebellion!
▣ "as we also have forgiven our debtors" This is an aorist active indicative. As God forgives believers they are able to forgive others (cf. Matt. 18:35)! One sign of our personal relationship with God through Christ is that we begin to emulate His actions.
6:13
NASB, NKJV"do not lead us into temptation"
NRSV"do not bring us to the time of trial"
TEV"do not bring us to hard testing"
NJB"do not put us to the test"
This is a negative aorist active subjunctive. This grammatical construction meant "do not ever begin an action." There has been much discussion about this verse as compared with James 1:13, concerning God's agency in testing. There is a play on the connotation of two Greek words translated "test" or "try." The one here and in James 1:13 has the connotation of testing for the purpose of destroying [peirasmo]; the other has a connotation of testing for the purpose of strengthening [dokimazo]. God does not test believers so as to destroy, but to strengthen. See Special Topic at Matt. 4:1.
Possibly this referred to the intense governmental and legal trials of that day (cf. Matt. 26:41; Mark 13:8). C. C. Torrey in The Four Gospels, pp. 12, 143. translates it as "keep us from failing under trial" (cf. Luke 22:40).
NASB"from evil"
NKJV, NRSV,
JB"from the evil one"
TEV, NJ"from the Evil One"
It is impossible grammatically to determine whether this term was masculine (see Special Topic at Matt. 4:5) or neuter. This same form referred to Satan in Matt. 5:37, 13:38, and John. 17:15. This same ambiguous form appears in Matt. 5:37; 6:13; 13:19,38; John. 17:15; 2 Thess. 3:3; 1 John. 2:13,14; 3:12; 5:18-19.
▣ The Doxology of verse 13b is not found in (1) the parallel of Luke 11:2-4; (2) the ancient Greek uncial manuscripts א , B, D, or (3) the commentaries of Origen, Cyprian, Jerome, or Augustine. There are several forms of this doxology in the different Greek manuscripts of Matthew. It probably was added from 1 Chr. 29:11-13 as the Lord's prayer began to be used in liturgical ways by the early Church. It was not original. Roman Catholic liturgy omits it because it is not in the Vulgate. A. T. Robertson commented on this text in his Word Pictures in the New Testament, "The Doxology is placed in the margin of the Revised Version. It is wanting in the oldest and best Greek manuscripts. The earliest forms vary much, some shorter, some longer than the one in the Authorized Version. The use of a doxology arose when this prayer began to be used as a liturgy to be recited or to be chanted in public worship. It was not an original part of the Model Prayer as given by Jesus," p. 55. The UBS4 rates the omission as "A" (certain).
6:14-15 Verses 14-15 are the conclusion to the Model Prayer. They do not assert that our actions earn our salvation, but they should give evidence of our salvation (two third class conditional sentences). They are not the basis, but the results (cf. Matt. 5:7; 18:35; Mark 11:25; Luke 6:36-37; James 2:13; 5:9). As we pray this prayer, "our Father," we must live out this familial truth in our dealings with covenant brothers.
6:14 "transgressions" This is literally "to fall to one side." This meant, as do most of the words for sin in Hebrew and in Greek, a deviation from a standard, which is the character of God. It implied a conscious act of crossing a set boundary.
NASB (UPDATED) TEXT: MATTHEW 6:16-18
16Whenever you fast, do not put on a gloomy face as the hypocrites do, for they neglect their appearance so that they will be noticed by men when they are fasting. Truly I say to you, they have their reward in full. 17But you, when you fast, anoint your head and wash your face 18so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.
6:16-18 These are additional examples of religious exhibitionism. See SPECIAL TOPIC: HYPOCRITES at Matt. 6:2.
6:16 "fast" There was only one fast specifically mentioned in the OT, the Day of Atonement (cf. Leviticus 16), which was observed in the seventh month. The Jewish leaders appointed additional fast days to remember specific times of stress in Israel's national history (cf. Zech. 7:3-5; 8:19).
In addition, the rabbis increased the times of fasting to twice a week, on Monday and Thursday (Luke 18:12); Thursday because that was the day when they said Moses went up on Mt. Sinai and Monday because that was the day when he came down. They used these fasts as a means to flaunt their spirituality.
▣ "gloomy face" This term occurs only here and Luke 24:17.
▣ "Truly" See Special Topic at Matt. 5:18.
6:17 This is the same truth as verse 6. The context is religious exhibitionism. Our spiritual lives are to be seen primarily by God! We seek His approval, not the approval of men.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did Jesus choose these three areas of abuse (almsgiving, prayer, and fasting) to condemn?
2. What areas do we use in our day in the same way?
3. Why is one's attitude more important than one's actions?
CONTEXTUAL INSIGHTS TO VERSES 19-24
A. The truths of this section are repeated in the Gospel of Luke, but in different settings.
1. humans must store up treasure in heaven (Luke 12:33-34)
2. the eye is the lamp of the body (Luke 11:34-36)
3. humans cannot serve two masters (Luke 16:13)
4. God's provision for nature serves as an example of God's provision for people (Luke 12:22-31)
Jesus repeated His teachings for different groups and used the same analogies in different settings.
B. Jesus used nature to teach about God: (1) all things belong to God and (2) humans are more important than things or animals.
C. This section must be understood not in literal terms, but in contrasts. Earthly possessions are not evil, but the misplaced priority of material things can be evil (cf. 1 Tim. 6:10). Mankind's undue anxiety about the normal needs of life shows a lack of faith in the care and provision of God (cf. Phil. 4:6). Trust is the key issue.
D. This section of Scripture can be broken into three related contexts: (1) Matt. 6:19-21; (2) Matt. 6:22-24; and (3) Matt. 6:25-34. This is similar to what the rabbis call "pearls on a string," which meant several unrelated subjects are dealt with in close proximity.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 6:19-23
19"Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. 20But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in and steal; 21for where your treasure is, there your heart will be also. 22The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light. 23But if your eye is bad, your whole body will be full of darkness. If then the light that is in you is darkness, how great is the darkness!"
6:19 "do not store up" This is literally "stop treasuring up treasures." This same word play is also found in Matt. 6:20. This is a present imperative with a negative particle, which usually means to stop an act that is already in progress. The desire of fallen humanity is to try to provide, by means of their own resources, all that is needed for a happy life. The grammatical construction here shows that this is also a temptation for redeemed humanity. True happiness and success are found only in dependence on God and contentment in what He has provided (cf. Ecclesiastes 1-2; 2:24-25; 3:12,22; 5:18; 8:15; 9:7-9; Phil. 4:11-12).
▣ "treasures" In the ancient world wealth emanated from three sources: (1) clothing, (2) food stuffs, and (3) precious metals or jewels. Each of these items may either be destroyed or stolen. Moths will attack clothing. Rust is from the root "to eat" or metaphorically "eat away" or " corrode" and was used of vermin eating food. Stealing referred to robbery of precious metals, jewels or the other two items. Basically this means that all of our worldly possessions are vulnerable. If one's happiness depends on possessions, one could lose them at any moment. The false concept that contentment and happiness are found in physical things is stated in Luke 12:15.
▣ "destroy" The term meant "disfigure" (Matt. 6:16), "to cause to disappear" (cf. Matt. 6:20, Acts 13:41; James 4:14).
▣ "thieves break in and steal" The term "break in" literally was "dig through." Many homes of this period had mud walls. In the Greek language, the word for "robber" was from the compound term "mud digger."
6:20 "but store up for yourselves treasures in heaven" This is a present active imperative, essentially referring to spiritual attitudes and actions. 1 Timothy 6:17-19 beautifully expresses the same concept. God Himself protects our heavenly treasure (cf. 1 Pet. 1:4-5).
The verb in verse 20 is from the same root as the noun (cognate accusative). Literally this word play would have been "treasure up for yourselves treasure in heaven."
6:21 "for where your treasure is, there your heart will be also" It is significant that the plural pronoun which has been used in the previous verses now changes to the singular. This section teaches the transitoriness of earthly things and the eternality of spiritual things. It also emphasizes that where one puts one's interest, resources, and energy truly reveals one's priorities. The heart (a Hebrew idiom) is the center of the person. It expresses the totality of one's self.
6:22 "The eye is the lamp of the body" The background of this statement was the Jewish concept of the eye being the window of the soul. What one allows into his thought-life determines who he is. Thought produces desire, desire produces action, action reveals the person.
6:22-23 These two verses are obviously antithetical. The antithesis was expressed in the terms: "good" versus "bad" ; "singular" versus " double" ; "generous" versus "stingy" ; or "healthy" versus "diseased." The eye was used because of the singleness that healthy vision provides versus the double or blurred vision which disease causes.
These verses contain three conditional sentences (" ifs"). The first two are third class conditional which speak of probable action. There are those who clearly see spiritual truths and there are those who are spiritually blind.
The last "if" is a first class conditional sentence which characterizes the blind who think they see!
SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)
NASB (UPDATED) TEXT: MATTHEW 6:24
24"No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth.
6:24 "No one can serve two masters" This puts the world in stark reality. This is the reduction of true life to one simple choice. Humans are not really free. They serve one of two masters (cf. 1 John. 2:15-17).
▣ "he will hate the one and love the other, or" These are in a parallel relationship. The Hebrew terms "hate" and "love" were idioms of comparison (cf. Gen. 29:30, 31, 33; Mal. 1:2-3; Matt. 21:15; Luke 14:26; John. 12:25, and Rom. 9:13). It does not refer to hate in the traditional sense, but one's priority.
NASB, NRSV"You cannot serve God and wealth"
NKJV"You cannot serve God and mammon"
TEV"You cannot serve both God and money"
NJB"You cannot be the slave both of God and of money"
The term "wealth" was from the Hebrew root "to store up" or "to entrust." It was used originally to denote a person putting his trust in another by investing money with him. It came to mean "that in which one trusted." It seems to emphasize the object on which one bases his security. A. T. Robertson asserted that this term was used by the Syrians for the name of a money god. Although this has been denied by more recent scholarship, it would seem to be a logical analogy. William Barclay, in his Daily Study Bible, on Matthew, vol. 1 p. 252, asserts that in the ancient Mediterranean world mammon came to be spelled with a capital "M," a way to designate deity.
Money itself is not the problem, but the priority of money (cf. 1 Tim. 6:10). The tragedy of money is that we never have enough and soon it possesses us instead of us possessing it. The more we have, the more we are worried about losing it, and thereby, we are consumed with protecting it. See Special Topic below.
NASB (UPDATED) TEXT: MATTHEW 6:25-33
25"For this reason I say to you, do not be worried about your life, as to what you will eat or what you will drink; nor for your body, as to what you will put on. Is not life more than food, and the body more than clothing? 26Look at the birds of the air, that they do not sow, nor do they reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they? 27And who of you by being worried can add a single hour to his life? 28And why are you worried about clothing? Observe how the lilies of the field grow; they do not toil nor do they spin, 29yet I say to you that not even Solomon in all his glory clothed himself like one of these. 30But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith! 31Do not worry then, saying, 'What will we eat?'or 'What will we drink?'or 'What will we wear for clothing?'32For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. 33But seek first His kingdom and His righteousness, and all these things will be added to you.
6:25 "For this reason I say to you" This shows the logical connection with Matt. 6:19-24.
▣ "do not be worried about your life'" This is another present imperative with a negative particle, which meant to stop an act that is already in progress. For a parallel passage, see Phil. 4:6. Verse 25 states a general principle in light of the previous verses. The KJV translation, "take no thought for," is unfortunate because it implies, in our day, that any planning about the future is inappropriate. This is surely not the case (cf. 1 Tim. 5:8). The key thought is "worry" (cf. Matt. 6:25, 27, 28, 31, and 34).
▣ "Is not life more than food, and the body more than clothing" Physical life is important but it is not ultimate. This world is simply the training ground for a fuller and more intimate fellowship with God. The biblical truth is that God does care for His children and that He will provide for their basic needs.
6:26,28 "the birds of the air. . .the lilies of the field" The translation "wild birds" and "wild flowers" is appropriate because the text does not specify a particular kind of bird or flower but simply common ones. Because the setting was the Sermon on the Mount, perhaps Jesus pointed to a flock of wild birds or to the wild flowers nearby. This was a rabbinical hermeneutical argument from the lesser to the greater.
6:26 "Are you not worth much more than they" This is a rabbinical-type comparison of the lesser to the greater. The Bible is clear that God created and loves animals. But animals cannot fellowship with God as humans made in His image can. Be careful of making the lives of animals more valuable than the lives of humans. Animals were given for food and service after the Fall. They are not eternal, humans are! Evangelism is more important than " animal rights" ! Most of the animal life which was created has gone out of existence. Some groups care more for animals than people! What a warped worldview. Animal rights groups care more for insects than unborn humans!
Just one more word, cruelty to animals says a lot about an uncaring, unfeeling person. God created animals with pain sensors just like us. Animals were part of the original creation of Genesis 1 and will be part of the new creation (cf. Isa. 11:6-9).
6:27
NASB"can add a single hour to his life"
NKJV"can add one cubit to his stature"
NRSV"add a single hour to your span of life"
TEV"live a bit longer"
NJB"add a single cubit to his span of life"
This is literally the Hebrew term "cubit." Cubit referred to the length between a man's elbow and his longest finger. It was an OT measurement used in construction and was normally about eighteen inches. However, there was a royal cubit used in the Temple which measured twenty-one inches. In the New Testament it was used either for height or time: of height in Luke 19:3 (also LXX of Ezek. 13:18) and of time in John. 9:21,23 and Heb. 11:11. Because it is ridiculous for a person to be able to physically grow over a foot taller, it is either (1) a metaphor for aging or (2) an oriental overstatement (hyperbole).
6:30 "But if God" This is a first class conditional sentence, which is assumed to be true from the perspective of the speaker or for his literary purposes. God does provide for His creation.
▣ "which is alive today and tomorrow is thrown into the furnace" A common use for dry grass was to start the fire in small ovens used for baking bread. This was a metaphor for the transience of life, not an eschatological judgment. Believers are worth much more than beautiful wild grasses.
▣ "You of little faith" This phrase occurs several times in the Gospel of Matthew (cf. Matt. 8:26; 14:31; 16:8). Jesus' teaching was designed to increase believers'faith.
6:31 "Do not worry then" This is a negative aorist subjunctive, which meant "do not begin worrying" (cf. Phil. 4:6). An unhealthy emphasis on how one will provide for his basic needs shows a lack of trust in the God who has promised to provide for believers.
6:32
NASB"For the Gentiles eagerly seek all these things"
NKJV"For after all these things the Gentiles seek"
NRSV"For it is the Gentiles who strive for all these things"
TEV"These are the things the pagans are always concerned about"
NJB"It is the gentiles who set their hearts on all these things"
One of the characteristics of fallen mankind is their insatiable desire for things. God knows believers need the things of this world to live. He will provide their needs, not always their wants.
6:33
NASB, NKJV"But seek first His kingdom and His righteousness"
NRSV"But strive first for the kingdom of God and his righteousness"
TEV"Be concerned above everything else with the Kingdom of God"
NJB"Set your heart on his kingdom first, and on God's saving justice"
This is a present imperative which speaks of a habitual command. The truth is that God must be the priority in believers'lives. The phrase "His righteousness" was used here in an ethical sense, not in a legal (forensic) sense as in Paul's writings. This ethical sense can be seen in Matt. 5:6,10,20, 6:1, Deut. 6:25, Isa. 1:27-28, and Dan. 4:27. This is not a call to works righteousness; rather, it suggests that once one knows Him, his life will be characterized by good works (cf. Eph. 2:10). Positional, imputed righteousness should be reflected in Christlike living. See Special Topics: Kingdom of God at Matt. 4:17 and Righteousness at Matt. 5:6.
The phrase "His Kingdom" was the concept of God's current reign in human hearts that will one day be consummated over all the earth (cf. Matt. 6:10). It was the central focus of Jesus' preaching. This kingdom ethic must be the highest priority. The early Greek manuscripts (א & B) do not have the genitive phrase "of God" (cf. NRSV and TEV).
The term "first" is used by Jesus several times to illustrate the radical newness of the "new age" of the Spirit, which He inaugurated.
1. Matt. 5:24, be reconciled to your brother before worship
2. Matt. 6:33, seek the kingdom of God before personal needs/desires
3. Matt. 7:5, before judging others evaluate your own faults
4. Matt. 23:26, clean the whole life, inner and outer
▣ "and all these things will be added to you" This referred to the physical and normal needs of life. God will not leave believers stranded. This is a general principle, which cannot always answer the specific questions of why this individual or that individual suffers loss or is in need. Sometimes God will provide a time of need in order for believers to trust Him, turn to Him, or to improve their character. This statement is much like the book of Proverbs in the sense that it states general principles. They are not meant to explain every individual, particular occurrence.
NASB (UPDATED) TEXT: MATTHEW 6:34
34So do not worry about tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.
6:34 This verse breaks the train of thought. The Christian life is a daily walk in a fallen world. Bad things that happen to the unbelieving person often happen to the believing person. This does not mean that God does not care. It simply means that believers are caught in a fallen world system. Do not let the problems of life trick you into thinking God does not care. See Hannah Whithall Smith, The Christian's Secret of a Happy Life.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How do verses 19-34 relate to the over all presentation of the Sermon on the Mount?
2. Were the people who were listening to Jesus storing up riches on earth? How does this relate to our modern emphasis on savings accounts, insurance, or planning for retirement?
3. How does one store up riches in heaven? What do these heavenly riches comprise?
4. Explain the spiritual truths of Matt. 6:22-24 in your own words and from your own experience.
5. Is money evil?
6. Is worry a sin (Matt. 6:31)?
7. Does verse 33 teach works righteousness?
8. Explain why Christians suffer.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Judging Others | Do Not Judge | Illustrations of Practical Meaning Of Jesus' Message | Judging Others | Do Not Judge |
7:1-6 | 7:1-6 | 7:1-5 | 7:1-5 | 7:1-5 |
Do Not Profane Sacred Things | ||||
7:6 | 7:6 | 7:6 | ||
Ask, Seek, Knock | Keep Asking, Seeking, Knocking | Ask, Seek, Knock | Effectual Prayer | |
7:7-12 | 7:7-12 | 7:7-11 | 7:7-11 | 7:7-11 |
The Golden Rule | ||||
7:12 | 7:12 | 7:12 | ||
The Narrow Gate | The Narrow Way | The Narrow Way | The Two Ways | |
7:13-14 | 7:13-14 | 7:13-14 | 7:13-14 | 7:13-14 |
A Tree Known By Its Fruit | You Will Know Them By Their Fruits | A Tree and Its Fruit | False Prophets | |
7:15-20 | 7:15-20 | 7:15-20 | 7:15-20 | 7:15-20 |
I Never Knew You | I Never Knew You | I Never Knew You | The True Disciple | |
7:21-23 | 7:21-23 | 7:21-23 | 7:21-23 | 7:21-23 |
The Two Foundations | Build on the Rock | The Two House Builders | ||
7:24-27 | 7:24-27 | 7:24-27 | 7:24-25 | 7:24-27 |
7:26-27 | ||||
The Authority of Jesus | The Amazement of the Crowds | |||
7:28-29 | 7:28-29 | 7:28-29 | 7:28-29 | 7:28-29 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 7:1-29
A. The Lucan parallel starts the same section with a positive statement "Be merciful as. . ." Luke 6:36-38, 41-42. Usually Luke's accounts of Jesus' sermons are briefer than Matthew's, but here Luke records more of Jesus' words.
B. This chapter has several asyndetons (lack of linking particles, which was very unusual in Greek), Matt. 7:1,6,7,13,15. It was a grammatical way of highlighting individual truths. It is presuppositional to assume that Jesus' sermon had a unifying theme or structured outline. He may have been following the common rabbinical teaching technique called "pearls on a string," which links unrelated topics together. Although some of the individual subjects at first seem unrelated to their surrounding contextual units, it is the best hermeneutical approach to interpret them in light of (1) context and (2) their usage in other Gospel parallels. The author of Matthew did have a unified theme and structured outline determining which of Jesus' teachings to record and in what order to record them.
C. It is possible to relate verses 1-12 to the preceding context in the following manner:
1. Matt. 7:1-5 show the danger of Matt. 5:20 and 48
2. Matt. 7:6 shows the danger of sentimental, nondiscerning love
3. Matt. 7:7-11, prayer is the believer's key to proper discernment
4. Matt. 7:12 is a summary of the great truth which should characterize all kingdom people
D. This section, like all of the Sermon on the Mount, paints life in black and white. An excellent discussion of the relation between Matt. 7:1-5 and 6 is found in William Hendricksen's commentary on Matthew, "The Lord has been admonishing his listeners to abstain from judging others (Matt. 7:1-5), yet also to judge (Matt. 7:6); not to be hypercritical, yet to be critical; to be humble and patient, yet not too patient," p. 360.
E. Remember this is not a presentation of the gospel, but an ethical message about life in the Messianic kingdom. Its three major truths are
1. the sin of religiosity
2. the supremacy of Jesus' teaching about God
3. our response to Jesus and His teachings and God's judgment of our response
F. The Sermon on the Mount ends with three or four invitations and warnings related to the two choices facing mankind (Matt. 7:13-27): (1) two ways, (2) two fruits, (3) two professions, and (4) two foundations. They all relate to the end-time judgment based on now-time actions.
G. Verse 28 is a summary statement by Matthew. Matthew concludes all five of Jesus' teaching sections with a summary statement. They may have formed his structure for the Gospel.
1. Matt. 7:28
2. Matt. 11:1
3. Matt. 13:53
4. Matt. 19:1
5. Matt. 26:1
H. It must be remembered that at this early stage of Jesus' preaching/teaching the full gospel was not yet known. The hearers, even the disciples, did not fully realize who Jesus was and the price discipleship would require to follow Him in persecution, rejection, and death.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 7:1-5
1"Do not judge so that you will not be judged. 2For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. 3Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? 4Or how can you say to your brother, 'Let me take the speck out of your eye,'and behold, the log is in your eye? 5You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye."
7:1 "Do not" This is a present imperative with a negative particle meaning to stop an act already in process. Christians have a tendency to be critical of one another. This verse is often quoted to prove that Christians should not judge each other at all. But, Matt. 7:5,6,15, 1 Cor. 5:1-12, and 1 John. 4:1-6 show that Jesus was assuming that believers evaluate one another spiritually. One's attitude and motives are the keys (cf. Gal. 6:1; Rom. 2:1-11; 14:1-23; James 4:11-12).
▣ "judge" This Greek word is the etymological source for our English word "critic." Another form of this same root in Matt. 7:5 is translated "hypocrite." It seems to imply a critical, judgmental, self-righteous spirit which judges others more severely than it does itself. It emphasizes one set of sins over another set of sins. It excuses one's own faults, but will not excuse the faults of others (cf. 2 Sam. 12:1-9).
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)
7:2 The Greek text of Matt. 7:2 appears in a rhythmical, poetic form. This may have been a well-known proverb. The fact that this statement was used in the other Gospels in different settings backs up this interpretation.
This verse contains a significant truth which was repeated quite often in the NT (cf. Matt. 5:7; 6:14-15; 18:35; Mark 11:25; James 2:13, and 5:9). How believers act toward others is a reflection of how God has acted toward them. This is not meant to destroy the biblical truth of justification by faith. It is meant to emphasize the appropriate attitude and lifestyle of those who have been so freely forgiven.
7:3 "Why do you look at the speck that is in your brother's eye" "Speck" was used by classical Greek writers for the material that made up a bird's nest. Therefore, we are talking about bits of plant material and similar insignificant, small items.
▣ "but do not notice the log that is in your own eye" This was an Oriental overstatement. The "log" referred to some large piece of lumber, a building timber or rafter. Jesus often used this literary form of hyperbole to communicate spiritual truths (cf. Matt. 5:29-30; 19:24 and 23:24).
7:5 "You hypocrite" This compound word came from the theatrical world and was used for an actor performing behind a mask. It came from two Greek words, "to judge" and "under." It described a person acting in one way but being another (Luke 18:9). A good example of this kind of activity can be seen in the life of David (cf. 2 Sam. 12:1-9). Jesus used this term for the self-righteous Pharisees in Matt. 5:20; 6:2,5,16; 15:1,7; 23:13.
This verse implies the appropriateness of believers'concern for other Christians when it is not done in a condescending, self-righteous manner. Galatians 6:1 is helpful regarding the proper attitude and motive for Christians'exhorting and correcting one another. The Church has always had to spiritually examine and exhort its leadership and membership.
NASB (UPDATED) TEXT: MATTHEW 7:6
6"Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces."
7:6 "Do not give what is holy to dogs" This is an aorist subjunctive with the negative particle which implied "never think of doing this activity." The Didache, an extra-canonical book used by the early Church, applied this verse to unbaptized people being excluded from the Lord's Supper (Didache 9:5 and Tertullian, Depraesc. 41). The real questions have always been: (1) What are the "holy things?" and (2) To whom do the terms "dog" and "hog" refer? The "holy things" must be taken in context of the entire Sermon on the Mount, which would be the teachings about God embodied in the life and ministry of Jesus of Nazareth. Or, to put it another way, the gospel.
Jesus' reference to some human beings as "dogs" (cf. Matt. 15:26,27) or "swine" has caused great consternation among commentators. Both of these animals were vicious and repulsive in the society to which He spoke. There has been much discussion as to whom these terms refer. In the life of Jesus, it could have referred to the self-righteous Jewish leaders, as well as the apathetic and indifferent people of Palestine. This may be a prophetic reference to Jesus' rejection and death by the Jewish leadership and the Jerusalem crowd. However, in the life of the Church, it is not so obvious to whom these terms refer. William Hendricksen, wrote in his commentary on Matthew, "This means, for example, that Christ's disciples must not endlessly continue to bring the gospel message to those who scorn it" (p. 359). An example of this is recorded in Matt. 10:14, "shake the dust off your feet" (cf. Acts 13:51 and 18:5-6.) It is used of Jews in Phil. 3:2-3. It is used in Rev. 22:15 for unbelievers excluded from heaven.
▣ "pearls" These were very valuable in the ancient world.
NASB (UPDATED) TEXT: MATTHEW 7:7-11
7Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 8For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened. 9Or what man is there among you who, when his son asks for a loaf, will give him a stone? 10Or if he asks for a fish, he will not give him a snake, will he? 11If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!
7:7 "ask. . .seek. . .knock" These are all present imperatives which speak of habitual, lifestyle commands (cf. Deut. 4:29; Jer. 29:13). It is important that one balance human persistence with God's responsive character. Believers cannot force God to do that which is not good for them. However, at the same time, they can bring any need to their heavenly Father. Jesus prayed the same prayer in Gethsemane three times (cf. Mark 15:36,39,41; Matt. 26:39,42,44). Paul also prayed three times about his thorn in the flesh (cf. 2 Cor. 12:8). But the great thing about prayer is not that one receives a specific answer to his request, but that he has spent time with the Father. See SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED at Matt. 18:19.
7:8-10 Persistence is important (cf. Luke 18:2-8). However, it does not coerce a reluctant God but reveals the level of interest and concern of the person. Neither one's many words nor his repeated prayers will motivate the Father to give that which is not in one's best interest. The best thing believers get in prayer is a growing relationship and dependence on God.
7:9-10 Jesus used the analogy of a father and son to describe the mystery of prayer. Matthew gives two examples while Luke gives three (cf. Luke 11:12). The whole point of the illustrations was that God will give believers the "good things." Luke defines this "good" as "the Holy Spirit" (cf. Luke 11:13). Often the worst thing our Father could do for us is answer our inappropriate, selfish prayers! All three examples are a play on things that look alike: stone as bread, fish as eel, and egg as a coiled, pale scorpion.
The questions of Matt. 7:9 and 10 expect a "no" answer (like Matt. 7:16).
7:11 "If you then" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. In rather an oblique way this is an affirmation of the sinfulness of all men (cf. Rom. 3:9,23). The contrast is between evil human beings and a loving God. God shows His character by the analogy of the human family.
▣ "give what is good to those who ask Him" The parallel in Luke 11:13 has "Holy Spirit" in place of "good." There is no article in Luke; therefore, it could mean "the gifts" given by the Holy Spirit. This cannot be used as a proof text that one must ask God for the Holy Spirit, for the thrust of Scripture is that the Holy Spirit indwells believers at salvation (cf. Rom. 8:9 and Gal. 3:2,3,5,14). Yet there is a sense in which the filling of the Spirit is repeatable based on believers'volition (cf. Eph. 5:18).
NASB (UPDATED) TEXT: MATTHEW 7:12
12"In everything, therefore, treat people the same way you want them to treat you, for this is the Law and the Prophets."
7:12 This has often been called the Golden Rule (cf. Luke 6:31). This summary statement was based on the assumption that believers are kingdom people with a new heart. This is not an egocentric fallen human response.
Jesus was the only One who put this proverb in a positive form, although the negative form was known from the rabbinical writings (cf. Tobit 4:15 and Rabbi Hillel, found in the Talmud, b Shabbath 31a, and Philo of Alexandria). This is not an emphasis on inappropriate self-worth, but it is a good word about knowing who believers are in Christ and projecting that sense of peace and goodness onto one's fellow human in Jesus' name. It requires that people do what is good and right, which is far more than refraining from doing wrong.
▣ "for this is the Law and the Prophets" The Law and the Prophets are the names of two of the three divisions of the Hebrew canon. This was an abbreviated Hebrew idiom referring to the entire OT (cf. Matt. 5:17).
It was significant that Jesus made a summary statement summing up all that the OT requires (cf. Matt. 22:34-40; Mark 12:28-34). This would have been extremely controversial to a first century Jew (cf. Rom. 13:9).
NASB (UPDATED) TEXT: MATTHEW 7:13-14
13"Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and many are those who enter through it. 14For the gate is small and the way is narrow that leads to life, and there are few who find it."
7:13 Does this verse imply (1) entering a gate and then walking on a path; or (2) walking on a path which leads to a gate; or (3) is it an example of Hebrew parallelism? The fact that the gate appears first and then a way implies that this is referring to one's coming to know God in a personal way through Jesus' teachings and then living a new kingdom life. Some of the confusion here can be attributed to the threefold aspect of biblical salvation: (1) initial faith and repentance; (2) lifestyle Christlikeness; and (3) eschatological culmination. This parable is paralleled in Luke 13:23-27. See Special Topic: Use of "Door" in the NT at Matt. 6:6.
▣ "the narrow gate" This type of proverbial truth has traditionally been known as "the two ways" (cf. Deut. 30:15, 19; Ps. 1; Pro.4:10-19; Isa. 1:19-20 and Jer. 21:8). It is hard to identify to whom Jesus was speaking: (1) to disciples, (2) to Pharisees, or (3) to the crowd. The general context would imply that the verse relates to 5:20 and 5:48. If so, then this would imply that the restricted nature of the gate was not rules, like Pharisaic legalism, but lifestyle love flowing out of a relationship with Christ. Christ does have rules (cf. Matt. 11:29-30), but they flow from a changed heart! If we place this verse in relation to a Jewish-Gentile context (cf. Matt. 6:7, 32), then it relates to belief in Jesus as Savior (gate) and Lord (way).
Starting with Matt. 7:13-27 there is a series of contrasts related to religious people.
1. the two ways of performing religious duties (Matt. 7:13-14)
2. the two types of religious leaders (Matt. 7:15-23)
3. the two foundations of a religious life (Matt. 7:24-27)
The question is not to which group of religious people Jesus referred, but to how religious people respond to their understanding of God's will. Some use religion as a guise to gain immediate praise and rewards from men. It is a " me" and "now" focused lifestyle (cf. Isa. 29:13; Col. 2:16-23). True disciples order their lives in light of Jesus' words about the present and coming Kingdom of God.
▣ "for the gate is wide and the way is broad that leads to destruction" "Way" can be (1) a metaphor for lifestyle and (2) the earliest title of the church (cf. Acts 9:2; 19:9,23; 22:4; 24:14,22; 18:25-26). This verse implies that salvation is not an easy decision which fits in with the mainstream of culture, but a decisive change of life which issues in obedience to the principles of God. The fact that one way leads to destruction shows the ultimate outcome of those who live lives independent of God. Often they seem very religious (cf. Isa. 29:13; Matt. 7:21-23; Col. 2:23)!
This phrase has a typical Greek manuscript variable. In the first of the verse it says, "enter by the narrow gate," but in the second half "the gate" is omitted in the uncial manuscript א*, some old Latin manuscripts, some Vulgate manuscripts, the Diatessaron, and the Greek texts used by Clement and Eusebius. It is present in the uncials אi1, B, C, L, W, and some old Latin, Vulgate, Syriac, and Coptic manuscripts. So the question is, "Was it inserted for balance" or "fell out by accident?" The UBS4 gives the longer text (i.e., its inclusion) a "B" rating (almost certain). However, its inclusion or exclusion does not change the meaning of the text. This is true of the vast majority of the NT variations in the 5,300 Greek New Testaments in existence today! See Bruce Metzger, A Textual Commentary on the Greek New Testament, p. 19.
7:14 In a day of "easy-believeism" this is a needed balance! This is not saying that Christianity is dependent on human effort, but rather that the life of faith will be filled with persecution. "Narrow" in this verse shares the same root word as "tribulation" or "persecution" in other NT passages. This emphasis is the exact opposite of Matt. 11:29-30. These two verses could be characterized as the "gate" and the "way." We come to God through Jesus as a free gift of God (cf. Rom. 3:24; 5:15-17; 6:23; Eph. 2:8-9), but once we know Him, it is the pearl of great price for which we sell all that we have to follow Him. Salvation is absolutely free, but it costs everything that we are and have.
The phrase "few they are that find it" should be compared with Matt. 7:13 and Luke 13:23-24. The question is "are more going to be lost than saved?" Is the verse teaching this numerical distinction?
NASB (UPDATED) TEXT: MATTHEW 7:15-20
15Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. 16You will know them by their fruits. Grapes are not gathered from thorn bushes nor figs from thistles, are they? 17So every good tree bears good fruit, but the bad tree bears bad fruit. 18A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. 19Every tree that does not bear good fruit is cut down and thrown into the fire. 20So then, you will know them by their fruits.
7:15 "Beware of the false prophets" This is a present imperative. Jesus often spoke of false prophets (cf. Matt. 24:4, 5, 11, 23-24; Mark 13:22). It is always difficult to identify false proclaimers because they usually have an element of truth in their message, and one is not always certain of their motives. Therefore, it becomes a crucial question as to how believers ascertain who are false proclaimers. There are several elements which must be brought into the evaluation.
1. Deut. 13:1-3 and 18:22
2. Titus 1:16 and 1 John. 4:7-11
3. 1 John. 4:1-3, Based on these criteria, Christians are able to make their evaluation.
Verses 15-20 deal with the issue of fruit inspection, while Matt. 7:21-23 deal with people who bear seemingly good fruit, but have no personal relationship with God. There is both "a gate" and "a road" ; both an initial faith and a life of faith!
▣ "who come to you in sheep's clothing, but inwardly are ravenous wolves" The wolf is the traditional enemy of the sheep (cf. Matt. 10:16; Acts 20:29). This may mean that one of the difficult aspects of the road that leads to life is that there are people who try to detour us by means of a false message (cf. Eph. 4:14). Usually this message will have some personal advantage for the false prophets. They look so religious! Verses 21-23 show how wolves can look like sheep!
7:16 "You will know them by their fruits" This parable is unique to Matthew. This is a future indicative used as a present imperative (see also Matt. 7:20). The question expected a "no" answer (like Matt. 7:10). "Know" is emphatic, implying that believers can and must recognize false proclaimers. We can know them by their lifestyle priorities and their doctrinal teachings. It has often been questioned as to which of these make up one's fruit, when actually, both do.
1. their teachings (cf. Deut. 13:1-3; 18:22; Luke 6:45; 1 John. 4:1-3)
2. their actions (cf. Luke 3:8-14; 6:43-46; John 15:8-10; Eph. 5:9-12; Col. 1:10; Tit. 1:16; James 3:17-18; 1 John. 4:7-11)
How people live reflects
1. their true selves
2. their relationship with God
It is difficult to hold together the twin truths of an absolutely free invitation to a free salvation, with the demand of Christlikeness. Yet both are true! A good brief discussion of this is in Manfred T. Brauch, Abusing Scripture, pp. 104-116.
7:19 Because of John the Baptist's use of this same phrasing in Matt. 3:10, many believe this was a common proverbial saying.
NASB (UPDATED) TEXT: MATTHEW 7:21-23
21"Not everyone who says to Me, 'Lord, Lord,'will enter the kingdom of heaven, but he who does the will of My Father who is in heaven will enter. 22Many will say to Me on that day, 'Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles? 23And then I will declare to them, 'I never knew you; depart from Me, you who practice lawlessness.'"
7:21 "Not everyone who says to Me" This is a present active participle which speaks of continuing action. They said these words again and again.
▣ "Lord, Lord" The rabbis said that the doubling of a name shows affection (cf. Gen. 22:11).
The Greek word kurios was used in several distinct ways in the first century. It could simply mean (1) "sir" ; (2) "master" ; (3) "owner" ; or (4) " husband." But, in theological contexts, it is usually interpreted with its full meaning derived from the OT translation of the name YHWH (cf. Exod. 3:14). In this context these men were making a theological statement about Jesus, but did not have a personal relationship with Him. It is difficult at this early stage in Jesus' ministry to know how much theological weight to attach to this term. Peter also used it early as a theological title for Jesus (cf. Luke 5:8), as did Luke 6:46, where Jesus links one's verbal affirmations with obedience. However, in this context the scene is eschatological-these false prophets will be judged at the Second Coming.
Were they saved and fell away or were they never saved?
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
▣ "will enter the kingdom of heaven" This is a future indicative. The Kingdom was the central focus of the preaching of Jesus. It paralleled the phrase "the kingdom of God" used in Mark and Luke. Matthew, writing to Jews, used "heaven" as a circumlocution for "God." This verse implies a future orientation, while Matt. 3:2 implies a present orientation. The kingdom of heaven is the reign of God in human hearts now which one day will be consummated over all the earth. Jesus, in His model prayer of Matt. 6:10, was praying for the coming of the Kingdom of God on earth.
▣ "but he who does the will of My Father who is in heaven" This is a present active participle. The real focus of the next few verses is on those people who say they are kingdom people but live in ways that reveal they are not. This can be seen in the concluding portion of Matt. 7:23, and in Matt. 7:24 and 26. The stated will of God is that one believe on His Son (cf. John. 6:29, 39-40). This personal relationship was what these religious, false prophets lacked (cf. Matt. 7:23).
This dialectic or paradoxical structure is so characteristic of biblical truth. God's will is both an initial decision (gate) and a continuing lifestyle (way).
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
7:22 "Many will say to Me on that day" The structure of this Greek question expected a "yes" answer. The phrase "that day" referred to the Second Coming of Jesus Christ. This is often called Resurrection Day or Judgment Day, depending on whether you know Him personally or not.
▣ "in Your name. . .in Your name. . .in Your name" This phrase implied "in your authority" or "as your disciple." It is obvious from Matt. 7:23 that they did not know Jesus in a personal way. Notice that the works they performed are godly works. But fruit without relationship is as abominable as relationship without fruit. These same types of miracles were performed by Jesus' true disciples (cf. Matt. 10:1-4), including Judas Iscariot! Miracles are not automatically a sign from God (cf. Matt. 24:24 and 2 Thess. 2:9-10). Religious self-deception is a tragedy.
▣ "cast our demons" See Special Topics: Exorcism at Matt. 10:1 and The Demonic at Matt. 10:1.
7:23 "then I will declare to them" This Greek term meant "to profess" or "to confess" publicly (see Special Topic at Matt. 10:32). The implication of this statement is that Jesus has the position and authority to judge and that judgment is in relation to personal faith in Him.
▣ "I never knew you" This was a strong grammatical construction in Greek. The term "know" had an OT background meaning "intimate, personal relationship" (cf. Gen. 4:1 and Jer.1:5). It is frightening to think that the religious activity of Matt. 7:22 can be performed in such a self-deceiving way (cf. 1 Cor. 13:1-3).
▣ "depart from Me" This is a present active imperative, a continuing command rendered literally as "keep on departing from Me!" Thus the implied meaning is "you are already going away-just keep on going!" It is an allusion to Ps. 6:8.
▣ "you who practice lawlessness" It is shocking that these apparently effective religious leaders were totally independent of the power and person of Christ.
NASB (UPDATED) TEXT: MATTHEW 7:24-27
24"Therefore everyone who hears these words of Mine and acts on them, may be compared to a wise man who built his house on the rock. 25And the rain fell, and the floods came, and the winds blew and slammed against that house and yet it did not fall, for it had been founded on the rock. 26Everyone who hears these words of Mine and does not act on them, will be like a foolish man who built his house on the sand. 27The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell-and great was its fall."
7:24 "everyone who hears these words of Mine and acts on them" This parable was unique to Matthew and Luke (6:47-49). This is similar to the thought in the Hebrew word Shema of Deut. 6:1 where the word implies "to hear so as to do." Christianity involves (1) knowledge; (2) personal response; and (3) a lifestyle of service. It is interesting that both builders are said to hear Jesus' words. Again, it looks as if the context of these warnings is religious people who have heard and responded at some level.
7:24-27 These verses are similar to the truth of Matthew 13, the parable of the soils. It is only through persecution and adversity that the true character of "supposed" believers is revealed. A life of persecution is a real possibility for Christians (cf. John. 15:20; 16:33; Acts 14:22; Rom. 8:17; 1 Thess. 3:3; 2 Tim. 3:12; 1 Pet. 2:21; 4:12-16).
7:26 It is interesting that both builders are said to hear Jesus' words. Again, it looks as if the context of these warnings is religious people who have heard and responded to some degree. A.T. Robertson said in Word Pictures in the New Testament, "Hearing sermons is a dangerous business if one does not put them into practice," p. 63, and I would add, as is writing and delivering them (i.e., sermons).
NASB (UPDATED) TEXT: MATTHEW 7:28-29
28When Jesus had finished these words, the crowds were amazed at His teaching; 29for He was teaching them as one having authority, and not as their scribes.
7:28 "When Jesus had finished these words" Matthew used this phrase to close several of the major sections in his Gospel (cf. Matt. 7:28; 11:1; 13:53; 19:1; 26:1). They form one possible outline of the book.
▣ "the crowds were amazed at His teaching" Jesus' teachings were so different from the scribes. He based His authority not on previous teachers, but on Himself. This aspect of Jesus' authority is a characteristic of the Gospel of Matthew (cf. Matt. 8:9; 9:6, 8; 10:1; 21:23-24, 27; 28:18). Jesus claimed the place of both the promised Messiah (i.e., the new Moses or new law-giver) and the eschatological Judge.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Is it sinful for Christians to judge one another?
2. What does verse 6 mean?
3. Does verse 7 imply that human persistence can avail in prayer?
4. Does verse 13 imply that it is hard to be saved? What exactly are the two ways?
5. How do you know who is a false prophet?
6. What does the term "fruit" mean?
7. Is it possible for successful ministries to be empowered apart from a personal relationship with Christ?
8. What is the relationship between hearing and doing in the Christian faith?
9. Is persecution necessary in the Christian life?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Cleansing of a Leper | Jesus Cleanses a Leper | Events in Galilee | Jesus Makes a Leper Clean | Cure of a Man with Skin-disease |
(8:1-9:38) | ||||
8:1-4 | 8:1-4 | 8:1-4 | 8:1-2 | 8:1-4 |
8:3-4 | ||||
The Healing of a Centurion's Servant | Jesus Heals a Centurion's Servant | Jesus Heals a Roman Officer's Servant | Cure of a Centurion's Servant | |
8:5-13 | 8:5-13 | 8:5-13 | 8:5-6 | 8:5-13 |
8:7 | ||||
8:8-9 | ||||
8:10-13b | ||||
8:13c | ||||
The Healing of Many People | Peter's Mother-in-Law Healed | Jesus Heals Many People | Cure of Peter's Mother-in-law | |
8:14-17 | 8:14-15 | 8:14-17 | 8:14-15 | 8:14-15 |
Many Healed After Sabbath Sunset | A Number of Cures | |||
8:16-17 | 8:16-17 |
8:16-17 (17b) |
||
The Would-be Followers of Jesus | The Cost of Discipleship | The Would-be Followers of Jesus | Unconditional Commitment | |
8:18-22 | 8:18-22 | 8:18-22 | 8:18-19 | 8:18-20 |
8:20 | ||||
8:21 | 8:21-22 | |||
8:22 | ||||
The Calming of a Storm | Wind and Waves Obey Jesus | Jesus Calms a Storm | The Calming of the Storm | |
8:23-27 | 8:23-27 | 8:23-27 | 8:23-27 | 8:23-27 |
The Healing of the Gadarene Demoniacs | The Demon Possessed Men Healed | Jesus Heals Two Men with Demons | The Demoniac of Gadara | |
8:28-34 | 8:28-34 | 8:28-34 | 8:28-29 | 8:28-34 |
8:30-31 | ||||
8:32 | ||||
8:33-34 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 8:1-34
A. Matthew 8 and 9 form a literary unit of ten miracles describing Jesus' power and authority not only over human beings, but over disease and nature. It is not by accident that these power miracles follow the Sermon on the Mount. Miracles are meant to (1) confirm Christ's message, (2) show the reality of the eschatological setting, and (3) show Deity's compassion.
B. In this chapter several groups depreciated by Jewish society are ministered to by Jesus.
1. leper - Matt. 8:2,4 (Matt. 10:8; 11:5; 26:6; Luke 5:12-14; 17:11-14)
2. Gentile (i.e., Roman army officer) - Matt. 8:5-13 (cf. Mark 7:26-30,31-37)
3. woman - Matt. 8:14-15 (cf. Luke 8:2,43-48; 7:36-50; 13:10-12)
4. demon-possessed, Matt. 8:16,28
This list could be easily expanded.
1. children - 18:2 (in context a metaphor for new believers); Mark 10:13-16; Luke 18:15-17
2. the poor -
3. Samaritans - Luke 10:30-37; 17:15-19; John 4:1-54
4. tax collectors - Mark 2:15-17; Luke 5:27-32; 15:1ff; 19:1-10
5. sinners (those who did not keep the oral traditions) - Matt. 9:10-11; 11:19; Luke 15:2; 18:13; John 9:16,24,25,31
Jesus' attention to and healing of these people was fulfillment of OT prophecy (cf. Matt. 11:5, which quotes Isa. 35:5-6; and 61:1, also note the parallel in Luke 7:22).
C. There are discrepancies related to the time, place, and other details involved in these accounts as recorded in the Synoptic Gospels. The difference speaks of (1) each Gospel writer's ability under inspiration to structure his evangelistic/catechistic presentation of Jesus to specific audiences and (2) the authenticity of the eyewitness accounts. We cannot explain the "why" and the " how" of Synoptic Gospel composition, but we can affirm their truthfulness, inspiration, and authority for our lives!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 8:1-4
1When Jesus came down from the mountain, large crowds followed Him. 2And a leper came to Him and bowed down before Him and said, "Lord, if You are willing, You can make me clean." 3Jesus stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately his leprosy was cleansed. 4And Jesus said to him, "See that you tell no one; but go, show yourself to the priest and present the offering that Moses commanded, as a testimony to them."
8:1 "When Jesus came down from the mountain" This statement and 5:1 form a literary frame. Matthew was obviously referring to the conclusion of the Sermon on the Mount, Matthew 5-7. Some interpret this as Jesus the second law giver, descending a mountain as Moses did. Here, Jesus gave the new Law, not received it!
▣ "large crowds followed Him" The purpose of the miracles was to give validity to the message. Fallen mankind is always attracted to the immediate, the self-centered, the material instead of the eternal, the corporate, and the spiritual!
8:2 "a leper came to Him" Our English term " leper" comes from the Greek word "scales." The ancient term covered many more skin diseases than our modern nomenclature. Leviticus 13 and 14 deal with the Old Testament examples of leprosy. The fact that a leper approached Jesus was socially and theologically inappropriate because leprosy was viewed as a disease given as a judgment by God. The OT and theological bases for this was King Uzziah, 2 Chr. 26:16-23.
▣ "Lord" This is the term kurios. It can be used as a polite designation such as "Sir" or as a theological designation of the Divine Messiahship of Jesus. Context determines which use is intended. Often it is uncertain, as in this context.
▣ "if You are willing" This is a third class conditional sentence, which meant possible future action. This man had heard of Jesus' miracles and believed He could perform a cure if He would.
8:3 "Jesus stretched out His hand and touched him" Touching a leper went against the culture of that day based on the command of the OT (cf. Lev. 13:45-46). This showed Jesus' compassion, lack of fear, and willingness to break with Jewish tradition (cf. Matt. 5:21-48).
▣ "I am willing" The man had faith in Jesus' ability based on what he had heard, but he was not sure of Jesus' willingness!
8:4 "see that you tell no one" This type of statement is often called the Messianic secret of the Synoptics (cf. Matt. 8:4; 9:30; 12:16; 16:20; 17:9; Mark 1:44; 3:12; 5:43; 7:36; 8:30; 9:9; Luke 4:41; 5:14; 8:56; 9:21). It is related to Jesus' unwillingness to be known simply as a healer. The gospel message was not yet complete (cf. Matt. 17:9; Mark 9:9). He knew that humans would respond to Him for the wrong reasons.
▣ "but go, and show yourself to the priest. . .as testimony to them" This was an attempt by Jesus to affirm the Mosaic law of Leviticus 13-14. It was also an attempt to show His power to the priests in Jerusalem (cf. Mark 1:44; Luke 5:14; 17:14). Early in Acts many thousands of them accepted Jesus and His message (cf. Acts 6:7).
NASB (UPDATED) TEXT: MATTHEW 8:5-13
5And when Jesus entered Capernaum, a centurion came to Him, imploring Him, 6and saying, "Lord, my servant is lying paralyzed at home, fearfully tormented." 7Jesus said to him, "I will come and heal him." 8But the centurion said, "Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. 9For I also am a man under authority, with soldiers under me; and I say to this one, 'Go!'and he goes, and to another, 'Come!'and he comes, and to my slave, 'Do this!'and he does it." 10Now when Jesus heard this, He marveled and said to those who were following, "Truly I say to you, I have not found such great faith with anyone in Israel. 11I say to you that many will come from east and west, and recline at the table with Abraham, Isaac and Jacob in the kingdom of heaven; 12but the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth." 13And Jesus said to the centurion, "Go, it shall be done for you as you have believed." And the servant was healed that very moment.
8:5 "Capernaum" This city became Jesus' Galilean headquarters after His rejection in Nazareth (cf. Matt. 4:13). It was a central location. Peter and Andrew owned a home there.
▣ "a Centurion" There were no more ostracized people in Jewish society than lepers (Matt. 8:2) and Roman military officers. This concept demonstrated Jesus' love for all mankind, as His dealings with the men of Gadara, Matt. 8:28, 34; and the Syro-Phoenician woman (Matt. 15:21-28). This same account is paralleled in Luke 7:1-10, but in a different setting.
8:6 "my servant" The account in Luke records that this man had great love for the Jewish people (as did Cornelius of Acts 10). The account in Matthew shows that he had great love for his servant boy. Centurions throughout the NT are usually presented in a positive light.
8:7 "I will come and heal him" This is an emphatic use of "I," which is explained in Matt. 8:8 by the unheard of action of Jesus being willing to enter a Gentile home, which was a major cultural/religious taboo.
8:8 "I am not worthy" this term is used in the statements of
1. John the Baptist - 3:11; Mark 1:7; Luke 3:16
2. Roman Centurion - 8:8; Luke 7:6
In a theological sense it expresses the sinfulness of all humans as well as God's amazing love and mercy. Humans must recognize their spiritual need (cf. Matt. 5:3-6) before they can receive God's forgiveness and acceptance.
▣ "just say the word, and my servant will be healed" This man, being a military person, understood authority and did not demand a ritual, or magical formula, or even Jesus' physical presence for the healing. In Luke the centurion did not come to Jesus personally, but sent representatives: (1) Jewish elders (cf. Luke 7:3-5) and (2) his friends (cf. Luke 7:6). This is a good example of how the Gospels record the same event in different ways. The question is not which account is true but why the authors recorded it in the way they did. See Gordon Fee and Douglas Stuart, How to Read the Bible for All Its Worth, pp. 127-148.
Jewish and Greek healers healed by means of chants, magic, and special rituals, but Jesus healed by the spoken word. This was a way to show
1. His connection with creation (i.e., Genesis 1)
2. His personal authority (cf. Matt. 8:16)
3. His difference from the other healers of His day
This is why the title logos (word) is so appropriate in John 1:1! Jesus could heal with a touch (cf. Matt. 8:3) or speak a word (cf. Matt. 8:8), as well as exorcize demons (cf. Matt. 8:16). He spoke with authority (cf. Matt. 7:28-29); He healed with authority!
It is also interesting in Matthew how he uses the formula "what was spoken. . .was fulfilled" (cf. Matt. 1:22; 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 22:31; 24:15; 27:9) as a way to assert the trustworthiness of Scripture and its fulfillment in Jesus and the new age He inaugurated.
8:10
NASB"Truly I say to you"
NKJV"Assuredly I say to you"
NRSV"Truly I tell you"
TEV"I tell you"
JB" I tell you solemnly"
NJB"In truth I tell you"
This was Jesus' distinctive way of showing emphasis. There are no other examples in Greek literature. The single or double use of "amen" to start a sentence accentuated the importance of the statement, as well as Jesus' personal authority. See Special Topic at Matt. 5:18.
8:11 "many will come from east and west, and recline at the table with Abraham, Isaac, and Jacob" This was an allusion to the inclusion of Gentiles into the family of God (cf. Isa. 25:6-9; Mal. 1:11; Luke 13:22-30). The faith of this Roman military man was greater than any Jesus had encountered among the Jewish people. These kinds of encounters with Gentiles (i.e., Matt. 15:28; 21:32; Mark 7:24-30; Luke 10:30-37; 17:11-19), combined with Jesus' strong statements concerning their faith is evidence of the universal nature and evangelistic goal of the gospel (cf. Matt. 15:28; 22:2-14; 28:18-20; Luke 7:9; 24:47; Acts 1:8). The phraseology was taken from the concept of the Messianic banquet at the end of time (cf. Isa. 25:6-9; Luke 14:15; Rev. 19:9). Jesus speaks of these Patriarchs as alive in the kingdom of heaven (i.e., the new age). They will fully participate in the eschatological events, as well as other believers. This is surely a strong witness to the reality of life after death, as well as the promise of fellowship with God and other believers.
8:12 "but the sons of the kingdom will be cast out" Many Jews knew nothing of a personal relationship with God but only of a racial, legalistic, and ritualistic religion handed down to them (cf. Isa. 6:9-10; 29:13; Matt. 15:14). They were prideful and self-righteous based on their race and performance of the Mosaic Covenant (cf. Matt. 3:9). Jesus affirms in Matt. 8:12 that many who were not historically part of the people of God will be included, and many who thought they were part of the people of God will be excluded (cf. Matt. 21:43; Luke 13:28).
▣ "into the outer darkness; in that place there will be weeping and gnashing of teeth" These metaphors were also used in Matt.13:42,50; 22:13; 24:51; 25:30 to describe the horrors of separation from God in hell (Gehenna, see Special Topic at Matt. 5:22). What men and women do with Jesus Christ now will determine their ultimate destiny (cf. Matt. 25:31-46). Jesus Himself is the One who shows us the grim alternative facing those who refuse to trust Him.
In the OT "gnashing of teeth" signified "rage" (cf. Job 16:9; Ps. 35:16; 37:12; 112:10; Lam. 2:16), as it does in Acts 7:54, but here it denotes the sorrow and pain of eschatological judgment (i.e., separation from God in Gehenna).
NASB (UPDATED) TEXT: MATTHEW 8:14-17
14When Jesus came into Peter's home, He saw his mother-in-law lying sick in bed with a fever. 15 He touched her hand, and the fever left her; and she got up and waited on Him. 16When evening came, they brought to Him many who were demon-possessed; and He cast out the spirits with a word, and healed all who were ill. 17This was to fulfill what was spoken through Isaiah the prophet: "He Himself took our infirmities and carried away our diseases."
8:14 "Peter. . .his mother-in-law" Peter was married (cf. 1 Cor. 9:5). This speaks of the normalcy of marriage among the Jews. The rabbis said that marriage was an obligation because of the command in Gen. 2:24. We never hear of his wife; maybe she had died. The Gospels were not written to satisfy our curiosity.
8:16 "when evening came" The end of the Sabbath had come (Mark 1:32) and the Jews who were taught that healing was not allowed on the Sabbath were now coming to Peter's front door. The Sabbath began at twilight on Friday and ended at twilight on Saturday. This follows the order of the days of creation in Genesis 1:5,8,13,19,23,31.
▣ "many who were demon-possessed. . .healed all who were ill" There was always a distinction made between demon possession and physical disease in the NT. Sometimes demons cause physical problems, but certainly not always. Physical ailments, injuries, and diseases do not necessarily have demonic causes. See Special Topic: The Demonic (Unclean Spirits) at Matt. 10:1.
8:17 This is a quote from Isa. 53:4, but not from the Masoretic Text (Hebrew) nor the Septuagint (Greek translation). This is the only place in the NT this verse is quoted. This is used by many modern groups to affirm that physical healing is inherent in the Atonement. God is a supernatural God who acts in the lives of people for good. There is not enough Scriptural evidence based on this verse to affirm that all diseases on all occasions are out of the will of God and will be cured if we just respond with enough faith or prayer (cf. 2 Cor. 12:8-10; 2 Tim. 4:20).
Psalm 103:3b is also often quoted in connection with this subject. There is a Hebrew poetic parallel relationship between 103:3a and 3b. They both refer to spiritual forgiveness. In the OT physical ailments were used as a symbol for spiritual problems (i.e., Isa. 1:5-6). The rabbis saw sin and sickness as related (cf. James 5:14-16). See F. F. Bruce, Answers to Questions, pp. 44-45.
NASB (UPDATED) TEXT: MATTHEW 8:18-22
18Now when Jesus saw a crowd around Him, He gave orders to depart to the other side of the sea. 19Then a scribe came and said to Him, "Teacher, I will follow You wherever You go." 20Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head." 21Another of the disciples said to Him, "Lord, permit me first to go and bury my father." 22But Jesus said to him, "Follow Me, and allow the dead to bury their own dead."
8:19 "scribe" This was an expert in the oral law (the Talmud) and written traditions (the Scriptures) of the Jews. They took the place of the local Levite of the OT in interpreting Scripture. They were consulted about how to apply the Law of Moses to everyday matters. See Special Topic: Scribes at Matt. 12:38. In Jesus' day most of them were Pharisees (see Special Topic at Matt. 22:15).
▣ "Teacher" This is the vocative form (didaskale) of the term "teacher" (didaskalos). It translates the Hebrew term for "teacher" (lit. "great one," cf. John 1:38; 20:16) and refers to one who knew the Law of Moses (i.e., an honorific title). It is used in the NT of
1. Jewish teachers - Luke 2:46
2. John the Baptist - Luke 3:12
3. Jesus - Matt. 8:19; 9:11; 17:24; 26:25,49; Mark 9:5,17,38; 11:21; Luke 10:25; John 1:49
4. Nicodemus - John 3:10
5. Paul - 1 Tim. 2:7; 2 Tim. 1:11
6. Christian teachers - Acts 13:1; 1 Cor. 12:28; Eph. 4:11; James 3:1
Jesus restricts the usage of this term/title to Himself (cf. Matt. 23:7-12; Mark 14:14; John 3:2; 11:27-28; 13:13-14). There is only "one" Father; there is only " one" teacher! He and only He is the true "Great One" !
8:20 "Jesus said to him" Two persons are involved in this context. One was willing to go anywhere; Jesus told him to stop and count the cost (cf. Matt. 8:20). The other one was reluctant to follow; Jesus told him, follow at any cost because of the priority of the call of God on a human's life (cf. Matt. 8:21). Truth often cuts two ways!
▣ "the Son of Man" This was Jesus' self-chosen designation. It was an Hebraic phrase referring to a human being (cf. Ps. 8:4; Ezek. 2:1). But because of its use in Dan. 7:13, it took on divine qualities. Therefore, this term combines the humanity and Deity of Jesus. This designation was not used by the rabbis; therefore, it had no nationalistic or militaristic overtones.
Here is a quote from my commentary on Daniel 7:13.
" a son of man was coming" The Aramaic phrase (" ben enosh," construct BDB 1085 and 1081) "son of man" is different from the similar Hebrew phrase ("ben adam") found in Psalms and Ezekiel. Both phrases are used in parallel in Job 25:6; Ps. 8:4; 90:3; 144:3; Isa. 13:12. This obviously refers to the Messiah and it links his humanity (cf. Dan. 8:17; Job 25:6; Ps. 8:4; Ezek. 2:1), which is the meaning of the Aramaic and Hebrew phrases, "son of man" with his deity because the clouds are the transportation of Deity (cf. Matt. 24:30; 26:64; Mark 13:26; 14:62; Rev. 1:7; 14:14).
Jesus uses the phrase to refer to Himself in the NT. It was not used of the Messiah in rabbinical Judaism. It had no exclusivistic, nationalistic, militaristic connotations. It uniquely describes the Messiah as fully human and fully God (cf. 1 John 4:1-3). Daniel's usage is the first which focuses on its divine aspect!
Jesus used the phrase for Himself in three senses.
1.His suffering and death (e.g., Mark 8:31; 10:45; 14:21; Luke 9:22,44)
2.His coming as Judge (e.g., Matt. 16:27; 25:31; John 5:27)
3.His coming in glory to set up His kingdom (e.g., Matt. 16:28; 19:28; Mark 13:26-27; 14:62)
From The Jewish Study Bible, p. 1657 (also see George E. Ladd, A Theology of the New Testament, pp. 136-139), the later Jewish tradition about this text are listed.
1.This context is Messianic (cf. I Enoch 46:1; 48:10; 4 Ezra [2 Esdras] chapter 13; b. Sanh. 98a)
2.All predictions in this context are already fulfilled (cf. b. Sanh. 97b)
3.This context does not refer to the end-time (cf. Gen. Rab. 98:2)
4.This context represents Israel (cf. Ibn Ezra and Rashi)
SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE
8:21 "permit me first to go and bury my father" On the surface this seems like a reasonable request. However, this was a cultural idiom for staying home and taking care of one's parents as long as they lived. It was a social obligation (cf. 1 Kgs. 19:20).
8:22 "allow the dead to bury their own dead" This was a play on the word "dead." It can be used of spiritual lifelessness as in Matt. 10:39. What Jesus was saying was that spiritual life and obedience to the heavenly Father are more important than social obligations to one's earthly family.
NASB (UPDATED) TEXT: MATTHEW 8:23-27
23When He got into the boat, His disciples followed Him. 24And behold, there arose a great storm on the sea, so that the boat was being covered with the waves; but Jesus Himself was asleep. 25And they came to Him and woke Him, saying, "Save us, Lord; we are perishing!" 26He said to them, "Why are you afraid, you men of little faith?" Then he got up and rebuked the winds and the sea, and it became perfectly calm. 27The men were amazed, and said, "What kind of a man is this, that even the winds and the sea obey Him?"
8:24
NASB"And behold, there arose a great storm on the sea"
NKJV" And suddenly a great tempest arose on the sea"
NRSV" A windstorm arose on the sea"
TEV"Suddenly a fierce storm hit the lake"
NJB"Without warning a storm broke over the lake"
The Sea of Galilee is surrounded by hills and affected by its proximity to Mt. Hermon and the Mediterranean Sea. The strong winds descending on this body of water were often sudden, unexpected, and violent. Even these professional fishermen were afraid.
The NIDOTTE, vol. 3, p. 557, has an interesting comment about the term seismos (" storm").
"The other eleven occurrences of seismos in the NT all refer to earthquakes, and always as divine interventions: at the moment of Jesus' death (Matt. 27:54); at the resurrection, where it is linked with the rolling back of the stone; and at Philippi, as Paul and Silas sing God's praises in prison (Acts 16:26). Earthquakes are one of the eschatological signs (Matt. 24:7; Mark 13:8; Luke 21:11; Rev. 6:12; 8:5; 11:13,19; 16:18)."
This sudden storm was not a coincidence, but a God-sent opportunity to
1. reveal Jesus
2. build the disciples'faith
8:25 "Save us, Lord" This was the OT use of the term " save" meaning physical deliverance (cf. Matt. 14:30; John 12:27; Acts 23:24; 27:20,31,34,43,44; 28:1,4; James 5:15).
SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM)
8:26-27 "it became perfectly calm" They were absolutely astonished at Jesus' power even over nature. Because of Ps. 89:8,9 this was an allusion to Jesus' deity . Only the creator can control nature (cf. Ps. 107:23-32).
NASB (UPDATED) TEXT: MATTHEW 8:28-34
28When He came to the other side into the country of the Gadarenes, two men who were demon-possessed met Him as they were coming out of the tombs. They were so extremely violent that no one could pass by that way. 29And they cried out, saying, "What business do we have with each other, Son of God? Have You come here to torment us before the time?" 30Now there was a herd of swine feeding at a distance from them. 31The demons began to entreat Him, saying "If You are going to cast us out, send us into the herd of swine." 32And He said to them, "Go!" And they came out and went into the swine, and the whole herd rushed down the steep bank into the sea and perished in the waters. 33The herdsmen ran away, and went to the city and reported everything, including what had happened to the demoniacs. 34And behold, the whole city came out to meet Jesus; and when they saw Him, they implored Him to leave their region.
8:28
NASB, NRSV,
JB" into the country of the Gadarenes"
NKJV"to the country of the Gergesenes"
TEV"to the territory of Gadara on the other side of the lake"
There has been much discussion over this geographical location. This place was spelled three different ways in differeing Greek manuscripts of Matthew, as well as in three different Synoptic Gospels. Apparently it was close to the city of Khersa, but the city of Gadara owned some land near the lake and it was often called the district of Gadara, even though this city was six miles away.
▣ "two men" Matthew usually has two people involved in an account where Mark and Luke only have one (cf. Mk 5:1; Luke 8:26). Another example would be the blind man/men of Jericho (cf. Matt. 20:29; Mark 10:46; Luke 18:35). Some have supposed that two were mentioned because the OT required two witnesses in court (Num. 35:30; Deut. 17:6; Matt. 18:16).
▣ "who were demon-possessed. . .coming out of the tombs" They had been ostracized by the community and this was the only place where they could find shelter. During this period small manmade or natural caves were used as burial places. Whether this location was connected with their demon possession is uncertain. There are many specific questions about demons and angels which cannot be answered because there is not enough biblical information. Our world is permeated by a personal force of evil with his servants, the fallen angels, who are out to thwart the will of God and to destroy mankind, God's ultimate creation and focus of His love and attention. See Special Topics: Personal Evil at Matt. 4:5 and the Demonic at Matt. 10:1.
▣ "that no one could pass by that way" See Mark 5:2-6 and Luke 8:27.
8:29 "Son of God" These demons recognized who Jesus was (cf. James 2:19). The title "Son of God" was used several times in Matt. 4:3; 14:33; 16:16; 27:43,54. It was a play on the term "son" (cf. Matt. 2:15); the nation of Israel is called "son" ; Israel's king is called "son" ; and Israel's Messiah is called "son." Several times in the Gospels the demons recognize Jesus (cf. Mark 1:24; Luke 4:34). Jesus does not acknowledge their testimony. They were not saying this to help Him. Later Jesus will be accused of utilizing Satan's power (12:24). The demons'witnessing to Him would have given credence to this charge. See SPECIAL TOPIC: THE SON OF GOD at Matt. 27:54.
NASB, NKJV,
NRSV, JB" Have You come here to torment us before the time"
TEV"Have you come to punish us before the right time"
The spiritual realm knows that a time has been set for God to judge the living and the dead, humans, and angels (cf. Phil. 2:10-11; Rev. 11:15).
8:30 "a herd of many swine" It was a Gentile area shown by the presence of these hogs. Exactly why the demons wanted to go into the hogs is simply a matter of conjecture. There is not enough information. The destruction of this group of hogs does show the ultimate purpose of the demonic-death to their host. Also, the herd's destruction would have caused the townspeople to ask Jesus to leave!
▣ "the demons" See Special Topic at Matt. 10:1.
▣ "if" This is a first class conditional sentence. Jesus was going to drive out the demons!
8:34 "they implored Him to leave their region" This is one of the saddest verses in all of the Bible. In the presence of the greatest man of history, these villagers were more concerned about the death of a few hogs than they were over the redemption and reclamation of two demonized persons and the spiritual potential of the gospel for their area.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why do the Synoptic Gospels differ in their recording of the words and acts of Jesus?
2. Why was the healing of a leper such a significant event (cf. Matt. 11:5)?
3. Why did Jesus want those who had been healed to go and show themselves to the priests?
4. What is so unusual about Jesus working with a Roman military officer?
5. What is the significance of verses 11 and 12?
6. Who or what are demons? What is their purpose in our world?
7. Does verse 17 teach that physical healing is a part of the atonement?
8. What is the significance of the terms "Son of Man" and "Son of God" (cf. Ezek. 2:1; Dan. 7:13)?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Healing of a Paralytic | Jesus Forgives and Heals a Paralytic |
Events in Galilee (continued) |
Jesus Heals a Paralyzed Man | Cure of a Paralytic |
(8:1-9:38) | ||||
9:1-8 | 9:1-8 | 9:1 | 9:1-2 | 9:1-8 |
9:2-8 | ||||
9:3 | ||||
9:4-6 | ||||
9:7-8 | ||||
The Calling of Matthew | Matthew the Tax Collector | Jesus Calls Matthew | The Call of Matthew | |
9:9-13 | 9:9-13 | 9:9 | 9:9a-b | 9:9 |
9:9c | Eating with Sinners | |||
9:10-13 | 9:10-11 | 9:10-13 | ||
9:12-13 | ||||
The Question About Fasting | Jesus is Questioned About Fasting | The Question About Fasting | A Discussion of Fasting | |
9:14-17 | 9:14-17 | 9:14-17 | 9:14 | 9:14-17 |
9:15 | ||||
9:16-17 | ||||
The Ruler's Daughter and the Woman Who Touched Jesus' Garment | A Girl Restored to Life and a Woman Healed | The Official's Daughter and the Woman Who Touched Jesus' Cloak | Cure of the Woman with a Hemorrhage; The Official's Daughter Raised to Life | |
9:18-26 | 9:18-26 | 9:18-26 | 9:18 | 9:18-19 |
9:19 | ||||
9:20-21 | 9:20-22 | |||
9:22 | ||||
9:23-24a | 9:23-26 | |||
9:24b-26 | ||||
The Healing of Two Blind Men | Two Blind Men Healed | Jesus Heals Two Blind Men | Cure of Two Blind Men | |
9:27-31 | 9:27-31 | 9:27-31 | 9:27 | 9:27-31 |
9:28a-b | ||||
9:28c | ||||
9:29-30 | ||||
9:31 | ||||
The Healing of a Dumb Man | A Mute Man Speaks | Jesus Heals a Dumb Man | Cure of a Dumb Demoniac | |
9:32-34 | 9:32-34 | 9:32-34 | 9:32-33 | 9:32-34 |
The Compassion of Jesus | 9:34 | The Distress of the Crowds | ||
9:35-38 | 9:35-38 | 9:35-38 | 9:35-38 | 9:35 |
9:36-37 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 9:1-38
A. Matthew often condenses events which are recorded in much fuller detail in both Mark and Luke. Interpreters should not compare the other Gospels seeking fuller details until they have determined how/why the individual Gospel writer recorded the events as he did. We are not looking for a complete history, but for the theological intent of the inspired writer (cf. Gordon Fee and Douglas Stuart's How to Study the Bible for All Its Worth, pp. 120-129) .
B. This chapter breaks into several distinct units:
1. Verses 1-8, cf. Mark 2:3-12 and Luke 5:17-26
2. Verses 9-17, cf. Mark 2:14-22 and Luke 5:27-38
3. Verses 18-26, cf. Mark 5:22-43 and Luke 8:41-56
4. Verses 27-31, which are unique to Matthew
5. Verses 32-34, which are also unique to Matthew
6. Verses 35-38, many believe that this is an introduction to the mission of the Twelve which should go with Matthew 10
C. Matthew 8 showed His power over diseases, nature, and the demonic. Matthew used this section to show the power and authority of Jesus over different types of circumstances.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 9:1
1Getting into a boat, Jesus crossed over the sea and came to His own city.
9:1 Contextually this verse should go with Matthew 8, as it is a transitional verse leading to the next event. Capernaum became the headquarters of Jesus' ministry (cf. Mark 2:1; Matt. 4:13) after the experience of unbelief and rejection in Nazareth where he spent His childhood.
NASB (UPDATED) TEXT: MATTHEW 9:2-8
2And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, "Take courage, son; your sins are forgiven." 3And some of the scribes said to themselves, "This fellow blasphemes." 4And Jesus knowing their thoughts said, " Why are you thinking evil in your hearts? 5Which is easier, to say, 'Your sins are forgiven,'or to say, 'Get up, and walk'? 6But so that you may know that the Son of Man has authority on earth to forgive sins" -then he said to the paralytic, "Get up, pick up your bed and go home." 7And he got up and went home. 8But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men.
9:2 "they brought to Him a paralytic" Fuller details of this event are found in Mark 2:1-22. This is the account in which the friends of the paralytic man tear the roof apart and lower him to the floor at Jesus' feet.
▣ "Seeing their faith, Jesus" In context "their faith" referred not only to the man who needed healing, but primarily to his friends who had so much ingenuity and persistence.
▣ "Take courage son; your sins are forgiven" This is a present active imperative (cf. Matt. 9:22) and a present passive indicative. The Jews often related sin and sickness (cf. John. 5:14; 9:2; and James 5:15-16). Although Jesus apparently recognized the connection, He also seemed to resist a formal linkage (cf. John. 9:3 and Luke 13:2-3). This is a powerful statement of Jesus' self understanding. Only God can forgive sin (i.e., passive voice)!
Jesus addressed this man as "child" (teknon). However, this was not an indication of his age, but a term of endearment (cf. Mark 10:24; also possibly Luke 16:25 and Gen. 43:29 in the LXX).
9:3 "the scribes" Since the Babylonian captivity, the Temple had been somewhat rivaled by the Synagogue as the place of honor in Jewish society. These local experts in the Jewish law, following the tradition of Ezra, became known as scribes (see Special Topic at Matt. 12:38, Ezra 7:8,10). They were from several theological backgrounds, but they were mostly Pharisees. Whether they were present because of genuine interest or to spy on Jesus is uncertain. They would certainly have been astonished at His claiming to have the power to forgive sin. They believed that only God had this power. In this context, they condemned the radical claims of Jesus as blasphemy (cf. Mark 2:7); indeed, they were blasphemy if Jesus was not the Incarnate Son of God!
9:4 "and Jesus knowing their thoughts" Whether this is an example of Jesus' supernatural knowledge, which seems to be implied from the context, or whether someone in the crowd passed on their grumbling verbally is uncertain. There are passages in the New Testament which imply that Jesus knew human nature well and other passages which imply that He used His supernatural power.
There is a manuscript variation between
1. seeing (idōn) - א, C, D, L, W, and the old Latin, Vulgate, and Coptic translations
2. knowing (eidōs) - B, Ec, and the Syrian and Armenian translations
The UBS4 rates #1 as "B" (almost certain). The second option probably comes from Matt. 12:25; Luke 6:8; 9:47. The NASB, NKJV, and NJB follow option #2.
9:5 "Which is easier, to say 'Your sins are forgiven'or to say 'Get up, and walk'" To say, "Your sins are forgiven" is harder, but it is not as obvious as a physical healing. Both are impossible for sinful mortals!
9:6 "But so that you may know" Throughout the Gospels Jesus was concerned not only with the poor and needy, but also the Jewish leadership (cf. John. 11:42,45). Jesus was confronting them for the purpose of turning them to faith in Himself. This healing was as much for the scribes as it was for the paralyzed man and his friends. As a matter of fact, this is true of most of Jesus' healing ministry. Often these acts of power were to encourage the faith of the disciples or engender faith in by-standers.
▣ "the Son of Man" This was an adjectival phrase from the OT. It was used in Ezek. 2:1 and Ps. 8:4 in its true etymological meaning of " human being." However, it was used in Dan. 7:13 in a unique context which implied both the humanity and deity of the person addressed by this title. Since this title was not used by rabbinical Judaism and, therefore, had none of the nationalistic, exclusivistic, militaristic implications, Jesus chose it as the perfect title of both veiling and revealing His dual nature (cf. 1 John. 4:1-6). It was His favorite self-designation.
▣ "has authority on earth to forgive sins" This term " authority" (exousia) was the word for "right," " power" or "authority." It strongly implied Jesus' Messiahship, if not His Deity. The Jews were not expecting the Messiah to be divine, but to be a supernaturally-empowered military/political leader, like the Judges of the OT. It is only through NT progressive revelation that believers recognized the incarnational nature of the Messiah (i.e., John 1:1; 5:18; 8:58; 10:30,34-38; 14:9-10; 20:28; Rom. 9:5; Phil. 2:6-7; Heb. 1:8; 2 Pet. 1:1).
▣ "He said to the paralytic, 'Get up, pick up your bed, and go home'" There are three verbals in this phrase.
1. " get up" is an aorist passive participle used as an imperative
2. " pick up your bed" is an aorist active imperative
3. " go home" is a present active imperative.
The implication of these tenses would have been that God was the agent of the passive voice, "be raised up." The two imperatives would speak of the man's actions immediately after his healing. Taking up his bed was a sign that his days of begging were over and he was returning home. This healing confirmed Jesus' claim of Deity and Messiahship!
9:8 "But when the crowds saw this, they were awestruck" There is a Greek manuscript problem here connected to the term "awestruck." The oldest and best Greek texts have "were afraid" (MSS א, B, D, W). Later texts softened the term to "marveled" or NKJV "were astonished" (MSS C, L). Some Greek manuscripts simply left the phrase out (MS X). The UBS4 gives option #1 an "A" rating (certain).
The crowds were not accustomed to someone speaking with this kind of authority. Rabbinical Judaism had become trapped by tradition and the quoting of the ancient sayings of the rabbis. Jesus spoke with truth and authority, which this generation of Jewish people had never heard. They praised God for giving this kind of power to a man. This may be a veiled allusion to the humanity of Jesus which was questioned by the early church heresy called "Gnosticism." It is also likely from further reading of the NT that the religious leaders were jealous of Jesus' popularity.
NASB (UPDATED) TEXT: MATTHEW 9:9
9As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector's booth; and He said to him, " Follow Me!" And he got up and followed Him.
9:9 "As Jesus went on from there" Verses 9-17 are expressed in more detail in the other Synoptic Gospel parallels, Mark 2 and Luke 5.
▣ "He saw a man called Matthew" From Mark 2:14 and Luke 5:27 we learn that his other name was Levi. This does not imply that he was a priest or a Levite. Jews often had two names, one Jewish and one Greek, given to them usually at birth. This is the disciple to whom authorship of this Gospel is attributed. Jesus may have chosen him because of his gift of keeping meticulous records or as a way of showing His love to all people, even tax-collectors!
▣ "sitting in the tax-collector's booth" Capernaum was located by the Sea of Galilee between the jurisdictions of Philip the Tetrarch and Herod the Tetrarch. Therefore, the taxation would be between the areas of Syria and Judea. The office of tax collector was purchased from the Herodian or Roman authorities. It was often done with the implied suggestion that all of the extra revenue which was collected would be the wage of the one having the office. This was notoriously practiced in Jesus' day and, therefore, the office had become a synonym for evil and exploitation. Tax-collectors were certainly not welcome at the local synagogue or in Jewish society.
▣ "'Follow Me!'And he got up and followed Him" This was probably not the first time Matthew had heard Jesus. Apparently he had been exposed to Jesus' teachings on many occasions and this was the culmination of an official call (present active imperative) of a rabbi to a follower to come and be a full-time disciple (cf. Matt. 4:19,21).
NASB (UPDATED) TEXT: MATTHEW 9:10-13
10Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. 11When the Pharisees saw this, they said to His disciples, "Why is your Teacher eating with the tax collectors and sinners?" 12But when Jesus heard this, He said, "It is not those who are healthy who need a physician, but those who are sick. 13But go and learn what this means: 'I desire compassion, and not sacrifice,'for I did not come to call the righteous, but sinners."
9:10 This referred to Matthew's house, not Jesus' . Apparently the giving of a banquet after a meaningful decision in life was quite common because Zaccheus, another tax-collector, does the same thing (cf. Luke 19). "Notorious sinners" would refer basically to those outcasts of Jewish society who could not perform the meticulous details of the Mosaic Law as amplified in the oral tradition of rabbinical Judaism. That some of them were openly immoral people is possible, but again, it may have been that their trade or occupation was unacceptable to the Jewish leaders (i.e., shepherds, tanners, etc.).
The phrase "took their seats" meant "reclined." The people during this historical period reclined on their left elbows when they ate. Only in Egypt did people sit at a table to eat.
9:11 "when the Pharisees saw this, they said to His disciples" These Pharisees were present at the dinner, but were not a part of the dinner. It seems unusual but in the ancient world anyone could come and stand around the walls or look in the windows and participate in the conversation without being an official guest at the dinner. Apparently "the Pharisees" was another name for "the scribes" who were mentioned earlier in this context. They were a group of committed Jews who followed a particular tradition which affirmed the oral tradition of the Jews (the Talmud). Notice that they confronted the disciples and not Jesus Himself. Jesus, by eating with these notorious sinners, was expressing fellowship and friendship. John the Baptist had come earlier as an ascetic and the Jewish leaders had rejected him and now they rejected Jesus who came as a more social person (cf. Matt. 11:19; Luke 7:34). They even accused Jesus of being a "wine-bibber" which meant a "glutton" or "one who over-drinks." Quite often religious conservatism has an ugly and self-righteous side. For a full discussion of the origin and theology of the Pharisees, see note at Matt. 22:15.
9:12 "But when Jesus heard this, He said" On this occasion Jesus obviously did not read the minds of the Pharisees (cf. v.4). Either it was conveyed to Him what they were saying or He heard them Himself.
▣ "It is not those who are healthy who need a physician, but those who are sick"This does not imply that the Pharisees were without sin; rather it was a sarcastic response.
9:13 "But go and learn what this means" This is a quote from Hosea 6:6 (as is Matt. 12:7). This verse began with an aorist imperative phrase which was an idiom that the rabbis used to tell their students to study a particular issue. Verse 13 is unique to Matthew's Gospel.
▣ "for I did not come to call the righteous, but sinners" Luke 5:32, which is the Synoptic parallel to this account, adds "to repentance." Matthew's account, although it does not specifically record this, implied it. The two necessary responses for people to be right with God were repentance and faith (cf. Mark 1:15; Acts 3:16, 19; 20:21). Jesus even asserted that unless people repent they shall perish (cf. Luke 13:5). Repentance basically is a turning from self, sin, and rebellion and turning to God's will and way for one's life. It is not so much an emotion as it is a change in priority and lifestyle. It is willingness to change. See Special Topic at Matt. 3:2.
The verb "call" (kaleō) can be understood as " invite" (cf. Matt. 22:2-10 and Luke 14:16-25; John 2:2; Rev. 19:9). In a theological sense this accentuates the covenant concept.
1. God invites (divine call)
2. humans must respond (with initial and continuing faith, repentance, obedience, and perseverance)
See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE at Matt. 24:22.
NASB (UPDATED) TEXT: MATTHEW 9:14-17
14Then the disciples of John came to Him, asking, "Why do we and the Pharisees fast, but Your disciples do not fast?" 15And Jesus said to them, "The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast. 16But no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. 17Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved."
9:14 "then the disciples of John came to Him" It is uncertain whether they were (1) truly interested, (2) truly confused, or (3) trying to trick Him. They, like the Pharisees, were uninvited guests, but were apparently present at the feast. There were many disciples of John the Baptist, as can be seen from Acts 19:1ff.
▣ "Why do we and the Pharisees fast, but Your disciples do not fast" In the Old Testament there was only one official fast day called Yom Kippur (the Day of Atonement, cf. Leviticus 16) held each year. However, the rabbis had made the second and fifth days of the week fast days also (cf. Luke 18:12), supposedly basing them on the day that Moses went up on Mt. Sinai and on the day that he came back down. Fasting had become a way to prove one's religious commitment. Jesus does not condemn the practice, but neither does He affirm it as required. See SPECIAL TOPIC: FASTING at Matt. 6:16.
There is a Greek manuscript problem in this verse connected with the term " often," found in NKJV and NRSV, apparently from the parallel in Luke 5:33. The Markan parallel 2:18 just has "fast." The UBS4 Committee put the other term "much" in brackets because they were uncertain whether it was original with Matthew or added later by a copyist from Luke.
9:15 The grammar of this question expects a " no" answer.
▣ "But the days will come when the bridegroom is taken away from them, and then they will fast" Jesus assumed that His disciples would fast after He was crucified. This is the first time that the crucifixion was implied. The verb apairo (" taken away"), used in this phrase, has violent connotations (cf. Mark 2:20; Luke 5:35). Jesus' analogy of "the bridegroom," had Messianic connotations. See Special Topic: Fasting at Matt. 6:16.
9:16-17 There has been much discussion about how to apply this truth. It seems to emphasize the need to be flexible in one's faith. However, one must be careful as to the nature and extent of this flexibility. It is in reality a condemnation of rabbinical Judaism's literalistic interpretation of the Oral Tradition. Jesus' message was radically new and different from the Jewish sects of His day! God help us, sometimes we are more committed to our traditions and legalisms than we are to a dynamic, obedient, daily relationship with God (cf. Isa. 6:9-10; 29:13). This parable is paralleled in Mark 2:19-20 and Luke 5:33-39. Something new has come (i.e., the gospel) and it has changed everything!
NASB (UPDATED) TEXT: MATTHEW 9:18-19
18While He was saying these things to them, a synagogue official came and bowed down before Him, and said, "My daughter has just died; but come and lay Your hand on her, and she will live." 19Jesus got up and began to follow him, and so did His disciples.
9:18 "a synagogue official came and bowed down before Him" A much more detailed account is found in Mark 5:22-43 and Luke 8:41-56. The person was literally a "synagogue ruler" (cf. Mark 5:22; John 3:1). This was a man who was responsible for the physical condition of the synagogue as well as its regular activities. He acted in an uncharacteristic way by publicly running up to a controversial, unofficial rabbi such as Jesus and by falling at His feet. However, he was greatly concerned about the condition of his daughter, whom he loved. When one compares this passage with Mark 5:21 and Luke 8:42, there is some discrepancy as to whether the daughter was at the point of death or was already dead.
9:19 "Jesus got up and began to follow him" Apparently this man's faith was connected to (1) the physical presence of Jesus, (2) the act of laying on of hands, and (3) prayer. In Matt. 11:5 the raising of the dead was one of the signs mentioned to John the Baptist to validate the Messianic ministry of Jesus. Whether this was truly an act of resuscitation or an act of healing from a coma is uncertain from the context.
NASB (UPDATED) TEXT: MATTHEW 9:20-22
20And a woman who had been suffering from a hemorrhage for twelve years came up behind Him and touched the fringe of His cloak; 21for she was saying to herself, "If I only touch His garment, I will get well." 22But Jesus turning and seeing her said, "Daughter, take courage; your faith has made you well." At once the woman was made well.
9:20 "a woman who had been suffering from a hemorrhage for twelve years" We learn more details about this account from Mark 5:26 and Luke 8:43. Apparently she had spent all of her money on doctors and had received no help. We know of some of the magical cures in rabbinical Judaism from the Talmud, particularly Shabb, 110 A and B. One of the cures was to carry ostrich eggs or barley corn obtained from the dung of a white donkey around one's neck. One can imagine the grotesque kinds of cures this woman had tried during these twelve years. This particular kind of illness made her ceremonially unclean and unwelcome in regular Jewish worship services (cf. Lev. 15:25). Also she was probably physically exhausted most of the time.
9:21 "if I only touch His garment, I will get well" There was an element of superstition in this woman's faith and yet Jesus honors even her weak faith (third class conditional sentence). Based on Lev. 15:19ff. it would have been illegal for her to touch a rabbi because it would have made Jesus ceremonially unclean. Jesus was more concerned with people than He was with ceremonial laws!
The garment referred to was possibly (1) Jesus' outer robe (cf. John 19:2) or (2) Jesus' prayer shawl (talith), which He used to cover His head during worship (cf. Num. 15:38-40; Deut. 22:12; Matt. 23:5) and worn on the shoulders at other times.
9:22 "your faith has made you well" This is literally the term "saved." It was used in its OT sense of "physical deliverance" (cf. James 5:15). This woman's faith, weak though it was because of superstition, was still honored by Jesus. In the NT it is the object of ones faith that is the issue.
NASB (UPDATED) TEXT: MATTHEW 9:23-26
23When Jesus came into the official's house, and saw the flute-players and the crowd in noisy disorder, 24He said, " Leave; for the girl has not died, but is asleep." And they began laughing at Him. 25 But when the crowd had been sent out, He entered and took her by the hand, and the girl got up. 26This news spread throughout all that land.
9:23 "Jesus came into the official's house, and saw the flute players and the crowd in noisy disorder" It was a common practice in rabbinical Judaism (cf. Jer. 9:17; 48:36) that when someone died, even in the poorest family, at least two flute players and one wailing woman had to be hired for a standard funeral. Funerals were a very outward and emotional communal experience.
9:24 "Leave; for the girl has not died, but is asleep" " Sleep" was not often used of death, but in this context it was contrasted with death. Whether it was a deep coma or death, a miracle of healing truly occurred.
9:25 "but when the crowd had been sent out" Luke 8:51 notes that the parents and the inner circle of disciples, Peter, James, and John, were allowed to stay.
▣ "took her by the hand" From Mark 5:41 more details are recorded as to what Jesus said to the girl. Touching a dead body would have made Him ceremonially unclean. But, when one has the power of life over death, there is no such thing as a dead body!
9:26 "this news spread throughout all that land" The reason that Jesus emptied the room was so that no one would spread the news about this miraculous healing (cf. Matt. 8:4; 9:30; 12:16; 16:20; 17:9; Mark 1:44; 3:12; 5:43; 7:36; 8:30; 9:9; Luke 4:41; 5:14; 8:56; 9:21). However, with the funeral process well under way, the restoration of this young girl would certainly have been broadcast.
NASB (UPDATED) TEXT: MATTHEW 9:27-31
27As Jesus went on from there, two blind men followed Him, crying out, "Have mercy on us, Son of David!" 28When He entered the house, the blind men came up to Him, and Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord." 29Then He touched their eyes, saying, "It shall be done to you according to your faith." 30And their eyes were opened. And Jesus sternly warned them: " See that no one knows about this!" 31But they went out and spread the news about Him throughout all that land.
9:27 "two blind men followed Him, crying out" It was characteristic in the Synoptic Gospels'miracle accounts that Matthew always records two persons whereas Mark and Luke only record one (cf. Matt. 8:28 and 20:30). The exact reason for this is uncertain. It has been speculated that Matthew wanted two witnesses to fulfill OT witness requirements (cf. Num. 35:30; Deut. 17:6; 19:15).
▣ "Have mercy on us, Son of David" This OT title is also used in Matt. 1:20. It apparently had Messianic implications going back to 2 Samuel 7 (cf. Matt. 1:1; 12:23; 15:22; 20:30; 21:9,15). Exactly what these people understood by these titles is uncertain, but surely it was a sign of their faith, not a full theological understanding of the person of Christ. The Jews of Jesus' day expected the Messiah to be a healer from Isa. 35:5-6.
9:28 "Yes, Lord" This is the title "kurios." It was used in the sense of "sir" or "mister" or it could have been a full theological title of Jesus' Deity. Here it seems to be used more in the popular sense although these blind men's use of the title "Son of David" implied some theological understanding. Jesus took them off away from the crowd because He did not want to broadcast their healing (cf. Matt. 9:26, 30; 8:4).
9:29 "He touched their eyes" It is amazing how many accounts of the healing of blind people are recorded in the Gospels. However, they are performed with great variety. Here Jesus touched their eyes, apparently to increase their faith. Restoring sight to the blind was one of the prophetic evidences of the Messiah (cf. Ps. 146:8; Isa. 29:18; 35:5; 42:7, 16, 18; Matt. 11:5).
NASB (UPDATED) TEXT: MATTHEW 9:32-34
32As they were going out, a mute, demon-possessed man was brought to Him. 33After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, " Nothing like this has ever been seen in Israel." 34But the Pharisees were saying, "He casts out the demons by the ruler of the demons."
9:32 "a mute, demon-possessed man" A sharp distinction was made in the Gospels between demon possession and physical illness. A good example of this is found in Mark 7:32 and 9:25: a physically dumb man was healed while a demonized man, who was also dumb, was exorcized. Although demonic forces can cause physical illness, not all physical illness is demonic. The NT affirms the presence of demons in our world. Those who have spent much time in Third World countries affirm this reality and see this manifestation much more often and in NT categories. This is not to imply there are more demons in the Third World. The modern western worldview is biased against the supernatural. See special topic at Matt. 10:1.
The term "mute" (kōphos) can mean
1. deaf (cf. Matt. 11:5; Mark 7:32,37; Luke 7:22, so used by Homer)
2. dumb (cf. Matt. 12:22; 15:30-31; Luke 1:22; 11:14, so used by Herodotus)
The first could lead to the second. Context is the best clue as to which meaning is intended.
9:34
NASB, NKJV,
NRSV" He casts out the demons by the ruler of the demons"
TEV"It is the chief of the demons who gives him the power to drive them out"
NJB"It is through the prince of devils that he drives out devils"
The "ruler of demons" refers to the chief demon who in Matt. 10:25 is called Beelzebul. Both titles are together in Matt. 12:24. See full note on this name there.
It is amazing that the Pharisees who saw Jesus' power and heard His teachings could have rejected Him simply because He violated their traditions. This same account is found in Mark 3:22 and Luke 11:15. This same blasphemy is recorded as coming from the crowd in John. 7:20. They could not deny the reality of these miraculous events, so they attributed them to the power of the evil one.
Jesus fully answered this charge, which is often called the "unpardonable sin" in Matt. 12:22ff. The unpardonable sin is apparently the continual rejection of faith in Jesus in the presence of great light. These people were so blinded by their preconceived notions that they were unable to see the gospel which was revealed so clearly in the words and actions of Jesus Christ. When your light has become darkness, how great is the darkness (cf. Matt. 6:23; 2 Cor. 4:4).
It is interesting that this verse is omitted in the Greek manuscript D (Bezae) and some Old Latin MSS, but present in all the older uncial manuscripts. The verse is present in Matt. 12:24 and Luke 11:15. The UBS4 rates its inclusion as "B" (almost certain).
▣ "by the ruler of the demons" The phrase referred to Satan (cf. Matt. 12:24-32, Mark 3:22, and Luke 11:15). The attitude of the Pharisees in denying Jesus' power and authority led them to the unpardonable sin of turning God's light into darkness!
NASB (UPDATED) TEXT: MATTHEW 9:35-38
35Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness. 36Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. 37Then he said to His disciples, "The harvest is plentiful, but the workers are few. 38Therefore beseech the Lord of the harvest to send out workers into His harvest."
9:35-38 There are two possible ways of relating this summary statement (1) as a summary going back to 4:23 or (2) an introduction of the mission of the Twelve in Matthew 10.
9:35 "proclaiming the gospel of the kingdom" The kingdom of God was the focus of Jesus' first and last sermons and most of His parables. It apparently referred to the reign of God in men's hearts now that will one day be consummated over all the earth (cf. Matt. 6:10). See special topic at Matt. 4:17.
The term "gospel" (euangelion) is used in summary statements by Matthew in Matt. 4:23 and 9:35. It is used by Jesus in Matt. 24:14 and 26:13. The term becomes a standard way of referring collectively to the life, teaching, death, resurrection, second coming, and offer of salvation in Paul. Only in the second century does the term begin to denote the four written accounts on Jesus' life (i.e., Gospels, in Ireneaus and Clement of Alexandria).
9:36 "He felt compassion" It is comforting to know how caring Jesus the Messiah was (cf. Matt. 14:14; 15:32; 20:34) to the socially and religiously outcast. His compassion for them is expressed in these same terms in Luke 13:34.
▣ "like sheep without a shepherd" "Shepherd" was a common metaphor for religious leaders (cf. Num. 27:17; 1 Kgs. 22:17; Ezek. 34:1-16). It was sometimes used in the sense of false shepherds (cf. Ezek. 34; Zech. 11:5). Jesus is the good shepherd (cf. John. 10; Zech 11:7-14; 13:7-9).
9:37-38 God sees His world in an entirely different light than humans (cf. Isa. 55:8-9). Believers need to be praying for God to thrust or drive out laborers into His harvest field. Seeing the need does not constitute a call but, thank God, when we pray, God sometimes allows us to go! Notice that the world is seen as God's harvest field. This is His world. He loves it. He wants it redeemed (cf. John. 3:16; 1 Tim. 2:4; 2 Pet. 3:9).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why do these same teachings seem to appear with different details and settings in the Synoptic Gospels?
2. What is the significance of Jesus' forgiving the sins of the paralytic man?
3. What is the theological significance of the term "Son of Man" ?
4. Why is it significant that Jesus ate with sinners and tax collectors?
5. What does Jesus say about fasting?
6. Why did the sick woman want to touch Jesus' clothing?
7. Describe an oriental funeral.
8. Why does Matthew consistently record two blind men or angels while Mark and Luke only record one?
9. Explain the difference between physical illness and demonic possession.
10. How did the Pharisees commit the unpardonable sin in Matt. 9:34?
11. What do verses 37 and 38 say about the heart of God?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Mission of Twelve | The Twelve Apostles | Commissioning and Instruction of the Twelve | The Twelve Apostles | The Mission of the Twelve |
(10:1-11:1) | ||||
10:1-4 | 10:1-4 | 10:1-4 | 10:1-4 | 10:1 |
10:2-5a | ||||
The Commissioning of the Twelve | Sending Out the Twelve | The Mission of the Twelve | ||
10:5-15 | 10:5-15 | 10:5-15 | 10:5-10 | 10:5b-10 |
10:11-15 | 10:11-16 | |||
Coming Persecutions | Persecutions are Coming | Coming Persecutions | The Missionaries Will Be Persecuted | |
10:16-23 | 10:16-26 | 10:16-23 | 10:16-20 | |
10:17-20 | ||||
10:21-23 | 10:21-23 | |||
10:24-25 | 10:24-25 | 10:24-25 | 10:24-25 | |
Whom to Fear | Jesus Teaches the Fear of God | Whom to Fear | Open and Fearless Speech | |
10:26-31 | 10:26-31 | 10:26-31 | 10:26-27 | |
10:27-31 | ||||
10:28-31 | ||||
Confessing Christ Before Men | Confess Christ Before men | Confessing and Rejecting Christ | ||
10:32-33 | 10:32-33 | 10:32-33 | 10:32-33 | 10:32-33 |
Not Peace, But a Sword | Christ Brings Division | Not Peace, But a Sword | Jesus, the Cause of Dissension | |
10:34-39 | 10:34-39 | 10:34-39 | 10:34-36 | 10:34-36 |
Renouncing Self to Follow Jesus | ||||
10:37-39 | 10:37-39 | |||
Rewards | A Cup of Cold Water | Rewards | Conclusion of the Instruction | |
10:40-11:1 | 10:40-42 | 10:40-11:1 | 10:40-42 | 10:40 |
10:41 | ||||
10:42 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 10:1-42
A. The newly chosen disciples are sent out on a mission trip which was foreshadowed in Matt. 9:37-38. Jesus also sent, at a later time, a larger group of seventy disciples (cf. Luke 10:1ff).
B. This passage is paralleled in Mark 3:14-16; 6:7-13; and Luke 9:1-6. There may have been several of these kinds of mission trips.
C. Jesus' message to the Twelve has three divisions marked off by the recurrent phrase "Truly, I say to you" Matt. 10:15,23,42.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 10:1
1Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness.
10:1 "twelve" This is the first time this number is stated, possibly corresponding to the twelve tribes of Israel. See Special Topic: The Number Twelve at Matt. 14:20.
▣ "disciples" This is literally "learners." The New Testament emphasizes disciples, not just decisions (cf. Matt. 28:19; Acts 14:21)! The Special Topic below addresses this theological distinction.
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
▣ "gave them authority over unclean spirits, to cast them out" Jesus empowered these followers with His power. They became His official representatives (i.e., Apostles). The physical miracles were a way of confirming Jesus' new message.
▣ "unclean spirits. . .heal every kind of disease" Notice a distinction is made between demon possession and disease. Demons can cause diseases, but not always.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
NASB (UPDATED) TEXT: MATTHEW 10:2-15
2Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; 3Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddeus; 4Simon the Zealot, and Judas Iscariot, the one who betrayed Him. 5These twelve Jesus sent out after instructing them: "Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6but rather go to the lost sheep of the house of Israel. 7As you go, preach, saying, 'The kingdom of heaven is at hand.'8Heal the sick, raise the dead, cleanse the lepers, cast out demons, freely you received, freely give. 9Do not acquire gold, or silver, or copper for your money belts, 10or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. 11 And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. 12As you enter the house, give it your greeting. 13If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. 14Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. 15Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city."
10:2 "the names of the twelve apostles" The term " apostle" (see note at Matt. 10:5) is used only in Matthew (here) and Mark (3:14) in connection with the list of the apostles'names, also once more in Mark 6:30. It is much more common in Luke and Acts.
1. Luke 6:13; 9:10; 11:49; 17:5; 22:14; 24:10
2. Acts
a. the Twelve, Acts 1:2,26; 2:37,42,43; 4:33,35,36,37; 5:2,12,18,29,40; 6:6; 8:1,14,18; 9:27; 11:1; 15:2,4,6,22,23; 16:4
b. other apostles (later use of the term)
(1) Paul, Acts 14:4,14 (equal authority with the Twelve)
(2) Barnabas Acts 14:14 (lesson authority)
The lists of the Apostles are found in Mark 3:16-19, Luke 6:12-16, and Acts 1:13-14. The names and order change slightly. However, they are always in three groups of four. Peter is always first and Judas Iscariot is always last. The groupings stay the same. These groupings were possibly a rotating system whereby certain disciples could go home for short periods to check on their families.
SPECIAL TOPIC: THE CHART OF APOSTLES'NAMES
10:3 "Bartholomew" He was also called Nathaniel (cf. John. 1:45-51).
▣ "Matthew" He was also called Levi (cf. Mark 2:14; Luke 5:27).
▣ "Thaddeus" He was also called Judas, the son or brother of James (cf. Luke 6:16; Acts 1:13) or Lebbaeus (Greek MSS C2, L, and W).
10:4
NASB, NJB" Simon the Zealot"
NKJV"Simon the Canaanite"
NRSV"Simon the Canaanean"
TEV"Simon the Patriot"
He was also called "the Canaanean," which could refer to one from Cana (cf. Mark 3:18). However, the Greek reflects a Hebrew term "zealous." He was a Jewish patriot and separatist (cf. Luke 6:15; Acts 1:13). For Matthew and Simon to be in the same group shows the radical change that Jesus accomplished in these men's lives.
▣ "Iscariot" This term can mean a man from a city in Judah, Kerioth (from the Hebrew), or an assassin's knife (from the Greek). If he was from Judah, he was the only Apostle from the south.
▣ "the one who betrayed him" There is an interesting book that attempts to interpret Judas in a new, a more positive way, Judas, Betrayer or Friend of Jesus? by William Klassen, published by Fortress Press, 1996. However, to do so it completely ignores John's Gospel.
10:5 "sent" This was from the same Greek root as " apostle" (apostello, used in the LXX for God sending the prophets to speak for Him), which came to mean within rabbinical circles "sent one" with the implication of official authority. Mark 6:7 tells us Jesus sent the Apostles out in pairs.
▣ "do not go in the way of the Gentiles, and do not enter any city of the Samaritans" This is probably the source of Paul's "Jew first and also the Greeks" (cf. Rom 1:16). This was not exclusivism, but limiting His emphasis so as to give Abraham's descendants every chance to respond.
The Jews hated the Samaritans because they were considered half-breeds. This referred to the Assyrian exile of the Northern Ten Tribes of Israel in 722 b.c. Thousands of Jews were deported to Media and thousands of Gentiles were exiled to take their place in Israel. Over the years an amalgamation of religion and social customs had occurred (cf. Ezra and Neh.). At this early stage of Jesus' ministry the inclusion of either of these groups would have negatively affected His ability to reach Jews!
10:6 "the lost sheep" This was an unusual combination of terms; "sheep" often referred to God's people (cf. John. 10), while " lost" implied their spiritual helplessness and vulnerability (cf. Matt. 9:36), especially if there is no shepherd (cf. Num. 27:17; 1 Kgs. 22:17; Ps. 119:176; Isa. 53:6; Zech. 13:7).
▣ "of the house of Israel" This was an idiomatic way of referring to the descendants of the Patriarchs. They are also known as
1. the house of Jacob (i.e., Luke 1:33, cf. Matt. 15:24; Acts 2:36; Heb. 8:8)
2. the house of Judah (i.e., Heb. 8:8)
3. children of Abraham (i.e., Matt. 3:9; John 8:33,39)
SPECIAL TOPIC: ISRAEL (THE NAME)
10:7 "as you go" This is a present active participle used as an imperative (cf. Matt. 28:19).
▣ "preach" This was a present imperative. This is a foreshadowing of (1) the mission trips of the Twelve and seventy and (2) the Great Commission of Matt. 28:18-20; Luke 24:46-47; Acts 1:8.
▣ "kingdom. . .is at hand" This was to be the content that they were to preach (cf. Matt. 3:2; 4:17; Mark 1:15; Luke 10:9,11; 11:20; 21:31). The kingdom is the reign of God in human's hearts now which will one day be consummated over all the earth (cf. Matt. 6:10). Although the disciples did not understand it yet (i.e., Luke 24:16,31), it began with the Incarnation of Christ (the Messiah) and will be consummated at the Second Coming of Christ. Initially Jesus and the disciples preached a message similar to John the Baptist's message. See SPECIAL TOPIC: THE KINGDOM OF GOD at Matt. 4:17.
10:8 "heal. . .raise. . .cleanse. . .cast out" These are all present imperatives (cf. Matt. 10:1). They went and ministered as Jesus ministered. His power and authority were flowing through them. These signs confirmed their message about Him.
The Greek manuscripts contain several variations of the phrase "raise the dead." This may be because (1) biblical records are lacking that the twelve Apostles did this, (2) it is metaphorical of the spiritually dead, and (3) Matthew used the other three verbs often without mentioning "raising the dead." See Bruce Metzger, A Textual Commentary On the Greek New Testament, pp. 27-28. The phrase is included in the uncial MSS א, B, C, D, N, and many versions.
▣ "lepers" In the OT the disease of leprosy was a sign of God's disfavor (cf. 2 Chr. 26:16-23).
▣ "cast out demons" Jesus' power is greater than Satan and the demonic (cf. 1 John. 4:4). The demons are designated by the terms " spirits," (cf. Matt. 8:16) and "unclean spirits," (cf. Matt. 10:1). The origin of demons is not disclosed in Scripture. The rabbis attribute the origin of evil in the world to Genesis 6 (Paul says it was Genesis 3, cf. Rom. 5:12-21). They assert that the "sons of God" (see Special Topic on Genesis 1-11 commentary online at www.freebiblecommentary.org) mentioned in Genesis 6 became disembodied at their death by the flood of Noah and became the demons of the NT period seeking another body.
▣ "freely you received, freely give" This is not a passage against salaries for missionaries, but rather encouraging believers to trust in God while doing Kingdom work in (1) His power, (2) His provisions, and (3) His purposes to be accomplished. These verses are not universal principles, but guidelines for this particular mission trip (cf. Luke 22:35-36). They are the practical application of Matt. 6:25-34 to the present situation.
10:9 "your money belts" This was how first century Jews carried their coinage.
10:10 "bag" This kind of bag functioned as a suitcase. The disciples were not to carry with them every thing they might need, but trust God's daily provision.
▣ "or even two coats, or sandals, or a staff" Comparisons with Mark 6:8-9 have caused great controversy. The theories are
1. " staff" could be used in two different senses: a walking stick or a defensive club
2. the two shirts of Matt. 10:10 imply "do not take extras of these items"
3. Luke 22:35-36 shows one harmonization
The Gospels were not written for us to compare the details. The key to this text is that believers are to trust in God for His provisions; rely on His resources!
▣ "for the worker is worthy of his support" Jesus is probably alluding to the truth of Deut. 25:4 (cf. 1 Cor. 9:6-7,14; 1 Tim. 5:18), which goes back to Deut. 24:14-15 (cf. Lev. 19:13). Gospel preachers are to be supported by their hearers! The NT guidelines for giving are not OT tithing, but voluntary, sacrificial, joyful, according to the ability (cf. 2 Corinthians 8-9). See SPECIAL TOPIC: TITHING at Matt. 23:23.
10:11
NASB"inquire who is worthy in it; and stay at this house until you leave that city"
NKJV"inquire who in it is worthy, and stay there till you go out"
NRSV"find out who in it is worthy, and stay there until you leave"
TEV"Go in and look for someone who is willing to welcome you, and stay with him until you leave that place"
NJB"Seek out someone worthy and stay with him until you leave"
When they came to a village (1) they were to seek out a godly home which desired the blessing of their presence, and (2) they were not to move again and again seeking better accommodations. It is possible that the godly home would be one of the first that responded to their preaching.
10:12 "give it your greeting" This referred to the traditional Jewish blessing of peace, shalom.
10:13 "if. . .if" There are two third class conditional sentences which meant potential future action.
10:14 "shake the dust off your feet" This was a Jewish symbol of rejection (cf. Acts 13:51; 18:6).
10:15 This is one passage that implies degrees of judgment based on the amount of light that has been rejected (cf. Matt. 11:22-24). Also notice the same book which reveals God's matchless love also reveals God's wrath and judgment. See SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENTs at Matt. 5:12.
▣ "Truly" See Special Topic at Matt. 5:18.
NASB (UPDATED) TEXT: MATTHEW 10:16-20
16Behold, I send you out as sheep in the midst of wolves; so be shrewd as serpents and innocent as doves. 17But beware of men, for they will hand you over to the courts and scourge you in their synagogues; 18and you will even be brought before governors and kings for My sake, as a testimony to them and to the Gentiles. 19But when they hand you over, do not worry about how or what you are to say; for it will be given you in that hour what you are to say. 20For it is not you who speak, but it is the Spirit of your Father who speaks in you.
10:16 "I send you out as sheep" Sheep were a metaphor for the new faith community which was fragile, helpless, and in need of constant care and protection, see Luke 10:3 and John. 10. This the first of four metaphors from the animal kingdom that characterize humanity.
▣ "in the midst of wolves" Wolves represented those who prey on the new community of faith, see Matt. 7:15-27; Luke 10:3; John. 10:12; Acts 20:29; 2 Peter 2.
▣ "shrewd as serpents and innocent as doves" Believers must be wise but innocent (cf. Rom. 16:19). They were to avoid conflict when possible, but remain bold proclaimers of the gospel.
10:17 "Because of. . ." This is a present active imperative (cf. Matt. 7:15; 16:6,11). Even with the dawn of the new age (Romans 5-6), the old age remains (Romans 7)! This is the tension of " the already" and the "not yet" of the overlapping (i.e., two comings of Christ) of the two ages. See Special Topic at Matt. 12:31.
▣ "the courts" This referred to local Jewish synagogue courts (cf. Matt. 23:34). It is interesting to note that some of Mark's eschatological discourse (cf. Mark 13:9-13) of Jesus is repeated here instead of Matthew 24. Therefore, this mission assignment of the Disciples takes on eschatological implications (as does Matt. 10:23).
▣ "scourge" This referred to Jewish flogging (cf. Deut. 25:3), which consisted of one less than forty lashes, one-third on the front of the body and two-thirds on the back (cf. 2 Cor. 11:24).
▣ "in their synagogues" See parallel at Matt. 23:34. This was the local place of worship, education, and welfare relief.
10:18 "you will even be brought before governors and kings" This referred to the future universal spread of the gospel (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). It is important that the narrow exclusiveness of Matt. 10:5 be balanced by this verse. Gordon Fee (How to Read the Bible For All Its Worth, p. 133) makes the assertion that Matt. 10:5-12 relate to the sending out of the Twelve new apostles, but Matt. 10:10-20 are instructions for a much later time (i.e., governors, kings, Gentiles) because at first Jesus came only to the lost sheep of Israel. This illustrates how the Gospel writers "selected, rearranged, and adapted" Jesus' teachings to meet the needs of the early church.
Another example of this is Matt. 10:23 "until the Son of Man comes" (see note at Matt. 10:23). Obviously this could have several meanings depending on the historical period.
▣ "governors and kings" If this refers to (1) Jesus' day, then Pontius Pilate or (2) Paul's mission activities then
1. " governors" could be the Roman governors of Felix (Acts 23:24) or Festus (Acts 24:27)
2. " kings" could be Agrippa I (Acts 12:1) or Agrippa II (Acts 25:13)
They basically stand for governmental authority of any kind.
10:19 This speaks of special illumination and grace during persecution (cf. Mark 13:11; Luke 21:12). This is not a proof-text for preachers and teachers not studying before proclaiming! This verse and verse 26 are aorist subjunctives with the negative particle which meant never start an action. Verses 28 and 31, which also deal with fear, are present imperatives with the negative particle which usually meant stop an act in process.
10:20 "it is the Spirit of your Father" Here the Holy Spirit is linked to the Father (cf. Rom. 8:11,14). In Rom. 8:9; 2 Cor. 3:17; Gal. 4:6; and 1 Pet. 1:11 the Spirit is linked to the Son. There is a fluidity between the persons of the Trinity. They all participate in the acts of redemption. See SPECIAL TOPIC: THE TRINITY at Matt. 3:17.
NASB (UPDATED) TEXT: MATTHEW 10:21-22
21Brother will betray brother to death, and a father his child; and children will rise up against his parents and cause them to be put to death. 22You will be hated by all because of My name, but it is the one who has endured to the end who will be saved.
10:21 This speaks of the radical commitment necessary for discipleship which supersedes even family love and often caused confrontation within families (cf. Matt. 10:34-39).
10:22 "you will be hated by all because of My name" Persecution was expected for disciples of Jesus (cf. Matt. 5:10-12; John 15:18-21; 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; 2 Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; and all of 1 Peter.
SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?
▣ "it is the one who has endured to the end who will be saved" The doctrine of the "perseverance" (see Special Topic below) is as biblical as "the security of the believers!" (cf. Matt. 24:13; Gal. 6:9; Rev. 2:7,11,17,26; 3:5,12; 21:7). We must affirm both truths, even though they cause doctrinal tension! Doctrines are given in tension-filled relationship to other doctrines, not isolated truths. The best illustration is that biblical truth is revealed as constellations of stars, not as single stars. We must focus on the patterns of the whole of biblical revelation.
"End" (telos) refers to the end of this age (cf. Matt. 24:6,13,14). "Saved" can be understood in its OT sense of physical deliverance or its NT sense of spiritual salvation.
NASB (UPDATED) TEXT: MATTHEW 10:23
23"But whenever they persecute you in one city, flee to the next; for truly I say to you, you will not finish going through the cities of Israel until the Son of Man comes."
10:23 "But, whenever they persecute you" This is missing in Luke, but has a parallel in Mark 9:1. See note and Special Topic at Matt. 10:22.
▣ "flee to the next" Believers must avoid conflict and confrontation when possible. Evangelism must be the constant goal!
▣ "Truly" See Special Topic at Matt. 5:18.
▣ "you will not finish going through the cities of Israel until the Son of Man comes" This was probably initially understood as
1. Jesus will rejoin the Twelve after their mission
2. Jesus asserts His authority in Jerusalem
3. inauguration of the church (i.e., Pentecost)
4. Jesus fulfilling His promises to them (i.e., upper room event of John 20:19-23)
5. the judgment on Jerusalem in a.d. 70 (NASB Study Bible, p. 1382)
6. Jesus' Second coming in power as Judge (i.e., Dan. 7:13-14), inaugurating the eternal kingdom
See Special Topic: the Any-Moment Return of Jesus vs. the Not-Yet (NT paradox) at Matt. 24:27.
NASB (UPDATED) TEXT: MATTHEW 10:24-25
24"A disciple is not above his teacher, nor a slave above his master. 25It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household!"
10:25 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "Beelzebul" This was a compound term from Ba'al and Zebub. This was the local Ba'al of Ekron (cf. 2 Kgs. 1:16). The Jews changed the names of pagan rulers and pagan gods by changing the vowels, to make fun of them. The term can be translated as "Lord of the house," " Lord of the flies," or "Lord of the dung."
The second term was often spelled Zebul, the chief demon in Jewish folklore (cf. Matt. 12:24; Luke 11:15). This explains why NASB and NRSV have Beelzebul, while NKJV and NIV have Beelzebub.
NASB (UPDATED) TEXT: MATTHEW 10:26-27
26Therefore do not fear them, for there is nothing concealed that will not be revealed, or hidden that will not be known. 27What I tell you in the darkness, speak in the light; and what you hear whispered in your ear, proclaim upon the housetops.
10:26 "do not fear them" This is a negative aorist passive (deponent) subjunctive like Matt. 10:19 functioning as an aorist active imperative like Matt. 10:28 and 31. This construction meant "do not even start an action." This verse states that the motives and purposes of the human hearts, both positive and negative, will be known on Judgment Day.
It is difficult to relate the truth of this verse with the biblical promises that when God forgives, God forgets (cf. Ps. 103:11-14; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19). Possibly unconfessed (believers, cf. 1 John 1:7-9) sin or unforgiven (unbelievers) sin is being referred to. I so rejoice in the "forgetfulness of God" ! Jesus' blood cleanses from all sin (cf. Hebrew 9)!
Believers are not to fear humans, but respect/fear God (cf. Matt. 10:28; Heb. 10:31).
Overall I think this verse refers to the motives and actions of
1. unworthy houses, Matt. 10:13
2. wolves, Matt. 10:16
3. evil men, Matt. 10:17
4. governors and kings, Matt. 10:18
5. brother, Matt. 10:21
6. child, Matt. 10:21
7. "they" of Matt. 10:23
8. "them" of Matt. 10:26
9. "those" of Matt. 10:28
10:27 "housetops" The flat rooftops common in Palestine were places of social activity; therefore, what was told would become public knowledge. Jesus wants His message known by all mankind!
NASB (UPDATED) TEXT: MATTHEW 10:28-31
28Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. 29Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father. 30But the very hairs of your head are numbered. 31So do not fear; you are more valuable than many sparrows.
10:28 "Do not fear" See notes at Matt. 10:26.
▣ "to destroy" See Special Topic: Apollumi at Matt. 2:13.
▣ "soul and body" This verse does not refer to a sharp dichotomy between body, soul, and spirit, but is an expression of the possibility of physical death, but not eternal death for believers.
SPECIAL TOPIC: BODY AND SPIRIT
▣ "in hell" This was the Hebrew term "Gehenna." It was a compound of "valley" and "(sons of) Hinnom." This was a valley outside Jerusalem where a Canaanite fertility and fire god (cf. Lev. 18:21) was worshiped by sacrificing children (called molech). The Jews turned it into the garbage dump for Jerusalem. Jesus' metaphors of eternal punishment were taken from this burning, stinking, worm-infested dump. See Special Topic: Where Are the Dead? at Matt. 5:22.
10:29-30 "sparrows. . .hairs" God cares and knows about every aspect of believers'lives (cf. Luke 12:6; 21:18; 1 Pet. 5:7). This is a promise of individual (not corporate) concern.
▣ "a cent" This is literally "assarion," which was a Roman copper coin. One assarion could buy several sparrows.
10:31 "So do not fear" See note at Matt. 10:19 and 26.
NASB (UPDATED) TEXT: MATTHEW 10:32-33
32"Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. 33But whoever denies Me before men, I will also deny him before My Father who is heaven."
10:32 "who confesses Me before men" This meant " publicly acknowledge" (cf. Mark 8:38; Luke 12:8-9). Verses 32 and 33 are contrasting parallel statements. Christianity is a God-offered covenant that must be personally, publicly received, obeyed and maintained.
▣ "My Father in heaven" There are several different pronouns used with Father.
1. your - Matt. 5:16,45; 6:1; 7:11
2. our - Matt. 6:9
3. My - Matt. 7:21; 10:32,33; 12:50
I think 12:50 is crucial, one who does the Father's will, as Jesus does, is part of the family. One who refuses is not part of the family. It must have been particularly irritating to the Jewish leaders of Jesus' day to hear Him, an unofficial rabbi and Galilean upstate, to use "Father" to refer to YHWH, the Holy One of Israel. Even more so to allow the outcast to be included in God's family!
10:33 The antonym of "confess" (homologeō, cf. Matt. 10:32 [twice]) is "deny" (arneomai, cf. Matt. 10:33 [twice]; Matt. 26:70,72 [aparneomai in Matt. 26:35,75]). See SPECIAL TOPIC: CONFESSION at Matt. 10:32 above.
This is a shocking verse, as is 2 Tim. 2:12. It must be remembered that public acknowledgment in word (cf. Rom. 10:9-13) and deed (cf. Matt. 13:1-23; 25:36-46) is crucial. The decisions made now relate to eternity (cf. Matt. 25:46).
NASB (UPDATED) TEXT: MATTHEW 10:34-36
34"Do not think that I came to bring peace on the earth; I did not come to bring peace, but a sword. 35 For I came to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; 36and a man's enemies will be the members of his household."
10:34 "Do not think" According to the Analytical Greek New Testament by Barbara and Timothy Friberg, this verb is an aorist active subjunctive used as an aorist active imperative.
Jesus was probably speaking these words against the backdrop of the Jewish expectations concerning the Messiah, who was called the "Prince of Peace" (cf. Isa. 9:6). The Jews expected the Messiah to usher in a military order and a nationalistic peace on the Jews'behalf (cf. Luke 12:49-53).
▣ "peace" This term's etymology was "to bring together that which was broken" (cf. John. 14:24).
▣ "I did not come to bring peace, but a sword" Jesus did not come to bring war or strife, but the fact that He has come forces humans to make a radical decision between "followship" or rejection (cf. John. 3:17; Luke 12:51-53).
10:35 "for I came to set a man against his father" See Matt. 10:21. The parallel in Luke 14:26 has the Hebrew idiom, "hate father," which was an idiom of comparison. We must recognize this as a Hebrew idiom instead of interpreting it literally (cf. Gen. 29:31, 33; Deuteronomy. 15; Mal. 1:2-3; John. 12:25). This speaks of a radical priority commitment to Jesus which supercedes all earthly ties.
10:35-36 This is a quote from Micah 7:6. This passage was often quoted in eschatological settings (cf. Mark 13:12 and Luke 12:53).
10:36 "a man's enemies will be the members of his household" A good example of this type of familial pressure can be seen in Peter's response to Jesus' claim to Messiahship (cf. Matt. 16:22).
NASB (UPDATED) TEXT: MATTHEW 10:37-39
37"He who loves father or mother more than Me is not worthy of Me; and he who loves son or daughter more than Me is not worthy of Me. 38 And he who does not take his cross and follow after Me is not worthy of Me. 39He who has found his life will lose it, and he who has lost his life for My sake will find it."
10:37 "He who loves. . .more than Me" The key here is radical priority commitment. Discipleship, unlike decision, is a life-long commitment of followship and obedience!
▣ "is not worthy of Me" See Luke 9:62.
10:38 "take his cross and follow after Me" This is a graphic metaphorical summons to total commitment to Christ for life. Jesus is demanding that possible followers count the cost (cf. Luke 14:25-35).
The cross was a Phoenician method of execution that was taken over by the Romans and developed into an ordeal involving several days of excruciating pain before death. Its purpose was to discourage non-Romans from criminal activity. There was a historical precedent of its use in Palestine:
1. Antiochus IV "Epiphanes" crucified eight hundred Pharisees
2. Varus, a Roman general, put down a revolt and crucified two thousand Jews along the highways of Palestine (cf. Josephus, Antiquities of the Jews 17:10:10)
3. Herod planned on crucifying many Pharisees at his death so that people would grieve
This metaphor does not refer to some particular problem in your life. It refers to death-death to self (cf. 2 Cor. 5:14-15; Gal. 2:20; 1 John. 3:16).
10:39 "life. . .life" This was the Greek term psuche. This term was often synonymous with "spirit" [pneuma]. In this context, however, it seems to refer to an individual person or self. This statement involved a radical crucifixion of self interest in light of Jesus' interest (cf. Matt. 10:39; 16:25; Mark 8:35; Luke 9:24; 17:33; John. 12:25). Salvation involves far more than a decision or prayer. It demands one's all (possessions, family, reputation, time, and energy)! Nothing less will do!
▣ "lose" See Special Topic: Apollumi at Matt. 2:13.
NASB (UPDATED) TEXT: MATTHEW 10:40-42
40"He who receives you receives Me, and he who receives Me receives Him who sent Me. 41He who receives a prophet in the name of a prophet shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward. 42And whoever in the name of a disciple gives to one of these little ones even a cup of water to drink, truly I say to you, he shall not lose his reward."
10:40,41 "He who receives you receives Me. . .a prophet. . .a righteous man" The context seems to imply that Jesus is referred to personally by all three of these terms. The term "prophet" alludes to Deut. 18:15 and 18. The term "righteous man" equals "the Righteous One" of Acts 7:52 and possibly the Dead Sea Scrolls phrase "teacher of righteousness."
Jesus' radical new message was directed to those who would trust Him and His words. One must first repent and receive Him as their savior and hope. In so doing they become identified with the new spiritual kingdom of God. The disciple represents Jesus Himself and His message, therefore, whoever receives them and their message, receives Jesus and to receive Jesus is to receive the Father (cf. John 8:19; 16:3; 17:3; 1 John 2:23; 4:15; 5:1,10-12; 2 John 9). One cannot know or fellowship with the Father except through the Son (cf. John 14:6-7,8-11).
▣ "sent" See Special Topic below.
SPECIAL TOPIC: SEND (APOSTELLŌ)
10:42 "gives to one of these little ones" Loving help by one Christian should be given to another simply because they are both related to Jesus Christ. "Little ones" are not children, but new believers (cf. Matt. 18:6).
▣ "Truly" See Special Topic at Matt. 5:18.
▣ "reward" The Bible is replete with statements concerning the Christian's reward. These rewards are based on the Spirit's activity in believers and their yieldedness to His activity. However, in the bountiful grace of God believers will be rewarded for their Christ-like yieldedness and the effective operation of the Spirit working through their spiritual giftedness! See Special Topic at Matt. 5:12.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did Jesus limit Himself mostly to the Jews? Can you list the exceptions?
2. Why do Matthew, Mark, and Luke differ in their accounts of Jesus' life?
3. Are there degrees of reward and punishment? Based on what?
4. What is verse 23 referring to?
5. Why is public acknowledgment of faith in Jesus so important?
6. Why does Jesus cause such controversy?
7. What does it mean to take up one's cross and follow Him?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Messengers of John the Baptist | John the Baptist Sends Messengers | Narratives Illustrate the Authority Claimed by Jesus | The Messengers from John the Baptist | |
(10:40-11:1) | (11:2-15:50) | |||
11:1-19 | 11:1 | 11:1 | ||
The Baptist's Question; Jesus Commands him | ||||
11:2-15 | 11:2-6 | 11:2-3 | 11:2-6 | |
11:4-6 | ||||
11:7-15 | 11:7-15 |
11:7-10 (10b) |
||
11:11-15 | ||||
Jesus Condemns his Contemporaries | ||||
11:16-19 | 11:16-19 | 11:16-19 |
11:16-19 (17) |
|
Woes to Unrepentant Cities | Woes to the Impenitent Cities | The Unbelieving Towns | Lament Over the Lake-Towns | |
11:20-24 | 11:20-24 | 11:20-24 | 11:20-24 | 11:20 |
11:21-24 | ||||
Come to Me and Rest | Jesus Gives True Rest | Come to Me and Rest | The Good News Revealed to the Simple. The Father and the Son | |
11:25-30 | 11:25-30 | 11:25-27 | 11:25-26 | 11:25-27 |
11:27 | The Gentle Mastery of Christ | |||
11:28-30 | 11:28-30 | 11:28-30 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW: 11:1-30
A. This chapter has often been described as unrelated stories, but the unifying factor seems to be the answer to the question, "Why was Jesus' ministry not more outwardly successful?"
B. John the Baptist is a central character in this chapter (cf. John. 1:6-8, 19-36). He was the last of the Old Testament prophets (cf. Matt. 11:9).
C. Isaiah lists several actions by which the Jews could recognize the Messiah, of whom John the Baptist was forerunner (i.e., Isa. 40:3; Mal. 3:1; 4:5b). These are the very actions of Jesus recorded in Matthew 8 and 9.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 11:1
1When Jesus had finished giving instructions to His twelve disciples, He departed from there to teach and preach in their cities.
11:1 "When Jesus had finished giving instructions" This was a phrase which Matthew used to outline his book. It occurred at the end of Matthew's five literary units (cf. Matt. 7:28; 11:1; 13:53; 19:1; 26:1).
▣ "to teach and preach in their cities" This is Jesus' main mission, to communicate the gospel, not to heal (cf. Matt. 4:23; 9:35). Healing was meant to confirm and validate the gospel, not to become the focus of His ministry. Healing was a way to (1) show God's love; (2) show Jesus' power; and (3) fulfill OT prophecy about the Messiah (cf. Matt. 11:5).
NASB (UPDATED) TEXT: MATTHEW 11:2-6
2Now when John, while imprisoned, heard of the works of Christ, he sent word by his disciples 3and said to Him, "Are You the Expected One, or shall we look for someone else?" 4Jesus answered and said to them, "Go and report to John what you see: 5 the blind receive sight and the lame walk, the lepers are cleansed and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. 6And blessed is he who does not take offense at Me."
11:2 "John, while imprisoned" John the Baptist was imprisoned in Machaerus (Josephus, Antiquities of the Jews. 18.5.2), one of the fortresses of Herod Antipas. It is on the eastern side of the Dead Sea. Herod had imprisoned John for preaching against his marriage to Herod Phillip's former wife, Herodias. Antipas wooed her away from Phillip during a visit to Rome (cf. Josephus'Antiq. 18:5:2).
▣ "Christ" The term "Christ" equals the OT term Messiah which meant "an Anointed One." It was used in the sense of God's special call and equipping. In the OT, prophets, priests, and kings were anointed. Jesus fulfills all three of these anointed functions (cf. Heb. 1:1-3). King Cyrus of the Persian Empire, who was an unbeliever, was even called God's anointed (cf. Isa. 44:28; 45:1).
11:3 "Are You the Expected One, or shall we look for someone else" This was a Messianic title (cf. Ps. 118:26; alluded to often, Matt. 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38; John 6:14; 11:27; 12:13; and Heb. 10:37). See Special Topic at Matt. 8:20.
In Luke 1:15 John was filled with the Spirit, but he still had doubts. Several theories explain John's doubting.
1. John was discouraged because he was in prison
2. John Calvin says that this was his way of referring his disciples to Jesus
3. Jesus was not acting in the expected manner (cf. Matt. 3:7-12)
"Someone else" is the Greek term heteros which meant, in Classical Greek, "another of a different kind." John expected a message of judgment from the Messiah, instead Jesus offered salvation to all.
11:4-5 "Jesus answered and said to them" Verse 5 is a quote from Isaiah. It is debated whether it was from 26:19; 29:18,19; 35:5-6; or 61:1. It does emphasize the ministry of the Messiah as a ministry of compassion and the healing of the poor and outcast.
11:5 "Gospel" The noun form (euangelion, over 60 times in Paul's writings) is found in Matt. 4:23; 9:35; 24:14; and 26:13. The verb form (euangelizumai) is found only here in Matthew (not in John). This word describes the contents of Jesus' message, "good news." It includes the "bad news" of the sin and separation of all humans from God, but continues in the offer of forgiveness, restoration, and eternal salvation for all in faith in Christ. The good news of victory in the spiritual conflict!
11:6 This was a gentle rebuke of John's lack of faith. The Bible depicts its characters in both positive and negative ways. This shows its credibility. It was not propaganda, but true historical people and their feelings and faults!
Matthew chose to record this because it gets back to the major theological issue-who is Jesus?
NASB (UPDATED) TEXT: MATTHEW 11:7-15
7As these men were going away, Jesus began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 8But what did you go out to see? A man dressed in soft clothing? Those who wear soft clothing are in kings'palaces! 9But what did you go out to see? A prophet? Yes, I tell you, and one who is more than a prophet. 10This is the one about whom it is written,
Behold, I send My messenger ahead of You,
Who will prepare Your way before You.'
11Truly I say to you, among those born of women there has not arisen anyone greater than John the Baptist! Yet the one who is least in the kingdom of heaven is greater than he. 12From the days of John the Baptist until now the kingdom of heaven suffers violence, and violent men take it by force. 13For all the prophets and the Law prophesied until John. 14And if you are willing to accept it, John himself is Elijah who was to come. He who has ears to hear, let him hear.
11:7 "A reed shaken by the wind" Notice the threefold parallelism, "what did you go out to see?" John was like Elijah; he fulfilled the predictions fo Mal. 3:1 and Isa. 40:3 (cf. Mark 1:2-3).
This may relate to (1) John's doubt which had just been expressed publicly in his question (i.e., Matt. 11:3) or (2) John's steadfast character and moral courage in denouncing sin (i.e., the Pharisees'and Herod's).
11:9 "and one who is more than a prophet" John was not the first gospel preacher, but the last OT prophet predicted by Isaiah and Malachi. It is difficult to compare OT prophets with NT prophets. OT prophets wrote Scripture, but not NT prophets. Some of the Apostles, like Paul, claimed to be a prophet, but not all. What then is the purpose of the NT gift? See Special Topic below.
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
11:10 "this is the one about whom it is written" This is a quote from Mal. 3:1. It was a reference to a royal visit and the feverous preparation which preceded it. Mark 1:2-3 is a composite quote from Mal. 3:1 and Isa. 40:3. This same concept is found in Isa. 57:14; 62:10.
Matthew collects the life and teachings of Jesus to convince Jews that He is the Messiah (the Coming One). This is done by quoting many OT texts. They are introduced in a variety of ways.
1. a prophet is unnamed or alluded to
a. the prophet, Matt. 1:22 (unnamed, Isa. 7:14)
b. the prophet, Matt. 2:5 (unnamed, Micah 5:2
c. the prophet, Matt. 13:35 (unnamed, Ps. 78:2)
d. the prophet, Matt. 21:4 (unnamed, Isa. 62:11)
2. a prophet is named
a. Isaiah -- Matt. 3:3; 4:14; 12:17; 13:14; 15:7
b. Jeremiah -- Matt. 2:18; 27:9
3. it is written (perfect passive), Matt. 4:6,10; 11:10; 21:13; 26:24,31
4. God said, Matt. 15:4; 22:31
5. have you not read, Matt. 19:4; 21:16,42
6. Moses said, Matt. 22:24
7. David in the Spirit, Matt. 22:43
Jesus' birth, life, death, resurrection, and return were fulfillments of OT prophecy (cf. Matt. 26:54-56).
11:11 "Truly" This is literally "amen," the Hebrew word for faith (cf. Hab. 2:4). Its original etymology meant "to be firm" or "to be sure." It was often used initially by Jesus to introduce a significant statement. See Special Topic at Matt. 5:18.
▣ "among those born of women" This verse is not a put down of John the Baptist, but an affirmation that he was the last of the OT prophets (cf. Matt. 13:16, 17). In a sense this was Jesus' way of affirming the significance of the new age (New Covenant, Jer. 31:31-34; Ezek. 36:22-38), inaugurated by Himself.
11:12
NASB, NKJV,
NRSV" the kingdom of heaven suffers violence, and the violent take it by force"
TEV" the Kingdom of heaven has suffered violent attacks, and violent men try to seize it"
NJB"The Kingdom of heaven has been subjected to violence and the violent are taking it by storm"
There has been much discussion about what this verse meant and how it should be translated. The first phrase can (1) in a positive sense, indicate that the kingdom of heaven is vigorously pressing forward, or (2) in a negative sense, refer to the violent reaction of the Jewish leaders to both John and Jesus' preaching.
The second phrase seems to be a play on the word " vigorous" and was used of sinners eagerly grasping, or responding to, the gospel (cf. Luke 16:16). The Septuagint uses this verb in the sense of a "strong invitation" (cf. Gen. 33:11; Jdgs. 19:7). See Special Topic: The Kingdom of God at Matt. 4:17.
11:13 "for all the prophets and Law" The Hebrew canon was divided into three sections, "the Law," " the Prophets," and "the Writings." This was the NT way of indicating the entire OT (cf. Luke 24:44). The OT pointed toward Jesus and the gospel.
11:13 "until John" This seems to imply that the old covenant comes to an end (cf. Galatians 3 and the book of Hebrews) with the preaching of John the Baptist, who was the last old covenant prophet. Something radically new has come in Jesus. John is His forerunner! The new age of the Spirit; the new covenant; the promise of Gen. 3:15; 12:3 has come!
11:14 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "John himself is Elijah who was to come" This is implied in Luke 1:17. In John. 1:20-25, John denied that he was Elijah, but this was in the context of the specific questioning by the Pharisees. John was denying that he was Elijah reborn. Jesus asserted that John fulfilled the prophecy of the return of Elijah before the Messiah from Mal. 3:1 and 4:5, (cf. Matt. 11:10).
11:15 "He who has ears to hear, let him hear" This idiom (present participle and present imperative) refers to the fact that unless the Holy Spirit aids believers'insight they cannot understand spiritual truth (cf. Isa. 6:9-10; 50:5; Matt. 13:9,43; Mark 4:9,23; Luke 8:8; 14:35; very similar to Rev. 2:7,11,17,29; 3:6,13,22; 13:9). However, it also implies that the willingness of the individual to hear and respond is also necessary. Revelation involves a divine sender and a human hearer/responder (i.e., covenant).
NASB (UPDATED) TEXT: MATTHEW 11:16-19
16"But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, 17and say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.'18For John came neither eating nor drinking, and they say, 'He has a demon.'19The Son of Man came eating and drinking, and they say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!'Yet wisdom is vindicated by her deeds."
11:16 "like children sitting in the market place" This is paralleled in Luke 7:31-32. Even though John the Baptist came as an ascetic (i.e., a prophet from the desert, like Elijah), the Jews rejected him. Jesus came as one who readily associated with humans of all social levels and yet they rejected Him too. This either speaks of the fickleness of the Jewish leaders or shows their preconceived biases.
11:17 "We played the flute for you, and you did not dance" This social approach referred to the way Jesus interacted with people (cf. Matt. 11:19). The flute could be used for dancing (Matt. 11:17a) at both a party or a funeral (Matt. 11:17b).
▣ "we sang a dirge, but you did not mourn" This somber approach referred to the ministry of John the Baptist (cf. Matt. 11:18).
11:18 "He has a demon" This same charge is made against Jesus in Matt. 9:34 and 12:24 (cf. John. 7:20; 8:48-49,52; 10:20). This is the only text that accuses John of having a demon. The Jews could not deny the power of either John or Jesus, but claimed that their source of authority and power was the evil one. This, ultimately, is the unpardonable sin.
11:19 "The Son of Man" This was Jesus' self-chosen title because it had no militaristic nor nationalistic implications. It combined the human and divine aspects of Christ's nature (cf. Ezek. 2:1; Ps. 8:4; Dan. 7:13). The combination of aspects became a crucial NT truth (cf. 1 John 4:13).
▣ "a gluttonous man and a drunkard, a friend of tax collectors and sinners" Jesus acted in a very unexpected way. He befriended the same people the religious leaders rejected (cf. Matt. 9:11; Luke 5:30; 7:34; 15:2). This fulfills the Messianic predictions of Isaiah.
Religious legalism and asceticism have been such a spiritual/theological struggle for the church that I would like to quote a brief section from New International Dictionary of New Testament Theology, vol. 1, p. 495.
"Viewed as a whole, however, asceticism in the sense of renunciation of possessions, sexual activity, and food-restrictions is not generally enjoined by the teaching of Jesus in the Gospels. This does not mean that renunciation by a particular person in a concrete situation is excluded (cf. the story of the rich young ruler, Matt. 19:21). It is only that from such passages (cf. Matt. 11:19; 9:14ff; Mk. 2:18f; Lk. 5:33ff.), one cannot deduce a basic attitude on the part of Jesus, just as one cannot deduce his will for the overall validity of an ascetic ethic. Renunciation is only demanded where something stands in the way of following Jesus."
11:19
NASB, NRSV"Yet wisdom is vindicated by her deeds"
NKJV"But wisdom is justified by her children"
TEV"God's wisdom, however, is shown to be true by its results"
NJB"Yet wisdom has been proved right by her actions"
The mention of "wisdom" alludes to Proverbs 8, where it is personified. Jesus is that personification. An example of this imagery is seen in Matt. 12:42, where Jesus is greater than the wisdom of Solomon (also note He is greater than the temple, Matt. 12:6 and greater than Jonah, Matt. 12:41). Even Jesus' use of "yoke" in Matt. 11:29 may be a reference to wisdom teachings.
There is a Greek manuscript variation here. By her " deeds" is found in the ancient Greek uncial manuscripts א, B, and W, while " children" is found in the Corrector of Vaticanus B2, C, D, K, and L. " Children" is the parallel in Luke 7:35 and seems to be added here by scribes to make the passages agree. "Deeds" may refer to Matt. 11:2. The UBS4 gives " deeds" a "B" rating (almost certain). The same truth is expressed in the phrase " by their fruits you shall know them" (cf. Matt. 7:16,20; 12:33). This is true of Jesus and of all people. The acts of Jesus in Matthew 8-9 revealed to those who would see that He was the promised Messiah (cf. Isa. 29:18-19; 35:5-6; 61:1-2).
NASB (UPDATED) TEXT: MATTHEW 11:20-24
20Then He began to denounce the cities in which most of His miracles were done, because they did not repent. 21"Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. 22 Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you. 23And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in you, it would have remained to this day. 24Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you."
11:20-24 "He began to denounce the cities in which most of His miracles were done" This showed the universal truth that to whom much is given, much is required (cf. Luke 12:48). The cities of Jesus' day are compared with the OT cities. They had seen His miracles and heard His teachings. Nineveh had repented at the preaching of Jonah, while Tyre, Sidon, Sodom, and Gomorrah did not, yet the Galilean cities of Jesus' day had much greater light by which to respond. Those who have greater light are more responsible!
Jesus' comments were introduced by "woe" (cf. Matt. 18:7; 23:13,15,16,23,25,27,29; 24:19; 26:24). This was one of the three usual literary forms by which the OT prophets communicated their messages (promise oracle, court scene, and funeral dirge or lament). This form represented a funeral dirge (lament).
▣ "repent" Repentance is a turning from sin and self, the negative aspect of salvation, while faith is a turning to God in Christ, the positive aspect of salvation (cf. Mark 1:15; Acts 3:16, 19; 20:21). By combining the meanings of the Greek and Hebrew words, the meaning of repentance is a change of mind followed by a change of action. Repentance is more than feelings (cf. 2 Cor. 7:8-11). It must result in a lifestyle change. See complete note at Matt. 4:17.
11:21,23 "if" This is a second class conditional sentence which is called "contrary to fact," a false statement is made to show the false premise drawn from it.
11:21 "Chorazin" This shows our limited knowledge of the works of Jesus, for we have no Gospel record of Jesus' miracles in this town. We must remember that the Gospels are selected theological truths to reveal Jesus to selected audiences (i.e., Jews, Romans, Gentiles), and not western histories (cf. John. 20:30-31).
▣ "Bethsaida" There were two Bethsaidas. One was somewhere close to Capernaum and one at the place where the Jordan River flowed into the Sea of Galilee.
▣ "if" This is a second class conditional sentence , see note at Matt. 11:23.
▣ "Tyre and Sidon" Tyre and Sidon were OT types of sinful, prideful nations or mankind. The phrase found in Matt. 11:23 related this to Isa. 14:13-15 and Ezek. 28:12-16. In these verses the pride of the Kings of Babylon and Tyre were used as examples of the pride of Satan.
▣ "in sackcloth and ashes" In context this may refer to a sign of repentance (cf. Jonah 3:5-8).
11:22 There are degrees of both reward and punishment based on the amount of light to which the hearers have been exposed (cf. Luke 12:47, 48; Matt. 10:15). See Special topic at Matt. 5:12.
11:23 "And you, Capernaum, will not be exalted to heaven, will you" This grammatical construction expects a "no" answer. This may be an allusion to Isa. 14:13-14 and Ezek. 28:2,5-6,17, which magnifies the pride of the kings of Babylon and Tyre.
▣ "descend to Hades" This may be an allusion to Isa. 14:15 or Ezek. 26:20; 28:8; 31:14; 32:18,24. This referred to the realm of the dead (cf. Luke 16:23) in Hebrew Sheol. According to the rabbis, there was a righteous part, called Paradise and a wicked part, called Tartarus. This may be true. Jesus' words to one of the criminals crucified with Him in Luke 23:43 seem to imply a righteous part of Hades because Jesus did not return to heaven until Pentecost. At Jesus' resurrection He took the righteous part of Hades (Sheol) to be with Him. Therefore, Paul can now say in 2 Cor. 5:8b that to be absent from the body is to be present with the Lord. Be careful not to combine the concepts of Hades and Gehenna. They are distinct in the New Testament. See SPECIAL TOPIC: Where Are the Dead? at Matt. 5:22.
▣ "if" This is a second class conditional sentence which is called "contrary to fact" (as was Matt. 11:21). This should then be translated, "If the miracles had occurred in Sodom, which occurred in you (but they did not), then it would have remained to this day, (which it did not)."
11:24 "the land of Sodom" The word "land" may be the Aramaic phrase for "the city." Modern archaeologists believe this OT city was located on the southern end of the Dead Sea.
NASB (UPDATED) TEXT: MATTHEW 11:25-27
25At that time Jesus said, "I praise You, Father, Lord of heaven and earth, that You have hidden these things from the wise and the intelligent and have revealed them to infants. 26Yes, Father, for this way was well-pleasing in Your sight. 27All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him."
11:25 In Luke 10:21 these words of Jesus are spoken after the return of the mission of the seventy. Remember the Gospels are not necessarily in chronological order! See Gordon Fee and douglas Stuart, How To Read the Bible For All Its Worth, pp. 127-148.
▣ "I praise You" This compound term in this context can mean to make open avowal (cf. Matt. 3:6; Phil. 2:11), to praise, or to celebrate. This same Greek term translated the Hebrew term for "praise" in the Septuagint. The Aramaic possibly meant "openly agree."
▣ "Lord of heaven and earth" This is a Hebraic idiom for physical creation. This affirms God as creator of all things. Interestingly, John, John 1:3,10; Paul, 1 Cor. 8:6, Col. 1:16; and the author of Hebrews, Heb. 1:2; 2:10, assert that Jesus is the Father's agent in creation.
▣ "You have hidden these things from the wise and intelligent and have revealed them to infants" This is a Semitic idiom meaning the things that all humans, not just the religious or worldly elite, can know about God. "Infants" referred to new believers (cf. Matt. 18:6). It is still surprising that the Jewish religious leaders who knew the OT did not recognize Jesus and put their faith in Him (cf. Romans 9). Isaiah 50:5 must occur before the result of sin (Isa. 6:9-10) can be reversed!
11:26 "for this was well-pleasing in Your sight" This is a Hebrew idiom for "it was God's will" (cf. Luke 10:21).
11:27 "all things have been handed over to Me by My Father" This was a strong affirmation of Jesus' self-understanding and sense of unique authority given very early in His ministry (cf. Matt. 28:18, John 3:35; 13:3; Eph. 1:20-22, Col. 1:16-19; 2:10, and 1 Pet. 3:22). Jesus makes such strong statements about Himself (i.e., John 10:1-18; 14:1-24). He cannot be a great teacher, a religious genius! He is either the incarnated Son of God or a lunatic or a liar! There is no middle ground here! The NT is true or Christianity is a lie (cf. 1 Cor. 15:12-19). You must decide!
This verse sounds like John's Gospel (cf. John 3:35; 10:15; 13:3; 17:2). Yet this same truth is repeated in Matt. 28:18.
▣ "nor does anyone know the Father" The intensified term "know," used twice, meant full, complete, and personal knowledge (i.e., epiginoskō). No one knows the Father but the Son (cf. John. 1:18; 17:25; 1 John 5:1-12).
▣ "and anyone to whom the Son wills to reveal Him" This is not a proof-text for Jesus choosing some and not choosing others. Verse 28 shows that God, by choosing Christ, chose all humans (cf. John 3:16; 4:42; 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9; 1 John 2:1; 4:14). It also asserts that Jesus is the ultimate revelation of the invisible, eternal God (cf. John 1:1,18; Col. 1:15; Heb. 1:3). He is the only way (1) to know the Father (cf. John 1:18; 3:11) and (2) to the Father (cf. John 10:1-9; 14:6; Acts 4:12; 1 Tim. 2:5)!
NASB (UPDATED) TEXT: MATTHEW 11:28-30
28"Come to Me, all who are weary and heavy-laden, and I will give you rest. 29Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. 30For My yoke is easy and My burden is light."
11:28-30 These verses are unique to Matthew. Verse 28 affirms the doctrine of justification, while verse 29 affirms progressive sanctification.
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
11:28 "Come to Me" "Come" is an adverb used as an aorist active imperative. It denotes an immediate faith response to Jesus Himself and His radical new covenant message. Notice the emphasis was on personal relationship, not on doctrinal content or ritual only. This same truth was repeated often in the Gospel of John.
▣ "weary" This is a present active participle. The terms "weary" and "heavy-laden" in this verse describe hard labor. They are synonymous.
▣ "heavy-laden" This is a perfect passive participle. These two terms related culturally to the heavy obligations of rabbinical Judaism (cf. Acts 15:10). This same idea is expressed by the Hebrew idiom "yoke" (cf. Matt. 11:29,30; Matt. 23:4; Luke 11:46). This was also used metaphorically for the Oral Tradition of the Jews (Talmud), which had become such a burden that it separated mankind from God rather than bringing them to Him. Judaism had become a barrier instead of a bridge!
The new covenant in Jesus has requirements just like the old covenant. However, they do not bring us to God and make us acceptable. They become the natural result of knowing Him in Christ. God still wants a righteous people who reflect His character to the world. I usually state the NT requirements as
1. repentance
2. faith
3. obedience
4. perseverance
▣ "I will give you rest" This is an emphatic grammatical construction. Jesus was saying, "I, myself, will lead you into rest." " Rest" did not refer to perpetual inactivity, but to a time of refreshment and training so as to move out into useful service for Christ. This concept of a rest goes back to the seventh day rest of Genesis 1. For a good discussion of the different ways this term was used in the OT see Hebrews, Matthew 3 and 4.
11:29 "learn" This is an aorist active imperative. It is etymologically related to the word " disciples" found in Matt. 11:1. Believers are commanded to learn and mature.
▣ "I am gentle and humble" These were not virtues in the Greek world, but Jesus made attitude the key. Humility and gentleness became the catch-words of the new kingdom of God.
11:30 "for My yoke is easy and My burden is light" There are new covenant tasks to be performed. Faith and repentance in Jesus' name are the first step; the second is obedience and maturity; the third is perseverance. Jesus changed the burdensome task of the Pharisees (cf. Matt. 23:4; Luke 11:46) into a life of gratitude and service in His name (cf. 1 John 5:3).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did John the Baptist doubt that Jesus was the promised coming Messiah?
2. Why did Jesus say that John the Baptist was not in the new kingdom of God?
3. How does verse 17 apply to Jesus and John the Baptist?
4. Will there be degrees of punishment?
5. Does Jesus invite all men to come unto Him or just certain chosen ones?
6. Define the terms "burden" and "yoke" in their cultural/religious setting.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Plucking Grain on the Sabbath | Jesus is Lord of the Sabbath | Jesus and the Sabbath Laws | The Question About the Sabbath | Picking Corn on the Sabbath |
12:1-8 | 12:1-8 | 12:1-8 | 12:1-2 | 12:1-8 |
12:3-8 | ||||
The Man with a Withered Hand | Healing on the Sabbath | The Man with a Crippled Hand | Cure of the Man with a Withered Hand | |
12:9-14 | 12:9-14 | 12:9-14 | 12:9-10 | 12:9-14 |
12:11-13a | ||||
12:13b-14 | ||||
The Chosen Servant | Behold My Servant | Work of Healing | God's Chosen Servant | Jesus the 'Servant of Yahweh' |
12:15-21 (18-21) |
12:15-21 | 12:15-21 | 12:15-21 |
12:15-21 (18-21) |
Jesus and Beelzebul | A House Divided Cannot Stand | Sources of Jesus' Power | Jesus and Beelzebul | Jesus and Beelzebul |
12:22-32 | 12:22-30 | 12:22-32 | 12:22-23 | 12:22-24 |
12:24 | ||||
12:25-28 | 12:25-28 | |||
12:29 | 12:29 | |||
12:30-32 | 12:30-32 | |||
The Unpardonable Sin | ||||
12:31-32 | ||||
A Tree and Its Fruits | A Tree Known by Its Fruits | A Tree and Its Fruit | Words Betray the Heart | |
12:33-37 | 12:33-37 | 12:33-37 | 12:33-35 | 12:33-37 |
12:36-37 | ||||
Demand for a Sign | The Scribes and Pharisees Ask for a Sign | Request for a Sign | The Demand for a Miracle | The Sign of Jonah |
12:38-42 | 12:38-42 | 12:38-42 | 12:38 | 12:38-42 |
12:39-42 | ||||
The Return of the Unclean Spirit | An Unclean Spirit Returns | The Return of the Unclean Spirit | The Return of the Evil Spirit | The Return of the Unclean Spirit |
12:43-45 | 12:43-45 | 12:43-45 | 12:43-45 | 12:43-45 |
The Mother and Brothers of Jesus | Jesus' Mother and Brothers Send for Him | Jesus' True Family | Jesus' Mother and Brothers | The True Kinsman of Jesus |
12:46-50 | 12:46-50 | 12:46-50 | 12:46-47 | 12:46-50 |
12:48-50 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 12:1-50
A. Matthew 12 describes the growing opposition (cf. Matt. 11:12) by the Jewish religious leaders, particularly the Pharisees, to Jesus because of His violation of the oral tradition (i.e., the "Talmud"). There is both a Babylonian and a Palestinian Talmud. The Palestinian was never finished, so the Babylonian became the more authoritative of the two.
B. Matthew 12 relates to 11:28-30 which describes the oral tradition in terms of a "burden" and a "yoke." Jesus' yoke is easy and light and brings rest, but not so the elaborate ceremonial and legal rules of the Pharisees.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 12:1-8
1At that time Jesus went through the grainfields on the Sabbath, and His disciples became hungry and began to pick the heads of grain and eat. 2But when the Pharisees saw this, they said to Him, " Look, Your disciples do what is not lawful to do on a Sabbath." 3But He said to them, "Have you not read what David did when he became hungry, he and his companions, 4how he entered the house of God, and they ate the consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone? 5Or have you not read in the Law, that on the Sabbath the priests in the temple break the Sabbath and are innocent? 6But I say to you that something greater than the temple is here. 7But if you had known what this means, "I desire compassion, and not a sacrifice,'you would not have condemned the innocent. 8For the Son of Man is Lord of the Sabbath."
12:1 "At that time" Often the Gospel writers used this (and other) time designations as a way to move to a new topic or event, not a pure temporal indicator (cf. Matt. 11:25; 12:1; Luke 10:21; 13:1; Acts 7:20; 12:1; 19:23).
▣ "Jesus went through the grain fields on the Sabbath" The Talmud taught that any journey over 2,000 paces on the Sabbath was considered work and therefore not permitted. It is interesting that the crowds, along with the Pharisees and the Scribes, were following Jesus on the Sabbath; therefore, they also were guilty of breaking this Sabbath law. For a full discussion of the origin and theology of the Pharisees, see note at Matt. 22:15.
The Gospel writers had to choose certain events and teachings from all that Jesus said and did (cf. John 20:30-31) to reveal the new covenant and His Messianic person and work. It almost seems that these writers chose these Sabbath encounters to illustrate how Jesus confronted and dealt with the religious leaders, sects, and traditions of the Talmud. Jesus' good news was different from the legalism and ritualism of Jewish traditions (cf. Matt. 5:21-48).
▣ "Sabbath"
▣ "began to pick the heads of grain and eat" Normally this was legally allowed (cf. Deut. 23:25). The problem was that it occurred on the Sabbath (cf. Exod. 34:21). From the other Synoptic Gospels we learn that the disciples were hungry. Technically according to the rabbis, they were guilty of several offenses: (1) harvesting, (2) processing, (3) preparing food on the Sabbath and (4) all of this with ceremonially unclean hands.
12:3 "Have you not read what David did when he became hungry" Jesus' phrasing affirms the inspiration of the OT (cf. Matt. 5;17-19). For the historical event see 1 Samuel 21:1ff.
12:4 "the house of God" Verse 4 is a historical allusion to the tabernacle (cf. Exodus 25-30) of David's younger days. But it must also refer to the late temple built by Solomon (cf. Matt. 12:6). YHWH symbolically dwelt between the wings of the cherubim over the ark of the covenant. Genesis 1 may be YHWH's cosmic temple (see John L. Walton, The Lost World of Genesis One).
NASB"the consecrated bread"
NKJV"the showbread"
NRSV"the bread of the promise"
TEV"the bread offered to God"
NJB"the loaves of the offering"
This referred to "the Showbread" or "the Bread of the Presence" which was placed on the table in the Holy Place of the Tabernacle and later the temple (each weighing over 12 pounds). This seems to have symbolized YHWH's provision and care for His people, not food for YHWH! It was unleavened which linked back to the Exodus (cf. Gen. 15:12-21). They became weekly nourishment exclusively for the priests (cf. Lev. 24:5-9; Exod. 25:30). These twelve loaves were replaced every week. However, under the special conditions of 1 Samuel 21, David was allowed to eat them.
12:5 "the priests in the temple break the Sabbath and are innocent" The Sabbath was a work day for the priests (cf. Num. 28:9-10). The verb "break" is literally "treat as common." It is found only here and Acts 24:6. The pronominal form is in 1 Tim. 1:9.
12:6 "But I say to you that something greater than the temple is here" Some manuscripts have the masculine " someone" (cf. NKJV), but the most attested ancient reading is neuter, "some thing" (cf. NASB, NRSV, TEV, JB). This seems to refer to the Kingdom of God, a veiled Messianic reference (cf. Matt. 12:28, 41-42). This must have been a shocking statement to these Jews.
Jesus is greater than:
1. the temple, Matt. 12:6
2. Jonah, Matt. 12:41
3. Solomon, Matt. 12:42
4. Jacob, John 4:12
5. John the Baptist, John 5:36
6. Abraham, John 8:53
7. Scripture, Matt. 5:21-48; Mark 7:18-19
12: 7 "if you had known what this means" This is a second class conditional sentence called "contrary to fact." Its inference is "If you had known (but you did not), then you would not have condemned the innocent (but you did)."
▣ "I desire compassion, and not a sacrifice"This is a quote from Hosea 6:6. It was an example of the preaching of the eighth century prophets, which emphasized attitude over ritual (cf. Mic. 6:6-8).
To clarify this theological issue I have included my comments from Hosea 6:6.
" I delight in loyalty rather than sacrifice" God looks at the heart! Motive is the key (cf. Jer. 9:24)! This is one of the key theological passages in the book (cf. Hos. 8:7; 11:12). "Loyalty" is the same as Hos. 6:4, but here it is true covenant love/loyalty. Jesus used this concept in His discussion with the Pharisees in Matt. 9:13; 12:7. This does not imply that God wanted them to stop sacrificing, but to be careful to have the right motive (cf. 1 Sam. 15:22; Isa. 1:11-13; Jer. 7:21-23; Amos 5:21-24; Micah 6:6-8). For a good discussion see Hard Sayings of the Bible, pp. 207-208, 294-295). The sacrificial system was a way to show the seriousness of the sin and the willingness of God to accept sinners into fellowship with Himself. However, when it was turned into ritual without repentance and faith, it became a farce, a barrier to a true interpersonal relationship with God."
12:8 "For the Son of Man is Lord of the Sabbath" This must have been a great shock to the Jews who had made circumcision and Sabbath keeping almost ultimate (cf. Mark 2:27). Jesus illustrates this truth in His reinterpretations of Moses (cf. Matt. 5:20-48). When people raise anything or anyone to the place of ultimate allegiance instead of God Himself (or His Messiah), they become idolaters. For the title "Son of Man" see note at Matt. 8:20.
NASB (UPDATED) TEXT: MATTHEW 12:9-14
9Departing from there, He went into their synagogue. 10And a man was there whose hand was withered. And they questioned Jesus, asking, "Is it lawful to heal on the Sabbath?" -so that they might accuse Him. 11And He said to them, "What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? 12How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath." 13Then He said to the man, " Stretch out your hand!" He stretched it out, and it was restored to normal, like the other. 14But the Pharisees went out and conspired against Him, as to how they might destroy Him.
12:10 "Is it lawful to heal on the Sabbath" This question is never dealt with in the OT, but the ultimacy of the Sabbath had become part of the Oral Tradition by which the rabbis of old interpreted the OT texts (i.e., healing on the Sabbath only to save a life). The focus was on human rules (cf. Isa. 29:13), not human need!
▣ "And a man was there whose hand was withered" From the apocryphal "Gospel of Hebrews" we learn the tradition that the man was a mason and that it was his right hand that was withered. Therefore he was unable to work.
12:11 "sheep" This is one of many examples of where the Oral Tradition had become a burden instead of a joy. Sheep had become worth more than humans (cf. Matt. 12:12).
▣ "if" This is a third class conditional sentence which denoted potential action.
12:12 Jesus uses the question/answer format to dialog with his challengers (cf. Matt. 9:5; 12:12; 21:25; even disciples, Mark 8:17-18).
12:14 "the Pharisees went out and conspired against Him" From Mark 3:6 we learn that the consultation was held between the Herodians and the Pharisees, who were traditional enemies (politics and religion).
▣ "as to how they might destroy Him" These leaders saw themselves as YHWH's defenders! It is amazing that the religious leaders saw no conflict in their premeditated murder compared to Jesus' supposed ritual and Sabbath breaking (cf. Matt. 26:4; Luke 6:11; John. 11:53).
NASB (UPDATED) TEXT: MATTHEW 12:15-21
15But Jesus, aware of this, withdrew from there. Many followed Him, and He healed them all, 16and warned them not to tell who He was. 17This was to fulfill what was spoken through Isaiah the prophet:
18"Behold, My Servant whom I have chosen;
My Beloved in whom My soul is well-pleased;
I will put My Spirit upon Him,
And He shall proclaim justice to the Gentiles.
19He will not quarrel, nor cry out;
Nor will anyone hear His voice in the streets.
20A battered reed He will not break off,
And a smoldering wick He will not put out,
Until He leads justice to victory.
21And in His name the Gentiles will hope."
12:15 "aware of this" It is difficult to ascertain the source of Jesus' knowledge.
1. over heard
2. knew the human heart
3. informed by the Spirit
This question cannot be answered because of Jesus' unique combination of the human and the divine (i.e., incarnation).
▣ "and He healed them all" There is such power, compassion, and fulfilled OT prophecy expressed in this phrase. Jesus cared for people, all people. It must be remembered that physical healing, even exorcism, did not automatically involve spiritual restoration or salvation.
The verses that speak of Jesus' healing ministry express the extent of it in different ways.
1. sometimes they say "all," (cf. Matt. 8:16; 12:15; Luke 4:40; Acts 10:38)
2. sometimes they say every "kind," not every "one" (cf. Matt. 4:23; 9:23)
3. sometimes they say "many" not "all" (cf. Mark 1:34; 3:10; Luke 7:21)
4. often they imply that He healed all (cf. Matt. 14:14; 15:30; 19:2; 21:14)
12:16 "and warned them not to tell who He was" This is related to the Messianic secret (esp. of Mark's ospel). Jesus implored people not to share His miracles, but to share His message which was still in process. The gospel was not yet finished. This Messianic secret was a common theme of the Synoptics (cf. Matt. 8:4; 9:30; 17:9; Mark 1:44; 3:12; 5:43; 7:36; 8:30; 9:9; Luke 4:41; 8:56; 9:21). Jesus did not want to be known as just another itinerant healer!
12:17 "Isaiah the prophet" Verses 18-21 are a quote from Isa. 42:1ff. It does not exactly follow the Masoretic Hebrew text or the Greek Septuagint. It clearly showed Jesus' Messianic consciousness.
12:18-21 This is a quote from Isa. 42:1-4 (but not the LXX), which is the first of the "Servant Songs" of Isaiah.
Notice the characteristics of the Coming One which are being displayed in Jesus.
1. called
a. My (YHWH) Servant
b. whom I have chosen
c. My Beloved
d. in whom My (YHWH) Soul id well-pleased
2. YHWH's Spirit upon Him
3. proclaim justice to the Gentiles
4. personal characteristics
a. will not quarrel
b. will not cry out
c. will not hear His voice in the streets
5. personal actions
a. will not break the battered reed
b. will not put out the smoldering wick
c. will lead justice to victory
d. in His name Gentiles will hope
12:18 "My Servant"This was a special honorific title (cf. Acts 3:13) used of Moses, Joshua, and David in the OT. Because of the special poems in Isa. 42:1-9; 49:1-7; 50:4-11; 52:13- 53:12, called "the Servant Songs," it took on Messianic connotations. This Messianic element climaxes in Isa. 52:13-53:12, the "Suffering Servant." The Jews of Jesus' day did not expect a suffering Messiah but a supernaturally empowered military Messiah. This explains why the Jewish leaders did not accept Jesus' message (even John the Baptist did not understand, cf. Matt. 11:3).
The Jews have always understood these Servant Songs to refer to the nation of Israel and this is surely true (cf. Isa. 41:8; 42:1,19; 43:10; 49:3-6). However these songs are individualized into one ideal righteous Israelite (cf. Isa. 52:14 (LXX), 15 (LXX); 53:1-12). Israel had failed (cf. Isa. 42:19; 53:8) in her world mission task (cf. Gen. 12:3; Exod. 19:5-6) because of continued violations of the Mosaic Covenant (cf. Lev. 26; Deut. 27-28). Therefore, instead of blessing, all the world saw was the judgment of God. Therefore, YHWH Himself had to enact a new covenant focusing on His actions and faithfulness (cf. Ezek. 36:22-38).
▣ "My Beloved in whom My soul is well-pleased" This phrase was also used at the baptism and the Transfiguration of Jesus (cf. Matt. 3:17; 17:5). The Father was pleased with the ministry of the Son. This title combines the royal emphasis of Psalm 2 and the Suffering Servant of Isaiah 40-53.
The use of "soul" to describe God is a metaphor to express that He is a living being (cf. Heb. 10:38). This description of God in human terms is called anthropomorphism. See Special Topic at Matt. 6:4.
▣ "I will put My Spirit upon Him" Do you see the three persons of the Trinity (see Special Topic at Matt. 3:17) in the quote from Isa. 42:1?
Jesus and the Spirit have a combined theological relationship. See Special Topic following.
SPECIAL TOPIC: JESUS AND THE SPIRIT
12:18,21 "He shall proclaim justice to the Gentiles. . .in His name the Gentiles will hope" The statement that the Kingdom was open to the Gentile believers was shocking to the Jews (cf. Isa. 2:1-4; 45:22; 49:6; 60:3; 66:18,23; see Paul's statement at Eph. 2:11-3:13).
12:19 "He will not quarrel, nor cry out" This described the manner of Jesus' ministry before the governmental leaders of Palestine (cf. Isa. 53:7) like Pilate and Herod.
12:20 "A battered reed He will not break off,
And a smoldering wick He will not put out,
Until He leads justice to victory" This could mean (1) Jesus treated sinners with gentleness or (2) Jesus' kingdom looked so weak and small, yet it would fill the earth with joy (cf. Matt. 13:31-32).
12:21 "in His name" See Special Topic at Matt. 18:20.
▣ "hope" This is surprisingly the only occurrence of the word "hope" in Matthew and even here it is in an OT quote from Isa. 42:4. It does appear three times in Luke (cf. Luke 6:34; 23:8; 24:21). The word becomes an eschatological pointer in Paul's writings, who uses it nineteen times.
NASB (UPDATED) TEXT: MATTHEW 12:22-24
22Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed him, so that the mute man spoke and saw. 23All the crowds were amazed, and were saying, "This man cannot be the Son of David, can he?" 24 But when the Pharisees heard this, they said, "This man casts out demons only by Beelzebul the ruler of the demons."
12:22 This was one of the Messianic signs (cf. Isa. 29:18; 35:5; 42:7,16; Matt. 9:27-31; 12:22; 15:30; 21:14). Israel herself needed this healing ministry (cf. Isa. 6:9-10 and 42:18-22). It was a sign they refused to see!
12:23 "This man cannot be the Son of David, can He" In Greek, this question expected a "no" answer, but with the possibility that maybe it might be true. The term "the Son of David" was a Messianic title from 2 Samuel 7. It was used often by Matthew (cf. Matt. 1:1; 9:27; 12:23; 15:22; 20:30-31; 21:9,15; 22:42; also note Rev. 3:7; 5:5; 22:16).
12:24 "the Pharisees heard this, they said" This is the essence of the unpardonable sin, attributing God's work to Satan and calling that which is true, false and that which is light, darkness. The Pharisees could not deny the marvelous powers of Jesus so they attributed them to the supernatural power of the evil one (cf. Matt. 9:32-34; Mark 3:22-30, Luke 11:14-26).
▣ "Beelzebul" This referred to the Ba'al (male Canaanite fertility god) of the City of Zebub (cf. 2 Kgs. 1). The Jews slightly changed the name to Ba'al of Zebul which meant " lord of the dung" or "lord of the flies." This word is spelled differently in the ancient texts. Zebul is in the Latin Vulgate and the Peshitta translations, while the term Zebub is in all the Greek manuscripts. It was a title for Satan. In later Judaism, Zebul was the chief of demons.
NASB (UPDATED) TEXT: MATTHEW 12:25-30
25And knowing their thoughts Jesus said to them, "Any kingdom divided against itself is laid waste; and any city or house divided against itself will not stand. 26If Satan casts out Satan, he is divided against himself; how then will his kingdom stand? 27If I by Beelzebul cast out demons, by whom do your sons cast them out? For this reason they will be your judges. 28But if I cast out demons by the Spirit of God. then the kingdom of God has come upon you. 29Or how can anyone enter the strong man's house and carry off his property, unless he first binds the strong man? And then he will plunder his house. 30He who is not with Me is against Me; and he who does not gather with Me scatters.
12:25-32 Jesus used a logical, analytical argument to show the ridiculousness of the Pharisees'claim (cf. Mark 3:23-27; Luke 11:17-22). There were four examples used: (1) Matt. 12:25; (2) Matt. 12:27; (3) Matt. 12:28; and (4) Matt. 12:29. There is a series of first class conditional sentences, which are usually assumed to be true from the author's perspective or for his literary purposes, but here they are false (Matt. 12:26 and 27). However, the first class conditional sentence in Matt. 12:28 is true to reality! Context, context, context!
12:25 "And knowing their thoughts" It is uncertain whether Jesus was using His supernatural ability to read men's thoughts or whether he saw them talking and overheard their comments (cf. Matt. 9:4). See note at Matt. 12:1.
▣ "Jesus" The oldest Greek manuscripts omit the name (i.e., P21, א, B, D, and some Old Latin, Syrian, and Coptic manuscripts).
12:27
NASB, NKJV"by whom do your sons cast them out"
NRSV"by whom do your own exorcists cast them out"
TEV"who gives your followers the power to drive them out"
NJB"through whom do your own experts drive them out"
The Jews (i.e., "your sons") practiced exorcism by magical formulas and oaths (cf. Mark 9:38; Acts 19:13). The unusual account in Matt. 12:43-45 seems to relate to this Jewish exorcism which cast out the demons, but did not replace it with faith in God, leaving a spiritual vacuum.
12:28 "If. . .then the kingdom of God has come upon you" This is a first class conditional sentence, assumed to be true by the author for his literary purposes. This is another veiled Messianic reference. It is also highly unusual for Matthew to use the phrase "the kingdom of God," which is usually found in Mark and Luke. Matthew usually used the phrase " kingdom of heaven." There are only four exceptions: (1) this passage; (2) Matt. 19:24; (3) Matt. 21:31; and (4) Matt. 21:43. Jesus asserted that His exorcisms demonstrated that His Messianic power proved the arrival of the new age of the Spirit! See a good brief discussion of "realized eschatology" in F. F. Bruce, Answers to Questions, p. 198. See SPECIAL TOPIC: THE KINGDOM OF GOD at Matt. 4:17.
12:29 This verse is often used to support the modern practice of casting Satan out of worship services. But in context this is not a " promise" text to be used for corporate exorcisms. Believers are not given the authority to bind Satan (i.e., "the strong man"). Even Michael the Archangel of Israel does not speak judgment against Satan (cf. Jude 9). The Apostles and the Seventy were given the power of exorcism over the demonic (cf. Matt. 10:1; Luke 10:17-20). However this is never listed among the gifts of the Spirit given to the Church. This parable is paralleled in Mark 3:22-27 and Luke 11:21-23.
12:30 "He who is not with Me is against Me" A clear, radical choice must be made (cf. Mark 9:40; Luke 9:49, 50; 11:23). Jesus brings the New Age, mankind must respond to Him. Not to respond is to choose!
NASB (UPDATED) TEXT: MATTHEW 12:31-32
31"Therefore I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven. 32 Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come."
12:31-32 This reference to blasphemy against the Spirit is often called "the unpardonable sin." From the parallel in Mark 3:28 it is obvious that "Son of Man" was not a title for Jesus in this context but a generic use of the Hebrew idiom "sons of men" or "mankind." This is supported by the parallelism of Matt. 12:31 and 32. The sin discussed was not the sin of ignorance but of willful rejection of God and His truth in the presence of great light. Many people worry about whether they have committed this sin. People who desire to know God or are afraid that they have committed this sin have not! This sin is the continuing rejection of Jesus in the presence of great light, to the point of spiritual callousness. This is similar to Heb. 6:4-6 and 10:26-31.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
▣ "either in this age or in the age to come"
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
NASB (UPDATED) TEXT: MATTHEW 12:33-37
33"Either make the tree good and its fruit good, or make the tree bad and its fruit bad; for the tree is known by its fruit. 34You brood of vipers, how can you, being evil, speak what is good? For the mouth speaks out of that which fills the heart. 35The good man brings out of his good treasure what is good; and the evil man brings out of his evil treasure what is evil. 36But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. 37For by your words you will be justified, and by your words you will be condemned."
12:33 "for the tree is known by its fruit" What one does, like what one says, reveals the true self. See note at Matt. 7:16.
12:34 "You brood of vipers" Jesus used His harshest language for the religious leaders of His day. In this regard He followed the preaching of John the Baptist (cf. Matt. 3:7). The Serpent of Genesis 3 could be the original source of this metaphor (cf. Rev. 12:9; 20:2).
▣ "For the mouth speaks out of that which fills the heart" It is not what goes into a person, but what comes out, that defiles (cf. Mark 7:17-23). Humans reveal themselves by what they say. Speech is part of the image of God. Speech reveals the heart (cf. Matt. 7:116,20; Luke 6:44; James 3:12). See SPECIAL TOPIC: HUMAN SPEECH at Matt. 15:19.
12:35 The "treasure" refers to a person's inner self (cf. Luke 6:45).
12:36 "they shall give an account for it in the day of judgment" Jesus repeatedly spoke about judgment and its eternal consequences (cf. Matthew 7; 25). This relates to those who have rejected Jesus. Their lives, priorities, and words reflect their spiritual choices (cf. Matt. 12:37).
12:37 See SPECIAL TOPIC: HUMAN SPEECH at Matt. 15:19.
NASB (UPDATED) TEXT: MATTHEW 12:38-42
38Then some of the scribes and Pharisees said to Him, "Teacher, we want to see a sign from You." 39But He answered and said to them, "An evil and adulterous generation craves for a sign; and yet no sign will be given to it but the sign of Jonah the prophet; 40for just as Jonah was three days and three nights in the belly of the sea monster, so will the Son of Man be three days and three nights in the heart of the earth. 41The men of Nineveh will stand up with this generation at the judgment, and will condemn it because they repented at the preaching of Jonah; and behold something greater than Jonah is here. 42The Queen of the South will rise up with this generation at the judgment and will condemn it, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here."
12:38 "scribes"
▣ "we want to see a sign from You" They had heard Jesus' teachings and had seen the healings and exorcisms performed by Him, but they wanted some ultimate sign to convince them to believe on Him. This is exactly the temptation of Matt. 4:5-7 to which Jesus would not succumb. However, in reality, He had given them sign after sign but they would not or could not see (i.e., Isa. 6:9-10)!
12:39 "adulterous" Adultery became a metaphor for spiritual unfaithfulness (cf. Lev. 20:5; Num. 25:1; Hos. 1:2; 4:10,18; 5:3; Matt. 16:4; mark 8:38; James 4:4).
▣ "the sign of Jonah the prophet" As Jonah was in the great fish three days, Jesus was three days in the grave (Hades). We must remember that this is three days by Jewish reckoning, not three twenty-four hour periods. Any part of a day, which for them was evening to evening (cf. Genesis 1), was reckoned as a full day.
Jesus' allusion to Jonah confirms strongly the historicity of the book of Jonah. It is precisely the experience in the great fish that was used as an analogy (cf. Matt. 16:4).
12:40 "three nights" See note at Matt. 16:21.
▣ "in the heart of the earth" This referred to descending into Hades (cf. Matt. 11:23), the realm of the dead, the grave, or the metaphorical place of unborn children (cf. Ps. 139:15-16). This is phenomenological language: the language of observation and of common human description. The Jews, like us, buried their dead; therefore, they "lived" in the ground. See SPECIAL TOPIC: Where Are the Dead? at Matt. 5:22.
Jesus' words would not have been understood by His contemporary hearers until after His resurrection. Matthew has structured the sayings of Jesus for theological purposes, not chronological sequence (cf. Matt. 7:21-23, also could not have had meaning until a much later date).
12:41 "the men of Nineveh" This also relates to Matt. 11:20-24, as does Matt. 12:42. Nineveh repented due to Jonah's preaching and consequently was spared the wrath of God's judgment. This also implies that the Ninevites of Jonah's day were alive in an afterlife.
▣ "repented" See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Matt. 3:2 and see note at Matt. 4:17.
12:42 "The Queen of the south" This was a way of referring to the Queen of Sheba (cf. 1 Kings 10:1-15), who is still alive and will appear to testify in the eschaton.
▣ "something greater than Solomon is here" This is another clear Messianic claim. It reveals Jesus' self-understanding. He saw Himself as greater than the wisest man of the ancient East (cf. 1 Kgs. 3:12; 4:19-34). See full note at Matt. 12:6.
NASB (UPDATED) TEXT: MATTHEW 12:43-45
43"Now when the unclean spirit goes out of a man, it passes through waterless places seeking rest, and does not find it. 44Then it says, 'I will return to my house from which I came'; and when it comes, it finds it unoccupied, swept, and put in order. 45Then it goes and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with this evil generation."
12:43 "the unclean spirit" See the two Special Topics: Demonic (Unclean Spirits) at Matt. 10:1.
▣ "waterless places" In the OT the desert was the haunt of the demonic (i.e., Azazel in Leviticus 16 and desert animals in Isa. 13:21; 34:14).
12:44-45 This passage has three possible meanings.
1. the Jewish exorcists performed exorcisms without personal faith, and the demonic spirit returned
2. it is an allusion to national Israel in the sense of their rejection of idol worship, but without replacing it with a faith relationship to YHWH
3. it referred to the preaching of John the Baptist, whom they accepted as being from God, while rejecting Jesus
The last condition was far worse than the immediate problem (cf. 2 Pet. 2:20-22).
NASB (UPDATED) TEXT: MATTHEW 12:46-50
46While He was still speaking to the crowds, behold, His mother and brothers were standing outside, seeking to speak to Him. 47Someone said to Him, "Behold, Your mother and Your brothers are standing outside seeking to speak to You." 48But Jesus answered the one who was telling Him and said, "Who is My mother and who are My brothers?" 49And stretching out His hand toward His disciples, He said, "Behold My mother and My brothers! 50For whoever does the will of My Father who is in heaven, he is My brother and sister and mother."
12:46 "His mother and brothers were standing outside" Apparently they thought Jesus was working too hard or was becoming too untraditional (cf. Mark 3:20-21).
12:47 This verse is not included in the Greek manuscripts א, B, and L or in some Old Latin, Syrian, and Coptic manuscripts. It is included in the manuscripts אc, C, and D and the Vulgate and the Diatessaron. It is also found in Mark 3:32 and Luke 8:20. It seems that scribes added it to this verse to make the three parallel. It is included in NASB, NKJV, NRSV, and TEV translations. The United Bible Societies Fourth Edition Greek New Testament translation committee believes that it was inadvertently left out of the text because of a slip of the eye (homoloteleuton) between two similar words (" speak") in the Greek text at the end of Matt. 12:46 and 47. The verse is required to make sense of the paragraph.
12:50 "For whoever does the will of My Father" The will of God is to repent and to believe on Him whom He has sent (cf. John. 6:39-40). Once one is saved, God also has a will of Christlikeness for every believer, (cf. Rom. 8:28-29; Gal. 4:19). See Special Topic: The Will of God at Matt. 7:21.
The NIDOTTE, vol. 1, p. 488, has such a good statement about Jesus' call to be a disciple.
1. the unconditional sacrifice of one's whole life (cf. Matt. 10:37; Luke 9:59-62; 14:26-27)
2. the unconditional sacrifice of one's life for the whole life (cf. Matt. 16:24-25; John 11:16)
3. bound to Jesus and to do God's will (cf. Matt. 12:46-50; Mark 3:31-35)
Jesus' call to follow Him is a radical call to selflessness which demonstrates that the effects of the Fall are reversed! This is a life-long, life-inclusive call!
▣ "who is in heaven" This is a recurrent theme in Matthew (cf. Matt. 5:16,45; 6:1,9; 7:11,21; 10:32-33; 12:50).
▣ "He is my brother and sister and mother" Faith in Christ supercedes earthly family ties (parallel in Mark 3:31-35). Christianity is a family based on the Fatherhood of God and the brotherhood of Jesus (cf. Rom. 8:15-17).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does Jesus make such an affirmation of Old Testament Law in Matthew 5:17-21 and yet reject so vehemently the Oral Tradition of the Jews?
2. Does Jesus claim to be the Messiah in Matthew 12?
3. Did Jesus perform these miracles in confrontation or in reaction to the Pharisees?
4. How does Isaiah 42:1-4 describe the ministry of the Messiah?
5. Define/explain the Pharisees'calling Jesus Beelzebub.
6. What and where is Hades?
7. Explain the parable in verses 43-45.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Parable of the Sower | The Parable of the Sower | Teaching in Parables | The Parable of the Sower | Introduction |
13:1-9 | 13:1-9 | 13:1-9 | 13:1-3a | 13:1-3a |
13:3b-9 | ||||
Parable of the Sower | ||||
13:3b-9 | ||||
The Purpose of the Parables | The Purpose of Parables | The Purpose of the Parables | Why Jesus Speaks in Parables | |
13:10-17 | 13:10-17 | 13:10-17 | 13:10 | 13:10-15 |
13:11-15 | ||||
(14b-15) | (14b-15) | |||
13:16-17 | 13:16-17 | |||
The Parable of the Sower Explained | The Parable of the Sower Explained | Jesus Explains the Parable of the Sower | The Parable of the Sower Explained | |
13:18-23 | 13:18-23 | 13:18-23 | 13:18-23 | 13:18-23 |
The Parable of the Weeds Among the Wheat | The Parable of the Wheat and Tares | Weeds in the Wheat | The Parable of the Weeds | Parable of the Darnel |
13:24-30 | 13:24-20 | 13:24-30 | 13:24-30 | 13:24-30 |
The Parables of the Mustard Seed and the Leaven | The Parable of the Mustard Seed | The Mustard Seed | The Parable of the Mustard Seed | Parable of the Mustard Seed |
13:31-32 | 13:31-32 | 13:31-32 | 13:31-32 | 13:31-32 |
The Parable of the Leaven | Yeast | The Parable of the Yeast | Parable of the Yeast | |
13:33 | 13:33 | 13:33 | 13:33 | 13:33 |
The Use of Parables | Prophecy and Parables | Jesus' Use of Parables | The People are Taught Only in Parables | |
13:34-35 (35b) |
13:34-35 | 13:34-35 | 13:34-35 |
13:34-35 (35b) |
The Parables of the Weeds Explained | The Parable of the Tares Explained | Jesus Explains the Parable of the Weeds | The Parable of the Darnel Explained | |
13:36-43 | 13:36-43 | 13:36-43 | 13:36 | 13:36-43 |
13:37-43 | ||||
Three Parables | The Parables of Hidden Treasure | Hidden Treasure | The Parable of the Hidden Treasure | Parable of the Treasure and of the Pearl |
13:44 | 13:44 | 13:44 | 13:44 | 13:44 |
The Parable of the Pearl of Great Price | The Pearl of Great Value | The Parable of the Pearl | ||
13:45-46 | 13:45-46 | 13:45-46 | 13:45-46 | 13:45-46 |
The Parable of the Dragnet | The Dragnet | The Parable of the Net | Parable of the Dragnet | |
13:47-50 | 13:47-52 | 13:47-50 | 13:47-50 | 13:47-50 |
Conclusion | ||||
13:51-42 | 13:51-53 | 13:51a | 13:51-52 | |
13:51b | ||||
13:52 | ||||
The Rejection of Jesus at Nazareth | Jesus Rejected at Nazareth | Rejection at Home | Jesus Rejected at Nazareth | A Visit to Nazareth |
13:53-58 | 13:53-58 | 13:53-57a | 13:53-58 | |
13:54-58 | ||||
13:57b-58 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 13:1-58
A. The understanding of parables was and is related to a prior faith commitment. Even the Apostles did not initially understand Jesus' teachings (i.e., Mark 4:13,40; 6:52; 7:18; 8:17,21,33; 9:10,32). In some ways understanding is dependent upon
1. election
2. the illuminating power of the Spirit
3. a willingness to repent and believe (i.e., Isa. 6:9-10; 30:6)
Understanding involves a divine empowering and a human faith response!
B. " Parable" is a compound word in Greek meaning "to throw alongside." Common occurrences were used to illustrate spiritual truths. However it must be remembered that to these Jewish writers this Greek word reflected the Hebrew mashal which meant "riddle" or "proverb," in wisdom literature terminology. The parables form types of literary relationships similar to the parallelism of Hebrew poetry.
1. parables that illustrate similarity
2. parables that illustrate contrasts
3. parables that build to certain types of climatic statements of truth
It is crucial to determine the type of contrast/similarity climax that the parable is intended to illustrate. To miss this is to misinterpret the parable's intended purpose. One must be willing to rethink issues and expected outcomes in light of the surprising nature of the mashal.
C. Some of the parables in Matthew 13 form doubles. The same central truths are repeated with different examples.
1. The Tares and the Dragnet
2. Mustard Seed and Leaven
3. Hidden Treasure and the Pearl of Great Price
It is possible that Matt. 13:51-52 form an eighth parable.
D. The parables of Matthew 13 are paralleled in the other Synoptic Gospels.
Matthew | Mark | Luke |
Matt. 13:1-9, 18-23 Matt. 13:6-9 Matt. 13:24-30, 36-43 Matt. 13:31-32 Matt. 13:33 Matt. 13:34 Matt. 13:44 Matt. 13:45-46 |
Mark 4:1-9, 13-20 ------ ------ Mark 4:30-32 ------ ------ ------ ------ |
Luke 8:4-8, 11-15 ------ ------ Luke 13:18-19 Luke 13:20-21 ------ ------ ------ |
E. Of the seven parables in Matthew 13, the sower/soils and the mustard seed are both in Mark and Luke while the parable about leaven is repeated in Luke only. As Matthew gathered the teachings of Jesus into the long sermon of Matthew 5-7, so too he gathered the parables of Jesus into one context.
F. It is possible that Matthew structured his Gospel so that the faith response to Jesus' preaching and teaching was mixed (Matthew 8-12). Some responded but some did not. If Jesus was God's Messiah, why did not all respond? This is the question that this series of parables answers.
SPECIAL TOPIC: INTERPRETING PARABLES
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 13:1-2
1That day Jesus went out of the house and was sitting by the sea. 2And large crowds gathered to Him, so He got into a boat and sat down, and the whole crowd was standing on the beach.
13:1
NASB"that day"
NKJV"on the same day"
NRSV, TEV,
NJB" that same day"
This is not meant to be a temporal marker in this context, but a transition technique. An example of it as a temporal marker is 22:23; Mark 4:35.
▣ "was sitting by the sea" Sitting was the official teaching position of a rabbi (cf. Matt. 13:2; 15:29; 24:3; 26:55; Luke 4:20; Acts 13:14). They stood to read the Scripture (cf. Luke 4:16). This position and place suggest a teaching session. The sea acted as a natural amphitheater.
13:2 "so He got into a boat and sat down" A boat was usually available when Jesus taught because of the press of the crowd (cf. Luke 5:1-3; Mark 3:9).
NASB (UPDATED) TEXT: MATTHEW 13:3-9
3And He spoke many things to them in parables, saying, "Behold, the sower went out to sow; 4and as he sowed, some seeds fell beside the road, and the birds came and ate them up. 5Others fell on the rocky places, where they did not have much soil; and immediately they sprang up, because they had no depth of soil. 6But when the sun had risen, they were scorched; and because they had no root, they withered away. 7Others fell among the thorns, and the thorns came up and choked them out. 8And others fell on the good soil and yielded a crop, some a hundredfold, some sixty, and some thirty. 9He who has ears, let him hear."
13:3 "the sower went out to sow" This parable (Matt. 13:3-9) is extremely important because Jesus Himself gave interprets it. The seed, the sower, the soils, and the harvest are all significant in Jesus' interpretation of the parable (Matt. 13:18-23).
It is somewhat allegorical or at least typological. Allegory seeks a hidden, deeper level of meaning in a text. It imports meaning into the text that has no relation at all to the intended meaning of the original author or his day or even the thrust of Scripture as a whole. Typology, on the other hand, seeks to focus on the unity of the Bible, based on one divine Author and one divine Plan. Similarities in the OT pre-figure NT truths. These similarities rise naturally out of a reading of the entire Bible (cf. Rom. 15:4; 1 Cor. 10:6, 11).
13:4-7 "the road. . .the rocky places. . .thorns" Usually the village farmers worked together and plowed the entire field around their homes. In this field were footpaths, some shallow ground and some places where thorn bushes had established themselves. All of the field had been plowed. The sowers scattered the seed indiscriminately in this large plowed field.
13:8 "And others fell on the good soil and yielded a crop, some a hundredfold, some sixty, and some thirty" The plants bearing of fruit, not the precise amount, is the focal point. We must be careful not to identify germination with salvation! John 8:31 says "those Jews who had believed Him," yet later in the context it is obvious they are not saved (i.e., John 8:59). The Bible differentiates between an initial emotional response and a life changing permanent discipleship. In this parable germination referred to the first, and fruit-bearing to the second.
13:9 See note at Matt. 11:15.
NASB (UPDATED) TEXT: MATTHEW 13:10-17
10And the disciples came and said to Him, "Why do You speak to them in parables?" 11Jesus answered them, "To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted. 12For whoever has, to him more shall be given, and he will have an abundance; but whoever does not have, even what he has shall be taken away from him. 13Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand. 14In their case the prophecy of Isaiah is being fulfilled, which says,
'You will keep on hearing, but will not understand;
You will keep on seeing, but will not perceive;
15For the heart of this people has become dull,
With their ears they scarcely hear,
And they have closed their eyes,
Otherwise they would see with their eyes,
Hear with their ears,
And understand with their heart and return,
And I would heal them.'
16But blessed are your eyes, because they see; and your ears, because they hear. 17 For truly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."
13:10-13 Proper interpretation of Jesus' parables involves a faith commitment on the part of the hearer as well as the illuminating power of the Spirit. Parables demand a response! This response combines the power of God and the free will of the believing hearer. See introductory notes at the beginning of this chapter.
13:11 "the mysteries of the kingdom of heaven" Jesus uses this term for the New Age (cf. Matthew 5-7) with its new way of viewing reality. These mysteries are about Him and His New Kingdom. This term is used to describe God's eternal redemptive plan that is only now being revealed by God's Messiah (cf. Luke 22:22; Acts 2:23; 3:18; 4:28; Eph. 1:11; 1 Pet. 1:12). Every hearer does not understand (cf. Matt. 13:13,16-17,19,23; Mark 4:11-12).
13:12 The Jewish leadership, with their scriptural knowledge, should have recognized and embraced Jesus and His teachings, but they did not. Therefore, those who could have/should have are more responsible (cf. Luke 12:48). Their partial knowledge results in complete judgment (similar to 2 Pet. 2:20-22).
13:14-15 "the prophecy of Isaiah is being fulfilled" This is a quote from the Septuagint (LXX). This related to Isaiah's call and mission. God told him that he would speak, but the people would not hear and respond (cf. Isa. 6:9-10). This same OT passage is quoted in John. 12:40 and Acts 28:25-27. To those who have faith, God will progressively reveal more truth as they walk in the light they have, but to those without faith the Scriptures are dark and silent! Parables open truth to those who will hear but veils truth to those who refuse faith in Christ. See F. F. Bruce, Answers to Questions, pp. 176-177.
▣ "heart" See SPECIAL TOPIC: THE HEART at Matt. 5:8.
13:16 Compare this with Mark 4:13.
13:17 "Truly" See Special Topic at Matt. 5:18.
▣ "many prophets and righteous men desired to see what you see, and did not see it" NT believers know more of God's eternal redemptive plan and purpose for all humans than did any of the OT characters (1 Pet. 1:10-12). This gives us an awesome responsibility!
NASB (UPDATED) TEXT: MATTHEW 13:18-23
18"Hear then the parable of the sower. 19When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. 20The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; 21yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. 22 And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. 23And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty."
13:18-23 Jesus' interpretation of this parable was given to the disciples privately.
13:19 "the evil one comes and snatches away what has been sown in his heart" In the parallel in Mark 4:15 he is called Satan (see Special Topic at Matt. 4:5). 2 Corinthians 4:4 describes his work among men. It is surprising that the evil one appears so often in these parables (cf. Matt. 13:25, 28, 39). Jesus asserted the presence of a personal force of evil who is out to thwart God's will for both nations and individuals. There is a veiled reference in these parables to the three enemies of man: (1) Satan (cf. Matt. 13:19; Eph. 2:2); (2) the world system (cf. Matt. 13:22; Eph. 2:2); and (3) mankind's fallen nature (cf. Eph. 2:3).
13:20 "the man who hears the word and immediately receives it with joy" This was obviously a superficial response to Jesus and His message as the context shows. True salvation is an initial response of repentance and faith followed by an ongoing response of repentance and faith. There are many in the visible Church who use Christian words, attend Christian meetings, and read the Christian Bible, but do not have a personal relationship with Jesus Christ (cf. Matt. 7:21-23; 2 Peter 2).
13:21-22 "but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away" Christlikeness in attitude and lifestyle is evidence of a valid profession (cf. the books of 1 John. and James). An initial response, even when exuberant, is not always permanent or valid. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Matt. 7:21.
The NT speaks often of those who heard having turned way.
1. no root, Matt. 13:21; Mark 4:17; Luke 8:13
2. fall away, Matt. 24:10
3. do not abide, John 15:6
4. gone astray, 1 Tim. 1:9; 6:21; 2 Tim. 2:18
5. shipwreck, 1 Tim. 1:19
6. fall away, 1 Tim. 4:1
7. apostasy, 2 Thess. 2:3
8. falling away, Heb. 3:12
9. fall away, Heb. 6:6
10. turn away, 2 Pet. 2:20-22
Christianity is a relationship which must be maintained! It involves an initial response (i.e., John 1:12; Rom. 4), a continuing response (James and 1 John), and a faithful conclusion (Heb. 11)!
13:22 "deceitfulness of wealth" See Special Topic: Wealth at Matt. 6:24.
13:23 "it becomes unfruitful" Bearing fruit is the evidence of genuine conversion and not just an emotional initial decision! Christianity is not one high moment but a life of discipleship.
Manfred T. Brauch, Abusing Scripture: the Consequences of Misreading the Bible, p. 106, has an interesting comment.
" In warning against false prophets, Jesus taught that they would be known by the fruit they bore (Mt. 7:15-16). That is, our character, our deepest values and beliefs, are ultimately revealed in the life that we live (Mt. 7:17-20; Lk. 6:43-45). Therefore, participation in the sphere of God's reign is neither guaranteed nor secured by the confession of Jesus as Lord; rather, only those who embody God's will in their lives are children of the kingdom (Mt. 7:21; Lk. 6:46-48). In his interpretation of the parable of the sower (Mt. 13:18-23; Mk. 4:13-29; Lk. 8:11-15), Jesus asserted that neither the hearing nor the receiving of "the word of the kingdom" is sufficient. Only those who bear the fruit of its presence in their lives are revealed as those who truly grasp its deepest significance (Mt. 13:23), accept it (Mk. 4:20) and "hold it fast in an honest and good heart" (Lk 8:15)."
NASB (UPDATED) TEXT: MATTHEW 13:24-30
24Jesus presented another parable to them, saying, "The kingdom of heaven may be compared to a man who sowed good seed in his field. 25But while his men were sleeping, his enemy came and sowed tares among the wheat, and went away. 26But when the wheat sprouted and bore grain, then the tares became evident also. 27The slaves of the landowner came and said to him, 'Sir, did you not sow good seed in your field? How then does it have tares?'28And he said to them, 'An enemy has done this!'The slaves said to him, 'Do you want us, then, to go and gather them up?'29But he said, 'No; for while you are gathering up the tares, you may uproot the wheat with them. 30Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, "First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn." '"
13:24-30 The parable of the wild wheat is unique to Matthew (cf. Matt. 36-43). Here is an interesting paragraph from New International Dictionary of New Testament Theology (NIDOTTE), vol. 1, p. 299.
"The idea of the invisible church is found in Augustine, City of God; Wycliffe, De ecclesia; Luther, Preface to Revelation; Calvin, Institutes IV 1 7; and many other writers (see edition of Calvin's Institutes, ed. J. T. McNeill, 1960, II 1022). The thought that is uppermost is not to minimize the importance of church membership, but to recognize the possibility of hypocrisy and deceit. In the last analysis, those who belong to God are visible to God alone. Membership of the true church is a fact which is not visible to man. The idea recalls the statement of 2 Tim. 2:19; 'The Lord knows who are his.'It extends to the church what Paul says of Israel, that they are not all Israel who belong to Israel, but only "the children of promise" (Rom. 9:6 f.). It recognizes the danger, which church members are warned against, of reaping corruption through sowing to the flesh (Gal. 3:7; cf. Rom. 8:12 f.). Paul recognized the need for discipline in his own life lest he should become a castaway (1 Cor. 10:27; cf. Phil. 2:12, 19). The possibility of church members falling away is one of great themes of Hebrews (cf. Heb. 2:3; 3:7-4:14; 6:1-12; 10:26-39; 12:12-28). It is also suggested by the parables of the weeds (Matt. 13:24-43) and the sheep and goats (Matt. 25:31-46) and the example of Judas (Matt. 10:4; 26:14, 25, 47 ff.; 27:3; Mk. 14:10, 43; Lk. 6:16; 22:3, 47; Jn. 13:2; 17:12; 18:22 ff.; Acts 1:17 ff., 25)."
These warnings do not jeopardize security, but give a balance to excessive confidence in an initial decision and ignores the mandate of discipleship and perseverance.
13:25 "the enemy" In this context the characterization refers to
1. Satan, Luke 10:19
2. false teachers, Matthew 7; 2 Peter 2
Anyone who distorts the gospel of the Kingdom. Only the grace of God can help believers understand the truth (cf. Matt. 13:13,16-17,23) and resist error.
▣ "the tares" Wild wheat (darnel) and domestic wheat looked exactly alike until they bore fruit. The wild seed had a dark grain, while edible wheat had a light brown grain.
13:27 "Sir" This is an example of the term kurios (Lord) used as a polite address. Remember context, context, context, not a dictionary or lexicon, determines word meaning. Dictionaries list only the way the word has been used in known literature or speech in a given language/culture.
13:29 "for while you are gathering up the tares, you may uproot the wheat with them" The context seems to relate this to the religious leaders of Jesus' day. There is no way for humans to know the hearts of other humans. God will set all things straight on Judgment Day. One of Satan's most effective schemes is religion. People seem to be spiritual but they are not (i.e., Matt. 7:21-23). The wheat and tares look alike, but time reveals the difference. Many people are fooled by religiosity (cf. Isa. 29:13; Col. 2:16-23) masquerading as true spirituality (cf. Matthew 7)!
13:30 "gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn" Ultimate destiny is related to what humans do with the message of Jesus Christ and the person of Jesus Christ (cf. Matt. 13:42, 50). It is interesting to note that it is Jesus who emphasizes the awesome, eternal consequences of rejecting personal faith in Himself.
NASB (UPDATED) TEXT: MATTHEW 13:31-32
31He presented another parable to them, saying, "The kingdom of heaven is like a mustard seed, which a man took and sowed in his field; 32and this is smaller than all other seeds, but when it is full grown, it is larger than the garden plants and becomes a tree, so that the birds of the air come and nest in its branches."
13:31-32 The parables of the mustard seed and the yeast and verses 31-33, are parallel. They are repeated in Mark 4:30-32 and Luke 13:18-19. Those who respond to the gospel seem small and insignificant, but they are part of a spiritual kingdom which will ultimately fill the earth.
13:32 "so that the birds of the air come and nest in its branches" The capitalization in the NASB assumes this is a quote from Daniel (4:11-12). This would make the phrase a way of asserting how large the mustard seed plant became, here a symbol for the extent of the Messianic kingdom of the eschaton.
NASB"pecks"
NKJV, NRSV,
NJB" measures"
TEV" bushel"
This Greek term saton translated the Hebrew unit of measurement seah. It's exact volume is uncertain, but it was a large amount (parallel to the large tree).
SPECIAL TOPIC: Ancient near Eastern Weights and Volumes (Metrology)
NASB (UPDATED) TEXT: MATTHEW 13:33
33He spoke another parable to them, "The kingdom of heaven is like leaven, which a woman took and hid in three pecks of flour until it was all leavened."
13:33 "leaven" In the OT yeast was often a symbol of evil, but here it was an obvious symbol of the pervasiveness and growth of the Kingdom of God. Be careful of attaching one definition or connotation to a word, regardless of its context. Context determines meaning! See Special Topic at Matt. 16:6.
▣ "hid" In context this refers to the mixing process. It describes the hiddenness of the kingdom.
NASB (UPDATED) TEXT: MATTHEW 13:34-35
34All these things Jesus spoke to the crowds in parables, and He did not speak to them without a parable. 35This was to fulfill what was spoken through the prophet:
"I will open My mouth in parables;
I will utter things hidden since the foundation of the world."
13:35 "This was to fulfill what was spoken through the prophet" This is a quote from Ps. 78:2.
Several ancient Greek manuscripts including the original copier of א and the Greek manuscripts used by Eusebius and Jerome have "through Isaiah the prophet." It has been speculated that the original text had "through Asaph" to whom Psalm 78 is attributed in the Masoretic Text. There is no Greek text, however, which has this name. An early scribe either (1) did not recognize this Levitical Temple choir leader and changed the name to "Isaiah" or (2) thought the reference from Matt. 13:14-15 somehow continued.
The Jews believed that all writers of inspired Scriptures were "prophets." The vast majority of ancient Greek manuscripts do not have the name "Isaiah" in the text.
▣ "the foundation of the world" The GENITIVE phrase "of the world" is not found in Uncial manuscripts אi1 and B, as well as some Old Latin and Syriac manuscripts and the Greek texts used by Origen and Jerome. The full phrase does occur in Matt. 25:34 and many Uncial Greek manuscripts (i.e., אi2, א*, C, D, L, W. The UBS4 committee decided to include "Kosmou," but in brackets, with a "C" rating (i.e., difficulty in deciding).
NASB (UPDATED) TEXT: MATTHEW 13:36-43
36Then He left the crowds and went into the house. And His disciples came to Him and said, "Explain to us the parable of the tares of the field." 37And He said, "The one who sows the good seed is the Son of Man, 38and the field is the world; and as for the good seed, these are the sons of the kingdom; and the tares are the sons of the evil one; 39and the enemy who sowed them is the devil, and the harvest is the end of the age; and the reapers are angels. 40So just as the tares are gathered up and burned with fire, so shall it be at the end of the age. 41The Son of Man will send forth His angels, and they will gather out of His kingdom all stumbling blocks, and those who commit lawlessness,42 and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth. 43Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears, let him hear."
13:36-43 This was Jesus' interpretation of the parable of Matt. 13:24-30 given in private to the disciples.
13:37 "The one who sows the good seed is the Son of Man" These parables relate to both Jesus as God's Messiah, who brings life and truth, and the gospel message as the content of that truth. God's truth is both a person (sower) and a message (seed).
13:38 "the field is the world" This is a key for understanding these parables. It is not the Church but the world (cf. Matt. 13:47). Only the parable of the sower seems to deal with those who have heard the gospel message and even then it could refer to (1) Palestine of Jesus' day or (2) the places where the gospel was preached (i.e., the world, cf. Matt. 28:19; Luke 24:46; Acts 1:8).
▣ "the sons of the kingdom. . .the sons of the evil one"
13:39,40 "the end of the age" This is an eschatological setting. The kingdom is both "already" but "not yet," as is judgment.
▣ "fire" See Special Topic at Matt. 3:12.
13:41 This is a partial quote from Zechariah 1:3. Notice that in this verse the Kingdom is called "His kingdom." There are several places where the kingdom is attributed to the Son (cf. Matt. 16:28; Luke 22:30; 23:42; John 18:36; 2 Tim. 4:1,18). There are also several places where the kingdom is attributed to both the Father and the Son (cf. Matt. 13:43; Eph. 5:5; Rev. 11:15).
The kingdom of the Son is not temporal (John 18:36), but eternal (cf. Dan. 7:14; Luke 1:33; 2 Tim. 4:18; 2 Pet. 1:11). See Frank Stagg, New Testament Theology, pp. 164-165.
13:42 See note at Matt. 8:12. See Special Topic: Where Are the Dead? at Matt. 5:22.
13:43 "shine forth as the sun in the kingdom of their Father" This was similar to the statements of Dan. 12:3.
▣ "He who has ears, let him hear" Those whom God has allowed to understand the gospel must respond to it now! This cryptic phrase occurs many times in the NT (cf. Matt. 11:15; 13:9,43; Mark 4:9,23; Luke 8:8; 14:35; Rev. 2:7,11,29; 3:6,13,22; 13:9). These parables strike a note of urgency in the immediate need to hear, trust and respond to Him, and respond now!
NASB (UPDATED) TEXT: MATTHEW 13:44
44"The kingdom of heaven is like a treasure hidden in the field, which a man found and hid again; and from joy over it he goes and sells all that he has and buys that field."
13:44 "the kingdom of heaven" See Matt. 13:45,47,52. This phrase was equivalent to "the kingdom of God" in Mark and Luke. Matthew, in writing to the Jews, did not use God's name but circumlocution, " heaven." This parable is unique to Matthew.
▣ "hidden in the field" Burying valuables in the ground to protect them was a common practice in the Ancient Near East. There were no banks.
▣ "sells all. . .buys the field" This shows the radical nature of discipleship. Knowing Jesus is worth everything! The paradox is (1) a free salvation comes by God's grace alone and is therefore absolutely free (cf. Rom. 3:24; 5:15; 6:23; Eph. 2:8-9), but (2) it costs the disciple everything (cf. Matt. 10:34-39; 13:44,46).
NASB (UPDATED) TEXT: MATTHEW 13:45-46
45"Again, the kingdom of heaven is like a merchant seeking fine pearls, 46and upon finding one pearl of great value, he went and sold all that he had and bought it."
13:45-46 The parable of the pearl of great price is unique to Matthew.
13:45 "pearls" Pearls were costly in the ancient world and equally valued with gold as a medium of exchange.
NASB (UPDATED) TEXT: MATTHEW 13:47-50
47"Again, the kingdom of heaven is like a dragnet cast into the sea, and gathering fish of every kind; 48and when it was filled, they drew it up on the beach; and they sat down and gathered the good fish into containers, but the bad they threw away. 49So it will be at the end of the age; the angels will come forth and take out the wicked from among the righteous, 50and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth."
13:47-50 The parable of the dragnet is unique to Matthew. Its meaning is similar to the parable of the tares, which is that there will be an end-time separation of the believers and unbelievers (cf. Matt. 25:31-46).
13:48 This verse describes the end time division of people based on their response to Jesus and the gospel (cf. Matt. 25:31-46; Rev. 20:11-15).
13:49 "at the end of the age" The Jews viewed reality as two ages: the current evil age and the age to come (see Special Topic at Matt. 12:31). They believed that God would empower a human leader to inaugurate the new age by force. From the New Testament we now know these ages have overlapped, from Incarnation at Bethlehem to the Second Coming. This verse speaks of eschatological judgment (cf. Matt. 25:31-46; Revelation 20).
13:50 "and will throw them into the furnace of fire; in that place there will be weeping and gnashing of teeth" See Matt. 13:30, 42, 50; 8:12; 25:31ff. Jesus often spoke of Hell!
NASB (UPDATED) TEXT: MATTHEW 13:51-52
51"Have you understood all these things?" They said to Him, "Yes." 52And Jesus said to them, "Therefore every scribe who has become a disciple of the kingdom of heaven is like a head of a household, who brings out of his treasure things new and old."
13:52 "every scribe who has become a disciple" A scribe was a legal expert in the oral and written Law (see Special Topic at Matt. 12:38). A believing scribe will be able to draw truths from the Old Testament as well as see the fulfillments in Jesus' teachings (cf. Rom. 4:23-24; 15:4; 1 Cor. 10:6,11; 2 Tim. 3:16). It is possible Matthew is characterizing himself!
NASB (UPDATED) TEXT: MATTHEW 13:53-58
53When Jesus had finished these parables, He departed from there. 54He came to His hometown and began teaching them in their synagogue, so that they were astonished, and said, "Where did this man get this wisdom and these miraculous powers? Is not this the carpenter's son? 55Is not His mother called Mary, and His brothers, James and Joseph and Simon and Judas? 56 And His sisters, are they not all with us? Where then did this man get all these things?" 57And they took offense at Him. But Jesus said to them, "A prophet is not without honor except in his hometown and in his own household." 58And He did not do many miracles there because of their unbelief.
13:53 "parables" This was a compound word in Greek which meant "to throw alongside." Common occurrences were used to illustrate spiritual truths. However, it must be remembered that to these Jewish writers this Greek word (parabola) reflected the Hebrew mashal, which meant "riddle" or "proverb." One must be willing to rethink issues and expected outcomes in light of the surprising nature of the mashal. There are two paradoxical reasons given for the use of parables in Jesus' teaching ministry: (1) to communicate clearly spiritual truths to those who exercised faith in Him and (2) to hide spiritual truths from those who do not have faith in Him.
13:54 "He came to His hometown" A similar account is mentioned in Luke 4:16-30. There has been much discussion among commentators as to whether this is the same visit or a second visit. There are several accounts in Jesus' ministry that are very similar (cf. John. 2:13-22 versus Matt. 21:12-16; Mark 11:15-18; Luke 19:45-47), but scholars must be careful, based on their western literary presuppositions, not to assume they are the same event. There may well have been two cleansings of the Temple, for example, and Luke's account may refer to another incident.
▣ "began teaching them in their synagogue" It was Jesus' habit to attend regular Sabbath worship. Jesus learned the OT during His days in the synagogue school at Nazareth. The synagogue was a Jewish institution which developed during the Babylonian exile for the purpose of (1) training children, (2) worship, (3) ministering to the Jewish community, and (4) retaining the Jews'unique culture while in exile by emphasizing study of the Law and the traditions of the fathers.
▣ "they were astonished" They were incredulous, not only by the tremendous insight of His teaching, but also by the authority of His teaching. The scribes taught in the authority of earlier famous rabbis; Jesus taught in His own authority (cf. Matt. 7:28-29).
▣ "where did this man get this wisdom and these miraculous powers" The source of Jesus' power was much debated. He was an officially untrained local boy. The Jews even accused Him of being in league with the evil one. For them His action against the oral law was "the unpardonable sin." For those in Nazareth it was hard to believe that a local boy was the Messiah, Deity Incarnate.
13:55,56 "Is not this the carpenter's son" There are three questions in these two verses; all three expect a "yes" answer.
Carpenter was used in the sense of craftsman. It could have referred to a craftsman of stone, metal or wood. The English term " architect" comes from this Greek term. These questions by the townspeople of Jesus' hometown imply that Jesus had a normal childhood (cf. Luke 2:40,52).
13:55 "His brothers" The men listed
1. James, who became the leader of the Jerusalem church and wrote the book of James.
2. Joseph, he is called Jose in Mark 6:3 and a few later Greek manuscripts. We know nothing else about him.
3. Simon, we know nothing else about him.
4. Judas, he is also called Jude and wrote the NT book of Jude.
▣ "His brothers. . .His sisters" These are later children by Mary and Joseph (cf. Matt. 1:25; 12:46; Mark 6:3) or possibly children from Joseph's previous marriage (which is not recorded anywhere in Scripture), so option #1 is best (see F. F. Bruce, Answers to Questions, pp. 47 and 174).
13:57 "they took offense at Him" He is the rock of offense and a stone of stumbling. The stone which the builders have rejected has become the head of the corner (cf. Matt. 11:6; Isa. 8:14; 28:16; Jer. 6:21).
▣ "a prophet" This was a common proverb. That which is familiar loses its significance. See Special Topic at Matt. 11:9.
13:58 "He did not do many miracles there" God has always chosen for believers to cooperate in matters which relate to Him (covenant). It is not that Jesus could not, He chose not to. We learn from Luke 4:28-29 that they tried to kill Him because of His statements.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the central truth of each of these parables in your own words. Is there a unifying theme in this chapter?
2. How does one balance a free salvation with one that costs everything?
3. Is hell as biblical a doctrine as heaven?
4. How was Jesus' teaching style different from the rabbis'?
5. Why did Nazareth reject Him?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Death of John the Baptist | John the Baptist Beheaded | Events of Decisive Acceptance or Rejection of Jesus | The Death of John the Baptist | Herod and Jesus |
(13:53-17:27) | ||||
Death of John | ||||
14:1-12 | 14:1-12 | 14:1-12 | 14:1-2 | 14:1-2 |
John the Baptist Beheaded | ||||
14:3-5 | 14:3-12 | |||
14:6-7 | ||||
14:8 | ||||
14:9-12 | ||||
The Feeding of the Five Thousand | Feeding the Five Thousand | Five Thousand Fed | Jesus Feeds the Five Thousand | First Miracle of the Loaves |
14:13-21 | 14:13-21 | 14:13-21 | 14:13-14 | 14:13-14 |
14:15 | 14:15-21 | |||
14:16 | ||||
14:17 | ||||
14:18-21 | ||||
Walking on Water | Jesus Walks on the Sea | Jesus Walks on Water | Jesus Walks on the Water | Jesus Walks on the Water and, with Him, Peter |
14:22-33 | 14:22-33 | 14:22-27 | 14:22-26 | 14:22-33 |
14:27 | ||||
14:28-33 | 14:28 | |||
14:29-30 | ||||
14:31 | ||||
14:32-33 | ||||
The Healing of the Sick in Gennesaret | Many Touch Him and are Made Well | Jesus Heals the Sick in Gennesaret | Cures at Gennesaret | |
14:34-36 | 14:34-36 | 14:34-36 | 14:34-36 | 14:34-36 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO MATTHEW 14:1-36
A. Herod the Tetrarch who is mentioned in Matthew 14:1ff.; Luke 3:1; 9:7; 13:31, and 23:7, was the son of Herod the Great. At the death of Herod the Great, his kingdom was divided among three of his sons (Archelaus, Herod Antipas, and Philip). The term "Tetrarch" meant "leader of the fourth part." This Herod was known as Herod Antipas which is the shortened form of Antipater. He controlled Galilee and Perea (4 b.c. - a.d 39). This meant that much of Jesus' ministry was in the territory of this second generation Idumean ruler.
B. Herodias was the daughter of Herod Antipas'brother, Aristobulus, which made her his niece. She had also been previously married to Philip, the half brother of Herod Antipas. This was not Philip the Tetrarch who controlled the area just north of Galilee, but the other brother Philip who lived in Rome. Herodias had one daughter by Philip (Salome). On Herod Antipas'visit to Rome he met and was seduced by Heroditas who was looking for political advancement. Therefore, Herod Antipas divorced his wife, who was a Nabatean princess and Herodias divorced Philip so that she and Herod Antipas could be married. She was also the sister of Herod Agrippa I (cf. Acts 12).
C. We learn the name of Herodias'daughter, Salome, from Flavius Josephus in his book The Antiquities of the Jews 18:5:4. She must have been between the ages of twelve and seventeen at this point. She was obviously controlled and manipulated by her mother. She later married Philip the Tetrarch but was soon widowed.
D. About ten years after the beheading of John the Baptist, Herod Antipas went to Rome at the instigation of his wife Herodias to seek the title of king because Agrippa I, her brother, had received that title. But Agrippa I wrote Rome and accused Antipas of corroboration with the Parthians, a hated enemy of Rome from the Fertile Crescent (Mesopotamia). The Emperor apparently believed Agrippa I and Herod Antipas, along with his wife Herodias, was exiled to Spain.
E. It may make it easier to remember these different Herods as they are presented in the New Testament by remembering that Herod the Great killed the children in Bethlehem; Herod Antipas killed John the Baptist; Herod Agrippa I killed the Apostle James; and Herod Agrippa II heard Paul's appeal recorded in the book of Acts.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 14:1-5
1At that time Herod the Tetrarch heard the news about Jesus, 2and said to his servants, "This is John the Baptist; he has risen from the dead, and that is why miraculous powers are at work in him." 3For when Herod had John arrested, he bound him and put him in prison because of Herodias, the wife of his brother Philip. 4For John had been saying to him, "It is not lawful for you to have her." 5Although Herod wanted to put him to death, he feared the crowd, because they regarded John as a prophet.
14:1 "At that time Herod the Tetrarch heard the news about Jesus" Matthew apparently inserted a parenthesis between Matt. 14:1-2 and Matt. 14:13 dealing with the earlier death of John the Baptist. (What Jesus heard in Matt. 14:13 was not the death of John the Baptist but the report that Herod had heard about Him and thought that He was John the Baptist come back to life.)
14:2 "This is John the Baptist" See account in Luke 9:7-9.
▣ "that is why miraculous powers are at work in him" Herod apparently was superstitious and this magnified his guilt over the beheading of John the Baptist. There are no historical records of John the Baptist ever performing any miracles.
14:3 "Herod had John arrested, he bound him and put him in prison" We learn from Josephus'Antiquities of the Jews 18.5.2 that this was the prison of Machaerus (cf. Matt. 4:12; 11:2). It was apparently a high, impregnable fortress to the southeast of the Dead Sea on the border of the Nabatean Empire. It is interesting to note that Herod's first wife successfully defected to her father, Aretas (cf. 2 Cor. 11:32), by requesting to come to this particular summer palace. Later, her father had a military clash with her former husband, Herod Antipas, and totally defeated him. Herod would have been removed from office then if the Roman authorities had not intervened.
▣ "Herodias" The New Testament TransLine by Michal Magill has a good summary of her.
" She was the grand-daughter of Herod the Great, the daughter of Aristobulus, the sister of Agrippa I. See 2:1. She married Herod Philip I, a paternal brother of her father. Later, she left him and married Herod Antipas, also a paternal brother of her father by a different wife. She chose to go into exile with Antipas when he was exiled in a.d. 39" (p. 49).
14:4 "for John had been saying to him" The verb is imperfect tense which meant repeated action in past time. John had apparently made this accusation repeatedly. These charges were based either on Herod Antipas and Herodias (his niece) being too closely related to be married (cf. Lev. 18:16), or more probably, because they were each had been illegally divorced (cf. Deut. 24:1-4).
14:5 "Although Herod wanted to put him to death, he feared the crowd" This seems to be in direct contradiction to Matt. 14:9. However, the schizophrenia of these eastern potentates was notorious. Apparently there was a fascination with John because Herod often called him to talk with him (cf. Mark 6:20), yet at the same time, there was great fear!
▣ "because they regarded John as a prophet" Jesus said in Matt. 11:7-11 that John was the last OT prophet and the greatest man ever born of woman under the old covenant. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at Matt. 11:9.
NASB (UPDATED) TEXT: MATTHEW 14:6-12
6But when Herod's birthday came, the daughter of Herodias danced before them and pleased Herod, 7so much that he promised with an oath to give her whatever she asked. 8Having been prompted by her mother, she said, "Give me here on a platter the head of John the Baptist." 9Although he was grieved, the king commanded it to be given because of his oaths, and because of his dinner guests. 10He sent and had John beheaded in the prison. 11And his head was brought on a platter and given to the girl, and she brought it to her mother. 12His disciples came and took away the body and buried it; and they went and reported to Jesus.
14:6 "But when Herod's birthday came" There is some archaeological, linguistic evidence that this may refer to an annual feast recognizing his inauguration. Judging from the available historical evidence, it was simply his birthday. On these occasions great feasts were the rule of the day.
▣ "the daughter of Herodias danced before them" Salome's dance (see Josephus, Antiq. 18.5.4) must have greatly surprised everyone present because in this day and time dancing women were considered to be immoral. For a princess to dance before a group of drunken guests, particularly at this young age, must have been astonishing. The implication of the context is that it was a sensual dance instigated by her mother to win Herod's approval.
14:8 "Having been prompted by her mother" The word " prompted" was the strong Greek term "urged." This shows that this young girl was not only manipulated by her mother, but also controlled by her in an obviously premeditated plan to secure the death of John the Baptist (cf. Mark 6:22-25).
14:9 "although he was grieved" He was sorry-not because he was going to commit the premeditated murder of an innocent man, but because he had made an oath (secular use of "confess," cf. Luke 22:6) and he was embarrassed to break it before his drunken guests (cf. Mark. 6:26).
14:11 "and his head was brought on a platter and given to the girl, and she brought it to her mother" We do not know what the mother did with the head. There is a tradition, first mentioned by Jerome in the 4th century a.d., that she pulled out his tongue and stuck a pin through it.
The Greek term "girl" was used both of Jairus'daughter (cf. Mark 5:41-42 where she is said to be twelve) and Salome, therefore, she was probably a teenager.
NASB (UPDATED) TEXT: MATTHEW 14:13-14
13Now when Jesus heard about John, He withdrew from there in a boat to a secluded place by Himself; and when the people heard of this, they followed Him on foot from the cities. 14When He went ashore, He saw a large crowd, and felt compassion for them and healed their sick.
14:13 "when Jesus heard about John" This seems to refer to Matt. 14:1 and 2 and not the intervening parenthesis of Matt. 14:3-12.
▣ "He withdrew from there in a boat to a secluded place by Himself" This account of Jesus feeding the five thousand is also recorded in Mark 6:32-44, Luke 9:10-17, and John. 6:1-13. Apparently He wanted to get away to pray. This was His normal custom which helped Him to be prepared for the circumstances He faced. If Jesus needed to get away to pray, how much more do believers?
▣ "when the people heard of this, they followed Him on foot from the cities" Jesus never got tired of nor impatient with the crowds, but was always moved with compassion (cf. Matt. 14:14). This is a theme in Matthew's Gospel (cf. Matt. 9:36; 15:32). Jesus, although tired and needing a time of retreat for prayer, still made people the priority. He cured all of those who were brought to Him, although He usually did not go out of His way to heal. He did not primarily want to be known as a healer but His compassion overflowed whenever He was in the presence of human misery. The healings of Jesus did two things: (1) they confirmed His message and (2) they showed the character and presence of the Messianic kingdom. Jesus is recorded as healing people numerous times in the Gospel of Matthew (cf. Matt. 4:23; 8:16; 9:35; 14:14; 15:30; 19:2; 21:14). I still believe in a supernatural God who heals. I do not understand why God heals some and does not heal others. I believe that there was a special emphasis on healing during the first century to confirm Jesus' message as there was a special outburst of the demonic during His lifetime. This same pattern may be repeated before the Second Coming. See Special topic: Is Healing God's Plan for Every Age? at Matt. 19:2.
NASB (UPDATED) TEXT: MATTHEW 14:15-21
15When it was evening, the disciples came to Him and said, "This place is desolate and the hour is already late; so send the crowds away, that they may go into the villages and buy food for themselves." 16 But Jesus said to them, "They do not need to go away; you give them something to eat!" 17They said to Him, "We have here only five loaves and two fish." 18 And He said, "Bring them to Me." 19Ordering the people to sit down on the grass, He took the five loaves and the two fish, and looking up toward heaven, He blessed the food, and breaking the loaves He gave them to the disciples, and the disciples gave them to the crowds, 20and they all ate and were satisfied. They picked up what was left over of the broken pieces, twelve full baskets. 21There were about five thousand men who ate, besides women and children.
14:15 "When it was evening" See Matt. 14:23. Matthew presents this chapter as one day in the life of Jesus (cf. Matt. 14:23). It is assumed that the Jews of Jesus' day had an early evening and a late evening. The early one would occur at 3 p.m. in the afternoon when the offering of the evening sacrifice occurred in the Temple. The later one would be sometime just after sunset.
▣ "this place is desolate" This idiom meant that there was no large town or village close by, not that it was an uninhabited desert region.
14:16 Jesus apparently told the disciples to provide for these people (cf. Mark 6:37). "You give them something to eat" is emphatic in the Greek text. They were stunned. This was a training opportunity for them, as was the storm (cf. Matt. 14:32).
14:17 "We have here only five loaves and two fish" This was one boy's lunch (cf. John. 6:9). Commentators who are nervous about miracles (William Barclay and other logical positivists) try to say that what happened was that this young boy shared his lunch and others who had brought their lunches shared them, which provided enough food for everybody. This is an obvious example of one's presuppositions misinterpreting the biblical author's obvious meaning. Where did the twelve full baskets that were left over come from if this was simply a sharing of lunches? Also notice that Jesus supernaturally multiplied the bread; but did not waste any of it because the disciples picked up the small pieces to eat later. This multiplication of food was the exact temptation of the evil one in Matt. 4:1-4, to get Jesus to feed the needy humanity. One of the reasons why Jesus may have wanted to get alone to pray was this previous temptation. The people wanted to make Him the "bread king" (cf. John. 6:15).
14:18 "Bring them to Me" Jesus was doing this not only to feed the crowd, but to teach the disciples and to build their faith. This was the true purpose of many of His miracles. Compassion for the needy and the desire to build the faith of His disciples were the twin motivations of the miracles.
This feeding would also have had Jewish Messianic implications. The Jews expected the Messiah to perform acts like Moses. This new manna may have been one such act (cf. John. 6).
14:19 "ordering the people to sit down on the grass" Literally this says "to recline on the grass." This was the normal eating posture in Palestine. They were in groups of hundreds and fifties (cf. Mark 6:39-40). The presence of this lush, green grass meant that it was probably in the spring time.
▣ "looking up toward heaven, He blessed the food" The normal position of prayer for the Jews was with the eyes and hands lifted up to heaven. It was unusual for them to kneel to pray. Our modern practice of bowing our heads and closing our eyes comes from the parable of the Pharisee and the sinner. If we are going to bow our head and close our eyes, to be truly biblical we should also beat our breasts (cf. Luke 18:9-14)!
14:20 "twelve full baskets" See Special Topic below.
SPECIAL TOPIC: THE NUMBER TWELVE
14:21 "There were about five thousand men who ate, besides women and children" This being a somewhat isolated place, there were probably not too many women or children present unless they were sick and had been brought to be healed. The full number may have been somewhere around six or seven thousand but this is uncertain.
Since the Gospel of Matthew is directed to Jewish readers, this may have addressed the cultural issue of men eating separately from women and children (cf. NASB Study Bible, footnote, p. 1389).
NASB (UPDATED) TEXT: MATTHEW 14:22-27
22Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. 23After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone. 24But the boat was already a long distance from the land, battered by the waves; for the wind was contrary. 25And in the fourth watch of the night He came to them, walking on the sea. 26When the disciples saw Him walking on the sea, they were terrified, and said, "It is a ghost!" And they cried out in fear. 27But immediately Jesus spoke to them, saying, "Take courage, it is I; do not be afraid."
14:22 "Immediately He made the disciples get into the boat" Why Jesus forced the disciples into the boat is unspecified. It could have involved
1. the inappropriate actions of the crowd (cf. Mark 6:15)
2. another example of His supernatural power to build the disciples'faith (cf. Mark 6:45-51; John. 6:15-21)
▣ "while He sent the crowds away" They had become excited over this miraculous feeding and attempted to make Him king (cf. John. 6:15). This was exactly the temptation of the evil one in Matt. 4:1-4 regarding the turning of the stones to bread. It was for this very reason that Jesus needed to get away, pray and speak with the Father about His further ministry. There was great confusion among the people concerning His healings and, here, of the feeding of the multitude.
14:23 "He went up on the mountain by Himself to pray" This was His original intent back in Matt. 14:13. The Gospels repeatedly record Jesus getting alone to pray. If He, being God Incarnate, needed this, how much more do we?
14:24 "the boat was already a long distance from the land" Mark 6:47 says the boat was in the middle of the lake.
14:25
NASB, NKJV,
NJB" in the fourth watch of the night"
NRSV" early in the morning"
TEV"between three and six o'clock in the morning"
This was a technical term to designate the fourth Roman watch of the night, which was 3 a.m. to 6 a.m. (cf. Mark 13:35). Originally the Jews had only three watches during the night (cf. Jdgs. 7:19; Lam. 2:19), but during the Roman period they adopted this fourfold division. Notice that Jesus had been in prayer for most of the night.
▣ "He came to them, walking on the sea" Because the waves and the wind were up, He must have come in and out of sight as the waves lifted up the boat. Here again Jesus showed His power over nature. We learn from the other Gospels that Jesus meant to simply walk past them but, because of their fright, He had to get in the boat with them.
14:26 "it is a ghost" This is exactly what they would say in the Upper Room in Luke 24:37. They were terrified. Jesus' first words to them were "Stop being afraid" (present imperative with the negative particle. These words of encouragement are repeated often (cf. Matt. 14:27; 17:7; 28:19; Mark 6:50; Luke 5:10; 12:32; John. 6:20; Rev. 1:17).
14:27 Jesus spoke to His disciples two commands.
1. NASB, "take courage"
NKJV, "be of good cheer"
NRSV, "take heart"
TEV, NJB, "courage"
This is a present active imperative. Jesus spoke these words often to
a. a paralytic, Matt. 9:2
b. hemorrhagic woman, Matt. 9:22
c. the disciples in a boat, Matt. 14:27; Mark 6:50
d. a blind man, Mark 10:49
e. the disciples in the upper room, John 16:33
f. Paul, Acts 23:11
2. " Do not be afraid" - This is a present middle/passive deponent imperative. Jesus spoke these words to
a. disciples in a boat, Matt. 14:27; Mark 6:50; John 6:20
b. Peter after his great catch of fish, Luke 5:10
c. disciples while teaching them, Luke 12:32
d. at transfiguration, Matt. 17:7
e. women at the tomb, Matt. 28:10
f. Paul at Corinth, Acts 18:9
g. Paul at sea, Acts 27:24
h. John on Patmos, Rev. 1:17
These same words were spoken by angels to
1. Zacharias, Luke 1:13
2. Mary, Luke 1:30
3. shepherds, Luke 2:10
4. women at the tomb, Matt. 28:5
NASB (UPDATED) TEXT: MATTHEW 14:28-33
28Peter said to Him, "Lord, if it is You, command me to come to You on the water." 29 And He said, "Come!" And Peter got out of the boat, and walked on the water and came toward Jesus. 30 But seeing the wind, he became frightened, and beginning to sink, he cried out, "Lord, save me!" 31Immediately Jesus stretched out His hand, and said to him, "You of little faith, why did you doubt?" 32When they got into the boat, the wind stopped. 33And those who were in the boat worshiped Him, saying, "You are certainly God's Son!"
14:28 "Peter said to Him" This event is recorded only in Matthew's Gospel. Peter was so impetuous. He was a mixture of great faith and great doubt.
▣ "if it is you" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. Peter recognized it was Jesus.
14:30 "seeing the wind" He saw and felt the wind and the waves and began to lose his faith focus.
▣ "Lord, save me" This is a good example of the word " saved" used in the OT sense of "physical deliverance" (cf. James 5:15).
14:31 "You of little faith" This is a recurrent theme in the Gospel of Matthew (cf. Matt. 6:30; 8:26; 16:8). Many of Jesus' miracles were done to increase the faith of the disciples. God works with those who have little faith. Amen!
14:32 "worshiped Him, saying, 'You are certainly God's Son'" Jesus accepted this worship. How much they really understood concerning the term " Son of God" (see Special Topic at Matt. 27:54) and how much they understood by hearing and seeing the supernatural aspects of His ministry is uncertain. This obviously set the stage for the full theological confession of Matt. 16:16. Matthew's Gospel does not exhibit the "Messianic secret" to the extent Mark's Gospel does (i.e., Mark 6:52).
The term "Son of God" was used quite often in the Gospel of Matthew (cf. Matt. 4:3,6; 16:16; 26:63; 27:40,43,54). There is no article with the term here as in Luke 27:54. Many assumed that this implied that they did not have the full theological implication of the term, which implied full deity. This may be true. Their understanding was progressive and not instantaneous. But it is dangerous to build too much theology on the presence or absence of the Greek article!
NASB (UPDATED) TEXT: MATTHEW 14:34-36
34When they had crossed over, they came to land at Gennesaret. 35And when the men of that place recognized Him, they sent word into all that surrounding district and brought to Him all who were sick; 36and they implored Him that they might just touch the fringe of His cloak; and as many as touched it were cured.
14:34 "When they had crossed over, they came to land at Gennesaret" There is ambiguity in the words "crossed over." In Mark 6:45 there was a place called Bethsaida which meant "house of fish." There must have been two Bethsaidas or else there was some confusion in the geography of the various accounts of the Synoptic Gospels. Jesus was staying in the territory of Philip the Tetrarch and not going back to the territory of Herod the Tetrarch. Gennesaret was primarily a Gentile area. Maybe this was His way of getting away from the Jewish crowds as He would later at Caesarea Philippi.
14:35 "and when the men of that place recognized Him" The exact same thing that happened in Matt. 14:13 happens again and Jesus again took time to minister to needy people. They had the same kind of superstitious faith as the woman with the issue of blood in Matt. 9:20-they wanted to touch the tassel of His prayer shawl (cf. Matt. 14:36). Jesus accepted and worked with even this weak faith. His compassion can be clearly seen even for these superstitious non-Jews.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why are verses 3-12 thought to be a parenthesis?
2. Can you identify the different Herods mentioned in the New Testament?
3. Why was Herodias so angry with John the Baptist?
4. What was the purpose of Jesus' miracles?
5. Why did Jesus feed the multitudes twice after rejecting the Devil's temptation to do this in Matthew 4:1-4?
6. How is the fearful reaction of Peter and the disciples so helpful to us in our faith?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Tradition of the Elders | Defilement Comes From Within | Traditions of the Elders | The Teaching of the Ancestors | The Traditions of the Pharisees |
15:1-9 | 15:1-20 | 15:1-9 |
15:1-2 15:3-9 |
15:1-9 |
(8-9) | (8-9) | |||
The Things that Make a Person Unclean | On Clean and Unclean | |||
15:10-20 | 15:10-20 | 15:10-11 | 15:10-11 | |
15:12 | 15:12-14 | |||
15:13-14 | ||||
15:15 | 15:15-20 | |||
15:16-20 | ||||
The Canaanite Woman's Faith | A Gentile Shows Her Faith | The Canaanite Woman | A Woman's Faith | The Daughter of the Canaanite Woman Healed |
15:21-28 | 15:21-28 | 15:21-28 | 15:21-22 | 15:21-28 |
15:23 | ||||
15:24 | ||||
15:25 | ||||
15:26 | ||||
15:27 | ||||
15:28 | ||||
The Healing of Many People | Jesus Heals Great Multitudes | Healings | Jesus Heals Many People | Cures near the Lake |
15:29-31 | 15:29-31 | 15:29-31 | 15:29-31 | 15:29-31 |
The Feeding of the Four Thousand | Feeding the Four Thousand | Four Thousand Fed | Jesus Feeds the Four Thousand | Second Miracle of the Loaves |
15:32-39 | 15:32-39 | 15:32-39 | 15:32 | 15:32-39 |
15:33 | ||||
15:34a | ||||
15:34b | ||||
15:35-38 | ||||
15:39 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 15:1-11
1Then some Pharisees and scribes came to Jesus from Jerusalem and said, 2"Why do Your disciples break the tradition of the elders? For they do not wash their hands when they eat bread." 3And He answered and said to them, "Why do you yourselves transgress the commandment of God for the sake of your tradition? 4For God said, 'Honor your father and mother,'and, 'He who speaks evil of father or mother is to be put to death.'5But you say, "Whoever says to his father or mother, 'Whatever I have that would help you has been given to God,'6he is not to honor his father or mother." And by this you invalidated the word of God for the sake of your tradition. 7You hypocrites, rightly did Isaiah prophesy of you:
8This people honors Me with their lips,
But their heart is far away from Me.
9But in vain do they worship Me,
Teaching as doctrines the precepts of men.'
10After Jesus called the crowd to Him, He said to them, "Hear and understand. 11It is not what enters into the mouth that defiles the man, but what proceeds out of the mouth, this defiles the man."
15:1 "Pharisees" They were the most outwardly religious sect within first century Judaism. They had developed during the Maccabean period. The name may have meant "separated ones." Jesus did not condemn all Pharisees but only those who were outwardly legalistic without inner righteousness (Isa. 29:13). They emphasized absolute conformity to the oral tradition which was later codified into the Talmud. For a full discussion of the origin and theology of the Pharisees see Special Topic at Matt. 22:15.
▣ "scribes" This was a professional group of religious lawyers, trained in the written law and oral tradition, who were contacted to make rulings on points of Jewish regulations related to daily life. See Special Topic at Matt. 12:38.
▣ "from Jerusalem" Jesus was in Galilee at this time so these men traveled a long way to hear Him. They were, if you please, a delegation from headquarters!
15:2 "your disciples" The disciples were from Galilee, where Judaism was not as strict as in the Jerusalem area.
▣ "the tradition of the elders" This was a reference to the large body of oral traditions called the Mishnah, which interpreted the Law of Moses and helped apply it to everyday life. The Mishnah was codified most completely by Rabbi Judah in a.d. 200 and later became part of the Talmud. It was believed by the rabbis to be as authoritative as the Torah (Gen.-Deut.), for it, too, was believed to have been given orally to Moses by God (cf. Deut. 4:14).
▣ "they do not wash their hands when they eat" Handwashing was not for hygienic purposes but for ceremonial cleanliness. The OT did not require washing before every meal, but tradition grew (1) from Exod. 30:19 where the priests were to wash and (2) Leviticus 15, where those who touched something unclean were to wash. By Jesus' time washing before meals had become a major part of Jewish religious life. One early rabbi was excommunicated for not washing properly! Not only was washing before meals commanded, but washing after and even between the individual courses was also considered a religious ceremonial duty.
15:4 "God said" Mark 7:11 has "Moses said." This shows Jesus' view of the authority and inspiration of the OT (cf. Matt. 5:17-19).
▣ "Honor your father and mother" Jesus quoted one of the Ten Commandments (cf. Exod. 20:12; Deut. 5:16). "Honor" was a commercial term which meant "to give due weight to."
▣ The second OT quote in Matt. 15:4 is from Exod. 21:17 or Lev. 20:9. The stability of the society demanded swift and strong action against those who violated covenant requirements. The family was/is based to society.
▣ "He who speaks evil of father or mother is to be put to death."See Exod. 21:17 and Lev. 20:1.
15:5
NASB, NRSV"has been given to God"
NKJV"dedicated to the temple"
TEV"belongs to God"
NJB"dedicated to God"
The concept of vowing or dedicating unneeded resources to God was called corban (from Hebrew word for "gift," cf. Lev. 1:2; 22:27; 23:14; Num. 7:25) or "under the ban" (cf. Mark 7:11). This vow thereby made these resources legally unavailable to be used to help aging parents (though they might be used for other personal reasons).
15:6
NASB"he is not to honor"
NKJV"is released from honoring"
TEV"they do not need to honor"
NJB"he is rid of his duty"
Although it is not expressed in English this phrase is
1. a strong double negative
2. implies a question
3. a quote from the teachings (or implication of) the Pharisees/Scribes
NASB"invalidated"
NKJV"no effect"
NRSV"void"
NJB"ineffective"
This is a strong Greek word used only here and the parallel in Mark 7:13 and in Gal. 3:17. By their motives and actions the intent of the Scriptures was compromised to human greed! These people looked religious, but the evidence of the Fall remained (i.e., more for me at any cost).
▣ "for the sake of your tradition" This term (pardosis) is used in several senses.
1. in 1 Cor. 11:2,23 for gospel truths
2. in Matt. 15:6; 23:1ff; Mark 7:8; Gal. 1:14 of Jewish traditions
3. in Col. 2:6-8 of gnostic speculations
4. Roman Catholics use this verse as a biblical proof-text for Scripture and tradition being equal in authority
However, in this context it refers to Apostolic truth, either spoken or written (cf. 2 Thess. 3:6)
15:7 "you hypocrites" This was a theatrical term literally "to judge under" but in the sense of "to play a part behind a mask."
15:8-9 "This people honor me with their lips" This is a quote from the Septuagint of Isa. 29:13. This powerful verse shows that a person's personal faith is clearly revealed by their outward acts and words (cf. Rom. 4:3-6; James 2:14-26).
15:8 "far away" This phrase conveys the idea of holding something or someone at arm's length.
15:10 "Jesus called the crowd to Him," Jesus publicly denounced these religious leaders from Jerusalem.
15:11 "It is not what enters into the mouth that defiles the man" This related primarily to the question of hand washing (cf. Matt. 15:18,20), but Mark 7:19 adds a phrase that related the statement to all foods (cf. Acts 10). The purity is from within and it guides/directs outward activities.
NASB (UPDATED) TEXT: MATTHEW 15:12-14
12Then the disciples came and said to Him, "Do You know that the Pharisees were offended when they heard this statement?" 13But He answered and said, "Every plant which my heavenly Father did not plant shall be uprooted. 14Let them alone; they are blind guides of the blind. And if a blind man guides a blind man, both will fall into a pit."
15:12 "the Pharisees were offended" The disciples were shocked at Jesus' treatment of these religious leaders, His statement about the oral traditions, and by implication, His negation of the food laws of Lev. 11.
15:13 "Every plant which my heavenly Father did not plant shall be uprooted" This referred either to the Pharisees'teachings or to the Pharisees themselves. It showed that they were not of God (cf. Matt. 5:20; 16:6,11). Religiosity can be a dangerous thing (cf. Rom. 2:17-29). Peace at any price was not Jesus' way!
It is possible that Jesus is drawing this plant imagery from Isa. 60:21; 61:3. Israel was described in agricultural terms (cf. Isaiah 5; John 15). Israel was YHWH's chosen vine, chosen to reveal Himself to the nations! AS Israel failed, so too Pharisaic theology. The greatest sin besides unbelief is self-righteousness!
15:14 This is a third class conditional sentence, which refers to potential action.
▣ "blind" This is used metaphorically to describe the spiritual understanding of the Pharisees and their disciples (cf. Matthew 23, especially Matt. 15:16,24).
NASB (UPDATED) TEXT: MATTHEW 15:15-20
15Peter said to Him, "Explain the parable to us." 16Jesus said, "Are you still lacking in understanding also? 17Do you not understand that everything that goes into the mouth passes into the stomach, and is eliminated? 18But the things that proceed out of the mouth come from the heart, and those defile the man. 19For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witnesses, slanders. 20These are the things which defile the man; but to eat with unwashed hands does not defile the man."
15:15-20 This speaks of the need for spiritual balance between freedom in Christ and self-limiting responsibility out of love for Christ and others (cf. Rom. 14:1-15:13; 1 Cor. 8; 10:23-33; 1 Tim. 4:4; Titus 1:15).
15:16 "Are you still lacking in understanding also" This is a rare, emphatic Greek idiom. Even the disciples did not understand until after the resurrection (cf. Luke 24:45, see also Luke 24:16,31; Acts 16:14; 1 John 5:20).
15:18 What food one may or may not eat is not the issue but the person's heart (cf. Matt. 12:34; Mark 7:20). By these statements Jesus negated the food laws of Leviticus 11! Jesus is usually said to have rejected the oral tradition of the rabbis, but affirmed the OT. However, in this instance and His treatment of divorce (cf. Matt. 5:31-32; 19:8-9) He changes OT Law. It is best to affirm Jesus' right and inspiration to reinterpret both the OT and rabbinical tradition without turning this into a hermeneutical principle. Modern interpreters are not inspired but illumined. We affirm Jesus' teachings, but dare not follow His hermeneutic technique!
▣ "heart" See Special Topic at Matt. 5:8.
15:19 "fornications" The English word " pornography" shares the same root word as this Greek term. It meant any inappropriate sexual activity: premarital sex, extramarital sex, homosexuality, bestiality, and even a refusal of levirate responsibilities (a brother failing to sexually relate to the widow of a deceased brother in order to provide heirs).
In the OT there was a distinction between marital infidelity (adultery) and pre-marital promiscuity (fornication).
▣ "thefts" The English word "kleptomania" is derived from the same Greek root.
▣ "slanders" This whole list referred to the Ten Commandments. Blasphemy was to speak against God.
NASB (UPDATED) TEXT: MATTHEW 15:21-28
21Jesus went away from there, and withdrew into the district of Tyre and Sidon. 22And a Canaanite woman from that region came out and began to cry out, saying, "Have mercy on me, Lord, Son of David; my daughter is cruelly demon-possessed." 23But He did not answer a word. And His disciples came and implored Him, saying, "Send her away, because she keeps shouting at us." 24But He answered and said, "I was sent only to the lost sheep of the house of Israel." 25But she came and began to bow down before Him, saying, "Lord, help me!" 26And He answered and said, "It is not good to take the children's bread and throw it to the dogs." 27But she said, "Yes, Lord; but even the dogs feed on the crumbs which fall from their masters'table." 28Then Jesus said to her, "O woman, your faith is great; it shall be done for you as you wish." And her daughter was healed at once.
15:21 "Tyre and Sidon" These were Phoenician coastal cities. In most of the OT they are associated with Ba'al worship and wickedness, however (1) Solomon did procure artisans and material for the Temple from Hiram, King of Tyre (cf. 1 Kgs. 7); and (2) Elijah helped a widow from this area (cf. Luke 4:25-26.)
15:22 "a Canaanite woman" This is the only use of this term in the NT, although a similar form is found in a name (Matt. 10:4; Mark 3:18). In Mark 7:26 she was called a Syro-Phoenician woman, who in the modern world would be a woman from southern Lebanon. She was obviously non-Jewish. This account, like 8:5-13, showed Jesus' care for Gentiles. The healings summarized in Matt. 15:29-31 took place in a predominately Gentile area (cf. Mark 7:31).
▣ "began to cry out, saying" Obviously this was done loudly and repeatedly. This imperfect tense can mean (1) repeated action in past time or (2) the beginning of an act in past time.
▣ "Have mercy on me" The mercy and compassion of Jesus towards the poor, sick, and possessed had been told far and wide. Even a non-Jewish woman felt He would act on her behalf (cf. Matt. 9:27; 17:15).
This aorist active imperative is used in the sense of a prayer request, not a command.
▣ "Lord" This was either (1) a common use of "Sir" or (2) the theological use of "Master" and "Messiah" ; only context can tell. Because it is combined with a Messianic title here, the second option is best.
▣ "Son of David" This was a Messianic title from 2 Sam. 7. She knew something about the Jewish faith and hope. See note at Matt. 9:27.
▣ "my daughter is cruelly demon-possessed" Demon possession was and is a reality that can even affect children (cf. Matt. 17:14-18). There is so much we don't know about this area!
I have struggled in this area of demon possession. I believe and affirm the biblical worldview. However, it bothers me that (1) exorcism is not listed as one of the spiritual gifts; (2) it is never discussed in any of the NT letters; (3) I am not informed by an inspired author about how to perform this spiritual rite. I am left to affirm the reality, but not able to identify it or know how to address it or remove it! See special topics on the demonic at Matt. 10:1.
15:23 "disciples came and implored Him" The verb is also Imperfect tense. The disciples show their level of compassion in contrast to Jesus (cf. Matt. 9:36; 14:14; 15:32). Jesus' answer in Matt. 15:24 was addressed to them, not the woman. This phrase is left out in Mark because he was writing to Gentiles who would not have understood the disciples'reluctance in helping a Gentile.
15:24 "I was sent only to the lost sheep of the house of Israel" Remember Jesus helped other Gentiles, but within the geographical boundaries of the Promised Land. If Jesus had begun a healing ministry in a Gentile land, He would have been rejected by the Jewish populous in general because of their prejudices. The phrase "lost sheep of the house of Israel" shows the spiritual condition of the Jewish people (cf. Matt. 10:6; 9:36).
The "shepherding" imagery began in Num. 27:17 (cf. Zech. 10:2). Psalm 23; 78:52; Isa. 40:11; Jer. 31:10 depict YHWH as the Shepherd of Israel. This imagery becomes Messianic in Micah 5:2; Zech. 11:4-17; and John 10:1-10. The bad shepherds are contrasted with the good shepherd in Ezekiel 34.
Sheep needed constant care and protection. They were helpless, defenseless, and easily influenced animals! Calling God's people sheep is not a compliment, but a spiritual reality!
Could I make one more comment on the word "only" ! Jesus helped this needy Gentile, as He did several other Gentiles. These are foreshadowings of His world-wide goal (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). The Messiah came for all humans made in God's image (cf. Gen. 1:26-27). Genesis 3:15 is not a promise to Israel, but to humans. The call of Abraham included a concern for Gentiles (cf. Gen. 12:3). The giving of the law on Mt. Sinai included God's concern for the world (cf. Exod. 19:5)!
15:26 "dogs" This is the only use of this term in the NT. Its harshness is diminished by the fact that it is diminutive in form, "puppies" (JB, "house-dogs"). The Jews called the Gentiles "dogs." This dialogue was intended to help the disciples overcome their prejudice against Gentiles. Jesus recognized and publicly affirmed that her faith was great (cf. Matt. 15:28)!
15:27 "crumbs" People often used bread to wipe their hands after eating.
15:28 "O woman, your faith is great" Jesus complimented Gentiles several times (cf. Matt. 8:10). This was to: (1) show His love for Gentiles, or (2) stimulate the disciples'global world view.
▣ "her daughter was healed at once" Notice that this lady did not require ritual magic or Jesus' physical presence (cf. Matt. 8:8-9). When He told her that her daughter was healed, she believed.
NASB (UPDATED) TEXT: MATTHEW 15:29-31
29Departing from there, Jesus went along by the Sea of Galilee, and having gone up on the mountain, He was sitting there. 30And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them. 31So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel.
15:30 "large crowds" These large crowds were made up of the curious, the committed, the religious leaders, and the sick.
▣ "He healed them" This was a Messianic sign (cf. Matt. 11:5) which showed the heart of God.
NASB (UPDATED) TEXT: MATTHEW 15:32-38
32And Jesus called His disciples to Him, and said, "I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way." 33The disciples said to Him, "Where would we get so many loaves in this desolate place to satisfy such a large crowd?" 34And Jesus said to them, "How many loaves do you have?" And they said, "Seven, and a few small fish." 35And He directed the people to sit down on the ground; 36and He took the seven loaves and the fish; and giving thanks, He broke them and started giving them to the disciples, and the disciples gave them to the people. 37And they all ate and were satisfied, and they picked up what was left over of the broken pieces, seven large baskets full. 38And those who ate were four thousand men, besides women and children.
15:33 "the disciples said" How could the disciples have forgotten the feeding of the 5,000 so quickly (cf. Matt. 14:13-21)? The difference in the number, setting, and type of baskets used show that there were two separate feedings of multitudes, not just one recorded twice.
Although Jesus' statements seemed to restrict His ministry to Jews, this feeding, like the healing of the Centurion's family in Matthew 8, healing of the Gentile woman's child in Matt. 15:21-28 and the summary statement of Matt. 15:29-30, all refer to Gentiles.
NASB (UPDATED) TEXT: MATTHEW 15:39
39And sending away the crowds, Jesus got into the boat and came to the region of Magadan.
15:39 "the region of Magadan" This location is unknown. In the Markan parallel the text has "Dalmanatha" (Mark 8:10), but this site is also unknown. Some Greek manuscripts changed Magadan to Magdala which was a Semitic term for "tower."
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did the Pharisees and scribes travel to Galilee to see Jesus?
2. How can tradition be a dangerous thing?
3. Is it possible to be religious and not know God?
4. How do we balance our freedom as Christians with our responsibilities?
5. Why are Matthew's and Mark's lists in verse 19 different?
6. Why did Jesus not readily want to help this lady? Why was He reluctant or, was He reluctant?
7. How can children have demons?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Demand for a Sign | The Pharisees and Sadducees Seek a Sign | Demand for Signs | The Demand for a Miracle | The Pharisees Ask for a Sign from Heaven |
16:1-4 | 16:1-4 | 16:1-4 | 16:1-4c | 16:1-4 |
16:14d | ||||
The Leaven of the Pharisees and Sadducees | The Leaven of the Pharisees and Sadducees | Yeast of the Pharisees | The Yeast of the Pharisees and Sadducees | The Yeast of the Pharisees and Sadducees |
16:5-12 | 16:5-12 | 16:5-12 | 16:5-6 | 16:5-12 |
16:7 | ||||
16:8-11 | ||||
16:12 | ||||
Peter's Declaration about Jesus | Peter Confesses Jesus as the Christ | Peter's Confession | Peter's Declaration about Jesus | Peter's Profession of Faith; his Pre-eminence |
16:13-20 | 16:13-20 | 16:13-20 | 16:13 | 16:13-20 |
16:14 | ||||
16:15 | ||||
16:16 | ||||
16:17-19 | ||||
16:20 | ||||
Jesus Foretells His Death | Jesus Predicts His Death and Resurrection | Jesus Speaks about His Suffering and Death | First Prophecy of the Passion | |
16:21-28 | 16:21-23 | 16:21-23 | 16:21 | 16:21-23 |
16:22 | ||||
Take Up the Cross and Follow Him | On Discipleship | 16:23 | The Condition of Following Christ | |
16:24-28 | 16:24-26 | 16:24-28 | 16:24-26 | |
16:27-28 | 16:27-28 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent which, is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 16:1-4
1The Pharisees and Sadducees came up, and testing Jesus, they asked Him to show them a sign from heaven. 2But He answered and said to them, "When it is evening, you say, 'It will be fair weather, for the sky is red.'3And in the morning, 'There will be a storm today, for the sky is red and threatening.'Do you know how to discern the appearance of the sky, but cannot discern the signs of the times? 4An evil and adulterous generation seeks after a sign; and a sign will not be given it, except the sign of Jonah." And He left them and went away.
16:1 "the Pharisees and Sadducees" Matthew links these two groups together as the collective leadership of rabbinical Judaism (cf. Matt. 3:7; 10:1, 6, 11, 12; 22:34). For a full discussion of the origin and theology of the Pharisees, see note at Matt. 22:15 and for the Sadducees see Special Topic at Matt. 22:23.
▣ "testing" This word (peirasmos) was used with the connotation of "test with a view toward destruction" (cf. Matt. 6:13; James 1:13).
See Special Topic at Matt. 4:1.
▣ "a sign from heaven" "From heaven" is a circumlocution for "God." They had seen His miracles but they wanted more (cf. Matt. 12:38-42). This was the same temptation offered by Satan in Matt. 4:5-6 about winning mankind's allegiance by the use of the miraculous.
Apparently these Jewish religionists wanted evidence that Jesus was empowered by YHWH. They were calling the healings "Satan's work," so they wanted a sign that was indisputably from God (i.e., "heaven"). Exactly what that would be is not clearly stated. Jesus gives them that sign, but in a veiled and future way (i.e., His resurrection).
16:2b-3 These sentences are not in the most ancient uncial Greek manuscripts א, B, X, and the Greek text used by Origen, the Greek manuscripts known to Jerome, nor in some Peshitta or Coptic versions, but they are found in the uncial manuscripts C, D, L and W. A similar passage is found in Luke 12:54-56. The textual critics behind the fourth edition of the Greek NT put out by the United Bible Societies could not make a decision about the originality of these verses (cf. A Textual Commentary on the Greek New Testament by Bruce Metzger, p. 41.)
16:3 "the signs of the times" Notice the PLURAL " times." This refers to the two ages (see Special Topic at Matt. 12:31). These Jewish religionists could predict and understand some weather phenomena, but they could not/would not understand the coming of the new age of the Spirit in Jesus. He chides them for their lack of spiritual perception (cf. Isa. 6:9-10). Another sign/prophecy was fulfilled in them!
16:4 "adulterous generation" This phrase is used in the metaphorical sense of "unfaithful." The metaphor (cf. Matt. 12:39; James 4:4) goes back to the OT usage related to idolatry and fertility worship (i.e., Jer. 3:8; 9:2; 23:10; 29:23; Ezekiel 23; Hosea 4:2-3; Mal. 3:5).
▣ "the sign of Jonah" They would have had no clue what He was talking about! This was an analogy of three days Jonah was in the great fish and Jesus would be in Hades (cf. 1 Pet. 3:19). Remember Jesus was in the tomb only about thirty-six to forty hours, but it was reckoned as three days in the Jewish counting system of Jesus' day. Part of a day was counted as a whole day and a day began and ended at twilight (cf. Gen. 1). See notes at Matt. 12:39 and Matt. 16:21.
NASB (UPDATED) TEXT: MATTHEW 16:5-12
5And the disciples came to the other side of the sea, but they had forgotten to bring any bread. 6And Jesus said to them, "Watch out and beware of the leaven of the Pharisees and Sadducees." 7They began to discuss this among themselves, saying, "He said that because we did not bring any bread." 8But Jesus aware of this, said, "You men of little faith, why do you discuss among yourselves that you have no bread? 9Do you not yet understand or remember the five loaves of the five thousand, and how many baskets full you picked up? 10Or the seven loaves of the four thousand, and how many large baskets full you picked up? 11 How is it that you do not understand that I did not speak to you concerning bread? But beware of the leaven of the Pharisees and Sadducees." 12Then they understood that He did not say to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees.
16:6, 11 "the leaven" It is possible that the Aramaic term "legal severity" was meant here (remember Jesus and the Jews of His day spoke Aramaic). The two words are similar in Aramaic; however, verse 12 demands the term "yeast" or "leaven."
16:8 Jesus often referred to the Twelve as having little faith (cf. Matt. 6:30; 8:26; 14:31; 16:8). Those who heard Him and lived with Him did not always understand or have faith. Verses 7-10 are parenthetical. Jesus wanted to talk about the false faith of the Pharisees (cf. Matt. 5:20-48), but the disciples got mentally sidetracked over the lack of "bread."
16:9 The disciples had the advantage of hearing Jesus speak and minister to the crowds and also the private the private discussions and interpretation afterward, but still they, like most of the hearers (cf. Matt. 13:13,14-15 [Isa. 6:9-10,19]), did not understand (i.e., Matt. 15:17; 16:11; Luke 2:50; 18:34; John 10:6; 12:16). Jesus' message was so unique and different from the Jewish religion (i.e., "the leaven of the Pharisees") they had grown up with that it took a supernatural Spirit-led opening of their minds to perceive (i.e., Luke 24:45). This occurred slowly during Jesus' time with them (i.e., Matt. 16:13-28), but not fully until
1. after the resurrection
2. in the upper room (cf. John 20)
3. by the seashore in John 21
4. Acts 1 when He ascended into heaven
16:12 It was their legalism and lack of love that caused Jesus' sternest words of condemnation! Often, religiosity can be a barrier instead of a bridge!
NASB (UPDATED) TEXT: MATTHEW 16:13-20
13Now when Jesus came into the district of Caesarea Philippi, He was asking His disciples, "Who do people say that the Son of Man is?" 14And they said, "Some say John the Baptist; and others, Elijah; but still others, Jeremiah or one of the other prophets." 15He said to them, " But who do you say that I am?" 16Simon Peter answered, "You are the Christ, the Son of the living God." 17And Jesus said to him, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven. 18I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. 19I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven." 20Then He warned the disciples that they should tell no one that He was the Christ.
16:13 "Caesarea Philippi" This was a city in Philip's territory about 20 miles north of the Sea of Galilee. This was Jesus' second attempt to get away with the disciples alone (cf. Matt. 15).
▣ "Son of Man" This phrase was used several times in the OT. It implies humanity (Ps. 8:4; Ezek. 2:1) and deity (Dan. 7:13). The phrase was not used by the rabbis of Jesus' day; therefore, it had no nationalistic or militaristic implications. This was Jesus' self-chosen designation because it combined the twin aspects of His person, fully God and fully man (cf. Phil. 2:6-8; 1 John. 4:1-3). See note at Matt. 8:20.
16:14 "John the Baptist" Herod Antipas guessed that Jesus was actually John the Baptist (cf. Matt. 14:1-2).
▣ "Elijah" This was from the prophecy of Mal. 3:1; 4:5 which said Elijah would prepare the way for the Messiah. It would have acknowledged the dawning of the new age of the Spirit.
▣ "Jeremiah" The rabbis held that he hid the Ark of the Covenant on Mt. Nebo and that he would bring it out just before the New Age began.
▣ "one of the prophets" This made Jesus a prophet like other OT figures. It could have related to the prophecy of Deut. 18:15-22 (cf. John. 2:2). All of these guesses involved a resuscitation!
▣ "But who do you say that I am" "You" is plural. Jesus asked all of His disciples this question. Peter answered first. His personality made him the spokesman for the group.
16:16 "You are the Christ" This had been expressed before by Andrew in John. 1:41, Nathaniel in John. 1:49, and Peter in John. 6:69. The Greek title "Christ" is the equivalent of the Hebrew "Messiah" or " Anointed One." See Special Topic: OT Titles For the Special Coming One at Matt. 8:20.
▣ "the Son of the living God" Peter did not fully understand Jesus' Messiahship as is obvious from verses 21-23. Therefore, the blessing of verse 17 related to the phrase "Son of the living God." The phrase " living God" was a paraphrase of YHWH which is the from the Hebrew verb "to be" (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at Matt. 1:21.
16:17
NASB"Simon, Barjonah"
NKJV"Simon Bar-Jona"
NRSV, NJB"Simon son of Jonah"
TEV"Simon son of John"
This Aramaic "Barjonas" meant "son of John."
▣ "but My Father who is in heaven" The content of Peter's confession (Matt. 16:16) was not human discovery, but divine revelation. The Spirit is the person of the Trinity who is attributed this task, but here it is the Father, possibly because of the mention of "Son of God."
The gospel cannot be comprehended nor responded to without divine aid (cf. John 6:44,65; 10:29). This does not eliminate the mandated human response (cf. John 1:12; 3:16; Rom. 10:9-13), but it does show that humans can only respond to the initiation from the spiritual realm. The cannot/do not initiate spiritual decisions! The verb tense related to the "binding" and " loosing" of Matt. 16:19 reflect this same truth!
16:18 "Peter" This is the Greek word "petros," a masculine noun. It referred to a detached boulder. For much of his life (i.e., Matt. 16:22,23; Mark 14) he was anything but a "rock" !
▣ "this rock" This is the Greek work, "petra," a feminine noun. It referred to bedrock (cf. Matt. 7:24). These two words (petros and petra) cannot grammatically link up to each other because of their gender. The disciples did not see this as a reference to Peter's superiority because they continued to argue over who was greatest (cf. Matt. 18:1, 18; John. 20:21). These two terms are related but distinct in Greek. There is an obvious play between Peter's faith and the faith of all the apostles. However, in Aramaic there is only one term, "kepha" (" Cephas, John 1:42; 1 Cor. 1:12; 3:22; 9:5; 15:5) for both of the Greek terms for "rock." Jesus spoke Aramaic but His words are recorded by inspired writers in Greek. Therefore, we must deal with the Greek text, not a supposed Aramaic statement.
▣ "church" "Ekklesia" was the word used in the Septuagint for "the congregation of Israel" (Qahal, BDB 874, cf. Deut. 18:16; 23:2). One must be careful not to read post-Pentecostal definitions and forms into this very early and Jewish passage. These early disciples saw themselves as an extension of the OT people (i.e., Qahal) of God. They were the fulfillment of the OT people. The term itself implied a called gathering for some purpose. Its Greek background was a called town meeting (cf. Acts 19:32,39,41). This term does not occur in Mark, Luke, or John. It occurs in Matthew only three times (cf. Matt. 16:8; 18:17 [twice]). The Matt. 18:17 text obviously refers to a later period of time. The term does occur often in Acts and Paul's writings.
SPECIAL TOPIC: CHURCH (EKKLESIA)
▣ "gates of Hades" "Gates" can refer to (1) the idea of a city of death from which no one escapes, (2) a city council meeting held at the gate, or (3) an active scheme of evil against the Church. Hades was from the word "to see" negated, therefore invisible. It equals the OT "Sheol," where the righteous and wicked alike go at the time of death. See Special Topic: Where Are the Dead? at Matt. 5:22.
▣ "will not overpower it" This word had an active connotation of "to assault, to gain control." Death and evil have not overcome nor even comprehended (the two meanings of this term) the Church of the Living God.
16:19 "keys of the kingdom of heaven" This was a metaphor for ownership by gaining entrance. See Isa. 22:22; Rev. 1:18; 3:7. The keys are the proclamation of the gospel with an invitation to respond. This concept of Hades and heaven having gates like a city goes back to Isaiah (see Special Topic following). The author of Hebrews also uses this metaphor for heaven (cf. Heb. 11:10,16; 12:22; 13:4), as does John in Revelation (cf. Rev. 3:12; 21-22).
SPECIAL TOPIC: THE TWO "CITIES" OF ISAIAH
▣ "kingdom of heaven" Mark and Luke have, "kingdom of God." The difference is not one of substance, but a difference of recipients. See special topic on the Kingdom of God at Matt. 4:17.
NASB, NKJV,
NRSV, NJB"bind. . .loose"
TEV"prohibit. . .permit"
These were rabbinical terms used for legal decisions of permitting or not permitting something. The tense of these two periphrastic verbals is significant. They are both future indicatives of "I Am" with perfect passive participles. They should be translated " shall have been bound" and "shall have been loosed" (cf. Matt. 18:18). This reflects the truth that what humans, led by the Holy Spirit, decide on earth about spiritual matters will have already been decided on in heaven. This passage does not express a human decision, but humans following God's lead (cf. Matt. 18:18; John 20:23).
16:20 "He warned the disciples that they should tell no one that He was the Christ" The gospel was not yet complete. The current Jewish notions about the work of the Messiah were incorrect. The disciples must wait (cf. Matt. 8:4; 9:30; 12:16; 17:9).
NASB (UPDATED) TEXT: MATTHEW 16:21-23
21From that time Jesus began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. 22Peter took Him aside and began to rebuke Him, saying, "God forbid it, Lord! This shall never happen to You." 23But He turned and said to Peter, " Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God's interests, but man's."
16:21 "must" This was the word "dei" which meant moral necessity (Jesus came to die, Mark 8:31; 10:45; John 3:14,16). Jesus knew there was a divine plan for His life and ministry (cf. Matt. 12:15-21; Luke 22:22; Acts 2:23; 3:18; 4:28; 10:42; 17:31). He knew at the age of twelve (cf. Luke 2:41-49)!
▣ "and suffer many things" John had implied this by calling Jesus "the Lamb of God" (cf. John 1:29), but the disciples were not prepared for this truth. It was not in their first century Jewish notions about the Messiah. The rabbis emphasized the coming of the Messiah as an act of judgment and military triumph (cf. Rev. 19:11-16). They were not wrong in this assessment but they failed to recognize His first coming as the suffering servant (cf. Isa. 53), the humble one on the colt of a donkey (cf. Zech. 9:5), both of which seem to follow Gen. 3:15. See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at Matt. 27:66.
This revelation of His suffering was so shocking that Jesus had to repeat it several times (cf. Matt. 17:9,12,22-23; 20:18-19). He did this so that when it happened the disciples, after their initial grief and confusion, would realize that Jesus was in control of His own destiny. This would embolden them for their called mission (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8).
▣ "the elders, and chief priests, and scribes" This was the phrase used to describe the Sanhedrin. It was the ruling body of the Jews made up of 70 leaders from the Jerusalem area. In Jesus' day it had been corrupted by Roman politics because the High Priesthood had become a purchased position.
▣ "on the third day" Jesus specifically mentioned this time element several times, Matt. 12:40; 16:4, where it was related to the prophet Jonah and as a sign of His Messiahship. Paul implied in 1 Cor. 15:4 that it was predicted in the OT. The only two possibilities are Hos. 6:2 and Jonah 1:16. In the context of Jesus' usage it must relate to Jonah.
However, it was not a full 72 hours but only about 36-40. The Jews counted partial days as full days. Their days started at twilight. Jesus died at 3 p.m. on Friday and was buried before 6 p.m. This was counted as one day. He remained in Hades all of the Sabbath, 6 p.m. Friday to 6 p.m. Saturday. Then sometime before sunrise on Sunday He arose (see Special Topic: Resurrection at Matt. 27:63), thereby, three Jewish days.
16:22 "Peter took Him aside and began to rebuke Him" Peter overstepped his bounds. Jesus used the term "rebuke" in several other strong contexts (cf. Matt. 8:26; 12:10; 16:20). Peter's personal feelings for Jesus were superceding God's plan of redemption.
▣ "This shall never happen to you" This is literally " mercy on you" which implied "May God have mercy on you so this never happens." This is a strong double negative used for emphasis.
16:23 "Get behind Me, Satan" Peter, who moments before spoke a revelation from God, now speaks temptation from Satan. This was the same temptation Jesus faced in the wilderness, to bypass the cross (cf. Matt: 4:1-11). In this context, Peter was Satan's spokesman!
▣ "stumbling block" This referred literally to a baited trap-stick trigger on an animal trap. The word was used metaphorically of an obstacle.
NASB (UPDATED) TEXT: MATTHEW 16:24-27
24Then Jesus said to His disciples, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 25For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. 26For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? 27For the Son of Man is going to come in the glory of His Father with His angels, and will then repay every man according to his deeds."
16:24 "disciples" This meant "learner." Jesus' emphasis was not on an initial decision only but on a continuing and deepening discipleship (cf. Matt. 28:19).
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Jesus assumes that people will want to follow Him.
▣ "he must deny himself" This is an aorist middle (deponent) imperative. There must be a decisive act. Believers must turn away from self-centered lives (the results of the Fall of Genesis 3) in all areas. This concept is similar to repentance.
16:24 "take up his cross" This is an aorist active imperative. This same emphasis is recorded in Mark 8:35; Luke 9:24; John 12:25. Another decisive act is called for. Condemned criminals had to carry their cross bar to the place of crucifixion (cf. John. 12:24). This was metaphorical of a torturous death, in this context, the death of the self-life (cf. John. 12:24; 2 Cor. 5:13-14; Gal. 2:20; 1 John. 3:16).
▣ "and follow Me" This is present active imperative. As the two previous phrases were decisive commands (aorist imperatives) this one speaks of habitual living. Followship (rabbinical discipleship) in a first century Jewish context had specific requirements. As Jesus called the twelve disciples to be with Him, He calls believers of every age. Jesus poured His life into these men and they had to respond by pouring their lives into others (cf. 2 Tim. 2:2; 1 John. 3:16). Jesus often spoke of the radical continuing nature of followship (cf. Matt. 10:37-39; Mark 8:38-39; Luke 9:23-27; 14:25-27; 17:33; John. 12:25).
16:25 The new age is different from the current evil, self-centered age. Humans show that the transition has been made by how they live (cf. Matthew 7 and 13). Living right does not make one right with God (cf. Eph. 2:8-9); confession and faith do that (i.e., 16:16), but it does give evidence a change/transition has been made!
The term "life" (psuchē) is equivalent to nephesh (BDB 659), which denotes life on planet earth, in this case self-directing life (i.e., human). The new age calls for a radical new orientation. The old age is characterized by a pull toward self (cf. Genesis 3), but the new age is characterized by selflessness. The image of God in humanity (cf. Gen. 1:26-27) was damaged in the Fall. Salvation restores the image so that fellowship with God (i.e., the purpose of creation) is restored! Self is replaced by service, sin by sanctification, me by ministry, more and more for me by less of me and more of Him!
16:26 "if" This is a third class conditional sentence which meant potential future action. Some do gain worldly things but forfeit spiritual, eternal things.
▣ "what will a man give in exchange for his soul" Life selfishly lived ends in death, but life given away for Christ's sake results in eternal life (cf. Mark 8:34-38). Believers are responsible stewards of the gift of physical life and spiritual life!
16:27 "The Son of Man is going to come. . .with His angels" This referred to the Second Coming (cf. Matt. 10:23; 24:3, 27, 37, 39; 26:64; Acts 1:11; 1 Cor. 15:23; 1 Thess. 1:10; 4:16; 2 Thess. 1:7,10; 2:1,8; James 5:7-8; 2 Pet. 1:16; 3:4,12; 1 John 2:28; Rev. 1:7). Notice the angels of heaven could be the Father and/or the Son's angels. This was another way to assert the deity of Jesus. Several times in Matthew the angels are the eschatological gatherers and dividers of humans (cf. Matt. 13:39-41,49; 24:31).
▣ "in the glory of His Father" In the OT the most common Hebrew word for "glory" (kbd) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Ex 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
The term "glory" is somewhat ambiguous: (1) it may be parallel to "the righteousness of God" ; (2) it may refer to the "holiness" or " perfection" of God; (3) it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22). It is first used of YHWH's presence with His people (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10).
▣ "will then repay every man according to his deeds" This is an allusion to Ps. 62:12 or Pro. 24:12. This judgment of deeds is seen in Job 34:11; Ps. 28:4; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-6; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12. Our life shows our allegiance ! 1 John and James assert that how we live gives evidence of the validity of our profession of faith. No fruit-no root! Jesus came as Savior (cf. John 3:16-21), but He will return as Judge (cf. Revelation 19)!
NASB (UPDATED) TEXT: MATTHEW 16:28
28"Truly I say to you, there are some of those who are standing here who will not taste death until they see the Son of Man coming in His kingdom."
16:28 This is a difficult verse to interpret. In context it seems to refer to the Second Coming, but Matthew, writing forty plus years after Jesus' death, realized this was incorrect. It could refer to
1. Jesus' ascension
2. the kingdom which was already present in Jesus
3. the Parousia or Second Coming
4. the Spirit's coming and equipping at Pentecost
5. the destruction of Jerusalem in a.d. 70 by the Roman General Titus
6. the transfiguration recorded in the next chapter (note the proximity in Mark 9:1 and 9:2)
Because of the immediate context of Matthew 17, the sixth option is best. See special topic on the Kingdom of God at Matt. 4:17 and Reigning in the Kingdom of God at Matt. 5:3.
▣ "Truly" See Special Topic at Matt. 5:18.
▣ "taste death" This is a Hebraic idiom for dying (cf. 1 Sam. 15:32).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why are Matt. 16:13-20 so pivotal for the Roman Catholic Church?
2. Did the disciples recognize Peter's supremacy?
3. What is Jesus referring to by the word "church" ? (Matt. 16:18)
4. Does verse 18 imply an active or passive attack on the church?
5. What are the keys of the kingdom? (Matt. 16:19)
6. Why did Jesus insist that they tell no one He was the Messiah, God's son?
7. Why did the disciples balk at Jesus' revelation of His future?
8. What does it mean to die to self?
9. How do you understand verse 28?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Transfiguration of Jesus | Jesus Transfigured on the Mount | The Transfiguration | The Transfiguration | The Transfiguration |
17:1-8 | 17:1-13 | 17:1-8 | 17:1-4 | 17:1-8 |
17:5 | ||||
Prophecies About Elijah | 17:6-8 | The Question about Elijah | ||
17:9-13 | 17:9-13 | 17:9 | 17:9-13 | |
17:10 | ||||
17:11-12 | ||||
17:13 | ||||
The Healing of a Boy with a Demon | A Boy is Healed | An Epileptic Child Healed | Jesus Heals a Boy with a Demon | The Epileptic Demoniac |
17:14-20 | 17:14-21 | 17:14-20 | 17:14-16 | 17:14-18 |
17:17-18 | ||||
17:19 | 17:19-20 | |||
17:20-21 | ||||
17:21 | 17:21 | 17:21 (not included) | ||
Jesus Again Foretells His Death and Resurrection | Jesus Again Predicts His Death and Resurrection | The Passion Foretold a Second Time | Jesus Speaks Again about His Death | Second Prophecy of the Passion |
17:22-23 | 17:22-23 | 17:22-23 | 17:22-23b | 17:22-23 |
17:23c | ||||
Payment of Temple Tax | Peter and His Master Pay Their Taxes | Money for the Temple Tax | Payment of the Temple Tax | The Temple Tax Paid by Jesus and Peter |
17:24-27 | 17:24-27 | 17:24-27 | 17:24 | 17:24-27 |
17:25a | ||||
17:25b | ||||
17:26a | ||||
17:26b-27 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BRIEF OUTLINE OF VERSES 1-27
A. The transfiguration, Matt. 17:1-13 (cf. Matt. 17:1-11; Mark 9:2-13; Luke 9:28-36; 2 Pet. 1:16-18)
B. Healing of the demonized boy, Matt. 17:14-23 (cf. Mark 9:14-29; Luke 9:37-42)
C. The Temple tax for Peter and Jesus, Matt. 17:24-27 (this was unique to Matthew)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 17:1-8
1Six days later Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves. 2And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. 3And behold, Moses and Elijah appeared to them, talking with Him. 4Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah." 5While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, "This is My beloved Son, with whom I am well-pleased; listen to Him!" 6When the disciples heard this, they fell face down to the ground and were terrified. 7And Jesus came to them and touched them and said, "Get up, and do not be afraid." 8And lifting up their eyes, they saw no one except Jesus Himself alone.
17:1 "six days later" The parallel passage in Mark 9 also has six days, but Luke 9:28 records eight days. This is not so much a contradiction as it is two different ways of describing a week.
▣ "Jesus took with Him Peter and James and John his brother" These men made up an inner circle, not of Jesus' favorites, but of those who possibly were more spiritually attuned and teachable (cf. Matt. 2:13; 4:5; 12:45). James died early. God is no respecter of persons. See chart at Matt. 10:2.
▣ "and led them up on a high mountain by themselves" Matthew apparently deliberately compares Moses on the mountain in Exod. 19:24; 24:1 and this transfiguration experience of Jesus. The four areas of comparison would be
1. they both were up on a mountain
2. God spoke out of the cloud in both instances(cf. Exod. 24:16)
3. Moses'face shone, (cf. Exod. 34:29), and Jesus' whole body shone
4. those around Moses were afraid, as were those accompanying Jesus
There has been much discussion about which mountain this was. The traditional site is Mt. Tabor, but this is much too far from Caesarea Philippi. Some say it was Mt. Hermon, which is quite possible. More probably it was Mt. Miron, the highest mountain in the boundary limits of the Promised Land; it is also located on the way from Caesarea Philippi to Capernaum.
17:2 "and He was transfigured before them" This is a compound Greek term from "after" (meta) and "form" (morphē). The term "transfiguration" comes from the Latin Vulgate. We get the English term metamorphosis from the Greek compound term. The theological connotation is that Jesus' eternal divine nature broke through His human nature. The term is also used of what happens in a spiritual sense to believers (cf. Rom. 12:2; 2 Cor. 3:18).
We learn from Luke 9:28 that this occurred while they were praying. It may have even been at night after a long walk up this mountain; therefore, the disciples would have been tired and sleepy. This event has some parallels to the Garden of Gethsemane experience.
▣ "His face shone like the sun" This seems to be another feature of Matthew's Gospel that attempts to present Jesus as the new Moses, Moses' face also glowed (cf. Exod. 34:29-35).
This is not to be understood as an equivalency .
1. Moses' face faded
2. Moses concealed the fading
3. Moses received the word of God, Jesus is the word of God (cf. Matt. 5:17-48)
▣ "His garments became as white as light" White is uniquely associated with heaven/heavenly beings/glorified saints.
1. Jesus' transfiguration
2. angels at His tomb, Matt. 28:3
3. angels at His ascension, Acts 1:8
4. angels (lit. "elders") around the throne, Rev. 4:4
5. angelic heavenly army, Rev. 19:14
6. glorified saints, Rev. 3:4-5,18; 6:11; 7:9,13
17:3 "Moses and Elijah appeared to them, talking with Him" There has been much discussion as to why it was Moses and Elijah. Some say this represents the Law and the Prophets. They were both eschatological figures, Moses out of Deuteronomy 18 and Elijah out of Malachi 4. Others say that both of them had unusual deaths. Both of them represented the old order and were encouraging Jesus as He was inaugurating the new order. How the disciples knew that it was Moses and Elijah is uncertain unless they were dressed in a characteristic way, by their speech, or Jesus told them.
Like the miracles and predictions of Jesus, this experience was as much for these disciples'faith and spiritual growth (cf. Matt. 17:5) as it was for Jesus' encouragement.
Just one added point, this shows the believers of the OT were still alive! It affirms a conscious afterlife after a physical death.
17:4 "Peter said to Jesus" Peter interrupted and answered a question that was never asked, which was characteristic of Peter.
▣ "I will make three tabernacles here" The implication was "Let's stay up here (first class conditional sentence). This experience was so wonderful and spiritual." In some ways this functions like the temptation experiences in Matthew 4-another way for Jesus to bypass the cross. This was possibly the reason why this account was preserved for us-Jesus showing Himself to be truly God to the disciples and their attempt to turn Him away (cf. Matt. 16:22-23) from His predestined death (cf. Mark 10:45). In the same literary context (cf. Matt. 19:16-17), Jesus tells again of His impending death (cf. Matt. 17:9-13, 22-23).
17:5 "a bright cloud overshadowed them, and behold a voice out of the cloud said" This bright cloud was related to the Shekinah cloud of glory of the Old Testament, which was a symbol of the personal presence of God. This cloud appeared once before at Jesus' baptism (cf. Matt. 3:17). Peter alludes to it later in 2 Pet. 1:17-18. There may even be some connection between God speaking out of this cloud and the rabbinical concept of the bath kol, which was the way during the interbiblical period of confirming the will of God since there was no prophet.
This phrase "overshadowed them" is from the same Greek root used to refer to the conception of Jesus by the Spirit in the virgin Mary in Luke 1:35.
What God said is significant. The parallel in Luke it combined a quote from Ps. 2:7 (My Son) and Isa. 42:1 (My Chosen One, cf. Luke 9:35). Psalm 2 is a royal Davidic Psalm and Isaiah 42 is the beginning of the Servant Songs of Isaiah. Here we have the full deity of Jesus combined with the ministry of the Suffering Servant of Isaiah (cf. Mark 9:28; Luke 9:28-36). This reflects the prophecy of Gen. 3:15.
▣ "listen to Him" This is a present active imperative which reflects Deut. 18:15,18-19 and is implied in Isa. 42:1. To be a follower of Jesus not only invoked a theological understanding of His person and mission, but also an obedience (note. Deut. 18:20)!
17:6 "they fell face down to the ground and were terrified" The people of the Bible believed that to see God was to die (cf. Exod. 33:20-23; Jdgs. 6:22-23; 13:22; John. 1:18; 6:46; Col. 1:15; 1 Tim. 6:16; 1 John. 4:12). God's voice terrified these Apostles as it had earlier terrified the people of God at Mt. Sinai (cf. Exod. 19:16). Remember, Matthew presented Jesus as the second law giver, or the second Moses (cf. Deut. 18:15).
17:7 "Jesus came to them and touched them" They were asleep (cf. Luke 9:32). This may have been a nighttime experience where the glory of Jesus may have shone all the more brilliantly against the background of the night sky. This touch was a gesture of Jesus' care for them.
▣ "Get up, and do not be afraid" These are both imperatives. They address the issue at hand.
1. no we can not stay here on the mountain (aorist imperative)
2. do not be afraid of this experience of the closeness of God (present imperative)
This experience was to promote action, not inaction, and courage in the task, not fear!
NASB (UPDATED) TEXT: MATTHEW 17:9-13
9As they were coming down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man has risen from the dead." 10And His disciples asked Him, "Why then do the scribes say that Elijah must come first?" 11And He answered and said, "Elijah is coming and will restore all things; 12but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands." 13Then the disciples understood that He had spoken to them about John the Baptist.
17:9 "Jesus commanded them, saying, 'Tell the vision to no one until the Son of Man has risen from the dead'" This is the Messianic secret (cf. Matt. 8:4; 9:30; 12:16; 16:20; Mark 1:44; 3:12; 5:47; 7:36; 8:30; 9:9; Luke 4:41; 5:14; 8:56; 9:21). "Tell" is an aorist active subjunctive used in an aorist active imperative sense. Luke 9:30 says that they told no one. The problem was, what were they going to tell? Jesus was already having problems being known as a miracle healer and the gospel was not yet finished. There would come a time, as Jesus mentioned in Matt. 17:9, after He had been raised from the dead (He told them this several times in several ways, but they never seemed to hear it or get its implications), that the theological content of this encounter would be understandable.
Verse 9 also implies that this was a reference to the sufferings of Jesus (cf. Matt. 16:21ff), which shows that Peter's attempt to keep them on the mountain was another subterfuge of Satan.
17:10 "His disciples asked Him, "Why then do the scribes say that Elijah must come first'" This referred to the prophecy of Mal. 3:1 and 4:5. There has been much discussion about the answer which Jesus gave. He stated specifically that Elijah had already come in the ministry of John the Baptist (cf. Matt. 11:10, 14; Mark 9:11-13; Luke 1:17). However, when the Pharisees asked John in the Gospel of John (1:20-25) if he was Elijah, he flatly denied it. This seeming contradiction can be handled by the fact that John denied that he was a resuscitated Elijah, but Jesus affirmed that John symbolically fulfilled the preparation ministry of Elijah. They both dressed and acted in similar ways, so the identification would be obvious in the minds of the Jews who knew about Elijah and who heard and saw John the Baptist (Luke 1:17).
▣ "So also the Son of Man is going to suffer at their hands" This is a recurrent theme after Peter's confession (cf. Matt. 16:21; 17:9,12,22-23; 20:18-19). He told them about His suffering, but if they could have heard, He also told them of His resurrection. A suffering Messiah was so alien to their Jewish traditions that they simply could not receive it!
NASB (UPDATED) TEXT: MATTHEW 17:14-18
14When they came to the crowd, a man came up to Jesus, falling on his knees before Him and saying, 15"Lord, have mercy on my son, for he is a lunatic and is very ill; for he often falls into the fire and often into the water. 16I brought him to Your disciples, and they could not cure him." 17And Jesus answered and said, "You unbelieving and perverse generation, how long shall I be with you? How long shall I put up with you? Bring him here to Me." 18And Jesus rebuked him, and the demon came out of him, and the boy was cured at once.
17:15 "Lord, have mercy on my son" The title "Lord" (kurios) can simply mean "sir" or "mister" (lit. kurie), yet in some contexts it taken on theological connotations. This is probably one of them.
The man's request is an implied question. Will Jesus have mercy (aorist active imperative) as the man requested? This is the question which the OT had predicted, the Messiah would have mercy (cf. Isa. 35:2-6; 61:1-2). Jesus' power and compassion (cf. Matt. 9:27; 15:22; Mark 10:47,48; Luke 17:13) were the " signs" that the Jewish leadership sought!
NASB, NJB"he is a lunatic"
NKJV, NRSV,
TEV"he is an epileptic"
NJB"he is demented"
A much more detailed account of this ailment is found in Mark 9:18-20. The term "epilepsy" was literally the term "moon struck" or "lunatic." This particular illness was caused by a demon (cf. Matt. 17:18). There is a major attempt in the New Testament to differentiate between demon possession, which often causes physical ailments, and physical disease itself (cf. Matt. 4:24). This was an account of an exorcism, not a healing.
17:16 "I brought him to Your disciples, and they could not cure him" This was highly unusual, for 10:1,8 tells us they had this delegated power. The exact reason for their failure in this instance was specified as their lack of faith and prayer. A much more detailed account of the dialogue between the father and Jesus is recorded in Mark 9:21-24.
17:17 "and Jesus answered and said, 'You unbelieving and perverse generation'" This was an allusion to Deut. 32:5,20. In Jesus' temptation experience (i.e., Matthew; Luke 4), He quoted Deuteronomy three times. He must have known and loved this book.
The textual question is to whom Jesus is speaking.
1. the disciples (cf. Matt. 17:19-20)
2. the man/the crowd/that generation
3. the Jewish leaders
4. fallen humanity in general
It is interesting that "generation" often has a negative connotation (cf. Exod. 1:6; Deut. 1:35; 32:5; Ps. 12:7). Notice how these unbelievers are characterized.
1. evil and adulterous, Matt. 12:39
2. faithless and perverse, Matt. 17:17
3. adulterous and sinful, Mark 8:38
4. unbelieving or faithless, Mark 9:19
5. wicked, Luke 11:29
6. crooked, Acts 2:40
7. crooked and perverse, Phil. 2:15
17:18 "the boy was cured at once" For a much more graphic account, see Mark 9:26. It must be remembered that each of the Gospel writers recorded these accounts in his own way for his own unique purposes and audiences. Therefore, it is important to try to understand each of them individually before consulting the others and combining the information (cf. Gordon Fee and Douglas Stuart in How to Read the Bible For All Its Worth, pp. 113-134).
NASB (UPDATED) TEXT: MATTHEW 17:19-21
19Then the disciples came to Jesus privately and said, "Why could we not drive it out?" 20And He said to them, "Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, 'Move from here to there,'and it will move; and nothing will be impossible to you." 21[" But this kind does not go out except by prayer and fasting." ]
17:19 "Why could we not drive it out" Jesus answers this question in Matt. 17:20 where He said, "You have so little faith." This was a repeated comment by Jesus (cf. Matt. 6:30; 8:26; 14:31; 16:8). The Apostles were not super saints. There are no super saints!
17:20
NASB"the littleness of your faith"
NKJV"your unbelief"
NRSV"your little faith"
TEV"do not have enough faith"
NJB"you have so little faith"
The oldest Greek manuscripts, including א and B, have "little faith" (olieopistis), while others including C, D, L & W, have "unbelief" (apistis). Because the first term was so rare it was probably original. The UBS4 gives it an "A" rating.
▣ "if you have faith the size of a mustard seed, you will say to this mountain, 'Move over here to there'" The mustard seed was the smallest seed known to the Jewish people. Jesus was not emphasizing the power of human faith itself, but the object of their faith. Jesus was not disparaging their need for faith; it is crucial (cf. Heb. 11:1). From 21:21 it seems that " little faith" is characterized by Jesus as "doubt." This is a third class conditional sentence; He assumed they would have faith. The concept of a mountain being moved was a proverbial way of referring to a major problem. This can be seen in Isa. 40:4; 49:11; 54:10. Some believe that Jesus gestured to the mountain where He had just been transfigured the night before.
17:21 Verse 21 is not found in the Greek text of either Siniaticus (א) or Vaticanus (B). It seems to have been incorporated by very early copyists from the parallel account in Mark 9:29, where it is included in the original text. The UBS4 gives its exclusion an "A" rating.
NASB (UPDATED) TEXT: MATTHEW 17:22-23
22And while they were gathering together in Galilee, Jesus said to them, "The Son of Man is going to be delivered into the hands of men; 23and they will kill Him, and He will be raised on the third day." And they were deeply grieved.
17:22
NASB"while they were gathering together in Galilee"
NKJV"while they were staying in Galilee"
NRSV"as they were gathering in Galilee"
TEV"when the disciples all came together in Galilee"
NJB"one day when they were together in Galilee"
There is a Greek manuscript variation at this point. The ancient manuscripts א, and B and the Greek text used by Origen have "all came together," while C, D, L & W have "abode." The first term was misunderstood by early scribes and changed to the more familiar text. The reason the twelve were divided into four groups of three was that they took turns traveling with Jesus and returning home for brief periods to check on their families. This verse speaks of the disciples and Jesus meeting at a certain place.
17:22-23 "the Son of Man is going to be delivered into the hands of men; and they will kill Him, and He will be raised again on the third day" Jesus showed His prophetic insight about His suffering and death (cf. Matt. 16:21ff.; 17:9,12; John 10:11,15,17,18). Jesus was beginning to lay the foundation for the disciples'understanding of what was going to occur during the last week of His life. From this passage we learn that Jesus would be turned over to the Gentiles (i.e., the Romans, cf. Matt. 20:19).
17:23 "and they were deeply grieved" Both of the Gospel parallels in Mark (9:32) and Luke (9:45) add that they did not understand but were afraid to ask. It is amazing that the Sanhedrin understood Jesus' prediction about His resurrection but the disciples were absolutely surprised by His appearance in the upper room (cf. Luke 24:36-38).
NASB (UPDATED) TEXT: MATTHEW 17:24-27
24When they came to Capernaum, those who collected the two-drachma tax came to Peter and said, "Does your teacher not pay the two-drachma tax?" 25He said, "Yes." And when he came into the house, Jesus spoke to him first, saying, "What do you think, Simon? From whom do the kings of the earth collect customs or poll-tax, from their sons or from strangers?" 26When Peter said, "From strangers," Jesus said to him, "Then the sons are exempt. 27However, so that we do not offend them, go to the sea and throw in a hook, and take the first fish that comes up; and when you open its mouth, you will find a coin. Take that and give it to them for you and Me."
17:24
NASB"the two-drachma tax"
NKJV, NRSV,
TEV"the temple tax"
NJB"the half shekel"
This referred to a half shekel tax which was voluntarily given annually by Jewish men between the age of twenty and fifty. It was to pay for temple maintenance. It was due some time in March and, therefore, if our understanding of the time setting of this passage is correct, Jesus was late paying this tax. This tax was possibly based rabbinically on Moses'appeal in Exod. 30:11-16 for the Tabernacle. Although it was a voluntary tax, it was considered to be important and obligatory by orthodox Jews. The coin found in the fish's mouth would pay the tax for both Peter and Jesus.
SPECIAL TOPIC: COINS IN USE IN PALESTINE IN Jesus' DAY
17:25-27 This verse shows Jesus claiming exemption from the tax because of who He was, yet He paid the tax in order to fulfill all righteousness (cf. Matt. 3:15). Jesus wanted to reach His contemporary Jewish culture.
17:25 "Jesus spoke to him first" Did Jesus overhear the conversation or was He using His foreknowledge? This question comes up again and again in the Gospels!
▣ "customs or poll-tax" In this paragraph there are three different taxes addressed.
1. the Jewish tax (two drachma, Matt. 17:24)
2. local taxes (customs, Matt. 17:25)
3. poll-tax (Roman imperial tax, cf. Matt. 22:17)
17:26 "the sons are exempt" This is a powerful statement of Jesus' royal Messiahship. He is the true, ideal Davidic King and His followers are the royal children who pay no taxes! What is surprising is that the Jews (i.e., the Jewish collection of the temple tax) are depicted as not children!
17:27 Many have criticized this account because it seems to be Jesus using His Messianic powers for personal purposes. It was the ongoing exercise of Jesus' miraculous powers that was used to train the disciples and increase their faith. In this account, Jesus showed His power over nature and His foreknowledge, which would help Peter in the days to come when he experienced difficult times in his own pilgrimage of faith. It was recorded for us!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why are the same events recorded in all three Synoptic Gospels?
2. Why do the details sometimes differ between these accounts in the other Gospels?
3. Why did Jesus choose an inner circle of disciples?
4. Why did Moses and Elijah appear to Jesus on the Mount of Transfiguration?
5. What is the significance of God's statement in combining Psalm 2 and Isaiah 42?
6. How is Matthew 17 related to Matthew 16 in the prediction of Jesus' suffering and death?
7. Why is the phrase "Son of Man" so applicable to Jesus?
8. Was John the Baptist Elijah reborn?
9. How is faith related to exorcism and healing?
10. What are demons? Are they still in our world?
11. Does the term "mountain" in Matt. 17:20 refer to physical manipulation of objects or to dealing with life's problems?
12. If Jesus predicted His own betrayal, death and resurrection so often, why were these events so surprising to the disciples?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Greatest in the Kingdom | Who is Greatest? | Sayings on Humility and Forgiveness | Who is the Greatest? | Who is the Greatest? |
18:1-5 | 18:1-5 | 18:1-5 | 18:1 | 18:1-4 |
18:2-5 | ||||
Temptations to Sin | Jesus Warns of Offenses | Warnings of Hell | Temptations to Sin | On Leading Others Astray |
18:5-7 | ||||
18:6-9 | 18:6-9 | 18:6-7 | 18:6-7 | |
18:8-9 | 18:8-9 | 18:8-9 | ||
The Parable of the Lost Sheep | The Parable of the Lost Sheep | The Lost Sheep | The Parable of the Lost Sheep | |
18:10-14 | 18:10-14 | 18:10-14 | 18:10-11 |
18:10 18:11 (not included) |
The Lost Sheep | ||||
18:12-14 | 18:12-14 | |||
A Brother Who Sins | Dealing With a Sinning Brother | Discipline Among Followers | A Brother Who Sins | Brotherly Correction |
18:15-17 | 18:15-20 | 18:15-20 | 18:15-17 | 18:15-17 |
Prohibiting and Permitting | ||||
18:18-20 | 18:18 | 18:18 | ||
Prayer in Common | ||||
18:19-20 | 18:19-20 | |||
The Parable of the Unforgiving Servant | The Parable of the Unforgiving Servant | Forgiveness | The Parable of the Unforgiving Servant | Forgiveness of Injuries |
18:21-35 | 18:21-35 | 18:21-22 | 18:21 | 18:21-22 |
18:22-27 | ||||
Parable of the Unforgiving Debtor | ||||
18:23-35 | 18:23-35 | |||
18:28-34 | ||||
18:35 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This context is not addressed to children, but to new believing adults using children as an object lesson.
B. This context does not relate to winning the lost, but to the characteristics of believers.
C. The Church discipline of verses 15-19 is related to the issue of our love for one another in Christ, cf. Rom. 14:1-15:13; 1 Corinthians 8; 10:23-33.
D. The parable of verses 21-35 is related to believers'treatment of weak or new Christians based on God's treatment of believers in Christ. Forgiveness issues in forgiving! It is not the basis but the result of God's action in our lives!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 18:1-6
1At that time the disciples came to Jesus and said, "Who then is greatest in the kingdom of heaven?" 2And he called a child to Himself and set him before them, 3and said, "Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. 4Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. 5And whoever receives one such child in My name receives Me; 6but whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea.
18:1 "the disciples came to Jesus" This shows that Jesus was speaking to believers, not unbelievers!
▣ "Who then is greatest in the kingdom of heaven" This question set the stage for all that followed. See Mark 9:33-34; Luke 9:46-48. The question showed that the disciples still radically misunderstood the nature of the kingdom. It also shows that the disciples did not consider Peter as greatest!
18:2 "a child" Mark 9:33 suggests that this was Peter's child.
18:3 "Truly" See Special Topic at Matt. 5:18.
▣ "unless you are converted" "Convert" denotes a conversion experience whereby an inner repentance is expressed in a change of lifestyle (NRSV, NJB). In John 12:40 this word is used to translate Isa. 6:10, where it refers to "repentance" (Hebrew shub, BDB 996). Notice that in Matt. 18:4 "humility" is parallel with "convert." Children innocently trust and depend on others. They are readily teachable and obedient to authority (here divine authority).
This is an aorist passive subjunctive. The aorist tense implied a decisive act, while the subjunctive mood showed there was an element of contingency and choice involved. The passive voice implied God's initiative (cf. John. 6:44,65).
▣ "you will not enter the kingdom of heaven" This is a STRONG DOUBLE negative meaning, "never, no never under any circumstances." Also note that entrance into the Kingdom is immediate! Trusting Jesus and His message is tantamount to entering to new age! The Kingdom was available to all who heard and responded to Jesus.
18:3,4,6 "and become like children. . .child. . .one of these little ones" These statements all relate to new, innocent, immature believing adults, and not to children. However, the trusting dependence of children is the proper attitude for adults.
18:,34 "you will not enter into the kingdom. . .of heaven" In context this referred to (1) how someone comes to Christ and (2) how one continues in Christ.
18:5 This is similar to the emphasis of Matt. 10:40. Also notice Matt. 25:35-45; Luke 10:16; Acts 9:4; and 1 Cor. 8:12. Jesus is fully identified with His followers!
18:6 "it would be better" Death, though traumatic, is a one-time event, but judgment has eternal consequences (cf. Matt. 25:31-46).
Another "it would have been better" statement is found in 2 Pet. 2:20-22.
▣ "a heavy millstone" This referred to the large top stone pulled by animals for grinding grain.
▣ "to be drowned in the depth of the sea" The Jews were fearful of water, as are many desert people. Therefore, this phrase related to a terrible physical death which was better than leading new believers to sin (cf. Matt. 18:8-10; Rom. 14). See SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENTs at Matt. 5:12.
NASB (UPDATED) TEXT: MATTHEW 18:7
7Woe to the world because of its stumbling blocks! For it is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes!
18:7 "woe to the world. . .woe to that man" This was put in the literary form of the OT prophets, a funeral dirge which symbolized the judgment of God (cf. Matt. 11:21; 18:7; 23:13,15,16,23,25,27,29; 24:19; 26:24; Luke 17:1-2). Causing new believers to stumble has eternal consequences!
▣ "stumbling blocks" This same noun (skandalon, cf. Luke 17:1) was used in Matt. 16:23 for Peter's statements. It refers literally to a baited animal trap trigger (cf. LXX of Amos 3:5). New believers are vulnerable to deception and trickery by false teachers (Jewish and later false Christian teachers, cf. Matt. 7:15-27; 1 Tim. 4:1-5; 2 Tim. 2:14-26; 3:1-9; 2 Peter 2).
The verb is recurrent in Matthew's Gospel (cf. Matt. 5:29,30; 11:6; 13:21,57; 15:12; 17:27; 18:6,8,9; 24:10; 26:31,33). Problems and temptations are always present!
NASB (UPDATED) TEXT: MATTHEW 18:8-9
8If your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than to have two hands or two feet and be cast into the eternal fire. 9If your eye causes you to stumble, pluck it out and throw it from you. It is better for you to enter life with one eye, than to have two eyes and be cast into the fiery hell.
18:8-9 "If. . .if" These are both first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. These shocking hypothetical statements stress the seriousness of personal sin, as well as sinners that causes others to stumble (cf. Matt. 18:6,7).
18:8,9 "cut it off. . .pluck it out" These were not meant to be taken literally, but to show the seriousness of sin and its consequences (cf. Matt. 5:29-30).
▣ "eternal fire" See Special Topic following.
18:9 "the fiery hell" Gehenna is from two Hebrew words ge meaning "valley" and henna meaning "sons of Hinnom" (cf. 2 Kgs. 23:10; 2 Cor. 28:3; 33:6; Jer. 7:31). This was the valley outside of Jerusalem where the Phoenician fire god was worshiped by child sacrifice (the practice was called molech). The Jews turned it into a garbage dump. See SPECIAL TOPIC: Where Are the Dead? at Matt. 5:22. Jesus Himself used this place metaphorically to describe Hell. Only Jesus uses this term (except one verse in James 3:6).
This is a frightening verse. However, one must remember the use of overstatement (hyperbole) in Jesus' teaching. The context relates to followers, believers. Yet Jesus wants to warn even His own followers of the need for a continuing and loving faith (cf. Matt. 5:22).
NASB (UPDATED) TEXT: MATTHEW 18:10-11
10"See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven." 11[" For the Son of Man has come to save that which was lost." ]
18:10 "see that you do not despise one of these little ones" This whole section (i.e., Matt. 18:9,10-11) expresses this same truth.
▣ "their angels" This could be understood to teach that all believers have an individual guardian angel (cf. Ps. 91:11; Acts 12:15; Heb. 1:14). This is an interesting concept, but there is so little biblical evidence on which to build a doctrine. Psalm 24:7 is the same truth, but in a corporate sense.
18:11 This verse is not in the ancient Greek manuscripts א, B, L, or the Greek texts used by Origen, Eusebius, and Jerome. Nor is it found in the Syriac and Coptic versions. It was possibly not an original part of Matthew. It is an addition from Luke 19:10 by early copyists. The UBS4 rates its exclusion as "B" (almost certain).
NASB (UPDATED) TEXT: MATTHEW 18:12-14
12"What do you think? If any man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go and search for the one that is straying? 13If it turns out that he finds it, truly I say to you, he rejoices over it more than over the ninety-nine which have not gone astray. 14So it is not the will of your Father who is in heaven that one of these little ones perish."
18:12-14 "a hundred sheep" This parable relates in context to believers who have become backslidden and then returned to God. Believers are to help and restore one another (cf. Gal. 6:1-3). In Luke 15:4-7 this same parable refers to the spiritually lost, self righteous Pharisees. This shows that Jesus used the same parables in different ways to different audiences.
18:13 "if" Both verses 12 and 13 are third class conditional sentences, which meant possible future action.
▣ "Truly" See Special Topic at Matt. 5:18.
18:14 "the will of your Father who is in heaven" See Special Topic at Matt. 7:21.
▣ "that one of these little ones perish" There are several Special Topics that relate to this phrase.
1. Destruction (appollumi) at Matt. 2:13
2. Apostasy (aphistami) at Matt. 7:21
3. Perseverance at Matt. 10:22
NASB (UPDATED) TEXT: MATTHEW 18:15-18
15"If your brother sins, go and show him his fault in private; if he listens to you, you have won your brother. 16But if he does not listen to you, take one or two more with you, so that by the mouth of two or three witnesses every fact may be confirmed. 17If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, let him be to you as a Gentile and a tax collector. 18Truly I say to you, whatever you bind on earth shall have been bound in heaven; and whatever you loose on earth shall have been loosed in heaven."
18:15-17 "go and show him his fault in private" This third class conditional sentence is followed by two imperatives.
1. Go, present active imperative
2. Reprove, aorist active imperative (only here in Matthew, but note its use in John 3:20; 8:46; 16:8; and by Paul in Eph. 5:11; 1 Tim. 5:20)
This is practical wisdom on how to deal with sin in a congregation. It relates to a later period in church history. Notice the steps.
1. go to the offender privately (Matt. 18:15)
2. take one or two witnesses and go again
3. bring the matter before the whole congregation
4. cut off fellowship
These guidelines were not addressed to leadership only, but to all believers. We are our brother's keeper (cf. Luke 17:3; Gal. 6:1-2). The goal of church discipline must always be redemptive not punitive. However, the reputation of the body and the peace of the body as well as the health (spiritual and physical) of the sinning saints must be dealt with.
18:15 "If your brother sins" This paragraph deals with church discipline in light of verses 1-14. This is a series of third class conditional sentences, 15 (twice), 16, 17 (twice). This refers to possible future action.
▣ "sins" There is a Greek manuscript variation here. The earliest complete Greek uncial New Testaments, א and B, do not have "against you" after "sins." It does appear in the uncial manuscripts D, L, and W, as well as the Vulgate and Armenian translations. The UBS4 text includes it in brackets and gives its inclusion a "C" rating.
▣ "you have won your brothers" This phrase parallels James 5:15,19-20.
18:16 "so that by the mouth of two or three witnesses" This is a quote from Deut. 19:15. The OT required at least two witnesses to confirm a matter in court (cf. Num. 35:30; Deut. 17:6).
18:17 "the church" For a discussion of the origin of ekklesia see note at Matt. 16:18. This seems like a reference to a later period when groups of believers must discipline their members. Several of Jesus' statements do not fit this early period of His ministry, but are prophetic of the church's future needs. Matthew, living in this later period, would be reminded (by the Spirit) of Jesus' earlier statements, which only after Pentecost did he fully understand.
The term "church" appears only in the Gospels, two times in Matthew. The term is common in Acts, which shows that Luke was conscious of a change after Pentecost.
▣ "let him be to you as a Gentile and a tax collector" Matthew was written to Jews. Gentiles were regarded as unclean and tax-collection was a profession despised by the Jews (cf. Matt. 5:46; 9:10-11; 11:19). This phrase with its two descriptive examples, would have been misunderstood by Gentiles, so it is not in the other Gospels.
18:18 "Truly" See Special Topic at Matt. 5:18.
▣ "I say to you" "You" is plural. Jesus was addressing the Twelve not just Peter as in Matt. 16:19.
▣ "bind. . .loose" These words might alternatively be rendered "forbid" and "permit." They were both rabbinical terms for legal decisions about how the Law should be applied to a current situation. See discussion at Matt. 16:19. In John 20:23 these terms also refer to the forgiveness of sins, as it does here!
▣ "shall have been bound in heaven. . .shall have been loosed in heaven" These periphrastic perfect passive participles were a roundabout way of saying that something already is. This passage does not assert human's initiative in spiritual matters, but God's will being fulfilled on earth by the Spirit's guidance of His people (cf. Matt. 16:19-20; John. 20:23). Church discipline should always be redemptive (cf. Gal. 6:1-10), following God's dealing with believers.
NASB (UPDATED) TEXT: MATTHEW 18:19-20
19"Again I say to you, that if two of you agree on earth about anything that they may ask, it shall be done for them by My Father who is in heaven. 20For where two or three have gathered together in My name, I am there in their midst."
18:19 "if two of you agree on earth about anything that they may ask" This is a third class conditional sentence, which meant potential future action. The context relates this promise to church discipline and our treatment of other believers.
18:19 This verse must be taken in the context of God's will being revealed by the Spirit from Matt. 18:18. Believers are only promised answers under certain spiritual circumstances. The worst thing that could happen to most modern believers is that God answer their selfish, materialistic prayers.
The Bible presents a paradoxical view on prayer. Some passages speak of its unlimited scope and promise of answers (cf. Matt. 18:19; John 14:13-14; 15:7,16; 16:23). Other passages speak of prayer being limited by
1. our persistence (cf. Matt. 7:7-8; Luke 11:5-13; 18:1-8)
2. our attitude (cf. Matt. 21:22; Mark 11:23-24; Luke 18:9-14; James 1:6-7; 4:1-10)
3. the will of God (cf. 1 John. 3:22; 5:14-15)
Theologically believers agree that
1. God is affected by His children's prayers
2. the greatest gift is not the answer but the fellowship with the Father
3. all prayer is answered
4. prayer does change our lives and the lives of those we pray for
However, when all is said and done, there is still "mystery" in prayer. It is best summed up by the truth that God has chosen in His sovereignty to limit Himself to the prayers of His children. We have not because we asked not or asked amiss.
SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED
18:20 The number mentioned is the same as verse 16. This could be a husband and wife (family setting) or two or more believers (worship or disciple setting). However, it may be implied (i.e., an application) that when believers meet to pray Jesus is there (i.e., 28:20)!
▣ "in My name" See Special Topic following.
SPECIAL TOPIC: THE NAME OF THE LORD
NASB (UPDATED) TEXT: MATTHEW 18:21-22
21Then Peter came and said to Him, "Lord, how often shall my brother sin against me and I forgive him? Up to seven times?" 22Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven."
18:21
NASB, NKJV,
TEV" seventy times seven"
NRSV, NJB"seventy-seven times"
Peter was trying to be generous by using seven times (cf. Luke 17:4)! The Babylonian Talmud had three times as the maximum (cf. Amos 1:3, 6; 2:6). Jesus took forgiveness to the new metaphorical height of 7 x 70 (or possibly 77). This does not mean on the 491st time believers do not forgive, but that covenant brothers must always be ready to forgive other covenant brothers (cf. Luke 17:4) as God forgives them (cf. Matt. 18:35). The new covenant has a radically new orientation to life (cf. Matt. 18:15).
NASB (UPDATED) TEXT: MATTHEW 18:23-35
23"For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24When he had begun to settle them, one who owed him ten thousand talents was brought to him. 25But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. 26So the slave fell to the ground and prostrated himself before him, saying, 'Have patience with me and I will repay you everything.'27And the lord of that slave felt compassion and released him and forgave him the debt. 28But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, 'Pay back what you owe.'29So his fellow slave fell to the ground and began to plead with him, saying, 'Have patience with me and I will repay you.'30But he was unwilling and went and threw him in prison until he should pay back what was owed. 31So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. 32Then summoning him, his lord said to him, 'You wicked slave, I forgave you all the debt because you pleaded with me. 33Should you not also have had mercy on your fellow slave, in the same way that I had mercy on you?'34And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. 35My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart."
18:23 "a king" This parable is unique to Matthew. In Aramaic (Jesus spoke Aramaic, not Hebrew) this term could have meant "a king's official."
18:24 "ten thousand talents" This was a huge amount. Six hundred talents was the yearly Roman tax for southern Palestine. This parable is purposeful oriental exaggeration (hyperbole). Often Jesus used this literary technique to drive home the point of His parables. See Special Topic at Matt. 17:24.
18:25 People (and their families) could be sold into slavery for debts (cf. Lev. 25:39; 2 Kgs. 4:1; Neh. 5:5; Isa. 50:1). The king's threat was a real threat!
18:26,29 "have patience with me and I will repay you everything" These are the exact words of both Matt. 18:26 and 29. This is the heart of the parable. In Matt. 18:30 he has no mercy on another human who pleads for it!
18:34 "the torturers" In Aramaic this was possibly " jailers."
18:35 "My heavenly Father will also do the same to you, if each of you does not forgive his brother from your heart" This is a third class conditional sentence which meant potential future action. Forgiveness should/must result in forgiving (cf. Matt. 5:7; 6:14-15; 7:1-2; 10:8; Luke 6:36; Col. 3:13; James 2:13; 5:9). Forgiveness is not the basis of our salvation but a sure evidence of being forgiven. However, Jesus leaves open the question about those who claim to know Him, but refuse to forgive other believers! Parables cannot, do not, answer all the theological questions!
▣ "heart" See Special Topic at Matt. 5:8.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does this passage define children's relationship with God?
2. What two examples are given us in the passage to show the radical nature of our personal sin?
3. Does this parable in verses 12-14 convey the same truth as in Luke 15:4-7?
4. What is the parable of verses 23-25 saying to us about forgiveness?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Teaching on Divorce | Marriage and Divorce | Marriage and Divorce | Jesus Teaches About Divorce | The Question About Divorce |
19:1-2 | 19:1-10 | 19:1-2 | 19:1-2 | 19:1-2 |
19:3-12 | 19:3-9 | 19:3 | 19:3-6 | |
19:4-6 | ||||
19:7 | 19:7-9 | |||
19:8-9 | ||||
Continence | ||||
19:10-12 | 19:10 | 19:10-12 | ||
Jesus Teaches on Celibacy | ||||
19:11-12 | 19:11-12 | |||
Little Children Blessed | Jesus Blesses Little Children | Blessing the Children | Jesus Blesses Little Children | Jesus and the Children |
19:13-15 | 19:13-15 | 19:13-15 | 19:13-14 | 19:13-15 |
19:15 | ||||
The rich Young Man | Jesus Counsels the Rich Young Man | The Rich Young Man | The Rich Young Man | The Rich Young Man |
19:16-22 | 19:16-22 | 19:16-22 | 19:16 | 19:16-22 |
19:17 | ||||
19:17a | ||||
19:18b-19 | ||||
19:20 | ||||
19:21 | ||||
19:22 | ||||
With God All Things Are Possible | The Dangers of Riches | |||
19:23-30 | 19:23-30 | 19:23-26 | 19:23-24 | 19:23-26 |
19:25 | ||||
19:26 | The Reward of Renunciation | |||
19:27-30 | 19:27 | 19:27-29 | ||
19:28-30 | ||||
19:30 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The Pharisees were not really interested in the question of divorce but they were trying to reduce Jesus' popularity by splitting His following over a disputed issue (cf. Mark 10:2-12). Jesus' answer must be interpreted in this confrontational context. This is not a neutral teaching passage.
B. Matthew 5:31-32; Mark 10:1-12; Luke 16:18 and 1 Corinthians 7:12-14 must also be taken into consideration when discussing the issue of divorce. This passage concerns the legal grounds for divorce and remarriage in Moses'writings.
C. When interpreting a hot social issue such as this, be careful of:
1. being influenced too heavily by your own culture and age
2. being influenced by your own existential situation and experiences
3. being influenced by your presuppositions (denominationalism)
4. making hard and dogmatic rules for every situation
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 19:1-2
1When Jesus had finished these words, He departed from Galilee and came into the region of Judea beyond the Jordan; 2and large crowds followed Him, and He healed them there.
19:1 "When Jesus had finished these words" This phrase is apparently a textual marker for Matthew's structuring of Jesus' teachings (cf. Matt. 7:28; 11:1; 13:53; 26:1).
▣ "He departed from Galilee and came into the region of Judea" This period of Jesus' ministry is often called His Perean ministry. It covered Matthew 19-20. Many Jews would not pass through Samaria but would cross over into the trans-Jordan area of Perea, then south toward Jerusalem and cross back over the Jordan at Jericho into Judea. This was because of their hatred of Samaritans. They believed them to be half Jews, half pagans. This was the result of the Assyrian exile under Sargon II of the Northern Ten Tribes in 722 b.c. and the resettlement of pagans into the region.
19:2 "and large crowds followed Him" These were possibly pilgrims going to Jerusalem, but they could also be persons looking for healing or curiosity seekers.
▣ "and He healed them there" Jesus' healings were intended to confirm His message, to help show the future bliss of heaven, and the heart of God. He did not come primarily to heal, but to teach; however, whenever He saw people hurting from the ravages of sin, He acted; and He still does!
SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?
NASB (UPDATED) TEXT: MATTHEW 19:3-9
3Some Pharisees came to Jesus, testing Him and asking, "Is it lawful for a man to divorce his wife for any reason at all?" 4And He answered and said, "Have you not read that He who created them from the beginning made them male and female, 5and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'? 6So they are no longer two, but one flesh. What therefore God has joined together, let no man separate." 7They said to Him, "Why then did Moses command to give her a certificate of divorce and send her away?" 8He said to them, "Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. 9And I say to you, whoever divorces his wife, except for immorality, and marries another woman commits adultery."
19:3 For a full discussion of the origin and theology of the Pharisees see the Special Topic at Matt. 22:15.
▣ "testing Him" This term (peirazō) had a negative connotation of "testing with a view toward destruction." See Special Topic at Matt. 4:1. This was not a theological discussion in a neutral setting!
NASB"for any reason at all"
NKJV"for any reason"
NRSV"for any cause"
TEV"for whatever reason he wishes"
NJB"on any pretext whatever"
In Mark 10:2 the question was about divorce, but here the question concerned the grounds for divorce. The conservative rabbinical school of Shammai picked up on the phrase "some indecency" from Deut. 24:1, while the liberal rabbinical school of Hillel picked up on the phrase "she finds no favor." So the first school said the grounds were only for adultery or some other forbidden sexual act; the second said for any cause. Later, Rabbi Akiba, of the school of Hillel, even said that one could divorce his wife if he found someone prettier!
The Pharisees are asking Jesus a question, not for information but to hurt Him
1. with some portion of His followers (factions within Judaism)
2. with Herod Antipas (John the Baptist condemned Herod's divorce and remarriage)
19:4 "Have you not read" Jesus expected that Jewish people had read God's book (cf. Matt. 12:3; 19:4; 21:16; 22:31). Knowledge of Scripture was foundational for godly living. Jesus expects modern believers to " have read" it also! The Jewish traditions twisted and annulled Scripture, as does modern denominational traditions, usually quoting one text or part of a text out of context and ignoring all other parallel passages!
▣ "created" This participle (ktisas) is in the uncial MS B, but the verb "made" (poiēsas) is in MSS א, C, D, L, W, Z. It follows the Septuagint of Gen. 1:27. However, the UBS4 thinks the first option is original (i.e., a "B" rating, meaning " almost certain").
▣ "from the beginning" This quote is from Gen. 1:27 and 5:2 of God's creation of both men and women. Marriage is God's idea and it is to be monogamous (cf. Gen. 2:23-24) and permanent (cf. Matt. 19:6).
19:5 "for this reason. . .leave his father and mother" This is a quote from Gen. 2:24. Notice both parents are mentioned, but also the radical break with one's nuclear family that marriage demanded. In the ancient world families lived with multiple generations in one house. The priority and independence of each generation is affirmed.
▣ "the two shall become one flesh" The singular form but with a plural sense is also found in Gen. 2:24, Deut. 6:4, and Ezek. 27:17. Love merges individuals!
19:6 "what therefore God has joined together" This is an aorist active indicative, which expressed completed action. By stating "what," not "who," the institution of marriage was emphasized. The term "joined together" meant "yoked together."
19:7 "Moses commanded to give her a certificate of divorce and send her away" This is from Deut. 24:1-4. Jesus said that Moses did it, not because God wanted it, but because of the hardness of the peoples'hearts. Moses had compassion for the wife's societal plight. This certificate (1) required several days, (2) required legal help, (3) may have required return of the dowry, and (4) implied remarriage.
What really bothers me about Jesus' rejection of Moses'words is how do I know what else is contained in OT Scripture that God rejects. I would never have known this unless Jesus expressly stated it here. All my life I have revered Scripture, used it to guide my life and actions, but now Jesus says part of it was never God's will!! This gives me pause and forces me to cling to the NT and not the OT. The OT must be viewed through its interpretation by Jesus and His inspired Apostles! Jesus is Lord of Scripture (cf. Matt. 5:17-48)!
19:9
NASB"except for immorality"
NKJV"except for sexual immorality"
NRSV"except for unchastity"
TEV"other than her unfaithfulness"
JB" I am not speaking of fornication"
NJB"I am not speaking of an illicit marriage"
The Greek term is porneia, which comes into English as "pornography." This could have referred to fornication (pre-marital sexual activity), adultery (extra-marital sexual activity), or other inappropriate sexual acts such as bestiality and homosexuality (forbidden sexual activity).
▣ "and marries another woman" Only Jewish men had the right of divorce during this period of time. In Mark and Luke, who were writing to a Gentile audience, women are also addressed (cf. Mark 10:12).
▣ "commits adultery" This is present passive (deponent) indicative (cf. Mark 10:11-12). There are some textual variations in this verse probably caused by scribes referring to Matt. 5:32. The verb tenses from 5:32 shed light on this passage. In Matt. 5:32 the translation should be "causes her to become an adulteress." This passive voice has also been found in Matt. 19:9 in the Greek manuscripts B and C*. This possibly referred to the social stigma which was put on the divorced woman by her Jewish culture, which designated her as an adulteress by the fact that she was put away.
At this point F. F. Bruce's comment on this text in his book Answers to Questions, p. 55, is relevant to the use of this text today:
"He was not giving His disciples occasion for instituting a new legalism on the basis of His ruling, as some of them have tried to do. What He said about the Sabbath law could be said of the marriage law: it was made for human beings, and not vice versa."
See Dr. Utley's audio tapes on "divorce" online at www.freebiblecommentary.org in the "Difficult and Controversial Texts" section.
NASB (UPDATED) TEXT: MATTHEW 19:10-12
10The disciples said to Him, "If the relationship of the man with his wife is like this, it is better not to marry." 11But He said to them, "Not all men can accept this statement, but only those to whom it has been given 12For there are eunuchs who were born that way from their mother's womb; and there are eunuchs who were made eunuchs by men; and there are also eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. He who is able to accept this, let him accept it.
19:10 "disciples said. . .it is better not to marry" Jesus' statement shocked them. They had the views of their culture ingrained in their minds. So do we! Marriage is God's will for humans (this is a first class conditional sentence). It is a great blessing but also a great responsibility. In days of frequent divorces the witness of a strong, godly marriage is very powerful to a lost world.
19:10-11 Marriage is the norm (cf. Gen. 1:28; 9:17), but celibacy is a godly option (cf. 1 Cor. 7:7,17). A believer's prayerful desires will guide him/her in this area. If one chooses to be single, it should be for service to God (cf. 1 Cor. 7:32).
The Jews of Jesus' day rejected singleness as a godly option. Jesus is challenging the standards of His culture in several areas.
1. the husband's total authority
2. couples should remain together and work out their problems
3. singleness is a godly option
19:12 Jesus discusses the different types of singles.
1. born that way
a. birth defect
b. personal tendency
2. forceful castration (eunuchs, i.e., Esther 2:3; possibly Daniel and his friends, Acts 8:27)
3. personal choice of singleness for the purpose of ministry (I do not think this demands physical castration although some early church leaders did it to themselves, i.e., Origen)
Notice how Matt. 19:12 is framed
1. verse 11, all men cannot be single
2. verse 12c, some me can accept this lifestyle
CONTEXTUAL INSIGHTS FOR VERSES 13-15
A. Verses 13-15 are paralleled in Mark 10:13-31 and Luke 18:15-30.
B. The New Testament does not discuss children's spiritual relationship with God.
C. Matt. 18 does not discuss the spiritual status of children but uses them as an example for new believers.
NASB (UPDATED) TEXT: MATTHEW 19:13-15
13Then some children were brought to Him so that He might lay His hands on them and pray; and the disciples rebuked them. 14But Jesus said, "Let the children alone, and do not hinder them from coming to Me; for the kingdom of heaven belongs to such as these." 15After laying His hands on them, He departed from there.
19:13 "children" Jesus was a friend to the socially outcast, ostracized, and/or underprivileged. He befriended the common person, slaves, the poor, women, and children.
▣ "so that He might lay His hands on them and pray" This was the traditional rabbinical blessing for children. This has nothing to do with salvation. Jewish parents saw their children as already members of the congregation of Israel by birth.
19:14 "Let the children alone" This is aorist active imperative. Jesus was emphatic in His desire to be available to all.
▣ "do not hinder them from coming to Me" This is present active imperative with a Negative particle. This grammatical construction implies to stop an act which was already in process.
▣ "for the Kingdom of Heaven belongs to such as these" This did not refer to the children themselves, but those (1) with child-like characteristics or (2) who see themselves in a low or receiving position who will enter the kingdom of God (cf. Matt. 18:2-4). This is not a verse on the salvation of children. The NT is written to adults!
NASB (UPDATED) TEXT: MATTHEW 19:16-22
16And someone came to Him and said, "Teacher, what good thing shall I do that I may obtain eternal life?" 17And He said to him, "Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments." 18 Then he said to Him, "Which ones?" And Jesus said, "You shall not commit murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; 19Honor your father and mother; and You shall love your neighbor as yourself." 20The young man said to Him, "All these things I have kept; what am I still lacking?" 21Jesus said to him, "If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me." 22But when the young man heard this statement, he went away grieving; for he was one who owned much property.
19:16 "someone came to Him" From Matt. 19:20 we know that he was young, from Matt. 19:22 we learn that he was rich, and from Luke 18:18 we learn that he was a ruler (cf. Mark 10:17-22).
▣ "Teacher" The parallels in Mark 10:17 and Luke 18:18 have "good Teacher." The better uncial MSS (i.e., א, B, D, L) omit it here (UBS4 rates its exclusion as "A," meaning "certain").
▣ "what good thing shall I do that I may obtain eternal life" This Jewish man had the common conception of salvation held by most Jews of his day, which was a works righteousness based on one's conformity to the Mosaic Law and Oral Tradition (cf. Luke 10:25; Rom. 9:30-33). He saw eternal life as the result of his religious performance.
▣ "eternal life" This was an OT concept of the life (zoē) of the age to come (cf. Dan. 12:2). The term addressed both the quality of the new life and its duration.
In this one context several different expressions are used to describe a person's relationship with God.
1. obtain eternal life, Matt. 19:16
2. to enter into life, Matt. 19:17
3. to be complete, Matt. 19:21
4. to enter the kingdom of God, Matt. 19:23,24
5. be saved, Matt. 19:25
6. will inherit eternal life, Matt. 19:29
19:17 "There is only One who is good" Jesus was not making a statement about His lack of goodness, but was showing this man the standard of goodness that was required to be right with God. This verse should not be used as a proof-text depreciating Jesus' deity or sinlessness.
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. There is nothing in this context to imply that this man was trying to tempt, try or trick Jesus.
▣ "keep the commandments" This is aorist imperative (Nestle Greek text has a Present active imperative). This obviously referred to the Ten Commandments of Exodus 20 and Deuteronomy 5. This was the heart of the Jewish Law.
19:18-19 This is a partial list of the second half of the Ten Commandments which dealt with person's relationship to his fellow covenant brother. This listing is different from the Masoretic Hebrew text and the Septuagint. See Special Topics at Matt. 5:21, 5:27, 15:4, and the following Special Topic.
SPECIAL TOPIC: NOTES ON EXODUS 20
19:18 "murder" The King James Version (KJV) and the Jerusalem Bible (JB) render this verb as "kill," which is an unfortunate translation of this Hebrew word for "non-legal premeditated murder." The NKJV has " murder." The "eye for an eye" law code of Israel provided a blood-avenger to exact justice from one who killed a family member (cf. Num. 35:12; Deut. 19:6,12; Jos. 20:1-9). This served to prevent feuds or unlimited retaliation. See Special Topic at Matt. 5:21.
19:20 "the young man" In Jesus' day a man was considered young until he was forty years old. Luke 18:18 adds that the man was a "ruler," which meant the leader of a local synagogue or of a local town council.
▣ "all these things I have kept" In Phil. 3:6 Paul makes the same claim. This is not a contradiction of Rom. 3:23, but shows the legalistic nature of the Jewish interpretation of the Old Testament to which Jesus spoke in Matt. 5:20-48. Righteousness was seen as performance of a legal code. This man felt he had performed all the religious duties of his day and culture.
▣ NKJV adds "from my youth," which is found in Mark 10:20 and the uncial MSS C and W and many versions. In Jewish society a person was not responsible to keep the Law until after a time of personal study and commitment (i.e., Bar Mitzvah at age 13 for boys and Bat Mitzvah for girls at age 12). This is parallel to the concept of "the age of accountability" in Christianity.
▣ "what am I still lacking" This shows the restlessness of this man's heart. Even after keeping all of the Mosaic laws and their interpretations, he still felt empty.
19:21 "If" This is a first class conditional sentence which is assumed to be true by the author for his literary purposes.
NASB"complete"
NKJV, NRSV,
TEV, NJB" perfect"
This word meant "full," " mature," " fully equipped for the assigned task" (from telosi). It did not imply sinlessness.
▣ "go and sell your possessions" This shows the radical nature of the Christian's faith (cf. Luke 14:33). It is a total commitment. For this man the choice was in the area of possessions. This man's possessions possessed him! This is not a requirement for all believers, but a radical, ultimate commitment to Jesus is!
There is a series of imperatives.
1. go, present active imperative
2. sell, aorist active imperative
3. give, aorist active imperative
4. come, adverb used as an aorist active imperative
5. follow, present active imperative
These commands (i.e., #4, 5) are like Jesus' call to the Twelve. Jesus was inviting this man to become part of His nucleus!
▣ "give to the poor" From 1 Cor. 13:1-3, we see that attitude is the key!
▣ "you will have treasure in heaven" See notes at Matthew 6:19-20.
▣ "and come, follow Me" Jesus perceived this man's priority structure and He demanded first place. His wealth was not the problem, but its priority (cf. 1 Tim. 6:10). Notice the radical personal commitment demanded for following Jesus (cf. Matt. 10:34-39).
19:22 "he went away grieving" Jesus loved this man but would not lower the standards of the Kingdom. The Bible is silent on this man's salvation. This is shocking when we realize that (1) he came with good motives, (2) he came to the right person, (3) he came with the right questions, and (4) Jesus loved him (Mark 10:21), but he went away!
NASB (UPDATED) TEXT: MATTHEW 19:23-26
23And Jesus said to His disciples, "Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. 24Again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God." 25When the disciples heard this, they were very astonished and said, "Then who can be saved?" 26And looking at them Jesus said to them, "With people this is impossible, but with God all things are possible."
19:23 "Truly" See Special Topic at Matt. 5:18.
19:24 "a camel to go through the eye of a needle" There has been much discussion over this phrase. Is it literal or figurative? There was never a small gate in Jerusalem which camels had to kneel to enter! It was an oriental exaggeration, in which it would be impossible for rich people to be saved! But with God, all things are possible (Matt. 19:26). Jesus is addressing the situation of the rich, young ruler. He seemed to be blessed by God in an OT snese, but he was not right with God. Riches and possessions can be (and often are) a curse!
▣ "it is hard for a rich man" See Special Topic: Wealth at Matt. 6:24.
▣ "the kingdom of God" This was a rare use of this phrase in Matthew because of the Jewish fear of taking God's name in vain (cf. Exod.20:7; Deut. 5:11). This phrase appears often in the Gospel parallels of Mark and Luke written for Gentiles.
19:25 "the disciples. . .were astonished" The OT taught that God blessed the righteous and temporally punished the wicked (cf. Deut. 27-28). The book of Job, Psalm 73, and Jer. 12:1-4 react against this traditional view. Often the righteous suffer and the wicked prosper. Wealth, position and health are not always signs of God's favor!
19:26 This saying may go back to the OT (i.e., Gen. 18:14; Job 42:2; Jer. 32:17,27). It is an idiomatic way of asserting the powerlessness of humans and the powerfulness of YHWH. God's purposes and plans cannot be thwarted (cf. Job 42:2; Luke 1:37)!
NASB (UPDATED) TEXT: MATTHEW 19:27-30
27Then Peter said to Him, "Behold, we have left everything and followed You; what then will there be for us?" 28And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29And everyone who has left houses or brothers or sisters or father or mother or children or farms for My name's sake, will receive many times as much, and will inherit eternal life. 30But many who are first will be last; and the last, first.
19:27 "what then will there be for us" Peter had left all but he still was thinking about it! The disciples still expected an earthly kingdom with a special reward for themselves (cf. Matt. 20:21,24).
19:28 "the Son of Man" See the full note at Matthew 8:20.
▣ "you who have followed Me. . .shall sit upon twelve thrones, judging the twelve tribes of Israel" This must refer to the original Twelve Apostles (cf. Luke 22:30), while Matt. 19:29 expands the benefits of abundant blessings and eternal life to all believers (cf. Matt. 20:16; Mark 10:31; Luke 13:30).
To whom does this phrase "the twelve tribes of Israel" refer?
1. the new Israel, the church (cf. Rom. 2:28,29; Gal. 6:16; 1 Pet. 2:5,9; Rev. 1:6)
2. the believing Israel of the eschaton
It seems to me the verse is emphasizing that the Twelve will share Jesus' glory and reign. Verses like this should not be used to build elaborate theories of the nature of the eschaton! See Special Topic: the Number Twelve at Matt. 14:20.
SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD
NASB, NKJV"in the regeneration"
NRSV"at the renewal of all things"
TEV"in the New Age"
NJB"when everything is made new again"
The word means "rebirth." Philo used it for the rebirth after th flood. It was used by Greek thinkers for the new world order. Here it refers to the rebirth at the consummation of the New Age of the Spirit. The disciples still thought this would happen in their lifetime. They were surprised by the two-stage coming of the Messiah.
Initial creation was damaged; the recreation after Noah's flood was also polluted, but the rebirth of the Messianic consummation will be pure, ideal (cf. Isa. 9:6-7; 11:1-10; Micah 5:2-5a; Revelation 21-22).
19:29
NASB"many times as much"
NKJV, NRSV"a hundredfold"
TEV"a hundred times more"
NJB"a hundred times as much"
There is a Greek manuscript variation at this point. The term "hundredfold" is in the uncial MSS א, C and D, while "manifold" is in MSS B and C. The first option follows Mark 10:29 and the second Luke 18:30. Most scholars assume that Matthew and Luke follow the structure of Mark. One's commitment to Jesus must supercede his devotion to family, possessions and even life itself (cf. Matt. 10:34-39; Luke 12:51-53).
The new age of righteousness is described in agricultural hyperbole (as in the OT). The Bible is not clear on what heaven will be like.
1. renewed Garden of Eden
2. agricultural abundance
3. beautiful city
4. new spiritual realm
What this text does reveal is that personal faith in Jesus now secures the blessing of heaven in the future. No personal sacrifice now will go unnoticed or unrewarded! The key blessing is "eternal life" with God in Christ! All else pales into insignificance.
We must be careful of holding a theology of sacrifice now for abundance later! True wealth is intimacy with God. Jesus' statements are
1. hyperbolic
2. addressed to the disciples'current understanding
3. showing the radical, selfless decision involved in "following" Him!
I think Jesus' words here are hyperbolic and related to OT agricultural imagery. He expressed Himself this way because of the Apostles'misunderstanding of the spiritual nature of the Kingdom of God. It does not make sense to me for believers to reject materialism in this life only to claim it in the next (" pie in the sky, by and by Christianity"). Jesus is trying to encourage them on a level they can comprehend. This is not a text to base one's views of heaven on! The afterlife, both hell and heaven, are veiled. Earthly metaphors are used to describe both, but only because of our current blindness caused by the Fall (i.e., "we see through a glass darkly," 1 Cor. 13:9-12). We must always guard against "what's in it for me" Christianity. Heaven, like the Kingdom, is all about Him!
SPECIAL TOPIC: BELIEVERS' INHERITANCE
19:30 Things are not as they appear to us (cf. Matt. 20:16; Mark 10:31; Luke 13:30). God's ways of evaluation are different from ours (cf. Isa. 55:8-11). Child-like disciples are received, while the wealthy and privileged are rejected (i.e., Matt. 8:10-12). Biblical faith causes an unexpected reversal of the creation!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Is divorce always a sin?
2. What biblical principle did Jesus advocate in response to the Pharisees'question?
3. Why did Moses allow remarriage if God was against it? What about today?
4. Is celibacy spiritually superior to marriage?
5. Define the Bible's teachings about children and salvation.
6. Do verses 13-15 deal with salvation?
7. Why does Jesus not claim "goodness" in Matt. 19:17? Does this affect the doctrine of Jesus' deity or sinlessness?
8. Did this man really keep all of the commandments? Was he sinless? (Matt. 19:20)
9. Are riches evil?
10. Why were the disciples dumbfounded concerning the rejection of a wealthy man? (Matt. 19:25)
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Workers in the Vineyard | The Parable of the Workers in the Vineyard | Laborers in the Vineyard | The Workers in the Vineyard | Parable of the Laborers in the Vineyard |
20:1-16 | 20:1-16 | 20:1-16 | 20:1-7 | 20:1-16 |
20:8-15 | ||||
20:16 | ||||
A Third Time Jesus Foretells His Death and Resurrection | Jesus a Third Time Predicts His Death and Resurrection | Passion Foretold a Third Time | Jesus Speaks a Third Time About His Death | Third Prophecy of the Passion |
20:17-19 | 20:17-19 | 20:17-19 | 20:17-19 | 20:17-19 |
The Request of James and John |
Salome Asks a Favor | James and John Seek Honor | A Mother's Request | The Mother of Zebedee's Sons Makes Her Request |
20:20-28 | 20:20-28 | 20:20-23 | 20:20 | 20:20-23 |
20:21a | ||||
20:21b | ||||
20:22a,b | ||||
20:22c | ||||
20:23 | Leadership with Service | |||
20:24-28 | 20:24-28 | 20:24-28 | ||
The Healing of Two Blind Men | Two Blind Men Receive Their Sight | Two Blind Men of Jericho | Jesus Heals Two Blind Men | Two Blind Men of Jericho |
20:29-34 | 20:29-34 | 20:29-34 | 20:29-30 | 20:29-34 |
20:31 | ||||
20:32 | ||||
20:33 | ||||
20:34 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. In interpreting parables (see Special Topic in Introduction to Matthew 13) it is crucial to take the historical and literary context into consideration. In this particular parable the historical context is related to the closing phrase of Matt. 19:30, which is repeated at the close of Matthew 20:16. This literary parallel shows that the parable under discussion is primarily related to the subject of wealth and rewards. The larger literary context is seen in Matt. 18:1 and 20:20-21, 24, where the disciples were concerned about who was greatest among them.
B. Many have interpreted this parable as referring to the relationship between Jews and Gentiles and, from the larger context of the entire New Testament (or when the Gospels were written), this is possible. But, from the immediate context, this parable has to do with the relationship between the disciples themselves. The kingdom of God has a totally different standard of evaluation than the world (cf. Isa. 55:8-11; Matthew 5-7). God's new kingdom (cf. Jer. 31:31-34; Ezek. 36:22-38) is based solely on grace and not human merit. This is not meant to depreciate or discredit an active life of religious discipleship; rather, grace is foundational to salvation and righteous living (cf. Eph. 2:8-10). Discipleship must be motivated by gratitude, not merit (cf. Rom. 3:21-24; 6:23; Eph. 2:8-9).
C. We need to be reminded that when interpreting parables, the central truth and context are far more important than pushing the details into a theological system. The key to parables is to look for the unexpected, or culturally shocking statement.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 20:1-7
1"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. 2When he had agreed with the laborers for a denarius for the day, he sent them into his vineyard. 3And he went out about the third hour and saw others standing idle in the market place; 4and to those, he said, 'You also go into the vineyard, and whatever is right I will give you.'And so they went. 5Again he went out about the sixth and the ninth hour, and did the same thing. 6And about the eleventh hour he went out and found others standing around; and he said to them, 'Why have you been standing here idle all day long? 7They said to him, 'Because no one hired us.'He said to them, 'You go into the vineyard too.'"
20:1 "For the kingdom of heaven" The parable was given as an example of how the material rewards offered by this world were totally different from the spiritual rewards of the kingdom of God. This parable is unique to Matthew. The "kingdom of heaven" was a central topic in Jesus' teaching and preaching ministry. It referred to the reign of God in human hearts now which will one day be consummated over the earth (cf. Matt. 6:10). The present yet future aspects of the kingdom of God are the origin of the "already" and "not yet" tension and paradox of the two comings of Christ and the Christian life.
▣ "landowner" This is a compound term "house" plus " master" (despotēs). It translates a Hebrew phrase, "the owner of the land." Matthew uses this designation often (cf. Matt. 10:25; 13:27,52; 20:1,11; 21:33; 24:43).
In this passage it reflects the grace of God in dealing with His human creation. In Matt. 10:24-25 Jesus is the true "household master," but they call Him Beelzebub" (head demon or Satan).
Grant Osborne, The Hermeneutical Spiral, p. 244 has an interesting comment.
"God appears in several fuises in the parables as king, father, landowner, employer, father and judge. Throughout, the picture is of one who graciously and mercifully offers forgiveness, but at the same time demands decision. . .salvation is present and insistently demanding response. God's rule is typified by grace but that grace challenges the hearer to recognize the necessity of repentance."
▣ "vineyard" Many assume that this was a reference to the nation of Israel. It is true that a vineyard often stood for Israel in the OT (cf. Isa. 5, Jer. 2:21; 12:10; Ps. 80:8-13), but that does not mean it does in every context in the NT. In this context, it seems to simply be the setting of the parable and does not have major symbolic truth.
20:2 "when he had agreed with the laborers for a denarius for the day" This first group of laborers was the only one for whom a set pay for a day's work was discussed. The term "denarius," like all monetary values in translations, is linked to one's own historical equivalent. It would be much better to see this monetary amount in light of its usage in the first century, as a day's wage for a soldier or an agricultural worker. It was enough money to provide food and the necessities of life for a day for a Palestinian family.
20:3
NASB, NKJV,
NJB" about the third hour"
NRSV, TEV" about nine o'clock"
All of the designations (Matt. 20:3,5,6) for time in the parable are based on the assumption of the day beginning at 6 a.m. (Roman time); therefore, it was nine o'clock in the morning. The Jews began their day at 6 p.m. (i.e., Gen. 1:5).
One questions why the vineyard owner would hire so many people throughout the day. It has been assumed by scholars that it was the peak of the grape harvest and the Sabbath was close at hand; therefore, it was urgent that as many of the grapes as possible be gathered before they ruined.
20:6 "found others standing around" Although in English this phrase sounds derogatory, as if the vineyard owner were chiding these people for not working all day, in reality he simply had found some workers who had not been hired earlier. There is no hint that these were lazy or indifferent workers, but ones who had not been able to find work for that day (cf. Matt. 20:7).
NASB (UPDATED) TEXT: MATTHEW 20:8-16
8When evening came, the owner of the vineyard said to his foreman, 'Call the laborers and pay them their wages, beginning with the last group to the first.'9When those hired about the eleventh hour came, each one received a denarius. 10When those hired first came, they thought they would receive more; but each of them also received a denarius. 11When they received it, they grumbled at the landowner, 12saying, 'These last men have worked only one hour, and you have made them equal to us who have borne the burden and the scorching heat of the day.'13But he answered and said to one of them, 'Friend, I am doing you no wrong; did you not agree with me for a denarius? 14Take what is yours and go, but I wish to give to this last man the same as to you. 15 Is it not lawful for me to do what I wish with what is my own? Or is your eye envious because I am generous? 16So the last shall be first, and the first last."
20:8 "When evening came, the owner of the vineyard said to his foreman, 'Call the laborers and pay them their wages'" We learn from the Mosaic Law that laborers were to be paid at the close of the work day so that they could buy food for their families (cf. Lev. 19:13; Deut. 24:15; Mal. 3:5). Often landowners tried to withhold the wages until the next day in order to assure that their labor force would return, but this was against the Mosaic Law.
20:10 "When those hired first came, they thought they would receive more" The workers hired first were assuming that they deserved more money because those who worked less time received what they had contracted for (cf. Matt. 20:2). This parable shows how the ways of God are so different from the ways of this world. We see from Matt. 20:11 that when they did not receive more money, they grumbled continually. Their attitude of being grateful even to be employed turned to anger because they did not get all that they expected. They rationalized that because they had worked all day in the heat, they deserved more pay. The implication of this is striking in relationship to religious people and spiritual rewards (cf. Matt. 19:30; 20:16).
20:13-15 The landowner answers with three rhetorical questions. The landowner has freedom to act as he will (cf. Romans 9), but he chooses to act in grace!
20:15 This verse is the theological heart of the parable. God is sovereign and He has the right to act (i.e., Romans 9-10). He chooses to act in undeserved grace (cf. Romans 11). Can anyone fault Him for that? This is theologically parallel to the Prodigal Son recorded in Luke 15:11-32. Should God's mercy to some offend those who have also experienced His mercy?
NASB, NRSV"Or is your eye envious because I am generous"
NKJV"Or is your eye evil because I am good"
TEV"Or are you jealous because I am generous"
NJB"Why be envious because I am generous"
This relates to the Ancient Near Eastern metaphor of "the evil eye" (cf. Deut. 15:9; 1 Sam. 18:9). In this context it referred to jealousy or envy (cf. Mark 7:22). See Special Topic at Matt. 6:22-23.
20:16
NASB"So the last shall be first, and the first last"
NKJV"So the last will be first, and the first last. For many are called, but few chosen"
NRSV"So the last will be first and the first will be last"
TEV"So those who are last will be first, and those who are first will be last"
NJB" Thus the last will be first, and the first, last"
There is a phrase at the end of this verse "for many are called, but few chosen," which is found in the KJV, but is omitted in the NASB, NKJV, TEV, and JB. It seems to have been added from Matt. 22:14. It does not appear in the Greek manuscripts א, B, L, or Z. The UBS4 gives its exclusion an " A" rating (i.e., certain).
There is an obvious relationship between 19:30 and 20:16. Rewards are not based on merit but on grace. This has been understood in two ways.
1. All believers will not receive equal rewards, but equal standing in the kingdom. This is the biblical tension between a free salvation and Christ-like discipleship.
2. The Jews who received the promises of God first will not receive greater rewards or blessings than Gentile believers (cf. Luke 13:30).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What are the guidelines for interpreting parables? (See How to Read the Bible For All Its Worth, by Fee and Stuart, p. 135-148)
2. What is the literary context of this parable?
3. What does this parable have to say to the relationship between God's children and rewards?
4. What do you think is the relationship between this parable and the elder brother in the parable of the prodigal son (Luke 15)?
CONTEXTUAL INSIGHTS FOR 20:17-18
A. The parallel of this account, found in Mark 10:32ff., sets the stage for the attitude and actions of the disciples.
B. It is obvious from this account that the disciples still had a fundamental misunderstanding of the Messianic kingdom. This was possibly related to Jesus' statement in Matt. 19:28.
C. This is the third and most detailed prediction of Jesus' death and resurrection to the disciples (cf. Matt. 16:21; 17:9,22-23). He knew why He came! He controlled His own history (cf. John 10:17-18)!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 20:17-19
17As Jesus was about to go up to Jerusalem, He took the twelve disciples aside by themselves, and on the way He said to them, 18"Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, 19and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up."
20:17 "as Jesus was about to go up to Jerusalem" Mark 10:32 says He had set his face toward Jerusalem and was walking out ahead of the disciples.
20:18 "the Son of Man" See the note at Matt. 8:20.
▣ "the chief priests and scribes" This was a reference to the Sanhedrin. It was made up of 70 leaders of the Jewish community in Jerusalem. The full title was "the chief priests, the scribes, and the elders," (cf. Matt. 16:21). This was the final authority in religious and political matters for the Jews, although it was extremely limited in a political sense by the Roman occupation forces.
See SPECIAL TOPIC: THE SANHEDRIN at Matt. 16:21.
20:19 "and will hand Him over to the Gentiles to mock and scourge and crucify Him" This was a reference to Jesus' humiliation and abuse by the Roman authorities. The soldiers took out their animosity toward the exclusivism of the Jewish population by transferring it to Jesus.
This verb "hand over" (paradidōmi) often refers to Jesus being given into the legal authority of a group or person for judgment.
1. to the high priests and scribes, Matt. 20:18
2. to men, Matt. 17:22
3. to the Gentiles (ethnē), Matt. 20:19
4. to Pilate, Matt. 27:2
5. for crucifixion, Matt. 26:2
Because of Jesus' statement of Matt. 10:24-25, believers will also be "handed over" (cf. Matt. 10:17; 24:9; Luke 21:12).
▣ "crucify" The horror of this form of execution was not only in its public humiliation and pain, but in its relation to Deut. 21:23; according to the rabbis of Jesus' day "the curse of God" was upon those who are hung upon a tree. Jesus became "the curse" (Lev. 26; Deut. 27-28; Gal. 3:13; Col. 2:14) for sinful mankind!
▣ "on the third day" In 1 Cor. 15:4 Paul mentioned that this was an essential element of the gospel. However, when we look at the OT, it is difficult to find an allusion to the "three days." Some try to use Hos. 6:2, but this seems extremely doubtful. Because of Matt. 12:38-40 many use Jonah's time in the belly of the great fish (cf. Jonah 1:17). This seems to be the most appropriate.
For the Jews of Jesus' day any part of a day was counted as a full day. Remember Jews start their day at twilight (cf. Gen 1:5). Therefore Jesus' death late Friday afternoon (3 p.m.) and burial before 6 p.m. was counted as one day. Friday at twilight until Saturday at twilight (the Sabbath) was the second day; from Saturday at twilight until sometime before sunrise on Sunday was the third day. See note at Matt. 16:21.
▣ "He will be raised up" Usually the resurrection (see Special Topic at Matt. 27:63) is spoken of as an act of the Father's will which showed His approval of the life, ministry, and death of Jesus. However, in John. 10:17-18 Jesus asserted His own authority in His resurrection. Rom. 8:11 says the Spirit raised Jesus. Here is a good example of all the persons of the Trinity involved in the acts of redemption.
NASB (UPDATED) TEXT: MATTHEW 20:20-23
20Then the mother of the sons of Zebedee came to Jesus with her sons, bowing down and making a request of Him. 21And He said to her, "What do you wish?" She said to Him, "Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left." 22But Jesus answered, "You do not know what you are asking. Are you able to drink the cup that I am about to drink?" They said to Him, "We are able." 23He said to them, "My cup you shall drink; but to sit on My right and on My left, this is not Mine to give, but it is for those for whom it has been prepared by My Father."
20:20 "the mother of the sons of Zebedee" From Mark 10:35 we learn that James and John were also active in this request. When one compares Matt. 27:56 with Mark 15:40 and John. 19:25 it is quite possible that Salome, Zebedee's wife, was the sister of Jesus' mother.
▣ "bowing down" This was not an act of worship but an act of selfish family ambition. How often do Christians kneel before God just to get what they want? They try to trade faith for favors (cf. Job. 1:9-11)!
▣ "making a request of Him" Mark records "do for us whatever we ask of you." This sounds like the request of an immature child.
20:21 "Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left" Every time Jesus tried to discuss His death, the disciples began to argue over who was greatest. This shows a fundamental misunderstanding not only of the person and work of Christ, but of the Messianic kingdom (cf. Luke 18:34).
20:22 "but Jesus answered, 'You'" The "you" of Matt. 20:21 is singular, addressing the mother, but in Matt. 20:22 it is plural, addressing James and John.
▣ "Are you able to drink the cup that I am about to drink" The term "cup" was used in Ugaritic literature to mean destiny. In the Bible, however, it seems to mean the experiences of life whether good or evil. It was usually used in the sense of judgment (cf. Ps. 75:8; Isa. 51:17-23; Jer. 25:15-28, 49:12, 51:7; Lam. 4:21-22; Ezek. 22:31-34; Hab. 2:16; Zech. 12:2; Rev. 14:10, 16:19, 17:4, 18:6). However, it was also mentioned in a few passages as blessings (cf. Ps. 16:5, 23:5, 116:13; Jer. 16:7).
The added phrase found in the King James Version (KJV) referring to Jesus' baptism is simply not a part of the original Greek text of Matthew, nor the ancient Latin, Syriac, or Coptic translations. It came from Mark 10:38 and Luke 12:50, which was later inserted into Matthew by copyists as is the same addition in Matt. 20:23. The UBS4 rates their exclusion as "A" (certain).
20:23 "My cup you shall drink" James was the first martyr of the apostolic band (cf. Acts 12:2). John lived long enough to be exiled by the Roman government to Patmos (Rev. 1:9) and died of old age in Ephesus (according to church tradition).
The KJV adds a phrase, "and be baptized with the baptism that I am baptized with," but it is an addition from Mark 10:39. Scribes tended to make the Gospels parallel!
▣ "for whom it has been prepared by My Father" This is perfect passive indicative. Here is another example of Jesus' submission to the Father's will and purpose. The Father is in control of all things (cf. 1 Cor. 15:27-28).
NASB (UPDATED) TEXT: MATTHEW 20:24-28
24And hearing this, the ten became indignant with the two brothers. 25But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. 26It is not this way among you, but whoever wishes to become great among you shall be your servant, 27and whoever wishes to be first among you shall be your slave; 28just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."
20:24 "And hearing this, the ten became indignant with the two brothers" They were angry because they did not ask first! But they also put on a show of anger as though they knew the question was out of place but secretly wanted to ask the same question.
20:26 "whoever wishes to be first among you shall be your slave" Jesus did not condemn their ambition for greatness, but defined its true parameters in light of one's commitment to Him. In Jesus' kingdom leadership is servanthood (cf. Matt. 23:11; Mark 9:35; 10:43)! Believers are saved to serve! Believers are saved from the service of sin to the service of God (cf. Romans 6)!
20:28 "the Son of Man did not come to be served, but to serve" Here is the practical truth of who is greatest (cf. Mark 10:45; Luke 19:10). Jesus knew that He came to (1) reveal the Father; (2) give mankind an example (i.e., selfless service) to follow; and (3) die a substitutionary death
▣ "and to give His life" There is a price to be paid for spiritual greatness and it is in service-even sometimes ultimate service, which is laying down your life for a friend (cf. John. 15:13; 2 Cor. 5:14-15; 1 John. 3:16).
▣ "a ransom" This term (lytron) found only twice in the NT, here and Mark 10:45, implied a price paid to purchase the freedom of a slave or prisoner of war. It is used in the LXX to translate koper (BDB 497 I), which denotes a life given to cover sin (i.e., Num. 35:31,32). Jesus did something for believers that they could never have done for themselves. The price was paid to reconcile the justice of God and the love of God (cf. Isa. 53; 2 Cor. 5:21).
▣ "for many" This is an allusion to Isa. 53:11-12. The term "many" was not used in a restrictive sense of a special few, but the natural result of Christ's work. The rabbis and the Qumran community used the term "many" for the community of faith or the elect. By comparing Isa. 53:6c with 53:11d and 12e, we can see the central play between "all" and "many." This same play is used by Paul in Rom. 5:17-19. Verses 18 and 19 are parallel, which means " all" and "many" are synonymous. This cannot be a proof-text for strict Calvinism! See discussion in NIDOTTE, vol. 1, pp. 96-97.
NASB (UPDATED) TEXT: MATTHEW 20:29-34
29As they were leaving Jericho, a large crowd followed Him. 30And two blind men sitting by the road, hearing that Jesus was passing by, cried out, "Lord, have mercy on us, Son of David!" 31The crowd sternly told them to be quiet, but they cried out all the more, "Lord, Son of David, have mercy on us!" 32And Jesus stopped and called them, and said, "What do you want Me to do for you?" 33They said to Him, "Lord, we want our eyes to be opened." 34Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him.
20:29-34 This was another healing miracle of Jesus that displayed His compassion and power. Again characteristically for Matthew there were two blind men healed (and not only one as in Mark 10:46-52 and Luke 18:35-43).
20:29 "as they were leaving Jericho" It is interesting that both Matthew and Mark (10:46-52) place this healing as Jesus left Jericho, while Luke (18:35-43) places it as He was entering. There was an old Jericho and a new Jericho. It is possible that both accounts are accurate.
▣ "two blind men" The healing of the blind was an OT Messianic sign (cf. Isa. 29:18; 35:5; 42:7,16,18). Jesus had compassion on those who others regarded as "throw-away" people (cf. Matt. 20:31).
20:30 "Son of David" See note at Matt. 9:27. Matthew records the use of this Messianic title often (cf. Matt. 1:1; 9:27; 12:23; 15:22; 20:30; 21:9,15; 22:42,45).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. In every context where Jesus foretells his death, what do the disciples discuss?
2. Where is the third day mentioned in the OT concerning Jesus resurrection?
3. Is James and John's mother related to Jesus?
4. Why is verse 28 so important?
5. Explain how "all" and "many" can mean the same.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Triumphal Entry Into Jerusalem | The Triumphal Entry | Palm Sunday | The Triumphant Entry Into Jerusalem | The Messiah Enters Jerusalem |
21:1-11 | 21:1-11 | 21:1-11 | 21:1-3 | 21:1-9 |
(5) | 21:4-5 | (5) | ||
(9b) | 21:6-9 | (9b) | ||
21:10 | 21:10-11 | |||
21:11 | ||||
The Cleansing of the Temple | Jesus Cleanses the Temple | Cleansing the Temple | Jesus Goes to the Temple | The Expulsion of the Dealers from the Temple |
21:12-13 | 21:12-17 | 21:12-13 | 21:12-13 | 21:12-17 |
21:14-17 | 21:14-17 | 21:14-15 | ||
21:16a | (16b) | |||
21:16b | ||||
21:17 | ||||
The Cursing of the Fig Tree | The Fig Tree | Fig Tree Cursed | Jesus Curses the Fig Tree | The Barren Fig Tree Withers, Faith and Prayer |
21:18-22 | 21:18-19 | 21:18-22 | 21:18-19 | 21:18-22 |
The Lesson of the Withered Fig Tree | ||||
21:20-22 | 21:20 | |||
21:21-22 | ||||
The Authority of Jesus Questioned | Jesus' Authority Questioned | Jesus' Authority | The Question about Jesus' Authority | The Authority of Jesus is Questioned |
21:23-27 | 21:23-27 | 21:23-27 | 21:23 | 21:23-27 |
21:24-25a | ||||
21:25b-27a | ||||
21:27b | ||||
The Parable of the Two Sons | The Parable of the Two Sons | The Parable of the Two Sons | Parable of the Two Sons | |
21:28-32 | 21:28-32 | 21:28-32 | 21:28-31a | 21:28-32 |
21:31b | ||||
21:31c-32 | ||||
The Parable of the Vineyard and the Tenants | The Parable of the Wicked Vinedressers | Parable of the Vineyard | The Parable of the Tenants in the Vineyard | Parable of the Wicked Husbandmen |
21:33-44 | 21:33-46 | 21:33-41 | 21:33-39 | 21:33-43 |
21:40 | ||||
21:41 | ||||
(42b) | 21:42-44 | 21:42 | (42) | |
21:43-44 | ||||
21:45-46 | 21:45-46 | 21:45-46 | 21:45-46 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS FOR 21:1-17
A. The Triumphal Entry was a significant prophetic act. It, along with the cleansing of the temple, proclaimed Jesus to be the promised Messiah. These two events are paralleled in
1. Triumphal Entry, Mark 11:1-10, Luke 19:29-44, and John. 12:12-19
2. Cleansing of the temple, Mark 11:15-18; Luke 19:45-47
B. There is a paradoxical aspect to the Triumphal Entry. Jesus was obviously fulfilling the prediction of Zech. 9:9, and the shouts of the crowd were an affirmation of His Messiahship. However, it must be remembered that these Hallel Psalms (i.e., 113-118) were used to welcome the pilgrims every year as they came to Jerusalem for the Passover. The fact that they were applying them to a particular person was the uniqueness of this event. This is clearly seen in the consternation of the religious leaders.
C. The cleansing of the Temple recorded in Matt. 21:12-17 was possibly a second cleansing by Jesus. The first one was recorded in John. 2:13-16. I personally do not accept the tenets of literary criticism that telescope these two events into one. Although there is a problem in unifying the chronology of the Synoptic Gospels and the Gospel of John, it still seems best to me, because of the differences between the two accounts, to hold to two cleansings, one early in His ministry and one near the end. This (along with Jesus' parables of the leadership's rejection) explains the growing animosity of the religious leaders of Jerusalem.
D. The cleansing of the temple had several theological purposes.
1. to assert Jesus' authority and Kingship
2. as an act of judgment on Israel's leaders (foreshadowing of a.d. 70)
3. as a clarification of the purpose of the temple to be a house of prayer for all people (cf. Matt. 28:19; Luke 24:46-47; Acts 1:8)
4. to bring the confrontation between Himself land the Jewish leaders to a climax which would result in His arrest and death (cf. Mark 10:45)
5. to show that the Jews gloried and trusted in the temple (cf. Jeremiah 7), but needed to glory in God and trust in His Messiah/King (Jesus).
6. to set the stage for the parables of the rejection of
a. Israel
b. Israel's leadership
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 21:1-11
1When they had approached Jerusalem and had come to Bethphage, at the Mount of Olives, then Jesus sent two disciples, 2instructing them, "Go into the village opposite you, and immediately you will find a donkey tied there and a
colt with her; untie them and bring them to Me. 3If anyone says anything to you, you shall say, 'The Lord has need of them,'and immediately he will send them." 4This took place to fulfill what was spoken through the prophet:
5Say to the daughter of Zion,
Behold your King is coming to you,
Gentle, and mounted on a donkey,
Even on a colt, the foal of a beast of burden.'"
6The disciples went and did just as Jesus had instructed them, 7and brought the donkey and the colt, and laid their coats on them; and He sat on the coats. 8Most of the crowd spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. 9The crowds going ahead of Him, and those who followed, were shouting,
Hosanna to the Son of David;
Blessed is He who comes in the name of the Lord;
Hosanna in the highest!"
10When He had entered Jerusalem, all the city was stirred, saying, "Who is this?" 11And the crowds were saying, "This is the prophet Jesus, from Nazareth in Galilee."
21:1 "Bethphage" This name meant "house of figs." This village was located somewhere between Bethany and Jerusalem on the long ridge known as the Mount of Olives.
▣ "Mount of Olives" It is uncertain where Jesus spent the nights the last week of His life. Some assert that He went back to Bethany and stayed with Lazarus; others say that He bivouacked on the Mount of Olives, possibly in the specific location of the Garden of Gethsemane. Reality is probably the combination of both (cf. John. 12:1-10).
21:2-3 This is one of those accounts that is either a miracle of Jesus' supernatural knowledge or a pre-arrangement. There are accounts of both in the New Testament. In context it seems to be a pre-arranged meeting.
21:2 "a donkey tied there and a colt with her" In John. 12:14 a donkey is mentioned but not a colt. The reason that the colt is significant is because of the symbolism of the donkey to Israel. The donkey was the mount of the king (i.e., 2 Sam. 18:9). The king had a royal donkey on which no one but he ever rode. The fact that Jesus came riding on a donkey, particularly on one that had never been ridden, is a fulfillment of the prophecy mentioned in Matt. 21:5, from Zech. 9:9, with a possible allusion to Isa. 62:11. Some late Greek manuscripts add "Zachariah" before "prophet," while some of the editions of the Vulgate and the Coptic translations add "Isaiah." The donkey was not only a symbol of royalty, but the colt a symbol of humility and peace.
21:3 "if" This is a third class conditional sentence, which denotes potential action.
21:5 This is a quote from Isa. 62:11 and Zech. 9:9.
21:7 "and brought the donkey and the colt, and laid their coats on them; and He sat on the coats" This act of placing their coats on the two animals is much like our festival saddles used during a parade. It is obvious that Jesus rode on the colt although the Greek text is somewhat ambiguous. "Them" in the Greek texts referred to the coats on both animals, not the animals.
21:8 "spread their coats in the road" This was another aspect of a royal parade which is similar to our modern expression of " rolling out the red carpet" for a distinguished visitor. There is even a historical allusion to this same act being done to (1) Jehu in 2 Kgs. 9:13, and (2) Simon Maccabeus in I Mac. 13:51 and II Mac. 10:7.
▣ "and others were cutting branches from the trees and spreading them in the road" Although this symbolic act was regularly done during the Feast of Tabernacles (cf. Lev. 23:13-20), those branches were much larger than these. The branches used here were smaller and are comparable to the modern custom of spreading rose petals before a bride as she walks down the aisle. These three acts: (1) the coats on the animals, (2) the coats spread in the road, and (3) the branches spread in the road show that they were honoring Jesus as the coming royal, Davidic King (Messiah).
21:9 "The crowds going ahead of Him, and those who followed, were shouting" The term "shouting" is an imperfect tense which implied that they shouted repeatedly. The quote comes from Ps. 118:26-27. It was part of the Passover liturgy known as the Hallel Psalms (cf. Ps. 113-118). These were used every year at the place where the road rose to Jerusalem to welcome the pilgrims to the Feast of Passover, but this year there was unique expectation in the person of Jesus. These verses applied uniquely to Him! He was their fulfillment!
NASB, NKJV,
NRSV, NJB"Hosanna"
TEV"Praise to"
The term may have been an Aramaic idiom meaning "royal power to." Literally, this term in Hebrew was "Hosanna" (BDB 446, cf. Ps. 118:25), which came to be used as a regular greeting. Originally it meant "save us now." The first usage referred to Jesus and the second (Ps. 118:26; Matt. 21:10) to God the Father, praising Him for sending the Messiah.
▣ "in the highest" This was a circumlocution for heaven or the presence of God.
▣ "Son of David" This was a Messianic title (cf. Matt. 9:27; 12:23; 15:22; 20:30,31; 22:42). This was an allusion to 2 Samuel 7, which predicted that there would always be a descendant of the Davidic line on the throne. This was the necessary fulfillment of the Messiah being from the tribe of Judah (cf. Gen. 49:10; Ps. 60:7; 108:8).
▣ "Blessed is He who comes in the name of the Lord" The parallel in Luke adds "He that is king" and this was the explicit implication.
21:10 "and when He had entered Jerusalem, all the city was stirred, saying, 'Who is this'" It is true that many people had heard about the mighty works of Jesus and attributed to Him the title of prophet (cf. Matt. 21:11). But it needed to be clearly revealed that He was not only a prophet, but the predicted Messiah. The events that follow will clearly reveal this to anyone who had spiritual eyes to see.
At this point Luke 19:41-44 inserts Jesus weeping over the city of Jerusalem; however, Matthew does not record this until 23:37-39. The Gospel writers had the ability under inspiration to select, adapt, arrange and summarize Jesus' words and teachings. The Gospels are not a western chronological history but a theological tract to win the lost and teach the saved.
21:11 "the crowds were saying, 'This is the prophet Jesus' " The recognition of Jesus' divine inspiration and power relates to the Messianic prophecy of Deut. 18:15-19. The people freely admitted that Jesus was a prophet of God (cf. Luke 7:16; 24:19; John. 4:19; 6:14; 7:40; 9:17). This context also asserted His Messiahship. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at Matt. 11:9.
NASB (UPDATED) TEXT: MATTHEW 21:12-13
12And Jesus entered the temple and drove out all those who were buying and selling in the temple, and overturned the tables of the moneychangers and the seats of those who were selling doves. 13And He said to them, "It is written, 'My house shall be called a house of prayer'; but you are making it a robbers'den."
21:12 "and Jesus entered the temple and drove out all those who were buying and selling in the temple and overturned the tables of the moneychangers and the seats of those who were selling doves" This was the second cleansing of the Temple (cf. John. 2:15). The High Priest and his family were the owners of these particular booths. They purchased the right from the Roman authorities. They originally had been set up to aid those pilgrims from foreign lands who were unable to bring sacrificial animals and the right type of money (shekel) that the temple required. These booths charged outrageous prices. If a man did bring his own animal, the priestly inspectors would find some defect in it so that they had to purchase an animal from the booth operator for a highly inflated price.
The Temple only accepted shekels (cf. Exod. 30:13). There were no longer any Jewish shekels available, but there were Tyrian ones. Pilgrims were charged exorbitant prices for exchanging into this coinage. The doves were available for the poorest people so that they could make a sacrifice (cf. Lev. 1:14; 5:7,11; 12:8; 14:22; Luke 2:24), but the High Priests were charging exorbitant prices even for them.
This is an example of Jesus' anger at the religious exploitation by the Jewish leaders of His day. If anger is a sin, Jesus would have sinned (cf. Eph. 4:26).
21:13 "It is written, 'My house shall be called a house of prayer'" All of this buying and selling was taking place in the Court of the Gentiles, which was meant to be a place to attract the nations to the worship of YHWH. Jesus quoted Isa. 56:7 and made an allusion to Jer. 7:11. In Mark's parallel (cf. Matt. 11:17), he adds the phrase, 'shall be a house of prayer for all nations.'Matthew, writing to Jews, left out this universal emphasis while Mark, writing to Romans, included it.
NASB (UPDATED) TEXT: MATTHEW 21:14-17
14And the blind and the lame came to Him in the temple, and He healed them. 15But when the chief priests and the scribes saw the wonderful things that He had done, and the children who were shouting in the temple, "Hosanna to the Son of David," they became indignant 16and said to Him, "Do You hear what these children are saying?" And Jesus said to them, "Yes; have you never read, 'Out of the mouth of infants and nursing babies You have prepared praise for Yourself'?" 17And He left them and went out of the city to Bethany, and spent the night there.
21:14 "And the blind and the lame came to Him in the temple, and He healed them" Verses 14 and 15 are unique to Matthew, but they do show that, even at this late date, Jesus was still trying to confirm His message to the religious leaders by performing miraculous acts of love and compassion right in the Temple area. These were OT signs of the Messiah.
1. sight to the blind (cf. Isa. 29:18; 42:7,16)
2. help to the lame (cf. Isa. 40:11; Mic. 4:6; Zeph. 3:19)
3. both signs together in Jer. 31:8 and Isa. 35:5-6
If they simply had spiritual eyes to see, they would have seen His authority, compassion, and the fulfillment of Old Testament prophecy, but they did not.
21:15 "but when the chief priests and scribes" The usual designation of the Sanhedrin (see Special Topic at Matt. 20:18) included the High Priest, scribes, and elders (cf. Matt. 21:23; 16:21). This was a way of referring to those in places of leadership in Jerusalem of Jesus' day.
▣ "the children who were shouting in the temple, 'Hosanna to the Son of David,'they became indignant" Apparently the children (used of Jesus at twelve, cf. Luke 2:43) had heard the Hallel Psalms applied to Jesus the day before and they were repeating the refrain which had upset the Pharisees earlier.
21:16 "and said to Him, 'Do You hear what these children are saying'" In Luke 19:39 other Pharisees complained about this same thing. Jesus accepted these titles as another way of affirming His Messianic claims.
▣ "Jesus said to them, 'Yes; have you never read'" This was a strong statement which implied that they were not familiar with their own Scriptures. Jesus used irony and sarcasm several times in relation to the religious leaders (cf. Matt. 12:3; 19:4; 21:42; 22:31). Jesus, at this point, quoted Ps. 8:2. This was not necessarily a Messianic Psalm, but it is a Psalm which asserted that children (nursing ones, possibly up to three years of age or older) will speak the truth before adults even understand it.
21:17 "He left them and went out of the city to Bethany, and spent the night there" In John. 12:1-10, Jesus stayed with Lazarus, Mary, and Martha several nights during this last week of His life.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive
1. Why is the Triumphal Entry so significant?
2. Why is it important that Jesus rode on the colt of a donkey?
3. Explain the significance of Psalm 118:26-27. What was unique about this year's welcoming parade?
4. Why was Jesus so upset with the buyers and sellers in the Temple?
5. Why did the religious leaders not rejoice in Jesus' miracles?
CONTEXTUAL INSIGHTS FOR 21:18-46
A. Matthew 21 begins with the Triumphal Entry and closes with the second of three parables. It was an attempt to discuss Jesus' Messiahship with the Jewish leaders.
B. It is extremely difficult to be certain whether Jesus is rejecting (1) the Jewish nation, (2) her leaders, or (3) both.
C. The cleansing of the Temple in Matt. 21:12-17 was an act of rejection. The cursing of the fig tree in verses 18-22 was an act of rejection. The parable of the two sons in Matt. 21:28-32 was a parable of rejection. The parable of the wicked tenants, Matt. 21:33-46, was a parable of rejection. The parable of the King's wedding feasts, Matt. 22:1-14, was a parable of rejection. The question remains, were the leaders symbolic of all the nation or was it rabbinical Judaism in particular that Jesus was rejecting?
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 21:18-19
18Now in the morning, when He was returning to the city, He became hungry. 19Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He said to it, "No longer shall there ever be any fruit from you." And at once the fig tree withered.
21:18 "Now in the morning, when He was returning to the city" The time sequence in Mark is slightly different (cf. Mark 11:12-14, 20-21). Apparently Jesus was returning from Bethany, which was two miles from Jerusalem (cf. Mark 11:12).
21:19 "Seeing a lone fig tree by the road, He came to it" It was legal for a traveler to stop and take food from a fruit tree or a field (cf. Deut. 23:24-25).
▣ "and found nothing on it except leaves only" Mark 11:13 adds "it was not the time for figs." This makes this a prophetic act of rejection of the Jewish leaders or of the nation. Outwardly they looked prosperous, spiritual, and religious but there was no supernatural fruit (cf. Col. 2:21-23; 2 Tim. 3:5; Isa. 29:13).
▣ "No longer shall there ever" Jesus spoke Aramaic but thought in Hebrew terms. See Special Topic following for the words "ever" or " forever" taken from my OT commentaries.
SPECIAL TOPIC: FOREVER ('OLAM)
▣ "and at once the fig tree withered" Mark 11:20 records that the withering happened the next morning. There is a related parable found in Luke 13:6-9. This was an object lesson against the ostentatious religious exhibitionism of the Jewish leaders and the abominable absence of love and commitment to God.
NASB (UPDATED) TEXT: MATTHEW 21:20-22
20Seeing this, the disciples were amazed and asked, "How did the fig tree wither all at once?" 21And Jesus answered and said to them, "Truly I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but even if you say to this mountain, 'Be taken up and cast into the sea,'it will happen. 22And all things you ask in prayer, believing, you will receive."
21:21 "Truly" See note and Special Topic at Matt. 5:18.
▣ "if" This is a third class conditional sentence which meant potential future action.
▣ "have faith and do not doubt" This theme is crucial (cf. Matt. 17:20; James 1:6-8) because the new age of the Spirit is different from the current evil age. It is an age of faith/trust in God, His word, and His Son! This verse does not relate to the will of individual believers, but to the revealed will of God acted out in life. Israel failed the faith test! There were consequences to this failure! This event is theologically parallel to the cleansing of the temple earlier in the chapter.
▣ "this mountain" This referred to the Mt. of Olives, which would have been in clear view.
▣ "the sea" This referred to the Dead Sea, also visible from the Mt. of Olives. In the OT this action of lowering the mountains and raising the valleys was usually associated with the Gentiles having physical access to YHWH in Jerusalem. The context then should not be interpreted as advocating power miracles through faith but is idiomatic of spiritual access to God for the Gentiles which the Jewish leaders actions had stifled (i.e., court of Gentiles used primarily for merchant booths). This context must be seen as one of a series of rejection passages (Matt. 21:12-17, 28-32, 33-46; 22:1-14).
21:22 "And all things you ask in prayer, believing, you will receive" Notice the unconditional promise linked to mankind's conditional response. This was a quite common way to express biblical truth but it is difficult for western-oriented people, who like clear cut black and white statements, to deal with biblical, dialectical paradoxes. Answered prayer must be linked to God's will and mankind's faith (compare Matt. 18:19; John. 14:13-14; 15:7,16; 16:23; 1 John. 3:22; 5:14-15 with Matt. 7:7-8; Luke 11:5-13; 18:1-8; 18:9-14; Mark 11:23-24; and James 1:6-7; 4:3).
The worst thing that God could do for faithless children is answer their selfish, materialistic requests. Those believers who seek the mind of Christ ask for things that please God and extend His kingdom. See Special Topic on Prayer at Matt. 18:19.
NASB (UPDATED) TEXT: MATTHEW 21:23-27
23When He entered the temple, the chief priests and the elders of the people came to Him while He was teaching, and said, "By what authority are You doing these things, and who gave You this authority?" 24Jesus said to them, "I will also ask you one thing, which if you tell Me, I will also tell you by what authority I do these things. 25The baptism of John was from what source, from heaven or from men?" And they began reasoning among themselves, saying, "If we say, 'From heaven,'He will say to us, "Then why did you not believe him?" 26But if we say, 'From men,'we fear the people; for they all consider John to be a prophet." 27And answering Jesus, they said, "We do not know." He also said to them, "Neither will I tell you by what authority I do these things."
21:23 "the chief priests and elders of the people" Notice in verse 15 they are called "chief priests" and "scribes." These three groups made up the Sanhedrin. Whether they were an official or unofficial delegation is uncertain, but they represented the Jewish leadership. The phrase " elders of the people" is unique to Matthew (cf. Matt. 21:23; 26:3,47; 27:1).
▣ "while He was teaching" Jesus taught under Solomon's portico (cf. Acts 3:11; 5:12) in the Court of the Gentiles within the Temple area. He was still trying to reach the Jewish leadership.
▣ "'By what authority are You doing these things'" This was the central question! "These things" could refer to the cleansing of the Temple (cf. Matt. 21:12-16), Jesus' rejection of oral tradition, or His public miracles. They could not deny the miraculous acts, so they attacked the source of His authority. Apparently the religious leaders of Jesus' day thought Jesus was an extremely powerful demon possessed person (cf. Matt. 12:24; Mark 3:22; Luke 11:15; John. 7:20; 8:48,52; 10:20-21).
21:24-27 This discussion sets the stage for the three parables that follow. It shows the compromising position of the religious leaders. These men had been trying to catch Jesus on the "horns of a dilemma" for several months. Now He reversed their strategy.
21:24, 25, 26 There are three third class conditional sentences, which meant potential future action.
21:26 "'a prophet'" See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at Matt. 11:9.
NASB (UPDATED) TEXT: MATTHEW 21:28-32
28"But what do you think? A man had two sons, and he came to the first and said, 'Son, go work today in the vineyard.'29And he answered, 'I will not.'; but afterward he regretted it and went. 30The man came to the second and said the same thing; and he answered, 'I will, sir'; but he did not go. 31Which of the two did the will of his father?" They said, "The first." Jesus said to them, "Truly I say to you that the tax collectors and prostitutes will get into the kingdom of God before you. 32For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him."
21:28 "a man had two sons" This parable is unique to Matthew. The ancient Greek manuscripts vary on the order of the two son's response. The order is really not significant in seeing the relationship of this parable to Matt. 21:23-27. The comparison is made between the religious leaders and the common people of the land.
21:31 "the tax-collectors and prostitutes will get into the kingdom of God before you" This was such a startling statement to the Jewish leaders of Jesus' day. It must have truly shocked them as Matt. 5:20; 8:11-12; 19:24-25,30 and 20:16 did. The leaders recognized that Jesus was unambiguously asserting their rejection and the welcoming of sinners and the common person (and by implication the Gentiles).
Matthew predominately used the term "the Kingdom of Heaven," because he was writing to Jewish hearers who were fearful of using God's name; however, in Matt. 6:33, 12:28, and 21:31, the phrase most common in Mark and Luke was used by Matthew. Possibly it was used to shock the Jews into listening.
21:32 "for John came to you in the way of righteousness" Jesus and John represented two approaches. John came in the tradition of the elders and was rejected (Matt. 21:24-26). Jesus came as a friend of sinners and was accused of being a wine-bibber (cf. Matt. 11:19; Luke 7:34). Both of them were rejected!
The term "way" was an OT idiom of a lifestyle of faith (i.e., Exod. 32:8; Deut. 8:6; 10:12; 11:22,28). It was the first title of the church, "The Way" (cf. Acts 9:2; 19:9, 23; 22:4; 24:22).
▣ "you did not believe him. . .did believe him" Behind this imagery is the need to believe Jesus and it is open to any and all humans made in God's image!
NASB (UPDATED) TEXT: MATTHEW 21:33-41
33"Listen to another parable. There was a landowner who planted a vineyard and put a wall around it and dug a wine press in it, and built a tower, and rented it out to vine-growers and went on a journey. 34When the harvest time approached, he sent his slaves to the vine-growers to receive his produce. 35The vine-growers took his slaves and beat one, and killed another, and stoned a third. 36Again he sent another group of slaves larger than the first; and they did the same thing to them. 37But afterward he sent his son to them, saying, 'They will respect my son.'38But when the vine-growers saw the son. they said among themselves, 'This is the heir; come, let us kill him and seize his inheritance.'39They took him, and threw him out of the vineyard and killed him. 40Therefore when the owner of the vineyard comes, what will he do to those vine-growers?" 41They said to Him, "He will bring those wretches to a wretched end, and will rent out the vineyard to other vine-growers who will pay him the proceeds at the proper seasons."
21:33 "listen to another parable" The parable is paralleled in Mark 12:1-12; Luke 20:9-19. This is the strongest parable on God's rejection of Israel and her leaders!
▣ "who planted a vineyard" This has an obvious connection to Isa. 5. The vineyard has always been a symbol for the nation of Israel. This parable is the most allegorical of the three. The slaves represent the prophets. The son represents the Messiah (notice there is a son in each of the parables in this chapter, but used in different senses). The tenants represent the nation of Israel or at least her leaders.
In the immediate context the new tenants refer to the common people of the land, but in the larger context it referred to the Gentiles (cf. Matt. 28:18-20; Luke 24:46; Acts 1:8).
21:41 The crowd answers the question and seals their own doom. There is a word play which is translated "those wretches (kakous) to a wretched (kakōs) end."
NASB (UPDATED) TEXT: MATTHEW 21:42-44
42Jesus said to them, "Did you never read in the Scriptures,
'The stone which the builders rejected,
This became the chief corner stone;
This came about from the Lord,
And it is marvelous in our eyes'?
43Therefore I say to you, the kingdom of God will be taken away from you and given to a nation producing the fruit of it. 44And he who falls on this stone will be broken to pieces; but on whomever it falls, it will scatter him like dust."
21:42 "Did you never read in the Scriptures" This was a quote from Ps. 118:22-23. Originally this referred to the nation of Israel rejected by the Gentiles. How ironical that it now refers to the nation of Israel rejected by God and His acceptance of the common person and by implication the Gentiles.
▣ "stone" The "stone" was a title of God in the OT (cf. Ps. 18). It was used of the Messiah as the only sure foundation in Isa. 28:16. It was used as a metaphor of the coming Messianic kingdom in Dan. 2:34,44-45. The Messiah can be both a sure and sturdy foundation sent by God or a destructive judgment sent by God! Resurrection Day will also be Judgment Day! See Special Topic below.
21:43 "and given to a nation" This passage and the parable found in Matt. 22:1-14 lead one to believe that these three connected parables deal with the rejection of the nation of Israel, not only its leaders. At the least it was a rejection of rabbinical Judaism. The word for Gentiles was literally "the nations."
21:44 The NASB and NRSV include verse 44 while the RSV, TEV and JB only put it in a footnote. This verse is similar to Luke 20:18 and the RSV, JB and TEV translation committees assumed it was transferred to Matthew by a copyist. UBS4 gives it a "C" rating. However, the Greek text in Luke and Matthew are not exact. This verse was also included in many ancient Greek uncial manuscripts: א , B, C, K , L, W & Z and also in the Latin, Syriac, Coptic and Armenian translations, as well as the Greek texts used by Chrysostom, Cyril, Jerome and Augustine. As a matter of fact, the earliest Greek manuscript that omits it is the sixth century manuscript, D (Bezae). It should be included.
NASB (UPDATED) TEXT: MATTHEW 21:45-46
45When the chief priests and the Pharisees heard His parables, they understood that He was speaking about them. 46When they sought to seize Him, they feared the people, because they considered Him to be a prophet.
21:45 "when the chief priests and the Pharisees heard His parables, they understood that He was speaking about them" The religious leaders of Jesus' day recognized completely what Jesus was saying. What terrible irony! The disciples did not understand, but the Sadducees and Pharisees did!
21:46 "prophet" See Special Topic at Matt. 11:9.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the relationship between the cleansing of the Temple, the cursing of the fig tree, and the three parables?
2. Was Jesus rejecting rabbinical Judaism, the religious leaders, or national Israel? Why?
3. How is it possible that non-religious, socially ostracized sinners, such as tax-collectors and prostitutes, can possibly be saved while such pious, conservative, biblical-oriented religious leaders are spiritually lost? (cf Matt. 5:20,48)
4. Explain how Psalm 118:22-23 is related to Jesus' statements about His rejection.
5. How are Matt. 21:43-46 related to 8:11-12, 19:30, and 20:16?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Parable of the Marriage Feast | The Parable of the Wedding Feast | The Marriage Feast | The Parable of the Wedding Feast | Parable of the Wedding Feast |
22:1-14 | 22:1-14 | 22:1-10 | 22:1-10 | 22:1-14 |
22:11-14 | 22:11-13 | |||
22:14 | ||||
Paying Taxes to Caesar | The Pharisees: Is It Unlawful to Pay Taxes to Caesar? | Paying Taxes to Caesar | The Questions About Paying Taxes | On Tribute to Caesar |
22:15-22 | 22:15-22 | 22:15-22 | 22:15-17 | 22:15-22 |
22:18-19a | ||||
22:19b-20 | ||||
22:21a | ||||
22:21b | ||||
2:22 | ||||
The Question About Resurrection | The Sadducees: What About the Resurrection? | Question About the Resurrection | The Question About Rising From Death | The Resurrection of the Dead |
22:23-33 | 22:23-33 | 22:23-28 | 22:23-28 | 22:23-33 |
22:29-33 | 22:29-32 | |||
22:33 | ||||
The Great Commandment | The Scribes: Which is the First Commandment of All? | The Great Commission | The Great Commandment | The Greatest Commandment of All |
22:34-40 | 22:34-40 | 22:34-40 | 22:34-36 | 22:34-40 |
22:37-40 | ||||
The Question About David's Son | Jesus: How Can David Call His Descendant Lord? | David's Son | The Question About the Messiah | Christ Not Only Son but Also Lord of David |
22:41-46 | 22:41-46 | 22:41-46 | 22:41-42b | 22:41-46 |
22:42c | ||||
22:43-45 | ||||
22:46 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS FOR 22:1-14
A. This is the last of three parables that Jesus addressed to the religious leaders in Jerusalem (cf. Matt. 21:23). The parables are found in the context of Jesus' cleansing the Temple (cf. Matt. 21:12-17) and cursing the fig tree (cf. Matt. 21:18-22), both of which are signs of God's rejection of the Jewish leadership, rabbinical Judaism, or the nation.
B. One of the major questions one must answer in interpreting these parables is to whom do they refer and apply?
1. Jewish leadership Matt. 22:Jewish common man (cf. Matt. 21:31)
2. Jews Matt. 22:Gentiles (cf. Matt. 21:41, 43; 22:3-5, 8, 9, 10)
3. Unrepentant and apathetic people Matt. 22:repentant humble people
C. There are possibly two parables in Matt. 22:1-14. This is because:
1. The term "parables" in verse 1 is plural.
2. There seem to be internal and contextual problems between Matt. 22:1-10 and 11-14, especially relating to the wedding garments.
D. There is also the related question of how many speakers are represented in verses 1-14:
1. obviously, the king
2. obviously, the king's servants
3. possibly the Gospel writer himself in Matt. 22:7
4. possibly Jesus Himself commenting in Matt. 22:14
E. The three parables in this literary context are possibly related:
a. The first parable is the rejection of God's messenger, i.e., John the Baptist.
b. The second parable is the rejection of God's son, the Messiah.
c. The third parable is the rejection of God's grace.
F. It is possible that verses 1-10 relate to God's undeserved, unmerited grace toward fallen humanity, while verses 11-13 relate to human responsibility after experiencing the grace of God. The parable is too ambiguous to build doctrine at this point, but the same truth is reflected in Eph. 2:8-9, 10. This would then emphasize the truth that salvation begins with the grace of God, but must continue with initial and life-long repentance and faith. We are not saved by works, but we are saved unto good works.
G. This parable is similar in several ways to Luke 14:16-24. Critical scholarship has asserted that it is two accounts of the same teaching session. Jesus used the same teaching stories in many different contexts. The Gospel writers did not have the freedom to put words in Jesus' mouth. They did have the freedom, under inspiration, to select from, combine, and summarize His teachings. A good example would be Matthew's "Sermon on the Mount," (cf. Matt. 5-7) when compared to Luke's "Sermon on the Plain" (cf. Luke 6).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 22:1-10
1Jesus spoke to them, again in parables, saying, 2"The kingdom of heaven may be compared to a king who gave a wedding feast for his son. 3And he sent out his slaves to call those who had been invited to the wedding feast, and they were unwilling to come. 4Again he sent out other slaves saying, "Tell those who have been invited, 'Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast. 5But they paid no attention and went their way, one to his own farm, another to his business, 6and the rest seized his slaves and mistreated them and killed them. 7But the king was enraged, and he sent his armies and destroyed those murderers and set their city on fire. 8Then he said to his slaves, 'The wedding is ready, but those who were invited were not worthy. 9Go therefore to the main highways, and as many as you find there, invite to the wedding feast.'10Those slaves went out into the streets and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests."
22:1 "in parables" Note the plural, which can mean one of three things
1. Matthew has combined several parables of Jesus
2. Jesus used the same stories at different times to express different truths
3. Jesus was simply speaking to them in parabolic fashion (cf. Mark 4:10-12)
22:2 "the kingdom of heaven" This topic was a recurrent theme in Jesus' teaching and preaching ministry (see Special Topic at Matt. 4:17). It is both a current reality and a future hope. Basically, it is the reign of God in men's hearts now that will one day be consummated over all the earth. This phrase was synonymous with "the kingdom of God" in Mark and Luke. Matthew, writing to Jews, is more reluctant to use the name of God.
▣ "a king. . .his son" Although it is inappropriate to turn parables into allegories, it does seem that this royal motif is related to God. It is also interesting that in all three parables in Matt. 21:28-22:14 " a son" plays a part in the story. It is true that it is a minor part in this parable, but it is still present. One is tempted to see God as the King and Jesus as the royal son. The wedding feast then becomes an allusion to the Messianic banquet (cf. Matt. 8:11; Luke 13:29; 14:15; 22:16; Rev. 19:9,17).
22:3 "those who had been invited" This was literally " call the called." It was customary in the Ancient Near East for two invitations to be given: an original invitation and an announcement that the feast was ready.
▣ "but they were unwilling to come" This imperfect tense implies a repeated refusal.
22:4 "I have prepared my dinner" The term referred to the first of two daily meals (cf. Luke 14:12). In this time and culture, there was a meal at mid-morning (9 a.m.-12 p.m.) and one at twilight (3 p.m.- 6 p.m.). This meal would have begun a feast which lasted several days.
22:5 "But they paid no attention" This implied an apathy or indifference to the royal invitation. There is an easy and obvious transition to fallen humanity's attitudes toward the gospel.
▣ "one to his farm, another to his business" This is similar to Luke 14:18-19. Their actions were not wicked, but indifference to God's call in Christ is a serious mistake.
22:6 The violence of this verse is shocking. One is surprised by this type of reaction in response to the rejection of an invitation to a wedding feast. To refuse a king's invitation to anything in the Middle East was considered an inexcusable insult. This is probably a literary technique showing a relationship to the previous parable (cf. Matt. 21:35). Some ignore God's call; some are violent in their rejection (i.e., Saul of Tarsus).
22:7 The reaction of the King also seems out of place. Many have assumed that a rejection of the royal invitation was really rebellion against the King. Some commentators have noted the similarity of verse 7 to the historical destruction of Jerusalem in a.d. 70 by the Roman General, and later Emperor, Titus. Some have asserted that Matthew added this to Jesus' parable. I feel uncomfortable with this extension of Matthew's freedom in dealing with the words of Jesus. Although I would allow the Gospel writers the freedom to select, adapt, rearrange, and summarize the teachings of Jesus under inspiration, I cannot allow them to put words in His mouth which He never spoke.
22:8 This, too, is similar to Luke 14:21-23.
22:9 The King wanted his son's wedding feast to be well attended. Those who should have come refused. From the context and verse 15, the Jewish leadership realized Jesus was addressing them.
22:10 "and gathered together all they found, both evil and good" The question has always been, "To whom does this refer?" In context it seems to refer to the ostracized Jewish poor. The terms "good and evil" would then refer to their willingness and ability to keep or not keep the oral traditions of the elders (i.e., Matt. 15:2). The obvious implication is that God freely accepts sinners. Some recognize their need and some do not! The invitation has been issued, now who will respond?
NASB (UPDATED) TEXT: MATTHEW 22:11-14
11"But when the king came in to look over the dinner guests, he saw a man there who was not dressed in wedding clothes,12 and he said to him, 'Friend, how did you come in here without wedding clothes?'And the man was speechless. 13Then the king said to his servants, 'Bind him hand and foot, and throw him into the outer darkness; in that place there will be weeping and gnashing of teeth.'14For many are called, but few are chosen."
22:11 "wedding clothes" Through the years many commentators have noted the problems between Matt. 22:9-10 and 11. It does not mention banquet preparation in 9-10, but demands it in Matt. 22:11. Augustine, following some limited historical evidence, assumed that the host provided a special party garment. This would mean the man refused it or entered in an inappropriate way. The inappropriately dressed man seems to recognize his position by his lack of response in Matt. 22:12.
22:13 As earlier in Matt. 22:6 and 7, Matt. 22:13 is a shocking statement. Possibly all of these verses are meant to be Oriental overstatements (hyperboles); however, the severity of the punishment fits the crime of rejecting God's gracious offer (cf. Matt. 22:6-7) and refusing to walk in God's grace (cf. Matt. 22:13).
▣ "throw him into the outer darkness; in that place there will be weeping and gnashing of teeth" This was a common idiom used often in Matthew to describe the condition of humans who reject God (cf. Matt. 8:12; 13:42,50; 22:13; 24:51; 25:30). It implied a current (cf. Luke 16:19-31) as well as eschatological setting (cf. Matt. 24:51).
22:14 This is a difficult verse to interpret. Many say it relates to Matt. 22:2-10, but not 11-13. It seems to focus on God's gracious gift extended to all (i.e., John 1:12; 3:16; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9). However, fallen mankind must respond appropriately. God does choose, but He has chosen that mankind must respond by repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21) to the gospel of Jesus mediated through the wooing of the Holy Spirit (cf. John. 6:44,65).
This verse may relate to God's revelation to the children of Abraham (cf. Acts 3:26; Rom. 1:16; 2:9). They rejected God's offer in Christ, so the gospel was given to the Gentiles who eagerly embraced it (i.e., Romans 9-11). This entire context expresses the truth that the expected outcome in spiritual matters was going to be reversed (cf. Matt. 19:30; 20:16)!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How is this parable related to Matthew 21?
2. How many parables are there in verses 1-14?
3. To whom does the phrase "invited guests" in verses 3-5 refer?
4. To whom does the phrase "both the good and bad" of verse 10 refer?
5. How do you explain the presence of such violence in verses 6, 7, and 13?
6. How does verse 14 relate to verses 1-14?
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 22:15-22
15Then the Pharisees went and plotted together how they might trap Him in what He said. 16And they sent their disciples to Him, along with the Herodians, saying, "Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. 17Tell us then, what do You think? Is it lawful to give a poll-tax to Caesar, or not?" 18But Jesus perceived their malice, and said, "Why are you testing Me, you hypocrites? 19Show Me the coin used for the poll-tax." And they brought Him a denarius. 20And He said to them, "Whose likeness and inscription is this?" 21They said to Him, "Caesar's." Then He said to them, "Then render to Caesar the things that are Caesar's; and to God the things that are God's." 22And hearing this, they were amazed, and leaving Him, they went away.
22:15 "Pharisees" See Special Topic below.
▣ "plotted together" This term is used by Matthew to document the numerous times and ways that the religious leaders gathered together to plan to thwart Jesus' ministry (cf. Matt. 12:14; 22:15; 26:4; 27:1,7; 28:12).
In this instance Pharisees even consulted with Herodians to trick Jesus. They hated each other, but they both felt threatened by Jesus and His teachings. Hate makes strange "bedfellows"!
22:16 "Herodians" See Special Topic at Matt. 2:1.
▣ "Teacher" This group of religious leaders is trying to flatter Jesus in order to trick Him (cf. Matt. 22:15). Notice how they characterize Him.
1. we know You are truthful
2. we know You teach the way of God in truth
3. we know You defer to no one
4. we know You are not partial to any (lit. "do not lift the face")
If these Pharisees and Herodians really believed these statements, why did they reject His teachings?
22:17 "Is it lawful" This meant according to the oral traditions which interpreted the Mosaic Law (i.e., "traditions of the elders," 15:2). Jesus changed the question from an "either/or" to a "both/and" (cf. Matt. 22:21).
▣ "poll-tax" This was a Roman tax that went directly to the Emperor. It was levied on every male 14-65 years old and every female 12-65 years old who lived in the imperial provinces.
22:18 "testing" This Greek term had the connotation of "to test with a view toward destruction." See Special Topic at Matt. 4:1. These Jewish leaders knew that the Jewish population was not in support of this tax. If Jesus answered one way He would be in trouble with the Roman authorities; if the other, the Jewish population.
▣ "hypocrites" This compound term meant "to judge under" (cf. Matt. 6:2,5,16; 7:5; 15:7; 16:3; 23:13,15,25,26,27,29; 24:51). It referred to people who acted one way while truly living or feeling another.
22:19 "Show Me the coin used for the poll-tax" This coin was a "denarius." It was a day's wage for soldiers and laborers. On the front was a picture of Tiberius with the saying, "Tiberius Caesar Augustus, son of the Divine Augustus." On the back was a picture of Tiberius seated on a throne and an inscription, "Highest Priest." Tiberius ruled the Roman Empire from a.d. 14-37. Coinage was a symbol of who was in governmental control. See Special Topic: Coins in Use in Palestine in Jesus' Day at Matt. 17:24.
22:21 "Then render to Caesar the things that are Caesar's" The Bible is clear that believers are to pray for and support the governmental authority they live under regardless of its form unless it usurps the place of God in the life of the believer (cf. Rom. 13:1ff.; Tit. 3:1; 1 Pet. 2:13). Jesus changed the word "pay" of Matt. 22:17 to "pay back."
▣ "and to God the things that are God's" The government, although ordained by God, cannot demand allegiance as a divine power. Believers must reject all ultimate claims of authority, for God alone is the ultimate authority. We must be careful of basing our modern political theory of separation of church and state on this passage. The Bible does not clearly speak on this issue, but western history does!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Can you list and define all the religious and political groups within Judaism of Jesus' day mentioned in the NT?
2. Why were these groups trying to trick Jesus?
3. What is the implication of Jesus' statement in verse 21 for our day?
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 22:23-33
23On that day some Sadducees (who say there is no resurrection) came to Jesus and questioned Him, 24asking, " Teacher, Moses said, 'If a man dies having no children, his brother as next of kin shall marry his wife, and raise up children for his brother.'25"Now there were seven brothers with us; and the first married and died, and having no children left his wife to his brother; 26so also the second, and the third, down to the seventh. 27Last of all, the woman died. 28In the resurrection, therefore, whose wife of the seven will she be? For they all had married her." 29But Jesus answered and said to them, "You are mistaken, not understanding the Scriptures nor the power of God. 30For in the resurrection they neither marry nor are given in marriage, but are like the angels in heaven. 31But regarding the resurrection of the dead, have you not read what was spoken to you by God: 32'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? He is not the God of the dead but of the living." 33When the crowds heard this, they were astonished at His teaching.
22:23 "Sadducees" See Special Topic at Matt. 2:4.
▣ "questioned Him" This question also was meant to force Jesus to deal with a controversial topic, and thereby, alienate Himself from a segment of the Jewish population.
22:24 "Moses said" This is a reference to Deut. 25:5-6.
▣ "if" This is a third class conditional sentence, which meant potential future action.
▣ "his brother as next of kin shall marry his wife" This dealt with the concept of "Levirate marriage" (cf. Deut. 25:5-6; Ruth 4:1-2). This term comes from the Latin term for " brother-in-law." In ancient Israel the land was a major theological emphasis (cf. Gen. 12:1-3). God had divided the land by lot under Joshua into tribal allocations. When a male descendant died without an heir the question arose about the fate of his land. The Jews developed a way for the widow to have a child, if possible, by a near relative so that the deceased man's property would go to an heir. This child would be considered the child of the deceased brother (cf. Numbers 27 and Ruth 4).
22:25 "seven brothers" This shows that the Sadducees did not really want theological information but grounds for accusations! No doubt they had used this theological argument many times to confuse and embarrass the Pharisees.
22:29 "You are mistaken, not understanding the Scriptures nor the power of God" This accusation must have really embarrassed these religious leaders (cf. Matt. 21:42)! However, it is uncertain to which OT Scripture Jesus was referring to provide this information.
22:30 "For in the resurrection" Jesus was asserting His agreement with the Pharisees concerning a future resurrection (cf. Dan. 12:1-2 or possibly Job 14:7-15; 19:25-27).
▣ "they neither marry nor are given in marriage" This was a new truth not disclosed elsewhere in Scripture. It implies that sexuality is only an aspect of time. It was part of God's will for creation (cf. Gen. 1:28; 9:17), but not for eternity! This seems to imply that the wonderful one flesh fellowship between a man and wife will be superseded by an even closer fellowship between all of God's children in eternity.
▣ "but are like the angels in heaven" This states that angels do not have a sexual aspect to their existence. They do not reproduce themselves in this way. Many commentators have used this verse to interpret Gen. 6:1-4 as not referring to the sexual activity of angels, but rather a special group of angels mentioned in Jude 6 and possibly 1 Pet. 3:19-20, who are kept in prison (Tartarus, which was the name for the wicked part of hades).
22:32 "I am the God of Abraham" Jesus was using a rabbinical word play on the implied present tense of the supplied Hebrew verb "I Am"of Exod. 3:6 to assert that God was and is still Abraham's and the Patriarchs'God. Abraham still lives and God is still his God! Jesus used a text from the Pentateuch (Genesis - Deuteronomy) in which the Sadducees claimed to be authoritative.
22:33 They were astonished because Jesus used the OT without reference to the rabbinical traditions (cf. Matt. 7:28; 13:54). He was His own authority (cf. Matt. 5:21-48).
NASB (UPDATED) TEXT: MATTHEW 22:34-40
34But when the Pharisees heard that Jesus had silenced the Sadducees, they gathered themselves together. 35One of them, a lawyer, asked Him a question, testing Him, 36"Teacher, which is the great commandment in the Law?" 37*And He said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.'38This is the great and foremost commandment. 39The second is like it, 'You shall love your neighbor as yourself.'40On these two commandments depend the whole Law and the Prophets."
22:35 "a lawyer" Matthew usually called these legal experts "scribes." He never used this term "lawyer" anywhere else in his Gospel. This term may have been an assimilation by a copyist from Luke 10:25. Luke used the term often (cf. Luke 7:30; 10:25; 11:45,46,52; 14:3). It is not found in the parallel in Mark 12:28. However it is present in almost all ancient Greek manuscripts. Jewish religious lawyers developed during the Babylonian exile. Ezra typified this group (cf. Ezra 7:10). In many ways they took the place of the local Levites. Basically they answered practical questions related to the written Law and the oral law (Talmud) as they applied to common life.
▣ "testing Him" This verb (peiraze), rendered alternately "tempt," " try," " test" or "prove," has the connotation of "to test with a view toward destruction" (see Special Topic at Matt. 4:1, cf. Matt. 4:1; 16:1; 19:3; 22:18, 35; the noun in Matt. 6:13; 26:41).
22:36 "which is the great commandment in the Law" The rabbis had asserted that there were 248 positive and 365 negative commandments in the writings of Moses (Genesis - Deuteronomy) for a total of 613 commands.
22:37-38 The greatest commandment is stated in Deut. 6:5. There is a slight difference between the Masoretic Hebrew text and Jesus' quote, but the essence is the same. This verse is not concerned with the dichotomous (cf. Heb. 4:12) or trichotomous (cf. 1 Thess. 5:23) nature of man but rather deals with a person as a unity (cf. Gen. 2:7; 1 Cor. 15:45): a thinking and feeling, physical and spiritual being. It is true that because humans are earthly animals they depend upon this planet for food, water, air, and all the other things animal life needs to survive. Humans are also spiritual beings who relate to God and the spiritual realms. However, it is a false interpretation to build theology on these different descriptions of human nature. The key to this verse is the thrice-repeated "all," not the supposed distinctions between "heart," " soul," and "mind."
By quoting this central affirmation of the oneness of God, Jesus is inseparably linking the OT and NT understanding of God. The NT is the fulfillment of the OT. YHWH is now revealed as a Triune Unity. Oneness has been redefined! NT believers fully assert monotheism, but with a footnote. Apparently the NT writers did not see the implication of Ps. 110:1 as a contradiction (cf. 1 Cor. 8:6; Eph. 4:5; Phil. 2:11). There is surely mystery here! See the Special Topic: The Trinity at Matt. 3:17.
22:39 The second commandment was not requested by the scribe, but it does show that a balance between believers'love for God and their love for their fellow human must be maintained. It is impossible to love God and hate people (cf. 1 John. 2:9, 11; 3:15; 4:20). This is a quote from Lev. 19:18.
22:40 Jesus was asserting that the OT has an integrating center (i.e., covenant love, cf. Matt. 7:12; Mark 12:31; Rom. 13:8-10; Gal. 5:14). These two OT commands are obviously applicable to NT believers. Love for God expresses itself in being like God, because God is love (cf. 1 John 4:7-21).
NASB (UPDATED) TEXT: MATTHEW 22:41-46
41Now while the Pharisees were gathered together, Jesus asked them a question: 42"What do you think about Christ, whose son is He?" They said to Him, "The son of David." 43He said to them, "Then how does David in the Spirit call Him 'Lord,'saying,
44'The Lord said to my Lord,
Sit at My right hand,
Until I put Your enemies beneath Your feet'?
45If David then calls Him 'Lord,'how is He his son?"
46No one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question.
22:41-42 The Jewish leaders had asked Jesus several questions trying to test Him, now He asked them a question that showed their lack of spiritual understanding (cf. Matt. 21:24-27).
22:42 "What do you think about Christ, whose son is He" This question basically dealt with the lineage of the Messiah. Jesus had accepted the OT Messianic title "son of David." This was a common Messianic title in Matthew (cf. Matt. 9:27; 12:23; 15:22; 20:30; 21:9,15). Jesus was clearly asserting His own messiahship. The Jews of Jesus' day were not expecting a divine incarnation but a divine empowering like the Judges. Jesus used Ps. 110 (cf. Matt. 22:44) to show the human lineage and divine lineage of the Messiah.
22:44 This same Messianic use of Ps. 110 is found in Matt. 26:64. The Hebrew text of Ps. 110:1 was a play on the term YHWH (Lord) and Adonai (Lord). The first would represent the God of Israel; the second would refer to the Messiah.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the central theme of the parable in Matt. 22:1-14?
2. How do you explain the harsh words of Matt. 22:13?
3. Do verses 15-22 speak to the modern issue of the separation of church and state?
4. List and characterize the political and religious groups in Palestine in Jesus' day.
5. Why were these groups trying to "trap" Jesus? (Matt. 22:15)
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Denouncing of the Scribes and Pharisees | Woe to the Scribes and Pharisees | Woe to the Scribes and Pharisees | Jesus Warns Against the Teachings of the Law and the Pharisees | The Scribes and Pharisees: Their Hypocrisy and Vanity |
23:1-12 | 23:1-36 | 23:1-12 | 23:1-12 | 23:1-7 |
23:8-12 | ||||
Jesus Condemns Their Hypocrisy | Sevenfold Indictment of the Scribes and Pharisees | |||
23:13 | 23:13-15 | 23:13 | 23:13 | |
23:14 | 23:14 | 23:14 (not included) | ||
23:15 | 23:15 | 23:15 | ||
23:16-22 | 23:16-22 | 23:16-22 | 23:16-22 | |
23:23-24 | 23:23-24 | 23:23-24 | 23:23-24 | |
23:25-26 | 23:25-26 | 23:25-26 | 23:25-26 | |
23:27-28 | 23:27-28 | 23:27-28 | 23:27-28 | |
Jesus Predicts Their Punishment | ||||
23:29-36 | 23:29-36 | 23:29-36 | 23:29-32 | |
Their Crimes and Approaching Punishment | ||||
23:33-36 | ||||
The Lament for Jerusalem | Jesus Laments Over Jerusalem | Lament Over Jerusalem | Jesus' Love for Jerusalem | Jerusalem Admonished |
23:37-39 | 23:37-39 | 23:37-39 | 23:37-39 | 23:37-39 (39b) |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The rift between Jesus and the Jewish power structures in Jerusalem was becoming more intense.
B. Jesus had often tried to reach them but they would not give up their traditional, nationalist concepts. They continuously tried to trap Him with questions. Their questions usually focused on the controversies (1) between the rabbinical schools of Hillel (liberal) and Shammai (conservative) or (2) between the Romans and the Jewish people. They hoped that Jesus would alienate one group or the other.
C. Jesus' cleansings of the Temple (cf. John. 2:15 and Matt. 21:12-17) intensified the conflict.
D. Jesus' cursing of the fig tree, a symbol of Israel (cf. Matt. 21:18-22), and the two parables of rejection (cf. Matt. 21:28-46 and 22:1-14) were the final breaking points.
E. This chapter culminates in Jesus' rejection by the religious leaders. It is uncertain if Jesus' words reflect a rejection of Israel as a whole or merely her religious leaders.
F. Some other biblical parallels to His criticism of the religious leaders are Mark 12:38-40, Luke 11:39-54, 20:45-47. Jesus used His most severe language to address these religious leaders.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 23:1-12
1Then Jesus spoke to the crowds and to His disciples, 2saying: "The scribes and the Pharisees have seated themselves in the chair of Moses; 3therefore all that they tell you, do and observe, but do not do according to their deeds; for they saythings and do not do them. 4They tie up heavy burdens and lay them on men's shoulders, but they themselves are unwilling to move them with so much as a finger. 5But they do all their deeds to be noticed by men; for they broaden their phylacteries and lengthen the tassels of their garments. 6They love the place of honor at banquets and the chief seats in the synagogues, 7and respectful greetings in the market places, and being called Rabbi by men. 8But do not be called Rabbi; for One is your Teacher, and you are all brothers. 9Do not call anyone on earth your father; for One is your Father, he who is in heaven. 10Do not be called leaders; for One is your Leader, that is, Christ. 11But the greatest among you shall be your servant. 12Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted.
23:1 "Jesus spoke to the crowds" This was a public denunciation of the religious leaders. Although the following words do not describe every member of the Pharisees, they do characterize the prevalent attitude of the group.
23:2 "scribes" These were experts in the Written Law (OT) and the Oral Law (Talmud) of Israel and were available to make local practical applications. In effect they replaced the traditional OT functions of the local Levites. See Special Topic at Matt. 12:38.
▣ "Pharisees" This was a group of committed Jews which developed during the Maccabean Period. They accepted all of the written Old Testament and Oral Tradition as binding. Not all scribes were Pharisees, but most were. For a full discussion of the origin and theology of the Pharisees see Special Topic at Matt. 22:15.
▣ "the chair of Moses" This referred to a teaching position in the local synagogue or in the local Jewish community.
23:3 "all that they tell you, do and observe" Jesus uses two commands.
1. " do," aorist active imperative
2. " keep," present active imperative
Jesus was saying that if they could show you truth in the Law, then you should act on it. The Word of God is true no matter who proclaims it!
▣ "but do not do according to their deeds" Their lifestyles and attitudes revealed their character. In a sense they are the false teachers described in Matt. 7:15-23. They have not acted on God's truth (cf. Matt. 7:24-27), but human tradition (cf. Isa. 6:9-10; 29:13)!
23:4 "they tie up heavy burdens" This was a cultural metaphor which referred to the overloading or improper loading of domestic animals (cf. Matt. 11:28-30). The religious leaders did not show any compassion for the common person (cf. Luke 11:46; Acts 15:10). They themselves could not keep their own rules (cf. Rom. 2:17-24).
There is a Greek manuscript variation in this verse. It is uncertain whether the phrase "difficult to carry" is original or assimilated from Luke 11:46.
23:5 "they do all their deeds to be noticed by men" They were religious exhibitionists (cf. Matt. 6:2,5,16).
NASB"they broaden their phylacteries"
NKJV, NRSV"they make their phylacteries broad"
TEV"Look at the straps with scripture verses on them which they wear on their foreheads and arms, and notice how large they are"
JB"wearing broader phylacteries"
NJB"wearing broader headbands"
These black leather boxes contained the OT texts of Exod. 13:3-16, Deut. 6:4-9, or Deut. 11:13-21. They were worn on the forehead just above the eyes. This was an over literalization of Exod. 13:9 and Deut. 6:8 and 11:18. These texts were to be the guiding light of believers lives, not black boxes on their foreheads!
NASB"lengthen the tassels of their garments"
NKJV"enlarge the borders of their garments"
NRSV"their fringes long"
TEV"how long are the tassels on their cloaks!"
NJB"longer tassels"
These were blue ornaments on their robes or prayer shawls which reminded them of the Torah (cf. Num. 15:38 and Deut. 22:12).
23:6 This was the same temptation related to James and John in Matt. 20:20-28.
23:7 "Rabbi" This Aramaic term was an honorific title (" my teacher"). These titles (rabbi, father, leader) are criticized because of the pride and arrogance connected with them in first century Judaism. The leaders loved to be called by these honorific titles.
The NKJV following the Textus Receptus doubles the word "Rabbi." This was a cultural way of (1) adding solemnity or (2) showing affection (cf. Matt. 23:37). However the early Greek texts (א and B as well as the Vulgate) have it only once.
23:8-10 Note the repeated use of "One." Jesus (and Matthew) did not see a contradiction of monotheism. See the second paragraph at Matt. 22:37-38.
1. One is your Teacher (could be the Father or the Son, 22:36)
2. One is your Father (twice)
3. One is your Leader, that is Christ
23:8 "you are all brothers" Believers are equal in God's sight (i.e., Gen. 1:26-27), therefore, we must be careful of ranks or titles! There is no "clergy" vs. "laity" distinction in the NT. There are also no other distinctions, note Rom. 3:22; 1 Cor. 12:12-13; Gal. 3:28; Col. 3:11.
23:11 "the greatest among you shall be your servant" This is discussed in Matt. 20:25-28 and Mark 10:42-44. What a shocking statement! This is markedly different from the world's attitudes. However, this is the sign of true greatness in the new age.
23:12 "whoever exalts himself shall be humbled" This is a recurrent biblical theme (cf. Job 22:29; Pro. 29:23; Luke 14:11; 18:14; James 4:6; 1 Pet. 5:5).
NASB (UPDATED) TEXT: MATTHEW 23:13-14
13"But woe to you, scribes and Pharisees, hypocrites, because you shut off the kingdom of heaven from people; for you do not enter in yourselves; nor do you allow those who are entering to go in." 14[" Woe to you, scribes and Pharisees, hypocrites, because you devour widows'houses, and for a pretense you make long prayers; therefore you will receive greater condemnation." ]
23:13 "woe to you" This passage (Matt. 23:13-36) is known as the "seven woes." Matthew often structured his Gospel using seven things. Woes are the opposite of blessings. In Luke's parallel to Jesus' Sermon on the Mount, he added four "woes" to the beatitudes (cf. Matt. 5:3-11 vs. Lk 6:20-26). In the OT the term "woe" introduced a prophetic "dirge" or lament. It was structured (i.e., Hebrew beat or meter, accented lines of poetry) like funeral music to express God's judgment.
▣ "hypocrites" This was a compound Greek term meaning " to judge under." It was a theatrical term used to describe one who played a part or acting role behind a mask. It was used earlier in Matt. 6:2,5,16; 7:5; 15:7; 16:3; 22:18; and also 24:51.
▣ "you shut off the kingdom of heaven from people" This was the use of "the keys of the kingdom" (cf. Matt. 16:19; Rev. 1:18; 3:7). What an awesome responsibility it is to know truth! Modern, secular humanity has not so much rejected Jesus as he has rejected the modern church's presentation of Him in our words, lives and priorities! This is what the religious leaders of Jesus day did also. How many Pharisees are in the church today?
This is a shocking and tragic statement (irony).
1. the religious leaders themselves were not right with God (cf. Matt. 5:20)
2. the religious leaders led others astray and kept them from being right with God (cf. Matt. 15:14; 23:16,24; 24:24; Rom. 2:19)
▣ "enter in" This verb is used of becoming part of the new eschatological Kingdom of God (i.e., the new covenant of Jer. 31:31-34). One enters by their reception of Jesus now! Those who reject Him cannot enter (note
Matt. 5:20; 7:21; 18:3; 19:23-24; 23:13).
Jesus is the only door to the Kingdom (i.e., John 1:12; 10:7-18; 14:6; Rom. 10:9-13).
23:14 Verse 14 is not in the Greek uncial manuscripts A, B, D, or L, nor most versions and, therefore, is probably not original to Matthew. It was probably put here by a copyist from Mark 12:40 or Luke 20:47. It appears in some later Greek manuscripts before Matt. 23:13 and in some after Matt. 23:13. The UBS4 rates its exclusion as "B" (almost certain).
NASB (UPDATED) TEXT: MATTHEW 23:15
15"Woe to you, scribes and Pharisees, hypocrites, because you travel around on sea and land to make one proselyte; and when he becomes one, you make him twice as much a son of hell as yourselves."
23:15 "hypocrites" See Special Topic at Matt. 6:2.
▣ "to make one proselyte" There were two kinds of Jewish converts: (1) those who were circumcised, self baptized and offered a sacrifice-they were called "proselytes of the gate" and (2) those who just regularly attended the synagogue-they were called "God-fearers."
▣ "you make him twice as much a son of hell as yourselves" This is truly a shocking statement. Jesus is offended by self-righteous legalism! This reenforced His statement of Matt. 5:20. This is a significant reversal of cultural expectations.
▣ "hell" This term Gehenna came from two Hebrew words, "valley" and "Hinnom." This was where the Phoenician fertility fire god was worshiped just south of Jerusalem in the valley of Topheth, by the practice of child sacrifice [molech] (cf. 2 Kgs. 16:3; 17:17; 21:6; 2 Chr. 28:3; 33:6). It became the garbage dump of Jerusalem. Jesus used it as the earthly metaphor of hell and eternal judgment.
This term was only used by Jesus, except for James 3:6. Jesus' love for fallen mankind did not prevent Him from addressing the awesome consequences of rejecting His words and works (cf. Matt. 25:46). If Jesus asserted the reality of eternal separation from fellowship with God, it is a truth that His followers must take seriously. Hell is a tragedy for mankind, but also an open bleeding wound in the heart of God that will never heal! See Special Topic: Where Are the Dead? at Matt. 5:22.
NASB (UPDATED) TEXT: MATTHEW 23:16-22
16"Woe to you, blind guides, who say, 'Whoever swears by the temple, that is nothing; but whoever swears by the gold of the temple is obligated.'17You fools and blind men! Which is more important, the gold or the temple that sanctified the gold? 18And, 'Whoever swears by the altar, that is nothing, but whoever swears by the offering on it, he is obligated.'19You blind men, which is more important, the offering, or the altar that sanctifies the offering? 20Therefore, whoever swears by the altar, swears both by the altar and by everything on it. 21And whoever swears by the temple, swears both by the temple and by Him who dwells within it. 22And whoever swears by heaven, swears both by the throne of God and by Him who sits upon it."
23:16 "blind guides" This was a sarcastic metaphor for the religious leaders (cf. Matt. 15:14; 23:16, 24).
23:16-22 "swears by" The Jews had developed an extensive system of valid and invalid oaths, using God's name (cf. Matt. 5:33-37; James 5:12). It was a way to allow lying while appearing religious (cf. Lev. 19:12; Deut. 23:21).
▣ "You fools" See Special Topic at Matt. 5:22.
NASB (UPDATED) TEXT: MATTHEW 23:23-24
23"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others. 24You blind guides, who strain out a gnat and swallow a camel!"
23:23 "you. . .hypocrites" See Special Topic at Matt. 6:2.
▣ "you tithe mint and dill and cummin" In their legalism (cf. Lev. 27:30-33; Deut. 14:22-29), they counted even the smallest spices so as to give precisely ten percent to God, but they neglected justice, love, and fidelity. The New Testament does not speak of tithing except here. The heart of New Testament giving is not found in a percentage (cf. 2 Cor. 8-9)!
NT believers must be careful of turning Christianity into a new legal performance oriented code (Christian Talmud). Their desire to be pleasing to God causes them to try to find guidelines for every area of life. However, theologically it is dangerous to pull old covenant rules which are not reaffirmed in the NT and make them dogmatic criteria, especially when they are claimed to be causes of calamity or promises of prosperity!
23:24 "who strain out a gnat and swallow a camel" The Pharisees of Jesus' day would filter their water through cloth to keep from inadvertently swallowing an inclean insect, but in reality their legalistic unlove caused them figuratively to swallow an unclean camel! This was a word play between the Aramaic terms gnat, "galma" and camel, "gamla." This was an Oriental hyperbole. Jesus often used camels in His overstatements (cf. Matt. 19:24; Mark 10:25; Luke 18:25).
NASB (UPDATED) TEXT: MATTHEW 23:25-28
25"Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and of the dish, but inside they are full of robbery and self-indulgence. 26You blind Pharisee, first clean the inside of the cup and of the dish, so that the outside of it may become clean also. 27Woe to you, scribes and Pharisees, hypocrites! For you are like the whitewashed tombs which on the outside appear beautiful, but inside they are full of dead men's bones and all uncleanness. 28So you, too, outwardly appear righteous to men, but inwardly you are full of hypocrisy and lawlessness."
23:25 "hypocrites" See Special Topic at Matt. 6:2.
▣ "you clean the outside of the cup" They were very concerned with ceremonial cleanliness, but their attitudes and motives were far from God (cf. Isa. 29:13). They were defiled from within (i.e., the heart, cf. Mark 7:15,20). The new standard of righteousness (i.e., the new covenant, cf. Jer. 31:31-34; Ezek. 36:22-38) was not human performance, but faith in Christ's righteousness to be purchased on Calvary and confirmed on Easter Sunday!
23:27 "whitewashed tombs" The citizens of Jerusalem would paint the graves white before feast days lest a pilgrim accidentally touch them and become ceremonially unclean for seven days, and hence unable to participate in the feast even after traveling a long distance (cf. Num. 19:16; 31:19). These freshly painted tombs were analogous to the outward religiosity of the Jewish leaders.
NASB (UPDATED) TEXT: MATTHEW 23:29-33
29"Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and adorn the monuments of the righteous, 30and say, 'If we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.'31So you testify against yourselves, that you are sons of those who murdered the prophets. 32Fill up, then, the measure of the guilt of your fathers. 33You serpents, you brood of vipers, how will you escape the sentence of hell?"
23:29 "hypocrites" See Special Topic at Matt. 6:2.
▣ "you build the tombs of the prophets" In the OT God's people would kill God's prophets and then build large tombs for them. The building of monuments to God's spokesmen is not what God wanted. He desires obedience to His message (cf. Matt. 23:34-35). As the leaders of the OT killed the prophets, these leaders would kill Jesus and His followers.
23:30 "if" This is a second class conditional sentence, which is called "contrary to fact." A premise is made that is false and, therefore, the conclusion drawn from it is also false.
23:33 "You serpents, you brood of vipers" Jesus was not always the meek and mild, "turn the other cheek" man often pictured (cf. Matt. 3:7; 12:34). Religious self-righteous hypocrisy elicited His harshest condemnation-and still does!
▣ "hell" See Special Topic at Matt. 5:22.
NASB (UPDATED) TEXT: MATTHEW 23:34-36
34"Therefore, behold, I am sending you prophets and wise men and scribes; some of them you will kill and crucify, and some of them you will scourge in your synagogues, and persecute from city to city, 35so that upon you may fall the guilt of all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah, the son of Berechiah, whom you murdered between the temple and the altar. 36Truly I say to you, all these things will come upon this generation."
23:34 "I am sending you prophets and wise men and scribes" God (note Jesus uses "I") continues His activity of revelation through His chosen spokespersons (cf. Matt. 21:34-36; 23:37). The Jews were not ignorant of God's truth; they chose to reject it for their traditions (cf. Isa. 6:9-13; 29:13; Jer. 5:20-29)! See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at Matt. 11:9.
▣ "some of them you will kill and crucify" The prediction of persecution was dramatically fulfilled in the early days of Christianity. God's spokespersons often reap the hostility of fallen mankind, even religious mankind, against God's word and will.
23:35 "blood shed" See Special Topic following.
▣ "Abel" See Gen. 4:8ff.
▣ "Zechariah" There has been much discussion here as to which prophet this referred. The only martyr known by this name is found in 2 Chr. 24:2-22, but his father's name is different from this reference. However the parallel in Luke 11:51 omits the father's name, as does the Greek MSS א in Matthew.
Zechariah, the post-exilic prophet, had this name but was not killed in this manner. There could be another prophet by this name that we know nothing about. However, since Abel is the first martyr in the OT then the Zechariah mentioned in 2 Chr. 24 would be the last martyr because Chronicles is the last book of the Hebrew canon.
23:36 "all these things will come upon this generation" In one sense this showed the preeminence of Jesus (cf. Matt. 10:23; 23:36; 24:34). He was God's ultimate spokesman. When the leaders and the general population rejected Him, there was no hope- only judgment. The new age of the Spirit has come!
NASB (UPDATED) TEXT: MATTHEW 23:37-39
37"Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38Behold, your house is being left to you desolate! 39For I say to you, from now on you will not see Me until you say, 'Blessed is He who comes in the name of the Lord!'"
23:37-39 Jesus is obviously filled with emotion (cf. Luke 13:34,35). He and the Father both love the covenant people. He longed to restore them to fellowship, but they clung to their legalism (Isa. 29:13). Only judgment could restart the need for covenant intimacy!
The question remains, when did Jesus speak these words? Was it just before His Triumphal Entry or does it refer to an eschatological entry? One thing is sure, the prophecy of Zech. 12:10 will come to pass one day! The unification of God's people spoken of in Romans 9-11 will restore the fellowship of the Garden of Eden (cf. Gen. 3:15).
23:37 "gather" This verb is also used of an end-time gathering of the elect in Matt. 3:12; 13:20,47; 24:31.
▣ "the way a hen gathers her chicks under her wings" YHWH and Jesus often used feminine metaphors to describe their work and attitudes (cf. Gen. 1:2; Exod. 19:5; Deut. 32:11; Isa. 49:15; 66:9-13). Deity is neither male nor female, but spirit. He created the sexes and has the best qualities of both in Himself.
SPECIAL TOPIC: SHADOW AS METAPHOR FOR PROTECTION AND CARE
23:38 "your house is being left to you desolate" This appears to be an allusion to Jer. 22:5. It could refer to the destruction of Jerusalem in a.d. 70 or to other future events. God's unique covenant with Israel has been altered by their unbelief! There is a New Covenant (cf. Jer. 31:31-34), which is not based on racial descent, but on faith and faithfulness in God and His Messiah.
23:39 "until you say" This is a reference to Ps. 118:26-27, which was used in the Triumphal Entry (cf. Matt. 21:9). This is similar to the wonderful Messianic prediction of Zech. 12:10 that the Jews will one day turn to the one whom they pierced (cf. Romans 9-11)! All believers pray for this Jewish revival!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is Jesus so critical of the religious leaders of His day?
2. How do we know what to believe and practice?
3. Is attitude more crucial than action?
4. Is tithing a clearly taught New Testament principle?
5. Has Jesus totally rejected Israel?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Destruction of the Temple Foretold | Jesus Predicts the Destruction of the Temple | Destruction of the Temple Foretold | Jesus Speaks of the Destruction of the Temple | Introduction |
24:1-2 | 24:1-2 | 24:1-2 | 24:1-2 | 24:1-3 |
The Beginning of Woes | The Signs of the Times | On the End of the Age | Troubles and Persecutions | The Beginning of Sorrows |
24:3-14 | 24:3-14 | 24:3-8 | 24:3 | |
24:4-8 | 24:4-8 | |||
24:9-14 | 24:9-14 | 24:9-13 | ||
24:14 | ||||
The Great Tribulation | The Great Tribulation | The Awful Horror | The Great Tribulation of Jerusalem | |
24:15-28 | 24:15-28 | 24:15-28 | 24:15-22 | 24:15-22 |
24:23-25 | 24:23-25 | |||
The Coming of the Son of Man | ||||
24:26-27 | 24:26-28 | |||
24:28 | ||||
The Coming of the Son of Man | The Coming of the Son of Man | The Coming of the Son of Man | The Universal Significance of This Coming | |
24:29-31 | 24:29-31 | 24:29-31 | 24:29-31 | 24:29-31 |
The Lesson of the Fig Tree | The Parable of the Fig Tree | The Lesson of the Fig Tree | The Time of This Coming | |
24:32-35 | 24:32-35 | 24:32-35 | 24:32-35 | 24:32-36 |
The Unknown Day and Hour | No One Knows the Day or the Hour | No One Knows the Day or Hour | Be On the Alert | |
24:36-44 | 24:36-44 | 24:36-44 | 24:36-44 | |
24:37-41 | ||||
24:42-44 | ||||
The Faithful or the Unfaithful Servant | The Faithful Servant and the Evil Servant | The Faithful or the Unfaithful Servant | Parable of the Conscientious Servant | |
24:45-51 | 24:45-51 | 24:45-51 | 24:45-51 | 24:45-51 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS FOR 24:1-36 (parallel to Mark 13:1-37)
A. My exegetical notes on Mark 13 are more complete in my commentary on Mark and I & 2 Peter. You can see all of my commentaries at www.freebiblecommentary.org.
B. Matt. 24, Mark 13, and Luke 21 are so difficult to interpret because they deal with several questions simultaneously (cf. Matt. 24:3).
1. When will the Temple be destroyed?
2. What will be the sign of the Messiah's return?
3. When will this age end?
C. The genre of New Testament eschatological passages is usually a combination of apocalyptic (see Special Topic below) and prophetic language which is purposely ambiguous and highly symbolic.
D. Several passages in the NT (cf. Matt. 24, Mark 13, Luke 17 and 21, 1 and 2 Thess. and Rev.) deal with the Second Coming. These passages emphasize
1. the exact time of the event is unknown but the event is certain
2. we can know the general time but not specific time of the events
3. it will occur suddenly and unexpectedly
4. we must be prayerful, ready, and faithful to assigned tasks
E. There is a theological paradoxical tension between (1) the any moment return (cf. Matt. 24:27,44) versus (2) the fact that some events in history must occur.
F. The NT states that some events will occur before the Second Coming:
1. The Gospel preached to the whole world (cf. Matt. 24:14; Mark 13:10)
2. The great apostasy (cf. Matt. 24:10-13, 21; 1 Tim. 4:1; 2 Tim. 3:1ff.; 2 Thess. 2:3)
3. The revelation of the "man of sin" (cf. Dan. 7:23-26; 9:24-27; 2 Thess. 2:3)
4. Removal of that/who restrains (cf. 2 Thess. 2:6-7)
5. Jewish revival (cf. Zech. 12:10; Rom. 11)
G. Verses 37-44 are not paralleled in Mark. They do have a partial Synoptic parallel in Luke 17:26-37.
SPECIAL TOPIC: APOCALYPTIC LITERATURE
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 24:1-2
1Jesus came out from the temple and was going away when His disciples came up to point out the temple buildings to Him. 2And He said to them, "Do you not see all these things? Truly I say to you, not one stone here will be left upon another, which will not be torn down."
24:1 "the temple" This was the Greek word for the whole temple area (hieron, cf. Mark 13:1). Jesus had been teaching there since Matt. 21:23. This building itself (naos, cf. Mark 15:38) had become the great Jewish hope (cf. Jeremiah 7), a symbol of God's exclusive love for the Jews.
▣ "buildings" They were white polished limestone with gold trim. This building project took Herod the Great more than 46 years to complete (cf. John. 2:20). This project was meant to placate the Jews, who were upset because an Idumean (Edom) was ruling over them.
24:2 "stone" Josephus tells us that Herod the Great used polished limestones or mezzeh, which were native to this area. These foundation stones and wall stones were huge, 25x8x12 cubits ( a cubit was 18-21 inches; thus, the total volume of one of these stones would have been approximately 3600 cubic feet).
▣ "not one stone here will be left upon another, which will not be torn down" This is the strong grammatical structure of two double negatives. This speaks of total destruction. This must have dumbfounded the disciples! Josephus tells us that in a.d. 70 the Roman army destroyed this site so completely that one could plow the ground on Mount Moriah (cf. Mic. 3:12; Jer. 26:18) where the temple stood.
NASB (UPDATED) TEXT: MATTHEW 24:3
3As He was sitting on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things happen, and what will be the sign of Your coming, and of the end of the age?"
24:3 "sitting on the Mount of Olives" This ridge to the east overlooked Jerusalem and the temple area. Mark's Gospel identified the disciples who asked Jesus these questions-Peter, James, John, and Andrew. Matthew reads "the disciples came up. . .to Him" (cf. Matt. 24:1 and 3).
▣ "when will these things happen, and what will be the sign of Your coming" Mark 13:4 and Luke 21:7 have only one question, but Matt. 24:3 shows the expanded questions. There were several events the disciples wanted to know about: (1) destruction of the temple, (2) Second Coming and (3) end of this age. The disciples probably thought all three would happen at one time. See Special Topic following.
The term used here translated "coming" (cf. Matt. 24:3,27,37,39; 1 Cor. 15:23; 1 Thess. 2:19; 3:13; 4:15; 5:23; 2 Thess. 2:1,8; James 5:7,8; 2 Pet. 1:16; 3:4,12; 1 John 2:28) is parousia. See the second Special Topic below.
SPECIAL TOPIC: ANSWERS TO THE DISCIPLES'TWO QUESTIONS OF MATTHEW 24:3
SPECIAL TOPIC: THE SECOND COMING
NASB (UPDATED) TEXT: MATTHEW 24:4-8
4And Jesus answered and said to them, "See to it that no one misleads you. 5For many will come in My name, saying, 'I am the Christ,'and will mislead many. 6You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end. 7For nation will rise against nation, and kingdom against kingdom, and in various places there will be famines and earthquakes. 8But all these things are merely the beginning of birth pangs.
24:4 "See to it that no one misleads you" This is a present active imperative with the negative particle which meant stop an act in process. There were and continue to be many false signs or "precursor signs." This statement was repeated often (cf. Mark 13:5, 9, 23, 33). There is great theological confusion in this area. The church has never had a consensus in eschatology.
Every generation of Christians has tried to force their contemporary history into biblical prophecy. To date they have all been wrong. Part of the problem is that believers are to live in a moment by moment expectation of the Second Coming yet the prophecies are all written for one end time generation of persecuted followers. Rejoice that you do not know!
24:5 "many will come in My name" This referred to false messiahs (cf. Matt. 24:11, 23-24; Mark 13:6). It could also be an allusion to the end-time (1) antichrist of 1 John 2:18; (2) "Man of Sin" of 2 Thessalonians 2; or (3) the Sea Beast of Rev. 13:1-10.
▣ "I am the Christ" "Christ" is the Greek transliteration of the Hebrew term messiah, which meant "an anointed one." This shows that many messianic pretenders would come (cf. Matt. 24:11, 24; 1 John. 2:18).
▣ "and will mislead many" This shows the persuasive power of the false messiahs and the spiritual vacuum of fallen mankind (cf. Matt. 24:11,23-26). It also shows the naivete of new believers and/or carnal Christians (cf. 1 Cor. 3:1-3; Col. 2:16-23; Heb. 5:11-14).
24:6 "that you are not frightened" This is present passive imperative with the negative particle, which usually means stop an act in process.
▣ "for those things must take place, but that is not yet the end" Wars (Matt. 24:6, 7), famines (Matt. 24:7), earthquakes (Matt. 24:7), and false messiahs (Matt. 24:5) are not signs of the end, but precursor signs of every age (cf. Matt. 24:8). The presence of these kinds of events are not a sign of the end, but of a fallen world.
24:8
NASB, NRSV"of birth pangs"
NKJV"of sorrows"
TEV"the first pains of childbirth"
NJB"the birthpangs"
This referred to the "birth pangs" of the new age (cf. Isa. 13:8; 26:17; 66:7; Mic. 4:9-10; Mark 13:8). This reflected the Jewish belief in the intensification of evil before the new age of righteousness. The Jews believed in two ages (see Special Topic at Matt. 12:31); the current evil age, characterized by sin and rebellion against God, and the "age to come." The New Age would be inaugurated by the coming of the Messiah. It would be a time of righteousness and fidelity to God. Although the Jewish view was true to a point, it did not take into account the two comings of the Messiah. We live in the over-lapping of these two ages. The "already" and "not yet" of the kingdom of God!
NASB (UPDATED) TEXT: MATTHEW 24:9-14
9"Then they will deliver you to tribulation, and will kill you, and you will be hated by all nations because of My name. 10At that time many will fall away and will betray one another and hate one another. 11Many false prophets will arise and will mislead many. 12Because lawlessness is increased, most people's love will grow cold. 13But the one who endures to the end, he will be saved. 14This gospel of the kingdom shall be preached in the whole world for a witness to all the nations, and then the end will come."
24:9 "Then" This term is used several times in Jesus' end-time discussion (cf. Matt. 24:9,10,14,16,21,23,30,40; 25:1,7,31,34,37, 41,44,45). The question is
1. Is it simply a transition marker?
2. Does it designate a temporal sequence?
3. Does it designate a context sequence (like the waw consecutive in Hebrew)?
▣ Mark 13:9 is much more specific at this point. " Courts and synagogues," a phrase not found in Matt. 24:9, shows both governmental and religious persecution of Christians (cf. 1 Pet. 4:12-16). " Beaten" or literally "skinned," Jews whipped offenders thirty-nine times-thirteen times on the front and twenty-six times on the back (cf. Deut. 25:1-3; 2 Cor. 11:24).
▣ "you will be hated by all nations" Jesus prepared His disciples for the world's hatred (cf. Matt. 10:22; 21:35-36; 23:37; Mark 13:13; Luke 21:17; John 15:18,19; 1 John 3:13). The level of opposition to the gospel is surprising (cf. Eph. 6:10-18). The implication of this phrase is that Christianity has spread into all the world (cf. Matt. 24:14) which means Jesus is referring to a future time.
▣ "because My name" Not for their own wickedness or civil crimes will believers be persecuted, but because they are Christians (cf. Matt. 5:10-16; Mark13:9; 1 Pet. 4:12-16).
24:10 "many will fall away" Under persecution and spiritual delusion many followers of Jesus will "fall away" (lit. "be caused to stumble," cf. Matt. 11:6). These are the ones spoken of in the parable of the soils in Matt. 13:21 (cf. Mark 4:17; 8:13). They are the ones who "do not abide" in John 15:6. They are the ones who leave the fellowship in 1 John 2:18-19. They are the ones described in Hebrews and 2 Pet. 2:20-22. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Matt. 7:21.
24:10-11 This implies organized opposition (cf. Mark13:12). Families will be split over Christ (cf. Matt. 10:35-37). Those who should have been changed by the gospel act like the unsaved (cf. Titus 3:2-3).
24:11 "many false prophets" This is a frightful thought. These people are wolves in sheep's clothing (cf. Matt. 7:15-23). Believers must have a grasp of the gospel, a yieldedness to the Spirit, and a godly lifestyle to protect themselves from these pretenders (cf. 2 Peter 2; 1 John. 2:18-19; Revelation 13).
24:12 Persecution will reveal the true spiritual nature of the pretenders (cf. Matt. 13:20-22) or the weak (cf. 1 Tim. 6:9-10).
24:13 "but whoever endures to the end, he will be saved" This is an aorist active participle (endure) followed by a future passive indicative (saved cf. Matt. 10:22. See Special Topic: the Need to Persevere at Matt. 10:22). This is the doctrine of perseverance (Rev. 2:2, 11, 12, 26; 3:5, 12, 21) and it must be held in a dialectical tension with the doctrine of the security of the believer. Both are true! Both are gifts of God. The term "saved" can be understood in its OT sense of physical deliverance and its NT sense of spiritual eternal deliverance.
Endurance is an evidence of a life changing encounter with Jesus (be sure to read the Special Topic on perseverance at Matt. 10:22). It does not imply sinlessness, but it does contrast the actions of Matt. 24:10-12!
24:14 "this gospel of the kingdom" This was mentioned earlier in Matt. 4:23; 9:35. It is synonymous with "the gospel." It referred to the content of Jesus' preaching.
▣ "shall be preached in the whole world for a witness to all the nations" This is the goal of Matt. 28:18-20; Luke 24:46-47; Acts 1:8! It marks a major shift away from the "Israel only" policy. This is one of the things that must occur before the Second Coming. It is impossible to know how specific to interpret this phrase. Does it mean every single tribe or people in racial groupings or possibly everyone in the Roman world of Paul's day? This second option is possible because the phrase "the whole world" is literally "the inhabited earth."
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
NASB (UPDATED) TEXT: MATTHEW 24:15-28
15"Therefore when you see the abomination of desolation which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand), 16then those who are in Judea must flee to the mountains; 17Whoever is on the housetop must not go down to get the things that are in his house. 18Whoever is in the field must not turn back to get his cloak. 19But woe to those who are pregnant and to those who are nursing babies in those days! 20But pray that your flight will not be in the winter, or on a Sabbath. 21For then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever will. 22Unless those days had been cut short, no life would have been saved; but for the sake of the elect those days will be cut short. 23Then if anyone says to you, 'Behold, here is the Christ,'or 'There He is,'do not believe him. 24For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect. 25Behold, I have told you in advance. 26So if they say to you, 'Behold, He is in the wilderness,'do not got out, or, 'Behold, He is in the inner rooms,'do not believe them. 27For just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be. 28Wherever the corpse is, there the vultures will gather."
24:15
NASB, NKJV"the abomination of desolation"
NRSV"the desolating sacrilege"
TEV"the Awful Horror"
NJB"the appalling abomination"
The word "desolation" meant sacrilege. This was used in Dan. 9:27, 11:31, and 12:11. It seems originally to refer to Antiochus IV Epiphanes in 168 b.c. (cf. Dan. 8:9-14; I Mac. 1:54). Also in Dan. 7:7-8 it related to the Antichrist of the end time (cf. 2 Thess. 2:4). Luke 21:20 helps us interpret this as possibly the coming of Titus'army in a.d. 70. It cannot refer to the siege of Jerusalem itself because it would be too late for believers to escape.
This is an example of a phrase being used in several different but related senses. This is called multiple fulfillment prophecy. Often it is difficult to interpret until after the events occur. Then looking back, the typology is obvious. For more detailed notes on Daniel see my commentary at www.freebiblecommentary.org.
SPECIAL TOPIC: THE ABOMINATION OF DESOLATION
NASB, NKJV,
NRSV"standing in the holy place"
TEV"it will be standing in the holy place"
NJB"set up in the holy place"
The Greek participle "standing" is neuter, not masculine. It should be translated " it," which backs up the interpretation of "it" being the Roman army under Titus in a.d. 70. "Holy Place" referred to the first part of the central shrine of the Temple. Titus set up Roman standards representing their pagan gods in this area of the temple.
NASB, NRSV,
NJB"(let the reader understand)"
NKJV"(whoever reads, let him understand)"
TEV"(Note to the reader: understand what this means)"
This was a comment by Matthew to his Christian readers. Everyone read aloud in the ancient Mediterranean world. A regular attender at synagogue should know God's word. It may relate to the specific phrase "the abomination of desolation" in Dan. 9:27, 11:31, and 12:11.
24:16 "then those who are in Judea must flee to the mountains" Eusebius, an early church historian (4th century a.d.), informs us that the Christian community fled to the city of Pella in Perea when the Roman army appeared and began to surround Jerusalem.
24:17 "Whoever is on the housetop" The houses had flat roofs. They were used as the place of social gathering in the hot months. It has been said that one could walk across Jerusalem on the roofs of houses. Apparently some houses were built next to the city's wall. When the army was seen, immediate flight was necessary.
24:18 "must not turn back to get his cloak" This referred to one's outer cloak which was used as sleeping gear. They were to flee immediately and not go back even for what was perceived as necessities of life.
24:19 "But woe to those who are pregnant and to those who are nursing babies" See Mark13:17. This referred to the destruction of Jerusalem only! These disciples'questions to Jesus related to three separate issues: the destruction of Jerusalem, His Second Coming, and the end of the age. The problem is that these questions were dealt with at the same time. There is no easy verse division by topic.
24:20 "But pray that your flight will not be in the winter" This phrase was related to the difficulties of pregnant women fleeing quickly. This is not a warning to today's women not to be pregnant at the Second Coming. Matthew, written to Jews, adds the phrase "or on the Sabbath" which is left out of Mark 13:18. Jewish believers would be reluctant to flee on a Sabbath.
I am struck by two things related to this verse.
1. Jesus did not know the exact date of the destruction of Jerusalem.
2. Believers'prayers could affect the exact date of the destruction of Jerusalem.
24:21 "such as has not occurred since the beginning of the world until now, nor ever will" This is a Hebrew idiomatic phrase similar to many in the OT (cf. Exod. 10:14; 11:6; Jer. 30:7; Dan. 12:1; Joel 2:2).
24:22 If all the Christians fled as Eusebius tells us they did, then this might be a reference to the Jewish people, the OT elect (God still has a purpose for national Israel cf. Rom. 9-11). However because of the use of the term "elect" in Matt. 24:24 and 31, it seems to refer to believing Jews. For "elect" see Special Topic below.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
SPECIAL TOPIC: FORTY-TWO MONTHS
24:23,26 The true Messiah's coming will not be secret or hidden. It will not be to a select group but visible to all (Matt. 24:27). Biblically there is no "secret rapture." See note at Matt. 24:40-41.
24:23,26 "if" These are two third class conditional sentences which denote potential action.
24:24 "they will show great signs and wonders" These false christs will perform miracles (cf. Matt. 7:21-23). Be careful of always identifying the miraculous with God (cf. Exod. 7:11-12,22; Deut. 13:1-3; 2 Thess. 2:9-12; Rev. 13:13; 16:14; 20:20).
24:27 "just as the lightning comes from the east and flashes even to the west, so will the coming of the Son of Man be" See Luke 17:24. Mark 13 does not have this phrase. This implies a visible coming. The NT does not teach a secret rapture of believers (cf. Matt. 24:40-41). But it does reveal that believers dead and alive will meet the Lord in the air at His Second Coming (cf. 1 Thess. 4:13-18). The air was considered the realm of the demonic or Satan (cf. Eph. 2:2). Believers will meet Jesus in the midst of Satan's kingdom to show its total overthrow!
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VERSUS THE NOT YET (NT PARADOX)
24:28 "Wherever the corpse is, there the vultures will gather" This does not appear in Mark 13 but it does appear in Luke 17:37. It was a proverbial statement possibly from Job 39:30. If it was a cryptic reference to the end time battle of Psalm 2, then maybe the source is Ezek. 39:17-20. It may be a metaphor for endtime persecution and death.
NASB TEXT: 24:29-31
29But immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light, and the stars will fall from the sky, and the powers of the heavens will be shaken. 30And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 31And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other.
24:29 "but" This is a strong adversative showing a break in context. Notice all the English translations mark a paragraph division at this point.
▣ "the sun will be darkened, and the moon will not give its light" This was OT apocalyptic language of the end time (cf. Isa. 13:10; 34:4; Ezek. 32:7-8; Joel 2:10,31; 3:15; Amos 8:9). There will be upheavals in nature at the coming of the Day of the Lord (cf. 2 Pet. 3:7,10,11,12; Rev. 6:12-14).
▣ "the powers of the heavens will be shaken" This could simply be the continuation of the OT apocalyptic language, and thereby a reference to the convulsions of nature at the Lord's coming or a reference to angelic powers that influence history (cf. Dan. 10; Eph. 6:12; Col. 2:15; Rev. 12:4).
24:30 "And then the sign of the Son of Man will appear in the sky" It is possible that this is a connection to Isa. 60:1-3. The " sign" would be the light of the Shekinah cloud of glory. Earthly lights fail, but God's light (cf. Gen. 1:3), the true morning star, shines forth!
Jesus' humanity (Ps. 8:4; Ezek. 2:1) and deity (Dan. 7:13) are emphasized by the term "Son of Man." Clouds were seen as the means for transportation of deity in the OT. Jesus used them in Acts 1:9 and 1 Thess. 4:17 which implied His deity. This sign will be Jesus coming on the clouds of heaven as the eastern sky " opens."
SPECIAL TOPIC: THE SON OF MAN (from notes on Daniel 7:13)
▣ "and then all the tribes of the earth will mourn" This referred to the visible return of Jesus. It will be seen by the entire world. Unbelievers will suddenly recognize the consequences of their unbelief.
▣ "on the clouds" See Special Topic following.
SPECIAL TOPIC: COMING ON THE CLOUDS
▣ "with power and great glory" This shows the drastic contrast between His first coming and the Second Coming. This is the way the Jews expect the Messiah's coming. See note on "Glory" at Matt. 16:27.
24:31 "His angels" See Mark13:27, 8:38, and 2 Thess. 1:7. God's angels are called Jesus' angels here. This implied His deity.
▣ "with a great trumpet" This probably referred to the Shophar, the left ram's horn, which was used to signal Jewish Sabbaths and feast days. In Isa. 27:13 there is a trumpet blast related to the last days (cf. 1 Cor. 15:52; 1 Thess. 4:16).
SPECIAL TOPIC: HORNS USED BY ISRAEL
▣ "gather together His elect" This is OT imagery of restoration from exile (i.e., Deut. 30:4), here turned into an eschatological gathering (cf. Matt. 13:40-43,47-49). The exact order of these specific end-time events is uncertain. Paul taught that at death the believer is already with Christ (cf. 2 Cor. 5:6,8). 1 Thess. 4:13ff. teaches that apparently something of our physical bodies, which were left here, will be united with our spirits at the Lord's coming. This implies a disembodied state between death and resurrection day. There is so much about the end-time events and afterlife that are not recorded in the Bible.
▣ "from the four winds, from one end of the sky to the other" This implied a world-wide following of Jesus! It also implied a long period of time for the gospel to spread.
The numerical four is symbolic of the world. It referred to the four corners of the world (Isa. 11:12; Rev. 7:1), the four winds of heaven (Dan. 7:2; Zech. 2:6), and the four ends of heaven (Jer. 49:36). See Special Topic: Symbolic Numbers In Scripture at Matt. 4:2.
NASB (UPDATED) TEXT: MATTHEW 24:32-35
32Now learn the parable of the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near; 33So, you too, when you see all these things, recognize that He is near, right at the door. 34Truly I say to you, this generation will not pass away until all these things take place. 35Heaven and earth will pass away, but My words will not pass away.
24:32 "the fig tree" This parable is paralleled in Mark 13:28-32 and Luke 21:29-33. The fig tree in this proverbial passage was apparently not a symbol of Israel as in Matt. 21:18-20 and Mark 11:12-14, but a way of assuring believers that although they cannot know the specific eschatological times, they can know the general time. The fig tree put out its leaves early and everyone knew spring was close.
24:32-33 "you know" When the last generation comes, the Bible's prophetic passages will fit exactly the history of that day. This knowledge will strengthen the believers'trust in God amidst end time persecution. The problem with every generation of believers is that they force the Bible into the history of their own day! All attempts have so far have been wrong!
24:33 "He" This masculine pronoun is not in the Greek text. It should be "it" (cf. Matt. 24:14).
▣ "when you see all these things" This could refer to (1) the destruction of Jerusalem; (2) the transfiguration (cf. Mark 9:1; Matt. 16:27); or (3) one of these specific signs of the Second Coming.
24:34 This verse referred to the destruction of Jerusalem in a.d. 70 by the Roman legion under Titus. Jesus was merging the questions of Matt. 24:3: (1) the destruction of the temple, (2) the sign of His return at the end of the age, and (3) the end of the age.
It is also possible to link Matt. 10:23; 16:28 and 24:34 and conclude that Jesus expected to return quickly, but Matthew, writing decades later, realized the " delayed return" theme in Jesus' teachings.
24:25 What a strong statement of Jesus' self understanding. It surely relates to Matt. 5:17-19 or Isa. 40:8; 55:11. Jesus is the full revelation of the invisible God (i.e., Col. 1:15).
NASB (UPDATED) TEXT: MATTHEW 24:36-41
36But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone. 37For the coming of the Son of Man will be just like the days of Noah. 38For as in those days before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, 39and they did not understand until the flood came and took them all away; so will the coming of the Son of Man be. 40Then there will be two men in the field; one will be taken and one will be left. 41Two women will be grinding at the mill; one will be taken and one will be left.
24:36 "But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone" For "hour" see Special Topic below. This is a strong verse to deter Christians from setting specific dates for the Second Coming.
The phrase "nor the Son" is not included in Matt. 24:36 in some ancient Greek uncial manuscripts אa, K, L, W. It is included in most translations because it does occur in manuscripts א, B and D, the Diatesseron, and the Greek texts known to Irenaeus, Origen, Chrysostom, and the old Latin manuscript used by Jerome. This may have been one of the texts modified by orthodox scribes to accentuate the deity of Christ against false teachers (See The Orthodox Corruption of Scripture, Bart D. Ehrman, pp. 91-92, published by Oxford University Press, 1993).
24:37 "Coming" See Special Topic at Matt. 24:3.
▣ "will be just like the days of Noah" This is an idiom which meant that normal life was continuing just as in the past (cf. Matt. 24:38).
24:39 This is the judgment of God on the unbelieving both temporally and eschatologically.
24:40-41 "there will be two men in the field; one will be taken and one will be left. Two women will be grinding at the mill; one will be taken and one will be left" Many try to relate this to a secret rapture. However, the context implies blessing on some and judgment on others in the unexpected day the Lord returns. It is uncertain which group is blessed. Does "taken" or "left" refer to Noah and his family who were left alive after the Flood, or are those who meet the Lord in the air (Matt. 24:31)? An OT example of some people being blessed and some people being judged is Noah's flood (cf. Matt. 24:39). In Luke the OT example of Sodom was used (cf. Luke 17:29). As a matter of fact, Matt. 24:27 implied one physical, visible coming of the Lord! The only reason some want a secret rapture of believers first is to try to explain the dialectical tension in the NT documents between (1) the any moment return of the Lord and (2) the fact that some things must happen first.
Jesus gives several examples to denote the suddenness and unexpectedness of His return.
1. Noah's flood, Matt. 24:37-38
2. thief in the night, Matt. 24:43
3. the master's return, Matt. 24:45-46
4. delayed bridegroom, 25:5-6
5. possibly "lightning" in Matt. 24:27
Believers'only option is to be ready at all times (cf. Matt. 24:44; 25:10,13)!
NASB (UPDATED) TEXT: MATTHEW 24:42-44
42Therefore be on the alert, for you do not know which day your Lord is coming. 43But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into. 44For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will.
24:42 "be on the alert, for you do not know which day your Lord is coming" This parable is paralleled in Luke 12:39-40. The emphasis on being ready (cf. Matt. 24:43, 44) and the uncertainty of the time (cf. Matt. 24:39,47,49,50; 25:5,13) are recurrent themes in the chapter. The uncertainty of the time provides motivation for the continued readiness of each generation of believers.
24:43 "if" This is a second class conditional sentence, which is called "contrary to fact." A statement is made that is false so the conclusion drawn from it is also false.
24:44 "you also must be ready" This phrase is present (deponent) imperative (cf. Mark 13:5,9,23). This is the key for believers, not speculation and dogmatism about the when and how!
The fact that so many expect His coming soon may be an evidence that this is not the last generation!
▣ "an hour" See SPECIAL TOPIC: THE HOUR at Matt. 24:36.
NASB (UPDATED) TEXT: MATTHEW 24:45-51
45Who then is the faithful and sensible slave whom his master put in charge of his household to give them their food at the proper time? 46Blessed is that slave whom his master finds so doing when he comes. 47Truly I say to you that he will put him in charge of all his possessions. 48But if that evil slave says in his heart, 'My master is not coming for a long time,'49and begins to beat his fellow slaves and eat and drink with the drunkards; 50the master of that slave will come on a day when he does not expect him and at an hour which he does not know, 51and will cut him to pieces and assign him a place with the hypocrites; in that place there will be weeping and gnashing of teeth.
24:45 "put in charge of his household" Some see this as relating this parable to Christian leaders (cf. Luke 12-40-48). In this context it related to Jesus' continuing confrontation with the Jewish leaders of His day.
24:46 Believers must remain active, ready, and faithful (cf. Luke 12:37-38; James 1:12; Rev. 16:15). The when and how of the Second Coming is not the issue!
24:47 "he will put him in charge of all his possessions" See Matt. 13:12, 25:29, and Luke 19:17.
24:48 "if" This is a third class conditional sentence, which meant potential future action.
▣ "heart" See Special Topic at Matt. 5:8.
▣ "My master is not coming for a long time" This represents the concept of a delay in the Second Coming (cf. Matt. 25:5; 2 Thess. 2; 2 Pet. 3:4).
24:50 "the master of that slave will come on a day when he does not expect him and at an hour which he does not know" See Matt. 24:27,44; 25:6, 13. This reflects the "any moment" return of the Lord.
24:51 "will cut him to pieces" There is uncertainty as to whether this is metaphorical or literal (cf. 2 Sam. 12:31; Heb. 11:37). It is surely a description of OT judgment.
▣ "with the hypocrites" The parallel in Luke 12:46 has "unbelievers." Matthew calls the Pharisees "hypocrites" several times. See Special Topic at Matt. 6:2.
▣ "weeping" These last two items are judgment metaphors. Weeping was a sign of great sadness (cf. Matt. 25:30).
▣ "gnashing of teeth" This represents anger or pain (cf. Matt. 8:12; 13:42,50; 22:13; 25:30).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the basic purpose of this chapter?
2. Do verses 4-7 describe the end time?
3. How does Daniel's prophecy (7:23-28; 9:24-27; 11:26-29) relate to this chapter?
4. Why does Jesus use language like verse 24?
5. Can we know when the Lord will come again?
6. Is the time of Second Coming imminent, delayed, or time uncertain?
7. How could Jesus not know the time (Matt. 24:36)?
8. What is the major emphasis of this section (Matt. 24:45-51)?
9. Do you expect Jesus' return in your lifetime? Why?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Parable of the Ten Maidens | The Parable of the Wise and Foolish Virgins | The Parable of the Wise and Foolish Bridesmaids | The Parable of the Ten Girls | Parable of the Ten Wedding Attendants |
25:1-13 | 25:1-13 | 25:1-13 | 25:1-5 | 25:1-13 |
25:6-12 | ||||
25:13 | ||||
The Parable of the Talents | The Parable of the Talents | Parable of the Talents | The Parable of the Three Servants | Parable of the Talents |
25:14-30 | 25:14-30 | 25:14-30 | 25:14-18 | 25:14-30 |
25:19-30 | ||||
The Judgment of the Nations | The Son of Man Will Judge the Nations | The Great Judgment | The Final Judgment | The Last Judgment |
25:31-40 | 25:31-46 | 25:31-46 | 25:31-40 | 25:31-46 |
25:41-46 | 25:41-46 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Take note of the literary context. In this case the context is Matthew 24-25, which dealt with the suddenness of Christ's unexpected coming and the warning to "be ready" by being faithful in doing God's will-even amidst persecution.
B. For a full discussion on interpreting parables see introduction to Matthew 13.
C. Write in your own words the central truth of each parable (cf. Matt. 24: 45-51; 25:1-13; 25:14-30). Parables are meant to illustrate truth from common occurrences of daily life (cf. Matt. 13:10-17). Always look for the unexpected twist or surprise!
D. Verses 37-44 do not appear in Mark. They do have a partial Synoptic parallel in Luke 17:26-37.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 25:1-13
1"Then the kingdom of heaven will be comparable to ten virgins, who took their lamps and went out to meet the bridegroom. 2Five of them were foolish and five were prudent. 3For when the foolish took their lamps, they took no oil with them, 4but the prudent took oil in flasks along with their lamps. 5Now while the bridegroom was delaying, they all got drowsy and began to sleep. 6But at midnight there was a shout, 'Behold, the bridegroom! Come out to meet him.'7Then all those virgins rose and trimmed their lamps. 8The foolish said to the prudent, 'Give us some of your oil, for our lamps are going out.'9But the prudent answered, 'No, there will not be enough for us and you too; go instead to the dealers and buy some for yourselves.'10And while they were going away to make the purchase, the bridegroom came, and those who were ready went in with him to the wedding feast; and the door was shut. 11Later the other virgins also came, saying, 'Lord, lord, open up for us.'12But he answered, 'Truly I say to you, I do not know you.'13Be on the alert then, for you do not know the day nor the hour."
25:1 "the kingdom of heaven" God's current reign over the lives of redeemed people will one day be consummated in His reign over all the earth (cf. Matt. 6:10). See Special Topic at Matt. 4:17.
▣ "ten" See Special Topic: Symbolic Numbers in Scripture at Matt. 24:31.
▣ "went out to meet the bridegroom" The cultural background of this parable (which is unique to Matthew) concerns Jewish wedding customs of first century Palestine (see James Freeman, Manners and Customs of the Bible). After about a year of binding betrothal, the groom went to the bride's home on an assigned day to bring her to his home for a seven day feast.
There is a Greek manuscript variant here that relates to this Hebrew custom. The best and most ancient Greek texts have "went out to meet the bridegroom." The Bezae Greek manuscript (D) and the Latin, Syriac, Coptic, and Armenian translations, as well as the Greek texts used by Origen, Athanasius, Chrysostom, Jerome, and Augustine add "and the bride." This then would refer to when she joined the wedding party. The UBS4 gives the shorter text a "B" rating (almost certain).
25:5 "the bridegroom was delaying" This may refer to the delay of Jesus' return. Matthew 24:14 and 43-44 also imply a delay between the destruction of Jerusalem and the Second Coming. This delay surprised the early church, yet the concept was implicit in Jesus' teachings and Paul's (cf. 2 Thessalonians 2). The parables are literary imagery that has a main purpose. Be careful to turning the details into doctrine!
▣ "they all got drowsy and began to sleep" There is no condemnation implied for this. It merely sets the stage for the parables'emphasis on preparedness.
25:9 Each person must prepare for themselves in the kingdom!
25:10 "the door was shut" Luke 13:25 related this parable to Israel and the Gentiles, but this context demands a relationship to the Second Coming. This illustrates how the inspired evangelists used Jesus' teachings in different settings and for different purposes (cf. Gordon Fee and Douglas Stuart How to Read the Bible for All Its Worth, p. 113-134). See Special Topic: Use of "door" in the NT at Matt. 6:6.
25:11 "Lord, lord" The repetition was an attempt to show intimacy (cf. Luke 6:46), but the relationship was lacking (cf. Matt. 7:21,22). The shocking part of these examples is that these were seemingly part of the followers of Jesus, but somehow were not (cf. Matthew 13, the parable of the soils and the parable of the tares). As Paul says in Rom. 9:6, "they are not all Israel who are from Israel," so too, not all the outward followers of Jesus are redeemed (cf. 2 Pet.2:20-22; 1 John 2:18-19 and even possibly some of the warnings of Hebrews [i.e., Heb. 2:1-4; 3:7-13; 4:1-13; 5:11-6:12; 10:26-39; 12:14-17]). See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Matt. 7:21.
25:12 "I do not know you" Lack of preparation has eternal consequences. This is parallel to Matt. 24:50-51; 25:29-30; and Matt. 25:41-44. One must balance the different aspects of salvation presented in the NT.
1. it is a decision, a public profession (i.e., welcome a person)
2. it is a discipleship, a public godly lifestyle (live like that person)
3. it is an informed biblical understanding (i.e., accept truths about that person)
All three are necessary for maturity.
The term "know" was used in its OT sense of intimate personal relationship (cf. Gen. 4:1; Jer. 1:5). Christianity combines the Hebrew sense (personal relationship) and the Greek sense (information). The gospel is a person, a lifestyle, and a message!
25:13
NASB"Be on the alert then, for you do not know the day nor the hour"
NKJV"Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming"
NRSV"Keep awake therefore, for you know neither the day nor hour"
TEV"Watch out, then, because you do not know the day or the hour"
NJB"So stay awake, because you do not know either the day or the hour"
This truth is the purpose of the parable. See full note at Matt. 24:40-41. The date of the Second Coming is sure, but unknown (cf. Matt. 24:36,42,44,50; Mark 13:32). Believers are to stay active and ready for Jesus' certain but sudden return (cf. Matt. 24:36).
There is a manuscript variant at this point. Apparently copyists added "in which the Son of Man is coming" from 24:44. This additional phrase is absent in the ancient Greek manuscripts P35, א, A, B, C*, D, L, W, X, and Y, as well as the Latin, Syriac, Coptic, and Armenian translations. It is obviously not original to Matthew. UBS4 gives the shorter text an "A" rating (certain).
▣ "the hour" See Special Topic at Matt. 24:36.
NASB (UPDATED) TEXT: MATTHEW 25:14-18
14"For it is just like a man about to go on a journey, who called his own slaves, and entrusted his possessions to them. 15To one he gave five talents, to another, two, and to another, one, each according to his own ability; and he went on his journey. 16Immediately the one who had received the five talents went and traded with them, and gained five more talents. 17In the same manner the one who had received the two talents gained two more. 18But he who received the one talent went away, and dug a hole in the ground and hid his master's money."
25:16 "Immediately the one who had received the five talents" This parable is paralleled in Luke 19:11-27. There is a Greek manuscript variant over how "immediately" relates to Matt. 25:15: (1) does it describe the slave owner or (2) the slave? Although the Greek texts vary, the context and Matthew's usage of "immediately" mandate option two.
▣ "five talents" A talent was equivalent to 6,000 denarii. A denarius was the daily wage of soldiers and laborers. The RSV footnote says "more than fifteen years'wages of a laborer." See Special Topic at Matt. 17:24.
▣ "each according to his own ability" This states a biblical principle (cf. Matt. 13:8; 2 Cor. 8:3,11).
NASB (UPDATED) TEXT: MATTHEW 25:19-23
19"Now after a long time the master of those slaves came and settled accounts with them. 20The one who had received the five talents came up and brought five more talents, saying, 'Master, you entrusted five talents to me. See I have gained five more talents.'21His master said to him, 'Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.'22Also the one who had received the two talents came up and said, 'Master, you entrusted two talents to me. See, I have gained two more talents.'23His master said to him, 'Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master.'"
25:21-23 "Well done, good and faithful slave" Good stewardship, not the amount, was the issue. See Special Topic: Degrees of Rewards and Punishments at Matt. 5:12.
▣ "enter into the joy of your master" This repeated phrase is an idiom for entering the Kingdom. Service for Christ is service for the family. The joy is the fellowship.
NASB (UPDATED) TEXT: MATTHEW 25:24-25
24"And the one also who had received the one talent came up and said, 'Master, I knew you to be a hard man, reaping where you did not sow and gathering where you scattered no seed. 25And I was afraid, and went away and hid your talent in the ground. See, you have what is yours.'"
25:24-25 The servant's characterization does not accurately describe God. One must not push the detail of these parables allegorically. The NT has parables of both comparison and contrast.
NASB (UPDATED) TEXT: MATTHEW 25:26-28
26"But his master answered and said to him, 'You wicked, lazy slave, you knew that I reap where I did not sow and gather where I scattered no seed. 27Then you ought to have put my money in the bank, and on my arrival I would have received my money back with interest. 28Therefore take away the talent from him, and give it to the one who has the ten talents.'"
25:27 "interest" This term was an idiom taken from child bearing. OT guidelines for interest are found in Deut. 23:19-20. A Jew could only collect usury from Gentiles.
NASB (UPDATED) TEXT: MATTHEW 25:29-30
29"For to everyone who has more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away. 30Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth."
25:29 "For to everyone who has more shall be given" See Matt. 13:12; Mark 4:25; Luke 8:18; 19:26. "More" is not in the text but is certainly implied.
25:30 "Throw out the worthless slave into the outer darkness; in that place there will be weeping and gnashing of teeth" Western readers are uncomfortable with Eastern overstatements and metaphorical language (cf. Matt. 8:12; 13:42,50; 22:13; 24:51). This parable shows the need not only for initial salvation but for ongoing responsibility. Profession is confirmed by lifestyle. No fruit-no root!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the central truth of all these parables?
2. How do these parables relate to other larger context of Matthews 24 and 25?
3. Explain the statement that gospel writers had the right under inspiration to select, adapt, and arrange the teachings of Jesus.
CONTEXTUAL INSIGHTS FOR 25:31-46
A. It is Jesus Himself who speaks so often of the eternal and horrible consequences of human sin. It is Jesus and Jesus alone who emphasizes not only a final judgment but an eternal hell.
B. This passage seems to be an amplification of Matt. 16:27. A good parallel passage on a day of judgment is Rev. 20:11-15.
C. Jesus is coming again as the Glorified King of Heaven. This is similar to the way the Jews are still expecting Him to come for the first time.
D. The Bible speaks of the certainty of the judgment, but often signifies different agents.
1. God as Judge (cf. Rom. 14:2; 1 Peter 1:17)
2. Christ as Judge (cf. John. 5:22, 27; Matt. 16:27; Acts 10:42; 2 Cor. 5:10; 2 Tim. 4:1)
3. God through Christ (cf. Acts 17:31; Rom. 2:16)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 25:31-33
31"But when the Son of Man comes in His glory, and all the angels with Him, then He will sit on His glorious throne. 32All the nations will be gathered before Him; and He will separate them from one another, as the shepherd separates the sheep from the goats; 33and He will put the sheep on His right, and the goats on the left."
25:31 "the Son of Man" This was a term used in the OT to simply signify a human being, as in Psalm 8:4 and Ezek. 2:1. However, in Dan. 7:13 a human being, called "a son of man," comes riding on the clouds of heaven-the mode of transportation for deity -and is given the eternal kingdom. The title "Son of Man" was not used in rabbinical Judaism. Jesus used this term as a self-designation which included the concepts of humanity and deity and did not have the narrow Jewish nationalistic, militaristic connotation. As the Son of Man rode on the clouds of heaven in Dan. 7:13, He now comes with all the holy angels to judge mankind (cf. Matt. 25:31; 1 Thess. 4:13-18).
▣ "in His Glory" See note on "glory" at Matt. 16:27.
▣ "and all the angels with Him" The angels will do the work of gathering and dividing. They were often associated with Christ's coming (cf. Matt. 16:27; Mark 8:38; 2 Thess. 1:7; Jude 14; and Dan. 7:10).
▣ "He will sit on His glorious throne" He will take His seat on the throne of God (cf. Ps. 110:1) not only as Lord and King, but as Judge (cf. Matt. 19:28). Rejecting Jesus has a temporal aspect (cf. John 3:18) and an eschatological aspect. The judgment in time is consummated in eternity.
25:32 "All the nations will be gathered before Him" This passage may not be a parable, but a dramatic presentation unique to Matthew. All questions about the end time are not dealt with. One wonders if all nations include those humans who are alive and dead, or just those who are alive. The phrase "all the nations" implied the universal spread of the gospel to all people (cf. Revelation 5) which included Israel. This is the goal of Gen. 3:15, 12:3, and Exod. 19:4-6. Israel's call was to be missionary to the nations!
It is difficult to identify with certainty who "the goats" are: (1) those who have rejected the gospel or (2) those who have an outward profession only? Both groups call Jesus "Lord" (cf. Matt. 7:21-23). This judgment seems to be limited to those who have, at least outwardly, responded to the gospel. Therefore it is similar in meaning to the parable of the soils (cf. Matthew 13). The pressures of end-time events and the lack of love for other believers (cf. 1 John. 2:9,11; 3:15; 4:7-21) will clearly reveal false professions (cf. Matt. 13:21,22; 1 John. 2:19).
▣ "and He will separate them from one another" Much like the wheat and tares (cf. Matt. 13:24-30, 36-43) could not be separated until judgment day, so the sheep and the goats wait until the last day for all to see the fruit of their lives. Also notice there are only two categories.
▣ "as the shepherd separates the sheep from the goats" God as shepherd was a common OT metaphor (cf. Psalm 23). "Shepherd" was used in Ezekiel 34 to describe the false shepherds of Israel and God as Chief Shepherd and Judge. The same terminology is applied to Jesus in Zech. 11:4-14; John 10.
25:33 "on His right" This is a biblical anthropomorphic phrase to describe the place of preeminence, honor, power, and authority.
NASB (UPDATED) TEXT: MATTHEW 25:34-40
34"Then the King will say to those on His right, 'Come, you who are blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. 35For I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me something to drink; I was a stranger, and you invited Me in; 36naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me.'37Then the righteous will answer Him, 'Lord, when did we see You hungry, and feed You, or thirsty, and give You something to drink? 38And when did we see You a stranger, and invite You in, or naked, and clothe You? 39When did we see You sick in prison, and come to You?'40The King will answer and say to them, 'Truly I say to you, to the extent that you did it to one of these brothers of Mine, even the least of them, you did it to Me.'"
25:34 "the King" Jesus was often spoken of as the Coming King (cf. Rev. 17:14; 19:16). YHWH was also spoken of as the King, which brings additional significance to this term when it was used for Jesus (cf. Deut. 10:17; 1 Tim. 6:15). This transference of title was a common technique of NT authors to assert the full deity of Jesus of Nazareth.
▣ "you who are blessed of My Father" This is a perfect passive participle. They have been blessed in the past and continue to be blessed. God is the active agent.
▣ "inherit" This is an aorist active imperative. The judgment of believers (cf. 2 Cor. 5:10) will not be based upon our sins (cf. Titus 2:14; 1 John. 1:7), but upon our use of spiritual gifts and our availability to God (cf. 1 Cor. 3:10-15). See Special Topic: Believers'Inheritance at Matt. 19:29.
▣ "the kingdom prepared for you from the foundation of the world" This is a Perfect passive participle. The NT used this phrase several times to describe things that God did for believers even before creation (cf. John. 17:24; Eph. 1:4, 11; 1 Pet. 1:19-20; Rev. 13:8). The Trinity was active in redemption before Gen. 1:1! God's work never fails!
25:35-39 Our good deeds and lifestyle love reveal and confirm our initial faith commitment to Jesus Christ (cf. Eph. 2:8-9,10; 2 Tim. 2:21; 3:17; Titus 3:1; Heb. 13:21). Faith without works is dead (cf. James 2:14-26). These good works to others are related to the good works of Jesus Himself (cf. Isa. 58:6-7). Believers continue His ministry (cf. Titus 2:14).
25:40 "to one of these brothers of Mine, even the least of them" The term "brother" here must refer to a neighbor. It is believers caring for humans made in God's image that is emphasized. The close relationship between Jesus and His followers can be seen in Acts 9:4, 22:7, 26:14, and 1 Cor. 8:12. To hurt one is to hurt both; to bless one is to bless both. Jesus wants believers to live in such a way that His task on earth continues (i.e., help fallen humans find fellowship with their Creator, cf. Matt. 20:28; Mark 10:45; 1 John 3:16).
NASB (UPDATED) TEXT: MATTHEW 25:41-46
41"Then He will also say to those on His left, 'Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels; 42for I was hungry, and you gave Me nothing to eat; I was thirsty, and you gave Me nothing to drink; 43I was a stranger, and you did not invite Me in; naked, and you did not clothe Me; sick, and in prison, and you did not visit Me.'44Then they themselves also will answer, 'Lord, when did we see You hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not take care of You?'45Then He will answer them, 'Truly I say to you, to the extent that you did not do it to one of the least of these, you did not do it to Me.'46These will go away into eternal punishment, but the righteous into eternal life."
25:41 "Then He will also say to those on His left, 'Depart from Me'" Hell's worst aspect is the separation from fellowship with God (cf. Matt. 7:23; Luke 13:27). God does not send humans to hell; they send themselves by their lifestyle choices.
▣ "accursed ones" This is a perfect passive participle. This grammatical construction was used several times in this context. It speaks of that which happened in the past and the results of which have continued into the present. The action is done by an outside agent. These people's rejection of God and His Christ in the past has been consummated into permanent blindness and rejection! This rejection revealed itself in lack of love for other human beings (Matt. 25:42-43).
▣ "into the eternal fire which has been prepared for the devil and his angels" Hell was not made for humans, but for angelic beings in rebellion. Satan has angels that serve him, possibly alluded to in Dan. 8:10 and Rev. 12:4. Matthew 25 mixes the metaphors of its darkness in Matt. 25:30, and fire in Matt. 25:41. The horrors and torments of hell are so far beyond human vocabulary and finite conceptions that the Bible used the most vivid imagery possible. Most of the metaphors come from the garbage dump outside Jerusalem in the valley of the sons of Hinnom called "Gehenna." Jesus often spoke about it (cf. Isa. 33:14; 66:24; Matt. 3:10, 12; 5:22; 7:19; 13:40, 42, 50; 18:8, 9; Jude 7; Rev. 14:10; 19:20; 20:10, 14, 15; 21:8). See SPECIAL TOPIC: ETERNAL at Matt. 18:8.
25:45 "Truly I say to you" Literally "amen," this was a Hebrew term meaning "to be firm." It was used by biblical authors to affirm the reality and truthfulness of words, concepts and teachings. Jesus uniquely used it to begin sentences. Often He would double it for even more emphasis. See Special Topic: at Matt. 5:1.
25:46 "These will go away into eternal punishment, but the righteous into eternal life" The same term [aiōnos] that describes heaven as everlasting is applied to hell as everlasting (cf. Matt. 18:8; 19:16; Mark 3:29; 9:48; 10:17; Luke 18:18; Jude 7; Rev. 20:10; also with "eternal judgment in 2 Thess. 1:9 and Heb. 6:2). Daniel 12:2; John 5:29; and Acts 24:15 describe a resurrection of both the righteous and wicked. Josephus states that the Pharisees believed in the immortality of all "souls" (cf. Antiq. 18.1,3), but only the resurrection of the righteous into a new body, while the wicked have eternal punishment (cf. Jewish Wars 2.8,14). The eternality and finality is the impetus of the urgency of gospel preaching, teaching, and witnessing!
An eternal hell is not only a tragedy for rebellious mankind, but also for God! God created humans as the apex of His creative event. We were made in His image and likeness for fellowship with Him (cf. Gen. 1:26-27). God's choice to allow mankind a choice resulted in a significant percentage of God's creation being separated from Himself! Hell is an open, bleeding sore in the heart of God that will never be healed.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How can hell be both darkness and fire?
2. Does this passage teach that some will be saved by their good works to mankind?
3. In your own words what is the central truth of this passage?
4. Will Christians be judged?
5. What does hell cost God?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Plot to Kill Jesus | The Plot to Kill Jesus | Jesus' Death | The Plot Against Jesus | The Conspiracy Against Jesus |
26:1-5 | 26:1-5 | 26:1-2 | 26:1-2 | 26:1-2 |
26:3-5 | 26:3-5 | 26:3-5 | ||
The Anointing at Bethany | The Anointing at Bethany | Jesus Anointed at Bethany | The Anointing at Bethany | |
26:6-13 | 26:6-13 | 26:6-13 | 26:6-9 | 26:6-13 |
26:10-13 | ||||
Judas'Agreement to Jesus | Judas Agrees to Betray Jesus | Judas Agrees to Betray Jesus | Judas Betrays Jesus | |
26:14-16 | 26:14-16 | 26:14-16 | 26:14-16 | 26:14-16 |
The Passover with the Disciples | Jesus Celebrates Passover with His Disciples | The Last Supper | Jesus Eats the Passover Meal with His Disciples | Preparations for the Passover Supper |
26:17-25 | 26:17-30 | 26:17-19 | 26:17 | 26:17-19 |
26:18 | ||||
26:19 | ||||
The Treachery of Judas Foretold | ||||
26:20-25 | 26:20-21 | 26:20-25 | ||
26:22 | ||||
26:23-24 | ||||
26:25a,b | ||||
26:25c | ||||
The Institution of the Supper | The Lord's Supper | The Institution of the Eucharist | ||
26:26-30 | 26:26-29 | 26:26 | 26:26-29 | |
26:27-29 | ||||
Gethsemane | Peter's Denial Foretold | |||
26:30 | 26:30 | 26:30-35 | ||
Peter's Denial Foretold | Jesus Predicts Peter's Denial | Jesus Predicts Peter's Denial | ||
26:31-35 | 26:31-35 | 26:31-35 | 26:31-32 | |
26:33 | ||||
26:34 | ||||
26:35a | ||||
26:35b | ||||
The Prayer in Gethsemane | The Prayer in the Garden | Jesus Prays in Gethsemane | Gethsemane | |
26:36-46 | 26:36-46 | 26:36-46 | 26:36-38 | 26:36-37 |
26:38-46 | ||||
26:39 | ||||
26:40-41 | ||||
26:42-43 | ||||
26:44-46 | ||||
The Betrayal and Arrest of Jesus | Betrayal and Arrest in Gethsemane | The Arrest of Jesus | The Arrest | |
26:47-56 | 26:47-56 | 26:47-56 | 26:47-48 | 26:47-56 |
26:49 | ||||
26:50a | ||||
26:50b-54 | ||||
26:55-56a | ||||
26:56b | ||||
Jesus Before the Council | Jesus Faces the Sanhedrin | Jesus Before Caiaphas | Jesus Before the Council | Jesus Before the Sanhedrin |
26:57-68 | 26:57-68 | 26:57-68 | 26:57-61 | 26:57-58 |
26:59-66 | ||||
26:62-63 | ||||
26:64 | ||||
26:65-66a | ||||
26:66b | ||||
26:67-68 | 26:67-68 | |||
Peter's Denial of Jesus | Peter Denies Jesus, and Weeps Bitterly | Peter Denies | Peter's Denials | |
26:69-75 | 26:69-75 | 26:69-75 | 26:69 | 26:69-75 |
26:70-71 | ||||
26:72 | ||||
26:73 | ||||
26:74a | ||||
26:74b-75 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY FOR 26:1-35
NASB (UPDATED) TEXT: MATTHEW 26:1-2
1When Jesus had finished all these words, He said to His disciples, 2"You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion."
26:1 "When Jesus had finished all these words" This referred to Jesus' eschatological discourse in Matthew 24-25. This phrase is a literary marker which Matthew used to mark off Jesus' discourses (cf. Matt. 7:28; 11:1; 13:53; 19:1; 26:1).
26:2 "after two days the Passover is coming" There is much confusion over the exact date of the Lord's Supper and, for that matter, the whole itinerary of the last week of Jesus' ministry. The Lord's Supper was obviously linked to the Passover symbolism (cf. John. 1:29). The Synoptic Gospels say it was the Passover meal, but John says it was the day before. There is some evidence that because the high priesthood had been corrupted by being purchased from the Roman occupiers that several sects of the Jews had Passover on a different day (i.e., the Essenes of the Dead Sea Scrolls used a solar calendar and had Passover one day earlier) than the official feast.
John's dating of the Supper one day earlier emphasizes Jesus as the Passover lamb killed to save the family. If so, John may have altered the date for theological purposes, as he may have altered the cleansing of the temple early for theological presentation of Jesus' life. The Gospel writers under inspiration had the right to select, adapt, and arrange the words and deeds of Jesus so as to present Him to different groups (Gordon Fee, Doug Stuart, How To Read the Bible For All Its Worth).
▣ "Son of Man" See note at Matt. 8:24:30.
▣ "is to be handed over for crucifixion" Jesus had warned the disciples of this several times (cf. Matt. 16:21; 17:9,12,22-23; 20:18-19; 27:63). These predictions would embolden His followers in the days after the Passion week. Jesus knew future events. Jesus laid down His own life (cf. Mark 10:45; John. 10:11,15,18). He was always in control of the timing and events themselves.
▣ "crucifixion" This was a form of public torture developed by either the Phoenicians or in Mesopotamia to deter rebellion and crime but perfected (i.e., where it lasted several days) by the Romans. No Roman citizen could be crucified. It involved a public beating and nailing to a cross. The shape of the cross could be a capital "T" or a small "t" or an "X." It is even possible that a scaffolding was used when several persons were crucified together. Death finally occurred by asphyxiation. The condemned person had to push up on his nailed feet to breathe. This is why breaking the legs of those criminals crucified with Jesus caused their rapid death (cf. John. 19:32).
NASB (UPDATED) TEXT: MATTHEW 26:3-5
3Then the chief priests and the elders of the people were gathered together in the court of the high priest, named Caiaphas; 4and they plotted together to seize Jesus by stealth and kill Him. 5But they were saying, "Not during the festival, otherwise a riot might occur among the people."
26:3 "the chief priests and the elders" This was the short designation for the Sanhedrin. See Special Topic at Matt. 20:18.
▣ "in the court of the high priest" This referred to the central courtyard of Caiaphas'and possibly Annas'mansion.
▣ "Caiaphas" Caiaphas was the High Priest, appointed by Rome, in exchange for a price, from a.d. 18-36. He was the son-in-law of Annas, High Priest from a.d. 6-15. This powerful family was motivated more by politics and wealth than by spirituality. It is unfair to judge all Sadducees or, for that matter, the Sanhedrin, by them.
26:4 "they plotted together to seize Jesus by stealth and kill Him" They decided early in His ministry to kill Him, but they were seeking an opportunity when the common people were not present (cf. Matt. 12:14; Mark 14:1; Luke 22:2; John. 5:18; 7:1,19,25; 8:37,40; 11:53). They were jealous of His popularity and fearful of His teachings and actions.
26:5 "during the festival" The Passover was combined with the Feast of the Unleavened Bread to form an eight day feast (cf. Exodus 12 and Josephus'Antiquities of the Jews 3.10.5).
▣ "a riot might occur among the people" Many pilgrims from Galilee and the Diaspora were present in Jerusalem for observance of the Passover. The Passover was required for all male Jews of twenty years and above (cf. Lev. 23:2, 4, 17, 44; Num. 29:39). Jerusalem swelled to three times its normal population during the three mandatory annual feasts. The Romans always brought in extra soldiers during the feast days (cf. Matt. 27:24).
NASB (UPDATED) TEXT: MATTHEW 26:6-13
6Now when Jesus was in Bethany, at the home of Simon the leper, 7a woman came to Him with an alabaster vial of very costly perfume, and she poured it on His head as He reclined at the table. 8But the disciples were indignant when they saw this, and said, "Why this waste? 9For this perfume might have been sold for a high price and the money given to the poor." 10But Jesus, aware of this, said to them, "Why do you bother the woman? For she has done a good deed to Me. 11For you always have the poor with you; but you do not always have Me. 12For when she poured this perfume on My body, she did it to prepare Me for burial. 13Truly I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her."
26:6 "the home of Simon the leper" Mary and Martha served the meal (cf. John. 12:1ff.), but it was not at their home (cf. Mark 14:3). It is possible they were somehow related, all being from the same small village, Bethany. Simon was apparently (although not recorded) healed by Jesus earlier.
26:7 "a woman" John. 12:3 says it was Mary, the sister of Lazarus. This account is not to be confused with the prostitute of Luke 7:37-39.
▣ "alabaster vial of very costly perfume" This was a white/yellow stone vase from Egypt. The contents were made from an aromatic Indian herb called "nard" or "spikenard" (cf. Song of Songs 1:12; 4:13-14; Mark 14:3; John. 12:3). It was very expensive and may have been Mary's wedding dowry.
▣ "poured it on His head" John. 12:3 says that she put the nard on His "feet." Since this vial contained 12 ounces, or one Roman pound, there was enough to cover His whole body. Once the vial was opened it could not be resealed.
26:8 "the disciples were indignant" John 12:4 says it was Judas Iscariot who was upset.
26:9 "for a high price" This high price was three hundred denarii (cf. John. 12:5). A denarius was the daily wage of a soldier or laborer. The implication is that Judas was thinking of the needs of the poor. However, he probably wanted some of the money for himself (cf. John 12:6).
26:10 "she has done a good deed to Me" The noun "deed" and the verb are from the same root. It intensifies the statement or was an idiom (cf. John 3:21; 6:28; 9:4; Acts 13:41; 1 Cor. 16:10).
26:11 "For you always have the poor with you" This was not a callous statement toward poverty, but a recognition of the uniqueness of Jesus' presence.
26:12 "to prepare Me for burial" Mary was a disciple; maybe she understood more than the Apostles! This perfume was used to anoint the body of the dead before burial (cf. John. 19:40).
26:13 "in the whole world" Jesus assumed His gospel (Matthew uses the term for Jesus' actions in Matt. 4:23; 9:35; and Jesus uses the term in Matt. 24:14; 26:13) would be preached everywhere (cf. Matt. 24:9,14,32; 28:19-20). This fulfills the OT universal predictions (especially Isaiah, i.e., 2:1-4; 42:6; 49:6; 51:4-5; 56:7)!
NASB (UPDATED) TEXT: MATTHEW 26:14-16
14Then one of the twelve, named Judas Iscariot, went to the chief priests 15and said, "What are you willing to give me to betray Him to you?" And they weighed out thirty pieces of silver to him. 16From then on he began looking for a good opportunity to betray Jesus.
26:14 "Iscariot" There are several theories concerning this word (the word is spelled differently in various Greek manuscripts). It could refer to
1. a man of Kerioth, a city of Judah
2. man of Kartan, a city of Galilee
3. the leather bag used to carry money
4. the Hebrew word for "strangling"
5. the Greek word for assassin's knife
If #1 is true he was the only Judean in the Twelve. If #5 is true he was a zealot like Simon.
There has recently been written a book that interprets Judas in a positive light. The book is entitled Judas, Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. My problem with it is that id does not take the comments in John's Gospel seriously.
26:15 "What are you willing to give me to betray Him to you" The motive seems obvious (cf. John. 12:6). The tragedy of Judas is unexplainable. Many modern theories suppose him to be trying to force Jesus to be the expected militant Jewish messiah. The Gospel of John asserts he was a thief.
▣ "thirty pieces of silver" This fulfilled the prophecy of Zech. 11:12-13 (cf. Matt. 27:9-10). Jesus was the rejected Shepherd. It was the price paid in the OT for a gored slave (cf. Exod. 21:32). Chapters 9-14 of Zechariah are quoted several times as a prophetic source in relation to Jesus' ministry.
1. Matt. 21:4-5 quote Zech. 9:9
2. Matt. 24:3 quotes Zech. 12:10
3. Matt. 26:15 quotes Zech. 11:12-13
4. Matt. 26:31 quotes Zech. 13:7
5. Matt. 27:9-10 quotes Zech. 11:12-13
NASB (UPDATED) TEXT: MATTHEW 26:17-19
17Now on the first day of Unleavened Bread the disciples came to Jesus and asked, "Where do You want us to prepare for You to eat the Passover?" 18And He said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is near; I am to keep the Passover at your house with My disciples." '" 19The disciples did as Jesus had directed them; and they prepared the Passover.
26:17 "the first day of Unleavened Bread" The exact chronology of the last week is confusing. Often the Synoptics (Matthew, Mark and Luke) and John (13:1; 19:14,31,42) do not agree. This eight day feast involved two Sabbaths, Passover being the first (cf. Lev. 23:4-8; Deut. 16:8).
▣ "the disciples" Luke 22:8 identified Peter and John as these disciples.
▣ "Passover" It was eaten on Nisan 15 at 6:00 p.m. The exact day of the week varied year to year because of the Jewish lunar calendar (cf. Matt. 26:20).
26:18 "to a certain man" Luke 22:10 says he was to be identified by "carrying a pitcher of water," an activity traditionally considered women's work.
NASB, NRSV,
NJB"My time is near"
NKJV"My time is at hand"
TEV"My hour has come"
This was a cryptic phrase used by Jesus for His time of rejection, betrayal, and crucifixion (cf. John. 2:4; 7:6, 8, 30; 8:20; 12:23; 13:1; 17:1).
▣ "at your house with My disciples" Many believe this was the home of John Mark who was
1. Barnabas'cousin (Col. 4:10)
2. missionary helper (Acts 12:25; 13:5,13; 15:37,39)
3. the scribe of Peter's memoirs, the Gospel of Mark (1 Pet. 5:13)
It is also surmised that this was the location of the upper room (cf. Acts 1:13; 12:12), where the disciples waited for the Spirit to come (Acts 1:5; 2:1).
NASB (UPDATED) TEXT: MATTHEW 26:20-25
20Now when evening came, Jesus was reclining at the table with the twelve disciples. 21As they were eating, He said, "Truly I say to you that one of you will betray Me." 22Being deeply grieved, they each one began to say to Him, "Surely not I, Lord?" 23And He answered, "He who dipped his hand with Me in the bowl is the one who will betray Me. 24The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." 25And Judas, who was betraying Him, said, "Surely it is not I, Rabbi?" Jesus said to him, "You have said it yourself."
26:20 "reclining at the table" Tables and chairs were only used in Egypt in this period of time. In Palestine they laid on their left elbows at a low table with their feet behind them (cf. Mark 14:18). This is how Mary could easily anoint His feet (cf. John. 12:3).
26:21 "betray" This is the Greek term "to give over" (paradidōmi). It is always translated "betray" by English Bibles, but this is not an established meaning. It can mean
1. a positive meaning of entrust (cf. Matt. 11:27)
2. restore or commend (cf. Acts 14:26; 15:40)
3. a negative sense of to hand someone over to the authorities
4. to put someone in Satan's hands (cf. 1 Cor. 5:5; 1 Tim. 1:20)
5. for God to abandon someone to his own idolatry (cf. Acts 7:42)
It is obvious that context must determine the meaning of the common verb.
26:22 "Surely not I, Lord" Each disciple asked the question. The Greek grammatical construction expected a negative answer. Their asking the question shows their confusion.
26:23 "He who dipped his hand with Me in the bowl is the one who will betray Me" For one to betray a host was the height of shame in the East (cf. Ps. 41:9). Judas had the seat of honor next to Jesus on His left side. Jesus was still trying to reach Judas!
▣ "the bowl" This was a traditional Passover sauce of nuts, raisins, dates, figs, and vinegar.
26:24 Jesus knew who He was and what He must do (cf. John 13:1). Jesus came to reveal God, to give mankind an example to follow, and to die for their sin (cf. Mark 10:45; Acts 2:23-24; 2 Cor. 5:21). His life was revealed in OT prophecy (cf. Matt. 26:31,54,56; 11:10; 21:42).
▣ "if" This is a second class conditional sentence. Judas'betrayal was a necessary, predicted act for which he will suffer the punishment. This is the mystery of election and free will!
26:25 "Surely it is not I, Rabbi" Note Judas used the title "rabbi" (i.e., my teacher) not "Lord" as the other disciples had.
▣ "You have said it yourself" Jesus was still trying to reach Judas. The idiomatic phrase was also used in Matt. 26:64 and 27:11.
NASB (UPDATED) TEXT: MATTHEW 26:26-29
26While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, "Take, eat; this is My body." 27And when He had taken a cup and given thanks, He gave it to them, saying, "Drink from it, all of you; 28for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."
26:26 "While they were eating" The focus of the seder meal, to which this alludes, was the third cup of blessing after the meal itself. Jesus wanted to identify with the deliverance of the Exodus. He was the lamb of God, but He chose the bread and wine, not the Passover lamb, as the symbol for the new covenant.
Matthew often depicts Jesus as the second Moses, the new law-giver. Jesus brings the new exodus from sin.
▣ "bread" This referred to flat, unleavened bread cakes used in the Passover meal (cf. Exod. 12).
26:26-28 "this is My body. . .this is My blood" The first recorded Lord's supper is Paul's account in 1 Cor. 11:17-34.
The Synoptic Gospels were written after some of the NT letters. The exact date is uncertain but they were not the first church writings (cf. William L. Blevins'book Birth of a New Testament, personal publication, Carson-Newman College).
26:28 "this is My blood of the covenant" This may be an allusion to Exod. 24:8. Some ancient uncial Greek manuscripts add "new" before covenant: MSS A, C, D, and W. This would reflect Jer. 31:31-34. However, many other good ancient manuscripts (MSS P37, א , B, and L) do not make this addition. It may have been assimilated from Luke 22:20. It is absent in Mark 14:24. The UBS4 gives the shorter reading a "B" rating (almost certain).
▣ "poured out for many" This is an allusion to Isa. 53:11-12. See SPECIAL TOPIC: POURED OUT at Matt. 23:35. There has been much discussion about the relationship between "the many" of Isa. 53:11,12 and "us all" of Isa. 53:6. The parallelism of Rom. 5:17-19 may answer this question. The "all men" of Matt. 5:18 is the same as "the many" of Matt. 5:19. Jesus died for all humans (cf. John. 3:16); all are potentially saved in Him!
▣ "for forgiveness of sins" This is the thrust of the New Covenant (cf. Jer. 31:31-34) and the significance of Jesus' name (" YHWH saves," cf. Matt. 1:21).
26:29 "I will not drink. . .until. . .My Father's Kingdom" This was a reference to the Messianic end-time banquet (cf. Matt. 8:11; Luke 13:28-30; note Mal. 1:11). This was often connected to the Wedding Feast of Jesus and the Church (cf. Eph. 5:23-29; Rev. 19:7). See SPECIAL TOPIC: THE KINGDOM OF GOD at Matt. 4:17.
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
NASB (UPDATED) TEXT: MATTHEW 26:30
30After singing a hymn, they went out to the Mount of Olives.
26:30 "singing a hymn" The hymn was probably one or more of the Hallel Psalms 113-118, or 146-150, traditionally used at the close of the Passover ceremony or it may have been the Great Hallel (cf. Psalm 136).
NASB (UPDATED) TEXT: MATTHEW 26:31-35
31Then Jesus said to them, "You will all fall away because of Me this night, for it is written, 'I will strike down the shepherd, and the sheep of the flock shall be scattered.'32But after I have been raised, I will go ahead of you to Galilee." 33But Peter said to Him, "Even though all may fall away because of You, I will never fall away." 34Jesus said to Him, "Truly I say to you that this very night, before a rooster crows, you will deny Me three times." 35Peter said to Him, "Even if I have to die with You, I will not deny You." All the disciples said the same thing too.
26:31 "You will all fall away" This states clearly that Jesus' disciples will abandon Him in His hour of need (cf. Matt. 26:56.) Only John stayed with Him and Peter followed at a distance. The rest fled!
▣ "for it is written" This is a quote from Zech. 13:7. It is interesting that the first eight chapters of Zechariah are quoted often in the book of the Revelation, while the last six are often quoted in the Gospels. It is YHWH who strikes the Shepherd (cf. Isa. 53:6,10; Rom. 8:32). This was always God's plan of redemption (cf. Acts 2:23; 3:18; 4:28; 13:29). See SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at Matt. 24:14.
▣ "sheep" Sheep became the animal metaphor used for the followers of Christ.
1. Matt. 7:15 (false sheep)
2. Matt. 9:36; 26:3; Mark 14:27 (scattered flock)
3. Matt. 10:6; 15:24 (lost sheep of Israel)
4. Matt. 10:16; Luke 10:3 (lambs among wolves)
5. Matt. 18:12; Luke 15:6 (parable)
6. Matt. 25:32-33 (sheep and goat judgment)
7. Mark 6:34 (sheep with no shepherd)
8. John 10:1-18 (Jesus as the Good Shepherd)
9. John 21:16-17 (Peter, feed my lambs and sheep)
10. 1 Pet. 2:25 (Isa. 53:6, sheep going astray)
26:32 "after I have been raised" See Special Topic at Matt. 27:63.
▣ "I will go ahead of you to Galilee" This post-resurrection meeting is mentioned several times (cf. Matt. 26:32; 28:7,10,16-20; 1 Cor. 15:6; and John. 21). This should have been a great encouragement to the disciples, but they apparently did not understand.
26:33 "Even though all may fall away" Peter's presumption is clearly seen. This is much like Matt. 16:22-23, where Peter denies the Lord's prediction.
26:34 "Truly I say to you" This is literally "amen," which originally meant "to be firm," but came to mean "I agree" or "I affirm." Jesus used this term uniquely to begin significant statements. See Special Topic at Matt. 5:1.
▣ "a rooster crows" This occurred between 12:00 a.m. and 3:00 a.m. It must have been a Roman rooster because the Jews did not allow them in the holy city. There has been some speculation that there was a Roman trumpet signal called "The Crow of the Rooster," which was sounded at the end of the watch at 3 a.m. However, this is still uncertain.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did the religious leaders want to kill Jesus?
2. What about the chronological problems among the four Gospels? Is the Bible in error?
3. Is Judas responsible for his action? What did he do? Why did he do it?
4. What is the significance of the Lord's Supper?
5. Did Judas take the Lord's Supper?
6. Why was the prediction of the disciples'apostasy recorded?
WORD AND PHRASE STUDY FOR 26:36-75
NASB (UPDATED) TEXT: MATTHEW 26:36-38
36Then Jesus came with them to a place called Gethsemane, and said to His disciples, "Sit here while I go over there and pray." 37And He took with Him Peter and the two sons of Zebedee, and began to be grieved and distressed. 38Then He said to them, "My soul is deeply grieved, to the point of death; remain here and keep watch with Me."
26:36 "Then Jesus came with them to a place called Gethsemane" "Gethsemane" meant "oil press" in Hebrew. It apparently was a private garden just outside the city limits of Jerusalem on the Mount of Olives. It was illegal to have gardens within the city because the manure needed for the plants made the city ceremonially unclean. Apparently Jesus came to this garden quite often. It is even possible that during Passion Week He bivouacked here with His disciples. Judas knew the place well.
26:37 "And He took with Him Peter and the two sons of Zebedee" From Mark 14:33 and John 4:21 we know the other two were James and John. This was the inner circle of leadership among the disciples (cf. Matt. 17:1; Mark 5:37). They were present with Jesus on several special occasions when the other disciples were not. Apparently this led to both special training and jealousy on the part of the other disciples. Exactly why Jesus had an inner circle is uncertain. The list of the Twelve is always in four groupings of three. The groups never change. It is possible that the groups formed a rotating schedule for the disciples to go home periodically and check on their families.
▣ "began to be grieved and distressed" These were strong terms in Greek (cf. Mark 14:33). We are on very holy ground here in the garden as we see the Son of God in what may have been His most vulnerable human moment. Jesus must have related this account to His disciples after His resurrection. Apparently it was meant to be helpful for those who face temptation and for those who seek to understand the agony and cost of the Calvary experience.
26:38 "My soul is deeply grieved, to the point of death" This was an Old Testament idiom (cf. Ps. 42:5; Jonah 6:9), which expressed the tremendous intensity which was involved in the redemption of sinful mankind. Something of the struggle can be seen in the parallel of Luke 22:43-44, which records that an angel came to minister to Him and He sweat great drops of blood. The victory over the evil one was won here in the garden. The insidiousness of Satan's temptation in Matt. 4 and of Peter's supposedly helpful, but extremely destructive, comments in Matt. 16:22, are fully revealed in this passage.
NASB (UPDATED) TEXT: MATTHEW 26:39-41
39And He went a little beyond them, and fell on His face and prayed, saying, "My Father, if it is possible, let this cup pass from Me; yet not as I will, but as You will." 40And He came to the disciples and found them sleeping, and said to Peter, "So, you men could not keep watch with Me for one hour? 41Keep watching and praying that you may not enter into temptation; the spirit is willing, but the flesh is weak."
26:39 "And He went a little beyond them, and fell on His face and prayed" The beautiful contemporary pictures of Jesus kneeling in the Garden of Gethsemane by a rock are moving, but inaccurate. The Greek text here asserts that He was completely prostrate in agony and distress, even to the point of physical death, during these moments. It has often been asked what terrified Jesus so much. Some have speculated that it was the fear of physical death, or His fear that the disciples could not lead the Church. Jesus, who had known intimacy with the Father moment by moment, was on the verge of having to experience the last great aspect of human lostness-a breach of fellowship with God. It was this breach of fellowship and having to carry the burden of sin for all people of all time that terrified the Son. If we can see this kind of intense anguish on the part of Jesus of Nazareth, the unique Son of God, how awesome and destructive must separation from fellowship with God really be!
▣ "My Father, if it is possible, let this cup pass from Me" There are several extremely important aspects to this phrase. From Mark's parallel we understand that He used the Aramaic term "Abba," which referred to an intimate, family relationship. It is often translated "Daddy." In a few brief hours this will change to "My God, My God, why have You forsaken Me?" (cf. Matt. 27:46). The phrase "if it is possible" (first class conditional sentence) is found in the Markan parallel (cf. Mark 14:36) in the phrase "all things are possible." The slight variation between Matt. 26:35 and 42 and the variation between the Gospels do not minimize the fact that, from Matt. 26:44, we realize that Jesus prayed the same prayer three times.
The concept of "the cup" in biblical usage reflected an Old Testament symbol for the destiny of a person, usually in the sense of the judgment of God (cf. Ps. 75:8; Isa. 51:17,22; Jer. 25:15,16,27,28). The cup of judgment that God had prepared for rebellious mankind was consumed to the dredges by the innocent Son of God (cf. 2 Cor. 5:21; Gal. 3:13).
▣ "yet not as I will, but as You will" The pronouns "I" and "You" are in the emphatic position in the Greek. This, combined with the use of first class and Third class conditional sentences in Matt. 26:42, shows us the intent of the Son in His prayer. Though His human nature cries out for deliverance, His heart is set on fulfilling the will of the Father in substitutionary atonement (cf. Mark 10:45).
26:40 "And He came to the disciples and found them sleeping" Before we are too quick to condemn the disciples, let's note that in Luke 22:45 the phrase, "they were asleep from sorrow," describes that they were unable to bear the pain of Jesus' prophecy about His own death and their subsequent scattering. Though Jesus longed to have human fellowship and intercession at this time of ultimate crisis in His life, He had to face this moment alone, and He faced it for all believers!
26:41 "keep watching and praying that you may not enter into temptation" These are both present imperatives. There must be constant vigil! Temptation is an ongoing reality (cf. Matt. 4:11; Luke 4:13; Romans 7).
There have been several theories as to what "temptation" referred in this context
1. to the disciples sleeping instead of praying
2. to the disciples desertion of Jesus in Matt. 26:56
3. to Peter's denial in Matt. 26:69-75
4. to governmental or religious trials (cf. Matt. 5:10-12; John 9:22; 16:2)
The term "temptation" (peirasmos) had the connotation of "to tempt or try with the goal of destruction" (see Special Topic at Matt. 4:1, cf. Matt. 6:13; Luke 11:4; James 1:13). It is often contrasted with another Greek term for test (dokimazo) which had the connotation of "to try or tempt with a view toward strengthening." However, these connotations are not always present in every context. Theologically it can be said that God does not test or tempt His children to destroy them but He does provide opportunities for spiritual growth through trials (cf. Gen. 22:1; Exod. 16:4; 20:20; Duet. 8:2,16; Matt. 4; Luke 4; Heb. 5:8). However, He always provides a way through (cf. 1 Cor. 10:13).
▣ "the spirit is willing, but the flesh is weak" This was the self-confession of Jesus who knows fully our humanity and its weaknesses (cf. Heb. 4:15). And, knowing us, He loved us and died for us (cf. Rom. 5:8) and now intercedes for us (cf. Rom. 8:34; Heb. 7:25; 9:24; 1 John 2:1). Hallelujah!
NASB (UPDATED) TEXT: MATTHEW 26:42-46
42He went away again a second time and prayed, saying, "My Father, if this cannot pass away unless I drink it, Your will be done." 43Again He came and found them sleeping, for their eyes were heavy. 44And He left them again, and went away and prayed a third time, saying the same thing once more. 45Then He came to the disciples and said to them, "Are you still sleeping and resting? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of sinners. 46Get up, let us be going; behold, the one who betrays Me is at hand!"
26:42 "if this cannot pass away unless I drink it" This is a combination of a first class conditional and a third class conditional sentence. It implies that Jesus knew it was God's will that He go to the cross, but He knew He could express His concern to the Father. It is good to know that God will not reject us because of our fears and confusion, but will work with us in love and faith as He worked with Jesus. We cannot even pray ourselves out of the will of God.
26:44 "prayed a third time, saying the same thing once more" Jesus prayed three times. This is similar to Paul's three prayers concerning this thorn in the flesh (2 Cor. 12:8). There is something of the Hebrew idiom of emphasis in the three-fold repetition (cf. Isa. 6:3; Jer. 7:4). We can bring to God our concerns any time, as often as we feel the need.
26:45
NASB, NKJV,
TEV"Are you still sleeping and resting?"
NRSV"Are you still sleeping and taking your rest?"
NJB"You can sleep on now and have your rest."
It is hard to interpret this Greek idiom. Is it a question? Is it irony? Is it a statement? Is it a command? Although the meaning is uncertain, it is obvious that Jesus has won the victory and He now stands erect, ready to face the night trials, the morning beatings and crucifixion.
▣ "the hour is at hand" "Hour" was a significant idiom used throughout the Gospels, particularly John (cf. Matt. 12:23;13:1,32; 17:1), to describe this moment (cf. Mark 14:35,41). See SPECIAL TOPIC: THE HOUR at Matt. 24:36.
▣ "is being betrayed into the hands of sinners" This is the fulfilled prophecy of Matt. 16:21.
NASB (UPDATED) TEXT: MATTHEW 26:47-50
47While He was still speaking, behold, Judas, one of the twelve, came up accompanied by a large crowd with swords and clubs, who came from the chief priests and elders of the people. 48Now he who was betraying Him gave them a sign, saying, "Whomever I kiss, He is the one; seize Him." 49Immediately Judas went to Jesus and said, "Hail, Rabbi!" and kissed Him. 50And Jesus said to him, "Friend, do what you have come for." Then they came and laid hands on Jesus and seized Him.
26:47 "Judas, one of the Twelve, came up accompanied by a large crowd with swords and clubs" There has been much discussion about the motivation of Judas. It must be said that this remains uncertain. His kiss of Jesus in Matt. 26:49 either (1) was a sign to the soldiers that this was the man to arrest (cf. Matt. 26:48) or (2) lends support to the modern theory that He was trying to force Jesus' hand to act, (cf. Matt. 27:4). Other Gospel passages state that he was a robber and an unbeliever from the beginning (cf. John 12:6).
From Luke 22:52 we know the makeup of this crowd. There were Roman soldiers involved because they were the only ones who could legally carry swords. Also, the Temple police were involved because they usually carried clubs. Representatives from the Sanhedrin were also present at the arrest (cf. Matt. 26:47, 51).
26:48 "kiss" This was a sign of respect and greetings among rabbis. In Matt. 26:49 Judas calls Jesus "Rabbi" (" my teacher").
26:50
NASB"Friend, do what you have come for"
NKJV"Friend, why have you come"
NRSV"Friend, do what you are here to do"
TEV"Be quick about it, friend"
NJB"My friend, do what you are here for"
There has been some disagreement over the meaning of this Greek idiom. It could be
1. a question (NKJV)
2. a reproach (TEV)
3. an idiom for "do what you came to do" (NASB, NRSV, JB)
The American Standard Version and the Williams translation agree that it is a statement of irony or purposeful understatement. However, King James and the Revised Standard Version see it as a question, also of veiled irony. The use of the term "friend" may have been an attempt to remind Judas of their discussions in the Upper Room (cf. Matt. 26:23) or an idiom of sarcasm (cf. Matt. 20:13; 22:12).
NASB (UPDATED) TEXT: MATTHEW 26:51-54
51And behold, one of those who were with Jesus reached and drew out his sword, and struck the slave of the high priest and cut off his ear. 52Then Jesus said to him, "Put your sword back into its place; for all those who take up the sword shall perish by the sword. 53Or do you think that I cannot appeal to My Father, and He will at once put at My disposal more than twelve legions of angels? 54How then will the Scriptures be fulfilled, which say that it must happen this way?"
26:51 From the parallel in John 18:10 and Luke 22:50-51, we know that this was Peter and the servant was Malchus. The disciples had previously been admonished to buy swords (cf. Luke 22:36-38), but obviously, they had misunderstood Jesus' true meaning concerning this issue. It must be said on Peter's behalf that he was fully willing to die for his Lord at this point. In the face of great odds, he drew one of two swords. But, again, the inappropriateness and impulsiveness of his actions characterized his personality.
26:52 "all those who take up the sword shall perish by the sword" This was a cultural proverb (cf. Rev. 13:10). It was not meant to be taken as a literal truth in every individual example, but a characteristic truth that is obvious in itself. This is also like the biblical book of Proverbs. It may relate to the fact that Jesus was being arrested as a common criminal. His disciples then are also seen as bandits and robbers, those who carry swords! See Special Topic: Apollumi at Matt. 2:13.
26:53 Jesus knew who He was (cf. John 13:1). He knew the resources of His Father, but now He was resolved to die (cf. John 10:17-18)!
▣ "more than twelve legions of angels" A Roman legion had 6,000 men, but the term was also an idiom for several thousand.
see SPECIAL TOPIC: THE NUMBER TWELVE at Matt. 14:20.
26:54, 56 "How then will the Scriptures be fulfilled" If this phrase in Matt. 26:54 relates to the same phrase in Matt. 26:56, then this is a general statement that everything has happened according to a predetermined divine plan (cf. Luke 22:22; Acts 2:23; 3:18; 4:28). We know that John accompanied Jesus through the trials and the crucifixion and that Peter followed at a distance (cf. Matt. 26:58). Therefore, this is a general reference going back to Isa. 53:6. Jesus knew that events were proceeding just as they should to fulfill the Father's purpose.
It is possible that this refers to the sufferings Jesus had foretold the disciples several times (first in Matt. 16:21-28), involving a suffering, rejected Messiah (i.e., Gen. 3:15; Psalm 22; Isaiah 53; Zech. 9; 12).
NASB (UPDATED) TEXT: MATTHEW 26:55-56
55At that time Jesus said to the crowds, "Have you come out with swords and clubs to arrest Me as you would against a robber? Every day I used to sit in the temple teaching and you did not seize Me. 56But all this has taken place to fulfill the Scriptures of the prophets." Then all the disciples left Him and fled.
26:55 Jesus brings into clear light the plotting of the religious leaders (cf. Matt. 12:14; John 11:53). They were seeking an opportunity to arrest Him away from the crowds of pilgrims and followers (cf. Matt. 26:4; Luke 22:2).
NASB, NKJV"robber"
NJB"brigand"
The term denotes a violent, lawless person (cf. Luke 10:30). It was later used in Josephus for an insurrectionist, like Barabbas (cf. Matt. 27:16-17).
NASB (UPDATED) TEXT: MATTHEW 26:57-58
57Those who had seized Jesus led Him away to Caiaphas, the high priest, where the scribes and the elders were gathered together. 58But Peter was following Him at a distance as far as the courtyard of the high priest, and entered in, sat down with the officers to see the outcome.
26:57 "Those who had seized Jesus led Him away to Caiaphas, the high priest" From the parallel in John 18:12, we realize that He was taken first to the residence of Annas, who was really the power behind the office. Apparently Annas and Caiaphas lived in the same home. Selected members of the Sanhedrin were already being assembled there. The phrase, "the scribes and the elders," along with the High Priest, describes the full designation of the Sanhedrin.
SPECIAL TOPIC: Illegalities of the Sanhedrin's Night Trial, Matt. 26:57-68
NASB (UPDATED) TEXT: MATTHEW 26:59-64
59Now the chief priests and the whole Council kept trying to obtain false testimony against Jesus, so that they might put Him to death. 60They did not find any, even though many false witnesses came forward. But later on two came forward, 61and said, " This man stated, 'I am able to destroy the temple of God and to rebuild it in three days.'" 62The high priest stood up and said to Him, "Do You not answer? What is it that these men are testifying against You?" 63But Jesus kept silent. And the high priest said to Him, "I adjure You by the living God, that You tell us whether You are the Christ, the Son of God." 64Jesus said to him, "You have said it yourself; nevertheless I tell you, hereafter you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven."
26:59 "kept trying to obtain false testimony against Jesus" This seems to imply that they were looking for two witnesses who could agree on some charge because OT legal precedent required two witnesses to condemn a person (cf. Num. 35:30; Deut. 17:6; 19:15).
The Sanhedrin could not find two consistent testimonies against Jesus (Matt. 26:60-61). Finally they found two similar testimonies (cf. Mark 14:59) connected with Jesus' statement about destroying the temple (cf. John 2:19).
There were many illegal elements in this night trial (see Special Topic at Matt. 26:57). These Jewish leaders would have rationalized this by illegally sacrificing this one man to save the whole nation from Roman retaliation.
26:61 This is an allusion to Jesus' statement recorded in John 2:19, although He may have made the statement often. He is referring to the coming destruction of the temple in a.d. 70 by Titus and His new resurrection body (cf. Matt. 16:21; 17:23; 20:19), which will be the new focus of worship for YHWH's people. The sacrificial system is replaced by the once-and-for-all sacrifice of Christ (cf. Hebrews). The central focus of acceptance and worship has changed! Jesus is the new temple (cf. John 2:19-21), as are His followers (cf. 1 Cor. 3:16-17; 2 Cor. 6:19).
26:63 "But Jesus kept silent" This was also true during his later trial which was recorded in Matt 27:12, 14. This fulfilled the prophecy of Isa. 53:7.
▣ "And the high priest said to Him, 'I adjure You by the living God, that You tell us whether You are the Christ, the Son of God'" Self-incrimination by means of an oath was illegal but effective, for Jesus would not be silent in the face of an oath in the name of YHWH. The name "YHWH," from Exod. 3:14, was from the Hebrew verb "to be," which means the " ever-living, only-living God" (cf. Matt. 16:16). It was the covenant name for the God of Israel.
These leaders recognized that Jesus, at least by His words and deeds, was claiming to be the promised Messiah (note how the titles "Messiah" and "Son of God" are equated). They saw Him as one of many false Messiah's because He was not committed to the oral traditions and their authority.
26:64
NASB"You have said it yourself"
NKJV"It is as you said"
NRSV"You have said so"
TEV"So you say"
JB"The words are your own"
NJB"It is you who say it"
This same affirmative idiom is found in Matt. 26:25. It was somewhat ambiguous. Possibly Jesus was saying, "Yes, I am the Messiah, but not in the sense you think" (cf. Mark 14:62).
▣ "I tell you, hereafter you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of heaven" These Hebrew scriptural idioms affirmed His self-understanding. Being at the right hand of the power (i.e., YHWH) was an allusion to Ps. 110:1. Coming on the clouds in heaven was an allusion to Dan. 7:13 (cf. Mark 13:26; Matt. 24:30; and Rev. 1:7). With these OT phrases, Jesus was asserting unambiguously His full and divine Messiahship. He knew this would lead to His death for blasphemy (i.e., claiming to be equal with God).
NASB (UPDATED) TEXT: MATTHEW 26:65-66
65Then the high priest tore his robes and said, " He has blasphemed! What further need do we have of witnesses? Behold, you have now heard the blasphemy; 66what do you think?" They answered, "He deserves death!"
26:65 "Then the high priest tore his robes" This was a sign of a deeply disturbed spirit caused by the blasphemy (cf. Acts 14:14). The penalty for blasphemy from Lev. 24:15 was death. Jesus deserved to die on the basis of Deut. 13:1-3 and 18:22 if He was not the Coming One, the Messiah, the Son of God, the Savior of the world. There is no middle ground here. Either He is who He claimed to be or He is a blasphemer who deserved death (cf. Josh McDowell's, Evidence That Demands a Verdict).
NASB (UPDATED) TEXT: MATTHEW 26:67-68
67Then they spat in His face and beat Him with their fists; and others slapped Him, 68and said, "Prophesy to us, You Christ; who is the one who hit You?"
26:67-68 It is uncertain whether these acts were perpetrated by the members of the Sanhedrin themselves and by their attendants. Mark 14:65 states they blindfolded Him, hit Him, and demanded He tell them who did it! This may be a fulfillment of Isa. 53:3.
NASB (UPDATED) TEXT: MATTHEW 26:69-75
69Now Peter was sitting outside in the courtyard, and a servant-girl came to him and said, "You too were with Jesus the Galilean." 70But he denied it before them all, saying, "I do not know what you are talking about." 71When he had gone out to the gateway, another servant-girl saw him and said to those who were there, " This man was with Jesus of Nazareth." 72And again he denied it with an oath, "I do not know the man." 73A little later the bystanders came up and said to Peter, "Surely you too are one of them; for even the way you talk gives you away." 74Then he began to curse and swear, "I do not know the man!" And immediately a rooster crowed. 75And Peter remembered the words which Jesus had said, "Before a rooster crows, you will deny Me three times." And he went out and wept bitterly.
26:69-73 The exact order of these three accusations differs from Gospel to Gospel. The fact that Peter denied Jesus three times with successive emphasis is common to all of the accounts. The fact that they differ is evidence of eyewitness accounts, not historical inaccuracies.
26:71 "Jesus of Nazareth" See Special Topic at Matt. 2:23.
26:72 "I do not know the man" This Greek idiom was a veiled statement of contempt.
26:73 "for even the way you talk gives you away" Those who lived in Galilee could be recognized by the differences in accent and pronunciation of the guttural sounds of the Aramaic language.
26:74 "Then he began to curse and swear, 'I do not know the man'" This again was an idiom which reflected contempt and is tragic in that he used God's name in affirming this lie. If anyone deserved to be damned, it is Peter for, in the face of such love, forgiveness, prophecy and miracles, he denied, three times with vehemence and an oath, the One whom he claimed to love. If Peter can be saved, anyone can be saved! The only difference between Peter and Judas was that Judas did not turn back to Jesus in faith.
▣ "And immediately a rooster crowed" This must have been a Roman rooster for the Jews were not allowed to keep chickens in Jerusalem because they caused the ground to be unholy (see note on 26:34).
From Luke 22:61, we know that Jesus looked at Peter. This implies that Annas and Caiaphas lived in the same house and that Jesus could either see the courtyard or He was being transferred between the two residences.
26:75 "And he went out and wept bitterly" Peter was fulfilling prophecy in his denials and giving hope for all believers who have denied Jesus with their tongue, with their lives and with their priorities. There is hope for anyone who turns back to Him in faith (cf. John 21).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did Jesus go to a place that Judas knew?
2. What so distressed Jesus in the garden that He felt he was almost going to die?
3. What is Jesus really asking God to do in this thrice repeated prayer?
4. Why did Judas bring such a large crowd to arrest Jesus?
5. Why did Jesus condemn Himself by His obvious statement in verse 64?
6. Why do the Gospel accounts differ as to the order of Peter's denials?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus Brought Before Pilate | Jesus Handed Over to Pilate | Jesus Before Pilate | Jesus Taken to Pilate | Jesus is Taken Before Pilate |
27:1-2 | 27:1-2 | 27:1-2 | 27:1-2 | 27:1-2 |
The Death of Judas | Judas Hangs Himself | The Death of Judas | The Death of Judas | |
27:3-10 | 27:3-10 | 27:3-10 | 27:3-4a | 27:3-10 |
27:4b | ||||
27:5 | ||||
27:6-8 | ||||
27:9-10 | ||||
Jesus is Questioned by Pilate | Jesus Faces Pilate | Pilate Questions Jesus | Jesus Before Pilate | |
27:11-14 | 27:11-14 | 27:11-14 | 27:11a | 27:11-14 |
27:11b-12 | ||||
27:13 | ||||
27:14 | ||||
Jesus Sentenced to Die | Taking the Place of Barabbas | Jesus Sentenced to Death | ||
27:15-26 | 27:15-26 | 27:15-23 | 27:15-18 | 27:15-18 |
27:19 | 27:19 | |||
27:20-21a | 27:20-26 | |||
27:21b | ||||
27:22a | ||||
27:22b | ||||
27:23a | ||||
27:23b | ||||
27:24-26 | 27:24 | |||
27:25 | ||||
27:26 | ||||
The Soldiers Mock Jesus | The Soldiers Mock Jesus | The Crucifixion | The Soldiers Make Fun of Jesus | Jesus is Crowned with Thorns |
27:27-31 | 27:27-31 | 27:27-31 | 27:27-31 | 27:27-31 |
The Crucifixion of Jesus | The King on a Cross | Jesus Nailed to the Cross | The Crucifixion | |
27:32-44 | 27:32-44 | 27:32-37 | 27:32-34 | 27:32-36 |
27:35-38 | ||||
27:37-38 | ||||
27:38-44 | ||||
The Crucified Christ is Mocked | ||||
27:39-40 | 27:39-44 | |||
27:41-43 | ||||
27:44 | ||||
The Death of Jesus | Jesus Dies on the Cross | The Death of Jesus | The Death of Jesus | The Death of Jesus |
27:45-56 | 27:45-56 | 27:45-54 | 27:45-46 | 27:45-50 |
27:47-48 | ||||
27:49 | ||||
27:50 | ||||
27:51-53 | 27:51-54 | |||
27:54 | ||||
27:55-56 | 27:55-56 | 27:55-56 | ||
The Burial of Jesus | Jesus Buried in Joseph's Tomb | The Burial of Jesus | The Burial | |
27:57-61 | 27:57-61 | 27:57-61 | 27:57-61 | 27:57-61 |
The Guard at the Tomb | Pilate Sets the Guard | The Guard at the Grave | The Guard at the Tomb | |
27:62-66 | 27:62-66 | 27:62-66 | 27:62-64 | 27:62-66 |
27:65 | ||||
27:66 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY FOR 27:1-56
NASB (UPDATED) TEXT: MATTHEW 27:1-2
1Now when morning came, all the chief priests and the elders of the people conferred together against Jesus to put Him to death; 2and they bound Him, and led Him away and delivered Him to Pilate the governor.
27:1 "Now when morning came" Romans held court early each day, probably because of the heat. Most of the pilgrims and citizens of Jerusalem were not awake yet. It would have been around 6 a.m.
▣ "all the chief priests" The plural referred to the priestly family of Annas, who had purchased this office from the Romans. He was succeeded by several of his sons and sons-in-law.
▣ "conferred together" Jesus' statements in Matt. 26:64 condemned Him in their minds of blasphemy, which was punishable by stoning, but they wanted Him to bear the curse of crucifixion (cf. Deut. 21:23). Therefore, they had to come up with a charge that the Romans would act on. This is where the charge that He claimed to be King of the Jews was used as a political threat against Roman rule.
27:2 "bound Him" Jesus was bound during these trials possibly because (1) they were afraid of His performing magic to release Himself; (2) it was a way to humiliate Him; or (3) it was the common procedure with criminals.
▣ "Pilate the governor" Probably this took place at the Roman Fortress of Antonia which was built next to the Temple, although it could have been at Herod's palace, which was made available to the Roman officials when they were in Jerusalem. The Romans stationed extra troops from Caesarea by the Sea in Jerusalem during the Jewish feast days in case of riot (cf. Matt. 27:24). Pilate was appointed Governor from a.d. 26-36. History depicts him as a cruel, ruthless man.
It has been surmised that the Jewish leadership brought Jesus to Pilate
1. to fulfill Jesus' prophecy about being killed by Gentiles
2. to have the Romans crucify Him because in this day the Sanhedrin did not have the authority of capital punishment
However, Jesus was accused of blasphemy and, therefore, should have been stoned. The Jews did this very thing to Stephen in Acts 7 and did not ask permission from the Romans. I think these Jewish leaders wanted Jesus crucified to have the divine curse of Deut. 21:23 enacted on Him. They wanted this Messianic pretender cursed by God! Jesus did bear the "curse" (cf. Gal. 3:13; Col. 2:14) for us!
There is a Greek manuscript variation here. In several good ancient manuscripts Pilate's first name, Pontius, is present, (cf. MSS A, C, W, and the Vulgate). It also appears in Luke 3:1; Acts 4:27 and 1 Tim. 6:13. The two names are the norm in the early church literature. However, it is absent in MSS א, B, and L, as well as Mark 15:1 and Luke 23:1.
NASB (UPDATED) TEXT: MATTHEW 27:3-10
3Then when Judas who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, 4saying, "I have sinned by betraying innocent blood." But they said, "What is that to us? See to that yourself!" 5And he threw the pieces of silver into the temple sanctuary and departed; and he went away and hanged himself. 6The chief priests took the pieces of silver and said, "It is not lawful to put them into the temple treasury, since it is the price of blood." 7And they conferred together and with the money bought the Potter's Field as a burial place for strangers. 8For this reason that field has been called the Field of Blood to this day. 9Then that which was spoken through Jeremiah the prophet was fulfilled: "And they took the thirty pieces of silver, the price of the one whose price had been set by the sons of Israel; 10and they gave them for the Potter's Field, as the Lord directed me."
27:3 "Then when Judas who had betrayed Him, saw that He had been condemned" This phrase involves an ambiguous pronoun antecedent, He. The Williams and Phillips translations of the NT assume that it refers to Judas, but all the other modern translations refer this pronoun to Jesus. Notice the capital "He" in NASB. NIV, TEV, JB, and NRSV even insert the name "Jesus" for the pronoun.
▣ "he felt remorse" There were two words in Greek which translate "repentance." The one used here was not the normal word used in Matt. 3:2, which meant "a change of mind and actions." Here the word meant " sorrow afterwards" but with the implication of no real change (cf. Matt. 21:29; 2 Cor. 7:8). The best context in the NT to compare the connotations of these terms is 2 Cor. 7:8-10. See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Matt. 3:2.
▣ "thirty pieces" This is an allusion to Zech. 11:12. This was the price of a gored slave (cf. Matt. 26:15; Exod. 21:32).
27:4 "innocent blood" There is a Greek manuscript variant at this point. All of the English translations which are compared in this commentary have "innocent." However, the ancient uncial manuscript B originally had "innocent," but a later copyist put "righteous" from Matt. 23:35. This was followed by the Vulgate and the Diatessaron. The Septuagint uses both adjectives to describe the noun "blood" ; " innocent" appears fourteen times and "righteous" appears four times in the LXX. UBS4 gives "innocent" a "B" rating (almost certain).
27:5 "into the Temple sanctuary" This Greek word usually referred to the Central Shrine made up of the Holy Place and Holy of Holies as separate from the complete Temple area (cf. John 2:9).
▣ "hanged himself" This was not a theological proof-text about suicide bringing damnation. There are several suicides mentioned in the OT: Judges 9:54; 16:30; 1 Sam. 31:4,5; 2 Sam. 17:23; 1 Kgs. 16:18. Nothing negative is ever said about these acts. It was Judas'lack of true repentance that sealed his lostness, not his taking his own life.
The account of Judas'death in Acts 1:18 does not contradict Matthew's account but supplements it. Apparently Judas hanged himself over a cliff and later the rope broke and his body fell and broke open.
27:6 "it is the price of blood" They had no qualms about giving the money for Jesus' betrayal, but they felt uncomfortable taking it back! What irony!
27:7 "they. . . bought the Potter's Field" This was possibly a clay quarry which had been depleted and, therefore was of little value. It may have been an allusion to Jer. 18-19. From Jerome's time (4th century a.d.) it was said to have been in the valley of Hinnom near Jerusalem.
27:8 "Field of Blood" This translates the Aramaic term Hakeldama, found in Acts 1:19. Jerome's Vulgate puts the Aramaic term in this verse.
27:9 "spoken through Jeremiah the prophet" This is a direct quote from Zech. 11:12-13. Jeremiah 18:119 also speaks of a potter and Jer. 32:7-9 mentions the buying of a field. This has caused commentators great problems.
1. Augustine, Beza, Luther, and Keil said Matthew quoted the name Jeremiah in error
2. The Peshitta, a 5th century a.d. Syriac translation and the Diatessaron just removed the prophet's name from the text
3. Origen and Eusebius said a copyist caused the problem
4. Jerome and Ewald said it is a quote from an apocryphal writing ascribed to Jeremiah
5. Mede said Jeremiah wrote Zechariah, chapters 9-11
6. Lightfoot and Scofield said Jeremiah was listed first in the Hebrew division of the canon known as "the prophets" and, therefore, his name stands for that section of the canon
7. Hengstenberg said that Zechariah quoted Jeremiah
8. Calvin said an error has crept into the text
9. F. F. Bruce and a JB footnote said it was a composite quote from Zechariah and Jeremiah
I think #6 is the best explanation.
NASB (UPDATED) TEXT: MATTHEW 27:11-14
11Now Jesus stood before the governor, and the governor questioned Him, saying, "Are You the King of the Jews?" And Jesus said to him, "It is as you say." 12And while He was being accused by the chief priests and elders, He did not answer. 13Then Pilate said to Him, "Do You not hear how many things they testify against You?" 14And He did not answer him with regard to even a single charge, so the governor was quite amazed.
27:11 "Are You the King of the Jews" This was the question which implied treason against Rome. It was the political issue that concerned Pilate.
27:11
NASB, NKJV"It is as you say"
NRSV"You say so"
TEV"So you say"
NJB"It is you who say it"
Jesus' answer was an enigmatic phrase which implied, "Yes!" but with qualification (cf. John 18:33-37), which shows His kingdom was not earthly.
27:12 "accused" See Luke 23:2.
▣ "He did not answer" This relates to the Messianic prophecy of Isa. 53:7. He answered Pilate in private, but would not address the charges in the presence of the Jewish leaders or Herod.
NASB (UPDATED) TEXT: MATTHEW 27:15-18
15Now at the feast the governor was accustomed to release for the people any one prisoner whom they wanted. 16At that time they were holding a notorious prisoner, called Barabbas. 17So when the people gathered together, Pilate said to them, "Whom do you want me to release for you? Barabbas, or Jesus who is called Christ?" 18For he knew that because of envy they had handed Him over.
27:15 "the feast" This refers to the Passover, one of the three annual feasts which all Jewish males above the age of twenty were required to attend (cf. Lev. 23).
▣ "the governor was accustomed" There is no historical corroboration for this except Josephus, Antiquities of the Jews 20.9.3.
27:16, 17 "Barabbas" Some later translations have " Jesus Barabbas," but this is not as much a textual option as a tradition. A good discussion is in Bruce Metzger's A Textual Commentary on the Greek New Testament, pp. 67-68, from United Bible Societies. "Barabbas" meant son of a father or rabbi. He was truly guilty of the treasonous charge of which Jesus was accused.
27:18 "For he knew that because of envy they had handed Him over" Pilate tried several ways to release Jesus because of his contempt for the Jewish leaders and their manipulative practices.
NASB (UPDATED) TEXT: MATTHEW 27:19-23
19While he was sitting on the judgment seat, his wife sent him a message, saying, "Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him." 20But the chief priests and the elders persuaded the crowds to ask for Barabbas and to put Jesus to death. 21But the governor said to them, "Which of the two do you want me to release me for you?" And they said, "Barabbas." 22Pilate said to them, "Then what shall I do with Jesus who is called Christ?" They all said, "Crucify Him!" 23And he said, "Why, what evil has he done?" But they kept shouting all the more, saying, "Crucify Him!"
27:19 "his wife sent him a message, saying, 'Have nothing to do with that righteous Man; for last night I suffered greatly in a dream because of Him'" This information is unique to Matthew. They must have talked about Jesus. She used a Messianic title for Him, but how much she knew is uncertain! The irony is that a pagan woman saw what the Jewish leaders did not (cf. Matt. 27:54; John 1:11).
27:20 "put to death" See Special Topic: Apollumi at Matt. 2:13.
27:23 "Why, what evil has he done" Pilate was not convinced of Jesus' guilt. This text was a way for the early church (also the trials in Acts) to show that Christianity was not a threat to Roman rule.
▣ "they kept shouting all the more" An imperfect tense phrase, this could be rendered "they began shouting" or " they shouted again and again." This crowd was not the same as the pilgrims involved in the Triumphal Entry. This was possibly the friends of Barabbas who had gathered for the purpose of trying to gain his release! Some have seen this crowd as a set up by the Sanhedrin.
NASB (UPDATED) TEXT: MATTHEW 27:24-26
24When Pilate saw that he was accomplishing nothing, but rather that a riot was starting, he took water and washed his hands in front of the crowd, saying, "I am innocent of this Man's blood; see to that yourselves." 25And all the people said, "His blood shall be on us and on our children!" 26Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified.
27:24 "a riot was starting" This was always a possibility during feasts with Jerusalem being so crowded with exuberant pilgrims. Rome always stationed extra troops from Caesarea in the Fortress Antonio during feast days.
▣ "washed his hands in front of the crowd" This was a Jewish custom, not a Roman practice (cf. Deut. 21:6-7; Ps. 26:6; 73:13).
27:25 "His blood shall be on us and on our children" This was a grave oath, especially in light of the OT view of corporate guilt (cf. Exod. 20:5-6; 2 Sam. 3:29). This was a self-curse! It was fulfilled in a.d. 70.
27:26 "scourged" This was a severe punishment! It is often fatal. It always preceded crucifixion, but it seems initially from John 19:1, 12 that this possibly was another attempt by Pilate to gain sympathy for Jesus.
The Gospels use different words to describe this brutal beating.
1. phragelloō in Matt. 27:26; Mark 15:15, translated by NASB as " scourged"
2. derō in Luke 22:63, translated by NASB as "beating"
3. mastigoō in John 19:1, translated by NASB as "scourged" (cf. Matt. 20:19; Mark 10:34; Luke 18:33)
This terrible beating always preceded crucifixion. It was so severe that many died from it. A person was unclothed and their hands tied to a stake in the ground. Then a whip of leather thongs with pieces of rock, metal, or bone braided into the end of the nine thongs was lashed across the exposed back. It is recorded that these thongs
1. blinded the victim
2. opened the ribs to the bone
3. knocked out teeth
There was no limit to the number of lashes given by the two soldiers, one on each side.
NASB (UPDATED) TEXT: MATTHEW 27:27-31
27Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole Roman cohort around Him. 28They stripped Him and put a scarlet robe on Him. 29And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, "Hail, King of the Jews!" 30They spat on Him, and took the reed and began to beat Him on the head. 31After they had mocked Him, they took the scarlet robe off Him and put His own garments back on Him, and led Him away to crucify Him.
27:27
NASB, NKJV,
NJB"Praetorium"
NRSV, TEV"the governor's headquarters"
This was located in the Fortress Antonio or at Herod's palace which became the Roman governor's residence when in Jerusalem. Some have surmised that it was the site of the soldiers'barracks.
SPECIAL TOPIC: PRÆTORIAN GUARD
▣ "cohort" This was about 600 men, but in reality, only some of them were on duty at one time.
27:28 "scarlet robe" This word comes from an insect which was used to dye clothes dark red. Mark 15:17 and John 19:2 have " purple." This was probably a faded Roman officer's red cloak. Purple was the color of royalty. The early church saw this as symbolic of Jesus' kingly position (as they did the stephanos crown of thorns). The ancients were not as precise in naming colors as moderns.
27:29-30 The soldiers take out their hostility toward the Jewish population on Jesus in their kingly mockery of Him. The "crown of thorns" may allude to (1) mocking Jesus' claim to kingship or (2) the curse of Gen. 3:18 (cf. Gal. 3:13). Thorns are a symbol of rejecting the gospel (cf. Heb. 6:8).
NASB (UPDATED) TEXT: MATTHEW 27:32
32As they were coming out, they found a man of Cyrene named Simon, whom they pressed into service to bear His cross.
27:32 "man of Cyrene named Simon" Cyrene is modern Libya, but the man's name is Jewish. The fact that he was in Jerusalem at this time says he was a Jew or a proselyte. There was a synagogue in Jerusalem for Cyrenian Jews (cf. Acts 6:9). His racial or ethnic background is uncertain, but he was probably a Jew of the Diaspora.
▣ "pressed into service" This is a Persian word used in Matt. 5:41. Occupying military forces had the right to command local citizens to perform certain tasks.
▣ "to bear His cross" Whether the cross-bar or the entire cross was carried to Golgotha is uncertain. The shape of the cross may have been a capital "T," a small "t," an "X," or a scaffolding holding several persons.
NASB (UPDATED) TEXT: MATTHEW 27:33-34
33And when they came to a place called Golgotha, which means Place of a Skull, 34they gave Him wine to drink mixed with gall; and after tasting it, He was unwilling to drink.
27:33 "Golgotha" This Hebrew word meant " skull." " Calvary" is from the Latin. The term referred to a low, bald hill, not a full skull.
27:34 "they gave Him wine to drink mixed with gall" The Babylonian Talmud says the women of Jerusalem gave this strong drink to condemned prisoners to ease their pain (cf. Mark 15:23, where "gall" means " myrrh"). This was possibly a prophetic reference to Psalm 69:21.
▣ "He was unwilling to drink" This has nothing to do with the modern denominational issue of total abstinence (see Special Topic at Matt. 26:29). Jesus does later accept the cheap wine of the soldiers (cf. Matt. 27:48). He is refusing to take anything to dull either the pain or His senses.
NASB (UPDATED) TEXT: MATTHEW 27:35-37
35And when they had crucified Him, they divided up His garments among themselves by casting lots. 36And sitting down, they began to keep watch over Him there. 37And above His head they put up the charge against Him which read, "THIS IS JESUS THE KING OF THE JEWS."
27:35 "they crucified Him" The Gospels do not dwell on the physical aspect of Jesus' death (cf. Ps. 22:16). This form of death was developed in Mesopotamia and was taken over by the Greeks and Romans. It was meant to be an extended, excruciating death taking several days. Its purpose was to humiliate and cause fear as a deterrent to rebellion against Rome. A thorough article is in the Zondervan Pictorial Bible Encyclopedia, Vol. 1, pp. 1040-42.
▣ "they divided up His garments among themselves by casting lots" This is an allusion to Ps. 22:18. Jesus was possibly naked or, more probably, clothed in just His loin cloth.
The Textus Receptus manuscripts add to the text several phrases that come from John 19:24, which quoted Ps. 22:18; these however are not original in Matthew. These additions are not in the Greek uncial manuscripts א , A, B, D, L, or W, nor in the Latin or Syriac translations.
"Casting lots" is used in the NT both as a game of chance, as here, and a way of knowing God's will as in Acts 1:26. This followed the OT precedent of the Urim and Thummim. This mechanical means of knowing God's will has passed away. This shows that the Bible records things that it does not necessarily advocate. Another good example of this same idea would be Gideon's fleece (cf. Jdgs. 6:36-40).
27:37 "the charge against Him" From John 19:20 we learn the charge was written in three languages (Aramaic, Latin and Greek). Pilate worded it on purpose in such a way so as to anger the Jewish leaders. The charge is given differently in the four Gospels:
Matthew: "This is Jesus the King of the Jews"
Mark: "The King of the Jews" (cf. Mark 15:26)
Luke: "This is the King of the Jews" (cf. Luke 23:38)
John: "Jesus the Nazarene, the King of the Jews" (cf. John 19:19)
NASB (UPDATED) TEXT: MATTHEW 27:38-44
38At that time two robbers were crucified with Him, one on the right and one on the left. 39And those passing by were hurling abuse at Him, wagging their heads 40and saying, "You who are going to destroy the temple and rebuild it in three days, save Yourself! If You are the Son of God, come down from the cross." 41In the same way the chief priests also, along with the scribes and elders, were mocking Him and saying, 42"He saved others; He cannot save Himself. He is the King of Israel; let Him now come down from the cross, and we will believe in Him. 43He trusts in God; let God rescue Him now, if He delights in Him; for He said, 'I am the Son of God.'" 44The robbers who had been crucified with Him were also insulting Him with the same words.
27:38 "two robbers were crucified with Him" This is an allusion to Isa. 53:12. Josephus'use of this term "robbers" suggests these may have been "zealots," like Barabbas.
27:39 "those passing by were hurling abuse at Him, wagging their heads" This is an allusion to Ps. 22:7. Golgotha must have been near a main roadway into Jerusalem. The purpose of crucifixion was to deter crime and revolt.
27:40 "If You are the Son of God" This is a first class conditional sentence, which the speaker assumes to be true for the purpose of making a point (cf. Matt. 4:3). These leaders had no doubt who Jesus claimed to be!
27:41 "chief priest. . .scribes. . .elders" This was the full designation of the Sanhedrin.
27:43 "He trusts in God; let God rescue Him now, if He delights in Him" This is a quote from Ps. 22:8. This psalm of David describes Jesus' crucifixion in amazing detail.
27:44 Matthew states that both of the zealots crucified with Jesus insulted Him at first, but Luke 23:39 says only one of the criminals hurled abuses at Him. Again this is not contradictory but complementary. They were both angry and insolent at first, but one mellowed and repented.
NASB (UPDATED) TEXT: MATTHEW 27:45-54
45Now from the sixth hour darkness fell upon all the land until the ninth hour. 46About the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?" 47And some of those who were standing there, when they heard it, began saying, "This man is calling for Elijah." 48Immediately one of them ran, and taking a sponge, he filled it with sour wine and put it on a reed, and gave Him a drink. 49But the rest of them said, " Let us see whether Elijah will come to save Him." 50And Jesus cried out again with a loud voice, and yielded up His spirit. 51And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. 52The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 53and coming out of the tombs after His resurrection they entered the holy city and appeared to many. 54Now the centurion, and those who were with him keeping guard over Jesus, when they saw the earthquake and the things that were happening, became very frightened and said, "Truly this was the Son of God!"
27:45 "from the sixth hour. . .until the ninth hour" This refers to Roman time (i.e., noon to 3 p.m.). It is often difficult to know, especially in John's gospel, if the time designations are referring to Roman time, which begins at dawn, or Jewish time which begins at evening. Here it is obvious.
▣ "darkness" Darkness was one of the plagues on Egypt which turned into a covenant curse if God's commands were not kept (cf. Exod. 10:21ff; Deut. 28:29; Joel 2:10; and Amos 8:9). Theologically, it was a symbol of God's turning away from His Son as He bore the sins of the world. This personal spiritual separation, as well as the burden of all the sins of all mankind, was what Jesus feared most.
27:46 "Eli, Eli, lama sabachthani"Jesus combines Hebrew and Aramaic words from Ps. 22:1. Matthew and Mark (Mark 15:34) use slightly different words. Matthew translates them for his readers, who spoke only Aramaic. From Matt. 27:47 it is obvious Jesus' words were misunderstood by the crowd gathered to watch the crucifixion.
▣ "My God, My God, why have You forsaken Me" These are the first words of Psalm 22. By quoting them Jesus wants to bring to His hearers'minds the complete Psalm. Jesus was experiencing separation from God, the last great experience of sinful mankind (cf. Gal. 3:13; 2 Cor. 5:21). However, the Psalm also expresses faith in YHWH's faithfulness!
27:47 "This man is calling for Elijah" Elijah was to be the precursor of the Messiah (cf. Mal. 4:5). It is probable that Jesus' Aramaic "Eloi" (cf. Mark 15:34) or possibly "Eliya" sounded like the name of the prophet.
27:48
NASB, NKJV,
NRSV"sour wine"
TEV"cheap wine"
NJB"vinegar"
This was the cheap wine that the soldiers drank. Offering this wine was not an act of compassion on the part of the soldiers, but a way to prolong the agony of the crucifixion. Jesus took some because His mouth was so dry that He could not speak (cf. Ps. 22:15). This may have fulfilled Ps. 69:21
27:49 At this point there is another added phrase from John 19:34. It is absent in the ancient Greek uncial manuscripts A, D, K, and the Greek texts of Origen, Jerome, and Augustine, but present in א , B, C, and L. It is hard to decide on the originality of this passage because (1) it seems to be an assimilation from John; (2) it seems to be out of chronological order; yet (3) it is present in several good manuscripts. Was Jesus pierced before He died? The UBS4 gives the shorter text a "B" rating (almost certain). In the context of Matthew, Jesus had not died yet!
27:50 "Jesus cried out again with a loud voice" Compare John 19:30; Ps. 22:15; Luke 23:46; Ps. 31:5.
27:51 "the veil of the temple was torn in two from top to bottom" This was the veil which separated the Holy Place from the Holy of Holies, called the inner veil (cf. Exod. 26:31-35). This act by God indicated that the way was now open for all to come to God! It was torn from the top, which symbolized God's act of removing barriers to His presence and making Himself accessible to all people.
27:52 "the tombs were opened" This was caused by the earthquake (cf. Matt. 27:54). Exactly when the people came back to life is uncertain. This resuscitation seems linked to Jesus' resurrection (cf. Matt. 27:53). But the text seems to place the event at Jesus' death. There is ambiguity here as to who, when, where and why. This information is unique to Matthew.
▣ "saints" See Special Topic below.
▣ "who had fallen asleep" Sleep is an OT euphemism for death (i.e., used mostly in Kings and Chronicles). This is not a proof-text for the theory of "soul sleep." The Scripture must be interpreted in light of the meaning of the words to the first hearers/readers!
27:54
NASB, NKJV"Truly this was the Son of God!"
NRSV"Truly the man was God's Son!"
TEV"He really was the Son of God!"
NJB"In truth this was a son of God!"
There is no article with "son." This soldier was surely impressed by all that happened. He asserts Jesus was "a son of God." However, in the parallel in Luke 23:47 he is proclaiming Jesus as " righteous" or "innocent." The irony is that this Roman soldier saw what the Jewish leaders did not (cf. Matt. 27:19; John 1:11).
This is literally "this man was a son of God." The image of God in mankind has been restored! Intimate fellowship is again possible. However the absence of the article does not automatically mean it is not definite (cf. Matt. 4:3,6; 14:33; 27:43; and Luke 4:3,9). This was a hardened Roman soldier. He had seen many men die (cf. Matt. 27:54). This may be "the focal passage" of Mark because this Gospel was specifically written to Romans. Mark's Gospel has many Latin words and very few OT quotes. Also Jewish customs and Aramaic phrases are translated and explained. Here is a Roman centurion professing faith in a crucified Jewish insurrectionist!
It is possibly purposeful that passers by, chief priests, and even fellow prisoners mock Jesus, but a Roman centurion responds in affirmation and awe!
NASB (UPDATED) TEXT: MATTHEW 27:55-56
55Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. 56Among them was Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
27:55 "many women" Mark 15:40 has a parallel list. These women were traveling companions of Jesus and the Twelve. They may have even supported Jesus and the Disciples financially as well as cooking for them and meeting the needs of other women who Jesus and the Apostles ministered to. See Special Topic following.
SPECIAL TOPIC: WOMEN WHO TRAVELED WITH JESUS AND HIS DISCIPLES
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did the Sanhedrin go to Pilate? Why not kill Jesus by stoning?
2. How is Judas'repentance different from Peter's?
3. Why does Pilate try to release Jesus?
4. What is the purpose of finding so many OT allusions to Christ's death?
5. Why did it turn dark when Jesus was on the cross? Why did Jesus feel forsaken?
6. List the signs that followed Jesus' death. What was their purpose?
WORD AND PHRASE STUDY (The context includes 27:57-28:20)
(The parallels to this Gospel are in Mark 15:42-16:8, Luke 23:50-24:12, John 19:30-20:10)
NASB (UPDATED) TEXT: MATTHEW 27:57-61
57When it was evening, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. 58This man went to Pilate and asked for the body of Jesus. Then Pilate ordered it to be given to him. 59And Joseph took the body and wrapped it in a clean linen cloth, 60and laid it in his own new tomb, which he had hewn out in the rock; and he rolled a large stone against the entrance of the tomb and went away. 61And Mary Magdalene was there, and the other Mary, sitting opposite the grave.
27:57 "When it was evening" This phrase means it was close to the beginning of the Passover which began at 6:00 p.m. or twilight. The Jews had two evenings. The first at 3 p.m. and the second at 6 p.m., which started a new day.
▣ "a rich man from Arimathea, named Joseph" Several passages describe this man.
1. he was rich and a disciple of Jesus (cf. Matt. 27:57)
2. he was a highly honored member of the Sanhedrin (cf. Mark 15:43)
3. he was a good and upright man (cf. Luke 23:50)
4. he was a secret disciple of Jesus for fear of the Jews (cf. John 19:38)
27:57-58 This was a brave act on the part of Joseph for the following reasons.
1. he was publicly identifying himself with a man convicted of treason
2. he was willing to be ceremonially unclean for the Passover
3. this would surely ostracize him from the Sanhedrin
27:59 Joseph hurried to prepare Jesus' body before 6 p.m., which started Passover. The exact time when the stone was rolled into place is uncertain. It was before 6 p.m. However brief the time, it was counted as one day in the three days Jesus was in the grace.
27:60 "his own new tomb, which he had hewn out in the rock" This is a fulfillment of the prophecy of Isa. 53:9.
27:61 "Mary Magdalene" See Matt. 27:55-56 for a listing of the three women.
NASB (UPDATED) TEXT: MATTHEW 27:62-66
62Now on the next day, the day after the preparation, the chief priests and the Pharisees gathered together with Pilate, 63and said, "Sir, we remember that when He was still alive that deceiver said, 'After three days I am to rise again.'64Therefore, give orders for the grave to be made secure until the third day, otherwise His disciples may come and steal Him away and say to the people, 'He has risen from the dead,'and the last deception will be worse than the first." 65Pilate said to them, "You have a guard; go, make it as secure as you know how." 66And they went and made the grave secure, and along with the guard they set a seal on the stone.
27:62-66 This account is unique to Matthew (cf. Matt. 28:2-4,11-15).
27:62 "Now on the next day, the day after the preparation" This is an obvious reference to the Sabbath. Being in Pilate's presence and court would have made the Jewish leaders ceremonially unclean and thus unable to participate in the Passover. This very act shows how fearful they were of Jesus and His power and predictions.
▣ "the chief priests and the Pharisees gathered together" It is so ironic (1) that they met at all; (2) that it was the Sabbath of Passover week; (3) that the Sadducees did not even believe in the resurrection; and (4) that they became powerful, though unwilling, witnesses to the resurrection!
27:63 It is ironic that Pilate is called Kurie (translated "sir") by these Jewish leaders and Jesus the Lord is called "that deceiver."
NASB, NKJV"that deceiver"
NRSV, NJB"that impostor"
TEV"that liar"
This word (planos) may be literally rendered "wanderer," explaining the derivation of our English word "planet" from the same term for " wandering" celestial lights. It originally referred to the orbit of planets that did not follow the standard pattern of the constellations. The term had a negative connotation in Greek. It was applied to errors or liars.
NASB"After three days I am to arise again"
NKJV"After three days I will rise"
NRSV, NJB"After three days I will rise again"
TEV"I will be raised to life three days later"
Literally, "after three days I am raised." This is a present passive. The context implies that Pilate assigned Roman soldiers to guard the tomb. The Jewish leaders knew of Jesus' predictions (cf. Matt. 12:40; 16:4) and feared them. The disciples were surprised by the resurrection-what irony!
SPECIAL TOPIC: THE RESURRECTION
27:65 "You have a guard" This is an idiom (i.e., an imperative, not an indicative) for permission to the Jewish delegation for Roman soldiers to guard the tomb.
▣ "go, make it as secure as you know how" " Go" is a present active imperative followed by an aorist middle (deponent) imperative. There is a bit of sarcasm here (i.e., "as you know how"). These priestly leaders were no friends of Pilate, but they shared a desire of political expediency.
27:66 "they went" This refers to the representatives of the Jewish leadership and the Roman soldiers. These leaders wanted to make sure the tomb was sealed and guarded! Their representatives may even have helped seal the tomb themselves!
The phrase "the living God" is a word play on the title YHWH (cf. Exod. 3:14; Ps. 42:2; 84:2; Matt. 16:16). This same word play is often found in biblical oaths, "as the Lord lives."
▣ "made the grave secure" This referred to an official sealing which used two blobs of wax placed at the juncture of the round stone and the wall of the tomb imprinted with an official Roman seal, with a string between them.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Was Joseph of Arimathea present at the night trial?
2. Why was Pilate so willing to have the bodies disposed of?
3. List the prophet's predictions in this section.
4. What role did the women who followed the apostolic group serve?
5. Explain the irony of Matt. 27:64 and the sarcasm of Matt. 27:65.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Resurrection of Jesus | He Is Risen | The First Easter | The Resurrection | The Empty Tomb; The Angel's Message |
28:1-10 | 28:1-8 | 28:1-10 | 28:1-4 | 28:1-8 |
28:5-7 | ||||
28:8 | ||||
The Women Worship the Risen Lord | Appearance to the Women | |||
28:9-10 | 28:9-10 | 28:9-10 | ||
The Report of the Guard | The Soldiers are Bribed | Bribing the Guard | The Report of the Guard | Precautions Taken by the Leaders of the People |
28:11-15 | 28:11-15 | 28:11-15 | 28:11-14 | 28:11-15 |
28:15 | ||||
The Commissioning of the Disciples | The Great Commission | Jesus' Commission to His Disciples | Jesus Appears to His Disciples | Appearance in Galilee; The Mission to the World |
28:16-20 | 28:16-20 | 28:16-20 | 28:16-20 | 28:16-20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MATTHEW 28:1-7
1Now after the Sabbath, as it began to dawn toward the first day of the week, Mary Magdalene and the other Mary came to look at the grave. 2And behold, a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone and sat upon it. 3And his appearance was like lightning, and his clothing as white as snow. 4The guards shook for fear of him and became like dead men. 5The angel said to the women, "Do not be afraid; for I know that you are looking for Jesus who has been crucified. 6He is not here, for He has risen, just as He said. Come, see the place where he was lying. 7Go quickly and tell His disciples that He has risen from the dead; and behold, He is going ahead of you into Galilee, there you will see Him; behold, I have told you."
28:1 "after the Sabbath" This Greek phrase refers to sundown on Saturday (cf. Vulgate "on the Sabbath evening"). In Mark the Greek phrase refers to sunrise on Sunday. There is much confusion in the chronology of the last week of Jesus' life, especially events surrounding the resurrection. It is the mentioning of the term "dawning" that causes one to think that the reference may be to Roman time, not Jewish time. There are instances of both being used in the Gospels.
▣ "Mary of Magdalene and the other Mary" Both Mark 16:1 and Luke 24:10 mention other women, while John 20:1 mentions Mary of Magdalene alone.
28:2 "a severe earthquake had occurred, for an angel of the Lord descended from heaven and came and rolled away the stone" This is unique to Matthew. Two explanations for how the stone was removed are given side by side. There must have been two earthquakes (1) one at Jesus' death in Matt. 27:54, and (2) another to remove the stone and allow Jesus' followers inside the empty tomb. See note on "an angel of the Lord" at Matt. 1:20.
28:3 "and His appearance was like lightning" This is a reference to the angel who was wearing white linen cloth, a symbol of purity. Luke 24:4 and John 20:12 record two angels. This variation between one or two persons or angels is common among the Gospels, but the number is reversed, usually it is Matthew's Gospel that has "two." Other examples are: (1) the Gadarene demoniac (Mark 5:1; Luke 8:26) and the two demoniacs (Matt. 8:28); and (2) the blind man (Mark 10:46; Luke 18:35) and two blind men (Matt. 20:30).
28:5 "Do not be afraid" This is exactly what Jesus told them in verse 10. It was the common statement when the supernatural realm broke into the natural.
1. Jesus' words in Matt. 14:27; 17:7; 28:10; Mark 6:50; Luke 5:10; 12:32; John 6:20; Rev. 1:17
2. angels in Matt. 28:5; Luke 1:13, 30; 2:10
28:6 "He has risen" In this context the Father's acceptance and approval of the Son's words and works are expressed in two great events.
1. Jesus' resurrection from the dead
2. Jesus' ascension to the Father's right hand
See SPECIAL TOPIC: GLORY (DOXA) at Mark 10:37b.
28:7 "He is going ahead of you into Galilee" Jesus had told them He would meet them on a mountain in Galilee (cf. Matt. 26:32, 28:7, 10; 1 Cor. 15:6). This was a way to assert His resurrection and give them hope. He had a final message for them (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8).
NASB (UPDATED) TEXT: MATTHEW 28:8-10
8And they left the tomb quickly with fear and great joy and ran to report it to His disciples. 9And behold, Jesus met them and greeted them. And they came up and took hold of His feet and worshiped Him. 10Then Jesus said to them, "Do not be afraid; go and take word to My brethren to leave for Galilee, and there they will see Me."
28:8 Fear and great joy characterize the first resurrection encounters. The spiritual realm breaking into physical reality also caused fear (which was to cease, cf. Matt. 28:10, but the great joy would continue), but this time it was the message of the risen Christ which brought "great joy" and still does!
They ran to report it. This is the same thrust as Matt. 28:19-20. The followers must go and tell!
28:9
NASB"and greeted them"
NKJV"rejoice"
NRSV, NJB"Greetings"
TEV"Peace be to you"
This was Jesus' common greeting. It came from a word that meant "rejoice."
SPECIAL TOPIC: Jesus' POST RESURRECTION APPEARANCES
▣ "they" Characteristically, Mark and Luke named one women, while Matthew named two.
▣ "took hold of His feet" John 20:17 records only Mary taking hold of Jesus' feet. This was the oriental way of showing submission, respect, and even worship.
28:10 "My brethren" What a designation for these fearful disciples (cf. Matt. 12:15)!
NASB (UPDATED) TEXT: MATTHEW 28:11-15
11Now while they were on their way, some of the guard came into the city and reported to the chief priests all that had happened. 12And when they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, 13and said, " You are to say, 'His disciples came by night and stole Him away while we were asleep.'14And if this should come to the governor's ears, we will win him over and keep you out of trouble." 15And they took the money and did as they had been instructed; and this story was widely spread among the Jews, and is to this day.
28:11 It is surprising that Roman guards reported to Jewish priests! Some of these must have told Matthew!
28:12 "they gave a large sum of money to the soldiers" What these soldiers must have thought, knowing the truth and telling a lie!
These Jewish leaders (i.e., Sanhedrin) would do anything to destroy Jesus. They
1. used betrayal to find and arrest Jesus
2. held an illegal night trial to accuse Him
3. used lying witnesses to charge Him
4. then used bribery to silence witnesses
28:13 "His disciples came by night and stole Him away while we were asleep" If they were sleeping, how did they know the disciples stole His body? However, this account does emphasize that by the report of the Roman guards, the women, and the disciples, the tomb is empty.
28:14 "keep you out of trouble" Roman guards falling asleep at their posts was a grave offense, sometimes punishable by death.
28:15 "this story was widely spread among the Jews, and is to this day" Remember that Matthew was written for a Jewish audience. A similar account was given in Justin Martyr's (a.d. 114-115) Dialogue with Trytho (i.e., 108). It was the Sadducees and Romans who were to prevent the body of Jesus from being stolen.
NASB (UPDATED) TEXT: MATTHEW 28:16-20
16But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated. 17When they saw Him, they worshiped Him; but some were doubtful. 18And Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth. 19Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."
28:16 "But the eleven disciples proceeded to Galilee, to the mountain which Jesus had designated" Jesus had told the disciples earlier (cf. Matt. 26:32; 27:7,10) that He would meet them there. If they had listened closely they would have expected the resurrection, but they did not. This was not the mount of Ascension. Jesus' ascension took place on the Mount of Olives forty days after the resurrection (cf. Luke 24:50-51; Acts 1:4-11).
28:17
NASB"but some were doubtful"
NKJV, NRSV"but some doubted"
TEV"some of them doubted"
NJB"some hesitated"
This could not refer to the 120 disciples who had seen Him three times in Jerusalem in the Upper Room. Possibly it refers to the larger number of followers (upward of 500) that Paul mentioned in 1 Cor. 15:6. Apparently Jesus appeared at a distance and walked closer to them. There was some physical difference in Jesus' appearance after the resurrection (cf. John 20:14; 21:4; Luke 24:13,31).
The significance of this is that the Great Commission was not given to the Apostles alone, not even the hundred and twenty disciples of the Upper Room, but to the whole church. It is for all Christians, not just the church's leadership! It was given on at least three different occasions.
1. upper room, resurrection evening (cf. Luke 24:46-47; John 20:21)
2. on a mountain in Galilee (cf. Matthew 28)
3. on the Mount of Olives just before the ascension (cf. Acts 1:8).
28:18 "All authority has been given to Me in heaven and on earth" What a tremendous statement (cf. Matt. 11:27; Luke 10:22; John 3:35; 13:3; Eph. 1:20-22; Col. 1:16-19; 2:10; 1 Pet. 3:22)! Jesus must have been either the Messiah or a liar. His resurrection confirmed His claims!
28:19 "Go" This is an aorist passive (deponent)participle used as an imperative. This should not be interpreted "as you are going" because this would translate a present imperative, not an aorist. "Going" may be the most accurate option. All Christians are commanded to be lifestyle witnesses (cf. 1 Pet. 3:15 and possibly Col. 4:2-6). It is a priority. This is the Great Commission-not the Great Option.
▣ "make disciples" This is an aorist active imperative. The term "disciples" meant "learners." The Bible does not emphasize decisions, but lifestyle faith. The key to evangelism is discipleship. However, discipleship must start with a repentant faith profession and continue in the same way unto obedience and perseverance.
▣ "of all the nations" This must have been a shocking statement to the Jews, but it follows Dan. 7:14 which speaks of a universal, eternal kingdom (cf. Revelation 5). This is a reversal of Jesus' previous orders (cf. Matt. 10:5-6). Notice the number of times that the inclusive "all" appears in this paragraph.
See SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at Matt. 24:14.
▣ "baptizing" This is a present active participle used as an imperative. This is balanced with "teach" (v.20). The two purposes of the Church are evangelism and discipleship. They are two sides of one coin. They cannot and must not be separated!
▣ "in the name of the Father and the Son and the Holy Spirit" This three-Person formula may reflect Isa. 42:1. Notice "in the name" is singular. The name of God is Triune (cf. Matt. 3:16-17; John 14:26; Acts 2:32-33, 38-39; Rom. 1:4-5; 5:1,5; 8:1-4, 8-10; 1 Cor. 12:4-6; 2 Cor. 1:21; 13:14;Gal. 4:4-6; Eph. 1:3-14, 17; 2:18; 3:14-17; 4:4-6; 1 Thess. 1:2-5; 2 Thess. 2:13; Titus 3:4-6; 1 Pet. 1:2; Jude 20-21). See Special Topics: The Trinity at Matt. 3:17 and The Personhood of the Spirit at Matt. 12:31.
The baptismal formula of Acts 2:38, "in Jesus' name," cannot be exclusive to this formula in the Great Commission. Salvation is a series of acts both initial and continual: repentance, faith, obedience, and perseverance. It is not a liturgical formula or sacramental procedure. It is an intimate, daily, growing, personal relationship with God. This was/is the purpose of creation.
28:20 "teaching them" This is a present active participle used as an imperative. Notice that "what we teach" is not simply facts about Jesus, but obedience to all of His teachings. Christian maturity involves
1. a repentant faith profession
2. a life of Christlike living
3. a growing doctrinal understanding
▣ "I am with you always" This is emphatic. The personal presence of Jesus is always with believers. Emmanuel came (cf. Matt. 1:23) and remains! There is a real fluidity between the indwelling of the Holy Spirit and the indwelling Son (cf. Rom. 8:9-10; 2 Cor. 3:17; Gal. 4:6; Phil. 1:19; Col. 1:27). In John 14:23 both the Father and the Son indwell believers. In reality all three persons of the divine essence participate in all redemptive events. The One who has "all authority" and who is "with us always" has commanded us to evangelize and disciple all nations (note the four uses of "all" in the Great commission). With His presence and power we can to it!
▣ "to the end of the age" This refers to the two Jewish ages and was a reference to the Second Coming or consummation of the Kingdom of God. See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME at Matt. 12:31.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why do the accounts of the events of the resurrection differ so greatly between the four Gospels?
2. Why did God move the boulder when Jesus was already gone?
3. Why did the women visit the tomb? How many times? How many women?
4. Why did Jesus meet with His disciples in Galilee?
5. What is the implication that the Great Commission was given to the church as a whole, not the leadership?
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Study Guide Commentary Series, New Testament, Vol. 2. See attached PDF (324 pages)
HIS FAMILY
A. Peter's family lived in Galilee of the Gentiles in the city of Bethsaida on the northern shore of the Sea of Galilee (or the Sea of Tiberias cf. John 1:44), but apparently moved to Capernaum at some point (cf. Mark 1:21,29).
B. Peter's father's name was Jonah (cf. Matt. 16:17) or John (cf. John 1:42; 21:15-17).
C. His given name was Simon (cf. Mark 1:16,29,30,36), which was common in Palestine of the first century. It was the Jewish form of Symeon (cf. Acts 15:14; 2 Pet. 1:1), which was the name of one of the Twelve Tribes of Israel (cf. Gen. 29:33; Exod. 1:1).
Jesus renamed him Peter (Petros, which means "rock," meant to describe his eventual strength and stability) in Matt. 16:18; Mark 3:16; Luke 6:14; and John 1:42. The Aramaic form is Cephas (cf. John 1:42; 1 Cor. 1:12; 3:22; 9:5; 15:5; Gal. 1:18; 2:9,11,14). Often in the NT these two names are given together (cf. Matt. 16:16; Luke 5:8; John 1:40; 6:8,68; 13:6,9,24,36; 18:10,15,25; 20:2,6; 21:2-3,7,11,15).
D. Peter's brother's name was Andrew (cf. Mark 1:16). He was a disciple of John the Baptist (cf. John 1:35,40) and later a believer and follower of Jesus (cf. John 1:36-37). He brought Simon to Jesus (cf. John 1:41). Several months later Jesus confronted them by the Sea of Galilee and called them to be His official full-time disciples (cf. Matt. 4:18-20; Mark 1:16-18; and Luke 5:1-11).
E. He was married (cf. Mark 1:30; 1 Cor. 9:5), but there is no mention of children.
HIS OCCUPATION
A. Peter's family owned several fishing boats and even hired servants.
B. Peter's family may have been partners with James, John, and their father, Zebedee (cf. Luke 5:10).
C. Peter briefly returned to fishing after Jesus' death (cf. John 21).
HIS PERSONALITY
A. Peter's strengths
1. He was a dedicated follower, but quite impulsive (cf. Mark 9:5; John 13:4-11).
2. He attempted acts of faith, but often failed (e.g. walking on water, cf. Matt. 14:28-31).
3. He was brave and willing to die (cf. Matt. 26:51-52; Mark 14:47; Luke 22:49-51; John 18:10-11).
4. After His resurrection, Jesus addressed him personally as the discredited leader of the Twelve in John 21 and provided an opportunity for repentance and restoration to leadership.
B. Peter's weaknesses
1. He had initial tendencies toward Jewish legalism
a. eating with Gentiles (Gal. 2:11-21)
b. food laws (Acts 10:9-16)
2. He, like all the Apostles, did not fully understand Jesus' radical new teachings and their implications
a. Mark 9:5-6
b. John 13:6-11; 18:10-11
3. He was personally and severely chastised by Jesus (Mark 8:33; Matt. 16:23)
4. He was found sleeping instead of praying in Jesus' great hour of need in Gethsemane (Mark. 14:32-42; Matt. 26:36-46; Luke 22:40-60)
5. He repeatedly denied knowing Jesus (Mark 14:66-72; Matt. 26:69-75; Luke 22:56-62; John 18:16-18,25-27)
HIS LEADERSHIP OF THE APOSTOLIC GROUP
A. There are four lists of the Apostles (cf. Matt. 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13). Peter is always listed first. The Twelve were divided into three groups of four. I believe this allowed them to rotate home to check on their families.
B. Peter often serves as the spokesman for the Apostolic group (cf. Matt. 16:13-20; Mark 8:27-30; Luke 9:18-21). These passages have also been used to assert Peter's authority within the group (cf. Matt. 16:18). However, within this very context he is chided by Jesus as a tool of Satan (cf. Matt. 16:23; Mark 8:33).
Also, when the disciples are arguing over who is greatest, Peter is not assumed to take that position (cf. Matt. 20:20-28, especially v. 24; Mark 9:33-37; 10:35-45).
C. Peter was not the leader of the Jerusalem church. This fell to James, Jesus' half-brother (cf. Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9,12).
HIS MINISTRY AFTER JESUS' RESURRECTION
A. Peter's leadership role is clearly seen in the early chapters of Acts
1. He led in the election of Judas' replacement (cf. Acts 1:15-26).
2. He preached the first sermon on Pentecost (cf. Acts 2).
3. He healed a lame man and preached the second recorded sermon (cf. Acts 3:1-10; 3:11-26).
4. He spoke boldly to the Sanhedrin in Acts 4.
5. He presided over the church discipline of Ananias and Sapphira in Acts 5.
6. He spoke at the Jerusalem Council in Acts 15:7-11.
7. Several other events and miracles are attributed to him in Acts.
B. Peter, however, did not always embody the gospel's implications
1. He retained an OT mind-set (cf. Gal. 2:11-14).
2. He had to have a special revelation to include Cornelius (cf. Acts 10) and other Gentiles.
THE SILENT YEARS
A. There is little or no information about Peter after the Jerusalem Council of Acts 15
1. Galatians 1:18
2. Galatians 2:7-21
3. 1 Corinthians 1:12; 3:22; 9:5; 15:5
B. Early church tradition
1. Peter's being martyred in Rome is mentioned in Clement of Rome's letter to the church at Corinth in a.d. 95.
2. Tertullian (a.d. 150-222) also notes Peter's martyrdom in Rome under Nero (a.d. 54-68).
3. Clement of Alexandria (a.d. 200) says Peter was killed in Rome.
4. Origen (a.d. 252) says Peter was martyred by crucifixion, head down, in Rome.
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OPENING STATEMENT
A. The ancient church usually bypassed copying, studying, and teaching Mark in preference to Matthew and Luke because they saw Mark as a "reader's digest" version (i.e., abridged Gospel), a view which is specifically stated later by Augustine.
B. Mark is not often quoted by the early Greek church fathers or the second century apologists (defenders of the faith).
C. Since the rise of the modern historical-grammatical approach to biblical interpretation, the Gospel of Mark has taken on new significance because it is viewed as the first written Gospel. Both Matthew and Luke use its outline in their presentations of Jesus' life and significance. Thereby Mark becomes the foundational document of the church, the first official written account of Jesus' life.
GENRE
A. The Gospels are not modern biographies or histories. They are selective theological writings used to introduce Jesus to different audiences and bring them to faith in Him. They are "good news" accounts of Jesus' life for the purpose of evangelism (cf. John 20:30-31).
B. Mark addresses four distinct historical settings and four theological purposes
1. the life and teachings of Jesus
2. the life and ministry of Peter
3. the needs of the early church
4. the evangelistic purpose of John Mark
C. The four Gospels are unique in Near Eastern and Greco-Roman literature. The inspired authors had the Spirit-led task of selecting Jesus' teachings and actions which clearly revealed His character and/or purpose.
They arranged these words and actions in different ways. One example would be in comparing Matthew's
Sermon on the Mount (Matthew 5-7) with Luke's Sermon on the Plain (cf. Luke 6:20-49). It becomes obvious that Matthew tended to collect all of Jesus' teachings into one long sermon, while Luke spread these same teachings throughout his Gospel. This same thing could be said about Matthew putting Jesus' miracles together, while Luke spreads them throughout his Gospel.
This implies the Gospel writers' ability not only to select and arrange Jesus' teachings, but also to adapt them for their own theological purposes (read Fee and Stuart's How to Read the Bible For All Its Worth, pp. 113-134). When reading the Gospels one must continue to ask what theological point these writers are trying to make. Why include this particular event, miracle, lesson at this point in their presentation of Jesus?
D. Mark's Gospel is a good example of Koine Greek as a second language of the people of the Mediterranean world. Mark's mother tongue was Aramaic (as was Jesus' and all Jews in first century Palestine). This Semitic flavor is often evident in Mark's Gospel.
AUTHORSHIP
A. John Mark has traditionally been identified with the Apostle Peter in writing this Gospel. The work itself (like all the Gospels) is anonymous.
B. Another evidence of Peter's eyewitness account is the fact that Mark does not record three special events in which Peter was personally involved.
1. his walking on water (cf. Matt. 14:28-33)
2. his being the spokesperson at Caesarea Philippi for the faith of the Twelve (cf. Matt. 16:13-20), in Mark only 8:27-30 and the "on this rock" and "keys of the kingdom" passages are omitted.
3. his procurement of the temple tax for himself and Jesus (cf. Matt. 17:24-27)
Perhaps Peter's modesty motivated him not to emphasize these events in his sermons in Rome.
C. Early church tradition
1. I Clements, written from Rome about a.d. 95, alludes to Mark (as does Shepherd of Hermes).
2. Papias, the bishop of Hierapolis (about a.d. 130), wrote Interpretation of the Lord's Sayings, which is quoted by Eusebius (a.d. 275-339) in his Ecclesiastical History 3:39:15. He asserts that Mark was Peter's interpreter who recorded accurately, but not chronologically, Peter's memories of Jesus. Apparently Mark took and adapted Peter's sermons and organized them into a Gospel presentation. Papias claims to have received this information from "the elder," which could refer to the Apostle John.
3. Justin Martyr (a.d. 150), in quoting Mark 3:17, adds that it comes from Peter's memory.
4. The Anti-Marcionite Prologue to Mark, written about a.d. 180, identifies Peter as the eyewitness of Mark's Gospel. It also states that Mark wrote the Gospel from Italy after Peter's death (traditionally in Rome around a.d. 65).
5. Irenaeus, writing about a.d. 180, mentions John Mark as Peter's interpreter and compiler of his memoirs after his death (cf. Contra Haereses 3:1:2).
6. Clement of Alexandria (a.d. 195) asserts that those who heard Peter preach in Rome asked Mark to record these sermons.
7. The Muratorian Fragment (i.e., a list of accepted books), written about a.d. 200 from Rome, although the text is incomplete, seems to affirm John Mark's recording Peter's sermons.
8. Tertullian (a.d. 200) in Against Marcion (4:5) says Mark published Peter's memories.
9. In The Expositor's Bible Commentary Vol. 8, p. 606, Walter Wessel makes the interesting comment that the above early church traditions are from geographically diverse church centers
a. Papias from Asia Minor
b. Anti-Marcion Prologue and the Muratorian Fragment both from Rome
c. Irenaeus (cf. Adv. Haer. 3:1:1) from Lyons in France. Irenaeus' tradition is also found in Tertullian (cf. Adv. Marc. 4:5) from north Africa and Clement of Alexandria, Egypt (cf. Hypotyposeis 6, quoted by Eusebius, Eccl. His. 2:15:1-2; 3:24:5-8; 6:14:6-7). This geographical diversity gives credence to its trustworthiness because of the tradition's wide acceptance in early Christianity.
10. According to Eusebius' Eccl. His. 4:25, Origen (a.d. 230) in Commentary on Matthew (there is no known commentary on Mark by anyone until the fifth century) says Mark wrote the Gospel as Peter explained it to him.
11. Eusebius himself discusses the Gospel of Mark in Eccl. His. 2:15 and says Mark recorded Peter's sermons at the behest of those who heard them so that they could be read in all the churches. Eusebius bases this tradition on the writings of Clement of Alexandria.
D. What do we know about John Mark
1. His mother was a well known believer in Jerusalem in whose house the church met (possibly the night of the Lord's Supper, cf. Mark 14:14-15; Acts 1:13-14; Acts 12:12). He was possibly the unnamed man who fled "naked" from Gethsemane (Mark 14:51-52).
2. He accompanied his uncle Barnabas (cf. Col. 4:10) and Paul back to Antioch from Jerusalem (Acts 12:25).
3. He was a companion of Barnabas and Paul on the first missionary journey (Acts 13:5), but returned home suddenly (Acts 13:13).
4. Later Barnabas wanted to take Mark on a second missionary journey, but this caused a terrible disagreement between Barnabas and Paul (Acts 15:37-40).
5. He was later reunited with Paul and became a friend and co-worker (Col. 4:10; 2 Tim. 4:11; Philemon 24).
6. He was a companion and co-worker with Peter (1 Pet. 5:13), possibly in Rome.
E. Mark's personal knowledge of the life of Jesus seems confirmed by Mark 14:51-52, where a man flees naked from the garden of Gethsemane just after Jesus' arrest. This unusual and totally unexpected detail seems to reflect Mark's personal experience.
DATE
A. The Gospel is the eyewitness account and interpretation of Jesus' life, actions, and teachings, apparently taken from Peter's sermons. They were compiled and distributed after his death, so says the Anti-Marcionite Prologue and Irenaeus (who also adds after the death of Paul). Both Peter and Paul were martyred under Nero (a.d. 54-68) in Rome (church tradition). The exact dates are uncertain, but if true, then probably the date of Mark was in the mid sixties.
B. It is possible that the Anti-Marcionite Prologue and Irenaeus do not refer to Peter's death, but his departure (i.e., exodus) from Rome. There is some traditional evidence (i.e., Justin and Hippolytus) that Peter visited Rome during the reign of Claudius (a.d. 41 to 54), (Eusebius' Eccl. His. 2:14:6).
C. It seems that Luke concludes Acts with Paul still in prison in the early sixties. If it is true that Luke used Mark in his Gospel, then it must have been written before Acts and, therefore, earlier than the early sixties.
D. The authorship and date of Mark does not in any way affect the historical/theological/evangelistic truths of this (or any) Gospel. Jesus, not the human author, is the key figure!
E. It is surprising that none of the Gospels (even John, written a.d. 95-96) refers or alludes to the destruction of Jerusalem (cf. Matt. 24; Mark 13; Luke 21) in a.d. 70 by the Roman general, later Emperor, Titus. Mark was probably written before this event. It is even possible that Matthew and Luke were written before this major judgment on Judaism. It simply must be stated that the exact dates for the composition of the Synoptic Gospels are uncertain at this time (as is their literary relationship to one another).
RECIPIENTS
A. Mark is connected to Rome by several early church writers
1. 1 Peter 5:13
2. Anti-Marcionite Prologue (Italy)
3. Irenaeus (Rome, cf. Adv. Haer. 3:1:2)
4. Clement of Alexandria (Rome cf. Eusebius Eccl. Hist. 4:14:6-7; 6:14:5-7)
B. Mark does not specifically state his purposes in writing the Gospel. There have been several theories.
1. an evangelistic tract (cf. Mark 1:1) written specifically to Romans (cf. Mark 1:15; 10:45)
a. Jewish elements interpreted (cf. Mark 7:3-4; 14:12; 15:42)
b. Aramaic words translated (cf. Mark 3:17; 5:41; 7:1,34; 10:46; 14:36; 15:22,34)
c. use of many Latin words (cf. executioner, Mark 6:27; sextanus, Mark 7:4; census, Mark 12:14; quadrans, Mark 12:42; praetorium, Mark 15:16; centurio, Mark 15:39; flagellare, Mark 15:42)
d. inclusive language in relation to Jesus
(1) inclusive language relating to those in Palestine (cf. Mark 1:5,28,33,39; 2:13; 4:1; 6:33,39,41,55)
(2) inclusive language relating to all people (cf. Mark 13:10)
2. persecution following the fire in Rome in a.d. 64, which Nero blamed on the Christians, initiated a terrible wave of persecution towards believers. Mark often mentions persecution (cf. Jesus' suffering 8:31; 9:39; 10:33-34,45 and His followers' suffering 8:34-38; 10:21,30,35-44).
3. the delayed Second Coming
4. the death of eyewitnesses to Jesus, especially the Apostles
5. the rise of heresies within the wide-spread Christian churches
a. Judaizers (Galatians)
b. Gnostics (1 John)
c. the combination of a. and b. (i.e., Colossians and Ephesians; 2 Pet. 2)
STRUCTURAL OUTLINE
A. Mark is structured in such a way that the last week of Jesus' life is the focus of over one-third of the book. The theological significance of the Passion Week is obvious.
B. Since Mark is, according to early church tradition, taken from Peter's sermons, (i.e., probably in Rome) it becomes evident why no birth narratives were included. Mark begins where Peter's experience starts, with Jesus as an adult, and is theologically related to John the Baptist's message of repentance and faith in preparation for the work of Messiah.
Peter's sermons must have used the concepts of "Son of Man" and "Son of God." The Gospel reflects Peter's own theology of Jesus' person. At first He was a great teacher and healer, but it became obvious He was the Messiah! This Messiah was not the expected conquering military general, but a Suffering Servant (cf. Isaiah 53).
C. Mark's basic geographical structural outline is shared by the other Synoptic Gospels (i.e., Matthew and Luke)
1. a Galilean Ministry (Mark 1:14-6:13)
2. ministry outside Galilee (Mark 6:14-8:30)
3. the journey to Jerusalem (Mark 8:31-10:52)
4. the last week in the Jerusalem area (Mark 11:1-16:8)
D. It is even possible that Mark's structure emulates the basic pattern of early Apostolic preaching (i.e., Acts 10:37-43, cf. C. H. Dodd's New Testament Studies pp. 1-11). If this is true then the written Gospels are the culmination of a period of oral traditions (i.e., kerygma). Judaism considered oral teaching to be superior to written texts.
E. Mark is characterized by a fast moving account (i.e., "immediately," cf. Mark 1:10) of the life of Jesus. Mark does not record long teaching sessions, but moves rapidly from event to event (i.e., his repeated use of "immediately"). Mark's Gospel reveals Jesus by His actions. However, this fast-paced account is strewn with vivid eyewitness details (i.e., Peter).
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
The Preaching of John the Baptist | John the Baptist Prepares the Way | Activity of John the Baptist | The Preaching of John the Baptist | The Proclamation of John the Baptist |
1:1-8 | 1:1-8 | 1:1-8 | 1:1-3 | 1:1-8 |
1:4-5 | ||||
1:6-8 | ||||
The Baptism of Jesus | John Baptizes Jesus | Jesus' Baptism | The Baptism and Temptation of Jesus | Jesus Is Baptized |
1:9-11 | 1:9-11 | 1:9-11 | 1:9-11 | 1:9-11 |
The Temptation of Jesus | Satan Tempts Jesus | Jesus' Temptation | Testing in the Desert | |
1:12-13 | 1:12-13 | 1:12-13 | 1:12-13 | 1:12-13 |
The Beginning of the Galilean Ministry | Jesus Begins His Galilean Ministry | Beginning of Jesus' Activity in Galilee | Jesus Calls Four Fishermen | Jesus Begins to Proclaim the Message |
1:14-15 | 1:14-15 | 1:14-15 | 1:14-15 | 1:14-15 |
The Calling of Four Fishermen | Four Fishermen Called as Disciples | The First Four Disciples Are Called | ||
1:16-20 | 1:16-20 | 1:16-20 | 1:16-18 | 1:16-18 |
1:19-20 | 1:19-20 | |||
The Man With An Unclean Spirit | Jesus Cast Out An Unclean Spirit | A Man with An Evil Spirit | Jesus Teaches in Capernaum and Cures A Demonic | |
1:21-28 | 1:21-28 | 1:21-28 | 1:21-22 | 1:21-22 |
1:23-24 | 1:23-28 | |||
1:25 | ||||
1:26-27 | ||||
1:28 | ||||
The Healing of Many People | Peter's Mother-in-Law Healed | Jesus Heals Many People | Cure of Simon's Mother-in-Law | |
1:29-34 | 1:29-31 | 1:29-31 | 1:29-31 | 1:29-31 |
Many Healed After Sabbath Sunset | A Number of Cures | |||
1:32-34 | 1:32-34 | 1:32-34 | 1:32-34 | |
A Preaching Tour | Preaching in Galilee | Jesus Preaches in Galilee | Jesus Quietly Leaves Capernaum and Travels Through Galilee | |
1:35-39 | 1:35-39 | 1:35-39 | 1:35-37 | 1:35-39 |
1:38 | ||||
1:39 | ||||
The Cleansing of a Leper | Jesus Cleanses a Leper | Jesus Heals a Man | Cure of a Man Suffering From a Virulent Skin Disease | |
1:40-45 | 1:40-45 | 1:40-45 | 1:40 | 1:40-45 |
1:41-44 | ||||
1:45 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 1:1
1The beginning of the gospel of Jesus Christ, the Son of God.
1:1 "The beginning" Does this introductory phrase refer to
1. the very beginning as in Gen. 1:1 and John 1:1
2. the beginning of Jesus' incarnation as in 1 John 1:1
3. the beginning of Jesus' public ministry (i.e., Peter's personal experiences)
The first paragraph specifically refers to OT prophecy about the Messiah from Isaiah. The gospel story begins in the prophetic tradition of Israel. The quote in Mark 1:2 and 3 is a combination of Mal. 3:1 and Isa. 40:3.
▣ "of the gospel" With Mark probably being the first written Gospel, this is the first use of the term euangelion (cf. Mark 1:14,15; 8:35; 10:29; 13:10; 14:9) by a Gospel writer (Paul's use in Gal. 2:2 and 1 Thess. 2:9 would be chronologically earlier). It is literally "the good news" or "the good message." This obviously reflects Isa. 61:1 and possibly 40:9 and 52:7. The Jerome Biblical Commentary says "Mark's use of the word 'gospel' is akin to that in Paul where it can mean either the act of proclaiming or the content of what is proclaimed" (p. 24).
▣ "of Jesus Christ, the Son of God" Its grammatical form can be understood as (1) the message given by Jesus or (2) the message about Jesus. Number 2 is probably the intended meaning. However, the Dictionary of Jesus and the Gospels, published by IVP, says "The genitive ('of') is probably both subjective and objective: Jesus proclaims the gospel and it proclaims his story" (p. 285).
Verse 1 is not a complete sentence. It is possibly the title of the book. The ancient Greek uncial Manuscripts א, A, B, D, L, and W add the phrase "Son of God" which is followed by the NKJV and the NRSV, TEV, and NIV, while it is missing in (1) א*; (2) the Palestinian Syriac; (3) one Coptic manuscript; (4) the Georgian Version; as well as from the (5) Armenian translation and (6) a quote of this text from Origen's commentary on John. The UBS4 gives the inclusion a "C" rating (difficult to decide). See Special Topic on "Son of God" at Mark 3:11.
It is difficult for modern Christians who love and trust the Bible to deal rationally with these Greek manuscript variants, but as difficult as it is for our assumptions about inspiration and preservation of God's self-revelation, they are a reality. This addition even looks purposeful, not accidental. Early orthodox scribes were conscious of the early heretical views about Jesus, such as adoptionism, which asserted that Jesus became the Son of God. These early scribes often modified the Greek texts they copied to make them more theologically orthodox (cf. 1 John 5:7-8). For more reading on this troubling purposeful alteration of Greek manuscripts by orthodox scribes see Bart D. Ehrmans' The Orthodox Corruption of Scripture. He specifically discusses Mark 1:1 on pp. 72-75.
▣ "of Jesus" Usually in first century Judaism the father named the child. In this case the heavenly Father, through an angel, named the child. Jewish names often carried symbolic meaning; this one was no exception. Jesus is a combination of two Hebrew nouns: (1) YHWH and (2) salvation. The significance is captured in Matt. 1:21. Jesus is the Greek translation of the Hebrew name Joshua. He proved to be the new Moses, the new Joshua, and the new High Priest.
▣ "Christ" This is the Greek translation of the Hebrew term "Messiah," which means "an anointed one." In the OT God's anointing of leaders (i.e., prophets, priests, and kings) symbolized His calling and equipping for an assigned task.
The term "Messiah" is not used often in the OT (cf. Dan. 9:25,26 for the eschatological king), but the concept surely is. It is parallel to Matt. 1:1, "son of David," which refers to a royal descendant of Israel's ideal king "David." God promised David in 2 Samuel 7 that one of his descendants would always reign in Israel. This promise seemed shattered by the Babylonian destruction of Jerusalem and deportation of its inhabitants (i.e., 586 b.c.). However, the prophets began to see a future Davidic seed (i.e., Isaiah, Micah, Malachi). Jesus is the promised "son of David," "son of man" (cf. Dan. 7:13), and "son of God" (used five times in Mark).
It is striking that the only time in the entire Gospel that the designation "Jesus Christ" is used is in the opening verse (only twice in Matt. and John and not at all in Luke). Normally, Mark uses "Jesus." This usage fits the theological emphasis of Mark on the humanity of Jesus, while His deity is veiled (i.e., Messianic secret) until the completion of His Messianic mission (i.e., Suffering Servant). It is not until the book of Acts that "Jesus Christ" becomes a recurrent title.
NASB (UPDATED) TEXT: MARK 1:2-8
2As it is written in Isaiah the prophet: "Behold, I send My messenger ahead of You, Who will prepare Your way; 3The voice of one crying in the wilderness, 'Make ready the way of the Lord, Make His paths straight.'" 4John the Baptist appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins. 5And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins. 6John was clothed with camel's hair and wore a leather belt around his waist, and his diet was locusts and wild honey. 7And he was preaching, and saying,"After me One is coming who is mightier than I, and I am not fit to stoop down and untie the thong of His sandals. 8I baptized you with water; but He will baptize you with the Holy Spirit."
1:2 "As it is written" The word "written" is perfect tense, which was a Jewish idiom used to denote God's eternal revelation (i.e., Scripture).
▣ "in Isaiah the prophet" This quote is a combination of Mal. 3:1 and Isa. 40:3. It is not from the Hebrew Masoretic Text or the Greek Septuagint of Isa. 40:3. Because of this some scribes changed the text to "written in the prophets" (i.e., in the Prophets section of the OT canon). The singular is found in the Greek uncial manuscripts א, B, L and D, but the plural is in MSS A, and W.
Isaiah 40-66 has two major eschatological emphases: (1) the Suffering Servant (i.e., especially Isa. 52:13-53:12) and (2) the new age of the Spirit (especially Isaiah 56-66). In the following brief opening of Mark there are several possible allusions to Isaiah.
▣ "'send My messenger ahead of You'" The term "messenger" can refer to an angel (cf. Exod. 23:20a, which would be another allusion to the Exodus), but here it refers to a "messenger" (cf. Mal. 3:1). This may be a word play on the term gospel (i.e., good message). This is one of the few OT quotes in Mark which was written primarily to Romans. It refers to the ministry of John the Baptist (cf. Mark 1:4). It shows that the OT prophetic tradition is being fulfilled (this is also reflected in Jesus' healings and exorcisms, which are also Messianic prophecies in Isaiah). The ministry of John the Baptist is mentioned in all four Gospels.
1:3 "'The voice of one crying in the wilderness'" This is a quote of Isa. 40:3 from an unknown source. The term "wilderness" means uninhabited pasture land rather than dry, windswept, sandy desert.
▣ "'Make ready the way of the Lord'" This is an aorist active imperative, which denotes urgency. In the MT, Lord (i.e., adon) is read, but YHWH (Lord) is in the Hebrew text. The phrase originally referred to physical preparation for a royal visit (cf. Isa. 57:14; 62:10). It came to refer metaphorically to the ministry of John the Baptist spiritually preparing the way for Jesus the Messiah who is also called "Lord" (i.e., kurios).
▣ "'Make His paths straight'" The MT and LXX have "make straight the paths of our God." Mark (or Peter) modified the text (or quotes an unknown textual form) to make it specifically relate to Jesus, not YHWH.
1:4 "John the Baptist" Why did John baptize with water?
1. OT precedent to signify the inauguration of the "new covenant" (cf. Exod. 19:10,14; Isa. 1:16; Jer. 31:34; Ezek. 36:25)
2. a cleansing act from ceremonial defilement (cf. Leviticus 15).
3. a prophetic eschatological metaphor of life-giving water from God (e.g., Isa. 12:2-3; Jer. 2:13; 17:13; Ezek. 47:1; Zech. 13:1; 14:8; Rev. 22:1)
4. imitation of proselyte baptism as the initiation rite to become part of the people of God
5. a rabbinic way of preparing all pilgrims to approach YHWH in His temple (possibly by immersion, cf. Miqvaot tractate in Mishnah). This ritual bath is still practiced by Muslims before entering a mosque.
▣ "appeared" This may be Mark's way of alluding to the prophecy of the surprising appearance of Elijah before "the sudden appearance" of Messiah (cf. Mal. 3:1).
▣ "preaching" This is the term "heralding" (kērussō), which means "to proclaim widely or publicly a message" (cf. Mark 1:4,7,14,38,39,45). Mark does not use the verb form of gospel (euaggelizō).
John came preaching a baptism for repentance (se Special Topic following). This same message was continued by Jesus, but with the added emphasis of "faith" (see Special Topic at Mark 1:15). The twin covenant needs of repentance and faith shown by baptism becomes the items of the Apostolic sermons in Acts (i.e., the kerygma)
1. Peter
a. first sermon of the church (Acts 2:37-39)
(1) repent
(2) be baptized
b. second sermon of the church (Acts 3:16,19)
(1) faith
(2) repent
2. Philip (Acts 8:12)
a. believe
b. be baptized
3. Paul
a. Philippian jailer (Acts 16:31,33)
(1) believe
(2) be baptized
b. goodbye to the Ephesian elders (Acts 20:21)
(1) repentance toward God
(2) faith in Christ
c. testimony before Agrippa (Acts 26:18)
(1) turn from darkness (Satan), i.e., repent
(2) to the light (God)
For me the requirements of the New Covenant are
1. repent
2. believe
3. obey
4. persevere
The goal of the New Covenant is Christlikeness now so that others will see the change and be attracted to faith in Christ!
▣ "baptism of repentance" The baptism is not the mechanism of forgiveness, but the occasion of the believers' public profession of faith. This is not a sacramental act, but a new attitude toward sin and a new relationship with God. It is an outward sign of an inner change.
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
▣ "for the forgiveness of sins" The term "forgiveness" literally means "put away." This is one of several biblical terms for forgiveness. It has metaphorical connections to the OT Day of Atonement (cf. Lev. 16) where one of the two special goats is driven away from the camp of Israel, symbolically bearing the sin away (cf. Lev. 16:21-22; Heb. 9:28; 1 Pet. 2:24).
The phrase "of sins" is an objective genitive.
1:5 "all the country of Judea was going out to him, and all the people of Jerusalem" This is an oriental overstatement (i.e., hyperbole), but it shows the tremendous impact of John's preaching. He was the first prophetic voice since Malachi some 400 years earlier. This is imperfect tense which means that people were continually coming because they recognized John as a prophet.
▣ "being baptized" This is also imperfect tense which speaks of continuous action in past time. Many Jews were sensing a new day of God's activity and were preparing for it.
▣ "confessing their sins" This is a present middle participle, which literally means "to say the same." This was their public profession of their need for spiritual forgiveness.
There is the implication that if these Jews repented and changed their lifestyles, YHWH would fully forgive their sins (cf. Mark 1:4; Matt. 3:6; Luke 3:3). This is surely the OT pattern. It involved full forgiveness through repentance, faith, lifestyle change, and now baptism as an outward symbol! This OT pattern is modified by Jesus' Messianic ministry. The same items are still valid, but now personal faith in Jesus as the Christ is the central issue (cf. Acts 2:38; 3:16,19; 20:21). The four Gospels form a transitional period. Mark 1:14-15 is in the John the Baptist period, but it theologically foreshadows the finished gospel message (i.e., repent, believe, and live a new life). The main issue is who Jesus is! He is YHWH's representative, revealer, and agent of redemption and judgment. This is the reason for the Messianic Secret in Mark. Jesus is fully God from the very beginning (i.e., virgin conception), but this was not fully revealed until after His resurrection and ascension.
1:6 "John was clothed with camel's hair" This was his normal everyday clothing (i.e., perfect middle participle). This was not the skin of a camel, but cloth woven from its hair (cf. 2 Kgs. 1:8; Matt. 3:4). He was a man of the desert and a prophet (cf. Zech. 13:4). John dressed like Elijah, who Mal. 3:1 and 4:5 said would be the forerunner of the Messiah.
▣ "locusts and wild honey" This was typical food of desert people. Locusts were levitically clean and acceptable food (cf. Lev. 11:22). He ate what was naturally available.
1:7 This verse and Mark 1:8 show the preparatory theme of John's message. He recognized his role and place in relation to God's Coming One (cf. John 3:30). He felt himself to be a servant, a slave (i.e., only slaves took off another's shoes). John's self-depreciation is recorded in all four Gospels (cf. Matt. 3:11; Luke 3:16; and John 1:27; also in Paul's preaching in Acts 13:25). This was probably included by the Gospel writers because a heretical following later developed around John the Baptist (cf. Acts 18:24-19:7).
1:8 "I baptized you with water" Remember, John's baptism was preparatory. This does not refer to Christian baptism. John was the last OT prophet (cf. Luke 16:16), a transition preacher, not the first gospel preacher (cf. Luke 16:16; Acts 19:17). He, like the quotes from Isaiah, links the old covenant and the new covenant.
▣ "He will baptize you with the Holy Spirit" This is in contrast to John's baptism. The Messiah will inaugurate the new age of the Spirit. His baptism will be with (or "in" or "by") the Spirit. There has been much discussion among denominations as to what event in the Christian experience this refers. Some take it to refer to an empowering experience after salvation, a kind of second blessing. Personally I think it refers to becoming a Christian (cf. 1 Cor. 12:13). I do not deny later fillings and equippings, but I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus' death and resurrection (cf. Rom. 6:3-4; Eph. 4:5; Col. 2:12). This initiating work of the Spirit is delineated in John 16:8-11. In my understanding the works of the Holy Spirit are:
1. convicting of sin
2. revealing the truth about Christ
3. leading to acceptance of the gospel
4. baptizing into Christ
5. convicting the believer of continuing sin
6. forming Christlikeness in the believer
NASB (UPDATED) TEXT: MARK 1:9-11
9In those days Jesus came from Nazareth in Galilee and was baptized by John in the Jordan. 10Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; 11and a voice came out of the heavens: "You are My beloved Son, in You I am well-pleased."
1:9 "Jesus came from Nazareth in Galilee" Jesus was born in Bethlehem of Judea, lived a few years in Egypt, and then settled in Nazareth, the hometown of Joseph and Mary, which was a small, new settlement of Judeans in the north. Jesus' early ministry was in this northern area around the Sea of Galilee, which fulfills the prophecy of Isa. 9:1.
▣ "Jesus. . .was baptized" The Gospels differ in their early chronologies of Jesus' ministries in Galilee and Judea. It seems that there was an early Judean ministry and a later one, but all four Gospels' chronologies must be harmonized in order to see this early Judean visit (i.e., John 2:13-4:3).
Why Jesus was baptized has always been a concern for believers because John's baptism was a baptism of repentance. Jesus did not need forgiveness for He was sinless (cf. 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Pet. 2:22; 1 John 3:5).
The theories have been:
1. it was an example for believers to follow
2. it was His identification with believers' need
3. it was His ordination and equipping for ministry
4. it was a symbol of His redemptive task
5. it was His approval of the ministry and message of John the Baptist
6. it was a prophetic foreshadowing of His death, burial, and resurrection (cf. Rom. 6:4; Col. 2:12).
Whatever the reason, this was a defining moment in Jesus' life. Although it does not imply that Jesus became the Messiah at this point, which is the early heresy of adoptionism (cf. The Orthodox Corruption of Scripture by Bart D. Ehrman, pp. 47-118), it held great significance for Him.
1:10
NASB, NKJV"immediately"
NRSV"just as"
TEV"as soon as"
NJB"at once"
This is a very common term in Mark. It characterizes his Gospel. Here euthus is translated "immediately" or "straightway" (cf. Mark 1:10,12,18,20,21,20,28,42; 2:2,8,12; 3:6; 4:5,15,16,17,29; 5:5,29,42; 6:25,27,45, 50,54; 7:35; 8:10; 9:15,20,24; 10:52; 11:3; 14:43,45; 15:1).
This is the term that gives the Gospel of Mark its fast-paced, action-oriented feel, which would have appealed to Romans. This word group is used about 47 times in Mark (cf. A Translator's Handbook on the Gospel of Mark by Robert Bratcher and Eugene Nida, p. 29).
▣ "coming up out of the water" This may be an allusion to Isa. 63:11, where it originally would have referred to the Red Sea (i.e., a new exodus in Jesus, who would soon be tempted for forty days as Israel was for forty years). This verse cannot be used as a proof-text for immersion. In context it may imply coming out of the river, not coming from under the water.
▣ "He saw" This may imply that only Jesus saw and heard this Messianic affirmation. If so, this would fit into the recurrent theme of Mark's Messianic Secret. However, the other Gospels also record this event in a similar way (cf. Matt. 3:13-17; Luke 3:21-22).
▣ "heavens opening" This may be an allusion to Isa. 64:1. This term means to rip open, which would have been a metaphor for tearing open the canopy above the earth (cf. Gen. 1:6).
▣ "the Spirit like a dove" The origin of this metaphor may be
1. the Spirit brooding over the water in Gen. 1:2
2. the birds Noah sent out of the Ark in Gen. 8:6-12
3. the rabbis' use of it as a symbol of the nation of Israel (cf. Ps. 68:13; 74:19)
4. a symbol of gentleness and peace (cf. Matt. 10:16)
One reason I personally am so committed to the historical-grammatical method of biblical interpretation, which focuses on authorial intent as expressed in the literary context, is the tricky or clever way ancient interpreters (as well as modern ones) manipulated the text to fit their preset theological structure. By adding the numerical value of the letters of the Greek word "dove" (peristera), which equals 801, one gets the same numerical value of the Greek words alpha (equals 1) and omega (equals 800), so the dove equals the eternal Christ Spirit. This is so clever, but it is isogetic, not exegetic!
▣ "upon Him" This is the preposition eis which means "into." It is not meant to imply that Jesus did not already have the Holy Spirit, but this was a special visible sign of the Spirit's empowerment for His assigned Messianic task. This may also be an allusion to fulfilled prophecy (cf. Isa. 63:11).
Mark uses the preposition "into" (eis), but Matthew and Luke use "upon" (epi). This is because Mark's Gospel, which has none of the birth narratives or visitations, begins Jesus' ministry with the baptismal event. This brevity was used by the heretical groups, Adoptionists and Gnostics, to assert that Jesus, a normal human, was supernaturally empowered with "the Christ Spirit" at this juncture and thereafter was able to do the miraculous. Later scribes, therefore, changed the preposition to "to" (pros).
1:11 "a voice came out of the heavens" The rabbis called the heavenly voice a Bath Kol (cf. Mark 9:7), which was the method of affirming God's will during the interbiblical period when there was no prophet. This would have been a powerful divine affirmation to those familiar with rabbinical Judaism.
▣ "'You are My beloved Son'" These two titles unite the royal aspect of the Messiah (Ps. 2:7) to the Suffering Servant of Isaiah (Isa. 42:1). The term "son" in the OT could refer to (1) the nation of Israel; (2) the King of Israel; or (3) the coming Davidic Messianic King. See Special Topic at Mark 3:16.
Notice the three persons of the Trinity in Mark 1:11: the Spirit, the voice from heaven, and the Son, the recipient of both.
▣ "My beloved" This phrase is either (1) a title for the Messiah as in the NRSV, NJB, and Williams translations or (2) a descriptive phrase as in the NASB, NKJV, and TEV. In the Greek translation of the OT, the Septuagint, this would be understood as "favorite" or even "only," similar to John 3:16.
▣ "'in You I am well-pleased'" This descriptive phrase is paralleled in Matt. 3:17 and 17:5 (the Transfiguration). However, the descriptive phrase is missing in Mark 9:7 and Luke 9:35.
NASB (UPDATED) TEXT: MARK 1:12-13
12Immediately the Spirit impelled Him to go out into the wilderness. 13And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him.
1:12-13 This account of the temptation of Jesus is so brief compared to Matt. 4:1-11 and Luke 4:1-13. In these accounts the purpose of the temptation is clear: how would Jesus use His Messianic powers to accomplish His redemptive task (cf. James Stewart, The Life and Teaching of Jesus Christ, pp. 39-46)? But what could Mark's brief account mean? It is possible that Peter saw this event as a symbol of Jesus' defeat of evil (i.e., by the empowering of the Spirit), a foreshadowing of the Passion Week. But this is only speculation. The text itself gives no clue except the event's timing—just after Jesus' (1) enduing by the Spirit and (2) affirmation by the Father, but before His public ministry. This is one of the three events mentioned before Jesus' public ministry ([1] John's ministry; [2] John's baptism; and [3] Satan's temptation).
1:12 "Immediately" See note at Mark 1:10.
▣ "the Spirit impelled Him to go out into the wilderness" The term "impelled" is the strong term "throw out" (often used of exorcisms, cf. Mark 1:34,39; 3:15,22,23; 6:13; 7:26; 9:18,28,38). The Son's temptation was by the agency of the evil one, but instigated by the Spirit (cf. Matt. 4:1-11; Luke 4:1-13). It was God's will that Jesus be tested! I would like to recommend two good books on this topic, The Life and Teaching of Jesus by James S. Stewart and Between God and Satan by Helmut Thielicke.
In the OT the wilderness was a time of testing for Israel, but also a time of intimate fellowship. The rabbis called the wilderness wandering period the honeymoon between YHWH and Israel. Elijah and John the Baptist grew up in the wilderness. It was a place of seclusion for training, meditation, and preparation for active ministry. This period was crucial for Jesus' preparation (cf. Heb. 5:8).
1:13 "forty days" This is used both literally and figuratively in the Bible. It denotes a long indeterminate period of time (i.e., longer than a lunar cycle, but shorter than a seasonal change).
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE
▣ "was being tempted" This is an imperfect passive periphrastic linked to an imperfect active "to be" verb. The term "tempt" (peirazō) has the connotation of "to test with a view toward destruction." From the first class conditional sentences in Matt. 4 (cf. Mark 4:3,6) we learn that the temptation was over how to use His Messianic power to accomplish God's redemptive will.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "by Satan" The Bible repeatedly asserts a personal, supernatural force of evil.
▣ "the wild beasts" This is possibly a simple reference to an uninhabited area. However, because wild beasts are used as metaphors for or names of the demonic in the OT (cf. NEB) this could also refer to a place of demonic activity (cf. Ps. 22:12-13,16,21; Isa. 13:21-22; 34:11-15).
These wild beasts could also be a continuing allusion to the new exodus, the new age of restored fellowship between mankind and the animals (cf. Isa. 11:6-9; 65:25; Hos. 2:18). The Bible often describes the new age as a restoration of the Garden Eden (cf. Genesis 2; Rev. 21-22). The original image of God in mankind (cf. Gen. 1:26-27) is restored through Jesus' sacrificial death. Full fellowship, which existed before the Fall (cf. Genesis 3), is possible again.
▣ "angels were ministering to Him" This is an Imperfect tense which means (1) ongoing action in past time or (2) the beginning of an activity in past time. Angels ministered to (1) Elijah in the wilderness in the same way (i.e., providing food, cf. 1 Kgs. 18:7-8). This may imply Jesus as the new prophetic voice (cf. Deut. 18:18-22) and (2) Israel in the wilderness, so too, to Jesus while in the wilderness. This may have implied Jesus as the new Moses paralleling his baptism and testing (cf. 1 Cor. 10:1-13).
NASB (UPDATED) TEXT: MARK 1:14-15
14Now after John had been taken into custody, Jesus came into Galilee, preaching the gospel of God, 15and saying, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel."
1:14-15 These two verses are a summary statement. Mark often uses this technique (cf. Mark 1:14-15,21-22,39; 2:13; 3:7b-9; 6:7,12-13). These summaries convey several theological truths
1. Jesus was popular and many came to hear Him preach/teach
2. Jesus was powerful, exorcizing demons and healing people
3. He transferred His power to His disciples (i.e., the mission trips of the Twelve and the seventy)
4. the purpose of Jesus' proclamation was repentance and faith
1:14 "John had been taken into custody" John was imprisoned (i.e., paradidōmi, which is used twenty times in Mark for "turned over to the authorities") by Herod Antipas because he continued to publicly condemn Herod's marriage to his brother's ex-wife (cf. Mark 6:16-17).
SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT
▣ "Jesus came into Galilee" The Gospel records Jesus' ministry geographically in Galilee, in Judea, in Galilee, and in Judea. Jesus left southern Palestine when John was arrested (cf. Matt. 4:12; Luke 4:14-15; John 1:43). Ministry in the predominantly Gentile northern Palestine was a fulfillment of the prophecy of Isa. 9. No one expected anything spiritually significant to begin in this region, far removed from the Temple (cf. John 1:46) and the first to be defeated and exiled by the Mesopotamian powers (i.e., Assyria and neo-Babylon).
▣ "preaching the gospel of God" This use of the term "gospel" must be qualified. At first Jesus' message was similar to John's. The full gospel of Jesus will not be complete until after His life, death, burial, resurrection and ascension. Verse 15 gives the content of Jesus' early preaching. What John preached was personally embodied in Jesus of Nazareth (cf. John 14:6).
1:15 "'time is fulfilled'" This phrase is introduced by hoti, which usually denotes a quote and is common in Mark. This reflects Peter's memory of Jesus' words. This is perfect passive indicative, which has prophetic/messianic significance (cf. Eph. 1:10; Gal. 4:4; 1 Tim. 2:6; Titus 1:3). The passive voice reflects God's activity in and control of time and history.
▣ "'the kingdom of God'" This refers to God's reign. It is both a present reality and a future consummation. In Matthew's Gospel this is usually referred to as "kingdom of heaven." These phrases are synonymous (compare Matt. 13:11 with Mark 4:11 and Luke 8:10). The kingdom arrived when Jesus was born. It is described and embodied in Jesus' life and teachings. It will be consummated at His return. It was the subject of Jesus' sermons and parables. It was the central theme of His spoken messages.
SPECIAL TOPIC: THE KINGDOM OF GOD
NASB, NKJV"is at hand"
NRSV"has come near"
TEV"is near"
NJB"is close at hand"
This is a perfect active indicative, which implies that the kingdom was a past reality (cf. Mark 1:1-3) as well as a current reality (cf. Matt. 12:28; Luke 11:20; 17:21). The phrase "the time is fulfilled" parallels this phrase and emphasizes the reality of God's prophetic word now becoming a historical event. The "New Age of Righteousness" was inaugurated at Jesus' birth, but not fully known until the Passion Week's events and not fully empowered until Pentecost.
Although the Kingdom has truly come, there are also NT texts which imply that its complete manifestation is future (cf. Mark 9:1; 14:25; Matt. 26:29; Luke 22:18; Acts 1:11; 1 Thess. 4:13-18). What we do with Christ now determines our eschatological hope (cf. Mark 8:38).
▣ "'repent'" See Special Topic on Repentance at Mark 1:4.
▣ "'and believe in the gospel'" The parallels in Matt. 4:17 and Luke 4:14-15 do not have the same summary.
SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUŌ, [verb], PISTOS [adjective])
NASB (UPDATED) TEXT: MARK 1:16-20
16As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. 17And Jesus said to them, "Follow Me, and I will make you become fishers of men." 18Immediately they left their nets and followed Him. 19Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. 20Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away to follow Him.
1:16 "the Sea of Galilee" This lake goes by several names in the Bible.
1. the Sea of Chinnereth (cf. Num. 34:11; Jos. 12:3; 13:27)
2. Lake of Gennesaret (cf. Luke 5:1)
3. Sea of Tiberias (cf. John 6:1; 21:1)
4. Sea of Galilee (most common, cf. Mark 1:16; 7:31; Matt. 4:18; 15:29; John 6:1)
▣ "Simon and Andrew. . .casting a net" Notice Peter is the first officially called in Mark, while in John 1:35-42 it was Andrew. The Sea of Galilee supplied all of Palestine with fish. This net refers to hand nets, which were about 10 feet by 15 feet across. Fish were a main staple of the Jewish diet.
1:17 "'Follow Me'" This is an adverb functioning as an Aorist imperative. This must not have been the first encounter between Jesus and these fishermen (cf. John 1:35ff). This is their call to be official, permanent followers of a rabbi (cf. Mark 1:17 and 20).
▣ "'I will make you become fishers of men'" This is a word play on their vocation. Fishing in the OT was often a metaphor for judgment (cf. Jer. 16:16. Ezek. 29:4-5; 38:4; Amos 4:2; Hab.1:14-17). Here it is a metaphor of salvation.
1:18 This is repeated in Matt. 4:18-22, but a slightly different account is found in Luke 5:1-11.
1:19-20 "boat" These were large fishing boats. James and John, the sons of Zebedee, were prosperous middle class fishermen (i.e., had hired servants). John apparently had business contracts to regularly sell fish to the priestly families in Jerusalem (i.e., John was known by them, cf. John 18:15-16).
NASB (UPDATED) TEXT: MARK 1:21-28
21They went into Capernaum; and immediately on the Sabbath He entered the synagogue and began to teach. 22They were amazed at His teaching; for He was teaching them as one having authority, and not as the scribes. 23Just then there was a man in their synagogue with an unclean spirit; and he cried out, 24saying, "What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are the Holy One of God!" 25And Jesus rebuked him, saying, "Be quiet, and come out of him!" 26Throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 27They were all amazed, so that they debated among themselves, saying, "What is this? A new teaching with authority! He commands even the unclean spirits, and they obey Him." 28Immediately the news about Him spread everywhere into all the surrounding district of Galilee.
1:21 "Capernaum" Jesus, because of the city of Nazareth's lack of faith (cf. Luke 4:16-30) and as a fulfilment of prophecy (cf. Matt. 4:13-16), took this city as His headquarters (cf. Mark 2:1). Ministry in the city of Capernaum (cf. Mark 1:21-3:6) is used to depict typical activity of Jesus. These events reveal clearly His authority, power, and Messiahship. This is like a glimpse into the daily life and activity of Jesus during this entire period of public ministry.
▣ "immediately" See note at Mark 1:10.
▣ "Sabbath" Special Topic following.
This is from the Hebrew word meaning "rest" or "cessation." It is connected to the seventh day of creation where God ceased His labor after finishing initial creation (cf. Gen. 2:1-3). God did not rest because He was tired, but because (1) creation was complete and good (cf. Gen. 1:31) and (2) to give mankind a regular pattern for worship and rest. The Sabbath begins like all the days of Gen. 1, at twilight; therefore, twilight on Friday to twilight on Saturday was the official time period. All the details of its observance are given in Exodus (especially chapters 16,20,31, and 35) and Leviticus (especially chapters 23-26). The Pharisees had taken these regulations and, by their oral discussions, interpreted them to include many rules. Jesus often performed miracles, knowingly violating their picky rules so as to enter into a dialogue with them. It was not the Sabbath that Jesus rejected or belittled, but their self-righteous legalism and lack of love.
▣ "synagogue" This is from a compound word which literally means "to come together." It was Jesus' custom to attend worship regularly. The synagogue developed in Mesopotamia during the Babylonian Exile. It was a place of worship, education, and cultural preservation. It was the local expression of the Jewish faith, as the Temple was the national expression. There was at least one synagogue in every town with at least ten Jewish men.
▣ "began to teach" It was customary for someone from the congregation or a distinguished guest to be chosen to lead the teaching part of the worship service. Usually a passage from the Torah (i.e., Genesis – Deuteronomy) was read and a passage from the Prophets (i.e., Joshua – Kings and Isaiah – Malachi).
1:22,27 "amazed" Literally this meant "struck to attention." Jesus' teaching style and content were radically different from that of the rabbis. They quoted one another as authorities, but He spoke with God's authority (cf. Matt. 5:17-48). Jesus' teachings and actions caused amazement, astonishment, and even fear (cf. Mark 1:22,27; 2:12; 5:42; 6:2,51; 7:37; 9:6,15; 10:26,32; 11:18; 14:33).
1:22 "not as the scribes" Jesus did not quote oral tradition (i.e., Talmud). The Jews were concerned that they might break God's commands, so every verse of the Torah (the writings of Moses, Genesis - Deuteronomy) was interpreted by rabbinical discussions. Later these developed into schools, one liberal (i.e., Hillel) and one conservative (i.e., Shammai). The leading rabbis of these two ancient schools were often quoted as authorities. The scribes were the professional teachers of Judaism who interpreted the oral tradition to local situations and needs. Most scribes in Jesus' day were Pharisees.
1:23 "man. . .with an unclean spirit" This was a case of demon possession (cf. Mark 1:34). Notice he was still in worship, keeping up appearances. The NT makes a distinction between physical illness and demon possession, although they often had the same symptoms. In these cases the demon controls the person. The person has lost his own will. The Jewish worldview assumed the presence of spiritual beings, good (cf. Mark 1:13; Matt. 18:10; Acts 12:15; 2 Kgs. 6:17) and evil (cf. Mark 1:23,26,27; 3:11,20; 5:2,8,13; 6:7; 7:25), who affected people's lives.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
1:24
NASB"What business do we have with each other"
NKJV"What have we to do with You"
NRSV"What have you to do with us"
TEV, NJB"What do you want with us"
This is literally "what to us and to you." In A Translator's Handbook on the Gospel of Mark Bratcher and Nida note that "In classical Greek the phrase would mean 'what have we in common?' Here, however, it corresponds to the Hebrew 'Why do you meddle with me'" (p. 49). This idiom is illustrated in Judges 11:12; 2 Sam. 16:10; 19:22; 1 Kgs. 17:18; 2 Chr. 35:12.
▣ "Jesus of Nazareth" See note at Mark 10:47.
▣ "'Have You come to destroy us'" Grammatically this could be either a question or a statement. This was an OT idiom of hostility (cf. Judg.11:12; 2 Sam. 16:10; 19:22; 1 Kgs. 17:18; 2 Kgs. 3:13; 2 Chr. 35:21). Evil knows it will one day be judged!
▣ "'the Holy One of God'" This was an OT Messianic title. This was not a voluntary confession but a calculated attempt to cause trouble for Jesus. Jesus was later accused of receiving power from Satan (cf. Matt. 9:34; 12:24; Mark 3:22; Luke 11:15).
1:25 "Jesus rebuked him" Mark uses this verb often: (1) sometimes of demons (cf. Mark 1:25; 3:2; 9:25); (2) of the wind and sea (cf. Mark 4:39); and (3) of His own disciples (cf. Mark 8:30,33; 10:13).
▣ "'Be quiet'" This is an aorist passive imperative meaning "be muzzled" (cf. Mark 4:39). Jesus' two commands directed at the demon are strong terms with negative connotations.
▣ "come out of him" This is an aorist active imperative.
1:26 Several physical manifestations of an unclean spirit leaving a person are recorded (cf. Mark 1:26; 9:26; and Luke 9:39). This may have been a way of confirming that the spirit had truly left.
This first sign of power clearly shows the Messianic implications of Jesus. The OT title (cf. Ps. 16:10) by which the demons acknowledge Him and His power to control and judge them clearly reflects the spiritual authority of Jesus of Nazareth (cf. Mark 1:27c). This account is paralleled in Luke 4:31-37.
1:27 "'What is this? A new teaching with authority'" This Greek word for "new" (i.e., kainos) means "new in point of quality," not "new in point of time." The phrase "with authority" can refer to Jesus' teaching (cf. Matt. 7:29; NASB, NRSV, NJB) or to Jesus' commanding (cf. Luke 4:36; NKJV, TEV). Since Luke 4:36 is a direct parallel, the second option seems best.
The source of Jesus' authority would become the central issue between Jesus and the Jewish leaders (cf. Mark 11:28; Matt. 21:23; Luke 20:2). They could not deny His power so they impugned its source. This is the unpardonable sin!
1:28 "immediately" See note at Mark 1:10.
▣ "the news about Him spread everywhere" Such a public exorcism would have been told and retold repeatedly.
NASB (UPDATED) TEXT: MARK 1:29-31
29And immediately after they came out of the synagogue, they came into the house of Simon and Andrew, with James and John. 30Now Simon's mother-in-law was lying sick with a fever; and immediately they spoke to Jesus about her. 31And He came to her and raised her up, taking her by the hand, and the fever left her, and she waited on them.
1:30 "Simon's mother-in-law" This shows that Peter was married. His wife is never mentioned in the NT. She may have been dead, but 1 Cor. 9:5 implies she traveled with Peter. This account is paralleled in Luke 4:31-37 and Matt. 8:14-17.
▣ "was lying sick" This is an imperfect tense which shows continuous action in past time. She had been sick for some time.
▣ "with a fever" This literally means "fever-stricken." This is a present tense, which implies an ongoing problem. Notice this illness was not linked to demon possession (cf. Mark 1:32). Jesus' power over sickness is another sign of His person and Messianic mission. As often in the Gospels Jesus' miracles were as much for the disciples as for the recipient. Jesus is clearly revealing Himself to His newly chosen Apostles. Here He acts in compassion on the Sabbath. This would have been shocking to these Jewish men.
NASB (UPDATED) TEXT: MARK 1:32-34
32When evening came, after the sun had set, they began bringing to Him all who were ill and those who were demon-possessed. 33And the whole city had gathered at the door. 34And He healed many who were ill with various diseases, and cast out many demons; and He was not permitting the demons to speak, because they knew who He was.
1:32 "When evening came" Apparently this was after twilight, so the Sabbath was officially over and physical healings were now rabbinically legal.
▣ "bringing to Him" This is an Imperfect tense which means "continually carrying." Jesus did not want to be known as a miracle worker, but a proclaimer of truth (cf. Luke 4:43), yet the word was out (cf. Mark 1:28).
▣ "ill" Verse 32 implies that "all" who were sick or demon possessed in the entire town were brought to Jesus. Verse 34 states that He healed or delivered "many" of them, but not everyone. It is interesting that the terms "all" and "many" are often used synonymously in the Bible (cf. Isaiah 53:6 vs. 53:11,12 and Rom. 5:18. vs. 19). It is uncertain whether Jesus healed everyone brought to Him or many of them. At the pool of Bethesda in Jerusalem, it is recorded that Jesus only healed one of many sick persons. Jesus did not go out of His way to heal, but if the situation presented itself (i.e., a teaching moment for the disciples plus Jesus' compassion for the hurting and needy) He acted in power. He did go out of His way for the purpose of evangelism (i.e., the Samaritan woman, cf John 4, especially Mark 1:4). Healing was a sign, but evangelism was the purpose and focus of His ministry.
There is some confusion about Jesus' methodology in healing; sometimes it is dependent on the faith response of the sick person, sometimes on the faith of one of their friends or loved ones and often for the purpose of showing His power, unrelated to faith on the receiver's part. Salvation did not automatically accompany physical deliverance or healing.
▣ "these who were demon possessed" Notice the distinction between illness and demon possession.
1:33 These townspeople were curious and some were desperate for physical health and spiritual wholeness.
1:34 "He healed many" This verse is the first of many in Mark (cf. Mark 1:34,43-44; 3:12; 4:11; 5:43; 7:24,36; 8:26,30; 9:9) which have often been referred to as "Mark's Messianic Secret." Jesus tells the disciples and those He heals not to tell about His healing acts. Jesus did not want to be known merely as a healer or miracle worker. These were only signs that pointed to His Messiahship, which at this point in His life had not been fully revealed. Jesus came to (1) reveal the Father; (2) give Himself as a sacrifice for sin; and (3) give believers an example to follow. The healings and deliverances were only signs of His compassion for the weak, sick, and outcast. This was also an OT predicted sign of the ministry of the Messiah (cf. Isa. 61:1).
▣ "was not permitting the demons to speak" This is imperfect tense, implying several exorcisms (cf. Mark 1:24). See Special Topic on the Demonic at Mark 1:24.
NASB (UPDATED) TEXT: MARK 1:35-39
35In the early morning, while it was still dark, Jesus got up, left the house, and went away to a secluded place, and was praying there. 36Simon and his companions searched for Him; 37they found Him, and said to Him, "Everyone is looking for You." 38He said to them, "Let us go somewhere else to the towns nearby, so that I may preach there also; for that is what I came for." 39And He went into their synagogues throughout all Galilee, preaching and casting out the demons.
1:35 "In the early morning, while it was still dark" This refers to last watch of the night, sometime between 3:00 and 6:00 a.m.
▣ "was praying there" This is imperfect tense which shows Jesus' regular prayer life. In Luke's Gospel this emphasis is often repeated. In Mark there are only three examples of Jesus praying: here, the feeding of the five thousand (cf. Mark 8:6), and in Gethsemane (cf. Mark 14:32-42).
1:37-39 The people were looking for Jesus because He healed them, not because of His teaching (cf. Luke 4:43). Jesus was continually on the move because (1) He wanted all to hear His message and (2) His mission was misunderstood.
1:38
NASB"for that is what I came for"
NKJV"because for this purpose I have come forth"
NRSV"for that is what I came out to do"
TEV, NJB"because that is why I came"
Jesus felt deeply that He had been sent (cf. Luke 4:43) to proclaim the gospel of God (cf. Mark 1:14-15). He sensed that He was not sent as a miracle worker or healer, but as the establisher of a new day, a new relationship with the Father, the inauguration of the kingdom of God! The centrality of His person, the content of His message, His redemptive acts, and His glorious resurrection and ascension were the focus of His message. Mark's Messianic Secret is a literary way of asserting that these things would not be fully understood or revealed until years in the future.
1:39 There is a textual variant in Mark 1:39. Some ancient Greek manuscripts have "he went" (cf. א, B, L, the Palestinian Syriac, and the Coptic translations, also NASB, NRSV, TEV, NJB), while the Greek uncial manuscripts A, C, D, W, the Vulgate, and Peshitta translations as well as the Greek text used by Augustine have "he was" (cf. NKJV). The Textual Commentary on the Greek New Testament by Bruce Metzger, pp. 75-76, asserts that a copyist changed "he went" to match Luke 4:44. This is a good example of the fact that most Greek manuscript variations make no significant theological or historical difference as to the overall meaning of the account.
NASB (UPDATED) TEXT: MARK 1:40-45
40And a leper came to Jesus, beseeching Him and falling on his knees before Him, and saying, "If You are willing, You can make me clean." 41Moved with compassion, Jesus stretched out His hand and touched him, and said to him, "I am willing; be cleansed." 42Immediately the leprosy left him and he was cleansed. 43And He sternly warned him and immediately sent him away, 44and He said to him, "See that you say nothing to anyone; but go, show yourself to the priest and offer for your cleansing what Moses commanded, as a testimony to them." 45But he went out and began to proclaim it freely and to spread the news around, to such an extent that Jesus could no longer publicly enter a city, but stayed out in unpopulated areas; and they were coming to Him from everywhere.
1:40 "a leper" This is paralleled in Matt. 8:2-4 and Luke 5:12-16. Judaism saw leprosy as an illness inflicted by God (cf. 2 Chr. 26:16-21). Contact with the leper would make one ceremonially unclean. This disease meant total social alienation! It is culturally surprising that this socially ostracized person approached Jesus and that Jesus would touch him (cf. Mark 1:41). The OT disease called leprosy, discussed in Lev. 13-14, describes many types of skin diseases, all of which excluded one from worship.
▣ "on his knees" In Luke 5:12 it says he fell prostrate before Jesus. Jesus was not like the other rabbis. He took time to care for the outcast and ostracized.
▣ "'If you are willing, You can make me clean'" This is a third class conditional sentence which means potential action. He was not doubting Jesus' power (i.e., the leper calls Jesus "Lord" in Matt. 8:2), but His desire to act.
1:41 "Moved with compassion" Jesus cares for humanity made in the image of God. The Western Text, MS D, has "indignant," but MSS א, A, B, and C have "pity." The words are similar in Aramaic. Although the oldest and best manuscripts have "pity" the most unusual reading would have been "indignant" or "angry." See Appendix Two on Textual Criticism. There are several other places in Mark where Jesus' anger is recorded in unexpected contexts (cf. Mark 1:43; 3:5 and 10:14; also one in John 11:33, 38). His anger may have been directed at the disease or the evil of this age.
Mark portrays Jesus as fully human, feeling and expressing the full range of human emotions, for Himself as well as others.
1. pity or anger (Mark 1:41; 3:5)
2. physical hunger (Mark 2:25)
3. deep sigh (Mark 7:34, 8:12)
4. indignance/sternness (Mark 10:14)
5. love (Mark 10:21)
6. grief/trouble (Mark 10:33-34)
7. desertion (Mark 15:34)
8. thirst (Mark 15:36)
▣ "touched him" This was a ceremonial "no! no!" Jesus touching people is a common occurrence in the Gospels (cf. Mark 7:33; 8:22; 10:13; also several times people touched Jesus, e.g. Mark 3:10; 5:22-28,30,31; 6:56) as a gesture of personal care and concern.
▣ "'be cleansed'" This is an aorist passive imperative. Jesus heals with the same personal authority by which He expels demons.
1:43 "sternly warned him" Literally this is "snorted," which means an inarticulate groan. This reflects Mark's Messianic Secret. The Gospel was not yet finished, and the message was still incomplete. Jesus did not want to be known as a miracle worker.
▣ "immediately sent him away" This is the same strong word used of the Spirit driving Jesus into wilderness (cf. Mark 1:12).
1:44 "'offer for your cleansing what Moses commanded'" This requirement related to the healing of leprosy (cf. Lev. 13, 14; Deut. 24:8). Jesus did not reject the OT (cf. Matt. 5:17-19), but the oral traditions that had developed within Judaism (cf. Matt. 5:21-48). Possibly this was also for a witness to the priests.
1:45 "proclaim" This is a present infinitive. This was in direct disobedience to Jesus' strong request (cf. Mark 1:43-44).
▣ "stayed out in unpopulated areas" This referred to the uninhabited pasture lands like Mark 1:3.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Mark begin with John the Baptist's ministry? Who does he represent?
2. Does baptism impart or symbolize forgiveness?
3. Why was Jesus baptized? Was He sinful and in need of repentance?
4. Where in this section is evidence for the Trinity implied?
5. Why was Jesus tempted? In what areas of His life did the temptation come?
6. Is God's kingdom here or is it future?
7. Does Mark 1 describe the first encounter between Jesus and the fishermen?
8. Why were the people in the synagogue in Capernaum so surprised at Jesus' teaching?
9. Is demon possession a reality or a cultural superstition?
10. Why did the demons reveal who Jesus really was?
11. Why is cleansing the leper so significant?
12. Why did Jesus command the leper to tell no one what had happened to him?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Healing of a Paralytic | Jesus Forgives and Heals a Paralytic | Healing a Paralytic | Jesus Heals a Paralyzed Man | Cure of a Paralytic |
2:1-12 | 2:1-12 | 2:1-12 | 2:1-5 | 2:1-12 |
2:6-7 | ||||
2:8-11 | ||||
2:12 | ||||
The Calling of Levi | Matthew the Tax Collector | The Call of Levi | Jesus Calls Levi | The Call of Levi |
2:13-17 | 2:13-17 | 2:13-14 | 2:13-14 | 2:13-14 |
Eating With Sinners | ||||
2:15-17 | 2:15-16 | 2:15-17 | ||
2:17 | ||||
The Questions about Fasting | Jesus is Questioned about Fasting | Fasting | The Question about Fasting | A Discussion of Fasting |
2:18-20 | 2:18-22 | 2:18-20 | 2:18 | 2:18-22 |
2:19-20 | ||||
2:21-22 | 2:21-22 | 2:21-22 | ||
Plucking Grain on the Sabbath | Jesus is Lord of the Sabbath | Jesus and Sabbath Laws | The Question about the Sabbath | Picking Corn on the Sabbath |
2:23-28 | 2:23-28 | 2:23-28 | 2:23-24 | 2:23-26 |
2:25-26 | ||||
2:27-28 | 2:27-28 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Mark 2:1-3:6 relates four incidents during the preaching tour spoken of in Mark 1:38-39.
1. a healing (Mark 2:1-12)
2. a reaching out to an ostracized group (Mark 2:13-17)
3. a question about fasting (Mark 2:18-20)
4. a controversy over the oral tradition (Mark 2:23-38)
B. Mark 2:1-3:6 is a literary unit that shows the expanding opposition to Jesus from the religious status quo. Jesus Himself acted in opposition to the Oral Tradition (i.e., Talmud) in order to initiate a theological dialog with the religious leaders. Notice the repetition of "why" (Mark 2:7,16,18,24).
C. Parallels
1. Mark 2:1-12 — Matt. 9:1-8; Luke 5:12-26
2. Mark 2:13-17 — Matt. 9:9-13; Luke 5:27-32
3. Mark 2:18-22 — Matt. 9:14-17; Luke 5:33-39
4. Mark 2:23-25 — Matt. 12:1-8; Luke 6:1-5
D. Jesus came to reveal the Father. Judaism had veiled Him in rituals and rules. Jesus exposes the religious leaders' bias and agenda in His conflicts with them recorded in Mark. These issues define the differences between rabbinical Judaism and Jesus' new covenant freedom and true religion.
1. Jesus' authority to forgive sin (Mark 2:1-12)
2. the necessity of fasting (Mark 2:18-22)
3. the necessity of keeping the Sabbath rules (Mark 2:23-28)
4. the necessity of the ceremonial laws (Mark 7:1-8)
5. the issue of divorce (Mark 10:2-9)
6. paying taxes to Rome (Mark 12:13-17)
7. the nature of the resurrection (Mark 12:18-27)
8. the chief commandment (Mark 12:28-34)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 2:1-12
1When He had come back to Capernaum several days afterward, it was heard that He was at home. 2And many were gathered together, so that there was no longer room, not even near the door; and He was speaking the word to them. 3And they came, bringing to Him a paralytic, carried by four men. 4Being unable to get to Him because of the crowd, they removed the roof above Him; and when they had dug an opening, they let down the pallet on which the paralytic was lying. 5And Jesus seeing their faith said to the paralytic, "Son, your sins are forgiven." 6But some of the scribes were sitting there and reasoning in their hearts, 7"Why does this man speak that way? He is blaspheming; who can forgive sins but God alone?" 8Immediately Jesus, aware in His spirit that they were reasoning that way within themselves, said to them, "Why are you reasoning about these things in your hearts? 9Which is easier, to say to the paralytic, 'Your sins are forgiven'; or to say, 'Get up, and pick up your pallet and walk'? 10But so that you may know that the Son of Man has authority on earth to forgive sins"—He said to the paralytic, 11"I say to you, get up, pick up your pallet and go home." 12And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed and were glorifying God, saying, "We have never seen anything like this."
2:1 "Capernaum" The name means "village of Nahum." Because of the unbelief of the people in Nazareth, Jesus chose this town in Galilee (cf. Matt. 4:13) as His headquarters. It was located on a major caravan route from Damascus to Egypt. For further discussion see Cities of the Biblical World by Moine F. DeVries, pp. 269-275.
▣ "it was heard" Jesus' reputation caused many people to come and see Him (i.e., the sick, the curious, the true seekers, and the religious leaders). Jesus' words are often addressed to different groups in the audience, but to which group is not usually recorded.
▣ "He was at home" Whether this was Peter's or Mary's house or a rent house is uncertain.
2:2 "many were gathered" In eastern societies an open door meant "come on in," and they did.
▣ "there was no longer any room even around the door" There may have been a small courtyard, but even so, this home would not hold a lot of people.
▣ "He was speaking the word to them" This is an Imperfect active indicative, which can be understood as (1) the beginning of an act or (2) the repeating of an act. The "word" refers to Jesus' recurring message stated in Mark 1:14-15. His signs and actions changed, but the central core of His message remained the same.
2:3 "a paralytic" This is a compound of "to loose" and "along side." Possibly this was a stroke victim, paralyzed on one side. Jesus' actions had a twin purpose: (1) to fulfill the Messianic prophecy of Isa. 61:6 and (2) to proclaim His deity and authority by forgiving sin. For those who had spiritual eyes this was a clear, unambiguous sign!
2:4 "removed the roof" This is literally "they unroofed the roof." Roofs were accessible from the street and were often the place of social gatherings. They were usually flat and made of mud and branches with grass. Luke 5:19 has "tiles" which might imply a courtyard. Can you imagine Jesus trying to teach while pieces of the roof fell on all of them?
▣ "pallet" This was a small straw mat used for sleeping.
2:5 "their faith" Jesus saw the faith of the friends as well as the paralytic's faith and acted on their belief.
▣ "your sins are forgiven" This was probably or possibly an intentional provocation to the religious leaders who were present. Jesus was also encouraging this man's faith. The Jews believed there was a relationship between illness and sin (cf. Job; John 9:2; James 5:15-16). This man may have been concerned that his sin was somehow involved in his paralysis.
The UBS4 text has a present passive indicative. Some Greek texts have a perfect passive indicative (cf. P88, א, A, C, D, L, W), which is like Luke 5:20. However, Matt. 9:2 and MS B have a present passive indicative. It is hard to choose which of these two options is original.
2:6 "scribes" These were experts on the oral and written Law. They were either (1) an official delegation from Jerusalem sent to keep an eye on Jesus or (2) local interpreters of the Jewish traditions for the townspeople. They must have come early to get into the house or they expected to be allowed to move to the front because of their social status. See SPECIAL TOPIC: SCRIBES at Mark 1:22.
NASB, NKJV"reasoning in their hearts"
NRSV"questioning in their hearts"
TEV, NJB"thought to themselves"
The theological question is did Jesus read their thoughts, thus showing another evidence of His deity (cf. 1 Sam. 16:7; Ps. 7:9; 139:1-4; Pro. 16:2; 21:2; 24:12; Jer. 11:20; 17:10; 20:12; Luke 16:15; Acts 15:8; Heb. 4:12), or did He know their traditions and see their facial expressions?
This itself (cf. Mark 2:8) may have been another sign. The rabbis interpreted Isa. 11:3 as the Messiah being able to discern people's thoughts.
2:7 "He is blaspheming" The penalty for blasphemy was death by stoning (cf. Lev. 24:16). Jesus was guilty of this charge unless He was deity. Jesus' forgiving sin is also a not-so-subtle claim to deity or at least being a representative of divine power and authority.
▣ "who can forgive sins but God alone" Jesus' message of repentance and faith (cf. Mark 1:14-15) was predicated on the assumption of the sinfulness of all humans (even the OT covenant people, cf. Rom. 3:9-18). Sin is serious and has not only a temporal fellowship aspect, but an eternal eschatology aspect. Sin, and its power and consequences, is why Jesus came (cf. Mark 10:45; 2 Cor. 5:21).
Only God can forgive sin because sin is primarily against Him (cf. Gen. 20:6; 39:9; 2 Sam. 12:13; Ps. 41:4; 51:4). Since the book of Isaiah is a recurrent reference (or allusion) in Mark's Gospel here are some verses in Isaiah that deal with the new age and forgiveness: Isa. 1:18; 33:24; 38:17; 43:25; 44:22. This is another Messianic sign.
2:8,12 "Immediately" See note at Mark 1:10.
▣ "Jesus, aware" See note at Mark 2:7.
▣ "in His spirit" The Greek uncial manuscripts of the NT did not have
1. space between the words
2. punctuation marks
3. capitalization (all letters were capitals)
4. verse and chapter divisions
Therefore, only context can determine the need for capitals. Usually capitals are used for
1. names for deity
2. place names
3. personal names
The term "spirit" can refer to:
1. the Holy Spirit (cf. Mark 1:5)
2. the conscious personal aspect of humanity (cf. Mark 8:12; 14:38)
3. some being of the spiritual realm (i.e., unclean spirits, cf. Mark 1:23).
In this context it refers to Jesus as a person.
I personally reject the theological concept of humans having three aspects (body, soul, and spirit based on 1 Thess. 5:23). Usually those who assert this concept turn this theological assumption into a hermeneutical grid by which all biblical texts are interpreted. These categories become airtight compartments by which God relates to humans. Humans are a unity (cf. Gen. 2:7). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity see Frank Stagg's Polarities of Man's Existence in a Biblical Perspective and Millard J. Erickson's Christian Theology (second edition) pp. 538-557.
2:9,11 "'Get up, and pick up your pallet and walk'" These are two aorist imperatives followed by a present imperative. This was an instantaneous and lasting cure. It was done for three reasons.
1. because Jesus cared for the needy man and rewarded his and his friends' faith
2. to continue to teach the disciples the gospel as it relates to His person and mission
3. to continue to confront and dialog with the religious leaders
These religious leaders have only two options: believe in Him or explain away His power and authority.
2:10 "'the Son of Man'" This was an adjectival phrase from the OT. It was used in Ezek. 2:1 and Ps. 8:4 in its true etymological meaning of "human being." However, it was used in Dan. 7:13 in a unique context which implied both the humanity and deity of the person addressed by this new eschatological royal title (cf. Mark 8:38; 9:9; 13:26; 14:26). Since this title was not used by rabbinical Judaism and therefore had none of the nationalistic, exclusivistic, militaristic implications, Jesus chose it as the perfect title of both veiling and revealing His dual nature, fully man and fully divine (cf. 1 John 4:1-3). It was His favorite self-designation. It is used thirteen times in Mark (often in relation to Jesus' various sufferings, cf. Mark 8:31; 9:12,31; 10:33,45; 14:21,41).
▣ "'has authority on earth to forgive sins'" Jesus performed this miracle for the purpose of witnessing to these scribes. This issue of authority (i.e., exousia) will become the focal issue. They cannot deny His power, so they will assert that His power and authority is demonic or Satanic in origin (cf. Matt. 10:25; 12:24-29; Luke 11:14-22).
2:12 "they were all amazed" This was not because of the healing; they had seen Him do that earlier, but for the forgiving of sins! They (the scribes and Pharisees) had their sign. Jesus clearly showed His power and authority. I wonder if these leaders were "glorifying God" on this occasion also.
NASB (UPDATED) TEXT: MARK 2:13-14
13And He went out again by the seashore; and all the people were coming to Him, and He was teaching them. 14 As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth, and He said to him, "Follow Me!" And he got up and followed Him.
2:13 "all the people were coming to Him, and He was teaching them" These are two Imperfect tense verbs. Jesus always had time to teach the gospel and care for people. This is why the common people loved Him so much. He was so different from the judgmental, exclusivistic, religious leaders.
2:14 "Levi" The name in Hebrew means "a companion." It was the name of the priestly tribe of Israel. Jesus may have changed this man's name to "Matthew," which means "gift of YHWH" (cf. Mark 3:18; Matt. 9:9) or, like Paul, his parents gave him two names at birth.
▣ "sitting in the tax booth" Tax collecting was a profession the Jewish population despised because it was purchased from the Roman authorities. Tax collectors had to levy a certain tax on all goods for Rome. Herod Antipas would also get part of the tax collected. Anything above the set amount which they collected, they kept as their salary. Tax collecting was noted for its high incidence of fraud. Levi was probably collecting the tax on fish exports.
▣ "'Follow Me'" This is a present active imperative. This was an official call to discipleship (cf. Mark 1:17,20). It must be remembered that the rabbis called disciples to bind themselves to the Law, but Jesus called these men to bind themselves to Him. Jesus, not human performance of Mosaic rules (i.e., the Talmud), is the way of salvation. Repentance is not a turning back to the Mosaic Law, but a turning to Jesus, YHWH's Messiah. Jesus did not reject the Law, but put Himself in its traditional place and as its only proper interpretation (cf. Matt. 5:17-48). Salvation is a person, not just a creed or the performance of a code. This issue is basically the reason Jesus came into purposeful conflict with the religious leaders.
In his book The Method and Message of Jesus' Teachings, Robert H. Stein makes a good point about this statement:
"Although the term 'totalitarian' has many negative connotations, Archibald M. Hunter's use of this term is an accurate one and describes well the total commitment that Jesus demanded of his followers. On the lips of anyone else the claims of Jesus would appear to be evidence of gross egomania, for Jesus clearly implies that the entire world revolves around himself and that the fate of all men is dependent on their acceptance or rejection of him. . .According to Jesus, the fate of man centers around him. Rejection of him means eternal judgment; acceptance of him means acceptance by God. The pivotal point of history and salvation, Jesus claims, is himself. To obey him is to be wise and escape judgment, but to reject his words is to be foolish and perish, for his words are the only sure foundation upon which to build (MATT. 7:24-27)" (p. 118).
NASB (UPDATED) TEXT: MARK 2:15-17
15And it happened that He was reclining at the table in his house, and many tax collectors and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. 16When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, "Why is He eating and drinking with tax collectors and sinners?" 17And hearing this, Jesus said to them, "It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners."
2:15 "He was reclining at the table in his house" This was Levi's home (cf. Luke 5:29). Jesus ate with the socially and religiously outcast as a way to initiate a religious dialog with them. They flocked to Him because He acted so different from the self-righteous Jewish leaders. Eating was a special event in the Ancient Near East which expressed friendship and acceptance. They would have reclined on their left elbow around a low horseshoe-shaped table with their feet behind them (this has been challenged by J. Jeremias in his book The Eucharistic Words of Jesus, pp. 20-21. He asserts that Jews did not regularly follow the Mediterranean custom of reclining, except during feast days). In the Near East others who were not invited to the meal could come into the dining area and stand around the walls or at the door or windows and listen to the conversation.
One wonders how much eschatological symbolism should be read into this context. Is this feast a foreshadowing of the Messianic banquet which will include outcasts (cf. Matt. 8:11; Luke 13:29 possibly reflecting Isa. 59:15b-21)? If so, then there is the theological insight that temporal fellowship with Jesus mirrors eschatological kingdom fellowship. Sinners are reconciled now and in eternity! All sinners are welcome (and all are sinners, even the OT covenant people, cf. Rom. 3:9-18).
▣ "sinners" This refers to those people who did not keep all the details of the Oral Traditions (i.e., the Talmud). They were often referred to in a derogatory sense as the "people of the land." They were not fully welcome at the synagogue.
▣ "and His disciples" These select men were privy to all of Jesus' words and deeds. In truth they were primarily meant for them. They would record and explain Jesus to the world.
▣ "for there were many of them, and they were following Him" The grammar is ambiguous, but seems to refer to "sinners" and not to His disciples.
2:16 "the scribes of the Pharisees" Scribes were not exclusively of one religious/political party, though most of them in Jesus' day were Pharisees. The Pharisees were a particular theological sect of Judaism which developed during the Maccabean period. They were very committed and sincere religionists who strictly followed the Oral Traditions (i.e., the Talmud).
2:16 "He was eating with sinners" This must have been a regular event, not an exception (cf. Luke 5:29; 7:34; 15:1-2). It was so shocking to the self-righteous, religious elite!
2:17 "'those who are sick'" They had a sense of need that was essential for faith (cf. Matt. 5:3-4) and Jesus was their healer and friend (cf. Luke 7:34; 19:10).
▣ "'I did not come to call the righteous, but sinners'" This is an ironic, possibly sarcastic statement like 7:19. This statement was not meant to imply that the religious leaders were righteous (cf. Matt. 5:20) and therefore did not need to repent, but that Jesus' message (cf. Mark 1:14-15) was more appealing to those who sensed their own spiritual need. Jesus uses proverbial statements often in His teaching (cf. Mark 2:17,21,22,27; 3:27; 4:21,22,25; 7:15; 8:35,36,37; 9:40,50; 10:25,27,31,43-44). No one is more blind than those who think they see!
The Textus Receptus adds "to repentance" at the end of this verse following the Lukan parallel (cf. Mark 5:32) and Byzantine texts, but this variant is not even included in the UBS4 critical apparatus as a possibility.
NASB (UPDATED) TEXT: MARK 2:18-20
18John's disciples and the Pharisees were fasting; and they came and said to Him, "Why do John's disciples and the disciples of the Pharisees fast, but Your disciples do not fast?" 19And Jesus said to them, "While the bridegroom is with them, the attendants of the bridegroom cannot fast, can they? So long as they have the bridegroom with them, they cannot fast. 20But the days will come when the bridegroom is taken away from them, and then they will fast in that day."
2:18-20 "fasting" The Pharisees and John's disciples were culturally conditioned to fast twice a week, on Mondays, and Thursdays (cf. Luke 18:12). The Mosaic Law only had one fast day a year, the Day of Atonement (cf. Leviticus 16). These twice-a-week fasts are a good example of developed traditionalism (cf. Zechariah 7-8). Fasting loses its spiritual value when it becomes mandatory and draws attention to itself (cf. Matt. 6:16-18).
NASB, NKJV"they came"
NRSV"people came"
TEV, NJB"some people came"
Verse 18 starts out noting that John's disciples and the Pharisees were fasting for some occasion. Some others took note of this and came and asked Jesus about why His disciples did not fast on this occasion.
2:19 Grammatically this question expects a negative answer.
▣ "'bridegroom'" There is so much OT imagery involved in the concept of "bridegroom." In the OT YHWH is the bridegroom or husband of Israel. In this context Jesus is the bridegroom and the church is the bride (cf. Eph. 5:23-32). In Mark 2:20 "the bridegroom is taken away" refers to a time when a separation will occur.
Now, as interpreters we have two choices. First, we can see this as a cultural metaphor about a time of joy connected to a wedding. No one fasts during a wedding! Second, we can see it as parabolic of Jesus' time on earth and His coming crucifixion. Mark (Peter's interpreter) would have known the full implication of these metaphorically laden terms (in Judaism the bridegroom was a metaphor, not of the Messiah, but of the coming Kingdom of God). Is this a prediction of Jesus' death? He has clearly revealed His Messiahship and deity through His words and deeds (i.e., exorcisms, healings, forgiving sins). However, the Messianic Secret of Mark causes one to wonder! But the parabolic language and its implication of Mark 2:21-22 make me see the entire context in a vicarious, yet eschatological, setting (i.e., the bridegroom dies, but the Son of God returns and remains). Between the death and return (i.e., the Messianic banquet), His followers will fast in an appropriate way and at an appropriate time.
2:20 "'taken away'" This may be an allusion to Isa. 53:8 in the Septuagint. After the crucifixion, resurrection, and ascension Peter fully understood the significance of Isaiah 53.
▣ "'they will fast'" This is a future active indicative (a statement of fact), not an imperative (command).
NASB (UPDATED) TEXT: MARK 2:21-22
21"No one sews a patch of unshrunk cloth on an old garment; otherwise the patch pulls away from it, the new from the old, and a worse tear results. 22No one puts new wine into old wineskins; otherwise the wine will burst the skins, and the wine is lost and the skins as well; but one puts new wine into fresh wineskins."
2:21 This reflects a cultural truth, turned into a proverb.
2:22 "wineskins" This referred to goats being skinned in such a way as to allow the skins to be used as a container for liquids. These newly tanned skins would have elastic qualities. When these skins became old, the fermentation process and expansion of the new wine would cause them to split. Judaism was unable to receive Jesus' insights and corrections and, therefore, was about to be made null and void. The new covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) has come in Jesus! Nothing can remain the same.
There are several Greek variants connected to this verse. Some come from the parallels in Matt. 9:17 and Luke 5:37-38. Mark's succinct way of recording these events caused scribes to attempt to clarify his language.
Notice the metaphorical titles for Jesus in this context: (1) the physician, Mark 2:17; (2) the bridegroom, Mark 2:19; (3) the new wine, Mark 2:21-22; and (4) the Lord of the Sabbath, Mark 2:28.
▣ "lost" See Special Topic: Apollumi at Mark 3:6.
NASB (UPDATED) TEXT: MARK 2:23-28
23And it happened that He was passing through the grainfields on the Sabbath, and His disciples began to make their way along while picking the heads of grain. 24The Pharisees were saying to Him, "Look, why are they doing what is not lawful on the Sabbath?" 25And He said to them, "Have you never read what David did when he was in need and he and his companions became hungry; 26how he entered the house of God in the time of Abiathar the high priest, and ate the consecrated bread, which is not lawful for anyone to eat except the priests, and he also gave it to those who were with him?" 27Jesus said to them, "The Sabbath was made for man, and not man for the Sabbath. 28So the Son of Man is Lord even of the Sabbath."
2:23 "He was passing through the grainfields on the Sabbath" This referred to the footpaths through the grain fields which surrounded the villages and towns. These "grainfields" could refer to any kind of cereal grain (i.e., barley, wheat).
2:24 "'why are they doing what is not lawful on the Sabbath'" The Pharisees considered the disciples' actions as (1) harvesting; (2) winnowing; and (3) preparing food on the Sabbath, which was illegal according to their oral traditions based on Exod. 34:21. Jesus' disciples were not doing anything illegal in their actions according to the gleaning laws of the OT (cf. Deut. 23:25); the problem was the day (cf. Gen. 2:1-3; Exod. 20:8-11; 23:12; 31:15; Deut. 5:12-15) on which they did it! It seems that the Gospel writers record Jesus' actions on the Sabbath to show (1) the controversies they caused or (2) that Jesus did these kinds of things everyday and the Sabbath was no exception.
2:25-28 This famous statement (cf. Mark 2:27) by Jesus is unique to Mark. It expresses His authority to reinterpret OT traditional understandings and guidelines (cf. Matt. 5:17-48). This was in reality another sign that Jesus was claiming to be God's Messiah.
2:25 Grammatically this question expects a negative answer. It refers to an account of David's life recorded in 1 Samuel 21. Jesus often used the OT to illustrate His teachings (cf. Mark 2:25-26; 4:12; 10:6-8,19; 12:26,29-30,36).
2:26 ' "the house of God'" This referred to the portable Tabernacle located at Nod.
▣ "'Abiathar'" There is a historical problem between 1 Sam. 21:1ff, when compared to 2 Sam. 8:17 and 1 Chr. 18:16 over the name Abiathar or Abimelech: (1) both the father and the son are called High Priest and (2) Jesus used a preposition, epi, with a genitive in the sense of "in the days of" which meant "during his time" (cf. Acts 11:28; Heb. 1:2). We know that shortly after this event King Saul killed Abimelech and Abiathar fled to David (cf. 1 Sam. 22:11-23) and became one of two recognized high priests (i.e., Abiathar and Zadock).
This is one example of the kinds of problems that simply cannot be explained away. This is not Greek manuscript variation. If it was one has to assume an early scribal error before the papyri manuscripts were hand copied (which is speculation). It bothers all Bible teachers that Jesus misquotes a part of the OT history, especially since in this context Jesus is chiding the Pharisees for not reading the Scripture.
There are some books that try to deal with the conservative options in interpreting difficult texts.
1. Hard Sayings of the Bible by Walter C Kaiser, Jr., Peter H. Davids, F. F. Bruce and Manfred T. Branch.
2. Encyclopedia of Bible Difficulties by Gleason L. Archer.
3. Answers to Questions by F. F. Bruce.
▣ "'consecrated bread'" The loaves weighed about 6 pounds each! There were 12 loaves replaced weekly and the week-old loaves symbolizing YHWH's provisions for the twelve tribes of Israel were to be eaten by the priests only (cf. Exod. 25:23-28; Lev. 24:5-9). God made an exception to the rule in this case. Jesus is claiming to have the same authority as the High Priest and the same right as the soon-to-be king, David!
2:27 The Sabbath regulations had become the priority. These traditions had become the issue of religion, not love for humans made in God's image. The priority of rules had replaced the priority of relationship. Merit had replaced love. Religious traditions (i.e., the Oral Law) have replaced God's intent (cf. Isa. 29:13; Col. 2:16-23). How does one please God? A good OT analogy might be sacrifice. God intended it as a way for sinful, needy humanity to come to Him and restore broken fellowship, but it turned into a ritual, liturgical procedure. So too, Sabbath law! Mankind had become the servant instead of the object (i.e., the reason for the laws).
The three statements of Mark 2:27-28 are, in one sense, parallel (i.e., all use the general terms for humanity). The term "son of man" in Mark 2:28 is the Semitic idiom for "human person" (cf. Ps. 8:4; Ezek. 2:1). It became Jesus' self-designation. Jesus, the Man, reveals the ultimate dignity and priority of humanity! God became one of us, for us! Human need precedes religious tradition. God is for us individually and collectively.
2:28 "Son of Man" See note at Mark 2:10.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the metaphors Jesus used to describe Himself in 17, 19, 21-22, 28.
2. Why were the religious leaders so hostile to Jesus' teaching?
3. Why did Jesus call someone who was so hated and alienated as Levi to be His disciple?
4. How are Jesus' teachings related to the oral tradition of the Jews?
5. Why isn't fasting a regular part of our worship of God?
6. What is the central truth of Jesus' parable in Mark 2:19-22?
7. Was Jesus unconcerned with ceremonial Law or is there another possibility to His actions in Mark 2:23-28?
8. What do you think about the historical error in Mark 2:26?
9. How does Mark 2:27 relate to today?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Man with a Withered Hand | Healing on the Sabbath | Jesus and Sabbath Laws | The Man with a Paralyzed Hand | Cure of the Man with a Withered Hand |
(2:23-3:6) | ||||
3:1-6 | 3:1-6 | 3:1-4a | 3:1-6 | |
3:4b-6 | ||||
A Multitude at the Seaside | A Great Multitude Follows Jesus | Work of Healing | A Crowd by the Lake | The Crowds Follow Jesus |
3:7-12 | 3:7-12 | 3:7-12 | 3:7-11 | 3:7-12 |
3:12 | ||||
The Choosing of the Twelve | The Twelve Apostles | The Twelve Chosen | Jesus Chooses the Twelve Apostles | The Appointment of the Twelve |
3:13-19 | 3:13-19 | 3:13-19a | 3:13-15 | 3:13-19 |
3:16-19 | ||||
Jesus and Beelzebul | A House Divided Cannot Stand | Questions About Jesus' Power | Jesus and Beelzebul | His Family are Concerned about Jesus |
3:19b-27 | ||||
3:20-30 | 3:20-27 | 3:20-21 | 3:20-21 | |
Allegations of the Scribes | ||||
3:22 | 3:22-27 | |||
3:23-26 | ||||
3:27 | ||||
The Unpardonable Sin | ||||
3:28-30 | 3:28-30 | 3:28-30 | 3:28-30 | |
The Mother and Brothers of Jesus | Jesus' Mother and Brothers Send for Him | Jesus' Mother and Brothers | The True Kinsmen of Jesus | |
3:31-35 | 3:31-35 | 3:31-35 | 3:31-32 | 3:31-35 |
3:33-35 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 3:1-6
1He entered again into a synagogue; and a man was there whose hand was withered. 2They were watching Him to see if He would heal him on the Sabbath, so that they might accuse Him. 3He said to the man with the withered hand, "Get up and come forward!" 4And He said to them, "Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?" But they kept silent. 5After looking around at them with anger, grieved at their hardness of heart, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored. 6The Pharisees went out and immediately began conspiring with the Herodians against Him, as to how they might destroy Him.
3:1 "into a synagogue" This event is paralleled in Matt. 12:9-14 and Luke 6:6-11. The synagogue developed during the Babylonian Exile. It was primarily a place of education, prayer, worship, and fellowship. It was the local expression of Judaism as the Temple was the national focal point.
Jesus attended the synagogues regularly. He learned His Scriptures and traditions at synagogue school in Nazareth. He fully participated in first century Jewish worship.
It is also interesting that Jesus, apparently purposefully, acted in provocative ways on the Sabbath and in synagogue. He intentionally violated the Oral Traditions (i.e., Talmud) of the elders so as to enter into a theological confrontation/discussion with the religious leaders (both local and national; both Pharisees and Sadducees). The best extended discussion of His theology as it deviates from the traditional norms is the Sermon on the Mount (cf. Matthew 5-7, especially 5:17-48).
▣ "hand was withered" This is a perfect passive participle. Luke 6:6 says it was his right hand, which would have affected his ability to work.
3:2 "They were watching Him" This is imperfect tense. It refers to the ever-watchful presence of the religious leaders.
▣ "if" This is a first class conditional sentence, which is assumed to be true. Jesus did heal on the Sabbath in the synagogue right before their eyes!
▣ "so that they might accuse Him" This is a hina, or purpose, clause. They were not interested in the crippled man. They wanted to catch Jesus in a technical violation so as to discredit and reject Him. Jesus acts out of compassion for the man, to continue to teach His disciples, and to confront the rule-oriented, tradition-bound, self-righteousness of the religious leaders.
3:3
NASB"Get up and come forward!"
NKJV"Step forward"
NRSV"Come forward"
TEV"Come up here to the front"
NJB"Get up and stand in the middle"
This is literally "Rise into the midst." This is a present active imperative. This was so that everyone could see.
3:4 The rabbis had a highly developed Oral Tradition (Talmud) which interpreted the Mosaic Law (cf. Mark 2:24). They made rigid pronouncements on what could legally be done or not be done on the Sabbath. One could stabilize an injured person in an emergency, but could not improve his condition. Jesus' question revealed the problem of the priority of their cherished traditions above human needs. This is always true of legalists!
▣ "save" This is the Greek term sōzō. It is used in two distinct ways in the NT: (1) it follows the OT usage of deliverance from physical problems and (2) it is used of spiritual salvation. In the Gospels it usually has the first meaning (cf. Mark 3:4; 8:35a; 15:30-31; even heal, cf. Mark 5:23,28,34; 6:56; 10:52), but in Mark 8:35b; 10:26; 13:13 it might refer to the second meaning. This same double usage is in James (#1 in Mark 5:15,20, but #2 in Mark 1:21; 2:14; 4:12).
▣ "life" This is the Greek word psuchē. It is so hard to define. It can speak of
1. our earthly physical life (cf. Mark 3:4; 8:35; 10:45)
2. our feelings and self-consciousness (cf. Mark 12:30; 14:34)
3. our spiritual, eternal consciousness (cf. Mark 8:36,37)
The difficulty in translating this term comes from its Greek philosophical usage, humans having a soul, instead of the Hebrew concept of humans being a soul (cf. Gen. 2:7).
3:5 "After looking around at them with anger" Mark's Gospel is the most transparent in recording Jesus' feelings (cf. Mark 1:40-42,43; 3:1-5; 10:13-16,17-22; 14:33-34; 15:34). The deafening silence and moral superiority of the self-righteous religious leaders angered Jesus! This event continues to clarify 2:27-28.
▣ "grieved at their hardness of heart" This is an intensified form of the term grief (lupē) with the preposition sun. It is only used here in the NT. Jesus identified with this man's problem and need as He reacted negatively toward the religious leaders' intransigence. They were unwilling to see the truth because of their commitment to tradition (cf. Isa. 29:13; Col. 2:16-23). How often does this happen to us?
The term "hardness" means calcified (cf. Rom. 11:25; Eph. 4:18). See Special Topic: Heart at Mark 2:6.
▣ "restored" This term (i.e., to restore to its original state) implies that the withered hand was an accident, not a birth defect. The non-canonical Gospel of Hebrews records the tradition that he was a mason who had come to ask Jesus to restore his hand so that he could return to work.
3:6 "The Pharisees went out" Luke 6:11 says "in a rage." This is literally "out of the mind" (cf. 2 Tim. 3:9). See note on Pharisees at Mark 2:16.
▣ "immediately" See note at Mark 1:10.
▣ "began conspiring" This is an imperfect active indicative used in the sense of the beginning of an action in past time. In Mark 3:11 three imperfects are used to show repeated action in past time. These two usages are the major linguistic function of this tense.
▣ "with the Herodians" Normally the very conservative and nationalistic Pharisees would have nothing to do with the politically oriented Herodians who supported the reign of Herod and the Roman occupation.
▣ "as to how they might destroy Him" These leaders were offended by healing on the Sabbath, but saw no problem in premeditated murder! They probably based this decision on Exod. 31:13-17. Strange things have been rationalized in the name of God. This is surely a foreshadowing of Jesus' death at the hands of the Jewish leadership.
SPECIAL TOPIC: DESTRUCTION (APOLLUMI)
NASB (UPDATED) TEXT: MARK 3:7-12
7Jesus withdrew to the sea with His disciples; and a great multitude from Galilee followed; and also from Judea, 8and from Jerusalem, and from Idumea, and beyond the Jordan, and the vicinity of Tyre and Sidon, a great number of people heard of all that He was doing and came to Him. 9And He told His disciples that a boat should stand ready for Him because of the crowd, so that they would not crowd Him; 10for He had healed many, with the result that all those who had afflictions pressed around Him in order to touch Him. 11Whenever the unclean spirits saw Him, they would fall down before Him and shout, "You are the Son of God!" 12And He earnestly warned them not to tell who He was.
3:7-8 Jesus' growing popularity was another reason for the opposition from the religious leaders (cf. Matt. 12:15-16; Luke 6:17-19).
3:8 "Idumea" This refers to the national lands of ancient Edom which was the home area of Herod.
▣ "beyond the Jordan" This refers to the area called Perea in the trans-Jordan region. This was one of three regions identified as responsible to the Mosaic Law (i.e., Judah, Galilee, and the land on the other side of the Jordan [i.e., Perea, cf. Baba Bathra 3:2]). It was officially defined as the land between the Jabbok and Arnon rivers (in the OT, Ammon and Moab).
▣ "the vicinity of Tyre and Sidon" This refers to the ancient kingdom of Phoenicia.
▣ "a great number of people" Apparently these were a mixture of Jews and Gentiles.
3:9 "a boat" This refers to a small row boat.
▣ "ready for Him all the time" This boat was always available lest the crushing crowd push Him into the sea (cf. Mark 1:45).
3:10 "pressed around Him" Literally this is "falling against." Every sick person wanted to touch Him (cf. Mark 5:25-34). This crowd looked like the waiting room of a county hospital's emergency room.
3:11 There is a series of three imperfect verbs in this verse which shows Jesus' ongoing confrontation with the demonic. See SPECIAL TOPIC: EXORCISM at Mark 1:25.
▣ "Son of God" These demons were not witnesses for Jesus' benefit, but to accentuate the crowd's misconceived expectations. This led to the charge in Mark 3:22 that Jesus' power came from Satan (cf. Matt. 9:34; 10:25; 11:18). The Jewish leaders could not challenge Jesus' power, so they impugned the source of His authority.
3:12 This is the continuing emphasis on "the Messianic Secret" in Mark. Jesus, by word and deed, is fully revealed as the Messiah early in Mark, but because of the misunderstanding of (1) the Jewish leadership (i.e., Messiah as national hero restoring Israel to world prominence) and (2) the crowd (i.e., Messiah as miracle worker), Jesus admonishes several different people not to broadcast their knowledge of Him. The gospel is only finished after His life, death, resurrection, and ascension.
NASB (UPDATED) TEXT: MARK 3:13-19
13And He went up on the mountain and summoned those whom He Himself wanted, and they came to Him. 14And He appointed twelve, so that they would be with Him and that He could send them out to preach, 15and to have authority to cast out the demons. 16And He appointed the twelve: Simon (to whom He gave the name Peter), 17and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, "Sons of Thunder"); 18and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot 19and Judas Iscariot, who betrayed Him.
3:13 "He went up on the mountain" This could be understood in two ways: (1) Jesus left the area close by the sea of Galilee and went up into the hill country or (2) this is a prelude to the setting of the Sermon on the Mount (cf. Matt. 5-7), which Mark does not record.
3:14 "appointed twelve" This is paralleled in Luke's Sermon on the Plain, Luke 6:12-16. Mark does not record Matthew's Sermon on the Mount (i.e., Matt. 5-7).
SPECIAL TOPIC: THE NUMBER TWELVE
3:14 There is another phrase added to this verse by the ancient Greek uncial manuscripts א, B, and with slight change, in C. The added phrase is "whom he also named apostles" (see footnote in NRSV). Many textual critics assume that this addition is an assimilation from Luke 6:13.
▣ "so that they would be with Him" Jesus was intimately involved in the training of the Twelve. Robert Coleman has authored two helpful books on Jesus' methods: The Master Plan of Evangelism and The Master Plan of Discipleship, both of which deal with the growth of the early church using the same principles as Jesus.
▣ "send them out to preach" Jesus came to preach the good news of the kingdom. He trained His disciples to do the same: (1) the Twelve (cf. Mark 6:7-13; Matt. 10:1,9-14; Luke 9:1-6) and (2) later, seventy disciples (cf. Luke 10:1-20).
3:15 "demons" This possibly refers to fallen angels, active on Satan's behalf. However, the Bible is silent on the origin of the demonic. Jesus' authority over them establishes His power and Messianic mission. See Special Topic at Mark 1:24.
3:16 "He appointed the twelve" The Twelve are mentioned in the NT four times (cf. Matt. 10:2-4; Mark 3:16-19; Luke 6:14-16; and Acts 1:13 [identical to Matt. 10:2-4]). The list always appears in four groups of three people. The order often changes within the groups (but Peter is always first and Judas Iscariot is always last). It is possible that these groupings reflect a rotating way of allowing these men to return home from time to time to check on their family responsibilities.
It is amazing how little we know about most of the early Apostles. Early church tradition is often all we have to rely on.
SPECIAL TOPIC: CHART OF APOSTLES' NAMES
▣ "Simon (to whom He gave the name Peter)" Most Jews of Galilee had both a Jewish name (i.e., Simon or Symeon, meaning "hearing") and a Greek name (which is never given). Jesus nicknames him "rock." In Greek it is petros and in Aramaic it is cephas (cf. John 1:42; Matt. 16:16).
Peter is the eyewitness, apostolic source behind the Gospel of Mark. See Introduction for complete notes.
3:17 "Boanerges. . .Sons of Thunder" Mark translates the Aramaic name for his Gentile (probably Roman) readers. These brothers (i.e., James and John) live up to the nickname in Luke 9:54.
3:18 "Andrew" The Greek term means "manly." From John 1:29-42 we learn that Andrew was a disciple of John the Baptist and that he introduced his brother, Peter, to Jesus.
▣ "Philip" The Greek term means "fond of horses." His call is elaborated in John 1:43-51.
▣ "Bartholomew" The term means "son of Ptolemy." He may be the Nathanael of the Gospel of John (cf. John 1:45-49; 21:20).
▣ "Matthew" The Hebrew term means "gift of YHWH." This is referring to Levi (cf. Mark 2:13-17).
▣ "Thomas" The Hebrew term means "twin" or Didymus (cf. John 11:16; 20:24; 21:2).
▣ "James" This is the Hebrew name "Jacob." There are two men named James in the list of the Twelve. One is the brother of John (cf. Mark 3:17) and part of the inner circle (i.e., Peter, James, and John). This one is known as James the less.
▣ "Thaddaeus" He was also called "Lebbeus" (cf. Matt. 10:3) or "Judas" (cf. John 14:22). Both Thaddaeus and Lebbeus mean "beloved child."
NASB, NJB"Simon the Zealot"
NKJV"Simon the Canaanite"
NRSV"Simon the Cananean"
TEV"Simon the Patriot"
The Greek text of Mark has "Cananean" (also Matt. 10:4). Mark, whose Gospel was written to Romans, may not wanted to use the politically "hot-button" word "zealot," which referred to a Jewish anti-Roman guerrilla movement. Luke does call him by this term (cf. Luke 6:15 and Acts 1:13). The term Cananean may have several derivatives.
1. of the area of Galilee known as Cana
2. from the OT use of Canaanite as merchant
3. from a general designation as a native of Canaan (also called Palestine)
If Luke's designation is right, then "zealot" is from the Aramaic term for "enthusiast" (cf. Luke 6:15; Acts 1:17). Jesus' chosen twelve disciples were from several different and competing groups. Simon was a member of a nationalistic group which advocated the violent overthrow of Roman authority. Normally this Simon and Levi (i.e., Matthew the tax collector) would not have been in the same room with each other.
3:19 "Judas Iscariot" There are two Simons, two Jameses, and two Judases. "Iscariot" has two possible derivations: (1) man of Kerioth in Judah (cf. Jos. 15:23) or (2) "dagger man" or assassin, which would mean he also was a zealot, like Simon.
▣ "who betrayed Him" This verb has been colored by John's Gospel's description of Judas (cf. John 6:71; 12:4; 13:2,26-27; 18:2-5). Originally it simply meant "turn over to authorities" (cf. Mark 1:14). Judas' psychological and/or theological motivation in betraying Jesus is a mystery.
NASB (UPDATED) TEXT: MARK 3:20-27
20And He came home, and the crowd gathered again, to such an extent that they could not even eat a meal. 21When His own people heard of this, they went out to take custody of Him; for they were saying, "He has lost His senses." 22The scribes who came down from Jerusalem were saying, "He is possessed by Beelzebul," and "He casts out the demons by the ruler of the demons." 23And He called them to Himself and began speaking to them in parables, "How can Satan cast out Satan? 24If a kingdom is divided against itself, that kingdom cannot stand. 25If a house is divided against itself, that house will not be able to stand. 26If Satan has risen up against himself and is divided, he cannot stand, but he is finished! 27But no one can enter the strong man's house and plunder his property unless he first binds the strong man, and then he will plunder his house.
3:20 "He came home" This must refer to the same house as Mark 2:1 and possibly Mark 7:17; 9:38.
▣ "the crowd" This was the result of Jesus' healing and deliverance ministry (cf. Mark 1:45; 2:2,13; 3:7,20).
▣ "that they could not even eat a meal" This was what concerned His family so much. Jesus always had time for needy people. He gave Himself to them.
3:21
NASB, NKJV"His own people"
NRSV, TEV "his family"
NJB"his relations"
Literally this is "those from his side." The KJV has "friends," but apparently this was His mother and siblings.
NASB"to take custody of Him"
NKJV"to lay hold of Him"
NRSV"to restrain Him"
TEV, NJB"to take charge of him"
This is a strong verb in Matthew (cf. Matt. 14:3; 18:28), but usually not violent in Mark. It often refers to helping sick people rise by taking them by the hand. His family tried to take Him home forcefully because they thought He was acting irrationally (cf. Mark 3:31-35).
NASB"He has lost His senses"
NKJV, NJB "He is out of His mind"
NRSV"He has gone out of his mind"
TEV"He's gone mad"
The Greek text is ambiguous as to who made this statement. Was it the family (i.e., NASB, NKJV, NJB, NIV) or something the family had heard others say (i.e., NRSV, TEV)?
The term in this context means "separated from mental balance" (cf. 2 Cor. 5:13). It is often used in Mark for people being "amazed" (cf. Mark 2:12; 5:42).
This shows that although Jesus was popular with the crowds, He was misunderstood by (1) His own disciples; (2) the religious leaders; (3) His own family; and (4) the crowds themselves.
3:22 "The scribes who came down from Jerusalem" This may refer to those mentioned in Mark 2:6,16, who were apparently an official deputation from the Sanhedrin sent to gather information on Jesus' teachings and actions.
▣ "He is possessed by" This meant he was possessed by a demon and derived His power from Satan (cf. Matt. 9:34; John 7:20; 8:48-52; 10:20). The same thing was said of John the Baptist (cf. Matt. 11:18). They could not deny Jesus' miracles so they impugned the source of His power and authority.
▣ "Beelzebul" This indeclinable noun is spelled Beelzebub in KJV, but Beelzebul in most modern translations. The "beel" reflects the Semitic word ba'al, which means "lord," "owner," "master," or "husband." It was the name for the fertility storm-god of Canaan.
The "zebul" can mean (1) heights (i.e., mountain or heaven); (2) prince (i.e., Zabul); or (3) dung. The Jews often changed the letters of foreign gods to form a derogatory pun.
If it is "zebub" it could refer to
1. the baal of Ekron (cf. 2 Kgs. 1:2,3,6)
2. a god of the Philistines, Zebaba
3. an Aramaic word play or pun on "lord of enmity" (i.e., be'el debaba)
4. "lord of the flies" (Aramaic "fly" dibaba)
This spelling, Beelzebub, is unknown in rabbinical Judaism.
For further information on the names for personal evil see The New International Dictionary of New Testament Theology, vol. 3, pp. 468-473.
▣ "ruler of the demons" The name Beelzebul was not a common name for Satan in Judaism. Jesus uses it as synonymous with Satan in Mark 3:23.
3:23-26 Jesus showed the logical folly of attributing His power over the demonic to Satan. Obviously a leader against his servants is a disaster!
3:23 "He called them to Himself" This was to show them (i.e., the scribes of Mark 3:22) that He could read their thoughts (see note at Mark 2:6b). It also gave them one more chance to clearly hear His message.
▣ "parables" The literal meaning of this term (parabolē, used 13 times in Mark) is "to throw alongside." A common occurrence of life is used to illustrate spiritual truth.
3:24 "if" This is a Third class conditional sentence meaning potential action.
3:27 "unless he first binds the strong man" This was a veiled Messianic reference to Isa. 49:24-25. It also showed Jesus' realization that He was stronger than Satan.
The act of exorcism was common in Judaism (cf. Mark 9:38; Acts 19:14). What was uncommon is the power and authority exercised by Jesus versus the magical potions and formulas used by the rabbis. Jesus clearly shows that by His coming Satan is already defeated! Augustine even quoted Mark 3:24 as evidence that the promised millennium was already present (i.e., amillennialism).
This verse is often used today as a proof-text for "binding" Satan from Christian meetings. This text cannot function as a precedent for Christians praying against Satan. Believers are never instructed to address Satan. This verse has been turned into a superstitious mantra which is totally out of character with the NT.
NASB (UPDATED) TEXT: MARK 3:28-30
28"Truly I say to you, all sins shall be forgiven the sons of men, and whatever blasphemies they utter; 29but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"— 30because they were saying, "He has an unclean spirit."
3:28 "Truly" This is literally "amen." Jesus' initial use of "truly" is unique. It usually precedes a significant statement.
▣ "all sins shall be forgiven the sons of men, and whatever blasphemies they utter" This showed the scope of God's grace in Christ. The phrase "the sons of men" is the normal Semitic idiom referring to human beings (cf. Ps. 8:4; Ezek. 2:1).
3:29 "but whoever blasphemes against the Holy Spirit" This must be understood in its pre-Pentecostal historical setting. It was used in the sense of God's truth being rejected. The teaching of this verse has commonly been called "the unpardonable sin." It must be interpreted in light of the following criteria:
1. the distinction in the OT between "intentional" and "unintentional sins," (cf. Num. 15:27-31)
2. the unbelief of Jesus' own family contrasted with the unbelief of the Pharisees in this context
3. the statements of forgiveness in Mark 3:28
4. the differences between the Gospel parallels, particularly the change of "son of man," (cf. Matt. 12:32; Luke 12:10) to "sons of men," (cf. Matt. 12:31; Mark 3:28).
In light of the above, this sin is committed by those who, in the presence of great light and understanding, still reject Jesus as God's means of revelation and salvation. They turn the light of the gospel into the darkness of Satan (cf. Mark 3:30). They reject the Spirit's drawing and conviction (cf. John 6:44,65). The unpardonable sin is not a rejection by God because of some single act or word, but the continual, ongoing rejection of God in Christ by willful unbelief (i.e., the scribes and Pharisees).
This sin can only be committed by those who have been exposed to the gospel. Those who have heard the message about Jesus clearly are the most responsible for its rejection. This is especially true of modern cultures that have continual access to the gospel, but reject Jesus (i.e., America, western culture).
For the Holy Spirit as the third person of the Trinity see Special Topic following.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
▣ "never has forgiveness" This statement must be interpreted in light of Mark 3:28.
▣ "but is guilty of an eternal sin" This was a willful rejection of the gospel (i.e., the person and works of Jesus) in the presence of great light!
There are many variants related to the phrase "an eternal sin." Some ancient Greek manuscripts
1. changed it to a genitive phrase (i.e., hamartias) – C*, D, W
2. added "judgment" (i.e., kriseōs) – A and C2 (cf. KJV)
3. added "torment" (i.e., kolaseōs), minuscule 1234
It was shocking to the early scribes to talk about an "eternal sin."
The UBS4 gives "an eternal sin" a B rating (almost certain).
SPECIAL TOPIC: Exegetical Procedures for Interpreting "The Unpardonable Sin"
NASB (UPDATED) TEXT: MARK 3:31-35
31Then His mother and His brothers arrived, and standing outside they sent word to Him and called Him. 32A crowd was sitting around Him, and they said to Him, "Behold, Your mother and Your brothers are outside looking for You." 33Answering them, He said, "Who are My mother and My brothers?" 34Looking about at those who were sitting around Him, He said, "Behold My mother and My brothers! 35For whoever does the will of God, he is My brother and sister and mother."
3:31-35 These verses are related to Mark 3:21. There is an obvious contrast between the ignorant, but compassionate, unbelief of Jesus' family (cf. John 7:5) and the willful, hostile unbelief of the religious leaders. Jesus specifically states that God's will is belief in Himself (cf. John 6:40; 14:6).
3:33 "'Who are My mother and My brothers'" This shocking question shows Jesus self-understanding and the radical nature of biblical faith that can only be described in terms of a new birth, a new family. Family life was such an important aspect of Jewish life that to use these family terms for fellow believers is significant. Believers relate to deity as family members; God is Father, Jesus is the unique Son and Savior, but we, too, are children of God.
3:35 "'For whoever does the will of God'" Faith in Christ is God's will for all humans (cf. John 1:12; 3:16; 6:40; 14:6; 1 John 5:12,13). See Special Topic: The Will of God at 1 Pet. 2:15. Notice the inclusive, universal invitation to respond in faith to Jesus and His message.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is the setting of Luke different from that of Mark? (Mark 3:22-30)
What does Matthew's account add to Mark's?
2. Why did the religious leaders make these charges against Jesus in this chapter? Did they know better?
3. Why does Jesus try to reason with them?
4. What is "the unpardonable sin?"
5. In what context can the unpardonable sin be committed today? Can one know if he/she has committed it?
6. Is this passage on the unpardonable sin related to 1 John 5:16 or Heb. 6 and 10?
7. How is this sin related to salvation? How is this sin related to the unbelief of Jesus' family?
8. Is blasphemy against Jesus forgivable but not against the Holy Spirit? What is the difference (compare Matt. 12:31-32 to Luke 12:10 and Mark 3:28)?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Parable of the Sower | The Parable of the Sower | Teaching in Parables | The Parable of the Sower | Parable of the Sower |
4:1-9 | 4:1-9 | 4:1-9 | 4:1-2 | 4:1-9 |
4:3-8 | ||||
4:9 | ||||
The Purpose of the Parables | The Purpose of Parables | The Purpose of Parables | Why Jesus Spoke in Parables | |
4:10-12 | 4:10-12 | 4:10-12 | 4:10-12 | 4:10-12 |
The Parable of the Sower Explained | The Parable of the Sower Explained | Jesus Explains the Parable of the Sower | The Parable of the Sower Explained | |
4:13-20 | 4:13-20 | 4:13-20 | 4:13-20 | 4:13-20 |
A Light Under a Bushel | Light Under a Basket | A Lamp Under a Bowl | Receiving and Handling the Teaching of Jesus | |
4:21-23 | 4:21-25 | 4:21-25 | 4:21-23 | 4:21-23 |
Parable of the Measure | ||||
4:24-25 | 4:24-25 | 4:24-25 | ||
The Parable of the Growing Seed | The Parable of the Growing Seed |
The Seed Growing
Secretly |
The Parable of the Growing Seed | Parable of the Seed Growing by Itself |
4:26-29 | 4:26-29 | 4:26-29 | 4:26-29 | 4:26-29 |
The Parable of the Mustard Seed | The Parable of the Mustard Seed | The Mustard Seed | The Parable of the Mustard Seed | Parable of the Mustard Seed |
4:30-32 | 4:30-32 | 4:30-32 | 4:30-32 | 4:30-32 |
The Use of Parables | Jesus' Use of Parables | The Use of Parables | ||
4:33-34 | 4:33-34 | 4:33-34 | 4:33-34 | 4:33-34 |
The Calming of A Storm | Wind and Wave Obey | Wind and Sea Calmed | Jesus Calms a Storm | The Calming of the Storm |
4:35-41 | 4:35-41 | 4:35-41 | 4:35-38 | 4:35-41 |
4:39-40 | ||||
4:41 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The next several chapters in Mark reflect the growing opposition of the religious leaders. Mark contrasts Jesus' popularity with the crowds with His unpopularity with the religious leadership.
B. Jesus has moved from synagogue preaching to open air meetings. This was one way of reducing the influence of the religious leadership and accentuating the opportunity of the general population to hear His words.
C. The understanding of parables was and is related to a prior faith commitment. Even the Apostles did not initially understand Jesus' parabolic teachings. In some ways understanding is dependent upon
1. election
2. the illuminating power of the Spirit
3. a willingness to repent and believe
Understanding involves a divine empowering and a human faith response!
D. "Parable" is a compound word in Greek meaning "to throw alongside." Common occurrences were used to illustrate spiritual truths. However it must be remembered that to Gospel writers this Greek word reflected the Hebrew mashal (BDB 605), which meant "riddle" or "proverb," a word of wisdom. One must be willing to rethink issues and expected outcomes in light of the surprising nature of the kingdom of God which is now present in Jesus. For some hearers parables hide truth (cf. Mark 4:10-12).
E. The parables in Mark 4 have parallels in Matthew and Luke
Mark | Matthew | Luke |
The Four Soils 4:3-20 A Light Hidden 4:21-25 The Seed Growing 4:26-29 The Mustard Seed 4:30-32 Use of Parables 4:33-34 (cf. Mark 4:10-12) |
13:3-23 13:31-32 13:33-35 |
8:5-15 8:16-18
|
F. The Parable of the Soils or the Parable of the Sower, found in all the Synoptic Gospels, is the interpretive key to the others. Jesus took time to explain it in private to the disciples. Until this they did not understand, so what is the chance that others did? This parable has typological and/or allegorical aspects, which must be identified or the intended meaning is lost.
G. Mark 4:21-25 is repeated in Matthew in different contexts:
Mark 4:21 – Matthew 5:15
Mark 4:22 – Matthew 10:26
Mark 4:24 – Matthew 7:2
Mark 4:25 – Matthew 13:12; 25:29
There are at least two explanations
1. Jesus repeated and reapplied His teachings and illustrations to different groups at different times.
2. The Gospel writers are selecting, arranging, and adapting Jesus' words for their own literary and theological purposes (cf. How to Read the Bible for All Its Worth by Gordon Fee and Doug Stuart, pp. 113-134).
H. Mark records a series of miracles which reveal Jesus' power and authority in Mark 4:35-8:26. The miracles were meant to confirm the truthfulness of Jesus' radical new teachings. He made Himself the issue!
SPECIAL TOPIC: INTERPRETING PARABLES
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 4:1-9
1He began to teach again by the sea. And such a very large crowd gathered to Him that He got into a boat in the sea and sat down; and the whole crowd was by the sea on the land. 2And He was teaching them many things in parables, and was saying to them in His teaching, 3"Listen to this! Behold, the sower went out to sow; 4as he was sowing, some seed fell beside the road, and the birds came and ate it up. 5Other seed fell on the rocky ground where it did not have much soil; and immediately it sprang up because it had no depth of soil. 6And after the sun had risen, it was scorched; and because it had no root, it withered away. 7Other seed fell among the thorns, and the thorns came up and choked it, and it yielded no crop. 8Other seeds fell into the good soil, and as they grew up and increased, they yielded a crop and produced thirty, sixty, and a hundredfold." 9And He was saying, "He who has ears to hear, let him hear."
4:1 "He began to teach again by the sea" This was not something entirely new (cf. Mark 2:13; 3:7) but now that the synagogue was becoming increasingly closed to Him, He continued these open air teaching services. Jesus wanted the common person to have access to Him and His teachings.
▣ "such a very large crowd gathered" There was a large crowd, but the parable implies that few responded. The presence of a large crowd is a recurrent theme in Mark (cf. Mark 2:13; 3:9; 4:1,36; 5:31; 7:33; 8:1,2; 9:14,17; 14:43; 15:8).
▣ "a boat" This Greek term referred to a sail boat. In Mark 3:9 Jesus asked for a waiting row boat in case the pressure of the crowd became too great. It then would became a speaking platform. Every sick person wanted to touch Him. What a press this must have caused.
▣ "sat down" One wonders if Jesus' sitting (i.e., versus standing) reflects the cultural norm of Jewish teachers (i.e., the rabbis sat to teach) or if this was caused by the instability of the boat.
▣ "on the land" Jesus may have been using the natural voice amplification of the water to speak to such a large crowd.
4:2 "He was teaching them" This is an imperfect active indicative meaning He taught again and again (i.e., "many things").
▣ "parables" See Special Issue: Interpreting Parables at introduction to Mark 4.
4:3 "'Listen to this'" This is a present active imperative. Remember, parables were given orally. The rabbis would teach, then summarize, then illustrate. Jesus follows this pattern (cf. William L. Blevins' Birth of a New Testament, pp. 1-13).
▣ "sower" This was a very common sight in Galilee. This parable makes so much sense when one realizes how these village farmers plowed all of the ground around their villages. These farrows were across paths, weeds, etc. Then they sowed the entire field by hand. Jesus used this common practice to illustrate spiritual receptivity (i.e., four kinds of soils).
4:4 "beside the road" This refers to the public footpaths through the collective fields of the villages. When these fields were plowed the trails disappeared briefly but they quickly reappeared with use.
4:5 "rocky ground" This referred to a rocky formation, under just a few inches of soil, not loose rocks in the field. The shallowness of the soil was not obvious to the viewer.
4:7 "among the thorns" This referred to the well-established thorn patches that were also not visible after plowing.
4:8 "yielded a crop and produced thirty, sixty, and a hundredfold" Different types of soil and location allowed different amounts of fruit. There are several manuscript variants related to the preposition en. However, the variety of Greek manuscript variations really does not change the meaning of the text. Probably all three should be en, which would follow an Aramaic influence.
4:9, 23 "'He who has ears to hear, let him hear'" This is a Semitic idiom. It shows the need for careful thought and personal application (cf. Matt. 11:15; 13:9,43; Luke 8:8; 14:35; Rev. 2:7,11,17,29; 3:6,13,22; 13:9). This probably reflects the Hebrew prayer, the Shema (cf. Deut. 6:4), which meant "to hear so as to do." Hearing must result in action (cf. James 2:14-26).
NASB (UPDATED) TEXT: MARK 4:10-12
10As soon as He was alone, His followers, along with the twelve, began asking Him about the parables. 11And He was saying to them, "To you has been given the mystery of the kingdom of God, but those who are outside get everything in parables, 12so that while seeing, they may see and not perceive, and while hearing, they may hear and not understand, otherwise they might return and be forgiven."
4:10 "As soon as He was alone" This means alone with the disciples. They were apparently embarrassed to ask questions in public. It is obvious they did not understand the parable.
4:11 "'To you has been given'" This is perfect passive indicative. We are responsible stewards of the spiritual truths we possess. "To whom much is given, much is required" (cf. Luke 12:48).
This private teaching, which seems to be a regular occurrence, may explain the differences between the Synoptic Gospels and John's Gospel. Jesus speaks very differently in John. It is possible that the parabolic teachings, so common in the Synoptics, was done before the crowds and that the totally different style (i.e., "I Am" statements) were done in private with the disciples and this is what the Gospel of John records.
It is just possible that this whole issue of special instruction for the Twelve may have functioned in the early church as a way of accentuating Apostolic authority. They, and they alone, knew the "true" interpretation of Jesus' words. All revelation comes through these chosen and inspired disciples.
▣ "'the mystery'" This is the Greek term mustērion. It is used in the NT in several different senses. In this context it is revealed truth which the leaders and the crowd could not comprehend (cf. Isa. 6:9-10).
SPECIAL TOPIC: MYSTERY IN THE GOSPELS
▣ "kingdom of God" See note at Mark 1:15.
▣ "but those who are outside" The Holy Spirit and personal receptivity are both needed to understand spiritual truth. Those who reject the Spirit commit the sin of Mark 3:29. Parables had the dual purpose of hiding truth (cf. Matt. 11:25-27) and clearly revealing truth (cf. Luke 10:29 and the parable that follows). The heart of the hearer is the key.
4:12 This quote is from an Aramaic Targum of Isa. 6:9. The Matthean parallel from the Septuagint quotes both Isa. 6:9 and 10. Isaiah's preaching was rejected by the hard-headed Israelites he addressed in the eighth century b.c. Jesus' hearers in the first century a.d. similarly rejected His teaching. subjunctive verbs dominate this quote, which shows the volitional contingency on the part of the hearers.
Although Mark is writing to Gentiles, probably Romans, he often alludes to OT texts (cf. Mark 1:2-3; 2:25-26; 4:12; 10:6-8,19; 12:26,29-31,36).
▣ "they might return" This was the OT (i.e., shub, BDB 996) term for repentance.
NASB (UPDATED) TEXT: MARK 4:13-20
13And He said to them, "Do you not understand this parable? How will you understand all the parables? 14The sower sows the word. 15These are the ones who are beside the road where the word is sown; and when they hear, immediately Satan comes and takes away the word which has been sown in them. 16In a similar way these are the ones on whom seed was sown on the rocky places, who, when they hear the word, immediately receive it with joy; 17and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away. 18And others are the ones on whom seed was sown among the thorns; these are the ones who have heard the word, 19but the worries of the world, and the deceitfulness of riches, and the desires for other things enter in and choke the word, and it becomes unfruitful. 20And those are the ones on whom seed was sown on the good soil; and they hear the word and accept it and bear fruit, thirty, sixty, and a hundredfold."
4:13 "'Do you not understand this parable? How will you understand all the parables'" This statement is unique to Mark, but shows that Jesus expected the disciples to understand. His family did not understand, the crowds did not understand, the religious leaders did not understand, and even the disciples, without special attention and explanation, did not understand.
This parable is a paradigm for the others. Here are several key principles for interpreting parables:
1. take note of the historical and literary contexts
2. identify the central truth
3. do not push the details
4. check the Gospel parallels
5. look for the unexpected twist or culturally surprising statement which will be the call to action based on the new kingdom ethic
4:14 The seed refers to gospel proclamation. Matthew's parallel (cf. Mark 13:19) calls it "the word of the Kingdom."
4:15 "Satan" This robbery of truth is expressed so clearly in 2 Cor. 4:4. The Matthew parallel (cf. Matt. 13:19) adds that "they do not understand it," then Satan takes it out of the mind and heart so they don't think more about it. See Special Topic at Mark 1:13.
▣ "takes away" This Greek term airō can mean (1) to destroy (cf. John 11:48) or (2) to take a person's life (cf. Luke 23:18; Acts 12:19); no word, no life!
4:16 "when they hear the word, immediately receive it with joy" Initial acceptance of a truth is not the only criterion (cf. Mark 4:17 and 19). Biblical faith is not based on a past emotional decision, but on a growing relationship. Salvation is not a fire insurance policy or a ticket to heaven, but a restored "image of God," which allows intimate, daily fellowship with God. A joyful germination is no substitute for a fruit-bearing relationship (cf. Mark 4:20).
4:17 "and they have no firm root in themselves" This parallels John's use of believe in Mark 8:30ff.
▣ "when affliction or persecution arises" Perseverance is the evidence of true faith.
SPECIAL TOPIC: THE NEED TO PERSEVERE
▣ "because of the word" Notice that persecution is related to the gospel (cf. Matt. 5:10-12; 1 Pet. 2:11-12,21; 3:14-17; 4:12-16). God's Son, God's word, and God's people are targets in a fallen world.
4:18 The third kind of soil refers to those who hear the word, but external problems (cf. Mark 4:19) cause it (i.e., the seed – the word) to die. Notice the clear difference between germination and fruit-bearing! A good start does not win the race, but a good finish (cf. John 15; Hebrews 11).
4:19 "worries of the world and deceitfulness of riches" These refer to the temptations of this fallen world (or age).
4:20 "thirty, sixty, and a hundredfold" The amount is not as significant as the fruit bearing!
NASB (UPDATED) TEXT: MARK 4:21-25
21And He was saying to them, "A lamp is not brought to be put under a basket, is it, or under a bed? Is it not brought to be put on the lampstand? 22For nothing is hidden, except to be revealed; nor has anything been secret, but that it would come to light. 23If anyone has ears to hear, let him hear." 24And He was saying to them, "Take care what you listen to. By your standard of measure it will be measured to you; and more will be given you besides. 25For whoever has, to him more shall be given; and whoever does not have, even what he has shall be taken away from him."
4:21 "lamp" The first two questions of Mark 4:21 grammatically expect a "no" answer. Light is meant to illuminate. Belief is meant to bear fruit. This paragraph explains why many did not understand Jesus' parables. The parables are meant to illumine, but human's evil hearts and motives, not God, block the light. God wants to communicate (cf. Mark 4:22).
Jesus, in light of the immediate context, must be speaking of the future proclamation of the full gospel after His resurrection and ascension. The recurring Messianic Secret of Mark, the concealing of truth caused by the use of parables, and the lack of understanding on the part of the inner circle of disciples demands this be seen in a future context (i.e., post-Pentecost).
▣ "basket" This was a container holding about a peck or two gallons of dry measure. This term is a Latinism, probably confirming that Mark's Gospel was written for Romans.
▣ "a bed" Literally this is "pallet." This was used not only for sleeping (cf. Mark 7:30), but for a cushion while eating in a reclining position.
▣ "lampstand" This could refer to several different ways by which lights were positioned so as to give off the most illumination: (1) an out-cropping in the wall; (2) a hanger on the wall; or (3) some type of pedestal.
4:23 "if" This is a first class conditional sentence. Jesus is assuming that some (eventually) will understand His person, mission, and promises.
4:24-25 This states a spiritual principle. The gospel message is scattered abroad; the key to growth is the type of soil on which it falls. Mankind's openness to spiritual truth is crucial. This not only refers to initial response but continuing response. A shallow, emotional response will be rejected.
4:24 "'Take care what you listen to'" This refers to the personal acceptance or rejection of Jesus. The rabbis believed that the mind was a plowed garden ready for seed. What we let our eyes see and ears hear (cf. Mark 4:9,23) takes root. We become what we dwell on, focus on, make priority!
▣ "'by your standard of measure it will be measured to you'" This verse has nothing to do with financial giving, but with spiritual discernment. This truth is also expressed in Matt. 5:7; 6:14-15; 18:21-35; Mark 11:25; Luke 6:36-37; James 2:13; 5:9. This is not a works righteousness, but the truth that how one acts reveals his heart. Believers have a new heart and a new family.
4:25 When it comes to the gospel, it continues to give and give to those who have responded, but to those who reject it, it leaves nothing! Jesus is using a paradoxical proverb (cf. Mark 4:22,25;6:4; 8:35; 10:43-44). This was typical of near eastern teachers.
This passage employs a PASSIVE construction, which is probably a circumlocution for God. God is the unexpressed agent of the action.
NASB (UPDATED) TEXT: MARK 4:26-29
26And He was saying, "The kingdom of God is like a man who casts seed upon the soil; 27and he goes to bed at night and gets up by day, and the seed sprouts and grows—how, he himself does not know. 28The soil produces crops by itself; first the blade, then the head, then the mature grain in the head. 29But when the crop permits, he immediately puts in the sickle, because the harvest has come."
4:26 "seed" This parable is unique to Mark. Because of verse 14 we know this refers to the gospel message. Growth is a result of good seed and good soil. This is the divine and human aspects of covenant.
4:27-29 This may reflect salvation as a process (cf. 1 Cor. 1:18; 15:2; 2 Cor. 2:15; 2 Pet. 3:18). This parable describes the mysterious and amazing growth of faith in the life of the fallen children of Adam. The goal is fruit!
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
4:29 "puts in the sickle" This is a metaphor for the end-time harvesting. It refers to judgment day (cf. Joel 3:13; Matt. 3:12; 13:30).
NASB (UPDATED) TEXT: MARK 4:30-32
30And He said, "How shall we picture the kingdom of God, or by what parable shall we present it? 31It is like a mustard seed, which, when sown upon the soil, though it is smaller than all the seeds that are upon the soil, 32yet when it is sown, it grows up and becomes larger than all the garden plants and forms large branches; so that the birds of the air can nest under its shade."
4:30 This is paralleled in Matt. 13:31-32.
4:31 "a mustard seed" The rabbis said it was the smallest of seeds. Yet the bush grew to over twelve feet tall. This parable parallels the one above. Spiritual growth may start small, but the results are enormous! As the seed of the gospel grows in the heart of an individual into Christlikeness, so too, the kingdom of God grows into a universal kingdom (cf. Matt. 13:33).
4:32 The end of this verse may be an allusion to the huge trees in the OT texts of Ezek. 17:22-24 and Dan. 4:11-12 that represent a kingdom.
NASB (UPDATED) TEXT: MARK 4:33-34
33With many such parables He was speaking the word to them, so far as they were able to hear it; 34and He did not speak to them without a parable; but He was explaining everything privately to His own disciples.
4:33 "With many such parables He was speaking the word to them" We only have recorded a small part of Jesus' oral ministry (cf. John 21:25). All of us wish we had more of Jesus' teachings and actions (cf. John 20:30), but we need to realize that we have everything we need to know about God, sin, life, death, etc (cf. John 20:31). We must act on what we have been given. These two verses are parallel to Matt. 13:33-35.
▣ "so far as they were able to hear it" This refers to their spiritual receptivity (cf. Mark 4:9,23). Believers today have the benefit of the indwelling Holy Spirit to help us understand Jesus' words.
4:34 This reflects the previous statements of Mark 4:10-12 and 13.
NASB (UPDATED) TEXT: MARK 4:35-41
35On that day, when evening came, He said to them, "Let us go over to the other side." 36Leaving the crowd, they took Him along with them in the boat, just as He was; and other boats were with Him. 37And there arose a fierce gale of wind, and the waves were breaking over the boat so much that the boat was already filling up. 38Jesus Himself was in the stern, asleep on the cushion; and they woke Him and said to Him, "Teacher, do You not care that we are perishing?" 39And He got up and rebuked the wind and said to the sea, "Hush, be still." And the wind died down and it became perfectly calm. 40And He said to them, "Why are you afraid? How is it that you have no faith?" 41They became very much afraid and said to one another, "Who then is this, that even the wind and the sea obey Him?"
4:35-41 This begins an extended context of miracles, Mark 4:35-8:26. Jesus confirmed His message by showing His power. This specific event is paralleled in Matt. 8:18,23-27 and Luke 8:22-25.
4:36 This verse has several odd features not found in the parallels.
1. What does "just as He was" mean? TEV translates it "the disciples got into the boat in which Jesus was already sitting." This seems to be the best option.
2. What does "and other boats were with Him" refer to? Was the apostolic group in several small boats or did other boats also find themselves in the storm?
These are obviously eye-witness details (i.e., Peter's), but their purpose and implications are uncertain.
4:37 "And there arose a fierce gale of wind" Sudden violent storms are common on the Sea of Galilee because of the surrounding hills and its being situated below sea level. This must have been a particularly bad storm because even the seasoned fishermen among them became afraid.
4:38 This event was obviously used to depict Jesus' calm and the disciples' fear of current circumstances. The question about Jesus' care is a universal one. If God is loving and all powerful, why do believers face the threatening trials of life?
▣ perishing" See Special Topic: Apollumi at Mark 3:6.
4:39 This powerfully demonstrated the power and authority of Jesus—even inanimate forces of nature obey Him.
▣ "Hush, be still" This is a present active imperative followed by a perfect passive imperative. Jesus, as God the Father's agent of creation (cf. John 1:3,10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2), had, and has, power over it (cf. Ps. 33:7; 65:2; 147:18).
4:40 This is a good question for all believers in every situation. Jesus is teaching His disciples by word and deed.
4:41 This verse clearly displays the theological infancy of the Apostles. The context contrasts several types of unbelief: (1) His family's; (2) the religious leaders'; and (3) the disciples'. Numbers 1 and 3 are spiritually growing. Their unbelief is based on ignorance, but number 2 is willful. They are given sign after sign, truth after truth, but because of preexisting biases the religious leaders not only refuse to believe, but attribute Jesus' actions and teachings to Satan's power! This is the unpardonable sin!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is this parable (Mark 4:3-5) so important in interpreting all others?
2. How is the relationship between God's sovereignty and man's free-will dealt with in this passage?
3. Give the central truth of these:
a. Mark 4:21-23
b. Mark 4:24-25
c. Mark 4:28-29
d. Mark 4:30-32
4. What is the basic truth of all these parables? (Remember context)
5. List the three groups in this context that do not believe.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Healing of the Gerasene Demonic | A Demon-Possessed Man Healed | The Gerasene Demoniac | Jesus Heals a Man with Evil Spirit | The Gerasene Demoniac |
5:1-10 | 5:1-20 | 5:1-13 | 5:1-5 | 5:1-20 |
5:6-8 | ||||
5:9a | ||||
5:9b-10 | ||||
5:11-20 | 5:11-13 | |||
5:14-20 | 5:14-16 | |||
5:17 | ||||
5:18 | ||||
5:19 | ||||
5:20 | ||||
Jairus' Daughter and the Woman Who Touched Jesus' Garment | A Girl Restored to Life and a Woman Healed | Jairus' Daughter Raised | Jairus' Daughter and the Woman Who Touched Jesus' Cloak | Cure of the Woman with a Hemorrhage-The Daughter of Jairus Raised to Life |
5:21-24a | 5:21-43 | 5:21-24a | 5:21-23 | 5:21-24 |
5:24 | ||||
5:24b-34 | 5:24b-34 | |||
5:25-28 | 5:25-34 | |||
5:29-30 | ||||
5:31 | ||||
5:32-34 | ||||
5:35-43 | 5:35-43 | 5:35 | 5:35-43 | |
5:36-39 | ||||
5:40-41 | ||||
5:42-43 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 5:1-43
This chapter is designed to show a typical day in Jesus' life during this public period of His ministry. Jesus' power and authority are demonstrated by
A. Gedarene Demoniac, paralleled in Matt. 8:28-34 and Luke 8:26-39
Verses 1-20 (Shows Jesus' power over the spiritual realm)
B. Jairus' daughter, paralleled in Matt. 9:18-19,23-26 and Luke 8:40-42,49-56
Verses 21-24, 35-43 (Shows Jesus' power over death)
C. Woman with a hemorrhage, paralleled in Matt. 9:20-22 and Luke 8:43-48
Verses 25-34 (Shows Jesus' power over disease)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 5:1-13
1They came to the other side of the sea, into the country of the Gerasenes. 2When He got out of the boat, immediately a man from the tombs with an unclean spirit met Him, 3and he had his dwelling among the tombs. And no one was able to bind him anymore, even with a chain; 4because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him. 5Constantly, night and day, he was screaming among the tombs and in the mountains, and gashing himself with stones. 6Seeing Jesus from a distance, he ran up and bowed down before Him; 7and shouting with a loud voice, he said, "What business do we have with each other, Jesus, Son of the Most High God? I implore You by God, do not torment me!" 8For He had been saying to him, "Come out of the man, you unclean spirit!" 9And He was asking him, "What is your name?" And he said to Him, "My name is Legion; for we are many." 10And he began to implore Him earnestly not to send them out of the country. 11Now there was a large herd of swine feeding nearby on the mountain. 12The demons implored Him, saying, "Send us into the swine so that we may enter them." 13Jesus gave them permission. And coming out, the unclean spirits entered the swine; and the herd rushed down the steep bank into the sea, about two thousand of them; and they were drowned in the sea.
5:1 "They came to the other side of the sea" It was probably still night (cf. Mark 4:35). The disciples had to row the boat since Jesus had completely calmed the winds.
▣ "into the country of the Gerasenes" This is the northeast corner of the Sea of Galilee, called Decapolis. This area was mostly Gentile and very Hellenistic. The Synoptic Gospels vary on the spelling : Gerasa (MSS א*, B, D, and Luke 8:26), Gergesa (MSS אi2, L), Gergusta (MS W), or Gadara (MSS A, C, and Matt. 8:28). All of these were towns in this area.
5:2 "When He got out" Maybe the disciples heard the screaming (Mark 5:5) and were glad to let Jesus go first!
▣ "immediately" See note at Mark 1:10.
▣ "a man" Matt. 8:28ff has two men. Matthew also has two blind men outside of Jericho (cf. Matt. 20:29; Mark 10:46; Luke 18:35). This is a characteristic of Matthew's Gospel. Mark and Luke agree there was only one demoniac (cf. Luke 8:26ff). For further discussion see Hard Sayings of the Bible pp. 321-322.
▣ "from the tombs with an unclean spirit met Him" This is an obvious account of demon possession. The NT does not discuss the origin of the demonic or the detailed procedures on how to deal with them. Exorcism is never listed as a gift of the Spirit. See Special Topics: The Demonic and Exorcism at Mark 1:25.
5:3 "dwelling among the tombs" They had landed in the area of a local graveyard. The local people had driven a possessed lunatic into this remote area. It had become his home.
▣ "no one was able to bind him anymore" He had supernatural strength.
5:4 "he had often been bound with shackles and chains" This is a perfect passive infinitive. Apparently the town's people had attempted to chain him. He was a well known local problem.
▣ "had been town apart by him" This also shows his supernatural strength.
5:5 "screaming. . .gashing himself with stones" This behavior may be linked to expressions of self destruction or to OT pagan worship practices (cf. 1 Kgs. 18:28). The graphic information about this man's regular behavior must have come from the villagers.
5:6 "he ran up and bowed down before Him" The first term implies hostility. The second implies respect and acknowledgment of Jesus' position and authority (cf. Mark 5:4b).
5:7 "shouting with a loud voice he said, 'What business do we have with each other, Jesus, Son of the Most High God" One of the demons addresses Jesus. They knew who He was (cf. Mark 1:23; James 2:19). They even address Him with a Messianic phrase. In this case, their motive is fear (unlike 1:23).
▣ "I implore You by God" This was a Hebrew idiom that means "to swear to God."
▣ "do not torment me" This is grammatically either an aorist active subjunctive of prohibition or an aorist active subjunctive functioning as an aorist active imperative, which implies "never start an action" (cf. Barbara and Timothy Friberg's Analytical Greek New Testament, p. 120). The demonic knew that judgment was coming (cf. Mark 1:23-24; Matt. 25:41; Rev. 12:9; 20:10). The parallels in Matt. 8:29 and Luke 8:28 and 31 also imply eschatological judgment. These demons apparently did not know about the two comings of the Messiah. Even "spirits" can suffer!
5:8,9 "had been saying" The imperfect tense was used primarily in two ways: (1) repeated action in past time or (2) the beginning of an action in past time. In this context only #2 appears to fit. However, if the order of Jesus' statements to the demonic are out of chronological order, then #1 may apply. Mark may be using the tense in a colloquial way because the same tense is also in Mark 5:10.
5:9 "What is your name" This question could be a Hebraic idiom and refer to their characteristics.
▣ "Legion" In the Roman Army 6,000 troops made up a Legion. This is another of the many Latin terms used in Mark. This may have been a metaphor of the degree of their control over the man. However, because of Mark 5:13, which describes the demons causing the death of 2,000 hogs, it may be literal.
5:10 "out of the country" This could refer to (1) the area of the tombs; (2) the Decapolis district; or (3) possibly to the Abyss, which is recorded in the parable of Luke 8:31. The Matthew parallel has "before the appointed time" (cf. Matt. 8:29).
25:11 The herd of swine shows it was a Gentile area.
5:12 "Send us into the swine" Notice that the demons made a request to Jesus. The text does not tell us why Jesus allowed these demons to go into the hogs or why they wanted to. Possibly the demons leaving the man and entering the hogs was a visible way to encourage the man to believe that he was delivered (i.e., a visual aid, similar to putting spit and mud into blind eyes). The demons may have requested it because (1) they preferred hogs to the abyss or (2) this action would cause the townspeople to ask Jesus to leave. Demons do not do things to help Jesus!
5:13 "they were drowned" This is imperfect passive indicative. They ran off the cliff one after another!
NASB (UPDATED) TEXT: MARK 5:14-20
14Their herdsmen ran away and reported it in the city and in the country. And the people came to see what it was that had happened. 15They came to Jesus and observed the man who had been demon-possessed sitting down, clothed and in his right mind, the very man who had had the "legion"; and they became frightened. 16Those who had seen it described to them how it had happened to the demon-possessed man, and all about the swine. 17And they began to implore Him to leave their region. 18As He was getting into the boat, the man who had been demon-possessed was imploring Him that he might accompany Him. 19And He did not let him, but He said to him, "Go home to your people and report to them what great things the Lord has done for you, and how He had mercy on you." 20And he went away and began to proclaim in Decapolis what great things Jesus had done for him; and everyone was amazed.
5:14 "And the people came to see what it was that had happened" Curiosity and fear motivates the town's people to come, even at night.
5:15 "sitting down" This is the first in a series of conditions which describe this man's new peace and composure.
▣ "clothed" This implies he was normally unclothed (cf. Luke 8:27).
▣ "in his right mind" Demonic possession manifests itself in many ways
1. cannot speak (Mark 9:17,25; Matt. 9:32)
2. cannot speak or see (Matt. 12:22)
3. epilepsy (Matt. 17:15,18)
4. great strength (Mark 5:3-4)
5. convulsions (Mark 1:26; 9:20)
6. paralysis (Acts 8:17)
However, not all physical problems are of demonic origin. In the Gospels illness and possession are often differentiated (cf. Mark 1:32,34; 6:13; Matt. 4:24; 10:8; Luke 4:40-41; 9:1; 13:32).
5:17 "they began to implore Him to leave their region" This is an aorist middle indicative and a present active infinitive. This rejection was one possible reason the demons wanted to enter the hogs! The townspeople wanted the One who calmed the man that none of them could calm to leave. How different is the village of John 4. Apparently economic concerns outweighed this man's restoration.
5:19 "Go home to your people" This is a present active imperative. Jesus was telling him to go back home. Jesus knew the presence of an apparently Gentile follower would alienate some Jewish people. By staying Jesus now had a witness in this Gentile area. He still cared for these materialists!
▣ "and report to them" This is an aorist active imperative. Share with your people what God has done for you. Apparently he did this well (cf. Mark 5:20). This shows Jesus' care for Gentiles.
5:20 "Decapolis" This Greek word means "ten cities." It was a confederacy going back to Alexander the Great. This region was north of Perea and east of the Sea of Galilee. It was a haven of Hellenistic culture.
NASB (UPDATED) TEXT: MARK 5:21-24
21When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore. 22One of the synagogue officials named Jairus came up, and on seeing Him, fell at His feet 23and implored Him earnestly, saying, "My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live." 24And He went off with him; and a large crowd was following Him and pressing in on Him.
5:22 "One of the synagogue officials named Jairus" His name means "YHWH has enlightened." This was the person in charge of administrative tasks like the maintenance of a synagogue building. He would have been a man of some religious standing in the community.
▣ "fell at His feet" This was a gesture of reverence as well as worship (cf. Mark 5:6,22,33 where different words are used, but the same gesture). An Oriental leader prostrate in the street before an unofficial rabbi would have been very unexpected!
▣ "My little daughter is at the point of death" Matthew 9:18 says she had died. This man believed that Jesus' presence and touch would heal/restore his daughter.
5:23
NASB, TEV"she will get well"
NKJV"she will be healed"
NRSV"she may get well"
NJB"she may be saved"
This is an aorist passive subjunctive of the term sōzō, used in its OT sense of physical deliverance (cf. James 5:15). In the NT it takes on the sense of spiritual salvation. It is theologically uncertain whether all of the ones Jesus healed were spiritually saved. His actions may have started a process that culminated later in the person's spiritual life and is not recorded in Scripture.
As an example look at this chapter where the demoniac's faith is seen after his being healed, not before. The young girl is helped because of her father's faith and the woman with a bleeding problem was willing to make Jesus ceremonially unclean in a selfish (even superstitious) act of touching a rabbi. Where does self-interest end and faith begin?
5:24 "pressing in on Him" Luke 8:42 adds that the press of the crowd was so great that it was at the point of being hard to breathe.
NASB (UPDATED) TEXT: MARK 5:25-34
25A woman who had had a hemorrhage for twelve years, 26and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse — 27after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. 28For she thought, "If I just touch His garments, I will get well." 29Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. 30Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, "Who touched My garments?" 31And His disciples said to Him, "You see the crowd pressing in on You, and You say, 'Who touched Me?'" 32And He looked around to see the woman who had done this. 33But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. 34And He said to her, "Daughter, your faith has made you well; go in peace and be healed of your affliction."
5:25 "hemorrhage for twelve years" This would have made her ceremonially unclean (cf. Lev. 15:25-27) and, therefore, excluded her from all forms of Jewish worship (i.e., synagogue and temple).
5:26 "and had endured much at the hands of many physicians" Luke, the physician, leaves this comment out in Luke 8:43ff.
▣ "had spent all she had and was not helped at all" The Jewish cures for this problem listed in the Talmud were (1) carrying the ashes of an ostrich egg in a linen rag around one's neck in summer and in a cotton rag in winter or (2) carrying barley corn from the dung of a white female donkey (cf. Shabb. 110 A & B).
5:27 "touched His cloak" Probably what she touched was His prayer shawl, used by men for covering their heads during worship. It was called the Tallith (cf. Num. 15:38-40; Deut. 22:12). For a ceremonially unclean woman to touch a rabbi was an inappropriate act. This woman was desperate!
5:30 "Immediately" See note at Mark 1:10.
▣ "Jesus perceiving in Himself that the power" The exact nature of this power is uncertain. It was obviously from God (cf. Luke 5:17). Jesus felt its affect. Jesus was able to bestow it to others in the missions of the Twelve and the seventy.
▣ "proceeding from Him had gone forth" Matthew 8:17 quotes Isa. 53:4 that the Messiah would heal us because He bore our infirmities.
▣ "Who touched My garments" There was a great crowd (cf. Mark 5:31). Matthew 9:20 has "tassel." The prayer shawl had thirteen blue tassels, commemorative of the Mosaic Law.
5:32 "And He looked around" This imperfect tense implies He began to look over the crowd. On this occasion Jesus was not supernaturally informed about who or what had happened. Possibly the question was meant for the woman (i.e., an opportunity to publicly express her faith).
5:33 "fearing and trembling" Women had such a low place in society. She was reluctant to speak in public. She also knew that since she was ceremonially unclean she was not permitted to touch a rabbi.
5:34 "'Daughter'" The teachings of Jesus reveal the profound truth that human beings, through faith in Jesus, can become family members of God. Salvation is described in birthing or legal terms, indicating a family relationship. What powerful metaphors for the Christian experience!
▣ "'your faith has made you well'" Not her touch, but acting on her faith in Him was the key. Faith itself is not the issue, but the object of faith (i.e., Jesus). There was nothing magical here, nor was it the power of positive thinking, but the power of Jesus. This is another use of the Greek sōzō in its OT sense (cf. Mark 5:23). Here it is a perfect active indicative, which implied she was healed and remained healed of the physical problem.
▣ "'go in peace and be healed of your affliction'" These are both present active imperatives. The term peace (eirēnē) has the connotation of wholeness and well-being, not just the absence of problems. The term "affliction" is from the root "to whip."
NASB (UPDATED) TEXT: MARK 5:35-43
35While He was still speaking, they came from the house of the synagogue official, saying, "Your daughter has died; why trouble the Teacher anymore?" 36But Jesus, overhearing what was being spoken, said to the synagogue official, "Do not be afraid any longer, only believe." 37And He allowed no one to accompany Him, except Peter and James and John the brother of James. 38They came to the house of the synagogue official; and He saw a commotion, and people loudly weeping and wailing. 39And entering in, He said to them, "Why make a commotion and weep? The child has not died, but is asleep." 40They began laughing at Him. But putting them all out, He took along the child's father and mother and His own companions, and entered the room where the child was. 41Taking the child by the hand, He said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!"). 42Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. 43And He gave them strict orders that no one should know about this, and He said that something should be given her to eat.
5:35 "'has died'" This is aorist active indicative. I am sure Jairus was very impatient! This seems to be a test of his faith or another example of Jesus' power and authority.
5:36
NASB"overhearing what was being spoken"
NKJV"as soon as Jesus heard the word that was spoken"
NRSV, NJB"overhearing what they said"
TEV"Jesus paid no attention to what they said"
NIV"ignoring what they said"
The Greek root means "to hear carelessly." It can be understood as "ignore" or "overhear." This term is so ambiguous that very early the scribes changed it to the term "hear" (cf. MSS אa, A, C, D, and K), which is found in the Lukan parallel, 8:50.
▣ "'Do not be afraid any longer'" This is a present imperative with a negative particle which usually means stop an act in process. The opposite of fear is faith!
▣ "'only believe'" This is another present active imperative. Such a simple, but crucial, statement (cf. Acts 16:31).
5:37 "He allowed no one to accompany Him" Why Jesus had an inner group of disciples (cf. Mark 1:29; 5:37; 9:2; 13:3; 14:33) is uncertain. Mark's Gospel is the eyewitness account of Peter. This inner circle provided no special privileges because James was killed very early.
Jesus did not want His fame as a healer and even one who could raise the dead to be known. This is one of several of these types of statements in Mark, which theologians call "the Messianic Secret" (cf. Mark 5:43). He already had major logistical problems with the large crowds.
▣ "Peter and James and John" This was Jesus' inner circle of disciples (cf. Mark 9:2; 14:33; Matt. 17:1; 26:37; Luke 9:28).
5:38 "and people loudly weeping and wailing" These were common, even expected, Jewish funeral practices. It shows that the family was expecting the death of the little daughter and had already made preparations.
5:39 "'The child has not died, but is asleep'" Sleep was an OT euphemism for death. Jesus uses it of Lazarus in John 11:11. Here it is contrasted with death. One wonders if Mark 5:37 is thought to be a reference to "Mark's Messianic Secret" then why did He say this to the crowd, unless He is trying to reduce the impact (i.e., the resulting rumors) of her being raised?
5:40 "began laughing at Him" This is an imperfect tense which implies the bystanders continued to laugh for an extended period of time or that they started laughing at this point.
▣ "His own companions" This refers to Peter, James, and John. In many ways Jesus' miracles were as much for the disciples' training and faith as for the people helped!
5:41 "'Talitha, kum'" This is an Aramaic phrase. The Jews of Jesus' day spoke Aramaic, not Hebrew. This would have been Jesus' mother tongue. There are several Aramaic phrases recorded in the Gospels (cf. Sabbata, Mark 3:4; Boanerges, Mark 3:17; Satan, Mark 3:23,26; 8:33; Talitha cumi, Mark 5:41; Ephphatha, Mark 7:35; Gehanna, Mark 9:43,45,47; pascha, Mark 14:14; Abba, Mark 14:36; Eloi, Eloi, lama sabachthani, Mark 15:34). The fact that Mark translates it shows his target audience was Gentile.
5:42 "Immediately. . .immediately" See note at Mark 1:10.
▣ "she was twelve years old" This would have meant she was responsible to keep the law (i.e., bath mitzvah) and was of marriageable age. Boys became responsible to the Law and marriageable at age thirteen (i.e., bar mitzvah). The life expectancy was much shorter and generations of families lived together; therefore, they married much younger than today.
5:43 "gave them strict orders that no one should know about this" Jesus did not want to be known as a healer or miracle worker. He did these activities to reveal God's compassion and validate His message and authority (cf. Mark 1:44; 3:12; 5:43; 7:36;8:26,30; 9:30; Matt. 8:4; 9:30; 12:16; 17:9).
▣ "He said that something should be given her to eat" This is another eyewitness detail. Jesus shows thoughtfulness for the little girl. This also proves she is truly restored to physical life.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is demon possession? Can it occur today? Can Christians be affected?
2. Why did Jesus let the hogs be destroyed?
3. Why did the local townspeople send Jesus away?
4. Why did the demoniac have to stay?
5. What does it mean "power had gone out?"
6. Why does Jesus call the dead, "sleeping?"
7. Why does Jesus want to keep the raising of Jairus' daughter a secret?
8. Why did Jesus have an inner circle of disciples?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Rejection of Jesus at Nazareth | Jesus Rejected at Nazareth | Rejection at Home | Jesus Rejected at Nazareth | A Visit to Nazareth |
6:1-6a | 6:1-6 | 6:1-6a | 6:1-3 | 6:1-6a |
6:4 | ||||
6:5-6a | ||||
The Mission of the Twelve | Sending Out the Twelve | Commissioning and Instructions of the Twelve | Jesus Sends Out the Twelve Disciples | The Mission of the Twelve |
6:6b-13 | 6:6b-13 | 6:6b-11 | 6:6b-13 | |
6:7-13 | ||||
6:12-13 | ||||
The Death of John the Baptist | John the Baptist Beheaded | Death of John | The Death of John the Baptist | Herod and Jesus |
6:14-29 | 6:14-29 | 6:14-16 | 6:14 | 6:14-16 |
6:15a | ||||
6:15b | ||||
6:16-18 | John the Baptist Beheaded | |||
6:17-29 | 6:17-20 | |||
6:19-20 | ||||
6:21-23 | 6:21-29 | |||
6:24a | ||||
6:24b | ||||
6:25 | ||||
6:26-29 | ||||
The Feeding of the Five Thousand | Feeding the Five Thousand | Five Thousand Fed | Jesus Feeds Five Thousand | First Miracle of the Loaves |
6:30-44 | 6:30-44 | 6:30-44 | 6:30-32 | 6:30-44 |
6:33-36 | ||||
6:37a | ||||
6:37b | ||||
6:38a | ||||
6:38b | ||||
6:39-44 | ||||
Walking On Water | Jesus Walks on the Sea | Jesus Walks on Water | Jesus Walks on the Water | Jesus Walks On the Water |
6:45-52 | 6:45-52 | 6:45-46 | 6:45-50a | 6:45-52 |
6:47-52 | ||||
6:50b-52 | ||||
The Healing of the Sick in Gennesaret | Many Touch Him and Are Made Well | Belief in Jesus' Power to Heal | Jesus Heals the Sick in Gennesaret | Cures at Gennesaret |
6:53-56 | 6:53-56 | 6:53-56 | 6:53-56 | 6:53-56 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
SYNOPTIC GOSPEL PARALLELS
A. Verses 1-6a are paralleled in Matt. 13:54-58.
B. Verses 6b-13 are paralleled in Matt. 9:35-11:1 and Luke 9:1-6.
C. Verses 14-29 are paralleled in Matt. 14:1-12 and Mark 6:14-16 and in Luke 9:7-9.
D. Verses 30-44, which is the feeding of the five thousand, is found in all four Gospels (Mark 6:30-44; Matt. 14:13-21; Luke 9:10-17; John 6:1-13).
E. Verses 45-52 are paralleled in Matt. 14:22-23 and John 6:14-21.
F. Verses 53-56 are paralleled in Matt. 14:34-36.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 6:1-6a
1Jesus went out from there and came into His hometown; and His disciples followed Him. 2When the Sabbath came, He began to teach in the synagogue; and the many listeners were astonished, saying, "Where did this man get these things, and what is this wisdom given to Him, and such miracles as these performed by His hands? 3Is not this the carpenter, the son of Mary, and brother of James and Joses and Judas and Simon? Are not His sisters here with us?" And they took offense at Him. 4Jesus said to them, "A prophet is not without honor except in his hometown and among his own relatives and in his own household." 5And He could do no miracle there except that He laid His hands on a few sick people and healed them. 6And He wondered at their unbelief.
6:1 "Jesus went out from there" This refers to Capernaum, which had become His Galilean headquarters.
▣ "came into His hometown" This is literally "his native place" and refers to Nazareth (cf. Mark 1:9,24), where He grew up. It was twenty miles southeast of Capernaum. Apparently it was a recent settlement of Judeans.
▣ "and His disciples followed Him" Jesus trained His disciples by taking them with Him at all times (see Robert Coleman's The Master Plan of Evangelism). Much of Jesus' teachings and miracles were for their benefit.
6:2 "to teach in the synagogue" Jesus regularly attended synagogue. He was often invited to speak as a guest teacher, which was a common practice.
▣ "the many listeners were astonished" They did not disagree with His teachings, but questioned His qualifications and schooling. This is similar to the Pharisees questioning His authority.
▣ "'Where did this man get these things'" Jesus' wisdom, power, and authority surprised everyone. As a child Jesus was just like the other village children. Different groups kept asking where these attributes came from? It was obvious to all that Jesus had great wisdom and authority!
▣ "such miracles as these performed by His hands" Capernaum was only 20 miles from Nazareth so word of His miracles had spread.
6:3 "'Is not this the carpenter'" The word for carpenter means "craftsman" which can mean a worker in wood, metal, or stone. Justin said it referred to someone who made ploughs and yokes (i.e., Dial. 88:8). Apparently Jesus had become the town carpenter after Joseph's untimely death.
▣ "'the son of Mary'" Like "this man" of Mark 6:2, this may have been an attempt to show contempt. The townspeople would have known of Mary's pregnancy. Origen says the original text read "the son of the carpenter and Mary" because it was so highly unusual for the mother to be mentioned. Because of John 8:41 some see this related to the widely spread rumor that Jesus was an illegitimate child of a Roman soldier. Most of the MSS variations are based on the theological bias of copyists who may have feared that the doctrine of the Virgin Birth was being comprised by the Matthean parallel phrase "the son of the carpenter and Mary" (cf. Matt. 13:55).
▣ "'the brother of'" This shows the normal childhood of Jesus (cf. Luke 2:40,52). It also shows Mary had other children. Of this list of brothers and sisters (cf. Matt. 13:55-56), two, James and Jude, are NT authors.
NASB"they took offense at Him"
NKJV"they were offended at Him"
NRSV"they took offense at him"
TEV"they rejected him"
NJB"they would not accept him"
This is the term skandalon, which meant a baited trap stick. We get the English term "scandal" from this Greek term.
This concept had great OT Messianic significance (cf. Ps. 118:22; Isa. 8:14; 28:16). Just like the religious leaders the townspeople could not overcome their bias (cf. Mark 6:4).
6:4 "A prophet" Verse 4 was a popular proverb of Jesus' day. Jesus was surely more than a prophet, but that was one of the titles used by Moses of God's special coming One (cf. Deut. 18:15,18).
6:5 "He could do no miracles there" This does not imply weakness on Jesus' part, but willful limiting of His ministry. The Matt. 13:58 parallel has "did not" instead of "could not." Jesus was not a respecter of persons; He had no favorites. Luke 7:11-14 shows that Jesus did not always demand a faith response, but it was the normal prerequisite. Faith in God and in Jesus opens the door to the spiritual realm. How much faith is not as important as in whom it is placed!
▣ "He laid His hands on a few sick people" See Special Topic at Mark 7:32.
6:6a
NASB"He wondered at their unbelief"
NKJV"He marveled because of their unbelief"
NRSV"he was amazed at their unbelief"
TEV"He was greatly surprised, because the people did not have faith"
NJB"he was amazed at their lack of faith"
This is an imperfect active indicative, implying repeated action. Jesus was amazed by the peoples' blindness and hardness (Jesus was rejected twice in Nazareth, cf. Luke 4:16-31). In the presence of great truth, even miraculous signs (cf. Mark 6:2), they refused to believe (cf. Isa. 6:9-10).
NASB (UPDATED) TEXT: MARK 6:6b-13
6bAnd He was going around the villages teaching. 7And He summoned the twelve and began to send them out in pairs, and gave them authority over the unclean spirits; 8and He instructed them that they should take nothing for their journey, except a mere staff—no bread, no bag, no money in their belt— 9but to wear sandals; and He added, "Do not put on two tunics." 10And He said to them, "Wherever you enter a house, stay there until you leave town. 11Any place that does not receive you or listen to you, as you go out from there, shake the dust off the soles of your feet for a testimony against them." 12They went out and preached that men should repent. 13And they were casting out many demons and were anointing with oil many sick people and healing them.
6:7 "began to send them out in pairs" This word may reflect a specific mission and not a universal charge.
▣ "in pairs" This may refer to the two witnesses needed to confirm a matter (cf. Deut. 19:15). It may even be the sociological aspect of courage in numbers. These two witnesses faced a hostile spiritual and cultural world.
▣ "and gave them authority over the unclean spirits" The parallel in Luke 9:1 adds "and to heal diseases." The parallel in Matt. 10:8 adds "heal the sick, raise the dead, cleanse the lepers, cast out demons." All of these acts are OT Messianic signs, signs of God's care, signs of God's power and His future kingdom. See Special Topic at Mark 1:25.
Jesus' power and authority can be delegated to His followers. Surely there is an intensity shared between the Twelve and Jesus that cannot be duplicated, but God's power is available to His church. Where is the power in our day? It seems that these power signs are used to confirm the gospel message and give credence to the gospel preacher. This is still true today. However, in cultures where the gospel message has taken root, then believers must walk by faith, not by sight; trust in God, not demand miracles (cf. John 4:48). Miracles are not the answer to faith problems! It is also very possible that the judgment of God on a lukewarm church is the perception of success, but the reality of ineffectiveness.
Signs and miracles as well as demonic and angelic activity increased in Jesus' and the Apostles' day. This spiritual activity is surely present in every age, but intensified at Jesus' first coming and will intensify again as His second coming draws near.
I rejoice in the manifestations of signs of God's love and power (i.e., the gifts are still active), but I trust in gospel truths, not the presence or absence of physical confirmations. Miracles and signs can be counterfeit (cf. Matt. 24:24; 2 Thess. 2:9; Rev. 13:13; 16:14; 19:20). Believers must not demand confirmation! Childlike faith is spiritually superior to supernatural signs and wonders.
6:8 "He instructed them that they should take nothing for their journey, except a mere staff" The Synoptic Gospels all record this, but in slightly different ways. Matthew 10:9-11 implies "do not purchase another walking stick." Luke 9:3 is similar to Matt. 10:10, but omits the phrase "do not acquire" of Matt. 10:9. All travelers carried a staff for protection. The point of these statements is that these missionaries must depend totally on God's provision (both physically and spiritually) and not their own.
For a full discussion of the discrepancies between Matthew, Mark, and Luke concerning what the disciples are to take and not take on their mission trip see Hard Sayings of the Bible, pp. 422-24.
▣ "bag" This is possibly a knapsack.
▣ "money in their belt" This possibly means a money belt.
6:9 "'Do not put on two tunics'" This refers to an outer cloak which was also used as a covering for sleeping. This means do not take extra clothes (i.e., do not try to prepare for every contingency).
6:10 "'stay there until you leave'" They were not to look for better and better accommodations. The first place that by faith opens their home was the place to stay.
6:11 "Any place that does not receive you or listen to you" "Any place" could refer to a city or a synagogue. This is literally the term "receives," but with the implication of welcome.
▣ "shake the dust off the soles of your feet for a testimony against them" This involves a visual symbol of impending judgment and separation (cf. Acts 13:51; and a similar act in Mark 18:6). This was a regular Jewish custom when re-entering Judah from Samaria.
▣ There is an additional sentence in Mark 6:11, NKJV, "Assuredly I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city." It is found in manuscript A and many later Greek minuscule manuscripts. It is not original to Mark, but seems to be an assimilation from Matt. 10:15.
6:12 "they. . .preached that men should repent" Repentance is crucial for a faith relationship with God (cf. Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:3,5; Acts 2:38; 3:19; 20:21). The term in Hebrew meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one's self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self. Basically it is a new attitude, a new world view, a new master. Repentance is God's will for every human being, made in His image (cf. Ezek. 18:21,23,32; Luke 13:1-5; and 2 Pet. 3:9).
The NT passage that best reflects the different Greek terms for repentance is 2 Cor. 7:8-12
1. lupe, "grief" or "sorrow" Mark 6:8 (twice), 9 (thrice), 10 (twice), 11
2. metamelomai, "after care," Mark 6:8 (twice), 9
3. metanoeō, "repent," "after mind," Mark 6:9, 10
The contrast is false repentance [metamelomai], cf. Judas, Matt. 27:3 and Esau, Heb. 12:16-17 vs. true repentance [metanoeō].
True repentance is theologically linked to
1. Jesus' preaching of the conditions of the New Covenant (cf. Matt. 4:17; Mark 1:15; Luke 13:3,5)
2. the apostolic sermons in Acts (i.e., the kerygma, cf. Acts 3:16,19; 20:21)
3. God's sovereign gift (cf. Acts 5:31; 11:18 and 2 Tim. 2:25)
4. perishing (cf. 2 Pet. 3:9). Repentance is not optional
See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Mark 1:4d.
6:13 "casting out many demons and were anointing with oil many sick people" Notice the NT makes a distinction between illness and demon possession. See note at Mark 1:25c.
▣ "anointing them with oil" Oil was used in different senses: (1) as medicine (cf. James 5:14); (2) as a symbol of the Holy Spirit, especially in the OT of kings, priests, and prophets; and (3) as a psychological aid to recognize God's presence. Jesus used several different types of physical aids in healing.
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
NASB (UPDATED) TEXT: MARK 6:14-16
14And King Herod heard of it, for His name had become well known; and people were saying, "John the Baptist has risen from the dead, and that is why these miraculous powers are at work in Him." 15But others were saying, "He is Elijah." And others were saying, "He is a prophet, like one of the prophets of old." 16But when Herod heard of it, he kept saying, "John, whom I beheaded, has risen!"
6:14 "King Herod" "King" was not the official title of Herod Antipas. He was called Tetrarch, which meant "a rule by four." He was the son of Herod the Great and a Samaritan woman. He ruled Perea and Galilee between 4 b.c. and a.d. 39 when he was exiled for asking Caesar to make him a King.
See Special Topic on The Family of Herod the Great at Mark 1:14.
▣ "people were saying John the Baptist has risen from the dead" This reflects the Pharisaic belief in a physical resurrection (cf. Acts 23:6; 24:21; Heb. 6:2). This was another attempt to explain away Jesus' power and authority (i.e., the religious leaders attribute it to Satan or the demonic; the hometown folks deny it because of their familiarity with Jesus' childhood; these people attribute it to John the Baptist or some other OT prophet).
6:15 "Elijah" This showed the Messianic implications of Jesus' ministry. This relates to the specific predictions in. Mal. 3:1-2 and 4:5-6.
▣ "He is a prophet like one of the prophets of old" This shows the people sensed a new authority in His teaching that had not been in Israel for hundreds of years, since Malachi (or the author of Chronicles). It also reflects the Mosaic Messianic prophecy of Deut. 18:15ff about the coming of a prophet like Moses.
6:16 "whom I beheaded" This shows Herod's guilty conscience (cf. Matt. 14:10; Luke 9:9) and lack of information about the relationship between John and Jesus.
NASB (UPDATED) TEXT: MARK 6:17-29
17For Herod himself had sent and had John arrested and bound in prison on account of Herodias, the wife of his brother Philip, because he had married her. 18For John had been saying to Herod, "It is not lawful for you to have your brother's wife." 19Herodias had a grudge against him and wanted to put him to death and could not do so; 20for Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him. 21A strategic day came when Herod on his birthday gave a banquet for his lords and military commanders and the leading men of Galilee; 22and when the daughter of Herodias herself came in and danced, she pleased Herod and his dinner guests; and the king said to the girl, "Ask me for whatever you want and I will give it to you." 23And he swore to her, "Whatever you ask of me, I will give it to you; up to half of my kingdom." 24And she went out and said to her mother, "What shall I ask for?" And she said, "The head of John the Baptist." 25Immediately she came in a hurry to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." 26And although the king was very sorry, yet because of his oaths and because of his dinner guests, he was unwilling to refuse her. 27Immediately the king sent an executioner and commanded him to bring back his head. And he went and had him beheaded in the prison, 28and brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. 29When his disciples heard about this, they came and took away his body and laid it in a tomb.
6:17-29 This is out of chronological sequence. It was inserted to explain Mark 6:14.
6:17 "Herodias" She had been the wife of Philip, the brother of Herod Antipas (cf. Matt. 14:3). They had lived in Rome. She was also Antipas' niece through Aristobulus. Antipas had wooed her away from Philip and married her.
According to Josephus (i.e., Antiquities of the Jews 18.5.4), Herodias was married to Herod the Great's son, Herod (whose mother was Marianne, the high priest's daughter). He also says Herodias' daughter, Salome, later married Philip. It is possible that Herod was known as Herod Philip.
6:18 This relationship violated Lev. 18:16; 20:21.
6:19 "Herodias had a grudge against him" This is imperfect tense. She must have brought the subject up again and again to Herod Antipas. Herod kept (imperfect tense) him safe from her (Mark 6:20).
6:20 "Herod was afraid of John" This fear was because John was a holy man. Matthew 14:4 says he feared John's popularity with the people. Herod was a fearful person. He feared John, Herodias, and his guests—too bad he did not fear God!
6:21 There are three groups of guests: (1) civil authorities; (2) military authorities; and (3) local wealthy and influential leaders.
▣ "when he heard him" Herod either called for John or went to his cell at Machaerus (i.e., on the eastern side of the Dead Sea, cf. Josephus' Antiquities 18.5.2).
▣ "he was very perplexed; but he used to enjoy listening to him" This shows the paradox of a man drawn to the truth, yet rejecting the light (cf. John 3:19-21).
▣ Herodias waited until just the right moment—a public gathering, a drunken party, a lustful dance, and an outrageous promise—to force Herod's hand to do her bidding.
6:22 "the daughter of Herodias" She was called Salome by Josephus, the daughter of Philip.
▣ "danced" It was not common for woman of her social status to dance at this type of gathering. These sensual dances were usually done by prostitutes or professional dancers.
▣ "'Ask me for whatever you want and I will give it to you'" Herod said this in the presence of his administrative officials and could not take it back (cf. Mark 6:21,26).
6:23 "he swore to her" He used God's name to assure his believability.
6:24 This verse confirms her mother's ulterior motives and plot (cf. Mark 6:28b).
6:26 Herod's need to impress his friends and family overshadowed his fear (perilupos, which implies exceeding sorrow, cf. Matt. 26:38; Mark 14:34).
6:27 "executioner" This is a Latin term for his special bodyguards. It originally referred to a spy, but came to be used of an executioner (i.e., Seneca). Mark has more Latin terms and phrases than any other Gospel. It was probably written specifically to Romans.
▣ "in the prison" In Antiquities 18.5.2 Josephus tells us it was Herod's fort named Machaerus, which was near the Dead Sea in Moab.
6:29 John the Baptist was obviously in the will of God. Yet his ministry only lasted about eighteen months. Although the actual cause of his death was the scheming of an evil woman, God is in control of history for His purposes. This verse also reflects the Jewish concern for a proper burial.
NASB (UPDATED) TEXT: MARK 6:30-44
30The apostles gathered together with Jesus; and they reported to Him all that they had done and taught. 31And He said to them, "Come away by yourselves to a secluded place and rest a while." (For there were many people coming and going, and they did not even have time to eat.) 32They went away in the boat to a secluded place by themselves. 33The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them. 34When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. 35When it was already quite late, His disciples came to Him and said, "This place is desolate and it is already quite late; 36send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat." 37But He answered them, "You give them something to eat!" And they said to Him, "Shall we go and spend two hundred denarii on bread and give them something to eat?" 38And He said to them, "How many loaves do you have? Go look!" And when they found out, they said, "Five, and two fish." 39And He commanded them all to sit down by groups on the green grass. 40They sat down in groups of hundreds and of fifties. 41And He took the five loaves and the two fish, and looking up toward heaven, He blessed the food and broke the loaves and He kept giving them to the disciples to set before them; and He divided up the two fish among them all. 42They all ate and were satisfied, 43and they picked up twelve full baskets of the broken pieces, and also of the fish. 44There were five thousand men who ate the loaves.
6:30 "The apostles" This is the only use of the term in Mark's Gospel. Usually he calls them "disciples." "Apostle" comes from a Greek word meaning "to send" (apostellō). Jesus chose twelve of His disciples to be with Him in a special sense and called them "apostles" (cf. Luke 6:13). This verb is often used of Jesus being sent from the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24,30,36,37,38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21). In Jewish sources, the term was used of someone sent as an official representative of another, similar to "ambassador." They functioned on this mission trip as surrogates of Jesus. Their power and authority was delegated.
▣ "they reported to Him" This was part of Jesus' training. He taught them, showed them how, sent them out, and debriefed them. This is how they learned. See Robert Coleman's The Master Plan of Evangelism, which documents and implements Jesus' training of His disciples/apostles.
6:31 As Jesus needed to get away from the press of the crowd (cf. Mark 3:20), now so did His disciples. People were coming to be helped twenty-four hours a day. Their training was not complete. They needed some privacy and some time!
6:32 "boat" This word usually refers to a large fishing trawler, which would hold up to thirteen men (cf. Matt. 4:21-22; 823; Acts 21:2-3), but is also used of smaller boats (cf. Luke 5:2).
6:33 "ran there together on foot from all the cities" Can you imagine a huge crowd of the sick, lame, and curious people running along the shore? These people were desperate.
6:34 "He felt compassion for them" Jesus always had time for needy people (cf. Matt. 9:36).
▣ "like sheep without a shepherd" This metaphor has an OT basis (cf. Num. 27:17; Ezek. 34:5; Zech. 13). This may be a veiled allusion to Jesus' words in John 10.
▣ "He began to teach" Jesus' response to the needs of the crowd was His teaching. They needed spiritual wholeness, not just physical restoration. Jesus met both needs (cf. Matt. 14:14).
6:35 "'This place is desolate'" This is the "secluded" place of Mark 6:31.
6:37 "'You give them something to eat'" Jesus was testing the disciples' faith. They accurately assessed the problem, now meet it!
▣ "two hundred denarii" A denarius was a day's wage for a common laborer (cf. Matt. 20:2) or soldier.
6:38 "'Five, and two fish'" They did not even have enough for themselves. Jesus was using this opportunity to show the disciples that what they have was enough and more if it was given to Him and if they trust Him!
6:39 "sit down by groups" This idiom (i.e., literally sumpinō, sumpinō, company, company) implied "get ready to eat!" Jesus seems to order the disciples to get the crowd organized for food distribution in a normal formation.
▣ "on the green grass" This is an eyewitness detail of Peter. This would also imply a time close to the Passover Feast in the spring.
6:41 "looking up toward heaven" The common physical position for Jewish prayer was standing with the arms and head raised and eyes open. Jesus was showing that the source of His authority was the heavenly Father.
▣ "broke. . .He kept giving" This is an aorist tense and an imperfect tense. The miracle of multiplication occurred in Jesus' hands.
The parallel in John 6 makes the theological expectations of this crowd explicit. The Jews of Jesus' day expected the Messiah to provide food for them as Moses did during the wilderness wanderings (cf. John 6:30-40). Jesus is giving them the very sign they requested, but they could not, or would not, see it.
6:42 This statement is used in the Septuagint (i.e., the Greek translation of the OT) for the OT people of God being filled by the manna and quail (cf. Ps. 78:29; 105:40). This OT theme is developed in John 6:30-40, where Jesus fulfills the rabbinical expectation of providing food as Moses did. Jesus is the new Moses; His deliverance is the new exodus; and He brings the new age of abundance (cf. Ps. 132:15; Isa. 49:10).
6:43 "twelve full baskets of the broken pieces and also of the fish" This shows that Jesus did not perform miracles for their daily food. They had to conserve what they had for future meals.
Some commentators (William Barclay) deny the miraculous element and assert that the boy shared his lunch (cf. John 6:9) and that others in the crowd saw it and shared their lunches. If so, where did the twelve baskets left over come from? Our biases affect interpretation in the same way the biases of the people of Jesus' day affected them!
6:44 "five thousand men" This was a long run (cf. Mark 6:33) and a desolate place (cf. Mark 6:32). There probably were not many women and children. We do not know the exact size of the crowd. It was huge!
NASB (UPDATED) TEXT: MARK 6:45-46
45Immediately Jesus made His disciples get into the boat and go ahead of Him to the other side to Bethsaida, while He Himself was sending the crowd away. 46After bidding them farewell, He left for the mountain to pray.
6:45 "Bethsaida" This city's name means "house of light." It was on the western side of the lake.
▣ "He himself was sending the crowd away" The parallel in John 6 has so much more information about the reaction of this crowd. Mark's points are the training of the disciples and Jesus' compassion, while John's account records how Jesus fulfilled the Jewish expectations about the Messiah feeding the Jews as Moses did (i.e manna). They tried to make Him king. This shows their misunderstanding of Jesus' mission (i.e., like His disciples, His family, and the religious leaders).
6:46 "He left for the mountain to pray" Jesus had a regular prayer time. This is especially obvious in the Gospel of Luke. Jesus knew this miracle would be misunderstood. As He did not want to become a healer, He did not want to become a feeder (cf. John 6:15). He came to reveal the Father, but the crowd could not or would not see. In a sense this was a fulfillment of the temptation of Satan in the wilderness of tempting people with bread (i.e., supernatural feedings, cf. Matt. 4:3-4).
NASB (UPDATED) TEXT: MARK 6:47-52
47When it was evening, the boat was in the middle of the sea, and He was alone on the land. 48Seeing them straining at the oars, for the wind was against them, at about the fourth watch of the night He came to them, walking on the sea; and He intended to pass by them. 49But when they saw Him walking on the sea, they supposed that it was a ghost, and cried out; 50for they all saw Him and were terrified. But immediately He spoke with them and said to them, "Take courage; it is I, do not be afraid." 51Then He got into the boat with them, and the wind stopped; and they were utterly astonished, 52for they had not gained any insight from the incident of the loaves, but their heart was hardened.
6:48 "Seeing them" It is uncertain whether this was (1) physical sight or (2) supernatural knowledge.
▣ "straining at the oars" This comes from Greek into English as "torture." It was hard rowing against the wind.
▣ "about the fourth watch of the night" In Roman time this would be 3:00 a.m. to 6:00 a.m.
▣ "He came to them, walking on the sea" This was another nature miracle of Jesus for the purpose of strengthening the disciples' faith. They witnessed His power and authority in many different ways. But they still did not understand; they were still afraid (cf. Mark 6:49-50) and amazed (cf. Mark 6:51).
It is possible that this miracle was meant to fulfill Job 9:8; 38:16; Ps. 77:19; and Isa. 43:16. Jesus was acting out divine acts from the OT (cf. Mark 6:52).
▣ "He intended to pass by them" This does not seem to fit the context unless it means to link up with Job 9:8 and 11! In the TEV footnote it has "join them." This verb does have this connotation in Luke 12:32 and 17:7.
6:49 "a ghost" This is literally the term "phantom" as in Matt. 14:26. This is a strong term used of "mental and spiritual agitation and confusion" (cf. The Greek-English Lexicon of Bauer, Arndt, Gingrich, and Danker, p. 805).
6:50 "'Take courage'" This is a present active imperative used so often by Jesus (cf. Matt. 9:2,22; 14:27; Mark 6:50; 10:49; John 16:33; Acts 23:11).
▣ "'do not be afraid'" This is a present middle (deponent) imperative also used so often by Jesus (cf. Matt. 14:27; 17:7; 28:10; Mark 6:50; Luke 5:10; 12:32; John 6:20; Rev. 1:17). This may link Jesus again to Moses (cf. Exod. 14:13; 20:20). Jesus was the new Moses or the new divine spokesman (cf. Gen. 15:1; Jos. 8:1).
6:51 Noticeably absent is the account of Peter walking (and sinking) on the water (cf. Matt. 14:28-31). A. T. Robertson's Word Pictures in the New Testament, vol. 1, p. 319, has "Perhaps Peter was not fond of telling that story."
6:52 "for they had not gained any insight" They were slow learners. Jesus was patient with them. This is so encouraging to me!
▣ "their heart was hardened" This is a perfect passive participle. This is a difficult theological concept. Does this imply (by the passive voice) that God or the Spirit closed their minds? Probably it is idiomatic for their own biases and Jewish traditions blinding them to the truths so obvious in Jesus' deeds and words (cf. Mark 8:17-18). This "man" just did not fit into any of the categories they knew (cf. Mark 4:13,40; 7:18). This is a recurrent theme in Mark. See SPECIAL TOPIC: THE HEART at Mark 2:6.
NASB (UPDATED) TEXT: MARK 6:53-56
53When they had crossed over they came to land at Gennesaret, and moored to the shore. 54When they got out of the boat, immediately the people recognized Him, 55and ran about that whole country and began to carry here and there on their pallets those who were sick, to the place they heard He was. 56Wherever He entered villages, or cities, or countryside, they were laying the sick in the market places, and imploring Him that they might just touch the fringe of His cloak; and as many as touched it were being cured.
6:55 This shows the need, the chaos, and the compassion and power of Jesus. This was also a lesson on the priority of people. Jesus always had time for them.
6:56 "the fringe of His coat" This refers to His "prayer shawl" (cf. Num. 15:38-40; Deut. 22:12). These people were desperate and superstitious and selfish.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do you handle the contradictions between the different Gospels?
2. Why was there such diversity of opinion over who Jesus was?
3. Was resurrection an unusual concept in Jesus' day?
4. Why did God allow a hateful, evil woman to cause the death of a great man like John?
5. Why did Jesus draw such a large crowd?
6. Why did Jesus feed the 5,000?
7. How was Jesus' teaching ministry related to His healings?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Tradition of the Elders | Defilement Comes from Within | Tradition of the Elders | The Teachings of the Ancestors | The Traditions of the Pharisees |
7:1-13 | 7:1-23 | 7:1-8 | 7:1-2 | 7:1-13 |
7:3-4 | ||||
7:5 | ||||
7:6-7 | ||||
7:8 | ||||
7:9-13 | 7:9-13 | |||
The Things that Make a Person Unclean | On Clean and Unclean | |||
7:14-23 | 7:14-16 | 7:14-16 | 7:14-16 | |
7:17-23 | 7:17-19 | 7:17-23 | ||
7:20-23 | ||||
The Syrophoenician Woman | A Gentile Shows Her Faith | The Syrophoenician Woman | A Woman's Faith | The Daughter of the Syro-Phoenician Woman Healed |
7:24-30 | 7:24-30 | 7:24-30 | 7:24-27 | 7:24-30 |
7:28 | ||||
7:29 | ||||
7:30 | ||||
A Deaf and Dumb Man Healed | Jesus Heals a Deaf Mute | Healings | Jesus Heals a Deaf-Mute | Healing of the Deaf Man |
7:31-37 | 7:31-37 | 7:31-37 | 7:31-34 | 7:31-37 |
7:35-37 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
SYNOPTIC GOSPEL PARALLELS
A. Mark 7:1-23 is paralleled in Matt. 15:1-20
B. Mark 7:24-30 is paralleled in Matt. 15:21-28
C. Mark 7:31-8:9 is paralleled in Matt. 15:29-38
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 7:1-8
1The Pharisees and some of the scribes gathered around Him when they had come from Jerusalem, 2and had seen that some of His disciples were eating their bread with impure hands, that is, unwashed. 3(For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions of the elders; 4and when they come from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots.) 5The Pharisees and the scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat their bread with impure hands?" 6And He said to them, "Rightly did Isaiah prophesy of you hypocrites, as it is written:
'This people honors Me with their lips,
But their heart is far away from Me.
7'But in vain do they worship Me,
Teaching as doctrines the precepts of men.'
8Neglecting the commandment of God, you hold to the tradition of men."
7:1 "Pharisees" These were the most sincere religionists of their day. Culturally they were the best of the best. Jesus' conversations with them are recorded often (cf. Mark 7:5-8; 11:27-33; 12:13-17). See fuller note at Mark 2:6.
▣ "some of the scribes. . .had come from Jerusalem" The religious leaders were always following Him to find fault (cf. Mark 3:22; John 1:19). They apparently were an official fact-finding committee from the Sanhedrin (see Special Topic at Mark 12:13) of Jerusalem. The Sanhedrin was made up of 70 persons from
1. ruling priestly families (i.e., Sadducees, see Special Topic at Mark 12:18)
2. local religious leaders (i.e., Pharisees)
3. local wealthy land owners
7:2 "impure hands, that is, unwashed" This was not hygienic, but religious (cf. Mark 7:4). Ceremonial purity was a very serious matter to them (cf. Luke 11:38; Matt. 15:2). It was spelled out in specific terms in the Talmud. The controversy was over the Oral Traditions, which interpreted OT texts.
▣ "impure" This is the Greek term koinos, which means "common" or "available to all." It is the name moderns give to the common Greek of Jesus' day. The Latin term "vulgate" has the same connotation (i.e., available to all). In this context it refers to that which is ceremonially unclean because of its contact with other unclean things.
7:3
NASB"unless they carefully wash their hands"
NKJV"unless they wash their hands in a special way"
NRSV"unless they thoroughly wash their hands"
TEV"unless they wash their hands in the proper way"
NJB"without washing their arms as far as the elbow"
There is a Greek manuscript variation in this phrase. The most unusual reading is pugmē, which means "fist," found in the ancient uncial manuscripts A, B, and L, while pukna, meaning "frequently," is found in א, W, and the Vulgate and Peshitta. Some ancient texts just omit the parenthesis of Mark 7:3-4 (i.e., ninth century manuscript 037, known by the Greek capital letter delta, and some Coptic and Syriac translations and the Diatessaron). The UBS4 gives option #1 ans "A" rating (certain).
It is possible that this difficult Greek term reflects a Greek translation of an Aramaic phrase "unless they wash their hands in a (special) jug" (cf. Theological Dictionary of the New Testament, edited by Gerhard Friedrich and Geoffrey W. Broomiley, vol. 6, p. 916). The Pharisees took the OT requirement for priests on duty in the Temple and expanded them to all "true" Jews every day. They were adding to the Law of Moses.
Another option would be to take it as a rabbinical method of washing one's hands and arms with a closed fist, but this is not substantiated by any written rabbinical tradition, unless it refers to the concept of catching the water poured over the elbows (with the hands down) with an open cupped hand so that it could be rubbed on the elbow again.
The term "wash" (niptō, cf. Matt. 15:2) was usually used to refer to washing part of the body and not to a complete bath (i.e., louō, cf. John 13:10).
▣ "observing the traditions of the elders" These traditions (cf. Gal. 1:14) were codified in the Talmud (i.e., Mishna). There are two editions of these rabbinical traditions. The more complete one is from Babylon Talmud and the unfinished one is from Palestine. The modern study of this literature has been hampered because no one is sure when these discussions were originally spoken or recorded. Two later rabbinical schools of interpretation developed, one conservative (i.e., Shammai) and one liberal (i.e., Hillel). All issues are debated based on these rabbinical discussions. The rabbis would quote their predecessors as authoritative.
7:4 "unless they cleanse themselves" The Jews expanded the laws relating to the priest entering the tabernacle to include all Jews (cf. Exod. 30:19). These regulations relate to ceremonial cleanliness. They had developed over a long period of time by inference and extrapolation from Levitical rules.
There is a Greek manuscript variant in this phrase. Some Greek texts have:
1. aorist middle subjunctive of baptizō (i.e., MSS A, D, W as well as the Vulgate and Syriac translations)
2. present passive indicative of baptizō (i.e., MSS F, L)
3. aorist middle subjunctive of rantizō "to sprinkle" (i.e., MSS א, B and the Coptic translation). Most modern translations go with option #1. Early scribes may have inserted #3 because baptizō had become a technical term for Christian baptism.
The UBS4 gives #1 a "B" rating (almost certain).
NASB"and copper pots"
NKJV"copper vessels and couches"
NRSV"bronze kettles"
TEV"copper bowls and beds"
NJB"bronze dishes"
This term "pots" is a Latin term. Mark uses more Latin words than any other NT book. This may reflect its being written in Rome for Romans.
There is a Greek textual variant which adds klinōn (i.e., beds or couches) in manuscripts A, D, and W, while P45, א, B, and L omit it. Possibly scribes, knowing Leviticus 15, added the phrase, or later scribes, unfamiliar with the OT text, thought it out of place and deleted it. Speculation is interesting, but theologically insignificant.
7:5 "asked Him" This is an imperfect tense which implies that they asked Him over and over again or else began to ask Him.
▣ "not walk according to the tradition of the elders" This was a serious religious matter for them. There is even a recorded incident in Jewish literature of a rabbi being excommunicated for failure to properly wash his hands. The Talmud, which recorded their rabbinical discussions on how to understand and implement OT texts, had become "the authority."
7:6 "'Rightly did Isaiah prophesy of you'" Jesus believed that historically particular OT texts from Isaiah's day related to this generation of Pharisees seven hundred years later. This shows the relevance of the Scripture to each new generation. God's truths are affected by culture, but they also transcend time and culture! Jesus quotes Isa. 29:13.
▣ "hypocrites" This is a compound from two words "under" and "to judge." It was a term used to describe actors playing a part behind a mask. Jesus accuses them of over zealousness on some issues, but total depreciation of others (cf. Isa. 29:13; Col. 2:16-23). It is not by accident that "hypocrites" and hand washing appear together in Ps. 26:4 and 6!
▣ "as it is written" This is perfect tense meaning "it stands written." This was a standard Jewish idiom for referring to inspired Scripture (cf. Mark 9:12-13; 11:17; Matt. 4:4,7,10). The quote is from the Septuagint of Isa. 29:13, which describes human self-righteousness. Jesus gives an example of this in Mark 7:9-19 and in the parallel of Matt. 15:4-6.
▣ "'heart'" For the Jews this was the center of mental activity, therefore, the basis of action. They used religious ritual as a means of gaining acceptance with God. Their traditions had become ultimate! This is always a danger with religious people. See Special Topic at Mark 2:6.
▣ "'is far away'" This means "to hold at a distance." Religious practices are often used to circumvent total dedication to God. Often religion is a barrier, not a bridge, to God.
7:7 What a devastating condemnation of religious hypocrisy and formalism.
7:8 "neglecting" This means "to send away" (i.e., God's commandment) and is in direct contrast to "hold," which means "to grab," "to grasp," or "to cling to" the traditions.
▣ "the commandment of God, you hold to the tradition of men" The issue is revelation (OT) versus tradition (Talmud). This is an issue for every person in every culture (or denomination). Religious authority is a crucial issue!
NASB (UPDATED) TEXT: MARK 7:9-13
9 He was also saying to them, "You are experts at setting aside the commandment of God in order to keep your tradition. 10For Moses said, 'Honor your father and your mother'; and, 'He who speaks evil of father or mother, is to be put to death'; 11but you say, 'If a man says to his father or his mother, whatever I have that would help you is Corban (that is to say, given to God),' 12you no longer permit him to do anything for his father or his mother; 13thus invalidating the word of God by your tradition which you have handed down; and you do many things such as that."
7:9
NASB"You are experts at setting aside"
NKJV"All too well you reject"
NRSV"You have a fine way of rejecting"
TEV"You have a clever way of rejecting"
NJB"How ingeniously you get around"
This is cutting sarcasm, much like John 3:10.
7:10 "Moses said" The parallel of Matt. 15:4 has, "God said." This shows God's inspiration behind Moses' words.
▣ "'honor'" This is a quote from the Ten Commandments recorded in Exod. 20:12 and repeated in Deut. 5:16. It is from a Hebrew commercial word "to give due weight to" (BDB 457), which means to recognize the worth of something.
7:11 "if" This is a third class conditional sentence, which speaks of potential action. Jesus is referring to contemporary ways of circumventing God's Law (cf. Mark 7:12).
▣ "'your father and your mother'" This shows the required respect for both parents.
▣ "'he who speaks evil of father or mother'" This is a quote from Exodus 21:17. Dishonor brought severe judgment. The rabbis had set this verse aside by means of their traditions.
▣ "'Corban'" This was a Greek transliteration of the Hebrew (not Aramaic) "gift" given to God (i.e., or to the Temple, cf. NKJV). Jesus shows one example of how the Jewish religionists of His day circumvented the intent and stated laws of the OT by their Oral Traditions. They had devised many loopholes in their Oral Traditions (cf. Matt. 5:33-34; 23:16-22).
NASB (UPDATED) TEXT: MARK 7:14-16
14After He called the crowd to Him again, He began saying to them, "Listen to Me, all of you, and understand: 15there is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man. 16[If anyone has ears to hear, let him hear."]
7:14 "He called the crowd to Him again" Jesus publicly exposed the hypocrisy of the scribes and their traditions.
The NKJV has the term panta (i.e., all) instead of palin (i.e., again).
▣ "'Listen. . .understand'" These are both aorist active imperatives. This phrase introduces an important and shocking example.
7:15 This is a classical example of Jesus reinterpreting the OT (cf. Matt. 5:17-48). He is nullifying the food code of Lev. 11. This was a powerful way of asserting His authority (i.e., He could change or negate the OT, but not them). This also should be a word of warning to those who make a religious matter out of food and drink (cf. Rom. 14:13-23; 1 Cor. 8:1-13; 10:23-33). Jesus' words reveal the distinctive freedom of the New Covenant (cf. Rom.14:1-15:13; 1 Cor. 8-10).
7:16 This verse was included in many Greek uncial manuscripts (A, D, K, W, θ), the Diatessaron, and the Greek texts used by Augustine (cf. NKJV and NJB). However, it was omitted in MSS א, B, and L. It was possibly a scribal addition from Mark 4:9 or 23. The NASB (1995 Update) includes it in brackets to show that there is some doubt that it is original. The USB4 rates its omission as "A" (certain).
NASB (UPDATED) TEXT: MARK 7:17-23
17When he had left the crowd and entered the house, His disciples questioned Him about the parable. 18And He said to them, "Are you so lacking in understanding also? Do you not understand that whatever goes into the man from outside cannot defile him, 19because it does not go into his heart, but into his stomach, and is eliminated?" (Thus He declared all foods clean.) 20And He was saying, "That which proceeds out of the man, that is what defiles the man. 21For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, 22deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. 23All these evil things proceed from within and defile the man."
7:17 "His disciples questioned Him" Matthew 15:15 says Peter. Jesus' words were so shocking to these Jews of the first century! Jesus was cancelling Moses! Who was this unofficial rabbi claiming to be?
7:18 "'Are you so lacking in understanding also'" Jesus marveled at the disciples' slowness to comprehend. His message was so different from what they had heard all their lives (i.e., Pharisaic theology). Tradition is hard to correct (cf. Mark 4:13,40; 6:52; 8:21). Trusting Jesus as the promised Messiah meant a radical break with their cherished traditions and cultural expectations. The "Living Word" supercedes the "written word"! Believers worship Jesus, not the Bible.
Usually commentators say that Jesus rejected the oral tradition of the Jews, but always affirmed the OT laws. However, this rejection of the food laws and His rejection of Moses' teaching on divorce in Matt. 5:31-32 (cf. Mark 10:2-12) clearly shows that Jesus saw Himself as the proper interpreter and even Lord over the OT (cf. Matt. 5:38-39). He is God's ultimate revelation. None of us who cherish the Bible feel comfortable with this. We see the Bible as authoritative and relevant. However, how many other OT texts did Jesus see as not clearly revealing the Father's intent? This not only shocked the scribes, to an extent it shocks me! It reminds me that the OT is not mandatory for NT believers (cf. Acts 15; Galatians 3). It surely is Scripture and it surely reveals God, but I am not bound by its rituals or procedures (cf. Acts 15:6-11,19). I am bound by its world view and revelation of God and His purposes and promises (cf. Matt. 5:17-20)!
7:19
NASB, NRSV"(Thus He declared all foods clean)"
NKJV"thuspurifying all foods"
TEV"(. . .Jesus declared that all foods are fit to be eaten)"
NJB"(Thus he pronounced all food clean)"
The parentheses reflect the translators' view that it is an editorial comment (probably from Peter's experience in Acts 10). It is such an important NT truth (cf. Rom. 14:13-23; 1 Cor. 8:1-13; 10:23-33). Humans are not right with God based on what they eat or do not eat! The new covenant is not based on OT regulations (i.e., Leviticus 11; Acts 15). God looks at the heart, not the stomach!
7:20 The OT rabbis said that the mind was a fertile, prepared seed bed and that the eyes and ears are the windows of the soul. Whatever one allows to enter, takes root. Sin begins in the thought life and develops into actions. Human speech reveals the heart!
7:21 "out of the heart of men" Jesus lists a series of sinful attitudes and actions. These same types of sins were condemned by the Stoics. Paul also has several lists of sins like this one (cf. Rom. 1:29-31; 1 Cor. 5:11; 6:9; 2 Cor. 12:20; Gal. 5:19-21; Eph. 4:31; 5:3-4; Col. 3:5-9; 2 Tim. 3:2-5). See SPECIAL TOPIC: VICES AND VIRTUES at 1 Peter 4:2.
▣ "fornications" The English word "pornography" shares the same root word as this Greek term. It meant any inappropriate sexual activity: premarital sex, homosexuality, bestiality, and even a refusal of Levirate responsibilities (a brother failing to sexually relate to the widow of a deceased brother in order to provide an heir).
In the OT there was a distinction between marital infidelity (adultery) and pre-marital promiscuity (fornication). However, this distinction is lost by the NT period.
▣ "murder. . .deeds of coveting. . .deceit. . .pride" These same terms describe the pagan world in Rom. 1:29-31. They show a heart out of control, a heart bent on "more for self at any cost."
▣ "adulteries" This is the word moicheia, which refers to extra-marital sexual relations (cf. 1 Cor. 6:9-10). It came to be used metaphorically for idolatry. In the OT YHWH was the husband and Israel was the wife; therefore, going after other gods was a form of infidelity.
▣ "sensuality" This is used in Rom. 13:13 to show how believers should not live. In Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1, p. 771, Louw and Nida define this term as "behavior completely lacking in moral restraint, usually with the implication of sexual licentiousness." Notice how many of these terms imply an uncontrolled sexuality, so characteristic of pagan culture of the first century.
7:22 The order of this list of sins changes from translation to translation. In summary, life apart from God is out of bounds! Paul's list in Gal. 5:19-21 describes the evil and the list in Gal. 5:22-23 describes the godly.
NASB, NRSV,
NJB"envy"
NKJV"an evil age"
TEV"jealousy"
This is literally "an evil eye" (cf. NASB marginal note). In the Near East people were very conscious of someone putting a hex on them (i.e., active evil). In Hebrew it has the connotation of self-centered jealousy (cf. Deut. 15:9; Prov. 23:6).
NASB, NRSV,
TEV, NJB"slander"
NKJV"blasphemy"
The term is literally "blasphemy," which denoted saying something about someone that was not true. It can be used of slander or falsehoods about God or humans (cf. Acts 6:11; Rom. 2:24).
▣ "pride" This refers to a haughty, contemptuous, or proud person (cf. Luke 1:51; Rom. 1:30; 2 Tim. 3:2; James 4:6; 1 Pet. 5:5).
7:23 The parallel in Matt. 15:20 summarizes the whole argument (cf. 1 Sam. 16:7).
NASB (UPDATED) TEXT: MARK 7:24-30
24Jesus got up and went away from there to the region of Tyre. And when He had entered a house, He wanted no one to know of it; yet He could not escape notice. 25But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet. 26Now the woman was a Gentile, of the Syrophoenician race. And she kept asking Him to cast the demon out of her daughter. 27And He was saying to her, "Let the children be satisfied first, for it is not good to take the children's bread and throw it to the dogs." 28But she answered and said to Him, "Yes, Lord, but even the dogs under the table feed on the children's crumbs." 29And He said to her, "Because of this answer go; the demon has gone out of your daughter." 30And going back to her home, she found the child lying on the bed, the demon having left.
7:24 "Tyre" This is northwest of the Sea of Galilee, out of the boundaries of the OT Promised Land. It was predominately a Gentile area. The phrase "and Sidon" is missing in a few ancient Greek manuscripts, such as D, L, and W, but is present in Matt. 15:21 and Mark 7:31 and in manuscripts א, A, and B, as well as the Vulgate and Peshitta.
▣ "yet He could not escape notice" This was the result of His miracles (cf. Mark 3:8). Even in a predominately Gentile area He could find no rest and private time with His disciples.
7:25 "little daughter had an unclean spirit" How children become demon possessed is not stated here nor in the account in Mark 9:17-29. In neither of these cases does it seem to be a familial spirit (i.e., demon passed from generation to generation within a family). See Special Topic: Exorcism at Mark 1:25.
▣ "fell at His feet" This was a cultural sign of (1) asking a request of a superior or (2) humility. It is possible that she had heard of Jesus' miracles and, out of desperation, approached this Jewish rabbi in fear!
7:26 "a Gentile, of the Syrophoenician race" Remember, Jesus helped other Gentiles (cf. Mark 5:1; 11:17; Matt. 8:5-13; John 4), but within the geographical boundaries of the Promised Land. If Jesus had begun a healing ministry in a Gentile land, He would have been rejected by the Jewish populace because of their prejudices.
There is an interesting parallel between Jesus' ministry to a Phoenician woman and Elijah's ministry to a Phoenician woman in 1 Kgs. 17. In both God's love, concern, and help are available to the hated Gentiles. This may have been another veiled evidence of His Messiahship.
In what language was this interchange between the woman and Jesus conducted? It would seem obvious that it had to have been Greek. Growing up in northern Palestine Jesus would have been tri-lingual. In Luke 4:16-20 Jesus reads from a Hebrew scroll of Isaiah. He would have been exposed to biblical Hebrew at synagogue school. He normally spoke Aramaic. He could speak Koine Greek (i.e., the private conversation with Pilate).
▣ "she kept asking" This is an imperfect tense. She asked repeatedly!
▣ "to cast the demon out" This is aorist active subjunctive. She still had some doubts about Jesus' ability or willingness to act, which is expressed by the subjunctive mood.
7:27 "the children" This familial term refers to Israel (cf. Matt. 15:24).
7:27-28
NASB, NRSV,
TEV"dogs"
NKJV, NJB"little dogs"
This is the only use of this term in the NT. Its harshness is diminished by the fact that it is diminutive in form (i.e., kunarion), "puppies" (NJB has "house-dogs"). The Jews called the Gentiles "dogs" as a term of derision. This dialogue was intended to help the disciples overcome their prejudice against Gentiles (cf. Matt. 15:23). Jesus recognized and publicly affirmed that her faith was great (cf. Matt. 15:28).
7:28 "'Lord'" This is probably used in the cultural sense of "sir" or "mister," as in John 4:11. This is surprisingly the only example of the use of kurios spoken to Jesus in Mark's Gospel.
▣ "the children's" This is literally "little children" (paidion). There are several diminutive forms found in this context. In Word Pictures in the New Testament, vol. 1, p. 326, A. T. Robertson says "the little children purposely dropped a few little crumbs for the dog." One wishes that Jesus' voice inflection, facial expressions, and body language could have been recorded. I think the encounter was much more positive than mere words can record.
▣ "children's crumbs" The wealthy used bread to wipe the hands after eating, like a napkin.
7:29 "'Because of this answer'" Jesus was impressed with this mother's attitude of persistence and faith (cf. Matt. 15:28). Jesus healed/delivered people based on the faith of another several times (cf. Mark 2:3-12; 9:14-29; Matt. 8:5-13).
▣ "go; the demon has gone out of your daughter" This woman believed Jesus that He could expel the demons even from a distance with no ritual or magic.
7:29,30 "has gone" In Mark 7:29 it is a perfect active indicative and in Mark 7:30 it is a perfect active participle, which focus on the abiding result of a past act. The demon was gone and would stay away.
7:30 "lying on the bed" This is a perfect passive participle which could be understood in two ways: (1) the demon had violently left (cf. Mark 1:26; 9:26) and thrown the little girl on the bed or (2) her demoniac condition had caused her to be bedridden.
NASB (UPDATED) TEXT: MARK 7:31-37
31Again He went out from the region of Tyre, and came through Sidon to the Sea of Galilee, within the region of Decapolis. 32They brought to Him one who was deaf and spoke with difficulty, and they implored Him to lay His hand on him. 33Jesus took him aside from the crowd, by himself, and put His fingers into his ears, and after spitting, He touched his tongue with the saliva; 34and looking up to heaven with a deep sigh, He said to him, "Ephphatha!" that is, "Be opened!" 35And his ears were opened, and the impediment of his tongue was removed, and he began speaking plainly. 36And He gave them orders not to tell anyone; but the more He ordered them, the more widely they continued to proclaim it. 37They were utterly astonished, saying, "He has done all things well; He makes even the deaf to hear and the mute to speak."
7:31 This geographical description is unusual. Sidon was north of Tyre on the coast, while the Decapolis was south and east of the Sea of Galilee. The NKJV has "departing from the region of Tyre and Sidon," but this translation is not supported by P45, A, W, and the Peshitta. Most textual critics support the more difficult text which takes Jesus north and east before going south.
▣ "Sea of Galilee" This same body of water is called (1) Chennereth in the OT; (2) Lake of Gennesaret in Luke 5:1; and (3) Sea of Tiberias during the first century Roman period in John 6:1; 21:1.
▣ "region of Decapolis" This was the area of the Gedarene Demoniac (cf. Mark 5:1-20). It was also a Gentile area to the east and south of the Sea of Galilee. Jesus' ministry in these areas shows His love for the Gentiles.
7:32 "was deaf and spoke with difficulty" This term is used only here in the NT and in the Septuagint in Isa. 35:6. Verse 37 may relate to Isa. 35:5-6, which describes the future healing ministry of the Messiah.
▣ "to lay His hand on him" See Special Topic following.
SPECIAL TOPIC: LAYING ON OF HANDS IN THE BIBLE
7:33 "took him aside from the crowd" This was both to stop the stories about His healing and to make the man feel more at ease (cf. Mark 8:23).
▣ "put His fingers into his ears" Jesus was communicating to the man what He was trying to do in culturally acceptable physical gestures (i.e., a finger in the ear and saliva on the tongue).
▣ "He touched his tongue with the saliva" Saliva was commonly used medicinally in the first century Mediterranean world. It was meant to increase the man's faith.
7:34 "and looking up to heaven" This was the standard physical posture for Jewish prayer in Jesus' day (i.e., standing, eyes open, head raised, hands raised).
▣ "with a deep sigh" This refers to an inarticulate sound that expresses strong emotion (cf. Rom. 4; 8:22-23; 2 Cor. 5:12). Whether it is positive (cf. Mark 7:34; Rom. 8:26) or negative (cf. Acts 7:34; James 5:9) depends on the literary context. This may have revealed Jesus' grief over sin and sickness in a world devastated by rebellion. A compound form of this term appears in Mark 8:12.
▣ "Ephphatha" This is an Aramaic aorist passive imperative, meaning "be opened" (and they were, cf. Mark 7:35). Peter remembered the very Aramaic words which Jesus spoke and Mark translated it into Greek for his Gentile (i.e., Roman) readers. See note at Mark 5:41.
7:36 "He gave them orders not to tell anyone" The reason for this was that the gospel was not yet complete. Jesus did not want to be known as a miracle worker. The press of the crowds was already a problem. This "Messianic Secret" is characteristic of Mark. However, it is surprising because Jesus does so many acts and says such revealing things about Himself in Mark. Jesus clearly reveals Himself as Messiah and fulfills current Jewish expectations to those who had spiritual eyes to see!
7:37 Healing the deaf was a clear Messianic sign (cf. Isa. 35:5-6).
▣ "'He has done all things well'" This is a perfect active indicative. What a summary statement made by the people of northern Palestine!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How should we relate to tradition? Define tradition.
2. Was Jesus setting aside the Old Testament? If so how do we treat the OT as inspired? (Mark 7:19)
3. Explain the difference between Jesus' view of religion and that of the Pharisees.
4. Why did Jesus go into a predominately Gentile area? (Mark 7:24)
5. How did a child become demon possessed? Does it happen today? (Mark 7:25)
6. Why did Jesus tell them not to tell anyone about the man's healing? (Mark 7:36)
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Feeding of the Four Thousand | Feeding the Four Thousand | Four Thousand Fed | Jesus Feeds Four Thousand People | Second Miracle of the Loaves |
8:1-10 | 8:1-10 | 8:1-10 | 8:1-3 | 8:1-10 |
8:4 | ||||
8:5 | ||||
8:6-10 | ||||
Demand for a Sign | The Pharisees Seek a Sign | Sayings on Signs | The Pharisees Ask for a Miracle | The Pharisees Ask for a Sign from Heaven |
8:11-13 | 8:11-12 | 8:11-13 | 8:11-12 | 8:11-13 |
Beware of the Leaven of the Pharisees and Herod | ||||
8:13-21 | 8:13 | |||
The Leaven of the Pharisees and Herod | Yeast of the Pharisees | The Yeast of the Pharisees and of Herod | The Yeast of the Pharisees and of Herod | |
8:14-21 | 8:14-21 | 8:14-15 | 8:14-21 | |
8:16 | ||||
8:17-19 | ||||
8:20 | ||||
8:21 | ||||
The Healing of a Blind Man at Bethsaida | A Blind Paralytic Healed at Bethsaida | A Blind Man Healed | Jesus Heals a Blind Man at Bethsaida | Cure of a Blind Man at Bethsaida |
8:22-26 | 8:22-26 | 8:22-26 | 8:22-23 | 8:22-26 |
8:24 | ||||
8:25-26 | ||||
Peter's Declaration about Jesus | Peter Confesses Jesus as the Christ | Peter's Confession | Peter's Declaration about Jesus | Peter's Confession of Faith |
8:27-30 | 8:27-30 | 8:27-30 | 8:27 | 8:27-30 |
8:28 | ||||
8:29a | ||||
8:29b | ||||
8:30 | ||||
Jesus Foretells His Death and Resurrection | Jesus Predicts His Death and Resurrection | Jesus Speaks about His Suffering and Death | First Prophecy of the Passion | |
8:31-9:1 | 8:31-33 | 8:31-33 | 8:31-33 | 8:31-33 |
Take Up the Cross and Follow Him | On Discipleship | The Condition of Following Jesus | ||
8:34-9:1 | 8:34-9:1 | 8:34-9:1 | 8:34-9:1 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
SYNOPTIC GOSPEL PARALLELS
A. One wonders whether Jesus fed crowds often or, for some reason unknown to modern Western interpreters, this event is repeated (i.e., 6:34-44 and 8:1-10).
B. Mark 8:10-12 is paralleled in Matt. 15:39-16:4.
C. Mark 8:13-26 is paralleled in Matt. 16:5-12.
D. Mark 8:27-30 is paralleled in Matt. 16:13-20 and Luke 9:18-21.
E. Mark 8:31-37 is paralleled in Matt. 16:21-26 and Luke 9:22-25.
F. Mark 8:38-9:1 is paralleled in Matt. 16:27-28 and Luke 9:26-27.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 8:1-10
1In those days, when there was again a large crowd and they had nothing to eat, Jesus called His disciples and said to them, 2"I feel compassion for the people because they have remained with Me now three days and have nothing to eat. 3If I send them away hungry to their homes, they will faint on the way; and some of them have come from a great distance." 4And His disciples answered Him, "Where will anyone be able to find enough bread here in this desolate place to satisfy these people?" 5And He was asking them, "How many loaves do you have?" And they said, "Seven." 6And He directed the people to sit down on the ground; and taking the seven loaves, He gave thanks and broke them, and started giving them to His disciples to serve to them, and they served them to the people. 7They also had a few small fish; and after He had blessed them, He ordered these to be served as well. 8And they ate and were satisfied; and they picked up seven large baskets full of what was left over of the broken pieces. 9About four thousand were there; and He sent them away. 10And immediately He entered the boat with His disciples and came to the district of Dalmanutha.
8:1 "In those days" This account occurred in the mostly Gentile Decapolis area (cf. Mark 7:31).
▣ "there was again a large crowd" This characterized Jesus' ministry during this period.
8:2 "I feel compassion for the people" This term "compassion" comes from the Greek term for the lower organs of the body. (Liver, kidneys, bowels). In the OT the Jews assigned the seat of the emotions to the lower viscera.
Jesus loves people (cf. Mark 1:41; 6:34; 8:2; 9:22; Matt. 9:36; 14:41; 15:32; 18:27; 20:34; Luke 7:13; 10:33). These people had been rejected by rabbis all their lives. They swarmed to Jesus' care.
▣ "they have remained with Me now three days" This was an extended teaching time. The Jews counted days from evening twilight to evening twilight. Any part of a day was counted; therefore, this does not necessarily refer to three full, 24 hour days. They could not pull themselves away even to buy more food. They had now eaten all they had brought.
8:3 "if" This is a third class conditional sentence, which speaks of potential action. Jesus is not asserting that they are all on the point of physical collapse, but some are sick and weak and might faint.
▣ "they will faint on the way" This fainting would be caused by lack of food. See Jdgs. 8:15 and Lam. 2:19 in the Septuagint. They had used all the food they brought and had been fasting.
▣ "some of them have come from a great distance" This shows how Jesus' fame as a miracle worker had spread. Desperate people go anywhere, try anything for help!
8:4 "'Where will anyone be able to find enough bread'" Even if they had the money there was still no place to purchase food. Jesus was testing the disciples' faith in His provision! They failed again (cf. Mark 6:34-44).
8:6 "sit down" This refers to a reclining position, which implied get ready for food.
8:6-8 "bread. . .fish" This was the normal daily diet of the people of Palestine. This is so similar to 6:34-44.
▣ "gave thanks" This prayer of blessing over food acknowledges God's daily care and provision (cf. Matt. 6:11). Jews always prayed before eating.
▣ "broke. . .served" This is an aorist followed by an imperfect tense. The miracle of multiplication occurred when Jesus broke the bread as in Mark 6:41.
8:8 "seven large baskets full of what was left over" This is a different word for basket from 6:43. These baskets were very large (cf. Acts 9:25). These remaining pieces were collected for later use. However, from Mark 8:14 we learn the disciples forgot and left them.
8:9 "About four thousand" Matthew15:83 adds "men," which means the crowd was larger. There were probably not a large number of women and children in this isolated area, but there were surely some.
8:10 "immediately" See note at Mark 1:10.
▣ "the district of Dalmanutha" There are several variants in this phrase. The problem is that no place by this name was known in the Palestine of Jesus' day. Therefore, scribes changed the place name to match Matthew's "Magadan" (NKJV "Magdala").
NASB (UPDATED) TEXT: MARK 8:11-12
11The Pharisees came out and began to argue with Him, seeking from Him a sign from heaven, to test Him. 12Sighing deeply in His spirit, He said, "Why does this generation seek for a sign? Truly I say to you, no sign will be given to this generation." 13Leaving them, He again embarked and went away to the other side.
8:11 "Pharisees. . .began to argue with Him" This was a common occurrence. They could not deny His authority, power, or popularity, so they tried to trick Him into answering questions which would alienate part of His audience. See Special Topic on Pharisees at Mark 2:16.
▣ "a sign from heaven" In John's Gospel the word "sign" had a special meaning, but here it refers to the Pharisees' request for proof of His authority, possibly (1) a prediction (cf. Deut. 13:2-5; 18:18-22); (2) a heavenly sign (cf. Isa. 7:11; 38:7-8); or (3) an apocalyptic sign (militaristic victory over enemies).
▣ "to test Him" The word peirazō has the connotation of to try, test, or tempt "with a view of destruction." This may be a veiled reference to the unbelief of the wilderness wanderings (cf. Exod 17:7; Num. 14:11-12,22; Deut. 33:8). See Special Topic on Greek Terms for "Testing" at Mark 1:13.
8:12 "Sighing deeply" This is a compound and thereby intensified form of "groaned" (cf. Mark 7:34). Jesus had showed them His authority already by deed and word, but their spiritual blindness remained.
▣ "in His spirit" This refers to Jesus' personhood (cf. Mark 2:8). It has the same connotation in Mark 14:38 in respect to human beings. The term "spirit" is used in Mark for
1. the Holy Spirit (Mark 1:10,12)
2. unclean spirits (i.e., demons, Mark 1:23,26,27; 3:11,30; 5:2,8,13; 6:7; 7:25; 9:17,20,25)
3. the human spirit (Mark 2:8; 8:12; 14:38)
▣ "'this generation'" This term also has OT implications connected to the wilderness wandering period (cf. Num. 32:13; Deut. 1:35; 32:5,20).
▣ "Truly" This is literally "amen." See Special Topic "Amen" at Mark 3:28.
▣ "'I say to you, no sign will be given to this generation'" This is a Hebrew idiom of strong negation (not a Greek conditional sentence) involving an understood, yet unexpressed, oath. When compared to Matt. 16:4 Jesus obviously meant no further signs. Jesus had given them many signs (i.e., OT prophecies fulfilled in His acts and words), but they refused to accept them or Him because He challenged their traditions, cultural position, and popularity.
8:13 Jesus traveled extensively in northern Palestine because He wanted all to hear His message but also because of the press of the crowds.
NASB (UPDATED) TEXT: MARK 8:14-21
14And they had forgotten to take bread, and did not have more than one loaf in the boat with them. 15And He was giving orders to them, saying, "Watch out! Beware of the leaven of the Pharisees and the leaven of Herod." 16They began to discuss with one another the fact that they had no bread. 17And Jesus, aware of this, said to them, "Why do you discuss the fact that you have no bread? Do you not yet see or understand? Do you have a hardened heart? 18 Having eyes, do you not see? And having ears, do you not hear? And do you not remember, 19when I broke the five loaves for the five thousand, how many baskets full of broken pieces you picked up?" They said to Him, "Twelve." 20"When I broke the seven for the four thousand, how many large baskets full of broken pieces did you pick up?" And they said to Him, "Seven." 21And He was saying to them, "Do you not yet understand?"
8:14 This is obviously an eyewitness detail from Peter.
8:15 "He was giving orders to them" This is an imperfect middle indicative from a strong term "to order with authority" (cf. Mark 5:43; 7:36; 8:15; 9:9). This term is characteristic of Mark (i.e., often related to the "Messianic Secret").
NASB, NRSV"Watch out!"
NKJV"Take heed"
TEV"Take care"
NJB"Keep your eyes open"
This is literally "see" (i.e., horaō). It is a present active imperative, which implies continuing diligence to maintain proper vigilance.
NASB, NKJV,
NRSV"Beware"
TEV"be on your guard against"
NJB"look out for"
This is also a present active imperative. Both of these sharp commands are from different Greek words meaning "to see" (i.e., horaō and blepō), implying that believers must be constantly on guard (cf. Mark 4:24; 12:38; 13:5,9,23,33) against self-righteous legalism and institutionalism.
▣ "'of Herod'" Early scribes tended to standardize the sayings of Jesus. In Mark 3:6 and 12:13 Jesus says "Herodians"; therefore, the Greek manuscripts P45, G, and W, as well as some versions of the Vulgate, and Coptic translations, changed this genitive form. The overwhelming Greek manuscript attestation is genitive (cf. MSS א, A, B, C, D, and L). See Special Topic on the family of Herod at Mark 1:14.
▣ "leaven" This was usually a symbol of corruption, as it is in this text (cf. 1 Cor. 5:6-8; Gal. 5:9). This may be a word play in Aramaic because the terms "leaven" and "word" are very similar. The disciples' problem was the same as the Pharisees, that is spiritual dullness or blindness. They must constantly be on guard against it. The Herods represented the opposite problem—the worldliness, the status quo at any cost!
8:16 "began to discuss with one another the fact that they had no bread" This is an imperfect tense. The disciples had not learned the lesson yet. Jesus will supply all needs! Jesus is talking about corrupting influences and they think He's talking about food!
The NKJV adds the word "saying" into this abbreviated sentence (as do many later minuscule Greek manuscripts) following Matt. 16:7. The NASB accomplished the same purpose by the addition of italicized words (i.e., "began" and "the fact").
8:17 "Jesus, aware of this" It is not always obvious as to how Jesus knew things. Sometimes it is supernatural knowledge and other times knowing peoples' behavior and characteristics.
▣ "'Why do you discuss the fact that you have no bread'" This is the first in a series of six or seven questions in which Jesus expresses His disappointment that His own disciples do not yet understand! This entire context of Mark reveals how hard it was for "friend and foe" to comprehend Jesus' radically new message. His disciples, His family, His hometown, the crowds, and the religious leaders all did not have spiritual eyes or ears!
▣ "'Do you not yet see or understand'" This is a recurrent theme (cf. Mark 8:21; 6:52). Jesus' family, hometown, own disciples, townspeople, and religious leaders do not understand Him. Possibly this is a way to show the spiritual climate before the fullness of the Spirit comes at Pentecost (or the Messianic Secret is revealed in the crucified, risen Lord).
▣ "'Do you have a hardened heart'" This is a perfect passive participle implying a settled spiritual condition brought about by an outside agent (cf. Mark 4:13,40; 6:52; 7:18; 8:17,21,33; 9:10,32). This is exactly what will happen to Judas Iscariot. See SPECIAL TOPIC: THE HEART at Mark 2:6.
8:18 This is an OT quote from Ezekiel 12:2 (cf. Jer. 5:21), which theologically parallels Isa. 6:9-10 (cf. Mark 4:12). The OT prophets spoke the word of God, but were misunderstood because of the spiritual condition of their hearers. These OT quotes are in a grammatical form which expects a "yes" answer.
▣ "'And do you not remember'" Jesus is chiding them for their lack of spiritual understanding related to the miraculous feedings (cf. Mark 8:17-21). This phrase also has an OT orientation (cf. Deut. 4:9-10; 8:11,19). God's people must retain and act on God's truths.
8:19 "baskets" This is a different term from 8:8. This is the term used in Mark 6:43 (i.e., smaller baskets). He is reminding them of the previous miraculous feeding. They had not made the connection (cf. Mark 8:32-33; 9:32-34; 10:35-37).
8:20 Verse 19 refers to the feeding in Mark 6, but verse 20 refers to the current feeding in Mark 8.
NASB (UPDATED) TEXT: MARK 8:22-26
22And they came to Bethsaida. And they brought a blind man to Jesus and implored Him to touch him. 23Taking the blind man by the hand, He brought him out of the village; and after spitting on his eyes and laying His hands on him, He asked him, "Do you see anything?" 24And he looked up and said, "I see men, for I see them like trees, walking around." 25Then again He laid His hands on his eyes; and he looked intently and was restored, and began to see everything clearly. 26And He sent him to his home, saying, "Do not even enter the village."
8:22 "a blind man" One of Isaiah's prophecies about the Messiah was that He would bring sight to the blind (cf. Isa. 29:18-35:5; 42:7,16,18,19).
Physical blindness is an OT metaphor for spiritual blindness (cf. Isa. 56:10; 59:10). This same play on physical and spiritual blindness is graphically seen in John 9. This is obviously related to the disciples' blindness in Mark 8:15,18.
8:23 "brought him out of the village" This was for the purpose of putting the man at ease and keeping the healing a secret (cf. Mark 7:33; 8:26).
▣ "spitting on his eyes and laying His hands on him" These were both cultural ways of healing, one physical and one spiritual. It was meant to build the man's faith. See SPECIAL TOPIC: LAYING ON OF HANDS at Mark 7:32.
8:24 "'I see men, for I see them like trees'" Jesus was not limited in power, but was working with this man's faith. This is the only partial healing or healing in stages that is recorded in the Gospels.
8:25 This verse starts with Jesus laying hands on the man's eyes. Then the action switches to the man (cf. NJB). He must focus and look intently (cf. Matt. 7:5). When he cooperates, his sight immediately is restored.
8:26 This refers to Mark's repeated references to Jesus emphatically telling people He healed not to broadcast their healing. The Textus Receptus (i.e., KJV or NKJV) even adds a phrase making this more specific. Jesus did not want to be known as a healer. He used healing to show the mercy of God, build the disciples' faith, and confirm His teaching ministry.
NASB (UPDATED) TEXT: MARK 8:27-30
27Jesus went out, along with His disciples, to the villages of Caesarea Philippi; and on the way He questioned His disciples, saying to them, "Who do people say that I am?" 28They told Him, saying, "John the Baptist; and others say Elijah; but others, one of the prophets." 29And He continued by questioning them, "But who do you say that I am?" Peter answered and said to Him, "You are the Christ." 30And He warned them to tell no one about Him.
8:27-30 This event is a watershed event in the Gospel of Mark. The miracle stories that affirm the power, authority, and deity of Jesus cease. From this point on the emphasis is the crucifixion. Mark's Gospel changes from a focus on who He is to His great redemptive act (i.e., what He did).
8:27 "to the villages" Matthew 16:13 has "into the district of." Jesus wanted to do two things (1) get away from the crowds and (2) preach in all the villages. In this case reason #1 is predominate.
▣ "Caesarea Philippi" This city is about 25 miles north of the Sea of Galilee in a predominately Gentile area. It was controlled by Herod Philip, not Herod Antipas.
▣ "on the way He questioned" As they were walking Jesus began (imperfect tense) conversing with them.
▣ "'Who do people say that I am'" Matthew 16:13 has "Son of Man," which was Jesus' self-chosen title. This is the central religious question.
8:28 "John the Baptist" This was Herod Antipas' opinion, as well as some of the people's opinion (cf. Mark 6:14,16; Luke 9:19).
▣ "Elijah" This would imply that Jesus was the forerunner of the Messiah (cf. Mal. 4:5).
▣ "one of the prophets" Matthew 16:14 has "Jeremiah." All of these options involved a resuscitation and were honorific titles, but not exclusively Messianic.
8:29 "'who do you say that I am'" This is plural and was addressed to all the disciples. "You" is emphatic in Greek because the pronoun is fronted (i.e., put first in the sentence).
▣ "'You are the Christ'" Peter, the extrovert of the group, answers first. This is a transliteration of the Hebrew "Messiah" (BDB 603), which means "the Anointed One." Jesus was reluctant to publicly accept this title because of the Jews' false political, militaristic, and nationalistic interpretations. In this private setting He accepts, even seeks this title. The parallel of Matt. 16:16 has the full title, "the Christ, the Son of the Living God." Mark (Peter's recorder) omits Jesus' praise of Peter (cf. Matt. 16:17,19).
8:30 "He warned them to tell no one about Him" This is another example of the Messianic Secret so common in Mark (cf. Mark 1:33-34,43; 3:12; 4:11; 5:43; 7:24,36; 8:26,30). They knew the title but not the mission!
NASB (UPDATED) TEXT: MARK 8:31-33
31And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. 32And He was stating the matter plainly. And Peter took Him aside and began to rebuke Him. 33But turning around and seeing His disciples, He rebuked Peter and said, "Get behind Me, Satan; for you are not setting your mind on God's interests, but man's."
8:31 "He began to teach them" The imperfect tense can mean (1) the beginning of an act or (2) the continuing of an act in past time. Here #1 is implied by the context, but there is another imperfect in Mark 8:32 which implies #2. This is Jesus' first prediction of His suffering and death, but there are others (cf. Mark 9:12,31; 10:33-34).
▣ "the Son of Man must" This shows that Jesus clearly understood His mission and its cost (cf. Mark 10:45). This was exactly the type of predictive sign the Pharisees were seeking in Mark 8:12 to confirm a true prophet (cf. Deut. 13:2-5; 18:18-22).
▣ "suffer many things" This was the aspect of the Messiah's ministry that the Jews missed (cf. Gen. 3:15; Psalm 22; Isa. 52:13-53:12; Zech. 9-14). In Jewish thought the Messiah was seen as a descendant of David, a militaristic champion of Israel. But He would also be a priest, as in Psalm 110 and Zechariah 3-4. This dual nature is reflected in the Dead Sea Scrolls community's expectation of two Messiahs, one royal (from Judah) and one priestly (from Levi). This dynamic leadership role expectation seemed totally separate from a suffering, dying Messiah.
Jesus tried several times to inform the disciples about His prophesied suffering (cf. Mark 8:31; 9:12,30-31; 10:33-34), but they could not understand (cf. Mark 8:32-33; 9:32-34; 10:35-37).
▣ "be rejected" This means "disapproved" because Jesus did not meet the Jewish leadership's preconceived Messianic understandings. He did not fit their expectations.
▣ "by the elders and the chief priests and the scribes" This was a way of referring to the Sanhedrin, a council of seventy leaders from Jerusalem analogous to a supreme court. See Special Topic at Mark 12:13.
▣ "be killed. . .rise again" This is the essence of the gospel message: a substitutionary sacrifice, and a glorious divine confirmation of its acceptance.
SPECIAL TOPIC: THE RESURRECTION
▣ "after three days rise again" This phrase could refer to Hos. 6:1-2. It is interpreted in a similar way in the Aramaic Targum on this verse. However, Jesus seems to be making an allusion to Jonah 1:17 (cf. Matt. 12:39; 16:4). This type of predictive sign was exactly what the Pharisees were asking for in Mark 8:12 (cf. Matt. 16:4). This type of prediction was the basis of defining a true prophet according to Deut. 13:2-5; 18:18-22. Jesus gave them sign after sign, but they could not, would not see!
8:32
NASB"He was stating this matter plainly"
NKJV"He spoke this word openly"
NRSV, NJB"He said all this quite openly"
TEV"He made this very clear to them"
This is another imperfect tense as in Mark 8:31. There it meant "began," but here it might refer to repeated action (i.e., Jesus told them about His suffering and death several times). He spoke to them plainly—no parables, no symbols, no metaphors (cf. John 10:24; 11:14; 16:25,29; 18:20).
▣ "Peter took Him aside" This was done in sincerity, but not with understanding. Peter is acting as Satan's surrogate as to how to use His Messianic office to reach and save people (cf. Mark 1:12-13; Matt. 4:1-11).
▣ "and began to rebuke Him" This is a strong Greek word (cf. LXX of Gen. 37:10; Luke 4:41; 2 Tim. 4:2). It is used of Jesus in Mark 1:25; 3:12; 4:39; and 9:25. In this context Peter "scolded" or "censured" Jesus for His remarks. Surely his motive was to protect Jesus, not condemn Him. Peter did not understand the vicarious and prophetic nature of Jesus' suffering.
Jesus rebukes Peter in Mark 8:33 for his lack of spiritual insight and slowness to understand.
8:33 "seeing His disciples" Jesus spoke this word to Peter, but in a sense He was addressing all the disciples.
▣ "Get behind Me, Satan" This is a present active imperative. Jesus commands Peter to remove himself from Jesus' sight. This has OT connotations of rejection (i.e., "cast behind the back," cf. 1 Kgs. 14:9; Ezek. 23:35). Without realizing it, Peter was tempting Jesus in the very same way that Satan did in the wilderness (cf. Mark 1:12-13; Matt. 4:1-11). Satan tried to get Jesus to win human allegiance in any way but Calvary (i.e., feed them, show them miracles, compromise His message). Peter did not realize that Jesus' suffering and death was the plan of God (cf. Mark 10:45; Acts 2:23; 3:18; 4:28; 13:29; 2 Cor. 5:21). See SPECIAL TOPIC: SATAN at Mark 1:13.
Often the most painful and subtle temptations come from friends and family! The Kingdom of God, not personal preferences, personal privileges, or personal goals, is the highest priority (cf. Mark 8:34-38).
NASB (UPDATED) TEXT: MARK 8:34-9:1
34And He summoned the crowd with His disciples, and said to them, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. 35For whoever wishes to save his life will lose it, but whoever loses his life for My sake and the gospel's will save it. 36For what does it profit a man to gain the whole world, and forfeit his soul? 37For what will a man give in exchange for his soul? 38For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels. 9:1And Jesus was saying to them, 'Truly I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power."
8:34 "summoned the crowd with His disciples" Mark is the only Gospel that records the presence of the crowd at Caesarea Philippi. Usually this event is seen as a private teaching time, but obviously others were present. This crowd would have included may non-Jews and probably no Pharisees or religious leaders because it was out of the traditional promised land in a Gentile area. It is to this crowd that Jesus reveals the true cost of discipleship, the radical, total surrender needed to follow Him. He bids them follow, but clearly states the cost!
▣ "if" This is a first class conditional sentence, which is assumed true from the author's perspective or for his literary purpose.
▣ "anyone wishes to come after Me" Notice the universal invitation to be Jesus' disciples. But there is a cost (i.e., salvation is free, but discipleship is necessary and very expensive personally). It is interesting that Jesus' very words to Peter in Mark 8:33 (hupage opisō mou) are now used again (opisō mou), but in the sense of "come after me" (i.e., discipleship). There is an inappropriate followship (Peter as Satan's surrogate) and an appropriate followship (i.e., selfless service). The very thing Peter rebukes Jesus for thinking is now clearly stated as the goal for all, "take up your cross"!
▣ "he must deny himself" This is an aorist middle imperative of a term which implies "to deny," "to disown," "to renounce," or "to disregard" (cf. Matt. 16:24; 20:35,75; Mark 8:34; 14:30,32,72; Luke 9:23; 12:9; 23:34,61; John 13:38).
The fall (cf. Genesis 3) has made mankind's independence and self-centeredness the goal of life, but now believers must return to selfless dependence on God. Salvation is the restoration of the image of God in humanity, damaged in the fall. This allows intimate fellowship with the Father, which is the goal of creation.
▣ "take up his cross" This is an aorist active imperative. This phrase "take up your cross" referred to a condemned criminal having to carry his own crossbar to the place of crucifixion. This was a cultural metaphor for a painful, shameful death. In this context it refers to "death to our old sin nature." The gospel is a radical call for once-and-for-all followship, discipleship (cf. Matt. 10:38; 16:24; Luke 9:23; 14:27; 17:33; John 12:25). As Jesus laid down His life for others, so we must follow His example (cf. 2 Cor. 5:14-15; Gal. 2:20; 1 John 3:16). This clearly demonstrates that the results of the fall have been removed.
▣ "and follow Me" This is present active imperative. This is the language of rabbinical discipleship. Christianity is a decisive choice followed by continual discipleship (cf. Matt. 28:19-20; Eph. 2:8-10).
8:35-37 "save his life. . .lose his life" This is a play on the Greek word for "self," psuchē. In this context there is a contrast between spiritual living (Kingdom focused) and selfish living (earthly, self-centeredness). The Williams translation of the NT has "higher life. . .lower life." If we live for Christ we shall live eternally; if we live for self we are spiritually dead (cf. Gen. 3; Isa. 59:2; Rom. 5:18-19; 7:10-11; 8:1-8; Eph. 2:1,5; Col. 2:13; James 1:15) and one day will be eternally dead (cf. Rev. 2:11; 20:6,14; 21:8). This truth is similar to the parable of "the rich fool" (cf. Luke 12:16-20).
8:35 "gospel's" This is a compound of eu (good) and angelos (message). It originally meant proclaim good tidings, but it came to be used for the message about Jesus as the Messiah bringing salvation (and all its connected doctrines). It stands for the truths of Christianity and the proclaiming of those truths. Mark's Gospel may have been the first to use it in this sense (cf. Mark 1:1,14-15; 8:35; 10:29; 14:9).
8:36 "'to gain the whole world'" This also was one of Satan's temptations to Jesus (cf. Matt. 4:8-9).
▣ "'and forfeit his soul'" This is an aorist passive infinitive of a term used to describe the loss of something which one previously possessed (cf. Matt. 16:26; Acts 27:10).
8:37 This is a powerful question. Where is the priority, present life or eternal life? Selfish living robs one of the joy of life and the gift of life! This life is both a gift and a stewardship.
8:38 "'whoever is ashamed of Me and My words'" This refers to the time when each person is confronted with the gospel. This same truth is expressed in a different way in Matt. 10:32-33 and Luke 12:8-9. What people decide today about the gospel determines their future. Jesus is the gospel!
This phrase is a third class conditional sentence, which introduces a contingency (cf. TEV and NJB).
▣ "'in this adulterous and sinful generation'" The Jews in the interbiblical period developed a theology of two ages. The current age was dominated by sin, self, and unrighteousness. See Special Topic: The Two Jewish Ages at Mark 13:8. However, God was going to send the Messiah and establish a new age of righteousness. Jesus is stating that He Himself was inaugurating this new day and that this new righteousness depends (i.e., is contingent upon, cf. John 1:12; 3:16) on one's personal faith and trust in Him, not one's human performance (cf. Jer. 31:31-34; Matt. 5:20).
▣ "'the Son of Man'" This is Jesus' self-designation; it had no nationalistic, militaristic, or exclusivistic implications in first century Judaism. The term comes from its typical usage in Ezek. 2:1 and Ps. 8:4 ,where it meant "human being" and Dan. 7:13, where it implies Messiah and Deity (i.e., riding on the clouds of heaven, approaching God and receiving the eternal kingdom). The term combines the twin aspects of Jesus' person, fully God and fully man (cf. 1 John 4:1-3).
▣ "when He comes" The OT clearly reveals one coming of the Messiah. However, Jesus' earthly life showed that Gen. 3:15; Psalm 22; Isaiah 53; and Zechariah 9-14 also refer to a suffering of the Messiah. The second glorious coming of the Messiah as Lord and Judge of the cosmos will be exactly the way the Jews were expecting Him to come the first time. Their closed-minded, theological dogmatism caused them to reject Jesus.
The Second Coming is a major and oft repeated NT truth (cf. Matt. 10:23; 16:27-28; 24:3,27,30,37; 26:64; Mark 8:38-39; 13:26; Luke 21:27; John 21:22; Acts 1:11; 1 Cor. 1:7; 15:23; Phil. 3:20; 1 Thess. 1:10; 2:19; 3:13; 4:16; 2 Thess. 1:7,10; 2:1,8; James 5:;7-8; 2 Pet. 1:16; 3:4,12; 1 John 2:28; Rev. 1:7).
▣ "'in the glory of His Father with the holy angels'" This is an OT prediction from Dan. 7:10 (cf. Matt. 16:27; Mark 13:20; Luke 9:26; 2 Thess. 1:7). This refers to the Second Coming. This was another way of asserting the deity of Jesus. Several times in Matthew the angels are the eschatological gatherers and dividers of humanity (cf. Mark 13:39-41,49; 24:31).
▣ "glory" In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term (which referred to a pair of scales) meaning "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; John 14:8-9; Heb. 1:3; James 2:1).
The term "glory" is somewhat ambiguous.
1. it may be parallel to "the righteousness of God"
2. it may refer to the "holiness" or "perfection" of God
3. it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22)
It is first used of YHWH's presence with His people in the cloud of glory during the wilderness wandering period (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10).
9:1 There have been many theories to explain Jesus' statement. It may have referred to
1. Jesus' ascension
2. the Kingdom already present in Jesus
3. the coming of the Spirit at Pentecost
4. the destruction of Jerusalem in a.d. 70
5. the expectation of Jesus' early return
6. the rapid spread of Christianity
7. the transfiguration.
These theories focus on different phrases in the text: (1) "some of the people standing here"; (2) "the Kingdom of God"; or (3) "come in its power." The best guess is #7 because of the immediate context of Mark. 9:2-13 and 2 Pet. 1:16-18. Also, no other theory can explain all three aspects of the text. But realize if it does, then it only referred to Peter, James, and John.
▣ "Truly" This is literally "amen." See Special Topic at Mark 3:28.
▣ "will not taste death" This is a strong double negative used as a metaphorical phrase (i.e., experience cessation of life).
▣ "the kingdom of God" See note at a 1:15.
▣ "it has come with power" This is a perfect active participle, which implies the full and complete coming of the kingdom. This is in contrast to the fact that the kingdom, in some real sense, was inaugurated with Jesus' coming (i.e., incarnation), but a future event is to be expected (i.e., Second Coming).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Did Jesus feed two large crowds or is there one feeding from two perspectives?
2. What kind of "sign" did the Pharisees want?
3. Why did Jesus chide the disciples?
4. Why did Jesus only partially cure the blind man the first time?
5. Why is Matthew's account so much fuller than Mark's account of Peter's confession?
6. What exactly did Peter's confession imply about Jesus?
7. Why were the disciples so shocked at Jesus' teaching about His death at Jerusalem?
8. Explain in your own words what verses 34-38 mean.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Transfiguration of Jesus | Jesus Transfigured on the Mount | The Transfiguration | The Transfiguration | The Transfiguration |
9:2-8 | 9:2-13 | 9:2-8 | 9:2-6 | 9:2-8 |
Prophesies about Elijah | 9:7-8 | The Question about Elijah | ||
9:9-13 | 9:9-13 | 9:9 | 9:9-13 | |
9:10-11 | ||||
9:12-13 | ||||
The Healing of a Boy with an Unclean Spirit | A Boy is Healed | Epileptic Child Healed | Jesus Heals a Boy with an Evil Spirit | The Epileptic Demonic |
9:14-29 | 9:14-29 | 9:14-29 | 9:14-16 | 9:14-29 |
9:17-18 | ||||
9:19-20a | ||||
9:20b-21a | ||||
9:21b-22 | ||||
9:23 | ||||
9:24 | ||||
9:25 | ||||
9:26-27 | ||||
9:28 | ||||
9:29 | ||||
Jesus Again Foretells His Death and Resurrection | Jesus Again Predicts His Death and Resurrection | The Passion Foretold | Jesus Speaks Again About His Death | Second Prophecy of the Passion |
9:30-32 | 9:30-32 | 9:30-32 | 9:30-31 | 9:30-32 |
9:32 | ||||
Who is Greatest? | Who is Greatest? | True Greatness | Who is Greatest? | Who is Greatest? |
9:33-37 | 9:33-37 | 9:33-37 | 9:33 | 9:33-37 |
9:34-37 | ||||
He Who Is Not Against Us is For Us | Jesus Forbids Sectarianism | The Unknown Exorcist | Whoever Is Not Against Us is For Us | On Using the Name of Jesus |
9:38-41 | 9:38-41 | 9:38-41 | 9:38 | 9:38-40 |
9:39-41 | Generosity Shown to Christ's Disciples | |||
9:41 | ||||
Temptations to Sin | Jesus Warns of Offenses | Warnings of Hell | Temptations to Sin | On Leading Others Astray |
9:42-50 | 9:42-48 | 9:42-48 | 9:42-48 | 9:42-50 |
Tasteless Salt is Worthless | Salty Disciples | |||
9:49-50 | 9:49-50 | 9:49 | ||
9:50a | ||||
9:50b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
SYNOPTIC GOSPEL PARALLELS
A. Mark 9:2-8 is paralleled in Matt. 17:1-8 and Luke 9:28-36.
B. Mark 9:9-13 is paralleled in Matt. 17:9-13 and Luke 9:36.
C. Mark 9:14-29 is paralleled in Matt. 17:14-20 and Luke 9:37-43.
D. Mark 9:30-32 is paralleled in Matt. 17:22-23 and Luke 9:43-45.
E. Mark 9:33-37 is paralleled in Matt. 18:1-5 and Luke 9:46-48.
F. Mark 9:38-50 is paralleled in Matt. 18:6-14 and Luke 9:49-50.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 9:2-8
2Six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves. And He was transfigured before them; 3and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. 4Elijah appeared to them along with Moses; and they were talking with Jesus. 5Peter said to Jesus, "Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah." 6For he did not know what to answer; for they became terrified. 7Then a cloud formed, overshadowing them, and a voice came out of the cloud, "This is My beloved Son, listen to Him!" 8All at once they looked around and saw no one with them anymore, except Jesus alone.
9:2 "six days" Luke 9:28 has "eight days." Such a specific time designation is very unusual in Mark's Gospel.
▣ "Peter and James and John" This is the inner circle of disciples who were always present at major events (cf. Mark 5:37). This event was as much for them as for Jesus.
▣ "on a high mountain" Tradition (i.e., the non-canonical Gospel of Hebrews) says it was Mt. Tabor, but probably it was one of the foothills of Mt. Hermon.
One wonders if this experience was a typological way of mirroring Moses' Mt. Sinai experience.
1. a high mountain
2. the cloud
3. faces glorified (Exod. 34:29)
4. a six-day period (cf. Exod. 24:16)
This Exodus motif (i.e., Jesus as the new Moses, giving the new covenant, bringing His people out of the slavery of sin) is a recurrent allusion in Mark. In Luke's Gospel, it says Jesus, Moses, and Elijah discussed Jesus' exodus.
▣ "by themselves" Luke 9:28 states the purpose as "to pray." Jesus wanted to get away from the crowds to teach the disciples privately. In this instance it was this inner circle of leadership.
▣ "He was transfigured before them" This is an aorist passive indicative of a compound term meta (i.e., after) and morphoō (i.e., form), with the resulting meaning of "to change one's appearance." We get the English term "metamorphosis" from this Greek term. Jesus' radiant pre-existent glory shows through His fleshly body. The radiance of His true divine self was visible to these disciples (cf. 2 Pet. 1:16-18). The term morphē (cf. Phil. 2:6-7) denotes the unchanging essence of something or someone (the opposite of schēma, cf. Phil. 2:8, the changing outward form).
This same transformation is possible for His followers (cf. Rom. 12:2; 2 Cor. 3:18). In a sense this refers to the restoration of the divine image in mankind, damaged in the Fall of Genesis 3. Jesus enables us to become truly human, truly Christlike.
9:3
NASB"His garments became radiant and exceedingly white"
NKJV"His clothes became shining, exceedingly white"
NRSV"his clothes became dazzling white"
TEV"his clothes became shining white"
NJB"his clothes became brilliantly white"
Matthew 17:2 adds that "His face shone like the Sun." This is surely an aspect of Jesus' glory, which often has a brightness component (cf. fuller notes at Mark 8:38).
NASB, NKJV"no launderer on earth can whiten them"
NRSV"such as no one on earth could bleach them"
TEV"whiter than anyone in the world could wash them"
NJB"whiter than any earthly bleacher could make them"
This refers to a worker who cleaned cloth.
It is in verses such as this that history books are so helpful. Let me mention several that have helped me understand Ancient Near Eastern culture.
1. Roland de Vaux, Ancient Israel, two vols.
2. Fred H. Wright, Manners and Customs of Bible Lands
3. James M. Freeman, Manners and Customs of the Bible
4. Jack Finegan, Light From the Ancient Past, two vols.
5. James S. Jeffers, The Greco-Roman World of the New Testament Era
6. K. A. Kitchen, Ancient Orient and the Old Testament
7. Edwin M. Yamauchi, The Stones and the Scriptures
9:4 "Elijah. . .Moses. . .Jesus" This shows God's continuing revelation. Notice they apparently already had their resurrection bodies, which is surprising in light of 1 Thess. 4:13-18. These were two major figures in the Old Testament who had an eschatological prophetic aspect (i.e., Elijah before the Messiah and Moses, a Prophet like Jesus).
▣ "appeared" This term is used of angelic appearances in Luke 1:11 and 22:43, and of Jesus in Luke 24:34.
▣ "they were talking with Jesus" This is a periphrastic imperfect, which implies a long conversation. Luke 9:31 says they were discussing Jesus' departure (i.e., exodus) from Jerusalem. There is an amazing corollary between this passage and Exod. 24:12-18.
1. the time element of "six days" (Mark 9:2)
2. the place, "on a high mountain" (Mark 9:2)
3. the presence of a cloud and God's speaking from it (Mark 9:7 )
4. the mention of glory on Moses' face and here Jesus' face (Luke 9:29; Exod. 34:29-30)
9:5 "Peter said to Jesus" Luke 9:32 says the three disciples were asleep after a long day and a hard climb and Peter woke up just in time to see Elijah and Moses departing.
▣ "'Rabbi'" The Matthew parallel has "Lord" and the Luke parallel has "Master."
▣ "it is good for us to be here" What an awesome spiritual and physical experience this must have been; what a confirmation of the person of Jesus as the promised OT Messiah.
▣ "tabernacles" This would have been a structure similar to the temporary thatch huts used during the Festival of Booths. The implication of Peter's statement was that if the glorified OT visitors would stay a while, they could stay a while longer, too!
9:6 Whenever Peter did not know what to do, he talked!
9:7 "cloud" This was the symbol of YHWH's presence in the exodus (cf. Exod. 13-14). The rabbis called this "the Shekinah cloud of Glory," meaning YHWH dwelt visibly and permanently with Israel.
▣ "overshadowing them" This term reflects the OT sense of the special cloud of YHWH's presence providing shade (i.e., protection) and guidance to the people of God during the Wilderness Wandering period (i.e., 38 years). This cloud reappears three times related to Jesus.
1. at His conception Mary is overshadowed by the Spirit (cf. Luke 1:35)
2. at His baptism Jesus is addressed by a voice from heaven (the cloud itself is not specifically mentioned, cf. Matt. 3:17)
3. at the Transfiguration a voice is heard (cf. Matt. 17:5; Luke 9:34)
This term is used two other times in the NT, once in relation to Peter's shadow falling on people and resulting in their healing (cf. Acts 5:15) and a compound form of the term in Heb. 9:5, referring to the Cherubim overshadowing the Mercy Seat on the Ark of the covenant.
▣ "a voice" This is either (1) related to YHWH speaking out of the cloud in the wilderness or (2) a Bath Kol (i.e., a voice from heaven), which was God's way of revealing YHWH's will during the intertestamental period when there was no prophet (cf. Mark 1:11).
▣ "My beloved Son" The term "son" in this OT phrase was used for (1) Israel as a whole; (2) the Israeli King as YHWH's representative; and (3) the promised, coming Messiah (cf. Ps. 2:7). This is the second time that the Father has addressed the Son in this special way, by this special title (cf. Matt. 3:17; 17:5). See fuller note at Mark 1:11 and Special Topic at Mark 3:11.
▣ "listen to Him" This is a present active imperative, which reflects the prophecy of Deut. 18:15. The Father's ultimate revelation is to be acknowledged and obeyed (cf. Luke 6:46).
9:8 This verse implies either that (1) this experience was a vision or (2) a rapid change back to the visible realm occurred.
NASB (UPDATED) TEXT: MARK 9:9-13
9As they were coming down from the mountain, He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead. 10They seized upon that statement, discussing with one another what rising from the dead meant. 11They asked Him, saying, "Why is it that the scribes say that Elijah must come first?" 12And He said to them, "Elijah does first come and restore all things. And yet how is it written of the Son of Man that He will suffer many things and be treated with contempt? 13But I say to you that Elijah has indeed come, and they did to him whatever they wished, just as it is written of him."
9:9 "He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead" This was the only occurrence where a time factor is linked to Jesus' repeated warnings about their silence (cf. Mark 5:43; 7:36; 8:30). This restriction is related to the fact that the gospel was not yet complete. At a future time, their memory of this event would be clearly understood in light of all the other gospel events (cf. 2 Pet. 1:16-18).
9:10 "discussing with one another what rising from the dead meant" The disciples did not understand the distinction between "the Second Coming" (8:38) and "the Resurrection" (9:9). The Jews of Jesus' day expected only one coming of the Messiah into history and this coming was related to the military victory and supremacy of national Israel on a global scale. See SPECIAL TOPIC: THE RESURRECTION at Mark 8:31.
9:11 "the scribes" These were the culturally respected OT interpreters who explained the OT and how it applied to their day. In this time most of the scribes were Pharisees. See Special Topic at Mark 2:6.
9:12-13 "Elijah does first come. . .Elijah has indeed come" Jesus asserts that John the Baptist had fulfilled the prophetic role of Elijah found in Mal. 3:1 and 4:5. There has been much discussion about the answer which Jesus gave. He stated specifically that Elijah had already come in the ministry of John the Baptist (cf. Matt. 11:10, 14; Mark 9:11-13; Luke 1:17). However, when the Pharisees asked John the Baptist, himself, in the Gospel of John (John 1:20-25) if he was Elijah, he flatly denied it. This seeming contradiction can be handled by the fact that John denied that he was a resuscitated Elijah, but Jesus affirmed that John symbolically fulfilled the preparation ministry of Elijah. They both dressed and acted in similar ways, so the identification would be obvious in the minds of the Jews who knew about Elijah and who heard and saw John the Baptist (Luke 1:17).
9:12 "will suffer many things and be treated with contempt" This was so shocking to the Jewish people of Jesus' day who expected a powerful deliverer like the OT judges and were not expecting a suffering savior. They had missed several OT clues (i.e., Gen. 3:15; Psalm 22; Isa. 52:13-53:12; Zechariah 9-14). It took the twelve disciples years to comprehend; even they did not fully understand until the special ministry of the Spirit at Pentecost (cf. John 16:13-14) revealed it to them.
Notice that Jesus is trying to involve the twelve disciples in theological reasoning. He is forcing them to see the relationship between two different prophecies. They were not officially "scribes," but soon they must function like them.
Jesus surprised them with an unexpected fulfillment which was not literal, but typological (i.e., John the Baptist functioned as the fulfillment of Elijah's coming and preparing the way for the Messiah).
Jesus took every private moment to teach His disciples. Even on the way down the mountain He brings up a related issue (i.e., Malachi's prophecy about Elijah). This taking advantage of every opportunity for religious training is reflected in Deut. 6:7 and 11:19.
9:13 "as it is written of him" Elijah had persecution from Jezebel (cf. 1 Kgs. 19:2,10,14) as John did from Herodias.
NASB (UPDATED) TEXT: MARK 9:14-29
14When they came back to the disciples, they saw a large crowd around them, and some scribes arguing with them. 15Immediately, when the entire crowd saw Him, they were amazed and began running up to greet Him. 16And He asked them, "What are you discussing with them?" 17And one of the crowd answered Him, "Teacher, I brought You my son, possessed with a spirit which makes him mute; 18and whenever it seizes him, it slams him to the ground and he foams at the mouth, and grinds his teeth and stiffens out. I told Your disciples to cast it out, and they could not do it." 19And He answered them and said, "O unbelieving generation, how long shall I be with you? How long shall I put up with you? Bring him to Me!" 20They brought the boy to Him. When he saw Him, immediately the spirit threw him into a convulsion, and falling to the ground, he began rolling around and foaming at the mouth. 21And He asked his father, "How long has this been happening to him?" And he said, "From childhood. 22It has often thrown him both into the fire and into the water to destroy him. But if You can do anything, take pity on us and help us!" 23And Jesus said to him, "'If You can?' All things are possible to him who believes." 24Immediately the boy's father cried out and said, "I do believe; help my unbelief." 25When Jesus saw that a crowd was rapidly gathering, He rebuked the unclean spirit, saying to it, "You deaf and mute spirit, I command you, come out of him and do not enter him again." 26After crying out and throwing him into terrible convulsions, it came out; and the boy became so much like a corpse that most of them said, "He is dead!" 27But Jesus took him by the hand and raised him; and he got up. 28 When He came into the house, His disciples began questioning Him privately, "Why could we not drive it out?" 29And He said to them, "This kind cannot come out by anything but prayer."
9:14 "When they came back to the disciples" Jesus had left the rest of the disciples at the bottom of the mountain. Luke 9:37 says they returned the next day.
▣ "a large crowd. . .scribes arguing" Both of these things characterized Jesus' ministry and now the disciples were experiencing a foreshadowing of Jesus' existential situation and also their coming ministry. These were recurrent problems, but also opportunities.
9:15 "immediately" See note at Mark 1:10.
▣ "they were amazed" Some see this amazement as referring to Jesus' face still glowing related to Exod. 34:29-30, but the context seems to imply that Jesus' appearance came at an opportune moment for ministry and teaching.
NASB"began running up to greet Him"
NKJV"running to Him, greeted Him"
NRSV"they ran forward to greet Him"
TEV"ran to him and greeted him"
NJB"ran to greet him"
This is an imperfect tense, which can mean (1) the beginning of an action (cf. NASB) or (2) a repeated action in past time. This crowd was excited to see Jesus and one after another ran up and greeted Him.
9:16 "What are you discussing with them" Jesus addresses this question to the crowd. The scribes were not concerned with the young boy, but with the theological aspect of the disciples' inability to effect a cure.
9:17 "possessed with a spirit" The Gospels make a definite distinction between demon possession and physical illness. In this particular case there seems to be a blurring of this distinction. The symptoms described by the father and the implication of several Greek words in the text imply epilepsy, especially a grand mal seizures. This physical element was aggravated or instigated by demonic possession. See Special Topic: The Demoniac at Mark 1:23.
9:18 "stiffens out" This is a description of a grand mal seizure.
▣ "I told Your disciples to cast it out, and they could not do it" The disciples were surprised also. Jesus gave them the power over the demonic in Mark 6:7,13, but in this case their attempts failed!
9:19 Jesus uses two rhetorical questions in Mark 9:19 to express His disappointment at the lack of faith of the disciples, the crowd, and the scribes.
9:20 "when he saw Him, immediately the spirit threw him into a convulsion" This was demonic possession manifesting itself in epilepsy.
9:21 There are several accounts in the Gospels of demon possession of children. How and why this occurred is never stated.
9:22 The destructive nature of the demonic is clearly seen in the father's description of this boy's life.
▣ "destroy" See Special Topic: Apollumi at Mark 3:6.
▣ "if" This is a first class conditional sentence that is assumed to be true from the author's perspective or for his literary purposes. This was the father's affirmation of faith in Jesus' ability to heal.
▣ "'take pity on us and help us'" This father had faith in Jesus even when the disciples failed to deliver his son.
In Word Studies in the New Testament, vol. 1. p. 113, M. R. Vincent makes the point that this father identified completely with his son's problems, as did the Syro-Phoenician woman to her daughter (cf. Matt. 15:22).
9:23 "'If You can'" This is a repeat of the man's statement of Mark 9:22. It is another first class conditional sentence. This man affirmed Jesus' ability; now Jesus tests his faith.
▣ "'All things are possible to him who believes'" This is not a blank check for humanity, even believing humanity, to manipulate God, but a promise that God will do His will through believing faith (see Gordon Fee, The Disease of the Health and Wealth Gospels). There are two conditions: (1) God's will and (2) believing faith! See Special Topic: Effective Prayer at Mark 11:23.
9:24 "'I do believe, help my unbelief'" This is a present active imperative. Remember it is the object of faith, not the quantity, that is crucial (cf. Matt. 17:20; Luke 17:6). Notice that Jesus worked with this man's doubts, as He will with ours.
Jesus deals with the father's faith, not the boy's, because he has been possessed since he was a child. One wonders if one of the reasons the disciples could not exorcize the boy was the father's lack of faith in them. Jesus often focused on parent's or friend's faith in effecting cures and deliverances. This father's words admit his need and beseeches Jesus' help to further his faith. This is a prayer we could all pray!
The Textus Receptus adds kurie (i.e., the vocative of Lord), which may be a scribal addition to show the father's faith by addressing Jesus as Lord, but this addition is not in any modern English translation besides KJV and NKJV.
9:25 "a crowd was rapidly gathering" It is uncertain how this relates to the exorcism. It is opposite of the Messianic Secret found so often in Mark. Jesus demonstrates His power and authority in a situation the disciples could not handle. The press and curiosity of the crowd was always a problem, but also an opportunity. This could be the same crowd as Mark 9:14-15 or a large number of new arrivals.
▣ "'You deaf and mute spirit'" Apparently this was just another aspect of this boy's physical problems (cf. Mark 9:17) related to the demonic possession.
▣ "'come out of him and do not enter him again'" This is an aorist active imperative and an aorist active subjunctive that meant "get out and do not ever start to come back."
9:26 The physical manifestations accompanying the departure of the demonic appear to have been common in NT exorcisms.
▣ "the boy became so much like a corpse" This is another symptom of a grand mal seizure.
9:27 "Jesus took him by the hand and raised him" This procedure showed Jesus' concern and compassion (cf. Mark 1:31; 5:41). He was not afraid to touch the sick and possessed!
9:28 "'Why could we not drive it out'" They were surprised! Earlier they had been able to cast out demons; why not now? Matthew 17:20 says it was because of the smallness of their faith.
9:29 "This kind cannot come out by anything but prayer" Many other Greek manuscripts add "and fasting." However, this in not found in א or B, nor the Greek manuscript used by Clement. The addition of the phrase is very ancient and wide-spread, probably because of the early church's propensity from Judaism in this area. It is included in MSS P45, אi2, A, C, D, K, L, W, X, and the Diatessaron. See Special Topic on Fasting at Mark 2:18-20. The UBS4 gives the shorter reading an "A" rating (certain).
Theologically this account implies that there are different kinds of demons which require different techniques. See Special Topic at Mark 1:25.
NASB (UPDATED) TEXT: MARK 9:30-32
30From there they went out and began to go through Galilee, and He did not want anyone to know about it. 31For He was teaching His disciples and telling them, "The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later." 32But they did not understand this statement, and they were afraid to ask Him.
9:30 "began to go through Galilee" This is still the setting of leaving the Mountain of Transfiguration and moving south through Galilee. Jesus wanted to personally speak to as many people as possible.
▣ "He did not want anyone to know about it" This is another aspect of Jesus' desire not to be known as a healer or miracle worker because the press of the crowds seeking physical help made it impossible for Him to teach and preach.
9:31 "Son of Man" See note at Mark 8:38c.
▣ "is to be delivered" This is a present passive indicative. The term means "to hand over to the authorities." This was the third time that Jesus had clearly revealed to the disciples what would happen in Jerusalem (cf. Mark 8:31; 9:12).
▣ "'He will rise'" See Special Topic at Mark 8:31.
▣ "three days" In Jewish recording of time, it was probably about 30-38 hours (i.e., a brief time on Friday before twilight, all of Saturday, and part of Sunday before dawn). This time period is linked to Jonah's experience several times (cf. Matt. 12:39-40; 16:3; Luke 11:29-32).
9:32 "they did not understand" This is a recurrent theme in the Synoptic Gospels. Luke's Gospel reveals the situation clearly.
1. the disciples did not understand (Luke 2:50; 9:45; 18:34)
2. they should have because Jesus' words were interpreted for them (Luke 8:10)
3. Jesus opened the minds of the disciples (Luke 24:45)
They were as blind as the crowds until Jesus' words and the Spirit's inspiration opened their closed minds and hearts to the truth of the new covenant. The fallen human mind cannot understand except by the help of the Spirit and even then it is a slow growing process from salvation to sanctification.
NASB (UPDATED) TEXT: MARK 9:33-37
33They came to Capernaum; and when He was in the house, He began to question them, "What were you discussing on the way?" 34But they kept silent, for on the way they had discussed with one another which of them was the greatest. 35 Sitting down, He called the twelve and said to them, "If anyone wants to be first, he shall be last of all and servant of all." 36Taking a child, He set him before them, and taking him in His arms, He said to them, 37"Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me."
9:33 "Capernaum" This town, the hometown of Peter and Andrew, became Jesus' headquarters after the unbelief of Nazareth.
▣ "when He was in the house" This was probably Peter's home (cf. Mark 1:29) or a rented house used by Jesus.
▣ "What were you discussing on the way" They were arguing, not just discussing. He had told them of His death (three times) and they wanted to know which one of them would take His place as leader (cf. Matt. 18:1-18; Luke 9:46-48; 22:24).
9:34 "greatest" This shows the jealousy of the other groups of disciples against the inner circle of Peter, James, and John. It may also reflect their Jewish concept of a nationalistic earthly kingdom.
9:35 "sitting down" This would have denoted an official teaching session (cf. Mark 4:1; 9:35; Matt. 5:1; Luke 4:20).
▣ "If anyone wants to be first" This is a first class conditional sentence, which is assumed to be true from the author's perspective. Jesus did not condemn ambition, but defined it in terms of the new ethic of the Kingdom of God. Greatness is linked to service (cf. Mark 10:31,45; Matt. 20:26; 19:30; John 13:5), not control or power! God's Kingdom is so different from human societies.
These words are a good example of how Jesus repeated His teachings in different settings and at different times (cf. Mark 10:43-44; Matt. 23:11; Luke 22:24-25).
▣ "servant" Jesus spoke Aramaic. This saying (i.e., Mark 9:35-37) may be a word play on the Aramaic word talya, which means both "child" and "servant."
9:36 "Taking a child" Matthew 18:1-18, Luke 9:46-49, and here clearly show that Jesus is talking about new believers, not children.
▣ "taking him in His arms" This is another eyewitness detail of Peter. It was even possibly Peter's house and Peter's child!
9:37 "'whoever receives one child like this in My name'" "In My Name" means "in the character of Jesus." There is no magic in the repetition of certain words. The power comes from knowing Jesus and emulating His actions. Our loving response to others because we are followers of Jesus is a way to express our love for Him (cf. Matt. 25:31-45).
From Acts 19:13-16 we know that Jewish exorcists used Jesus' name, but with surprising results. From Matt. 7:21-23 we know that it is the personal relationship with Christ that is crucial, not just the flippant or even repeated mentioning of the name.
▣ "'and whoever receives Me does not receive Me, but Him who sent Me'" Jesus characteristically affirms the exalted position of the Father. This is repeatedly recorded in John's Gospel. This submission to the Father is not one of inequality, but functions within the Trinity.
SPECIAL TOPIC: SEND (APOSTELLŌ)
NASB (UPDATED) TEXT: MARK 9:38-41
38John said to Him, "Teacher, we saw someone casting out demons in Your name, and we tried to prevent him because he was not following us." 39But Jesus said, "Do not hinder him, for there is no one who will perform a miracle in My name, and be able soon afterward to speak evil of Me. 40For he who is not against us is for us. 41For whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he will not lose his reward."
9:38 "and we tried to prevent him because he was not following us" There are several variants in the Greek manuscripts. This verse is hard to interpret. This caused ancient scribes to modify it. The reading most modern English versions accept (following the UBS4) is found in MSS א and B and the Syriac translation tradition.
9:39 "'Do not hinder him'" This is a present imperative with a negative particle, which usually implies the stopping of an act in process.
9:40 "For he who is not against us is for us" Jesus often used cultural proverbs in His teaching (cf. Mark 2:17,21,22; 3:27; 4:21,22,25; 7:15; 8:35,36,37; 9:40,50; 10:25,27,31,43-44). Compare this with Matt. 12:30 and Luke 11:23.
There is an interesting discussion of the seeming contradiction between Mark 9:40 and Luke 11:23 in Hard Sayings of the Bible published by IVP, pp. 466-467. This book is a helpful resource by well-known, evangelical scholars. They assert that the contextual settings of the references remove the seeming discrepancy.
9:41 See the parallel passages in Matt. 10:42; 25:40. There is a sharp contrast between Mark 9:38-41 and Mark 9:42-48. Those not officially connected with Jesus are affirmed in their good deeds, but those who know Him are warned in strong metaphors about their responsibility to new believers. This shocking paradox illustrates the truth of Mark 9:33-37.
Also this verse mentions kingdom rewards for those who faithfully serve (cf. Mark 9:41; 10:21,28-31 and several times in Jesus' Sermon on the Mount in Matthew 5:12,46; 6:5-6,16-18,19-21). It is hard to balance a free salvation in the finished work of Christ and believers' covenant responsibilities to live out their faith.
It is also hard to balance the NT concept of degree of rewards and punishment (cf. Matt. 10:45; 11:22; 18:6; 25:21,23; Mark 12:40; Luke 12:47-48; 20:47). See Special Topic at Mark 12:40.
NASB (UPDATED) TEXT: MARK 9:42-48
42"Whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. 43If your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than, having your two hands, to go into hell, into the unquenchable fire, 44[where their worm does not die, and the fire is not quenched.] 45If your foot causes you to stumble, cut it off; it is better for you to enter life lame, than, having your two feet, to be cast into hell, 46[where their worm does not die, and the fire is not quenched.] 47If your eye causes you to stumble, throw it out; it is better for you to enter the kingdom of God with one eye, than, having two eyes, to be cast into hell, 48where their worm does not die, and the fire is not quenched."
9:42 "'Whoever causes one of these little ones'" This refers theologically to new believers. However, there may be a contextual relationship to the lesson just taught from the possessed boy. God loves children and does not want anyone to take advantage of them.
▣ "'who believe'" This is a present active participle, which emphasizes continuing belief.
Some ancient Greek manuscripts add "in Me" (cf. MSS A, B, C2, L, W, and the Vulgate, Syriac, and Coptic translations). This seems to be a scribal addition from the parallel in Matt. 18:6 because these words are absent in MSS א and C. See Special Topic at Mark 1:15.
▣ "'to stumble'" This is literally used of a baited animal trap.
▣ "'if'" This is a first class conditional sentence. This is a strong warning to Christian leaders. The Great Shepherd cares about all the sheep, especially the new and vulnerable ones, so should they!
This is a hyperbole (cf. Matt. 5:29,30,38-46; 6:2-4; 7:3-5; 23:23-24; 10:24-25). Jesus is speaking in metaphorical language of eternal judgment. These Oriental overstatements have confused western believers for generations. Our love for the Bible and our desire to follow Jesus have caused western believers to miss the eastern genres and metaphors of the Bible.
▣ "'a heavy millstone'" This refers to the round upper part of a large animal-drawn millstone. This is another Oriental overstatement, used to accentuate His message.
▣ "'cast into the sea'" This is a perfect passive indicative, which denotes a permanent state. This was a powerful metaphor of judgment. Being desert people, the Jews were afraid of water.
9:43-47 This is metaphorical (i.e., hyperbolic) language, but it shows the radical commitment required by Jesus (cf. Robert H. Stein, The Method and Message of Jesus' Teachings, pp. 8-11).
These verses are a good example of Hebrew poetic, synonymous parallelism, so common in the OT (cf. Mark 2:21-22; 3:4,24-25,28; 4:22,30; 8:17,18; 9:43-47; 10:38,43-44; 13:24-25). Some examples in Mark of antithetical parallelism are Mark 2:19-20; 3:28-19; 4:25; 7:8,15; 8:35 (cf. Stein, pp. 27-29).
9:43 "If" This is a third class conditional sentence, which speaks of potential action.
▣ "'enter life'" There are two words for life in the NT: (1) bios (i.e., earthly life) and (2) zoē (i.e., spiritual life). Jesus is talking about entering the spiritual realm (i.e., eternal life). This is paralleled by the phrase "the Kingdom of God" in Mark 9:47. Believers can enter the kingdom now and, in some sense, even experience heaven now (cf. Eph. 2:5-6).
There are several ways this is depicted in the NT.
1. the world to come, eternal life (Mark 10:17,30)
2. saving. . .losing life (Mark 8:35; Matt. 10:39; Luke 17:33)
3. enter life (Mark 9:43; Matt. 25:46)
4. enter the joy of the Lord (Matt. 25:21,23)
▣ "'hell'" This is Gehenna (cf. Jer. 7:31). This was the location of the worship of the Phoenician fertility fire god, Molech, in the valley of the sons of Hinnom, just south of Jerusalem. This was where the firstborn children were sacrificed to the Canaanite fertility god (cf. Lev. 18:21; 20:2-5; Deut. 12:31; 18:10; 2 Kgs. 21:6; 2 Chr. 28:3; 33:6; Jer. 2:23; 7:32; 32:35). The Jews were so ashamed of their ancestors' idolatry that they turned this area into the landfill, or garbage dump of Jerusalem. Jesus' metaphors for eternal separation from the Father's love (fire, worm, stench) are drawn from this garbage dump.
This term is used by Jesus many times, but only once by any other NT author (James 3:6). Hell is as much a biblical reality as heaven (cf. Matt. 25:46). See Special Topic below, II., B.
SPECIAL TOPIC: Where Are the Dead?
9:44,46 Verses 44 and 46 are the same as Mark 9:48. Neither are found in the ancient Greek uncial manuscripts א, B, CL, or W. It seems that an ancient scribe took the words from Mark 9:48 and inserted them into Mark 9:44 and 46.
9:48 "'where their worm does not die and the fire is not quenched'" This is a quote from Isa. 66:24. The Jews were so shocked that their ancestors burned their children (2 Kgs. 21:6) that they turned this location into the garbage dump of Jerusalem. It is from this site that Jesus draws His metaphorical language about eternal separation from God—Hell. The same term, eternal, used of heaven in Matt. 25:46, is also used in the same verse of judgment.
NASB (UPDATED) TEXT: MARK 9:49-50
49"For everyone will be salted with fire. 50Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another."
9:49 "'salted with fire'" Salt was a means of healing, purification, and preservation. It also was used to seal covenants (cf. Num. 18:19). It was a very important component of life for desert people. The terms salt and fire are synonymous in this context for purification. Verse 49 has many manuscript variations. These were probably due to the uncertainty of (1) how the verse related to Mark 9:48 or (2) what the verse itself meant. Possibly a scribe saw a reference to Lev. 2:13 and put it in the margin of the text. Jesus often used salt as an analogy to communicate spiritual truth (cf. Matt. 5:13; Luke 14:34-35).
9:50 This verse, like Mark 9:49, seems to be somewhat unrelated to the previous context. As Mark 9:49 was included because of the term "fire," this verse was included because of the term "salt." It may refer to Mark 9:35. It matters how Christians live!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was Jesus "transformed?"
2. How is this incident related to the OT?
3. Why were the disciples confused about Elijah?
4. Why did the disciples still not understand about Jesus' death and resurrection?
5. Is it wrong for a Christian to be ambitious?
How did Jesus define greatness?
6. Is Jesus talking about children in Mark 9:35-37 and 42 or using them as an example for adults?
7. Are there degrees of judgment?
8. Should Mark 9:43-47 be taken literally?
9. What does salt symbolize?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Teaching About Divorce | Marriage and Divorce | On Marriage and Divorce | Jesus Teaches About Divorce | The Question About Divorce |
10:1-12 | 10:1-12 | 10:1 | 10:1 | 10:1-12 |
10:2-9 | 10:2 | |||
10:3 | ||||
10:4 | ||||
10:5-9 | ||||
10:10-12 | 10:10-12 | |||
Little Children Blessed | Jesus Blesses Little Children | Blessing the Children | Jesus Blesses Little Children | Jesus and the Children |
10:13-16 | 10:13-16 | 10:13-16 | 10:13-16 | 10:13-16 |
The Rich Man | Jesus Counsels the Rich Young Ruler | The Rich Man | The Rich Man | The Rich Young Man |
10:17-22 | 10:17-22 | 10:17-22 | 10:17 | 10:17-22 |
10:18-19 | ||||
10:20 | ||||
With God All Things Are Possible | 10:21-22 | The Danger of Riches | ||
10:23-31 | 10:23-31 | 10:23-27 | 10:23 | 10:23-27 |
10:24-25 | ||||
10:26 | ||||
10:27 | The Reward of Renunciation | |||
10:28-31 | 10:28 | 10:28-31 | ||
10:29-31 | ||||
A Third Time Jesus Foretells His Death and Resurrection | Jesus A Third Time Predicts His Death and Resurrection | The Passion Foretold a Third Time | Jesus Speaks a Third Time About His Death | Third Prophecy of the Passion |
10:32-34 | 10:32-34 | 10:32-34 | 10:32-34 | 10:32-34 |
The Request of James and John | Greatest is Serving | James and John Seek Honor | The Request of James and John | The Sons of Zebedee Make Their Request |
10:35-45 | 10:35-45 | 10:35-40 | 10:35 | 10:35-40 |
10:36 | ||||
10:37 | ||||
10:38 | ||||
10:39-40 | Leadership with Service | |||
10:41-45 | 10:41-45 | 10:41-45 | ||
The Healing of Blind Bartimaeus | Jesus Heals Blind Bartimaeus | Blind Bartimaeus | Jesus Heals Blind Bartimaeus | The Blind Man of Jericho |
10:46-52 | 10:46-52 | 10:46-52 | 10:46-47 | 10:46-52 |
10:48 | ||||
10:49 | ||||
10:50 | ||||
10:51a | ||||
10:51b | ||||
10:52 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
SYNOPTIC GOSPEL PARALLELS
A. Divorce, Mark 10:2-12 (parallel in Matthew 19:1-12)
B. Blessing of Children, Mark 10:13-16 (parallel in Matthew 19:13-15; Luke 18:15-17)
C. Rich Young Ruler, Mark 10:17-31 (parallel in Matthew 19:16-20:16; Luke 18:18-30)
D. Prediction of Crucifixion, Mark 10:32-34 (parallel in Matthew 20:17-20; Luke 18:31-34)
E. Sons of Zebedee, Mark 10:35-45 (parallel in Matthew 20:21-28)
F. Blind Bartimaeus, Mark 10:46-52 (parallel in Matthew 20:29-34; Luke 18:35-43)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 10:1
1Getting up, He went from there to the region of Judea and beyond the Jordan; crowds gathered around Him again, and, according to His custom, He once more began to teach them.
10:1 "went from there to the region of Judea and beyond the Jordan" The RSV and the ASV have "came into territories of Judea and trans-Jordan." The context implies that Jesus was on His final journey to Jerusalem. Apparently He went north through Samaria, crossed over into Galilee, and joined the crowds of pilgrims heading for Jerusalem. Most Jews refused to pass through Samaria on their way to Jerusalem, so they crossed to the eastern side of the Jordan (i.e., through Perea) and then crossed back to the western side at Jericho. If this is what happened then it explains this confusing verse (cf. A. T. Robertson, Word Pictures in the New Testament, vol. 1, p. 348, asserts that over one-third of Luke's Gospel occurs between Mark 9 and 10 [i.e., 9:57-18:14]; as well as Matt. 18 and John 7-11).
▣ "crowds gathered around Him again" This may refer to (1) pilgrims on their way to Jerusalem for the feast or (2) the sick, the curious, the Jewish leaders, and disciples. Jesus always drew a crowd.
▣ "according to His custom" Whenever Jesus had opportunity to teach, He did (cf. Mark 1:21; 2:13; 4:2; 6:2,6,34; 12:35; 14:49). The content of His message was
1. repent and believe (like John the Baptist's message)
2. the Kingdom of God is entered by faith in Him
3. the Kingdom of God radically changes the way one thinks and lives.
NASB (UPDATED) TEXT: MARK 10:2-9
2Some Pharisees came up to Jesus, testing Him, and began to question Him whether it was lawful for a man to divorce a wife. 3And He answered and said to them, "What did Moses command you?" 4They said, "Moses permitted a man to write a certificate of divorce and send her away." 5But Jesus said to them, "Because of your hardness of heart he wrote you this commandment. 6But from the beginning of creation, God made them male and female. 7For this reason a man shall leave his father and mother, 8and the two shall become one flesh; so they are no longer two, but one flesh. 9What therefore God has joined together, let no man separate."
10:2 "Pharisees" See Special Topic: Pharisees at Mark 2:16.
▣ "testing" This word periazō has the connotation of testing with a view toward destruction (cf. Mark 8:11; 10:2; 12:15; Special Topic on terms for "testing" at Mark 1:13). This question was meant to (1) polarize both the people and rabbis over the opinions of the two rabbinical schools of Shammai (conservative) and Hillel (liberal) or (2) arouse Herod Antipas' anger.
▣ "whether it was lawful for a man to divorce a wife" Notice that the Pharisees' question is about divorce, not remarriage. Also, notice that Jesus is responding to a specific question. Jesus is not discussing this subject in a neutral setting. These Pharisees are trying to trap Him into alienating Himself from (1) the followers of Hillel, who had a liberal attitude toward divorce. Matthew 19:3 expands the question to include the "Why" of divorce or (2) Herod Antipas because he was divorced (cf. Mark 6:17-20).
The term "lawful" could refer to the Mosaic Law or the rabbinical traditions (i.e., the Talmud). In response Jesus quotes a passage from Deuteronomy.
10:4 "to write a certificate of divorce" The quote is from Deut. 24:1-4. Moses enacted a legal procedure to protect the wife (cf. Exod. 21:1-11). This legal procedure would have several requirements.
1. it took some amount of time
2. it took a priest or Levite to write it
3. it probably required the return of the dowry
Hopefully, these procedures would give the couple a chance to reconcile.
It must also be stated that Deut. 24 assumed the right of remarriage for both the man and woman. However, the Deuteronomy passage in context was not addressing the cultural issue of divorce as much as (1) assuring the virginity and faithfulness of the bride and (2) outlining the specific procedures and limits on the remarriage.
The real problem occurred in the liberal interpretation of this passage by the rabbinical school of Hillel (cf. The Christ of the Gospels by J. W. Shepherd, pp. 451-457). This school picked up on the term "indecency" and extended its original time frame and meaning. The Pharisees were only quoting Moses to trick Jesus. They were not seeking information.
Jesus confirmed the intent of God for marriage as one man, one woman for life. Anything else is not the ideal. The problem comes in how to balance Jesus' words in this context with His words of forgiveness in other contexts. The standard for Kingdom followers is high, but so, too, is the grace of God! In this area a case-by-case approach is better than rigid legal rules.
In the OT YHWH used divorce to describe His actions toward Israel because of their idolatry (cf. Isa. 50:1; Jer. 3:1-8; Hos. 2:2). There are examples in the OT where divorce is required (cf. Gen. 21:8-14; Exod. 21:10-11; Deut. 21:10-14; Ezra 9-10). There is an excellent thought-provoking article in the "Journal of the Evangelical Theological Society" vol. 40 # 4, entitled "Old Testament Perspectives on Divorce and Remarriage" by Joe M. Sprinkle.
10:5 "'Because of your hardness of heart'" Jesus describes the Israelites as "hard hearted" (cf. Ezek. 2:4; 3:7). The term "stiff-necked" is a synonymous metaphor (cf. Exod. 32:9; 33:3,5,9; Deut. 9:6,13). They always wanted to do things their way. This is always fallen mankind's propensity! This attitude was even present in His disciples (cf. Mark 3:5 and 6:52).
The subject of divorce is a good example of the problem of proof-texting. We must allow all of the Bible to speak on every subject. This is not the only biblical passage on divorce and remarriage.
This statement of Jesus is distressing to me. How would I know that Deut. 24:1-4 was not YHWH's final word on this subject? It is in the Bible. If Jesus had not been confronted with this issue, I probably would never have known its limited relevance. The problem is how many other OT texts are involved in "the hardness of heart" and how many are God's will for mankind? The only comfort comes in a truly systematic approach to theological subjects, taking into account both Testaments and historical situations (e.g., Mark 7:14-16,17-23). Modern evangelical Christians are too quick to proof-text absolute truth from isolated, atomized texts.
Theologically, Jesus' rejection of Moses is startling. It was a powerful way of asserting His authority. These Jewish disciples would have been so surprised that Jesus knew why Moses did something and that he had the power and authority from YHWH to overturn it. This section in Mark is theologically parallel to Matt. 5:17-48.
10:6 "from the beginning of creation" See SPECIAL TOPIC: KTISIS following.
▣ "'God made them male and female'" Marriage was in God's original plan of creation (cf. Gen. 1:27). Sex was/is a gift from God to accomplish His purpose of a filled earth (cf. Gen. 1:28).
10:7 "'a man shall leave his father and mother'" This is another quote from Genesis (cf. Mark 2:24). It shows the high status of marriage, even over parental authority. There was a necessary mental separation from parents even if not a physical separation (i.e., several generations lived together).
10:8 "'and the two shall become one'" This quote is also from Gen. 2:24. In marriage, two become one—physically, emotionally, and in every way. This shows the permanency of marriage in God's plan.
Moses lived many years away from the events recorded in Genesis. In the creation section of Genesis he reads the later issue of the priority of marriage back into a setting of the first couple.
10:9 "'God has joined together'" This is literally "yoked together." Divorce is one of fallen humanity's ways of breaking apart what God has established as a societal norm (i.e., marriage is a pillar for stable society, cf. Deut. 5:16,33; 4:40; 32:47, "that your days may be prolonged and that it may go well with you on the land which the Lord your God gives you"). This is a good example of a covenant believer preferring his/her will to God's will.
▣ "'let no man separate'" This is a present active imperative with the negative particle, which usually meant to stop an act already in process. For a good discussion on marriage, family, and divorce see Frank Staff's New Testament Theology, pp. 296-302.
NASB (UPDATED) TEXT: MARK 10:10-12
10In the house the disciples began questioning Him about this again. 11And He said to them, "Whoever divorces his wife and marries another woman commits adultery against her; 12and if she herself divorces her husband and marries another man, she is committing adultery."
10:10 "the disciples began questioning Him about this" Matthew 19:10 records the disciples' astonishment. They were curious about what they had always been taught concerning divorce and remarriage. This phrase shows the pattern of Jesus' public teaching and private interpretation. This pattern shows how easily Jesus' words could be misunderstood. These private sessions were the opportunity to train the Twelve in the proper understanding and new radical perspective of the Kingdom of God. Jesus focused ultimate authority in Himself, not the OT (cf. Matt. 5:17-19), though He honored and usually affirmed the OT.
10:11-12 "commits adultery. . .committing adultery" These are both present indicative verbs. The form (morphology) of the word "adultery" in Koine Greek could be either middle or passive voice. Matthew 5:32, which deals with the same subject, has an aorist passive infinitive. This implies that all the forms are passive. If this is true, then it is not the divorce and remarriage that was adultery, but the legal act of putting the woman away, which culturally stigmatized her as an adulteress. Literally "she is caused to commit adultery." This is not a total scriptural ban on remarriage. It relates to a theological aspect of Jewish interpretation (i.e., Hillel vs. Shammai).
However, the dissolution of the marriage covenant between believers (i.e., who swear in Christ's name to remain married) was, and is, never God's ideal. Believers are held to a higher "kingdom standard." Divorce is often the lesser of two evils; it is not the unpardonable sin! See full note at Mark 10:4.
10:12 "if she herself divorces her husband and marries another man, she is committing adultery" This translation follows the Alexandrian Greek texts. The Western texts read "that she leaves husband, but is not divorced and marries someone else, therefore, commits adultery." The parallel passage in Matt. 19: 1-12 leaves this verse out, probably because Matthew, writing to Jews, had no need to include this. In Judaism women did not have the right to divorce their husbands. Mark, writing to Gentiles, records this to show the universal aspect of Jesus's teaching. This focuses on the legal equality of husband and wife, reflected in Roman law. This is another evidence that Mark was written to Romans. Jesus is pro family (cf. Mark 10:13-16)!
▣ "if" This is a third class conditional sentence which means potential action.
NASB (UPDATED) TEXT: MARK 10:13-16
13And they were bringing children to Him so that He might touch them; but the disciples rebuked them. 14But when Jesus saw this, He was indignant and said to them, "Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these. 15Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all." 16And He took them in His arms and began blessing them, laying His hands on them.
10:13 "were bringing" This is an imperfect tense. The parents continually brought their children to Him for the traditional rabbinical blessing. This has nothing to do with the salvation of these children. They were already considered a part of Israel by means of circumcision and were waiting for their transition to full covenant adulthood at twelve years of age for girls and thirteen years of age for boys.
▣ "children" Luke 18:15 has "infants." In Jewish circles girls under 12 and boys under 13 were considered children.
▣ "touch them" Matthew 19:13 has "lay His hands on them" (cf. Mark 10:16). It was very common in Jesus' day for parents to ask rabbis to bless their children. The same act is seen in Gen. 48:8ff. This was usually done on the child's birthday. This blessing was more for the parents' peace of mind than the "saved vs. lost" status of the children!
▣ "the disciples rebuked them" The "them" is ambiguous so early scribes added "those who brought them" (cf. NKJV). However, this is not in the ancient Greek manuscripts א, B, or C, but it is included in A, D, and W. The shorter reading is also found in Matt. 19:13 and Luke 18:15. Children in the Near East do not have the privileged status position they do in the West. The disciples would have thought they were protecting Jesus from disruptive, perfunctory activity. However, for Jesus people were always priority
10:14
NASB, NKJV,
NJB"He was indignant"
NKJV"He was greatly displeased"
TEV"he was angry"
This is a strong word used in Mark 10:41 for the disciples' anger against James and John for asking for the leadership positions and in Mark 14:4 for Judas' resentment of Jesus being anointed. Matthew also uses this term several times (cf. Mark 20:24; 21:15; 26:8).
The Gospel of Mark reveals Jesus' humanity by recording His emotions (cf. Jesus and the Rise of Early Christianity by Paul Barnett, p. 156).
1. compassion for a leper (Mark 1:40-42)
2. anger at the Pharisees' hardness of heart (Mark 3:1-5)
3. indignation to the disciples (Mark 10:13-16)
4. love for the rich young ruler (Mark 10:17-22)
5. deep distress in Gethsemane (Mark 14:33-34)
6. abandonment on the cross (Mark 15:34)
Jesus often showed frustration with the disciples (cf. Mark 6:52; 8:17; 9:19). He saw children as significant creations of God and He loved them. He often used children as object lessons for true faith and discipleship.
▣ "'Permit the children to come to Me'" This is an aorist active imperative, which expresses urgency or intensity.
▣ "'do not hinder them'" This is a present imperative with the negative particle which usually meant to stop an act already in process.
▣ "'the kingdom of God'" This common gospel phrase referred to the reign of God in human hearts now which will one day be consummated over all the earth as it is in heaven. See Special Topic at Mark 1:15.
10:15 "'Truly'" See Special Topic: Amen at Mark 3:28.
▣ "'whoever does not receive'" This referred to adults. Jesus often used children as spiritual examples (cf. Matt. 18). The NT is a revelation for adults. It does not discuss the spiritual status of children!
This Greek term dechomai originally meant "to take hold of something." In that sense it is parallel to lambanō. It came to be used in the sense of "receiving" or "believing" or "welcoming." There may be a subtle distinction in the sense that dechomai emphasizes the giver, while lambanō reflects an active participation by the receiver (cf. Greek-English Lexicon of the New Testament Based on Semantic Domains by Louw and Nida, vol. 1, p. 572, footnote 31).
The theological thrust is that humans must "receive," "believe," "welcome" Jesus. Salvation involves welcoming a person, believing truths about that person (i.e., the gospel), and living a life emulating that person. There is an initial and ongoing volitional aspect to salvation.
▣ "'will not enter it at all'" This is a strong double negative construction which means "never, no never."
In a sense Jesus is identifying the Kingdom of God as childlike trust and faith in Himself and His teachings. This sounds intolerant in our day, but it is the clear teaching of the NT. It is often called "the scandal of the exclusivism of the gospel." Yet it is true. Faith in Jesus is the only way to the Father (cf. John 14:6)! This should engender prayer, witness, and humility, not arrogance, judgmentalism, and pride!
10:16 "And He took them in His arms" Here is another eyewitness detail of Peter, like 9:36.
▣ "began blessing them, laying His hands on them" Jesus took time for each one. We can trust our children to God's love so clearly revealed in Jesus. As Jesus raised the social standing and worth of women, so too, children. See SPECIAL TOPIC: LAYING ON OF HANDS at Mark 7:32.
NASB (UPDATED) TEXT: MARK 10:17-22
17As He was setting out on a journey, a man ran up to Him and knelt before Him, and asked Him, "Good Teacher, what shall I do to inherit eternal life?" 18And Jesus said to him, "Why do you call Me good? No one is good except God alone. 19You know the commandments, 'Do not murder, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and mother.'" 20And he said to Him, "Teacher, I have kept all these things from my youth up." 21Looking at him, Jesus felt a love for him and said to him, "One thing you lack: go and sell all you possess and give to the poor, and you will have treasure in heaven; and come, follow Me." 22But at these words he was saddened, and he went away grieving, for he was one who owned much property.
10:17 "As He was setting out on a journey" Mark's Gospel is characterized by Jesus' travel. This was Mark's literary technique of structuring his presentation of Peter's memories (or sermons).
▣ "a man" Matthew 19:20 adds the adjective "young"; Matt. 19:22 adds "He was one who owned much property (i.e., rich)"; while Luke 18:18 calls him a "ruler." This man was apparently a wealthy, moral, significant civic and religious leader. The term "ruler" implies that he was a leader in the local synagogue. See SPECIAL TOPIC: RIGHTEOUSNESS at 1 Peter 3:14.
▣ "ran. . .and knelt" This was very unusual action for a wealthy Oriental man in public. This man seems to be sincere in his question and desire to know. This is not an attempt to test or trick Jesus.
▣ "'Good Teacher'" This phrase opened the opportunity for Jesus to probe this man's spiritual worldview (cf. Mark 10:18). The term "good" (i.e., agathos) can be understood in several ways (good, profitable, generous, beneficial, upright, or virtuous). The man meant it one way, but Jesus used it in an ultimate sense.
▣ "'what shall I do'" His understanding of spiritual matters focused on his actions. This man had been steeped in rabbinical performance tradition (cf. Matt. 19:16).
▣ "'to inherit'" This familial word implies a personal relationship with God. In the OT the priests were said to be God's inheritance and He was theirs because they received no land allocations as did the other tribes. This very question implies the man believed he was fully accepted by God, but just wanted to make sure.
▣ "'eternal life'" The concept of an afterlife (or eschatological kingdom) came from passages such as Dan. 12:2 or Job 14:14; 19:25-27. The Pharisees affirmed an afterlife in physical terms. They were confident that YHWH would grant them eternal life because of (1) their racial identity (i.e., children of Abraham) and (2) their performance of the Orad Traditions (i.e., Talmud).
10:18 "good" This is used to show that the only true standard of comparison is God's righteousness. The term "righteous" comes from an OT construction term (i.e., river reed), used as a standard or ruler.
▣ "'No one is good except God alone'" Jesus is not making a statement about His own goodness, but He wanted to jolt this man's shallow thinking about God and true goodness (cf. Matt. 5:48). This may be an OT allusion to 1 Chr. 16:34; 2 Chr. 5:13; 7:3; Ps. 25:8; 86:5; 100:5; 106:1; 107:1; 118:1; Ezra 3:11.
The Matthew parallel changes the ruler's question to "Teacher, what good thing shall I do that I may obtain eternal life?" (Matt. 19:16). This change gives a clue to this man's concept of goodness and his attainment of that goodness (cf. Mark 19:20).
10:19 "'You know the commandments'" This is a summary of the second half of the Ten Commandments, which dealt with how covenant partners are to treat one another.
▣ "'Do not defraud'" This may refer to coveting. This commandment, as it is stated, was not part of the Ten Commandments, nor is it found in this form elsewhere in the OT. Also the parallels in Matt. 19:18-19 and Luke 18:20 do not have this phrase. However, to be fair, the Synoptics all disagree on Jesus' quote of the Commandments. This again is a common problem with eyewitness testimony. It surely does not affect the inspiration or trustworthiness of the Gospel accounts!
SPECIAL TOPIC: THE TEN COMMANDMENTS (cf. Exod. 20:1-17; Deut. 5:6-21)
10:20 "'I have kept these things'" This man had performed all of the religious requirements of his culture. The Apostle Paul also felt he had also fulfilled the religious requirements (cf. Acts 23:1-2; Phil. 3:6). This man was not lying. He believed he was blameless before God.
▣ "from my youth up" This referred to the Bar Mitzvah ceremony at age 13 by which a boy became a man and responsible for keeping the Law.
10:21 "Looking at him, Jesus felt a love for him" This is unique to Mark. Jesus' love, however, did not lower the standards of the Kingdom of God. Here is the paradox of unconditional love requiring an appropriate faith response.
▣ "'One thing you lack'" This comment is similar to Mark 12:34. Jesus recognized that humans were degrees closer or farther from the true Kingdom, which was not conditioned on Mosaic performance or racial identity (cf. John 8:33), but personal faith in Him. This religious leader came in the right spirit, to the right person, asked the right question, but was apparently unable to make a decisive choice! Jesus did not lower the standard! The man went away sad! So close and yet so far!
▣ "'sell all you possess and give to the poor. . .and come, follow Me'" This shows the radical nature of NT faith (cf. Luke 14:33). Jesus knew where this man's priorities were. To be a Christian one must lay down all other priorities. In one sense this makes Christianity very difficult indeed! In this statement Jesus was focusing on the first half of the Ten Commandments relating to one's priority commitment to God and God alone (cf. Matt. 5:20).
This text cannot be turned into a law for all believers (i.e., poverty is God's best). It must be seen in its context. Spiritual relationship between God and mankind must be priority over physical relationship (i.e., wealth, fame, work, family, possessions, even life itself). If possessions are evil in and of themselves, why would they be given to the poor?
One more point. We always focus on Jesus' demand, but did you realize that Jesus gave this man an unprecedented motivation also. He invited him to join His group of disciples! His opportunity was far greater than its cost!
▣ "'you will have treasure in heaven'" Because of humanity's rebellion, God's blessings are reserved for the afterlife (cf. Mark 10:30; Matt. 5-7). Humans must be willing to renounce earthly riches as evidence of spiritual conversion, not as a basis.
10:22 "he was saddened" This term can be understood in two senses: (1) shock or surprise or (2) sadness expressed by a downcast or gloomy face. Both of these make sense in this context.
NASB (UPDATED) TEXT: MARK 10:23-27
23And Jesus, looking around, said to His disciples, "How hard it will be for those who are wealthy to enter the kingdom of God!" 24The disciples were amazed at His words. But Jesus answered again and said to them, "Children, how hard it is to enter the kingdom of God! 25It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." 26They were even more astonished and said to Him, "Then who can be saved?" 27Looking at them, Jesus said, "With people it is impossible, but not with God; for all things are possible with God."
10:23 "And Jesus, looking around" This expression is used several times to denote that Jesus took notice of how His teachings affected others (cf. Mark 3:5,34; 5:32; 10:23; 11:11). Only Luke 6:10 is a parallel. This is uniquely a memory of Peter.
▣ "'How hard it will be for those who are wealthy to enter the kingdom of God'" This would have been so surprising to the disciples (cf. Mark 10:24). The OT traditional view, based on Deut. 27-28, was that wealth and health were related to one's covenant performance and God's blessing. This is the very issue addressed by Job and Psalm 73. Wealthy humans tend to trust in their own resources instead of God.
10:24 "'Children'" Jesus called the disciples by the term used in His previous teaching session (cf. Mark 10:13-16). This reenforces that "children" refers to adult believers.
▣ "'how hard it is to enter the kingdom of God'" This is a shocking statement. Salvation is a free gift in the finished work of Christ for anyone/everyone who responds by repentance and faith. The problem comes when we somehow think we deserve it or merit it! Faith is hard for prideful, self-sufficient, fallen humanity. We would like it better if our relationship with God was difficult and hard so that we could take pride in our achieving it, but as it is, God's way of repentance and faith is humiliating to fallen mankind, especially wealthy, educated, privileged mankind.
Because this verse is so terse several ancient scribes tried to limit its scope by inserting a qualifying phrase (cf. Bruce M. Metzger's A Textual Commentary on the Greek New Testament:
1. "for those who trust in riches" found in MSS A, C, D, and the Textus Receptus
2. "a rich man" in MS W
3. "those who have possessions" in minuscule 1241
10:25 "'camel to go through the eye of a needle'" Like Matt. 23:24, this phrase is an Oriental overstatement. Several scribes and many commentators have tried to explain this statement as (1) a word play between "camel" (kamēlos) and "rope" (kamilus), which comes from the fifth century or (2) using "needle's eye" to refer to a small gate in one of the large gates of Jerusalem, but neither of these have historical evidence (cf. Fee and Stuart's How To Read the Bible For All Its Worth, p.21). These attempts miss the point of the hyperbole (cf. Matt. 19:24; Luke 18:25).
10:26 "astonished" Mark often uses this term (ekplēssomai) to describe how the people reacted to Jesus' teachings and actions (cf. Mark 1:22; 6:2; 7:37; 10:26; 11:18; and a synonym thambeō in Mark 10:24). Jesus' message was so different from the rabbis, both in form (i.e., His authority) and message (i.e., the nature of the Kingdom).
NASB"saying to Him"
NKJV"saying among themselves"
NRSV"said to one another"
TEV"asked one another"
NJB"saying to one another"
These differing translations relate to various Greek manuscript variants.
1. NKJV, MSS A, D, W, and Textus Receptus
2. NRSV, TEV, NJB, MS M* and the Peshitta translation
3. NASB, MSS א, B, and C
4. one minuscule manuscript (i.e., 569) and some Coptic translations omit the phrase, as do Matt. 19:25 and Luke 18:26
10:27 This verse's emphasis on the grace of God is such a welcome balance to the radical nature of NT discipleship. Humans are unable to approach a holy God, but the wonderful, amazing truth is that He approaches us!
This saying may be an OT allusion to Gen. 18:14 or Jer. 32:17,24. Mankind's only hope is in the character, promises, and actions of the one true God!
NASB (UPDATED) TEXT: MARK 10: 28-31
28Peter began to say to Him, "Behold, we have left everything and followed You." 29Jesus said, "Truly I say to you, there is no one who has left house or brothers or sisters or mother or father or children or farms, for My sake and for the gospel's sake, 30but that he will receive a hundred times as much now in the present age, houses and brothers and sisters and mothers and children and farms, along with persecutions; and in the age to come, eternal life. 31But many who are first will be last, and the last, first."
10:28 "'we have left. . .and followed You'" This is an aorist active indicative (i.e., left once for all), followed by a perfect active indicative (i.e., continue in a state of discipleship). In one sense Peter is recounting the disciples' decision to become Jesus' followers. Peter may have been trying to compare their commitments with Jesus' demand to the rich, young ruler.
10:29 This verse lists some of the normal aspects of Jewish society in which His followers were involved. It also clearly links their commitment to Him personally (i.e., "for My sake") and His truths (i.e., "the gospels' sake").
The early church was affected by Greek asceticism, particularly celibacy. It is interesting that wives are not specifically mentioned in the lists. This may imply marriage was not something they were expected to give up. However, the inclusion of "children" may indicate that wives were included in the phrase "left house." One's priority commitment to Jesus must supersede even family (cf. 1 Tim. 5:8). This does not imply celibacy, but where one's ultimate allegiance must lie.
10:30 Jesus describes the kingdom of God in (1) very earthly ways which parallel what the disciples "missed" in this life and (2) relation to this present world-order. Some of the hundred-fold blessings are enjoyed now by being a part of the People of God.
These normal familial terms basically assure that the family life affected by discipleship is restored through the larger family—the family of God. I do not believe that this phrase is meant to promise abundance of material goods in this life, as did Deut. 27-28. If you place blessings in a reward-for-service structure, then why grace? Material blessings are not the experience of all godly believers, but the joy and abundance of the larger Christian family experiences are!
▣ "along with persecutions" This is a shocking inclusion, unique to Mark. Christians will be persecuted in this fallen age (cf. Matt. 5:10-12; Rom. 8:17; 2 Cor. 1:5,7; Phil. 3:10; 2 Tim. 2:9-12; 1 Pet. 4:12-16). This persecution serves several godly purposes: (1) evidence that we are saved; (2) God's means of molding us into Christlikeness; and (3) proof that the world will be judged.
▣ "in the age to come" Interbiblical Judaism (rabbis and Dead Sea Scroll writers) saw history in two ages. The current evil age dominated by angelic and human rebellion and the age where God is going to break into history through the Messiah and set up a new age, an age of righteousness and peace. This is sometimes described in earthly abundance following Deut. 27-28 (cf. Amos 9:13-15) and sometimes in a "new heaven and a new earth" (cf. Isaiah 56-66). From the NT it is obvious that the new age (i.e., the Kingdom of God) was established at the incarnation of Christ at Bethlehem, but it has not yet been fully consummated. The NT clearly reveals the two comings of the Messiah, the first as the Suffering Servant of Isaiah 53 and a second as King of Kings. Christians live in the "already, but not yet" of the overlapping of these two Jewish ages. As followers of Christ we are spiritually blessed in both ages (cf. Eph. 2:5-6). See Special Topic: This Age and the Age to Come at Mark 13:8.
▣ "eternal life" This is what the rich young ruler asked about—life with God, God's kind of life. Mark uses the adjective (aiōnios) for an eternal sin in Mark 3:29 and eternal life here. This applies to the life (i.e., zōa) of the new age, the life of the Kingdom of God. It is present in Christ, but will be fully consummated at His return (i.e., parousia = presence).
This descriptive phrase is rather rare in the Synoptic Gospels, but so common in John. This is a key phrase throughout John's writings (cf. John 3:15; 4:36; 5:39; 6:54,68; 10:28; 12:25; 17:2,3; 1 John 1:2; 2:25; 3:15; 5:11,13,20). See SPECIAL TOPIC: ETERNAL at Mark 3:29.
10:31 "first will be last" This was a startling spiritual truth (cf. Matt. 19:30; 20:16). True wealth and position have nothing to do with earthly standards (cf. Isa. 55:8-9). This reversal of roles was contrary to the disciples' OT works-righteousness mindset (cf. Matt. 19:30; Luke 13:30). See Gordon Fee, The Disease of the Health and Wealth Gospel.
This may have been directed to Peter's outburst of their self-sacrifices to become disciples (cf. Mark 10:28). This passage set the theological stage for 10:41-45. Jesus, the eschatological King of Kings, becomes the Suffering Servant of Isa. 52:13-53:12! Believers must emulate His life/death/service (cf. 1 John 3:16). The gospel is service, not power; love, not force!
NASB (UPDATED) TEXT: MARK 10:32-34
32They were on the road going up to Jerusalem, and Jesus was walking on ahead of them; and they were amazed, and those who followed were fearful. And again He took the twelve aside and began to tell them what was going to happen to Him, 33saying, "Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes; and they will condemn Him to death and will hand Him over to the Gentiles. 34They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again."
10:32 "on the road" In the OT the metaphor of a way or path was used to describe the godly life (cf. Ps. 23:3; 32:8; 50:23; 119:1; 139:3; Prov. 2:12-15; 4:18; 12:28; 15:24). It also describes John the Baptist's ministry of preparing "the way of the Lord" (cf. Isaiah 40). In Acts the earliest title for the church was "the Way" (cf. Mark 9:2; 19:9,23; 22:4,14,22).
Mark seems to structure his Gospel around this biblical metaphor of lifestyle faith (cf. Mark 1:2,3; 8:27; 9:33,34; 10:32,52). Jesus was on a pilgrimage to the cross (cf. Mark 10:45).
▣ "Jesus was walking on ahead of them" This could refer to the Apostolic group or a band of pilgrims heading for the feast in Jerusalem.
▣ "they were amazed, and those who followed were fearful" This phrase must be related to Jesus' three previous prophecies about His suffering and death in Jerusalem at the hands of the Jewish and Roman leaders. Jesus knew what faced Him there and yet He moved toward it with speed and confidence. They may have been worried about how His suffering and death would affect them!
▣ "He took the twelve aside" This is the fourth prediction of Jesus' suffering and death (cf. Mark 8:31; 9:12;31). This is the most detailed of Jesus' predictions. He knew exactly what lay before Him (cf. Mark 10:45). The disciples still could not comprehend its purpose and necessity (cf. Mark 9:32; Luke 9:45; 18:34).
▣ "began to tell them what was going to happen to Him" Most of the verbs in Mark 10:32 are imperfects, which refer to repeated action. I think this also refers to Jesus' repeated prophecy about His suffering; therefore, "began" is the wrong translation of this imperfect (cf. TEV).
In one sense Jesus was revealing His power and authority by knowing the future and having control over His own death and resurrection (cf. John 10:17-18).
10:33 "'Son of Man'" See note at Mark 8:38c.
▣ "will be delivered to the chief priests and the scribes" This was a descriptive phrase for the Sanhedrin (cf. Mark 14:43ff) which was the supreme court for the Jews, although in the first century it had only limited authority. See Special Topic at Mark 12:13.
Jesus predicted the reaction of the Sanhedrin. Jesus' triumphal entry into Jerusalem and His cleansing of the Temple sealed His fate. The first act infuriated the Pharisees and the second act infuriated the Sadducees.
▣ "will hand Him over to the Gentiles" This referred to the Roman army of occupation (cf. Mark 15:1). The Sanhedrin did not have the power of capital punishment; only the Roman government did.
10:34 "They will mock Him" This was fulfilled by the Roman soldiers in Mark 15:16-20. Mark does not record Jesus' trial before Herod Antipas (cf. Luke 23).
▣ "spit on Him" This was an OT sign of contempt (cf. Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6). Roman soldiers took out their hatred of all Jews and their exclusivistic ways on Jesus (cf. Mark 14:65).
▣ "scourge" Scourging was a common practice before crucifixion (cf. Mark 15:15). A person's hands were tied to a low stake. A soldier used a whip made with pieces of rock, metal, or bone tied to the ends of leather strips about two feet long to beat the prisoner across the back. The action of the whip tore open the body cavity and knocked out the teeth and even the eyes. Many prisoners died from this beating alone. It was a brutal beating (cf. Isa. 52:14).
▣ "and three days later" This is literally "after three days." This time period probably relates to Jonah's experience (cf. Matt. 12:39-41; 16:4,21; Luke 11:39,32). It is even mentioned by Paul in his summary of the gospel in 1 Cor. 15:4.
Jesus used this "third day" prophecy in connection with two events: (1) His resurrection from Hades (cf. Mark 8:31; 9:31; 10:34), but also (2) His building of a new temple (cf. Mark 14:58; 15:29; John 2:19; Acts 6:14).
There is a Greek manuscript variant connected to this phrase. In the parallels (Matt. 20:19 and Luke 18:33) there is the phrase "on the third day." This is found here in Mark in MSS A and W. However, Mark's characteristic phrasing found in Mark 8:31 and 9:31 is "after three days," which occurs in MSS א, B, C, D, and L.
▣ "He will rise again" This is a future middle indicative. It focuses on Jesus raising Himself (cf. John 10:17-18). Most of the passages on the resurrection of Christ are passive voice, focusing on God the Father as the agent of the resurrection showing His acceptance of Jesus' sacrifice. In one sense all of the Trinity is involved in Jesus' resurrection (i.e., the Spirit in Rom. 8:11). See Special Topic: Resurrection at Mark 8:31
NASB (UPDATED) TEXT: MARK 10:35-40
35James and John, the two sons of Zebedee, came up to Jesus, saying, "Teacher, we want You to do for us whatever we ask of You." 36And He said to them, "What do you want Me to do for you?" 37They said to Him, "Grant that we may sit, one on Your right and one on Your left, in Your glory." 38But Jesus said to them, "You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?" 39They said to Him, "We are able." And Jesus said to them, "The cup that I drink you shall drink; and you shall be baptized with the baptism with which I am baptized. 40But to sit on My right or on My left, this is not Mine to give; but it is for those for whom it has been prepared."
10:35 "the two sons of Zebedee" Matthew 20:20 says it was their mother who asked the question.
▣ "'we want You do to for us whatever we ask of You'" Every time Jesus predicted His suffering and death, His disciples began planning who would take His place as leader! Their mental perspective was still on an earthly kingdom and their being its leadership. The disciples did not understand until Pentecost!
In one sense this incident is recorded to show how much the disciples did not understand (cf. Luke 18:34). This is cutting irony!
10:37 "'right. . .left'" They wanted the places of honor and authority. This incident shows that Peter was not accepted as the obvious leader of the apostolic group. His personality caused him to always speak out first, but they did not sense him as their leader.
▣ "'in Your glory'" Matthew 20:21 has "in your kingdom." In Mark it refers to the visible manifestation of the eschatological kingdom of God (Mark 8:38; 10:37; 13:36).
10:38 "'You do not know what you are asking'" "Asking" is middle voice, which focuses on the subject, "you yourselves." The next phrase "are you able" is also middle voice.
▣ "the cup" This was used in the OT of a person's destiny, usually in a negative sense (cf. Ps. 75:8; Isa. 51:17-23; Jer. 25:15-28; 49:12; 51:7; Lam. 4:21-22; Ezek. 32:34; Hab. 2:16; Zech. 12:2). This is the very metaphor used by Jesus in Gethsemane (cf. Mark 14:36) for His crucifixion.
▣ "'the baptism with which I am baptized'" This was a metaphor of suffering, even death (cf. Luke 12:50). His glory involved pain (cf. Heb. 2:18; 5:8).
10:39 These leaders would be involved in the same persecution and misunderstandings that Jesus experienced (i.e., James in Acts 12:2 and John in Rev. 1:9).
10:40 "'is for those for whom it has been prepared'" This is another example of Jesus' subordination to the Father's plan and purpose. There is a divine plan (cf. Acts 2:3; 3:18; 4:28; 13:29). The ancient Alexandrian text (MS A*) adds "by my Father," which is also found in Matt. 20:23.
The ancient uncial Greek manuscripts were written in all capital letters with no space between words, no punctuation or paragraphing. Sometimes deciding how to divide the sentence into words is confusing. This sentence can be divided in two ways (cf. Interpreting the New Testament by Hans Conzelmann and Andreas Lindemann translated by Siegfried S. Schotzmann, p. 22)
1. "for whom it is meant"
2. "it is meant for others" (cf. the Syriac translations).
NASB (UPDATED) TEXT: MARK 10:41-45
41Hearing this, the ten began to feel indignant with James and John. 42Calling them to Himself, Jesus said to them, "You know that those who are recognized as rulers of the Gentiles lord it over them; and their great men exercise authority over them. 43But it is not this way among you, but whoever wishes to become great among you shall be your servant; 44and whoever wishes to be first among you shall be slave of all. 45For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."
10:41 "Hearing this" This showed James and John waited until they were alone with Jesus. It also shows the humanness of the Apostles. These were not "super saints," just men called, equipped, and used by God. The others became indignant, not because of the inappropriateness of James' and John's request, but the fact they got to ask first. These chosen Apostles still exhibited selfishness and sin.
10:42 Jesus again addresses their ambition and misunderstanding of the Kingdom.
10:43
NASB"But it is not this way among you"
NKJV"Yet it shall not be so among you"
NRSV"But it is not so among you"
TEV"This, however, is not the way it is among you"
NJB"Among you this is not to happen"
These translations reflect a Greek manuscript variant. In some manuscripts (א, B, C*, D, L, W) the Present tense is used (cf. NASB, NRSV, TEV), which is also found in the parallel in Matt. 20:26. However, in other manuscripts (A and C3) the future tense is found (cf. NKJV and implied in NJB).
▣ "'whoever wishes to be great'" Jesus does not discourage greatness or ambition, but defines true greatness as service and humility (cf. Matt. 20:26; Mark 9:35).
▣ "servant" This is the term diakonos, which later becomes the office/function of deacon. All believers are called to serve (cf. Eph. 4:11-12).
10:44 This helps explain Mark 10:31.
▣ "slave" This is the term doulos, which referred to a domestic servant.
10:45 "'the Son of Man'" See note at Mark 8:38c.
▣ "'did not come to be served, but to serve'" This is the true definition of greatness. Jesus models the life of the Kingdom for us to emulate (cf. 1 Pet. 2:21). This truth was taught symbolically in Jesus' washing the disciples' feet in the Upper Room the night He was betrayed (cf. John 13:14-15).
This truth is always difficult for church leadership. But without it there is no servant church.
▣ "'to give His life'" This is the summary verse of Mark's Gospel. Jesus always refers to His death as His gift or His glory. It denotes the vicarious, substitutionary atonement (i.e., sin offering, cf. 2 Cor. 5:21) of Christ (cf. Gen. 3:15; Isa. 52:13-53:12).
▣ "'ransom'" This is literally "to buy back" or "to pay a price" (cf. Matt. 20:28; Titus 2:14; 1 Pet. 1:18). It reflects the OT term used of slaves and prisoners of war being bought back, often by a near kin (go'el). Jesus unites in Himself the love and justice of God the Father. Sin costs a life—God provided one!
▣ "for" This is the Greek preposition anti. Sometimes it is joined to the noun "ransom" (lutron = antilutron, cf. 1 Tim. 2:6). It can mean "instead of," "on behalf of," or "in the place of." The relationship between the prepositions anti and huper must be determined by the context (cf. 2 Cor. 5:14; Heb. 10:12; 1 Pet. 2:21; 3:18; 1 John 3:16). All of these have the connotation of Jesus' vicarious, substitutionary atonement. He died in our place, bore our sin (cf. Isa. 53:4-6).
▣ "many" The term many has been used by some commentators to limit Christ's atonement to "the elect." The terms "many" and "all" are synonymous in two key passages that deal with redemption. Compare Isa. 53:11-12, "many" with Isa. 53:6, "all." This parallelism is clearly seen in Rom. 5:18, "all" and Rom. 5: 19, "many." Jesus paid the price for all, but only those who respond by repentance and faith to the wooing of the Spirit are redeemed.
Mark 10:45 is the theological heart of the Gospel. It came in response to personal ambition. Human ambition must be given back to God as a gift (cf. Rom. 12:1-2). Christians must emulate Christ's self-giving (cf. 1 John 3:16).
NASB (UPDATED) TEXT: MARK 10:46-52
46Then they came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. 47When he heard that it was Jesus the Nazarene, he began to cry out and say, "Jesus, Son of David, have mercy on me!" 48Many were sternly telling him to be quiet, but he kept crying out all the more, "Son of David, have mercy on me!" 49And Jesus stopped and said, "Call him here." So they called the blind man, saying to him, "Take courage, stand up! He is calling for you." 50Throwing aside his cloak, he jumped up and came to Jesus. 51And answering him, Jesus said, "What do you want Me to do for you?" And the blind man said to Him, "Rabboni, I want to regain my sight!" 52And Jesus said to him, "Go; your faith has made you well." Immediately he regained his sight and began following Him on the road.
10:46 "Jericho" It is one of the oldest cities in the world and was often called the "City of Palms." The name means "the perfumed." It was a very fertile and beautiful area. In Jesus' day there were two Jericho's, the old city and a new Roman one about a mile away. It was about 18 miles northeast of Jerusalem at a ford of the Jordan River.
▣ "as He was leaving" Matthew 20:29 has "going out"; Luke18:35 has "approaching." This confusion is a sign of eyewitness accounts. Remember there were two Jerichos in Jesus' day. He could have been leaving one and approaching the other.
▣ "a large crowd" These were pilgrims on the way to Jerusalem for the Passover, along with interested townspeople. Many of the priests of the Temple lived at Jericho. The road from Jericho to Jerusalem was very dangerous because of robbers (i.e., the parable of the Good Samaritan); therefore, people traveled in large groups.
▣ "a blind beggar. . .was sitting by the road" There is a Greek manuscript variant in this phrase. The noun for "beggar" is a rare term (cf. John 9:8). Usually the concept is expressed by a participle (i.e., MSS A, K, W, א and Textus Receptus, cf. NKJV). However, the noun (i.e., prosaiteō) is in MSS א, B, L (cf. NASB, NRSV, TEV, and NJB). Manuscript D has a synonym (i.e., epaiteō, both formed from the root "to ask"), which is found in the parallel of Luke 18:35. These variants have no affect on the interpretation of the passage.
▣ "Bartimaeus" This word means "son of Timaeus." It is very unusual for Mark to record the names of people whom Jesus healed or exorcized. Interestingly, Matthew has two blind men (cf. Matt. 20:30). Exactly why this occurs is uncertain, but it is a regular difference between Matthew and Mark/Luke.
▣ "son of Timaeus" This word in Aramaic meant "unclean." This was an attempt to explain the name Bartimaeus to a Gentile readership.
▣ "was sitting by the road" This was probably where the blind beggar sat every day hoping for alms (i.e., required Jewish offerings to the poor).
10:47 "Jesus the Nazarene" Mark uniquely spells out the title as Nazarēnos (cf. Mark 1:24; 10:47; 14:67; 16:6). Matthew's Gospel says "He shall be called a Nazarene" (cf. Matt. 2:23).
The village where Jesus grew up was called Nazareth. It is not mentioned in the OT, the Talmud, or in Josephus. It apparently was not settled until the time of John Hyrcanus (i.e., a Hasmonaen), who ruled from 134-104 b.c. The presence of Joseph and Mary from this village implies that a clan of David's line settled here.
There may be an etymological connection between the name Nazareth and the Messianic title Branch, which is netser in Hebrew (cf. Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12; Rev. 5:5; 22:16).
It was apparently a term of reproach because of its location far from Jerusalem in a Gentile area (cf. John 1:46 and Acts 24:5; even though this, too, was a prophecy, Isa. 9:1). This may be why it was included in the charge placed over Jesus' head on the cross.
SPECIAL TOPIC: JESUS THE NAZARENE
▣ "'Son of David'" This was a Messianic title (cf. 2 Sam. 7), which had nationalistic implications. This title is very rare in Mark (cf. Mark 10:47,48; 12:35).
▣ "'have mercy on me'" This is an aorist active imperative, which denotes intensity. It was a common prayer in the Psalms (cf. Mark 51:1).
10:48 "Many were sternly telling him" This is imperfect tense. He was crying again and again and some in the crowd were scolding him again and again (cf. Luke 18:39).
10:49 "Jesus stopped" Even on His way to die, Jesus had time for a blind beggar! This is yet another prophetic sign from Isaiah for those who would spiritually see!
▣ "'Take courage, stand up. He is calling for you'" Usually in Koine Greek every phrase is connected with the previous phrase by a conjunction or a pronoun that refers to something in the previous context. When these connectors are absent (as they are here) they draw attention to the statements. These are emphatic, staccato statements. The first and second are present active imperatives and the last a present active indicative.
10:50 "Throwing aside his cloak" This cloak was used for (1) sleeping in and (2) collecting food and alms. In a sense this was a symbol of his faith that he would be healed.
▣ "he jumped up" These are graphic eye-witness details remembered by Peter.
10:51 "'What do you want Me to do for you'" Jesus was forcing him to state his faith request.
▣ "'I want to regain my sight'" Healing the blind had Messianic significance (cf. Isa. 35:4-5; 42:7,16; 61:1). This was one of the proof-signs the Pharisees had been asking for.
10:52 "'your faith has made you well'" This is literally "saved" (i.e., sōzō) in a perfect active indicative form. This term is used in its OT connotation of physical deliverance (cf. James 5:15).
▣ "began following Him" Luke 18:45 adds, "glorifying God."
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did the parents want Jesus to lay hands on their children?
2. Why did the disciples try to stop them?
3. Why was Jesus so indignant towards them?
4. How are children related to the Kingdom of God?
5. What qualities of a child does Jesus seek in disciples?
6. Why did Jesus tell His disciples so often about His approaching death?
7. Define true greatness.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Triumphal Entry into Jerusalem | The Triumphal Entry | Palm Sunday | The Triumphant Entry into Jerusalem | The Messiah Enters Jerusalem |
11:1-11 | 11:1-11 | 11:1-10 | 11:1-3 | 11:1-11 |
11:4-5 | ||||
11:6-10 | ||||
11:11 | 11:11 | |||
The Cursing of the Fig Tree | The Fig Tree Withered | Fig Tree Cursed | Jesus Curses the Fig Tree | The Barren Fig Tree |
11:12-14 | 11:12-14 | 11:12-14 | 11:12-14a | 11:12-14 |
11:14b | ||||
The Cleansing of the Temple | Jesus Cleanses the Temple | Cleansing the Temple | Jesus Goes to the Temple | The Expulsion of the Dealers from the Temple |
11:15-19 | 11:15-19 | 11:15-19 | 11:15-17 | 11:15-19 |
11:18 | ||||
11:19 | ||||
The Lesson from the Withered Fig Tree | The Lesson of the Withered Fig Tree | The Meaning of the Withered Fig Tree | The Lesson from the Fig Tree | The Fig Tree Withered Faith and Prayer |
11:20-25 | 11:20-24 | 11:20-24 | 11:20-21 | 11:20-25 |
Forgiveness and Prayer | 11:22-25 | |||
11:25-26 | 11:25 | |||
omits Mark 11:26 | omits Mark 11:26 | omits Mark 11:26 | omits Mark 11:26 | |
The Authority of Jesus Questioned | Jesus' Authority Questioned | On Jesus' Authority | The Question About Jesus' Authority | The Authority of Jesus is Questioned |
11:27-33 | 11:27-33 | 11:27-33 | 11:27-28 | 11:27-33 |
11:29-30 | ||||
11:31-33a | ||||
11:33b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The Triumphal Entry was a significant prophetic sign; Jesus was proclaimed as the promised Messiah. It is paralleled in Matt. 21:1-11, Luke 19:29-44, and John 12:12-19.
B. There is a paradoxical aspect to the Triumphal Entry. Jesus was obviously fulfilling the prediction of Zech. 9:9 and the shouts (i.e., liturgy from the Psalms) of the crowd were an affirmation of His Messiahship. However, it must be remembered that these Hallel Psalms were used to welcome the pilgrims every year as they came for the Passover. The fact that they were applying them to a particular person was the uniqueness of this event. This is clearly seen in the consternation of the religious leaders.
C. The cleansing of the Temple recorded in Mark 11:15-19 was apparently the second cleansing by Jesus. The first one is recorded in John 2:15. I do not accept the tenets of literary criticism that telescope these two events into one. Although there is a problem in unifying the chronology of the Synoptic Gospels and the Gospel of John, it still seems best to me, because of the differences between the two accounts, to hold to two cleansings, one early in His ministry and one near the end. This could also explain the early and growing animosity of the religious leaders of Jerusalem. This cleansing is paralleled in Matt. 21:12-16 and Luke 19:45-47.
D. The cursing of the fig tree is an obvious reference to Judaism. It is paralleled in Matt. 21:18-19 and Luke 19:45-48.
E. The withered fig tree (Mark 11:20-25) is paralleled in Matt. 21:19-22 and Luke 21:37-38.
F. Jesus' authority is questioned (Mark 11:27-12:12). His authority is the key theological issue! It is paralleled in Matt. 21:23-46 and Luke 20:1-19.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 11:1-10
1 As they approached Jerusalem, at Bethphage and Bethany, near the Mount of Olives, He sent two of His disciples, 2and said to them, "Go into the village opposite you, and immediately as you enter it, you will find a colt tied there, on which no one yet has ever sat; untie it and bring it here. 3If anyone says to you, 'Why are you doing this?' you say, 'The Lord has need of it'; and immediately he will send it back here." 4They went away and found a colt tied at the door, outside in the street; and they untied it. 5Some of the bystanders were saying to them, "What are you doing, untying the colt?" 6They spoke to them just as Jesus had told them, and they gave them permission. 7They brought the colt to Jesus and put their coats on it; and He sat on it. 8And many spread their coats in the road, and others spread leafy branches which they had cut from the fields. 9Those who went in front and those who followed were shouting: "Hosanna! Blessed is He who comes in the name of the Lord; 10Blessed is the coming kingdom of our father David; Hosanna in the highest!"
11:1 "Bethphage" The name means "house of figs" or "place of unripe figs." It was located on the ridge overlooking Jerusalem called the Mount of Olives. In rabbinical literature it is a suburb of Jerusalem. It was close to the major road from Jericho, which the pilgrims used.
▣ "Bethany" The name means "house of dates." John 11:18 says it is two miles southeast of Jerusalem on the road to Jericho and it was the home of Mary, Martha, and Lazarus. During the three major annual feast days (cf. Lev. 23) everyone around Jerusalem shared their homes with pilgrims. Jesus stayed here when He was in Jerusalem (cf. Mark 11:11; Matt. 21:17).
▣ "near the Mount of Olives" These two small villages were located on the same ridge (about 2.5 miles long) that is known as "the Mount of Olives."
▣ "He sent two of His disciples" Possibly Peter was one of them and recalled this event to John Mark.
11:2 "immediately" See note at Mark 1:10.
▣ "colt" This incident is prophetic fulfillment (cf. Gen. 49:11; Zech. 9:9). Donkeys were the common mounts of Jewish kings (this is also mentioned in the Mari Tablets and the Sumerian Gilgamesh Epic). This young donkey would fulfill the kingly prophecies (only the king rode on his donkey, this young donkey had never been ridden), but would also communicate that He came in peace. At the Second Coming the Lord will appear on a white charger as King of Kings and Judge of the universe (cf. Rev. 19:11-16). The rabbis recognized these Messianic prophesies and said if Israel was worthy, even for one day, that the Messiah would come on the clouds of glory, but if not, He would still come one day on a donkey.
▣ "'no one yet has ever sat'" The royal donkey was ridden by no one but the king. An example of this powerful symbol is seen when Solomon rides David's donkey (cf. 1 Kgs. 1:33).
11:3 "if" This is a third class conditional sentence, which speaks of potential action.
▣ "'The Lord has need of it'" It is often hard to determine in the Gospel accounts whether Jesus is using His prophetic insight or has personally prearranged some events (cf. Mark 14:12-16).
This is a rare use in Mark of kurios as a title applied to Jesus (cf. Mark 7:28; 11:3). Since the word can mean "master" or "owner," it may refer to the owner of the colt. However, the context implies it refers to Jesus. The theological significance would be that this is the OT way of referring to YHWH (cf. Mark 11:9) by the name Adon, which means "owner," "master," "lord," or "husband" in Hebrew.
▣ "and immediately he will send it back here" It is uncertain whether this is a comment by the disciples about the colt or part of Jesus' message. There are several Greek manuscript variants because of the ambiguity of the phrase.
11:5 "Some of the bystanders" The parallel in Luke 19:33 has "owners."
11:7 "put their coats on it" The coats functioned as a cushion or riding blanket. Their colors may have given a festive or parade look (i.e., royal procession).
11:8 "many spread their coats in the road" Who does the "many" refer to? If to the disciples, then this is a gesture of Jesus' kingship (cf. 2 Kgs. 9:13). If to the townspeople of Jerusalem one is surprised that they did this every year because of the damage caused by a donkey walking on clothing on a hard road. Possibly they had heard of Jesus and recognized His uniqueness.
▣ "others spread leafy branches" John 12:13 states that they were palm branches which grew on the Mount of Olives (cf. Josephus). Apparently they were a sign of victory or triumph (cf. Rev. 7:9). This ritual was performed each year by the residents of Jerusalem at the feasts of Tabernacles and Passover for the bands of pilgrims approaching the city. This year the significance of the approaching King was fulfilled.
Although this symbolic act was regularly done during the Feast of Tabernacles (cf. Lev. 23:13-20), those branches were much larger than these. The branches used here were smaller and are comparable to the modern custom of spreading rose petals before a bride as she walks down the aisle. These three acts—(1) the coats on the animals, (2) the coats spread in the road, and (3) the branches spread in the road—show that they were honoring Jesus as the coming royal (cf. Psalm 2), Davidic (cf. 2 Samuel 7) Messiah.
11:9 "Those. . .shouting" Apparently the liturgy of Mark 11:9-10 was part of the annual festivals. They had significant nationalistic implications (i.e., this may have been an Aramaic idiom for "royal power to"). However, since they were repeated every year, the Romans were not threatened by them. This year they uniquely found fulfillment in Jesus of Nazareth. What had been liturgy was now revelation!
▣ "'Hosanna'" The Hebrew idiom means "welcome Him." It was part of the Hallel Psalm 118:25, which was quoted every year as the pilgrims came to Jerusalem. It literally meant "save now" (cf. 2 Sam. 14:4; 2 Kgs. 6:16), but had become a standard greeting.
▣ "'Blessed is he who comes in the name of the lord'" This is a quote from Ps. 118:26. This was one of the Hallel Psalms (113-118) quoted at the Feast of Passover. Psalm 118 had powerful Messianic implications (cf. Mark 11:22). The parallel in Luke 19:38 has "Blessed is the King who comes in the name of the Lord." This annual ritual liturgy has become fulfilled prophecy!
11:10 "'the coming kingdom of our father David'" This has nationalistic implications (cf. 2 Samuel 7; Hos. 3:5). One wonders whether this was a regular litany every year or was added to specifically refer to Jesus. This may have been a reference to Zech. 9:9. Matthew 21:5 states this prophecy directly. The parallel in Luke 19:39 shows the intense anger of the Pharisees when these phrases were directly attributed to Jesus.
▣ "'Hosanna in the highest'" This idiom could mean (1) praise to God in heaven or (2) may the God in heaven save Him (i.e., Jesus).
NASB (UPDATED) TEXT: MARK 11:11
11Jesus entered Jerusalem and came into the temple; and after looking around at everything, He left for Bethany with the twelve, since it was already late.
11:11 "the temple" This word (hieron) meant the whole temple area, not just the central shrine (Holy of Holies and Holy Place).
▣ "it was already late" They had already walked 18 miles from Jericho. The temple area may have already been almost empty. Jesus wanted all to see His symbolic act of cleansing and restoration of the temple to its original God-given purpose.
NASB (UPDATED) TEXT: MARK 11:12-14
12On the next day, when they had left Bethany, He became hungry. 13Seeing at a distance a fig tree in leaf, He went to see if perhaps He would find anything on it; and when He came to it, He found nothing but leaves, for it was not the season for figs. 14He said to it, "May no one ever eat fruit from you again!" And His disciples were listening.
11:12 Jesus used a common need (i.e., food) as an opportunity to teach a powerful lesson of judgment and rejection.
11:13 "a fig tree" Remember the name of the city of Bethphage means "house of figs." There were obviously many of these fruit trees in the area.
▣ "in leaf" There has been much discussion among commentators about this fig tree and why Jesus came to it.
1. it was in a sheltered place and had leaves early, so perhaps it might also have small figs
2. the leaves show promise, but no fulfillment, just as Israel did
3. Jesus was not looking for the figs, but the precursor "knobs" that are also sometimes eaten (cf. F. E. Bruce, Answers to Questions, p. 56 or Hard Sayings of the Bible, pp. 441-442).
I think it was a symbolic act of judgment (cf. Luke 13:6-9), like the cleansing of the Temple, of the Judaism of Jesus' day, headquartered in Jerusalem. It foreshadowed the destruction in a.d. 70 by the Roman general (later Emperor) Titus and the eschatological judgment because of their unbelief in Jesus (cf. v.14).
▣ "it was not the season for figs" It was the Passover season and usually not even full leaves had appeared yet. This phrase shows the symbolic nature of the event. Notice also Jesus spoke out loud so the disciples could hear. Israel was often symbolized by fig trees (however, usually grape vines, cf. Jer. 29:17; Hos. 9:10; Joel 1:7; Mic. 7:1-6). The fact that the tree had many leaves showed that it should have produced fruit. Israel did not! This account of the fig tree is split into two sections with the cleansing of the temple placed between to signify that it refers to the judgment of God on the first century Jewish religious system and its leaders (as did the cleansing of the temple). It is uncertain whether all Israel or only the illegal leaders (i.e., those Sadducees who had purchased the office from the Romans) were so condemned. This judgment on Israel is emphasized in Luke 13:6-9 and Mark 12:1-12.
11:14 This is a strong permanent judgment!
SPECIAL TOPIC: FOREVER (GREEK IDIOM)
NASB (UPDATED) TEXT: MARK 11:15-18
15Then they came to Jerusalem. And He entered the temple and began to drive out those who were buying and selling in the temple, and overturned the tables of the moneychangers and the seats of those who were selling doves; 16and He would not permit anyone to carry merchandise through the temple. 17And He began to teach and say to them, "Is it not written, 'My house shall be called a house of prayer for all the nations'? But you have made it a robbers' den." 18The chief priests and the scribes heard this, and began seeking how to destroy Him; for they were afraid of Him, for the whole crowd was astonished at His teaching.
11:15 "entered the temple" This refers specifically to the court of the Gentiles where the merchants had their booths (those booths were owned by the family of the High Priests). John's Gospel records an earlier cleansing (cf. John 2:13ff). Jesus was not always the mild-mannered man we think!
This act challenged the Sadducees' authority as the pilgrims' acts and words at the triumphant entry challenged the Pharisees. These acts doomed Jesus to death (cf. Mark 11:18).
▣ "began to drive out those who were buying and selling" This may be an allusion to Zech. 14:21, "there will no longer be a Canaanite (i.e., merchant) in the house of the Lord of hosts on that day."
▣ "those who were buying and selling" These merchants represented the High Priest's family, who had purchased both the priesthood and the concession rights from Rome (i.e., at least from a.d. 30 on. I think Jesus was crucified in a.d. 34).
▣ "the money changers" The temple tax was ½ shekel (cf. Exod. 30:13). In Jesus' day the only shekel was a Tyrian shekel. The pilgrims were charged 1/24 of a shekel to exchange their currency.
▣ "those who were selling doves" A dove was the sacrifice for the poor, lepers, and women. The normal price was tripled at these booths. Even when the pilgrims brought their own sacrificial animals from home, the priest would regularly find some fault in them and demand that they purchase another animal.
11:16 "would not permit anyone to carry merchandise through the temple" This phrase is unique to Mark. The Court of the Gentiles had become a shortcut between the city and the Mount of Olives. It had lost its distinctive religious purpose as a place for the nations to come to YHWH.
11:17 "'my house shall be called a house of prayer for all nations'" This is a quote from Isa. 56:7. It shows the universal love of God. Matthew, writing to Jews, leaves off this last phrase.
▣ "'it a robbers' den'" This is a quote from Jeremiah's famous temple sermon that dealt with faithless ritual and religious superstition (cf. Jer. 7:11). In the name of religion, larger profits were being made at the expense of a place of quietness and prayer for the Gentiles. The term "robbers" can mean "insurrectionists."
11:18 "The chief priests and the scribes" Wealthy families controlled the office of High Priest. This was no longer a family position related to Aaron, but an office sold by the Romans to the highest bidder.
▣ "scribes" This category of leaders began with Ezra. In Jesus' day most of them were Pharisees. They interpreted the practical aspects of the Law for the common person, especially from the Oral Tradition (i.e., Talmud). This group is similar in function to the modern rabbi. See Special Topic at Mark 2:6.
▣ "began seeking how to destroy Him" This is an imperfect tense. It could mean "began" (cf. NASB, TEV), but it could also imply that they sought over and over again from this point on to kill Jesus (cf. NRSV).
All the verbs in Mark 11:18 are imperfects, referring to actions started and continued through this last week of Jesus' life. Recurrent patterns begin to emerge. The Triumphal Entry and the cleansing of the temple sealed Jesus' doom, as He knew it would.
NASB (UPDATED) TEXT: MARK 11:19
19When evening came, they would go out of the city.
11:19 This verse should probably go with the paragraph Mark 11:15-18. This is another eyewitness detail of Peter. This little phrase is recorded differently in several Greek manuscripts (some have the plural and some have the singular).
NASB (UPDATED) TEXT: MARK 11:20-26
20As they were passing by in the morning, they saw the fig tree withered from the roots up. 21Being reminded, Peter said to Him, "Rabbi, look, the fig tree which You cursed has withered." 22And Jesus answered saying to them, "Have faith in God. 23Truly I say to you, whoever says to this mountain, 'Be taken up and cast into the sea,' and does not doubt in his heart, but believes that what he says is going to happen, it will be granted him. 24Therefore I say to you, all things for which you pray and ask, believe that you have received them, and they will be granted you. 25Whenever you stand praying, forgive, if you have anything against anyone, so that your Father who is in heaven will also forgive you your transgressions. 26 [But if you do not forgive, neither will your Father who is in heaven forgive your transgressions."]
11:20 "As they were passing by" They took the same route from Bethany to Jerusalem.
▣ "withered from the roots up" This was the sign of total rejection of Israel (cf. Mark 12:1-12), or at least her current leaders.
11:21 "Being reminded, Peter said" Peter vividly remembers!
11:22 "Jesus answered saying to them" Peter again acted as the spokesman for what all of the disciples were thinking.
▣ "'Have faith in God'" This is a present active imperative. This is a common theme in the Gospel. Faith/trust/belief (i.e., noun, pistis; verb, pisteuō; see Special Topic at Mark 1:15) in YHWH (and His Messiah) is fallen mankind's only hope. This current world system and its power structures must not attract our attention and concern. God is with us and for us. Look to Him, only to Him!
This symbolic act of judgment and rejection affected their entire traditional belief system. We can only imagine how radical Jesus' new teachings and perspectives were to these traditional first century Jewish men! Jesus powerfully and obviously rejected the Temple (as it was functioning) and the leadership, both Sadducees and Pharisees (both liberal, Hillel, and conservative, Shammai).
There is a Greek manuscript variant which adds the Greek conditional particle ei (i.e., "if") in MSS א and D. This would make it a first class conditional sentence. However, its presence could be a Hebraic idiom denoting a direct quote. It is not included in MSS A, B, C, L, or W, nor in any of the English translations used in this commentary. It probably came from scribes wanting to make it exactly like Luke 17:6 or even Matt. 21:21 (which has ean instead of Luke's ei).
11:23 "Truly" This is literally "amen." See Special Topic at Mark 3:28.
▣ "'to this mountain'" This was (1) possibly a literal reference to the Mount of Olives (cf. Zech. 14:4) or (2) a figure of speech as in Zech. 4:7. This phrase was a common rabbinical metaphor for removing difficulties.
In the OT this type of "leveling" language was often used to describe YHWH's coming (cf. Mic. 1:3-4; Hab. 3:6). He would be available to all the earth because the mountains would be leveled (cf. Zech. 14:4) and the valleys filled up and the rivers and seas dried up, so that all may approach Him in Jerusalem. This metaphorical nature language is replaced in the NT by needy people coming to Jesus, not Jerusalem. In the NT "Jerusalem" in Palestine becomes "new Jerusalem," the holy city coming down out of heaven. The NT has universalized the OT prophecies related to geographical Jerusalem and Palestine.
▣ "'into the sea'" This is possibly a reference to the Dead Sea, which is visible from the Mount of Olives.
▣ "'does not doubt'" Faith is a key factor in prayer (cf. James 1:6-8).
▣ "heart" See Special Topic at Mark 2:6.
11:23-24 "they will be granted him" This statement must be balanced with other biblical statements about prayer. This is a good example of why we should not proof-text one verse and say "the Bible says it, that settles it." The Bible says a lot more about prayer. The worst thing God could do to most Christians is answer their prayers! Usually we pray for all the wrong things. Please read and contemplate the Special Topic below on "Effective Prayer."
SPECIAL TOPIC: EFFECTIVE PRAYER
11:24 "'that you have received them'" There is a manuscript variant related to the tense of the verb lambanō. The aorist, which reflects a Hebrew idiom of an expected fulfillment, is found in MSS א, B, C, L, and W. Apparently this was altered by scribes (1) to the future tense to match Matt. 21:22 (cf. MS D and the Vulgate) or (2) to the present tense (cf. MS A and the Armenian translation).
11:25 "'Whenever you stand praying'" The normal posture for prayer was standing with the eyes open and the head and arms lifted upward. They prayed as if in dialogue with God.
▣ "'forgive, if you have anything against anyone'" Our forgiveness of others is the evidence, not the basis, of our forgiveness (cf. Matt. 5:7; 6:14-15; 7:1-2; 18:21-35; Luke 6:36-37; Eph. 4:32; Col. 3:13; James 2:13; 5:9). The unforgiving person has never met God!
▣ "if" This is a first class conditional sentence. Believers often hold grudges. Knowing God in Christ must change these attitudes. We are forgiven so much how can we treat others made in God's image with contempt and settled animosity?
▣ "'your Father who is in heaven'" Jesus spoke Aramaic, which means that many of the places where "Father" appears as the Greek, Pater, it may reflect the Aramaic Abba (cf. Mark 14:36). This familial term "Daddy" or "Papa" reflects Jesus' intimacy with the Father; His revealing this to His followers also encourages our own intimacy with the Father. The term "Father" was used only in the OT for YHWH, but Jesus uses it often and pervasively. It is a major revelation of our new relationship with God through Christ.
11:26 This verse is absent in the Greek uncial manuscripts א, B, L, and W. It is included with several variations in MSS A, D, K, X, and the Peshitta translation and the Diatessaron (i.e., the four Gospels merged into one). It seems that an ancient scribe added this phrase from Matt. 6:15.
NASB (UPDATED) TEXT: MARK 11:27-33
27They came again to Jerusalem. And as He was walking in the temple, the chief priests and the scribes and the elders came to Him, 28and began saying to Him, "By what authority are You doing these things, or who gave You this authority to do these things?" 29And Jesus said to them, "I will ask you one question, and you answer Me, and then I will tell you by what authority I do these things. 30Was the baptism of John from heaven, or from men? Answer Me." 31They began reasoning among themselves, saying, "If we say, 'From heaven,' He will say, 'Then why did you not believe him?' 32But shall we say, 'From men'?"— they were afraid of the people, for everyone considered John to have been a real prophet. 33Answering Jesus, they said, "We do not know." And Jesus said to them, "Nor will I tell you by what authority I do these things."
11:27 "They came again to Jerusalem" This seems to imply they left Jerusalem and spent the nights back in Bethany, possibly with Lazarus, Mary, and Martha.
▣ "walking in the temple" Can you imagine how the merchants were watching Him! Jesus did not hide from or avoid confrontation. This was His moment of impact on Jerusalem.
▣ "the chief priests and the scribes and the elders" This is the full designation for the Sanhedrin. This was an official ruling body of seventy members in Jerusalem, which developed out of the Great Synagogue of Ezra's day. It was made up of the High Priest and his family, local scribes, and wealthy, influential elders from the Jerusalem area. See Special Topic at Mark 12:13.
11:28 "'By what authority are You doing these things'" This has been and is the crucial question about Jesus. Where did He get His power and authority to speak and act? Jesus did not fit their expected mold of what YHWH's Messiah would do and say!
11:29 Jesus often used this second-question technique when dealing with those who tried to trick or trap Him (cf. Mark 2:6-9,19,25-26; 3:23-24; 10:3,37-39; 12:14-16). He would be open with them if they would be open to Him (cf. Mark 11:33).
11:30 "'Was the baptism of John from heaven'" Jesus answered their question with a question that dealt with their rejection of John the Baptist. They were not really seeking truth (cf. Mark 11:31-33). They were more concerned with their reputations and maintaining power (cf. Mark 11:32).
11:31 "if" This is a third class conditional sentence, which means potential action.
11:33 Jesus answers them by the parable in Mark 12:1-12, which is one of the most severe condemnations of Israel and her leaders in the entire NT.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What does this chapter reveal about Jesus?
2. Why did Jesus accept the title "Son of David?"
3. How is faith related to healing?
4. Why is the Triumphal Entry so important?
5. What did the shouts of the crowd mean?
6. Why did Jesus curse the fig tree?
7. Why did Jesus drive out the merchants? Was it the first time?
8. Why didn't the Temple police stop Him?
9. Can we ask God for anything? How is our faith related to answered prayer?
10. Why is Mark 11:28 such a crucial question?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Parable of the Vineyard and the Tenants | The Parable of the Wicked Vine Dressers | Parable of the Vineyard | The Parable of the Tenants in the Vineyard | Parable of the Wicked Tenants |
12:1-11 | 12:1-12 | 12:1-11 | 12:1-8 | 12:1-11 |
12:9-11 | ||||
12:12 | 12:12 | 12:12 | 12:12 | |
Paying Taxes to Caesar | The Pharisees: Is It Lawful to Pay Taxes to Caesar? | Paying Taxes to Caesar | The Question About Paying Taxes | On Tribute to Caesar |
12:13-17 | 12:13-17 | 12:13-17 | 12:13-14 | 12:13-17 |
12:15 | ||||
12:16a | ||||
12:16b | ||||
12:17a | ||||
12:17b | ||||
The Question About the Resurrection | The Sadducees: What About the Resurrection? | Questions About the Resurrection | The Question About Rising from Death | The Resurrection of the Dead |
12:18-27 | 12:18-27 | 12:18-23 | 12:18-23 | 12:18-23 |
12:24-27 | 12:24-27 | 12:24-27 | ||
The Great Commandment | The Scribes: Which is the First Commandment of All? | The Great Commandment | The Great Commandment | The Greatest Commandment of All |
12:28-34 | 12:28-34 | 12:28-34 | 12:28 | 12:28-34 |
12:29-31 | ||||
12:32-33 | ||||
12:34 | ||||
The Question About David's Son | Jesus: How Can David Call His Descendant Lord? | David's Son | The Question About the Messiah | Jesus Not Only Son but Also Lord of David |
12:35-37 | 12:35-37 | 12:35-37 | 12:35-37a | 12:35-37 |
The Denouncing of the Scribes | Beware of the Scribes | Sayings On Pride and Humility | Jesus Warns Against the Teachers of the Law | The Scribes Condemned by Jesus |
12:37b-40 | ||||
12:38-40 | 12:38-40 | 12:38-40 | 12:38-40 | |
The Widow's Offering | The Widow's Two Mites | The Widow's Offering | The Widow's Offering | The Widow's Mite |
12:41-44 | 12:41-44 | 12:41-44 | 12:41-44 | 12:41-44 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
SYNOPTIC GOSPEL PARALLELS
A. Representatives of the Sanhedrin ask questions (cf. Mark 11:27-12:12) and Jesus responds by a parable (Mark 12:1-12). This is paralleled in Matt. 21:33-46 and Luke 20:1-19.
B. The Pharisees and the Herodians ask about paying taxes to Caesar (Mark 12:13-17), which is paralleled in Matt. 22:15-22 and Luke 20:20-26.
C. The Sadducees ask a question about the resurrection (Mark 12:18-27), which is paralleled in Matt. 22:23-33 and Luke 20:27-40.
D. A scribe asks about the greatest commandment (Mark 12:28-34), which is paralleled in Matt. 22:34-40.
E. Jesus asks the Jewish leadership a question about the Messiah's relationship to David (Mark 12:35-37), which is paralleled in Matt. 22:41-46 and Luke 20:41-44.
F. Jesus denounces the scribes (Mark 12:38-40) and it is paralleled in Matt. 23:1-39 and Luke 20:45-47.
G. The widow's sacrificial offering (Mark 12:41-44) is paralleled in Luke 21:1-4.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 12:1-11
1And He began to speak to them in parables: "A man planted a vineyard and put a wall around it, and dug a vat under the wine press and built a tower, and rented it out to vine-growers and went on a journey. 2At the harvest time he sent a slave to the vine-growers, in order to receive some of the produce of the vineyard from the vine-growers. 3They took him, and beat him and sent him away empty-handed. 4Again he sent them another slave, and they wounded him in the head, and treated him shamefully. 5And he sent another, and that one they killed; and so with many others, beating some and killing others. 6He had one more to send, a beloved son; he sent him last of all to them, saying, 'They will respect my son.' 7But those vine-growers said to one another, 'This is the heir; come, let us kill him, and the inheritance will be ours!' 8They took him, and killed him and threw him out of the vineyard. 9What will the owner of the vineyard do? He will come and destroy the vine-growers, and will give the vineyard to others. 10Have you not even read this Scripture: 'The stone which the builders rejected, This became the chief corner stone; 11This came about from the Lord, And it is marvelous in our eyes'?"
12:1 "to speak to them in parables" "Them" refers directly to the representatives from the Sanhedrin (cf. Mark 11:27), but indirectly to the large crowd.
This whole chapter is a series of questions from the religious leaders:
1. from the Sanhedrin (Mark 11:27-12:12)
2. from the Pharisees and Herodians (Mark 12:13-17)
3. from the Sadducees (Mark 12:18-27)
4. from a scribe (Mark 12:28-34)
5. from Jesus (Mark 11:29-33; 12:9,35-37)
▣ "'planted a vineyard and put a wall around it, and dug a vat under the wine press and built a tower'" This is a quote from the Septuagint of Isa. 5:1-2. The grapevine was one of the symbols for the nation of Israel (as was the fig tree in Mark 11:12-14,20-25). Isaiah 5 uses a vineyard folk song to address Israel. Matthew includes several other parables that also address the nation of Israel (cf. Matt. 22:1-14). It is hard to determine whether God rejected
1. Israel's illegal, non-Aaronicc leaders
2. her self-righteous, judgmental legalism
3. the unbelief of the nation as a whole. Israel, with all her covenantal privileges (cf. Rom. 9:4-5), was also held responsible for the Mosaic covenant responsibilities (cf. Deuteronomy 27-28)
It is striking how different Isaiah 5's procedure in describing God's free and available love for all who would come is compared to the stringency and violence of these tenant farmers in this parable.
12:2 "'At the harvest time'" Usually it took at least five years for grapevines to begin to produce at commercial levels. The owner expected to participate in his investment.
12:2,4,5,6 "'sent'" God attempted to communicate by sending several representatives, even His own son. This represents the longsuffering of God and His desire to establish a covenantal relationship.
12:2,4,5 "'a slave'" These slaves represent the OT prophets. Matthew, as is characteristic, has two slaves (cf. Matt. 21:34). This text clearly shows how Matthew combines Mark's account of several slaves one at a time into one occurrence.
12:3 "'beat'" This refers to a severe beating. It literally means "to skin" or "to flay" (cf. Mark 13:9).
12:4 "'wounded him in the head'" This refers to being repeatedly struck on the head. It shows the abuse suffered by those who represented God and spoke for Him (i.e., the OT prophets) to His rebellious covenant people.
▣ "'and treated him shamefully'" This is a verbal form of the name Timothy, which means "honor" or "worth" with the alpha privative. It connotes "to treat with contempt" or "total disrespect" (cf. James 2:6).
12:5 Why did God send servant after servant? God created humanity for a purpose—fellowship with Himself. He wants to establish a people like Himself, but they/we will not. Yet, God tries again and again to reach us! He has a "love that will not let go" for His creation.
12:6 "'He had one more to send, a beloved son'" This obviously refers to Jesus. This same phrase is used by the Father at Jesus' baptism (Matt. 1:11; 3:17) and transfiguration (9:7; Matt. 17:5). This same truth is seen in John 3:16 and Heb. 1:1-2. It is a combination of a Royal Psalm (i.e., 2:7) and a Suffering Servant passage (i.e., Isa. 42:1).
12:7 "'and the inheritance will be ours'" This refers legally to the Jewish law of "ownerless property" that could be claimed by right of possession. It reflects mankind's fallen attitude of "more and more for me at any cost." Humanity wants to be its own god (cf. Genesis 3).
12:8 "'threw him out of the vineyard'" Improper burial shows the tenant's complete contempt for the owner and his son!
The Gospel parallels describe the sequence as they threw the son out of the vineyard and then killed him (cf. Matt. 21:39; Luke 19:15). This was probably to identify further with Jesus' death outside of the city walls of Jerusalem.
12:9 This verse shows God's response toward those who killed His only Son. In Mark's Gospel Jesus asks the crowd a question. This reflects Isa. 5:3-4, where the prophet asks a question. The hearers are condemned out of their own mouths (i.e., Matt. 21:41). God will hold all conscious creation accountable for the gift of life. We will reap what we sow (cf. Mark 4:21-25; Matt. 13:12; 25:14-30; Gal. 6:7).
▣ "will give the vineyard to others" The "others" seems to refer to the church, made up of believing Jews and Gentiles (cf. Eph. 2:11-3:13).
12:10 "'Have you not even read this Scripture'" This is Jesus' introduction to a verse that was used every year in their processionals welcoming pilgrims into Jerusalem (i.e., Ps. 118:22-23). This question is a recurrent theme in the NT (cf. Matt.21:42; Luke 20:17; Acts 4:11; Rom. 9:32-33; 1 Pet. 2:7). It explains the problem of how Israel could miss her Messiah (cf. Rom. 9-11). This statement was a slap in the face to the very ones who claimed to know the Scriptures!
▣ "stone" This is a quote of Ps. 118:22-23 from the Septuagint. In rabbinical writings, this stone referred to Abraham, David, or the Messiah (cf. Dan. 2:34-35). This same Psalm was quoted as part of the Hallel Psalms, used to welcome the pilgrims coming to Jerusalem for the Passover.
▣ "builders" In rabbinic writing this term referred to the scribes. The comments Jesus added are recorded in Matt. 21:43-44. Notice here the builders are condemned for missing the most important truth: Jesus is the promised Messiah.
▣ "'the chief corner stone'" The metaphor of the Messiah as a stone comes from several OT usages.
1. YHWH's strength and stability (cf. Ps. 18:1-2)
2. Daniel's vision in chapter 2 (cf. Dan. 2:34-35,48)
3. the building component which either
a. starts the building (i.e., cornerstone)
b. holds the weight of the building (i.e., center stone or keystone in the arch)
c. finishes the building (i.e., top stone or cap stone)
The building refers metaphorically to the people of God, the true temple (cf. 1 Cor. 3:16-17; 2 Cor. 6:16; Eph. 2:19-22).
12:11 This verse implies that everything which occurred in the rejection and death of Jesus was foreknown and prophesied (cf. Isa. 53:10; Luke 22:22; Acts 2:23; 3:18; 4:28; 1 Pet. 1:20).
NASB (UPDATED) TEXT: MARK 12:12
12And they were seeking to seize Him, and yet they feared the people, for they understood that He spoke the parable against them. And so they left Him and went away.
12:12 "they were seeking to seize Him" The Jewish leaders understood the parable was referring to them and they acted in the predicted way (i.e., tried to kill Him).
▣ "they feared the people" These leaders looked to current opinions (cf. Mark 11:18,32; Matt. 21:26,46; Luke 19:48) rather than to God's Word in order to decide their actions.
▣ "they understood that He spoke the parable against them" This pronoun "they" can be understood in one of two ways: (1) the leaders were afraid of Jesus' popularity with the crowd (cf. Matt. 21:45) or (2) the crowd also understood that the parable was addressed to the religious leaders.
NASB (UPDATED) TEXT: MARK 12:13-17
13Then they sent some of the Pharisees and Herodians to Him in order to trap Him in a statement. 14They came and said to Him, "Teacher, we know that You are truthful and defer to no one; for You are not partial to any, but teach the way of God in truth. Is it lawful to pay a poll-tax to Caesar, or not? 15Shall we pay or shall we not pay?" But He, knowing their hypocrisy, said to them, "Why are you testing Me? Bring Me a denarius to look at." 16They brought one. And He said to them, "Whose likeness and inscription is this?" And they said to Him, "Caesar's." 17And Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they were amazed at Him.
12:13 "they sent" This refers to the Sanhedrin, which was the Jewish religious authority (cf. Mark 11:27).
▣ "Pharisees" This was the religious group that developed during the Maccabean period. They were very committed to the Oral Traditions (i.e., Talmud). See SPECIAL TOPIC: PHARISEES at Mark 2:16.
▣ "Herodians" This was a political group that supported the reign of the Idumean Herods. They were also in favor of the Roman status quo. Normally Pharisees and Herodians were enemies. The fact that they were cooperating shows how serious they perceived Jesus' teachings to be. See SPECIAL TOPIC: HERODIANS at Mark 1:14.
▣ "in order to trap Him" This is literally "to catch." It was used of capturing wild animals. It had become a metaphor for acquiring information so as to show a fault or error (cf. Luke 11:54). They thought that by asking Him this question they had Him trapped between two opposing groups: the Roman authorities and the people.
12:14 "'Teacher, we know that You are truthful and defer to no one; for you are not partial, but teach the way of God in truth'" These leaders were flattering Jesus in order to find fault, but in reality, they were speaking correctly about Him. Jesus handled truth exactly like YHWH handles truth. This is supreme irony! Their tricky statements were in reality the greatest compliment.
▣ "'You are not partial'" The literal Hebrew idiom is "for You do not look at the face of men." This historically referred to the Judges of Israel. When they tried a case, the defendants kept their heads bowed so that their identity could not be seen. If a judge put his hand under the chin and lifted the face so as to see the person's identity, the chances for bias increased. Therefore, justice was to be blind!
▣ "'Is it lawful to pay'" This is a legal question related to the Mosaic legislation, but also relating to Israel's current domination by Rome. This is the type of question that scribes dealt with daily. There were two ways to answer the question, one based on the Mosaic texts and one related to the reality of Roman law and occupation. These leaders wanted legal grounds to bring the Roman government into their religious dilemma (cf. Luke 20:20). By answering "yes" He would offend the zealots; by answering "no" He would be arrested by the Roman government.
▣ "poll-tax" This was a transliteration of the Latin term "census." It was a head tax which Rome placed on all conquered peoples. This empire-wide tax (i.e., a.d. 6-20) on males fourteen years through sixty-five years and on women twelve to sixty-five, who lived in imperial provinces went directly to the Emperor. It was the reason why Joseph had to leave Nazareth and go to Bethlehem with the pregnant Mary (cf. Luke 2:1-6).
12:15 "He, knowing their hypocrisy. . .why are you testing Me" The term hypocrisy (hupokrisis) originally referred to actors playing a part behind a mask. They pretended to be someone they were not (cf. Matt. 23:28; Luke 12:1; 20:20; 1 Tim. 4:2; 1 Pet. 2:1). It came to be used of manipulative people who tried to trick others into thinking that which was untrue. Everything these leaders said (ironically) to Jesus in Mark 12:14 was contradicted in their actions of Mark 12:15. The term testing (peirazō) had the added connotation of testing with a view towards destruction or failure. See Special Topic: Terms for Testing at Mark 1:13.
▣ "a denarius" This silver coin was the only way this tax could be paid. It was a day's wage for a common laborer or soldier. It was a symbol of Rome's control. See Special Topic at Mark 12:42.
12:16 "'Whose likeness and inscription is this'" Tiberius (a.d. 14-37) was the current Emperor. On this coin was a claim of the deity of the Emperor. On the front of the coin it said "Tiberius Caesar Augustus, son of the Divine Augustus." On the back of the coin was a picture of Tiberius seated on a throne and the inscription "Highest Priest."
12:17 "'Render to Caesar the things that are Caesar's'" Believers are to obey civil authority because God has ordained it (cf. Rom. 13:1-7; Titus 3:1; 1 Pet. 2:13-14). The Greek term "render" may imply "give back to someone that which belongs to him."
▣ "'and to God the things that are God's'" Although the state has divine sanction, it does not have divine status. If the state claims ultimate authority, this is to be rejected by the followers of the one true God. Many have tried to promote and support the modern political doctrine of the separation of church and state from this verse. In a very limited sense this verse does address the issue, but it is surely not a Scriptural support for this modern political theory. This theory is a truth seen from history, not primarily from Scripture.
NASB (UPDATED) TEXT: MARK 12:18-27
18Some Sadducees (who say that there is no resurrection) came to Jesus, and began questioning Him, saying, 19"Teacher, Moses wrote for us that if a man's brother dies and leaves behind a wife and leaves no child, his brother should marry the wife and raise up children to his brother. 20There were seven brothers; and the first took a wife, and died leaving no children. 21The second one married her, and died leaving behind no children; and the third likewise; 22and so all seven left no children. Last of all the woman died also. 23In the resurrection, when they rise again, which one's wife will she be? For all seven had married her." 24Jesus said to them, "Is this not the reason you are mistaken, that you do not understand the Scriptures or the power of God? 25For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. 26But regarding the fact that the dead rise again, have you not read in the book of Moses, in the passage about the burning bush, how God spoke to him, saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob'? 27He is not the God of the dead, but of the living; you are greatly mistaken."
12:18 "Sadducees" This was an aristocratic, priestly sect of Judaism that controlled the High Priesthood and the Sanhedrin. They were the wealthy, politically powerful "in" group. They were very conservative and accepted only the writings of Moses (i.e., Genesis through Deuteronomy) as authoritative (i.e., rejected the Oral Tradition).
12:19 "'Moses wrote for us'" This is referring to Moses' discussion of Levirate marriage found in Deut. 25:5-10.
▣ "'that if a man's brother dies'" This Jewish law came to be known by "Levirate marriage." The term was from Latin for "a husband's brother." Inheritance rights were very important in Israel because God had given the Promised Land to the tribes by lot (cf. Joshua 12-19). Therefore, if a man died with no male heir, his brother was expected to marry the widow and father a child by the widow; the child then became the heir of all of the dead brother's property.
12:23 Here is the purpose of the question, to ridicule the concept of a bodily resurrection in a physical afterlife.
12:24 Jesus' withering question focuses on the Sadducees' lack of understanding of both the Scriptures and God. Its grammatical form expects a "yes" answer.
12:25 "'but are like angels in heaven'" This brief reference has caused much speculation. Angels in the OT are usually masculine (except for Zech. 5:9). Does this brief comment of Jesus refer to their sexuality or sexual unions? How does this affect one's understanding of Gen. 6:1-2? Maybe we are trying to infer too much theology from this Sadducean encounter. Heaven is an entirely different relational experience than earth. Exactly how this new interpersonal, eternal, spiritual realm functions is uncertain. The Bible has chosen not to reveal much information about the afterlife. The Sadducees took this lack of information as an excuse to deny the reality of the afterlife. It is better to affirm the reality based on the promises of God and Christ, but be willing to remain uninformed until death. The Bible provides all that believers need to know!
Jesus asserted that there is no sexual aspect (i.e., procreation) to existence in heaven. There are many questions one would like to ask about this, but no further clarification is given in the NT. It may simply refer to the fact that angels are created by God and not by sexual procreation.
12:25-26 "'angels. . .But regarding the fact that the dead rise again'" The Sadducees denied both the existence of angels and the resurrection. The Pharisees affirmed both.
12:26 "'But regarding the fact that the dead rise again'" There are several texts in the OT that affirm this truth (cf. Job 14:14-15; 19:25-27; Ps. 23:6; Isa. 25:6-9; 26:14-19; Dan. 12:2). Yet the afterlife in the OT is a veiled reality. The progressive revelation of the NT clarifies and defines the reality, but still in veiled, metaphorical language. Heaven is a sure promise and truth, but its exact nature is a mystery.
▣ "'in the book of Moses'" Jesus asserts that Moses is the source of Deuteronomy. This question also expects a "yes" answer.
SPECIAL TOPIC: MOSES' AUTHORSHIP OF THE PENTATEUCH
▣ "'I am the God of Abraham'" This reference to Exod. 3:2-6 is a play on the tense of the Hebrew verb "to be." A form of this verb (i.e., causative) becomes the covenant name for the God of Israel, YHWH (cf. Exod. 3:14). The title implies that God is the ever-living, only-living One. Because He lives, His people live also (cf. Mark 12:27; Ps. 103:15-17; Isa. 40:6-8; 1 Pet. 1:24-25). Notice that Jesus affirms the reality of the afterlife from the writings of Moses, which was the only section of the Hebrew canon that these Sadducees accepted as authoritative for doctrine.
NASB (UPDATED) TEXT: MARK 12:28-34
28One of the scribes came and heard them arguing, and recognizing that He had answered them well, asked Him, "What commandment is the foremost of all?" 29Jesus answered, "The foremost is, 'Hear, O Israel! The Lord our God is one Lord; 30and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' 31The second is this, 'You shall love your neighbor as yourself.'There is no other commandment greater than these." 32The scribe said to Him, "Right, Teacher; You have truly stated that He is One, and there is no one else besides Him; 33and to love Him with all the heart and with all the understanding and with all the strength, and to love one's neighbor as himself, is much more than all burnt offerings and sacrifices." 34When Jesus saw that he had answered intelligently, He said to him, "You are not far from the kingdom of God." After that, no one would venture to ask Him any more questions.
12:28 "scribes" These were usually non-priestly (i.e., not Levite), who became scholars in the Oral Traditions (i.e., the Talmud) of the Jews. In the OT local Levites interpreted the sacred writings to the people (cf. Neh. 8). As the local synagogue developed in Babylonian exile, the role of local teachers and interpreters grew in significance. By Jesus' day most of these scribes were Pharisees. They developed historically (i.e., after the destruction of the Temple) into rabbinical Judaism. See Special Topic at Mark 2:6.
▣ "heard them arguing" The parallel in Matt. 22:34-35 seems to imply ulterior motives, but Mark's Gospel implies he was truly interested in the theological question.
12:29 "'hear'" Jesus quotes from Deut. 6:4-5, but not from the Masoretic Text or the Septuagint (the parallel in Matt. 22:37 is closer to the MT, but not exact). Jesus' quote adds a phrase to both the Masoretic Hebrew text and the Septuagint Greek text. This exact quote is unknown from any OT text. The LXX changes the Hebrew "heart" to "mind" or "understanding." But this quote adds the phrase "with all your mind" to the three-fold phrasing (i.e., heart, soul, strength) in the MT and LXX. The NJB recognizes this by printing the phrase as not part of the OT quote (i.e., not in italics). It is interesting that the Greek uncial manuscript D (i.e., Bezae) from the fifth century omits the phrase "and with all your mind" entirely. This may reflect the original because its absence matches the scribes' response in Mark 12:33.
In the Matthew parallel (i.e., 22:32) Matthew quotes Jesus as saying, "with all your heart, and with all your soul, and with all your mind." Here the Hebrew clause "with all your strength" is left out. It is so surprising that Mark and Matthew disagree with each other and with both the MT and the LXX. This is a perfect example of the looseness of many of the OT quotes in the NT (even those attributed to Jesus). Here is where precision is impossible. They all (i.e., LXX, Matt. and Mark) reflect the general sense of the quote from Moses.
This OT text (i.e., Deut. 6:4-5) is called the Shema, which is the Hebrew word "hear." It means to hear so as to do. It has become the Jewish affirmation of monotheism. It is prayed daily by faithful Jews and on every Sabbath. There are other texts on the oneness and uniqueness of God in the Prophets, but this one is in the writings of Moses (i.e., Gen. ― Deut.) and is, therefore, binding on all of Jesus' listeners (i.e., Sadducees and Pharisees).
12:30 Jesus' answer shows that there are two aspects to God's primary commandment: (1) the unity and uniqueness of God and (2) our total commitment to Him and Him alone!
▣ "heart" See Special Topic at Mark 2:6.
12:31 "'you shall love your neighbor'" This is a quote from Lev. 19:18 in the Septuagint. Jesus linked theological truth to practical, ethical demands (cf. Zechariah 7-8). It is impossible to love God and hate those made in His image (cf. 1 John 2:9-11; 3:15; 4:20).
It is impossible to love your neighbor (i.e., covenant brother or sister) as yourself if you do not love yourself. There is an appropriate self-love which is based on God's priority love for mankind. We are His creation, fashioned in His image (cf. Gen. 1:26,27). We must rejoice in our giftedness and accept our physical, mental, and psychological makeup (cf. Ps. 139). To criticize ourselves is to criticize our Maker! He can transform our fallenness into a reflection of His glory (i.e., Christlikeness).
Christianity involves a personal faith commitment to God through Christ. It starts as an individual volitional decision of repentance and faith. However, it issues in a family experience. We are gifted for the common good (cf. 1 Cor. 12:7). We are part of the body of Christ. How we treat others reveals our true devotion to Christ. The oneness of God and mankind made in the image and likeness of God demands an appropriate response toward God and toward other humans (i.e., especially those of the household of faith).
▣ "'There is no other commandment greater than these'" This statement is so hard for legalistic (i.e., weak; cf. Rom. 14:1-15:13) believers to accept. With a total love for God and covenant brothers (and even the lost) there are no rules. Rules are to flow from a changed heart and mind; they do not produce godliness!
12:32-33 "'He. . .Him'" These pronouns refer to YHWH. Because of Exod. 20:7, most Jews would have been uncomfortable pronouncing the Covenant name of God.
▣ "'there is no one else besides Him'" This phrase does not deny the existence of other spiritual beings such as angels. This literally meant that no one was before or beside YHWH. He is a unique category (cf. Exod. 8:10; 9:14; Deut. 4:35,39). This scribe is expressing YHWH's uniqueness!
12:33 "'love. . .is much more than all burnt offerings'" This scribe had great understanding about the relationship between faith and rituals (cf. 1 Sam. 15:22; Isa. 1:11-14; Hos. 6:6; Amos 5:21-24; Micah 6:6-8). This is not to depreciate temple ritual, but to assert that proper motive and faith are crucial (i.e., joining the priestly and prophetic insights).
12:34 "'You are not far from the kingdom of God'" This statement was another way that Jesus asserted the centrality of a positive and immediate faith response to Himself. The kingdom was available then (i.e., through faith in Jesus), not somewhere in the future. Although this man understood OT theology, he was not right with God without placing his faith in Christ. Correct theology does not assure salvation! Knowledge of the Bible does not assure salvation! The performance of religious ritual and liturgy does not assure salvation! Faith in Christ does!
NASB (UPDATED) TEXT: MARK 12:35-37
35And Jesus began to say, as He taught in the temple, "How is it that the scribes say that the Christ is the son of David? 36David himself said in the Holy Spirit, 'The Lord said to my Lord, "Sit at My right hand, Until I put Your enemies beneath Your feet." 37David himself calls Him 'Lord'; so in what sense is He his son?" And the large crowd enjoyed listening to Him.
12:35 "'How is it that'" This chapter records a series of questions
1. from the Sanhedrin (Mark 11:27-12:12)
2. from the Pharisees and Herodians (Mark 12:13-17)
3. from the Sadducees (Mark 12:18-27)
4. from a scribe (Mark 12:28-34)
5. from Jesus (Mark 11:29-33,35-37)
Now Jesus asks them a question as He did in Mark 11:29-30. This question-and-answer method is characteristic of rabbinical Judaism.
▣ "'Christ is the son of David'" Read Matt. 12:23ff; 21:15; 2 Sam. 7:11-16 and compare it to Ps. 110:1. Jesus was trying to reach the religious leaders. He cared for them so He used their type of reasoning and exegesis. They had so much light, but were so blinded by tradition.
12:36 "David himself said in the Holy Spirit" This asserts the inspiration of Psalm 110 by the Holy Spirit. The Bible is divine truth (i.e., from the Spirit), but written in the language and culture of its original authors.
▣ "'the Lord said to my lord'" This is a quote from Ps. 110:1 from the Septuagint. In Hebrew the first "Lord" (i.e., translated in English by all capitals) is our English translation's way of translating YHWH. This occurred because the Hebrews were very reluctant to use the covenant name for deity. Therefore, when one came to YHWH in a text to be read aloud, he substituted the Hebrew term Adon, which means "lord," "husband," "owner," or "master." In Greek this was translated by kurios. This distinction does not show up in the Greek text where kurios is translated both YHWH and adon.
SPECIAL TOPIC: NAMES FOR DEITY
▣ "'Sit at My right hand'" The "My" refers to YHWH. This anthropomorphic phrase (i.e., speaking of God in human bodily terms) was meant to show the Messiah's place of power, authority, and preeminence. This would reflect the King of the universe sharing His throne with another (i.e., His Messiah, cf. Mark 14:62).
▣ "'Until I put Your enemies beneath Your feet'" This continues the quote from Ps. 110:1. This phrase asserts YHWH's victory on behalf of His Messiah (cf. Psalm 2). This truth is further revealed in 1 Cor. 15:24-27 and even carried on ultimately in the eternal kingdom of the Father in 1 Cor. 15:28!
Mark's (and Matt. 22:44) quote of Ps. 110:1 deviates from the Masoretic Hebrew text and the Septuagint (as does Mark's quote of Deut. 6:4-5 in Mark 12:29-30). The MT and the LXX have "until I make your enemies a footstool for Your feet" (cf. Luke 20:43; Acts 2:34-35). The scribes (i.e., MSS א, A, L, and the Vulgate and Peshitta translations) changed Mark's quote to conform to the OT quote.
12:37 This was the crux of the question. It shows that (1) the religious leaders did not understand (i.e., were spiritually blind to) the Scriptures, even about the Messiah or (2) Christ, though son of David, was spiritually superior to David and in fact, had a divine origin. As they had tried to trick Jesus with questions, so now He asked them a question that silenced them.
I think #2 is theologically the appropriate answer. YHWH of the OT chose the Messianic line apart from human effort or cultural traditions (i.e., all the Patriarchs married infertile women and never did the eldest son become the chosen line)! This is a subtle, but strong, affirmation that the Messiah will be greater than David (i.e., David's "lord" or "master"), which surely implies a divine act, even a divine person.
▣ "And the large crowd enjoyed listening to Him" Large crowds are a recurrent characteristic of Mark's Gospel. The people of the land, who were often ridiculed and overlooked by the religious elite (cf. Mark 12:38-40), enjoyed seeing Jesus turn the tables on the arrogant religionists using their very method.
NASB (UPDATED) TEXT: MARK 12:38-40
38In His teaching He was saying: "Beware of the scribes who like to walk around in long robes, and like respectful greetings in the market places, 39and chief seats in the synagogues and places of honor at banquets, 40who devour widows' houses, and for appearance's sake offer long prayers; these will receive greater condemnation."
12:38 "'the scribes who like to'" The temporal connection between Mark 12:25-27 and Mark 12:38-40 is uncertain. Obviously He is addressing the same category of leaders (i.e., scribes), but it is uncertain if the scribes of 35-37 are being addressed or other scribes who like to flaunt their religion. Surely Jesus' words also relate to the Sadducees and the Pharisees who put on a religious show in order to be recognized by the people.
▣ "'who like to walk around in long robes'" This refers to a distinctive white linen tallith with large blue tassels worn by the scribes. The Talmud taught that one is required to stand in the presence of a rabbi. These men liked this special treatment (i.e., distinctive prayer shawls, respectful greetings, best seats in worship, and place of honor at meals). They had it all, but missed Christ!
12:40 "'who devour widow's houses'" This may be metaphorical language referring to (1) the burden of almsgiving that these leaders required of all the people or (2) the practice of convincing widows to give their inheritance (i.e., livelihood) to the temple. This thereby refers to the manipulative fund-raising techniques of the religious leaders.
▣ "'for appearance's sake offer long prayers'" They prayed to be seen by others, not heard by God. Their religion was an outward show (cf. Isa. 29:13; Matt. 7:21-23; Col. 2:16-23), but they did not recognize God's greatest gift!
▣ "they will receive greater condemnation" Their religious faith was an outward show, not an active inner faith of love and service (cf. Mark 12:28-34). This phrase may reflect (1) degrees of punishment (cf. Matt. 10:15; 11:22,24; 18:6; 25:21,23; Luke 12:47-48; 20:47; James 3:1) or (2) Oriental metaphorical overstatement (i.e., hyperbole).
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
NASB (UPDATED) TEXT: MARK 12: 41-44
41And He sat down opposite the treasury, and began observing how the people were putting money into the treasury; and many rich people were putting in large sums. 42A poor widow came and put in two small copper coins, which amount to a cent. 43Calling His disciples to Him, He said to them, "Truly I say to you, this poor widow put in more than all the contributors to the treasury; 44for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on."
12:41 "the treasury" The Mishnah (and Alfred Edersheim's Temple, pp 48-49) says there were thirteen trumpet shaped chests, each marked for a specific charitable purpose, located in the Court of the Women. There has never been found any physical evidence of these nor any other literary confirmation beside the Mishna of their existence.
12:42 "two small copper coins" This is literally "lepton" (the thin one), which was worth only a fraction (1/24 or 1/96) of a denarius. It was the least valuable Jewish copper coin.
▣ "which amount to a cent" This is the Latin term quadrans, which was equivalent to the lepton, the smallest Roman copper coin (1/4 of an assarion, which was itself 1/16 of a denarius). Mark was probably written to Romans.
SPECIAL TOPIC: COINS IN USE IN PALESTINE IN JESUS' DAY
12:43 "'Truly'" This is literally "amen." See Special Topic at Mark 3:28.
12:44 This woman's complete faith is contrasted with the scribes' religious pride and shallowness. They rip off widows' resources. This widow gives all her resources to God and thereby depends on Him by faith to provide her needs. In giving, God looks at the heart, not the amount (cf. 2 Cor. 8-9). But also notice the amount was all she had. Giving, like deeds and words, reveals the heart! See SPECIAL TOPIC: WEALTH at Mark 10:23.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List what each of the following items stood for in the parable (12:1-12)
a. Owner of the Vineyard_____________________________________________________________
b. Vineyard________________________________________________________________________
c. Tenants_________________________________________________________________________
d. Slaves__________________________________________________________________________
e. Son____________________________________________________________________________
2. Why is the partial quote of Psalm 118 so appropriate here (i.e., Mark 12:10)?
3. What is the significance of the parable (i.e., Mark 12:1-12) to the Jewish nation (cf. Matt. 21:43-44)? Also examine Rom. 9-11 for a balancing statement.
4. Summarize the central truths of Christ's statements.
a. In regard to civil authorities (Mark 12:13-17)
b. In regard to resurrections (Mark 12:18-27)
c. In regard to the law (Mark 12:28-34)
d. In regard to the title "Son of David" (Mark 12:35-40)
e. In regard to giving and commitment (Mark 12:41-44)
5. Are there degrees of punishment (cf. Mark 12:40)?
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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Destruction of the Temple Foretold | Jesus Predicts the Destruction of the Temple | Destruction of Jerusalem Foretold | Jesus Speaks of the Destruction of the Temple | The Eschatological Discourse: Introduction |
13:1-2 | 13:1-2 | 13:1-2 | 13:1-2 | 13:1-2 |
The Beginning of Woes | The Signs of the Times and the End of the Age | On the End of the Age | Troubles and Persecutions | |
13:3-13 | 13:3-13 | 13:3-13 | 13:3-8 | 13:3-4 |
The Beginning of Sorrows | ||||
3:5-8 | ||||
13:9-13 | 13:9-10 | |||
13:11-13 | ||||
The Great Tribulation | The Great Tribulation | The Awful Horror | The Great Tribulation of Jerusalem | |
13:14-23 | 13:14-23 | 13:14-23 | 13:14-20 | 13:14-20 |
13:21-23 | 13:21-23 | |||
The Coming of the Son of Man | The Coming of the Son of Man | The Coming of the Son of Man | The Coming of the Son of Man | |
13:24-27 | 13:24-27 | 13:24-27 | 13:24-27 | 13:24-27 |
The Lesson of the Fig Tree | The Parable of the Fig Tree | The Lesson of the Fig Tree | The Time of This Coming | |
13:28-31 | 13:28-31 | 13:28-31 | 13:28-31 | 13:28-31 |
The Unknown Day and Hour | No One Knows the Day or Hour | No One Knows the Day or Hour | ||
13:32-37 | 13:32-37 | 13:32-37 | 13:32-37 | 13:32 |
Be On the Alert | ||||
13:33-37 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. New Testament eschatological passages reflect Old Testament prophetic insight that viewed the end-time through contemporary occurrences. Jesus follows this pattern. The OT prophets Micah and Jeremiah foretold the destruction of Jerusalem and the temple as a sign of God's judgment on unbelieving Israel. God would call Gentiles to judge His people and take over their land. Now in the NT God's people still act in unbelief. They reject His Messiah. They will be destroyed, along with their city and temple (i.e., a.d. 70 by Titus). Their promised land is now given to others (cf. Mark 12:1-12, especially Mark 13:9, i.e., apparently Gentile believers. The Gentile mission is described in Mark 13:9-13).
B. Matthew 24, Mark 13, and Luke 21 are so difficult to interpret because they deal with several questions simultaneously.
1. when will the temple be destroyed?
2. what will be the sign of the Messiah's return?
3. when will this age end?
C. The genre of New Testament eschatology is usually a combination of apocalyptic and prophetic language, which is purposely ambiguous and highly symbolic.
D. Several passages in the NT (cf. Matt. 24, Mark 13, Luke 17 and 21, 1 and 2 Thess. and Rev.) deal with the Second Coming. These passages emphasize
1. that the exact time of the event is unknown, but the event is certain
2. that the last generation will know the general time, but not specific time, of the events
3. that it will occur suddenly and unexpectedly
4. that every generation of believers must be prayerful, ready, and faithful to assigned tasks
E. The primary focus of this chapter is on practical advice (19 imperatives), not pinpointing the exact time or chronological sequence of the events of the Second Coming.
F. The two key phrases are (1) "look out" (Mark 13:5,9,23,33) and (2) "not yet" (Mark 13:7,10). These twin foci of "be ready" and "wait patiently" are balanced with the other paradox of "the already" and "the not yet."
SPECIAL TOPIC: APOCALYPTIC LITERATURE
POSSIBLE OUTLINE RELATED TO THE DISCIPLES' QUESTIONS (taken from E. F. Bruce's Answers to Questions, p. 57)
A. Warnings against being misled (Mark 13:5-8)
B. Predictions of persecution (Mark 13:9-13)
C. The destruction of Jerusalem (Mark 13:14-23)
D. The return of Christ (Mark 13:24-27)
E. Exhortations to be watchful in their contemporary situation which led to the destruction of Jerusalem (Mark 13:28-31, i.e., that generation Mark 13:34)
F. Exhortations to be watchful for the Lord's return (Mark 13:32-37; i.e., no one knows but the Father, Mark 13:36)
G. F. F. Bruce makes Mark 13 parallel to first six seals of Revelation 6 (cf. p. 57 and 138)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 13:1-2
1As He was going out of the temple, one of His disciples said to Him, "Teacher, behold what wonderful stones and what wonderful buildings!" 2And Jesus said to him, "Do you see these great buildings? Not one stone will be left upon another which will not be torn down."
13:1 "the temple" This was the word (hieron) for the whole temple area. Jesus had been teaching there since the events of Mark 11 (cf. Matt. 26:55). These buildings had become the great Jewish hope, a symbol of God's exclusive love for Israel (cf. Jer. 7; John 8:31-59).
▣ "one of His disciples" It may have been Peter (cf. Mark 13:3). John Mark may have given us Peter's memory of Jesus' words. This is the longest teaching session in Mark's Gospel.
▣ "'wonderful stones'" This is literally "huge stones." Josephus tells us Herod the Great used huge polished limestones or mezzeh that were native to this area. They were 25 x 8 x 12 cubits (cf. Antiquities 15.11.3). Stones of similar shape and material are still visible at the wailing wall in Jerusalem.
▣ "'wonderful buildings'" This is literally "huge buildings." They were white polished limestone with gold trim. This huge and expensive building project was meant to placate the Jews who were upset over an Idumean being king. This remodeling and expansion was begun in 20/19 b.c. and finished in about a.d. 63/64 (cf. Josephus' Antiquities 15.11.1-7; Wars 5.5.1-6).
13:2 "'Not one stone will be left upon another'" This phrase has two double negatives with the Subjunctive mood. There is no stronger grammatical negation possible in the Greek language! This speaks of total destruction. This must have dumbfounded them! Josephus tells us that in a.d. 70 the Romans destroyed this site so completely that one could plow the ground as a field (cf. Mic. 3:12; Jer. 26:18).
There are some Greek manuscript variants related to this phrase. One follows the wording of Matt. 24:2 found in the ancient Greek uncial manuscripts א, B, L, and W. The second follows the wording of Luke 21:6 found in MS A and the Vulgate. The UBS4 follows Matt. 24:2, which adds the adverb "here" or "in this place."
NASB (UPDATED) TEXT: MARK 13:3-8
3As He was sitting on the Mount of Olives opposite the temple, Peter and James and John and Andrew were questioning Him privately, 4"Tell us, when will these things be, and what will be the sign when all these things are going to be fulfilled?" 5And Jesus began to say to them, "See to it that no one misleads you. 6Many will come in My name, saying, 'I am He!' and will mislead many. 7When you hear of wars and rumors of wars, do not be frightened; those things must take place; but that is not yet the end. 8For nation will rise up against nation, and kingdom against kingdom; there will be earthquakes in various places; there will also be famines. These things are merely the beginning of birth pangs."
13:3 "sitting on the Mount of Olives" This 2.5 mile ridge on the east overlooked (i.e., about 300-400 feet higher) Jerusalem and the temple area.
▣ "Peter and James and John and Andrew" Only Mark's Gospel mentions this detail. This is probably one of Peter's eyewitness memories.
13:4 "'when will these things be said, and what will be the sign when all these things are going to be fulfilled'" Matthew 24:3 records the expanded questions. There were several events that these disciples wanted to know about: (1) the time of the destruction of the temple; (2) the time of the Second Coming; and (3) the time of the end of the age. The disciples probably thought all three would happen at one time. Notice Jesus merges the temporal and the eschatological, just as the OT prophets did.
SPECIAL TOPIC: ANSWERS TO THE DISCIPLES' TWO QUESTIONS OF MATTHEW 24:3
13:5-13 "'See to it that no one misleads you'" "See" is a present active imperative. Jesus commands them to be on constant alert. In some ways these Jewish traditions about the Messiah had already biased them. These verses mention false signs or precursor signs that are present in every age. This statement is repeated often (cf. Mark 13:5,9,23,33). There will be many who try to trick them on these issues.
Every generation of Christians has tried to force its contemporary history into biblical prophecy. To date they have all been wrong! Part of the problem is that believers are to live in a moment-by-moment expectation of the Second Coming, yet the prophecies are all written for one end-time generation of persecuted followers. Rejoice that you do not know!
13:6 "'Many will come in My name'" This refers to false Messiahs (cf. Matt. 24:11,23-24). There is even a reference in Josephus' Wars of the Jews 6.54 which asserts that the Romans destroyed Jerusalem because of the fanaticism of the false prophets, who led the people astray with false promises of YHWH's intervention in saving Jerusalem based on Isaiah's prophecies (i.e., Isa. 37), but of course not mentioning Jeremiah's repeated predictions of faithless Jerusalem's fall.
▣ "'saying "I am He"'" This is literally "I am." This was a Messianic designation using the title of the OT Covenant God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:12,14; John 4:26; 8:24,58; 13:19; 18:5). See Special Topic at Mark 12:36.
▣ "'and will mislead many'" These types of warnings and terminology are common in apocalyptic literature. This shows the persuasive power of the false Messiahs and the spiritual vacuum of fallen humanity (cf. Matt. 24:11,23-26). It also shows the naivete of new believers and/or carnal Christians (cf. 1 Cor. 3:1-3; Heb. 5:11-14).
13:7 "'do not be frightened'" This is a present imperative with the negative particle, which usually means to stop an act in progress.
▣ "'those things must take place; but that is not yet the end'" Wars and earthquakes are not signs of the end, but precursors/signs present in every age (cf. Mark 13:8,10; Matt. 24:6-8). These violent natural events are not signs of the Second Coming, but of life in a fallen world (cf. John L. Bray, Matthew 24 Fulfilled, pp. 25,28, which is a good presentation ot the Preterist Interpretation).
13:8 "'there will also be famines'" Some Greek manuscripts add the phrase "and troubles" (cf. MSS A, W, and NKJV). There are several other variants, but most English translations have "and famines," which is found in Matt. 24:7 and MSS א, B, and L (and MS D in a slightly different form). The parallel in Luke 21:11 has several other things listed. The UBS4 gives the shorter reading a "B" rating (almost certain).
▣ "'birth pangs'" The full idiom is "birth pangs" of the new age (cf. Isa. 13:8; 26:17; Jer. 30:6-7; Micah 4:9-10; Matt. 24:8; Mark 13:8; Acts 2:24; 1 Thess. 5:3). This reflects the Jewish belief in the intensification of evil before the new age of righteousness (cf. Mark 13:19-20 and the Book of Jubilees 23:18 along with the Apocalypse of Baruch 27-29). The Jews believed in two ages: the current evil age, characterized by sin and rebellion against God, and the "age to come." The New Age would be inaugurated by the coming of the Messiah (cf. Psalm 2). It would be a time of righteousness and fidelity to God. Although the Jewish view was partially true, it did not take into account the two comings of the Messiah. We live in the overlapping of these two ages: the "already" and "not yet" of the kingdom of God!
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
NASB (UPDATED) TEXT: MARK 13:9-13
9"But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them. 10The gospel must first be preached to all the nations. 11When they arrest you and hand you over, do not worry beforehand about what you are to say, but say whatever is given you in that hour; for it is not you who speak, but it is the Holy Spirit. 12Brother will betray brother to death, and a father his child; and children will rise up against parents and have them put to death. 13You will be hated by all because of My name, but the one who endures to the end, he will be saved."
13:9-13 This material is not paralleled in Matthew 24, but appears in Matt. 10:17-22. This shows that Jesus must have repeated these same truths on several occasions or that Matthew and Mark structured this material topically.
13:9 "'be on your guard'" This is a present active imperative (the same form as Mark 13:5 and 23). There is an element of personal responsibility involved in preparation for the persecution of the end-time events.
▣ "'courts. . .synagogues. . .before governors and kings'" "Courts and synagogues," a phrase not found in Matt. 24:9, shows both governmental and religious persecution of Christians by both Jews and Gentiles (cf. 1 Pet. 4:12-16).
▣ "'the courts'" This is the plural form of Sanhedrin. It refers to local synagogue courts (cf. 2 Cor. 11:24).
▣ "'flogged'" This is literally "beaten" or "skinned" (cf. 2 Cor. 11:24). Jews whipped offenders thirty-nine times—thirteen times on the front and twenty-six times on the back in accordance with Deut. 25:1-3.
13:9,12 "'for My sake'" Will believers be persecuted, not for their own wickedness or civil crimes, but simply because they are Christians (cf. Matt. 5:10-16; 1 Pet. 4:12-16)?
13:10 "'The gospel must first be preached to all the nations'" The term "must" is the Greek dei, which implies necessity. Jesus (or Peter or Mark, all of whom are inspired) was trying to show the disciples (1) their Gentile mission (cf. Gen. 12:3; 1 Kgs. 8:60; Isa. 42:6; 49:6; 51:4; 52:10; 60:1-3; Matt. 24:14; 28:19-20; Acts 1:8; Rom. 11:25-27) and (2) that there would be an extended period of time between the destruction of Jerusalem and the Second Coming (cf. 2 Thessalonians 2; 2 Peter 2). We must hold in tension the any-moment return of our Lord and the truth that some things must happen first. There is a real tension in the New Testament concerning the time of the Second Coming: imminent, delayed, or unknown.
13:11 The Spirit will always be with believers! The Spirit will empower believers amidst persecution (cf. Acts 4)! The Spirit is often identified with Jesus as the parallel in Luke 21:15 shows. This promise does not replace personal preparation for regular preaching and teaching opportunities; therefore, it is not a substitute for proper study. This is a special grace which allows believers to witness to faith in Christ in times of persecution (cf. Matt. 10:19-20; Luke 12:11-12; 21:14-15).
▣ "in that hour" See Special Topic: Hour at Mark 14:35.
13:12 "'brother. . .brother'" Family was the heart of Jewish life, but families will be split over Christ (cf. Matt. 10:21,35-37). This is also a recurrent theme in apocalyptic writings (cf. Jubilees 23:19 and II Baruch 70:3).
13:13 "'but the one who endures to the end, he will be saved'" This is the doctrine of perseverance (cf. Matt. 10:22). It must be held in a dialectical tension with the doctrine of security (cf. Rev. 2:7,11,17,26; 3:5,12,21; 21:7). See Special Topic: The Need to Persevere at Mark 4:17.
NASB (UPDATED) TEXT: MARK 13:14-23
14"But when you see the abomination of desolation standing where it should not be (let the reader understand), then those who are in Judea must flee to the mountains. 15the one who is on the housetop must not go down, or go in to get anything out of his house; 16and the one who is in the field must not turn back to get his coat. 17But woe to those who are pregnant and to those who are nursing babies in those days! 18But pray that it may not happen in the winter. 19For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created until now, and never will. 20Unless the Lord had shortened those days, no life would have been saved; but for the sake of the elect, whom He chose, He shortened the days. 21And then if anyone says to you, 'Behold, here is the Christ'; or, 'Behold, He is there'; do not believe him; 22 for false Christs and false prophets will arise, and will show signs and wonders, in order to lead astray, if possible, the elect. 23But take heed; behold, I have told you everything in advance."
13:14
NASB, NKJV"the abomination of desolation"
NRSV"the desolating sacrilege"
TEV"the Awful Horror"
JB"the disastrous abomination"
SPECIAL TOPIC: THE ABOMINATION OF DESOLATION
NASB"'standing where it should not be'"
NKJV"'standing where it ought not'"
NRSV, NJB"'set up where it ought not to be'"
TEV"'standing in the place where he should not be'"
The participle standing is perfect active accusative masculine in The Analytical Greek New Testament by Barbara and Timothy Friberg, p. 154 (cf. TEV), but perfect active accusative neuter in The Analytical Lexicon to the Greek New Testament by William D. Mounce, p.219 (cf. NASB, NRSV, NJB). If neuter, then it refers to (1) "the abomination" (bdelugma) or (2) to Titus' army (strateuma). Matthew 24:15 adds "standing in the Holy Place" (i.e., the Holy Place of the temple), which implies the masculine gender and refers to the Roman General. This, too, fits Titus, who set up the Roman standards (which stood for their gods) in the temple in Jerusalem.
▣ "(let the reader understand)" This means "to think about carefully" or "to consider well" (cf. 2 Tim. 2:7). This is a comment from the author of the Gospel. It apparently was meant to trigger further discussion (i.e., the Abomination of Desolation from Dan. 9:27; 11:31; 12:11) on the subject by the person reading the text aloud to a study group in a worship setting, somewhat like our modern Sunday School classes.
▣ "'those who are in Judea must flee to the mountains'" Eusebius, a church historian from the fourth century, records that the Christians fled Jerusalem to Pella, about twenty miles southeast of the Sea of Galilee, just before the Roman siege encircled the city in a.d. 70 (cf. Hist. Eccl. 3:5:2-3).
13:15 "'the one who is on the housetop'" The houses had flat roofs. They were used as the place of social gathering in the hot months. It has been said that one could walk across Jerusalem on the roofs of houses. Apparently some houses were built next to the city's wall. When the army was seen, immediate flight was necessary.
13:16 "'coat'" This referred to the outer robe, which was also used as sleeping cover. Men working in the field would not have had this with them.
13:17 "'woe'" This term is used in the OT to designate judgment prophecies. It was a way of referring to a funeral dirge or lament. God's judgment on Jerusalem would affect believers as well as unbelievers (as will the Great Tribulation).
▣ "'to those who are pregnant'" This obviously refers to the destruction of Jerusalem only. It would have been difficult for pregnant women to flee rapidly over the wall. This has nothing to do with the Second Coming! These disciples' questions to Jesus relate to three separate issues: the destruction of Jerusalem, His Second Coming, and the end of the age. The problem is that these questions were dealt with at the same time. There is no easy verse division by topic.
13:18 "'in winter'" Rapid travel would have also been difficult in winter for pregnant women and little ones.
13:19 This can be viewed as (1) the severity of the end-time persecution of believers and God's judgment on unbelievers or (2) an Oriental hyperbole. It is hard to know whether references are literal or figurative (compare Joel 2:28-32 and Peter's use of it in Acts 2, where it is not taken literally). The NT is an eastern book. They were much more accustomed to exaggerations and figures of speech than we are as modern westerners. It is never a question of taking the revelation seriously. It is a hermeneutical question of the intent of the original inspired author. To take the NT literally every time and in every place is not biblical conservatism, but improper interpretation.
This verse might be an allusion to Dan. 12:1, but with an added phrase. The elect are those whose names are in the book of life (i.e., believing Jews, the true remnant, and believing Gentiles, the mystery of God hidden, but now revealed, cf. Eph. 2:11-3:13)!
▣ "since the beginning of the creation" See Special Topic at Mark 10:6.
13:20 The interpretive question is to which of the three events (i.e., (1) destruction of Jerusalem; (2) the Coming of Christ; or (3) the end of the age) does this refer? These three events are discussed in overlapping ways. There is no clear and precise verse division. It seems to me this refers to the Second Coming and the end of the age and not the destruction of Jerusalem, because the Christians fled the city before its destruction.
▣ "'Unless'" This is a rare second class conditional sentence called "contrary to fact." It states an incorrect premise which makes the conclusion incorrect. Literally this would imply "If the Lord had not shortened the days (which He did) no one would be saved (but they were)."
▣ "'the Lord'" This must refer to YHWH, not Jesus. YHWH is the One who elects/chooses (cf. Eph. 1:4).
▣ "'been saved'" This is the use of the term in its OT sense of physical deliverance (cf. James 5:15), not spiritual salvation.
▣ "'but for the sake of the elect, whom He chose'" See Special Topic below.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
▣ "'He shortened the days'" This phrase implies that the unchangeable God (cf. Ps. 102:26-27; Mal. 3:6) can alter His plans! His character and redemptive purposes never change, but the prayers of His people do affect Him and often alter His plans. This is mystery! But it is the essence of intercessory prayer.
SPECIAL TOPIC: INTERCESSORY PRAYER
SPECIAL TOPIC: FORTY-TWO MONTHS
13:21 "'if'" This is a third class conditional sentence, which means potential action.
▣ "'do not believe Him'" This is a Present active imperative with the negative particle, which usually means stop an act in process, but in this context it could not have this normal implication.
Christians need to be as wise as serpents and as gentle as doves (cf. Matt. 10:16). Naive Christians, gullible Christians, baby Christians are all too common. We must test the spirits (cf. 1 John 4:1) to see if they are truly God's spokespersons. It is so sad to me when I hear of believers flocking to trees, screen doors, or special holy sites to see Jesus. This context is very clear! When He comes all will see Him and know Him (cf. Matt. 24:27).
The immediate context of Mark 13:14-23 refers to those escaping from Jerusalem, not to be deterred by someone claiming Christ had appeared in the city, in this place, or that.
13:22 "'will show signs and wonders'" These false christs will perform miracles. Be careful of always identifying the miraculous with God (cf. Exod. 7:11-12,22; Deut. 13:1ff; Matt. 24:24; 2 Thess. 2:9-12; Rev. 13:13-14). False believers can do miracles (cf. Matt. 7:21-23).
▣ "'if possible'" It seems to me that the contingency of Mark 13:22 may be contextually related to the contingency of Mark 13:20 (i.e., a second class conditional) because the elect (cf. Mark 13:20 and 22) cannot be led astray!
13:23 This was one of Jesus' ways (which reflect YHWH's predictions in the OT) of proving to His followers His control of history and redemption by foretelling upcoming events. YHWH and His Christ control time and history! Even hard times are part of His overarching redemptive plan.
NASB (UPDATED) TEXT: MARK 13:24-27
24"But in those days, after that tribulation, the sun will be darkened and the moon will not give its light, 25and the stars will be falling from heaven, and the powers that are in the heavens will be shaken. 26Then they will see the Son of Man coming in clouds with great power and glory. 27And then He will send forth the angels, and will gather together His elect from the four winds, from the farthest end of the earth to the farthest end of heaven."
13:24 "'But'" This is a strong adversative that shows a break in context. A new time segment is being revealed.
13:24 "'the sun will be darkened'" This is the OT apocalyptic language of the end-time (cf. Ezek. 32:7-8; Joel 2:10; 3:15; 28:3-4; Amos 8:9; also see II Esdras 5:5; Assumption of Moses 10:5; and I Enoch 80:4-7). This is a series of OT quotes:
1. v. 24 is from Isa. 13:10
2. v. 25 is from Isa. 34:3
3. v. 26 is from Dan. 7:13
Yet this may refer to upheavals in nature as the Creator approaches (cf. 2 Pet. 3:7,10,11,12; Rom. 8:18-22). Often these apocalyptic cosmic events are used to describe the fall of governments.
13:25 This is a quote from Isa. 34:4. It reflects the belief that stars are heavenly powers (cf. Jdgs. 5:20; Job 38:7). In apocalyptic literature falling stars often refer to angels (cf. Rev. 8:10; 9:1; 12:4). In the Bible angels are God's servants, but in Mesopotamian idolatry they refer to gods who control human destiny (i.e., twelve signs of the Zodiac or planet movements).
13:26 "'the Son of Man coming in clouds'" Jesus' humanity and deity are emphasized by the term "Son of Man" as it is used in Ps. 8:4; in its regular Jewish idiomatic sense as human being in Ezek. 2:1; and in its divine sense in Dan. 7:13 (cf. Mark 8:38; 13:26; 14:62 all use Dan. 7:13). The fact that this "Son of Man" rides on the clouds of heaven shows His deity (cf. Ps. 68:4; 104:3). The clouds are the transportation and covering of YHWH (the Shekinah Cloud of Glory during the wilderness wandering period of Exodus and Numbers. Jesus leaves on a cloud [cf. Acts 1:9] and returns on the clouds [cf. 1 Thess. 4:17]).
SPECIAL TOPIC: COMING IN THE CLOUDS
▣ "'great power and glory'" This shows the drastic contrast between His first coming (cf. Zech. 9:9; Isa. 53) and the Second Coming (cf. Rev. 19). This is paralleled, but in different terms, in Matt. 24:30.
13:27 "'the angels'" In 2 Thess. 1:7 the angels are called Jesus' angels. Usually they are called YHWH's angels (cf. Jude 14).
▣ "'gather together His elect'" This is OT prophetic language (cf. Deut. 30:35; Isa. 43:6; and Ps. 50:5). The exact order of these specific end-time events is uncertain. Paul taught that at death the believer is already with Christ (cf. 2 Cor. 5:6,8). 1 Thess. 4:13-18 teaches that apparently something of our physical bodies, which were left here, will be united with our spirits at the Lord's coming. This implies a disembodied state between death and resurrection day. There is so much about the end-time events and afterlife experience that is not recorded in the Bible.
▣ "'from the four winds, from the farthest end of the earth to the farthest end of heaven'" This implies a world-wide following of Jesus! It also implies a long period of time for the gospel to spread.
The number four in the Bible is symbolic of the world. It referred to the four corners of the world (Isa. 11:12), the four winds of heaven (Dan. 7:2; Zech. 2:6), and the four ends of heaven (Jer. 49:36). The elect will be gathered from wherever they are scattered.
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE
NASB (UPDATED) TEXT: MARK 13:28-32
28"Now learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that summer is near. 29Even so, you too, when you see these things happening, recognize that He is near, right at the door. 30Truly I say to you, this generation will not pass away until all these things take place. 31Heaven and earth will pass away, but My words will not pass away. 32But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone."
13:28 "'the fig tree'" In this parable the fig tree is apparently not a symbol of national Israel as in Mark 11:12-14, but a metaphor of believers knowing the general season, if not the specific time, of the Lord's return. The fig tree was a late bloomer. It signaled the coming of summer, not spring.
13:29 "'recognize'" This is either a present active indicative or a present active imperative. The last generation will understand exactly these prophetic passages. The church's problem is that every generation of believers has tried to force the prophecies into its own contemporary history and culture. So far every generation has been wrong. The church loses her credibility by all of these false predictions!
▣ "'He'" There is no pronoun in the Greek text. The "to be" verb can be masculine or neuter. Because of Mark 13:14, the neuter "it" fits best. If so, then this refers to the destruction of Jerusalem.
13:30 This is a strong double negative grammatical construction. It could refer to
1. the destruction of Jerusalem
2. the transfiguration (cf. Mark 9:1)
3. the signs of the Second Coming
The problem is that Jesus merges all three questions (cf. Matt. 24:3) the disciples asked into one context, with no clean division between events.
13:31 "'Heaven and earth will pass away'" This great truth is couched in OT apocalyptic language (cf. 2 Pet. 3:7,10). God's Word will never pass away, but the physical creation which has been affected by human sin will be cleansed. This is the recurrent theme of Scripture (cf. Jos. 21:45; 23:14-15; 1 Kgs. 8:56; Isa. 40:6-8; 55:8-11; Matt. 5:17-20).
13:32 "'that day'" This is an abbreviation of the OT phrase "the Day of the Lord" (so common in Amos and Joel). It refers to the Second Coming or a judgment day (i.e., temporal= destruction of Jerusalem or eschatological = the last judgment).
▣ "or hour" See Special Topic: Hour at Mark 14:35.
▣ "'no one knows. . .but the Father alone'" This refers to the Second Coming and the New Age, not the destruction of Jerusalem. Jesus specifically addressed that generation in Mark 13:30. This is a strong verse to deter Christians from setting specific dates for the Second Coming.
▣ "'not even the angels in heaven'" The angels are viewed as curious about God's dealing with humanity (cf. 1 Cor. 4:9; Eph. 2:7; 3:10; 1 Pet. 3:12). Even though they are present with God, they do not fully understand His plans. In Christ these eternal purposes are made evident!
▣ "'nor the Son'" This lack of information clearly shows Jesus' true humanity. Jesus, though fully man and fully God, left part of His divine attributes in heaven when He was incarnated (cf. Phil. 2:7). The limitation was only in affect until after the ascension.
Jesus' use of the term "Son" to describe Himself reveals His self-understanding (i.e., YHWH is the Father, He is the chosen, Messianic Son). This is a rare usage of the term "Son" implying "Son of the Father" (i.e., God). Jesus often referred to Himself as "Son of Man," but this phrase would have been understood by His hearers as "human person" unless they were familiar with its specialized use in Dan. 7:13. But, Judaism did not emphasize this OT text and title.
The phrase "nor the Son" is not included in Matt. 24:36 nor in some ancient Greek uncial manuscripts אa, K, L, W. It is included in most translations because it does occur in manuscripts א, B and D, the Diatesseron, and the Greek texts known to Irenaeus, Origen, Chrysostom, and the old Latin manuscript used by Jerome. This may have been one of the texts modified by orthodox scribes to accentuate the deity of Christ against false teachers (See Bart D. Ehrman's The Orthodox Corruption of Scripture, Oxford University Press, 1993, pp. 91-92).
NASB (UPDATED) TEXT: MARK 13:33-37
33"Take heed, keep on the alert; for you do not know when the appointed time will come. 34It is like a man away on a journey, who upon leaving his house and putting his slaves in charge, assigning to each one his task, also commanded the doorkeeper to stay on the alert. 35Therefore, be on the alert—for you do not know when the master of the house is coming, whether in the evening, at midnight, or when the rooster crows in the morning— 36in case he should come suddenly and find you asleep. 37What I say to you I say to all, 'Be on the alert!'"
13:33 "'Take heed, keep on the alert'" These are present active imperatives (cf. Mark 13:5,9,23). Believers are to live in the constant hope of the Second Coming. In Mark 13:33-37 there are two different Greek terms translated "watch":
1. blepō (verse 33, cf. Gal. 6:1)
2. grēgoreō (verses 34,35,37, cf. Eph. 6:18)
In Louw and Nida's Greek-English Lexicon of the New Testament Based on Semantic Domains, vol. 1, p. 333, these words have a semantic overlap of "stay awake" or "stay alert" for #1 and "be aware of" or "watch out for" for #2.
Although the reality of the Second Coming will only be the experience of one generation, each generation lives in the constant hope of the any-moment return of the Lord. This explains why the Apostles and the early church thought the return was imminent. The 2000 year delay is surprising, but God is longsuffering and wishes that none should perish (cf. 1 Tim. 2:4; 2 Pet. 3:9). He tarries so that the church may fulfill the Great Commission (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8) and that the full number of believing Jews and believing Gentiles shall be gathered in (cf. Rom. 11). The return is wonderful for believers, but a disaster of eternal consequences for unbelievers.
▣ ["and pray"] These words are present in many ancient Greek uncial manuscripts, including א, A, C, K, L, W, X, but are missing in B and D. They very well might be original (cf. NKJV). The UBS4, however, gives the shorter reading a "B" rating (almost certain).
▣ "'the appointed time'" This is not the term for chronological time chronos, which is not used in Mark, but the term for a special appointed time (kairos, cf. Mark 1:15). This refers to a major eschatological event. The question is which one: (1) the destruction of Jerusalem; (2) the appearing of the Son of Man; or (3) the beginning of the New Age? Number one occurred in a.d. 70. Number two, in one sense, has already occurred (i.e., the incarnation and life of Jesus), but in another sense, is future (i.e., the consummation of the Kingdom of God at Jesus' Second Coming). Number three, like number two, has in some sense already occurred. Believers live in the already – not yet of the New Age, the Kingdom of God (cf. Fee and Stuart's How to Read the Bible for All Its Worth, pp. 131-134).
13:34 "'like a man away on a journey'" This is common terminology for many of Jesus' parabolic teachings (cf. Mark 12:1; Matt. 21:33; 25:14; Luke 15:13; 19:12; 20:9). The issue is the time factor (cf. Mark 13:35-37). Given enough time, the true nature of people comes out. The delayed return causes people's true loyalties and priorities to manifest themselves. Matthew's Gospel expands these words in Matt. 24:42-51.
▣ "'assigning to each one his task'" This possibly relates to the gifts of the Spirit, listed in Rom. 12; 1 Cor. 12; and Eph. 4. Christians will be judged (cf. 2 Cor. 5:10), but for what? Surely not for sins, because Jesus' blood forgives all sin (cf. Heb. 9). Possibly Christians will give an account to God for the stewardship of the gospel and the use of their spiritual gift.
13:35
NASB"'whether in the evening, at midnight, or when the rooster crows in the morning'"
NKJV"'in the evening, at midnight, at the crowing of the rooster, or in the morning'"
NRSV"'in the evening, or at midnight, or at cockcrow, or at dawn'"
TEV"'in the evening or at midnight or before dawn or at sunrise'"
NJB"'evening, midnight, cockcrow or dawn'"
This wording reflects the four Roman night watches of three hours each:
1. evening, 6 - 9 p.m.
2. midnight, 9 p.m. - midnight
3. cockcrow, 12:00 a.m.- 3 a.m.
4. dawn, 3 - 6 a.m.
13:37 See note at Mark 13:33.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the basic purpose of this chapter?
2. Do verses 4-7 describe the end time?
3. How is Daniel's prophecy of chapters 7-12 related to the Second Coming?
4. Why does Jesus use apocalyptic language like verse 24?
5. Can believers know when the Lord will come again?
6. Is the Second Coming: imminent, delayed, or time uncertain?
7. How could Jesus not know the time of His return?
8. Do you expect Jesus' return in your lifetime?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Plot to Kill Jesus | The Plot to Kill Jesus | Jesus' Death | The Plot Against Jesus | The Conspiracy Against Jesus |
(14:1-15:47) | ||||
14:1-2 | 14:1-2 | 14:1-2 | 14:1-2 | 14:1-2 |
The Anointing at Bethany | The Anointing at Bethany | Jesus Is Anointed At Bethany | The Anointing at Bethany | |
14:3-9 | 14:3-9 | 14:3-9 | 14:3-5 | 14:3-9 |
14:6-9 | ||||
Judas' Agreement to Betray Jesus | Judas Agrees to Betray Jesus | Judas Agrees to Betray Jesus | Judas Betrays Jesus | |
14:10-11 | 14:10-11 | 14:10-11 | 14:10-11 | 14:10-11 |
The Passover with the Disciples | Jesus Celebrates the Passover with His Disciples | The Last Supper | Jesus Eats the Passover Meal with His Disciples | Preparations for the Passover Supper |
14:12-21 | 14:12-21 | 14:12-16 | 14:12 | 14:12-16 |
14:13-15 | ||||
14:16 | The Treachery of Judas Foretold | |||
14:17-21 | 14:17-18 | 14:17-21 | ||
14:;19 | ||||
14:20-21 | ||||
The Institution of the Lord's Supper | Jesus Institutes the Lord's Supper | The Lord's Supper | The Institution of the Eucharist | |
14:22-26 | 14:22-26 | 14:22-25 | 14:22 | 14:22-25 |
Gethsemane | 14:23-25 | Peter's Denial Foretold | ||
14:26-31 | 14:26 | 14:26-31 | ||
Peter's Denial Foretold | Jesus Predicts Peter's Denial | Jesus Predicts Peter's Denial | ||
14:27-31 | 14:27-31 | 14:27-28 | ||
14:29 | ||||
14:30 | ||||
14:31a | ||||
14:31b | ||||
The Prayer in Gethsemane | The Prayer in Gethsemane | Jesus Prays in Gethsemane | Gethsemane | |
14:32-42 | 14:32-42 | 14:32-42 | 14:32-34 | 14:32-42 |
14:35-36 | ||||
14:37-38 | ||||
14:39-40 | ||||
14:41-42 | ||||
The Betrayal and Arrest of Jesus | Betrayal and Arrest in Gethsemane | The Arrest of Jesus | The Arrest | |
14:43-50 | 14:43-50 | 14:43-50 | 14:43-44 | 14:43-52 |
14:45-49 | ||||
The Young Man Who Fled | A Young Man Flees Naked | 14:50 | ||
14:51-52 | 14:51-52 | 14:51-52 | 14:51-52 | |
Jesus Before the Council | Jesus Faces the Sanhedrin | Jesus Before Caiaphas | Jesus Before the Council | Jesus Before the Sanhedrin |
14:53-65 | 14:53-65 | 14:53-65 | 14:53-56 | 14:53-54 |
14:55-64 | ||||
14:57-59 | ||||
14:60 | ||||
14:61 | ||||
14:62 | ||||
14:63-64a | ||||
14:64b | ||||
14:65 | 14:65 | |||
Peter's Denial of Jesus | Peter Denies Jesus, and Weeps | Peter Denies Jesus | Peter's Denial | |
14:66-72 | 14:66-72 | 14:66-72 | 14:66-67 | 14:66-72 |
14:68 | ||||
14:69-70a | ||||
14:70b | ||||
14:71 | ||||
14:72 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
SYNOPTIC GOSPEL PARALLELS
A. The plot to kill Jesus in Mark 14:1-2 is paralleled in Matt. 16:1-5 and Luke 22:1-2.
B. The anointing at Bethany in Mark 14:3-9 is paralleled in Matt. 16:6-13 and John 12:2-8 (possibly another anointing in Galilee in Luke 7:36-39).
C. Judas' agreement to betray Jesus in Mark 14:10-11 is paralleled in Matt. 26:14-16 and Luke 22:3-6.
D. The Passover with the disciples in Mark 14:12-21 is paralleled in Matt. 26:17-25, Luke 22:21-23, and John 13:21-30.
E. The institution of the Lord's Supper in Mark 14:22-26 is paralleled in Matt. 26:26-29 and Luke 22:17-20 (cf. 1 Cor. 11:23-26).
F. Peter's denial foretold in Mark 14:27-31 is paralleled in Matt. 26:31-35.
G. Jesus' prayer in Gethsemane in Mark 14:32-42 is paralleled in Matt. 26:36-46, Luke 22:39-40, and John 18:1.
H. The betrayal and arrest of Jesus in Mark 14:43-50 is paralleled in Matt. 26:47-56, Luke 22:47-53, and John 18:2-12.
I. Jesus before the Sanhedrin in Mark 14:53-65 is paralleled in Matt. 26:57-68 and John 18:12,19-24.
J. Peter's denial of Jesus in Mark 14:66-72 is paralleled in Matt. 26:69-75, Luke 22:54-62, and John 18:15-18,25-27.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 14:1-2
1Now the Passover and Unleavened Bread were two days away; and the chief priests and the scribes were seeking how to seize Him by stealth and kill Him; 2for they were saying, "Not during the festival, otherwise there might be a riot of the people."
14:1 "the Passover and Unleavened Bread" Originally these were two separate feasts commemorating the same event, the last plague that caused Pharaoh to allow the Hebrews to leave Egypt. The requirements for the Passover meal are found in Exod. 12:1-14,21-28,43-51. The procedures for the seven day feast of Unleavened Bread are found in Exod. 12:8,15-20 (cf. Num. 28:16-25, Deut. 16:1-8, and Josephus' Antiquities 3.10.5).
▣ "two days away" Because there were two feasts combined, the Jews sometimes referred to the whole period as "the Passover." Therefore, it is uncertain whether the "two days" means (1) two days before the eight-day feast or (2) two days before the Passover itself.
John 12:1-8 states this occurred on a different day; verses 3ff may be a flashback. The chronology of the last days of Jesus' life are recorded differently by the four Gospel writers. In my opinion the early church realized the discrepancies among the four Gospels, but did not try to reconcile them. The differences are caused by (1) the eyewitness nature of the writings and (2) the theological/evangelistic purposes of each individual writer. They each had the freedom (under inspiration) to select, adapt, and arrange Jesus' teachings and actions to fit their purposes and target groups (cf. Gordon Fee and Doug Stuart, How to Read the Bible for All Its Worth, pp. 126-129).
▣ "priests and the scribes" Matthew adds "elders," which is the full designation for the Sanhedrin. See Special Topic at Mark 12:13.
▣ "to seize Him by stealth and kill Him" This was nothing new (cf. Mark 3:6; 11:18), but Jesus' actions in accepting the crowd's affirmations during the Triumphal Entry into Jerusalem and His cleansing of the merchants from the Court of the Gentiles sealed His fate with both the Pharisees and the Sadducees.
14:2 "there might be a riot of the people" Jesus was very popular in Galilee. During the Passover Jerusalem grew to three times her normal population with pilgrims from all over the Mediterranean area, many of whom were from Galilee. The possible "riot" is mentioned in Matt. 26:5 and 27:24.
NASB (UPDATED) TEXT: MARK 14:3-9
3While He was in Bethany at the home of Simon the leper, and reclining at the table, there came a woman with an alabaster vial of very costly perfume of pure nard; and she broke the vial and poured it over His head. 4But some were indignantly remarking to one another, "Why has this perfume been wasted? 5For this perfume might have been sold for over three hundred denarii, and the money given to the poor." And they were scolding her. 6But Jesus said, "Let her alone; why do you bother her? She has done a good deed to Me. 7For you always have the poor with you, and whenever you wish you can do good to them; but you do not always have Me. 8She has done what she could; she has anointed My body beforehand for the burial. 9Truly I say to you, wherever the gospel is preached in the whole world, what this woman has done will also be spoken of in memory of her."
14:3 "Bethany" A city on the ridge known as the Mt. of Olives, not far from Jerusalem, was a popular place for pilgrims to sleep during the three annual mandatory feasts. Every Jewish family who lived close to Jerusalem was culturally obligated to open their homes to pilgrims.
▣ "Simon the leper" In the OT leprosy was a sign of God's displeasure. It had terrible social ramifications. This man had apparently been cured, possibly by Jesus. Leprosy in the ancient world incorporated many different kinds of skin diseases (cf. Leviticus 13-14), not just our modern leprosy.
The parallel in John 12:2-8 implies that this was the home of Lazarus and that Mary, his sister, was the woman. Could it be that Simon was their father whom Jesus had previously healed?
▣ "reclining at the table" They did not use chairs, but reclined at three low tables forming a horseshoe-shape, on their left elbow with their feet behind them.
▣ "came a woman" Luke 7:36-50 records a very similar anointing experience in the same place, but by a sinful woman. John 12:3 names this woman as Mary, Lazarus' sister, but Mark gives no name. Mark, writing so early, possibly was afraid to identify her as a follower of Jesus, while John, writing much later, felt free to name her (cf. Lenski's St. Mark's Gospel).
This is surely a wonderful loving act which symbolized Jesus' soon to be burial.
NASB"an alabaster vial"
NKJV"alabaster flask"
NRSV, TEV,
NJB"alabaster jar"
This was a sealed container of white opaque stone from Alabastron, a city in Egypt. Once opened it could not be resealed. John 12:3 tells us it contained a whole pound. This could have been her marriage dowry. It was obviously an act of extravagant love and devotion.
14:3
NASB"costly perfume of pure nard"
NKJV"very costly oil of spikenard"
NRSV"very costly ointment of nard"
TEV"very expensive perfume made of pure nard"
NJB"very costly ointment, pure nard"
Nard was made from the root of a Himalayan plant. It had a very strong fragrance. The word "pure" is from pistikos, which implies a trustworthy quality (i.e., "genuine" or "unmixed," cf. John 12:3).
The term "nard" is probably from Latin (cf. A. T. Robertson Word Pictures in the New Testament vol. 1 p. 380). Mark's Gospel has more Latin words and phrases than any other Gospel. Apparently it is targeted to Romans.
▣ "over His head" John's Gospel tells us the nard was poured on His feet (cf. John 12:3). Probably both are true because a whole pound would have been too much for just His head, but would easily anoint His whole body.
It is possible that being anointed on the head would have reminded these Jews of the anointing of a King (cf. 1 Sam. 10:1; 2 Kgs. 9:3,6 and implied in 1 Sam. 16:13). This may be a royal Messianic symbol as well as a burial procedure/prophecy (cf. Mark 15:46; 16:1; Luke 23:56; John 19:39-40).
14:4 "some" John 12:4-5 identifies the questioner as Judas Iscariot. Apparently Jesus's disciples were discussing this among themselves (cf. Mark 9:10; 10:26; 11:31; 12:7; 16:3).
▣ "were indignantly remarking to one another" This is an imperfect periphrastic. The disciples were talking among themselves and deploring the woman's extravagance. They were angry, even indignant. This term is used of Jesus' attitude in Mark 10:14 about the disciples keeping the children away.
▣ "'might have been sold for over three hundred denarii'" Modern monetary equivalents are not helpful because of the changing purchasing power of money. A denarius was the daily wage of a soldier or laborer; therefore, this was almost a year's wage.
14:5 "'the money given to the poor'" Giving money to the poor during Passover was an important religious requirement of the rabbis (cf. John13:29). It was called almsgiving.
14:6 "'Let her alone'" This is an aorist active imperative. Jesus defends this loving, gracious act. He saw it as a prophetic act of preparation for His rapidly approaching death and burial (cf. Mark 14:8).
14:7 "'For you always have the poor with you'" This is not a disparaging comment about the poor (cf. Deut. 15:4,11), but an emphasis on the uniqueness of Jesus and His special time on earth.
14:8 "'she has anointed My body beforehand'" Could she have understood what the disciples did not? The same type of perfume was used in burial preparations (cf. John 19:40).
14:9 "'Truly'" This is literally "amen." See Special Topic at Mark 3:28.
▣ "'whenever the gospel is preached'" The gospel refers to the message that Jesus taught about God, about humanity, about sin, about Himself, about salvation, and about the afterlife. Jesus revealed these truths to the inspired writers of the NT through the mediation of the Spirit. They are revelatory, not human discovery. It is primarily the revelation of a person and a relationship with that person, not only a creed or a system of doctrines about that person. It involves a personal relationship with Christ by faith and understanding of who He is and why He came, which leads to Christlike living in light of this new relationship with God and a totally new world view.
▣ "'in the whole world'" Jesus expected the gospel to permeate the entire globe (cf. Mark 13:27 and Matt. 28:19-20; Luke 24:46-47; Acts 1:8).
▣ "'what this woman has done will also be spoken of in memory of her'" Jesus does not forget acts of kindness and devotion. This one is recorded in Scripture, but many others are kept in the heart of God and will be revealed on that great day (cf. Gal. 6:7-9; 1 Tim. 5:25; Rev. 14:13; also 2:1,19; 3:8).
NASB (UPDATED) TEXT: MARK 14:10-11
10Then Judas Iscariot, who was one of the twelve, went off to the chief priests in order to betray Him to them. 11They were glad when they heard this, and promised to give him money. And he began seeking how to betray Him at an opportune time.
14:10 "Judas Iscariot, who was one of the twelve" There are several theories concerning Iscariot (the word is spelled differently in various Greek manuscripts). It could refer to
1. a man of Kerioth, a city of Judah
2. man of Kartam, a city of Galilee
3. the bag used to carry money
4. the Hebrew word for "strangling"
5. the Greek word for assassin's knife
If #1 is true he was the only Judean in the Twelve. If #4 or #5 is true he was a zealot like Simon.
There has recently been released an interesting, but highly speculative (depreciates John's Gospel), book that interprets Judas in a positive light. The book is entitled Judas, Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996.
▣ "who was one of the twelve" He was a member of Jesus' hand-picked disciples. He was part of the mission trips and present at Jesus' teaching sessions, miracles, and the Last Supper.
This phrase has the definitive article "the one." There have been several suggestions as to the meaning of this: (1) Judas was a leader of the Apostolic group. He kept the money for the group and he had the seat of honor at the Last Supper or (2) it refers to the murmuring in Mark 14:4.
▣ "went off to the chief priests" Luke 22:4 adds and "temple police." Judas asked how much they would give him (cf. Matt. 26:15). It was the price of a gored slave (cf. Exod. 21:32; Zech. 11:12).
Matthew 26:16 tells us it was "thirty pieces of silver." This fulfilled the prophecy of Zech. 11:12-13 (cf. Matt. 27:9-10). Jesus was the rejected "Shepherd." The Gospel writers quote chapters 9-14 of Zechariah as a prophetic source or typology in relation to Jesus' ministry.
1. Matt. 21:4-5 quotes Zech. 9:9
2. Matt. 24:3 quotes Zech. 12:10
3. Matt. 26:15 quotes Zech. 11:12-13
4. Matt. 26:31 quotes Zech. 13:7
5. Matt. 27:9-10 quotes Zech. 11:12-13
▣ "betray" This is the Greek term "to give over" (paradidōmi). The English Bibles always translate it "betray," but this is not an established meaning. It can have a positive meaning of "entrust" (cf. Matt. 11:27) or "restore" or "command" (cf. Acts 14:26; 15:40), as well as negative sense of "to hand someone over to the authorities" or "to put someone in Satan's hands" (cf. 1 Cor. 5:5; 1 Tim. 1:20), or for God to abandon someone to his own idolatry (cf. Acts 7:42). It is obvious that context must determine the meaning of this common verb. Betrayal fits Judas' actions.
14:11 "they were glad" It does not say they were surprised. Judas' motivation has always been a source of speculation. These religious leaders would have seen his defection from the Apostolic group as vindication of their murderous scheming!
▣ "at an opportune time" Luke 22:6 adds "apart from the crowd." They were afraid of Jesus' popularity with Galilean pilgrims present in Jerusalem for the feast (cf. Mark 11:18; 12:12; Matt. 26:5; 27:24).
NASB (UPDATED) TEXT: MARK 14:12-16
12On the first day of Unleavened Bread, when the Passover lamb was being sacrificed, His disciples said to Him, "Where do You want us to go and prepare for You to eat the Passover?" 13And He sent two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him; 14 and wherever he enters, say to the owner of the house, 'The Teacher says, "Where is My guest room in which I may eat the Passover with My disciples?"' 15And he himself will show you a large upper room furnished and ready; prepare for us there." 16The disciples went out and came to the city, and found it just as He had told them; and they prepared the Passover.
14:12 "first day of Unleavened Bread" There is a great problem as to which day the Lord and His disciples ate the Last Supper, Nisan 13th or 14th. John seems to imply 13th (cf. Mark 18:29; 19:14,31,32), while the Synoptic Gospels state the 14th. Possibly the difference is related to
1. the use of the Roman calendar versus the Jewish lunar calendar
2. the different ways to start a day, i.e., evening for the Jews vs. morning for the Romans
3. the evidence that the Dead Sea community, following a solar calendar, had the Passover a day earlier as a symbol of rejecting the priestly leadership in Jerusalem
The four Gospels are eyewitness accounts written for theological and evangelistic purposes. The authors had the right, under inspiration, to select, adapt, and arrange the life and words of Jesus. This accounts for most of the perceived difficulties in the Gospel accounts (cf. Fee and Stuart's How to Read the Bible for All Its Worth, pp. 126-129). The very fact that they are different speaks of their genuineness. The early church accepted the four versions without trying to unify them (except for the Diatessaron of Tatian in the late second century).
Hermeneutically the Gospels need to be interpreted in light of their own context (their author's intent) and not compared to other Gospels, just to get more historical information.
14:13 "two of His disciples" Luke 22:8 says it was Peter and John. From rabbinical sources we know that only two from each household were allowed in the temple to offer the lamb with the help of a priest.
▣ "'and a man will meet you carrying a pitcher of water'" It was highly unusual in this culture for a man to carry water and especially to carry it in a pitcher. If men were needed to carry large amounts of water they used sheep or goat skins, not clay pitchers. This is another eyewitness account of Peter.
14:14 "'say to the owner of the house'" Many believe that this was John Mark's (the compiler of Peter's sermons in Rome into the Gospel of Mark) home, the probable location of the Last Supper and post resurrection appearances. John Mark was Barnabas' cousin and a participant in the initial part of the first missionary journey of Barnabas and Saul (i.e., Paul). He was also Peter's companion and apparently the author of the first Gospel, using Peter's memories or sermons. This seems to be a prearranged event, not a prediction.
14:15 This was also the location of Jesus' post-resurrection appearances (cf. Acts 1:12). This room became the Jerusalem headquarters for the disciples.
NASB (UPDATED) TEXT: MARK 14:17-21
17When it was evening He came with the twelve. 18As they were reclining at the table and eating, Jesus said, "Truly I say to you that one of you will betray Me—one who is eating with Me." 19They began to be grieved and to say to Him one by one, "Surely not I?" 20And He said to them, "It is one of the twelve, one who dips with Me in the bowl. 21For the Son of Man is to go just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born."
14:17 "When it was evening" The Jewish day begins at twilight (cf. Gen. 1:5,8,13,19,23,31). This was the Passover meal because usually Jewish evening meals were in late afternoon. Only the Passover meal was eaten after 6:00 p.m.
14:18 "reclining" Originally the Passover was eaten standing because of Exod. 12:11. The Jews of the first century did not use chairs, a custom which they learned from the Persians (cf. Esther 1:6; 7:8). They ate at low cushions, usually three in number, at a table in the shape of a horseshoe (so servers could bring food easily), reclining on pillows on their left elbow with their feet behind them.
▣ "'Truly'" This is literally "amen." See Special Topic at Mark 3:28.
▣ "'that one of you will betray Me—one who is eating with Me'" This is an allusion to Ps. 41:9. This was a cultural way of accentuating Judas' guilt (cf. John 13:18). Table fellowship was a significant cultural symbol of friendship and commitment. To betray someone with whom you had eaten would be appalling to an easterner.
14:19 "one by one, 'Surely not I'" Each disciple thought it might be himself. This shows that at this point in time, none of them suspected Judas. Each of them was unsure of his own standing.
14:20 "'who dips with Me in the bowl'" This was a special dish of gray colored fruit dip, which resembles brick mortar. Judas was sitting right next to Jesus in the place of honor! Jesus was still, even at this late hour, trying to spiritually reach Judas.
14:21 "'but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born'" John 13:27ff implies that Judas left after the third cup of blessing before the institution of the Lord's Supper. Judas is an enigma. His motives for betraying Jesus are never revealed. Some see him as a noble Jewish patriot (i.e., zealot) trying to force Jesus to act militarily against Rome. Others see him as a committed Jew who was upset with Jesus' rejection of the Oral Tradition and His fellowship with the outcasts and sinners of Jewish society. The Gospel of John depicts him as a thief from the beginning, someone who was driven by his love of money. However, Judas' actions after Jesus' arrest do not fit this characterization. Whatever the true motive or rationale, whatever the involvement of Satan, whatever the foreknowledge involved in predictive prophecy, Judas is responsible for his actions, as are all of us (cf. Gal. 6:7).
NASB (UPDATED) TEXT: MARK 14:22-25
22While they were eating, He took some bread, and after a blessing He broke it, and gave it to them, and said, "Takeit; this is My body." 23And when He had taken a cup and given thanks, He gave it to them, and they all drank from it. 24And He said to them, "This is My blood of the covenant, which is poured out for many. 25Truly I say to you, I will never again drink of the fruit of the vine until that day when I drink it new in the kingdom of God."
14:22 "took some bread" Notice it was not the Passover Lamb (nor bitter herbs), but the unleavened bread (azumos, cf. Mark 14:1). The Greek term here is artos, which is usually used to denote regular bread (cf. Mark 3:20; 6:8,16,36,37; 7:2,5,27; 8:4,14,16,17). But it also is used of unleavened bread in the parallel of Matt. 26:26; Luke 22:19. Probably the lamb had too much of a nationalistic connotation. For all the historical connections between the Passover and the Last Supper, there is a purposeful theological distinction.
If there is a sustained typology between the Exodus and Jesus, which seems to be true, then the bread takes on a special relationship to "manna" (cf. Exod. 16), given by YHWH during the wilderness wandering period. This provided a stable life-giving diet to God's people. Now YHWH gives the "true" bread of heaven, provides the "real" life-giving provision, sends the "perfect" leader, and inaugurates the new Passover from sin and death. The NT authors often used Christological typology in their presentations of Jesus as prefigured in the OT.
Wine in the OT was known as the blood of the grape and was often used in a judicial sense (i.e., the grapes of wrath). Now it is the sacrifice which brings eternal life. The imagery is clearly seen in John 6.
▣ "after a blessing" There was a set procedure for the Passover meal. In all probability the symbolism of the broken bread and wine occurred at the point in the ritual called "the third cup of blessing" (cf. 1 Cor. 10:16).
SPECIAL TOPIC: PASSOVER (ORDER OF SERVICE)
▣ "Take it; this is My body" John 6:22ff and 1 Cor. 10:16 show the strong theological imagery of this ritual. Jesus' words about His body and blood would have shocked these Jews. Cannibalism and the consumption of blood would be violations of Lev. 11. These statements are obviously symbolic, but still startling.
Jesus was symbolizing the crucifixion by breaking the bread. As the color of the wine was similar to blood, the color of the bread was similar to human flesh. Jesus was the true Bread of Life (i.e., manna, cf. John 6:31-33,51), the true Passover, the new Exodus!
SPECIAL TOPIC: THE LORD'S SUPPER IN JOHN 6
14:23 "given thanks" The Greek term for "thanks" is eucharistē, from which we get the English name for the Lord's Supper, the Eucharist.
14:24 "This is My blood of the covenant" The color of the wine resembled the color of human blood. This phrase has three possible OT origins.
1. Exod. 24:6-8, the inauguration of the Book of the Covenant by covenant blood
2. Jer. 31:31-34, the only text in the OT which mentions "new covenant"
3. Zech. 9:11, which is in the literary unit 9-14, the source of many prophecies (i.e., Christological typology) of Jesus' life
There are two variants in the Greek manuscript traditions.
1. "the covenant" following Matt. 26:28, which is found in the Greek manuscripts א, B, C, D2, and L (and also D* and W with slight change). The UBS4 gives this shorter reading an "A" rating (certain).
2. "the new covenant" following Luke 22:20 and 1 Cor. 11:25, which is found in MSS A and E and the Vulgate, Syriac, Coptic, and Armenian translations (cf. NKJV). This probably was an addition to relate Jesus' words to the "new" covenant of Jer. 31:31-34.
In all of this discussion one thing is obvious. Jesus' death was crucial to the restoration of fallen mankind to fellowship with the Father (cf. Mark 10:45). Jesus came to (1) reveal the Father; (2) give us an example to follow; and (3) die in our place for our sin. There is no other way for redemption (cf. John 10,14). This was the central aspect of God's eternal plan (cf. Acts 2:23; 3:18; 4:28; 13:29).
▣ "'which is poured out for many'" Jesus' death, symbolized by His poured out blood, was a sacrifice for sin (cf. Mark 10:45; Matt. 26:28; 1 Cor. 15:3; 2 Cor. 5:21; Heb. 9:11-15). The term "many" does not refer to a limited group, but is a Hebraic (or Semitic) metaphor for "all who would respond." This can be seen in the parallelism of Rom. 5:18 and 5:19 as well as Isa. 53:6 "all" compared with 53:11-12, "many." See note at Mark 10:45.
14:25 "'I will never again drink'" The Passover liturgy involved four cups of blessing. The rabbis established this procedure based on Exod. 6:6-7. The third cup symbolized redemption. This is the one that forms the basis of the Lord's Supper. Jesus refused to drink the fourth cup of blessing because it symbolized the consummation. Jesus related this to the end-time Messianic banquet (cf. Isa. 25:6; 55; Matt. 8:11; Luke 13:29; 14:15,24; 22:30; Rev. 19:9,17).
▣ "'until that day'" This obviously refers to a future coming of Jesus in glory and power so different from His current situation in which He faced shame, pain, rejection, and death! The two comings of Jesus differentiate His tasks as redeemer (i.e., vicarious, substitutionary atonement) and victor/judge. This two-fold coming surprised the Jews. It was probably Jesus Himself, perhaps on the road to Emmaus, who showed the full significance of the key OT passages (i.e., Gen. 3:15; Ps. 22; Isa. 53 and Zech. 9-14).
▣ "'the kingdom of God'" See Special Topic at Mark 1:15c.
NASB (UPDATED) TEXT: MARK 14:26
26After singing a hymn, they went out to the Mount of Olives.
14:26 "singing a hymn" This Greek verb is the source of the English word "hymn." This was probably part of the Hallel Psalms (i.e., Ps. 113-118, cf. Matt. 26:30), which was the last part of the Passover ritual. These psalms were expressions of joy and gratitude for YHWH's redemption. They are recited or chanted in whole, or in part, at all major feast days, except the Day of Atonement. Psalms 113-114 are chanted early in the Passover meal and 115-118 towards the end of the meal.
▣ "the Mount of Olives" Jesus and the disciples must have regularly used this as a campground or place of prayer during the Passover period (i.e., eight days).
NASB (UPDATED) TEXT: MARK 14:27-31
27And Jesus said to them, "You will all fall away, because it is written, 'I will strike down the shepherd, and the sheep shall be scattered.' 28But after I have been raised, I will go ahead of you to Galilee." 29But Peter said to Him, "Even though all may fall away, yet I will not." 30And Jesus said to him, "Truly I say to you, that this very night, before a rooster crows twice, you yourself will deny Me three times." 31But Peter kept saying insistently, "Even if I have to die with You, I will not deny You!" And they all were saying the same thing also.
14:27
NASB, NJB"You will all fall away"
NKJV"All of you will be made to stumble"
NRSV"You will all become deserters"
TEV"All of you will run away"
This is a future passive indicative. This is another evidence that Jesus knows and controls future events. The passive idea is captured in the ASV translation "all ye shall be offended" (i.e., skandalizō, which was used of baited trap sticks). There is a second future passive, "will be scattered," from Zech. 13:7. This same terminology of unbelief (i.e., "fall away") was used for others rejecting Christ (cf. Matt. 11:6; 13:21,57; 24:10; 26:31). The disciples' faith will fail! Peter's denials were only exemplary of all their fears.
▣ "'it is written'" Literally this is "it has been written," which is a perfect passive indicative. It was a characteristic phrase (i.e., Hebrew idiom) referring to the inspired OT.
▣ "'I will strike'" This is a quote from Zech. 13:7. It was the Father's plan that Jesus should give His life as a sacrifice for sin (cf. Isa. 53:4,6,10; Mark 10:45; Luke 22:22; Acts 2:23; 3:18; 4:28; 13:29; 2 Cor. 5:21).
14:28 Jesus told the disciples several times that He would meet them on a mount in Galilee (cf. Matt. 26:32; 28:7,10,16). This special meeting was the occasion for the Great Commission (cf. Matt. 28:16-20), which is probably the post-resurrection appearance spoken of in 1 Cor. 15:6. This does not refer to the ascension, which took place from the Mount of Olives forty days after the resurrection (cf. Acts 1:12).
This was a prediction of His resurrection, but they did not perceive its significance. This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead.
1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1;Eph. 1:20; Col. 2:12; 1 Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11). This same Trinitarian emphasis can be seen in Mark 14:9-10. See SPECIAL TOPIC: THE TRINITY at Mark 1:11.
14:29 "'Even though'" This is literally "even if" (cf. NKJV and NJB). It is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. Peter could imagine the others fleeing, but not himself!
▣ "'yet'" This is the strong adversative alla. Peter was making the emphatic assertion that he would never leave Jesus (cf. Luke 22:33; John 13:37-38). Peter was publicly proclaiming an allegiance he would not, could not fulfill! His desire superceded his ability!
14:30 "this very night, before a rooster crows twice, you yourself will deny Me three times" "You, yourself" is emphatic! This is a future middle indicative. Luke's account is longer (cf. Mark 22:31-34). The detail that the rooster crows twice is an eyewitness memory of Peter. It is only recorded in Mark's Gospel.
14:31
NASB"kept saying insistently"
NKJV"spoke more vehemently"
NRSV"said vehemently"
TEV"answered even more strongly"
NJB"repeated still more earnestly"
This term (perisseia) for excess or extreme degree is used often in its various forms in the NT (cf. Matt. 5:20; 27:23; Acts 26:11; Phil. 1:9; 1 Thess. 4:1). The intensified form with its ek prepositional prefix is only found in Mark. It is probably from Peter himself! He remembered how vehement his denial was!
▣ "'Even if'" This is a third class conditional sentence which means potential action. Literally "even if it must be."
▣ "'I will not deny You'" Peter truly felt this way. With all his heart and will power he was determined to stand by Jesus! As David's sins and subsequent forgiveness function to encourage later believers, so too, Peter's assertions and failures. Sinful, weak humans want to do the right thing (cf. Rom. 7), they just find themselves incapable! Jesus can deal with failure, but not unrepentant unbelief.
NASB (UPDATED) TEXT: MARK 14:32-42
32They came to a place named Gethsemane; and He said to His disciples, "Sit here until I have prayed." 33And He took with Him Peter and James and John, and began to be very distressed and troubled. 34And He said to them, "My soul is deeply grieved to the point of death; remain here and keep watch." 35And He went a little beyond them, and fell to the ground and began to pray that if it were possible, the hour might pass Him by. 36And He was saying, "Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will." 37And He came and found them sleeping, and said to Peter, "Simon, are you asleep? Could you not keep watch for one hour? 38Keep watching and praying that you may not come into temptation; the spirit is willing, but the flesh is weak." 39Again He went away and prayed, saying the same words. 40And again He came and found them sleeping, for their eyes were very heavy; and they did not know what to answer Him. 41And He came the third time, and said to them, "Are you still sleeping and resting? It is enough; the hour has come; behold, the Son of Man is being betrayed into the hands of sinners. 42Get up, let us be going; behold, the one who betrays Me is at hand!"
14:32 "Gethsemane" "Gethsemane" means "oil press" in Hebrew. It apparently was a private garden just outside the city limits of Jerusalem on the Mount of Olives. It was illegal to have gardens within the city because the manure needed for the plants made the city ceremonially unclean. Apparently Jesus came to this garden quite often. It is even possible that during Passion Week He bivouacked here with His disciples. Judas knew the place well.
▣ "'Sit here until I have prayed'" In the parallels in Matt. 26:41 and Luke 22:40 Jesus asks them to pray that they would not enter into temptation.
14:33 "He took with Him Peter and James and John" This was the inner circle of leadership among the disciples. They were present with Jesus on several special occasions when the other disciples were not. Apparently this led to both special training and jealousy on the part of the other disciples. Exactly why Jesus had an inner circle is uncertain. The list of the Twelve is always in four groupings of three. The groups never change. It is possible that the groups formed a rotating schedule for the disciples to go home periodically and check on their families. See Special Topic at Mark 3:16.
NASB"began to be very distressed and troubled"
NKJV"he began to be troubled and deeply distressed"
NRSV"began to be distressed and agitated"
TEV"Distress and anguish came over him"
NJB"he began to feel terror and anguish"
Jesus was in a deep state of anxiety! These are strong terms in Greek. As modern readers we are on very holy ground here in the garden as we see the Son of God in what may have been His most vulnerable human moment. Jesus must have related this account to His disciples after His resurrection. Apparently it was meant to be helpful for those who face temptation and for those who seek to understand the agony and cost of Jesus' Calvary experience.
▣ "'My soul is deeply grieved to the point of death'" This is an astonishingly emphatic statement of concern, fear, and grief on Jesus' part. Although the text itself does not provide the reason, it seems that what Jesus feared was the disruption in the intimate fellowship He had always known with the Father. This is characterized by Jesus' words in Mark 15:34. This is one of the most human moments we are allowed to witness in Jesus' struggle of faith.
This was an Old Testament idiom (cf. Ps. 42:5) which expressed the tremendous intensity which was involved in the redemption of sinful mankind. All of Psalm 42 reflects Jesus' experience of rejection and death as does Psalm 22. Something of the struggle can be seen in the parallel of Luke 22:43-44 (although the UBS4 rates their omission "A" [certain]) , which records that an angel came to minister to Him and He sweat great drops of blood. The victory over the evil one was won here in the garden. The insidiousness of Satan's temptation in Matthew 4 and of Peter's supposedly helpful, but extremely destructive, comments in Matt. 16:22, are fully revealed in this passage.
▣ "'remain here and keep watch'" This is an aorist active imperative followed by a present active imperative. They were on guard duty watching for Judas and the mob, but they fell asleep!
14:35 "fell to the ground and began to pray" These are two imperfects. Usually this tense means continual action in past time, but it is obvious this cannot be what is meant here. The other typical usage of this Greek verb tense is the beginning of an action in past time. Praying prostrate shows the intense emotion.
14:35 "'if it were possible'" This is a first class conditional, which is assumed to be true from the author's perspective. Jesus knew YHWH was able to do anything (cf. Mark 14:36, "all things are possible for You!").
▣ "the hour"
▣ "the hour might pass Him by" This is an aorist active subjunctive. Jesus is asserting that YHWH is able to do anything and Jesus is hoping that He might be spared the cross (cf. Mark 14:36). This was exactly Satan's temptations in the wilderness, cf. James Stewart's The Life and Teaching of Jesus Christ, pp.39-46). From Matt. 26:39,42 and 44 and Mark 14:39 and 41 we learn that Jesus prayed this same prayer three times, which was a Jewish way of showing intensity.
14:36 "'Abba'" This is Aramaic for the familiar term that children call their fathers at home, dad, daddy, pop, papa, etc. Jesus knew family intimacy with YHWH (cf. Heb. 1:2; 3:6; 5:8; 7:28). His death will provide this intimacy to us.
This context is the only time the Aramaic word Abba is used (i.e., in the Greek text) by Jesus. Jesus reveals the intense struggle He faced in this moment of fleshly temptation (i.e., He describes His intense emotions; He fell on the ground; He prayed three times). Here He played His trump card, His best chance of changing the Father's mind about Calvary. He calls YHWH by the most intimate family term! But still every prayer was concluded with "not my will, but Thine." God the Father demonstrates His love for fallen humanity by not responding to Jesus' expressed will. There needed to be an ultimate sacrifice for sin, but it was not easy or without great cost, emotionally and physically, for Jesus and for the Father!
Jesus knows us because He knows all the temptations of humanity (yet without sin). Fear and terror and discouragement and disillusionment are not sin! The victory was won at Gethsemane.
▣ "'Father'" The Gospel of Mark often uses Aramaic words and phrases (cf. Mark 3:17; 5:41; 7:34; 14:36;15:34). Aramaic would have been the spoken language of Jesus and the disciples. Mark translates each of these, which shows he was not writing for Jewish readers, but Gentile readers, probably Romans because of all the Latin terms and phrases found in Mark. See Special Topic: Father at Mark 13:32.
▣ "'this cup'" This was an OT metaphor for one's destiny (cf. Ps. 16:5; 23:5; Jer. 51:2; Matt. 20:22). It was usually used in a judgmental (i.e., negative) sense (cf. Ps. 11:6; 75:8; Isa. 51:17,22; Jer. 25:15-16,27-28; 49:12; Lam. 4:21; Ezek. 23:31-33; Hab. 2:16). This idiom is often associated with drunkenness, which is another OT metaphor for judgment (cf. Job 21:20; Isa. 29:9; 63:6; Jer. 25:15-16,27-28). Jesus wants out! Fear is not sin. He faced fear with faith; so must we!
▣ "'yet not what I will, but what You will'" The pronouns "I" and "You" are in the emphatic position in the Greek. This was Jesus' continuing submission to the Father's will. In this context the true humanity and faith of Jesus shines forth! Though His human nature cries out for deliverance, His heart is set on fulfilling the will of the Father in substitutionary atonement (cf. Mark 10:45; Matt. 26:39).
14:37,40 "found them sleeping" These disciples had also fallen asleep during the Transfiguration (cf. Matt. 26:43 and Luke 9:32). They were not evil or even thoughtless, but human! Before we are too quick to condemn the disciples, let's note that in Luke 22:45 the phrase "they were asleep from sorrow" describes that they were unable to bear the pain of Jesus' prophecy about His own death and their subsequent scattering. Though Jesus longed to have human fellowship and intercession at this time of ultimate crisis in His life, He had to face this moment alone, and He faced it for all believers!
14:37 "'Simon'" This is the only time Jesus calls him "Simon" since He renamed him in Mark 3:16. The rock (i.e., Peter) was anything but stable, sure, and trustworthy. Peter must have remembered this "reverse" name change with great pain. I am sure that he got the message!
14:38 "'Keep watching and praying'" This is a Present active imperative and a present middle (deponent) imperative. The following context reveals the enemy.
▣ "'that you may not come into temptation'" There have been several theories as to what "temptation" refers to in this context:
1. Jesus' immediate prophecy in Mark 14:27
2. to the disciples sleeping instead of praying, Mark 14:37,40
3. to the disciples desertion of Jesus in Mark 14:56
4. to Peter's denial in Mark 14:69-75
5. to governmental or religious trials (cf. Matt. 5:10-12; John 9:22; 16:2)
The term "temptation" (peirasmos) had the connotation of "to tempt or try with the goal of destruction" (cf. Matt. 6:13; Luke 11:4; James 1:13). It is often contrasted with another Greek term for test (dokimazo) which had the connotation of "to try or tempt with a view toward strengthening." However, these connotations are not always present in every context. Theologically it can be said that God does not test or tempt His children to destroy them, but He does provide opportunities for spiritual growth through trials (cf. Gen. 22:1; Exod. 16:4; 20:20; Duet. 8:2,16; Matt. 4; Luke 4; Heb. 5:8). However, He always provides a way through (cf. 1 Cor. 10:13). See Special Topic: Greek Terms for Testing at Mark 1:13.
▣ "'the spirit is willing, but the flesh is weak'" This may be a comment on Peter's and the other disciples' words in Mark 14:29,31. Jesus understands this tension completely (cf. Mark 14:36).
The use of "spirit" in connection with mankind's human spirit speaks of our inner life and thoughts (cf. Ps. 51:10,12,17).
In Paul's writings "spirit" is often contrasted with "flesh" (cf. Rom. 8:1-11).
14:40 "they did not know what to answer Him" They had no explainable reason (cf. Mark 9:6) except the weakness of the flesh (cf. Luke 9:32).
14:41 "'Are you still sleeping and resting'" It is hard to interpret this Greek idiom. Is it a question? Is it irony? Is it a statement? Although the meaning is uncertain, it is obvious that Jesus has won the victory and He now stands erect, ready to face the night trials, the morning beatings and the crucifixion.
▣ "It is enough" This term caused several scribal changes in the Greek manuscript tradition. Does this phrase refer to the disciples' sleep? It can be translated (1) "it is enough"; (2) "it is settled"; or (3) "it is over" (cf. NJB "it is all over"). It was used in the Koine Greek papyri found in Egypt of something paid in full (cf. Moulton and Milligan, The Vocabulary of the Greek New Testament, pp. 57-58). This, then, would be something of a parallel to John 19:30, "it is finished" or "it is paid in full." Possibly it refers to Judas and his betrayal, which must have weighed heavily on Jesus. Jesus won the spiritual victory in Gethsemane!
14:41c-42 These staccato statements are emphasized by having no conjunctions or connectors (asyndeton) between them. The events were unfolding just as Jesus had predicted. The hour had come.
▣ "the hour has come" See Special Topic at Mark 14:35.
▣ "'betrayed'" This term (paradidōmi) normally means "delivered into the hands of" (cf. Mark 9:31), but its connection with Judas in most English translations intensify the meaning of "betray." See fuller note at Mark 14:10d.
NASB (UPDATED) TEXT: MARK 14:43-50
43Immediately while He was still speaking, Judas, one of the twelve, came up accompanied by a crowd with swords and clubs, who came from the chief priests and the scribes and the elders. 44Now he who was betraying Him had given them a signal, saying, "Whomever I kiss, He is the one; seize Him and lead Him away under guard." 45After coming, Judas immediately went to Him, saying, "Rabbi!" and kissed Him. 46They laid hands on Him and seized Him. 47But one of those who stood by drew his sword, and struck the slave of the high priest and cut off his ear. 48And Jesus said to them, "Have you come out with swords and clubs to arrest Me, as you would against a robber? 49Every day I was with you in the temple teaching, and you did not seize Me; but this has taken place to fulfill the Scriptures." 50And they all left Him and fled.
14:43 "Immediately" See note at Mark 1:10.
▣ "a crowd" John 18:3,12 says a Roman cohort was present. Luke 22:52 says representatives from the Sanhedrin were in the crowd, which implies the temple police. The reason for so many soldiers was because it was the Passover season and the authorities were afraid of a riot (cf. Mark 14:2; Matt. 26:5; 27:24).
▣ "swords and clubs" This term "swords" referred to the short sword worn by the Roman soldiers in their belt. "Clubs" refers specifically to the weapons of the temple police.
▣ "the chief priests and the scribes and the elders" This referred to the Sanhedrin. See Special Topic at Mark 12:13.
14:44 "seize Him" This is an aorist active imperative.
NASB, NRSV,
TEV"lead Him away under guard"
NKJV"lead Him away safely"
NJB"see that he is well guarded when you lead him away"
This is the Greek term sphallomai ( "to fall or stumble") with the alpha privative, which negates it. This term is metaphorical for "to be secure, firm, steady." Judas was afraid Jesus would do something to thwart His arrest. This reveals Judas' fear. He had seen Jesus' miracles and knew His power.
14:45 "saying, 'Rabbi!' and kissed Him" Kissing on the cheek or forehead was the normal greeting in this culture (especially between rabbis). Read Jesus' comments on Judas' actions in Matt. 26:50; Luke 22:48. This sign shows that it was probably Roman soldiers because the temple police would have recognized Jesus.
14:47 "But one of those who stood by drew his sword" From the parallel in John 18:10 and Luke 22:50-51, we know that this was Peter and the servant who was wounded was Malchus. The disciples had previously been admonished to buy swords (cf. Luke 22:36-38), but obviously, they had misunderstood Jesus' true meaning concerning this issue. It must be said on Peter's behalf that he was fully willing to die for his Lord at this point. In the face of great odds, he drew one of two swords. But, again, the inappropriateness and impulsiveness of his actions characterized his personality.
▣ "the slave of the high priests" John 18:10 names him Malchus.
▣ "cut off his ear" In Luke 22:51, Jesus put it back!
14:48
NASB, NKJV"a robber"
NRSV, NJB"a bandit"
TEV"an outlaw"
They are treating Jesus as a criminal, not a blasphemer. They were doing to Jesus what should have been done to Barabbas (for whom the same word is used, cf. John 18:40).
14:49 "'Every day I was with you in the temple teaching'" This was addressed to the members of the Sanhedrin or temple police. Jesus exposes their secret agenda.
▣ "'But this has taken place to fulfill the Scriptures'" In Mark 14:50 "all His disciples forsook Him" (cf. Mark 14:27, which quotes Zech. 13:7 and Matt. 26:31). One wonders how John 18:15-16 fits this prophecy. It seems that John accompanied Jesus through all the trials and was present at the crucifixion (cf. John 19:26-27).
NASB (UPDATED) TEXT: MARK 14: 51-52
51A young man was following Him, wearing nothing but a linen sheet over his naked body; and they seized him. 52But he pulled free of the linen sheet and escaped naked.
14:51-52 "young man. . .wearing nothing but a linen sheet over his naked body" Church tradition says this was John Mark, the compiler of this Gospel. He was an early missionary companion of his uncle, Barnabas (cf. Acts 12:25), and Saul (Paul) of Tarsus. Tradition strongly asserts that he was the scribe for Peter's recollections of Jesus' life (i.e., the Gospel of Mark). Tradition also says it was in his home that the Last Supper was held (cf. Acts 12:12).
It is uncertain why he was dressed like this. Possibly he was told while sleeping that Jesus was in the process of being arrested or maybe he tried to stay close to Jesus and the disciples and was sleeping close by in the garden.
NASB (UPDATED) TEXT: MARK 14:53-65
53They led Jesus away to the high priest; and all the chief priests and the elders and the scribes gathered together. 54Peter had followed Him at a distance, right into the courtyard of the high priest; and he was sitting with the officers and warming himself at the fire. 55Now the chief priests and the whole Council kept trying to obtain testimony against Jesus to put Him to death, and they were not finding any. 56For many were giving false testimony against Him, but their testimony was not consistent. 57Some stood up and began to give false testimony against Him, saying, 58"We heard Him say, 'I will destroy this temple made with hands, and in three days I will build another made without hands.'" 59Not even in this respect was their testimony consistent. 60The high priest stood up and came forward and questioned Jesus, saying, "Do You not answer? What is it that these men are testifying against You?" 61But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, "Are You the Christ, the Son of the Blessed One?" 62And Jesus said, "I am; and you shall see the Son of Man sitting at the right hand of Power, and coming with the clouds of heaven." 63Tearing his clothes, the high priest said, "What further need do we have of witnesses? 64"You have heard the blasphemy; how does it seem to you?" And they all condemned Him to be deserving of death. 65Some began to spit at Him, and to blindfold Him, and to beat Him with their fists, and to say to Him, "Prophesy!" And the officers received Him with slaps in the face.
14:53 "They led Jesus away to the high priest" John 18:13a mentions Annas, but Caiaphas was High Priest from a.d. 18-36 (cf. Matt. 26:57). The Synoptic Gospels do not record the interrogation by Annas. He was the previous High Priest and really the power behind the office (cf. John 18:13b).
▣ "all the chief priests and the elders and the scribes" This phrase was used to designate the Great Council, the Sanhedrin (cf. Mark 14:55). See Special Topic at Mark 12:13.
14:54 This verse sets the stage for Peter's denials in the courtyard. Peter could not stay away, but would not/could not identify himself with Jesus. What irony!
NASB"he was sitting with the officers"
NKJV"he sat with the servants"
NRSV"he was sitting with the guards"
TEV"he sat down with the guards"
NJB"was sitting with the attendants"
This is a periphrastic imperfect middle (deponent) participle. It seems to imply that Peter tried to act like one of the servants/attendants. He wanted to melt into the group, but the light on his face and the Galilean accent gave him away. Peter remembers this night well!
14:55 This was not a legal trial; it was a sham trial (cf. A. N. Sherwin-White, Roman Society and Roman Law in The New Testament, pp. 24-47).
14:56 "For many were giving false testimony against Him" The imperfect tense (in this verse twice and in Mark 14:57 and 59) shows the repeated attempt at false testimonies, but no two agreed. This was a parade of bad liars!
▣ "their testimony was not consistent" In the OT it took the testimony of two witnesses to convict (cf. Deut. 17:6; 19:15). Also in the OT if someone bore false witness they were to bear the penalty of the accused.
14:58 "'I will destroy this temple'" This verse is a good example about Jesus' use of metaphors to describe upcoming events. The word "temple" stands for two things and two time frames.
1. Jesus' body (cf. John 2:19-22) crucified, but resurrected in three days (i.e., the sign of Jonah, cf. Matt. 12:39-40; Luke 11:29-32). This was to happen within hours.
2. Herod's temple in Jerusalem was going to be destroyed by the Romans in a.d. 70 and not rebuilt. This was a future judgment in about 40 years, but it reflects an eschatological judgment (i.e., 2 Thess. 2; and Revelation).
It is easy to see how Jesus' temporal, yet eschatological, kingdom and its ethics could be misunderstood by dogmatic, legalistic religionists, both then and now.
▣ "'in three days'" This time reference (cf. Mark 8:31; 9:31; 10:34) is linked to OT prophecy in 1 Cor. 15:3-4. The "three day" time frame is linked both to a "new temple" and the new resurrection body. Jesus intentionally merged these two. The temple of the new age is the believer, both individually and corporately (cf. 1 Cor. 3:16; 6:19).
▣ "'I will build another made without hands'" This is an awesome prophecy of Jesus' death and resurrection. As the temple was central in OT worship, now it will be Jesus Himself. He is the rejected cornerstone! He is the new focus of worship!
He has the power to lay down His own life and pick it up again (cf. John 10:11,15,17,18). He is in total control of His life and death and resurrection.
14:60 "The high priest stood up and came forward and questioned" The High Priest was trying to get Jesus to incriminate Himself. This was illegal under Jewish law, as was a night trial and a trial and punishment on the same day.
14:61 "He kept silent" This may be fulfillment of Isa. 53:7 (cf. Matt. 26:63; 27:12-14; Mark 15:5; Luke 23:9; John 19:9).
▣ "Again the high priest was questioning Him" Matt. 26:63 adds that he put Him under an oath.
▣ "Christ" This is the Greek translation of the Hebrew term Messiah which meant "an anointed one." In the OT prophets, priests, and kings were anointed as a special symbol of God's choice and equipment for an assigned task. The term came to be used for the special royal "Son of David" (cf. 2 Sam. 7) who would redeem and restore Israel.
▣ "the Son of the Blessed One" "Blessed One" is a common Jewish title (i.e., circumlocution) for God. The Jews did not expect the Messiah to be God incarnate, but a gifted/empowered human, like the Judges. But Jesus used this family relationship to assert His fully equality with the Father (cf. John 5:18; 10:30,33; and also 1:1).
14:62 "'I am'" This may have been an allusion to the OT name of the Covenant God, YHWH, which was from the Hebrew verb "to be" (cf. Exod. 3:14; Deut. 32:39; Isa. 41:4; 43:10; 46:4; John 4:26; 8:24,28,58; 13:19; 18:5). See Special Topic: Names for Deity at Mark 12:36. This very straightforward answer is similar to Luke 22:70. Matthew records a much more cryptic response (cf. Matt. 26:64).
It is Mark's Gospel that depicts Jesus' self understanding from the very beginning as God's Son and Messiah (cf. Mark 1:1). The demons also recognized Him as such and verbally affirmed Him (cf. Mark 1:24,34; 3:11), but the disciples were slow to understand (cf. Mark 8:29) both Jesus' person and work. They still looked through first century, Jewish eyes (as did the High Priest).
▣ "'the son of man seated at the right hand of Power'" This is an allusion to Ps. 110:1. It was an anthropomorphic metaphor for the place of authority. The term "power" is a circumlocution reference to YHWH. Jesus (i.e., the Son of Man, cf. Mark 14:21,41,62) is asserting in eschatological terms which they would have understood that He was YHWH's Messiah. Even though Ps. 110:4 has a priestly connotation, this verse has a royal connotation (cf. Heb. 1:3).
It must be reiterated that the High Priest's understanding of the question in Mark 14:61 was different from Jesus' understanding (the same is true of Pilate's questions in Mark 15). The High Priest understood it as a threat to his power and authority and Rome's power and authority. The OT concept of the Messiah as a conquering King was equally shared by the Apostles (cf. Mark 10:37).
Jesus, however, saw His kingdom as future and spiritual (cf. John 18:36). This is why He quotes these eschatological passages from Psalm 110 and Daniel 7.
There is surely a paradox involved in the two comings, one as humble, suffering servant and one as glorified King and Judge. The OT presents both, but the Jews focused only on the second. This is the same theological tension as the Kingdom of God—inaugurated, but not consummated! It is so hard for us to imagine how difficult it was for Jewish people of Jesus' day to understand His message.
▣ "'coming with the clouds of heaven'" This is a quote from Dan. 7:13. It is a phrase that asserted the Deity of Jesus in very clear OT terms. No one rode on the clouds except YHWH, but now His "Son" does also (cf. Mark 13:26; Acts 1:9; Rev. 1:7).
14:63 "Tearing His clothes" This was a sign of a deeply disturbed spirit caused by the supposed blasphemy. The penalty for blasphemy from Lev. 24:15 was death by stoning. Jesus deserved to die on the basis of Deut. 13:1-3 and 18:22 if He was not the Coming One, the Messiah, the Son of God, the Savior of the world. There is no middle ground here. Either He is who He claimed to be or He is a blasphemer who deserved death (cf. Josh McDowell's, Evidence That Demands a Verdict).
14:64 "blasphemy" Speaking falsehood about YHWH deserved the death penalty by stoning (cf. Lev. 24:14-16).
14:65 "to spit at Him" This was an OT symbol of rejection (cf. Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6). Members of the Sanhedrin and the Roman soldiers (cf. Mark 15:19) spit on Jesus.
▣ "to blindfold Him, and to beat Him with their fists, and to say to Him, 'Prophesy!'" They blindfolded Him, hit Him and then asked, "Who hit you?" They were mocking His claim to be God's prophet. The rabbis of Jesus' day had interpreted Isa. 11:3 that the Messiah could judge by smell, not just sight. This may or may not refer to this incident. It certainly relates to Isa. 52:14. The rabbis interpreted this verse by saying the Messiah would have leprosy, but I think this refers to these severe beatings by several different groups of soldiers.
Several Greek manuscripts expand this text in Mark to reflect Matt. 26:68 and Luke 22:64.
NASB"to beat Him with their fists"
NKJV"struck Him with the palms of their hands"
NRSV"to strike him"
TEV"hit him"
NJB"hitting him"
This account of Jesus' abuse uses the Greek terms kolaphizō, which means to beat with the fist, and hrapizō, which means to slap with the open hand (cf. Matt. 26:67). The slap with an open hand is an Oriental symbol of contempt (cf. Matt. 5:39; John 18:22; 19:3). These same terms refer to "beating with rods" in Acts 16:27.
Both the Sanhedrin and the Roman soldiers humiliated Jesus as well as physically abused Him (cf. Isa. 52:14; 53:4).
NASB (UPDATED) TEXT: MARK 14:66-72
66As Peter was below in the courtyard, one of the servant-girls of the high priest came, 67and seeing Peter warming himself, she looked at him and said, "You also were with Jesus the Nazarene." 68But he denied it, saying, "I neither know nor understand what you are talking about." And he went out onto the porch, and a rooster crowed. 69The servant-girl saw him, and began once more to say to the bystanders, "This is one of them!" 70But again he denied it. And after a little while the bystanders were again saying to Peter, "Surely you are one of them, for you are a Galilean too." 71But he began to curse and swear, "I do not know this man you are talking about!" 72Immediately a rooster crowed a second time. And Peter remembered how Jesus had made the remark to him, "Before a rooster crows twice, you will deny Me three times." And he began to weep.
14:66 "one of the servant-girls of the high priest came" John 18:17 says that she was the gate keeper. Matthew, as usual, has two persons, while Mark only has one servant (cf. Matt. 26:69-71). Peter must have told John Mark this embarrassing story or he used it in one of his sermons in Rome and John Mark heard it.
14:67 "seeing Peter" It was a full moon (at Passover). She could clearly see Peter by the firelight (cf. Mark 14:54, 67; John 18:18,25) and the moonlight.
▣ "'Jesus the Nazarene'" The Jews who grew up in Galilee (cf. Matt. 26:69) had a distinct accent. This linked Jesus to his disciples (cf. Mark 14:70). See Special Topic at Mark 10:47.
14:68 "'I neither know nor understand what you are talking about'" The exact order of these three accusations differs from Gospel to Gospel. The fact that Peter denied Jesus three times with successive emphasis is common to all of the accounts.
▣ "And he went out onto the porch" Apparently Peter tried to leave. The ancient Greek uncial manuscripts are evenly divided over whether the phrase "and the rooster crowed" should be included at Mark 14:68 (MSS A, C, D as well as the Vulgate, Peshitta translations include it, while א, B, L, and W omit it). It clearly explains "the second time a cock crowed" of Mark 14:72. Some modern translations (cf. NASB, NIV) omit it, but several include it with a footnote (cf. NKJV, NRSV, TEV, NJB). The UBS4 cannot decide which is original.
14:70 "after a little while" Luke 22:59 has "about an hour."
▣ "Galilean" Either Peter's dialect or possibly his clothing gave him away.
14:71 "began to curse and swear" The term "curse" (anathematizō) originally referred to something devoted to God (anathēma), but came to refer to a curse (cf. Acts 23:12,14,21). It was a way of asserting the trustworthiness of a statement by calling down the judgment of God on oneself if not telling the truth.
Peter, in the strongest cultural ways (i.e., an oath and swearing) perjured himself before God! Judas did nothing worse than Peter! Peter denied His Lord in repeated, emphatic, and binding terms publicly (cf. Matt. 26:34,74).
SPECIAL TOPIC: CURSE (ANATHEMA)
▣ "'I do not know this man'" It is possible the phrase "this man" was a derogatory Semitic idiom referring to Jesus.
14:72 "a rooster crowed a second time" Peter remembered Jesus' words (cf. Luke 22:31-32). Luke 22:61 says Jesus looked at him. Apparently Jesus was being moved from Annas' to Caiaphas' part of the High Priest's palace.
The phrase "a second time" is omitted in some Greek manuscripts. The problem scribes faced was that the other three Gospels (i.e., Matthew, Luke and John) only mention one rooster crowing, while Mark apparently has two (cf. MSS A, B, C2, D and W), so some manuscripts omit the phrase (cf. MSS א, C and L).
▣ "And he began to weep" Peter was fulfilling prophecy in his denials and giving hope for all believers who have denied Jesus with their tongue, with their lives and with their priorities. There is also hope for anyone who turns back to Him in faith (cf. John 21).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is there a contradiction between Mark and John as to the day on which the Lord's Supper occurred?
2. Why was Mary so extravagant? Why did Jesus allow it?
3. Does Mark 14:7 teach Jesus' lack of concern for the poor?
4. Why were the religious leaders trying to kill Jesus?
5. What about Judas, how are we to explain his actions?
6. How is the Lord's Supper related to Passover? What is the significance of the Lord's Supper?
7. Why is Gethsemane so paradoxical (i.e., Jesus wants the cup to pass, but also wants God's will)?
8. Why was the High Priest so upset by Jesus' quoting Ps. 110 and Dan. 7:13?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus Before Pilate | Jesus Faces Pilate | Jesus Before Pilate | Jesus Before Pilate | Jesus Before Pilate |
15:1-5 | 15:1-5 | 15:1-5 | 15:1-2a | 15:1 |
15:2b | 15:2-5 | |||
15:3-4 | ||||
15:5 | ||||
Jesus Sentenced to Die | Taking the Place of Barabbas | Jesus is Sentenced to Death | ||
15:6-15 | 15:6-15 | 15:6-15 | 15:6-10 | 15:6-15 |
15:11-12 | ||||
15:13 | ||||
15:14a | ||||
15:14b | ||||
15:15 | ||||
The Soldiers Mock Jesus | The Soldiers Mock Jesus | The Crucifixion | The Soldiers Make Fun of Jesus | Jesus Crowned with Thorns |
15:16-20 | 15:16-20 | 15:16-20 | 15:16-20 | 15:16-20a |
The Crucifixion of Jesus | The King on a Cross | Jesus is Crucified | The Way of the Cross | |
15:20b-22 | ||||
15:21-32 | 15:21-32 | 15:21-24 | 15:21-28 | The Crucifixion |
15:23-28 | ||||
15:25-32 | ||||
15:29-30 | The Crucified Jesus is Mocked | |||
15:31-32a | 15:29-32 | |||
15:32b | ||||
The Death of Jesus | Jesus Dies on the Cross | The Death of Jesus | The Death of Jesus | |
15:33-41 | 15:33-41 | 15:33-41 | 15:33-34 | 15:33-39 |
15:35-36 | ||||
15:37 | ||||
15:38-39 | The Women on Calvary | |||
15:40-41 | 15:40-41 | |||
The Burial of Jesus | Jesus Buried in Joseph's Tomb | The Burial of Jesus | The Burial | |
15:42-47 | 15:42-47 | 15:42-47 | 15:42-47 | 15:42-47 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 15:1-5
1 Early in the morning the chief priests with the elders and scribes and the whole Council, immediately held a consultation; and binding Jesus, they led Him away and delivered Him to Pilate. 2Pilate questioned Him, "Are You the King of the Jews?" And He answered him, "It is as you say." 3The chief priests began to accuse Him harshly. 4Then Pilate questioned Him again, saying, "Do You not answer? See how many charges they bring against You!" 5But Jesus made no further answer; so Pilate was amazed.
15:1 "Early in the morning" Mark, like all Jewish writings, does not focus on specific times. It is probable that the Jews of Jesus' day divided the night and day into twelve hours each (cf. John 11:9), with three four-hour segments. The twenty-four hour day comes from Babylon. The Greeks and Jews borrowed it from them. The sundial was divided into twelve segments.
In chapter 15 Mark has several time markers;
1. sunrise, Mark 15:1 (around 6 a.m. depending on the time of the year)
2. third hour, Mark 15:25 (around 9 a.m.)
3. sixth hour, Mark 15:33 (around noon)
4. ninth hour, Mark 15:34 (around 3 p.m.)
5. evening, Mark 15:42 (sunset, around 6 p.m.)
Luke 22:66-71 gives the details of this meeting. This early meeting was held in an attempt to give some legality to their illegal night trial (cf. A. N Sherwin-White, Roman
Society and Roman Law in the New Testament, pp. 24-47). The chronology of Jesus' trial before Pilate and His crucifixion is:
Matthew | Mark | Luke | John | |
Pilate's Verdict |
6th Hour 19:14 |
|||
Crucifixion |
3rd Hour 15:25 |
|||
Darkness Fell |
6th-9th Hour 27:45 |
6th-9th Hour 15:33 |
6th-9th Hour 23:44 |
|
Jesus Cried Out |
9th Hour 27:46 |
9th Hour 15:34 |
When these time designations are compared, two interpretive options arise: (1) they are the same. John used Roman time, counting from 12:00 a.m. (cf. Gleason L. Archer, Encyclopedia of Bible Difficulties, p. 364), and the Synoptics used Jewish time, counting from 6:00 a.m. (2) John is asserting a later time for Jesus' crucifixion which would be another example of the differences between the Synoptics and John. However, it seems from John 1:39 and 4:6 that John sometimes uses Jewish time and sometimes Roman time (cf. M. R. Vincent, Word Studies, Vol. 1, p. 403).
The time designations may be symbolic in all the Gospels for they relate to (1) time of daily sacrifices (i.e., the continual) in the Temple (9 a.m. and 3 p.m., cf. Acts 2:15; 3:1) and (2) just after noon was the traditional time to kill the Passover Lamb on Nisan 14. The Bible, being an ancient eastern book, does not focus on strict chronology as do modern western historical accounts.
▣ "the chief priests with the elders and scribes and the whole Council" See Special Topic: Sanhedrin at Mark 12:13.
▣ "immediately" Mark's gospel is characterized by action ( "then," "and," "immediately"). Jesus is revealed primarily through His actions. The pace of the narrative moves forward through these action words. See note at Mark 1:10.
▣ "and binding Jesus" This may have been a common procedure with criminals or subconsciously it showed their fear of Jesus. Many were afraid He was a magician or sorcerer and that His power was in His hands.
▣ "delivered Him to Pilate" Exactly where this was done is uncertain. Most scholars think Pilate stayed at Herod's palace when in Jerusalem. His normal residence was Caesarea by the sea, where He used another of Herod's palaces as the praetorium. Others feel he stayed in the military headquarters, which was the fortress Antionia, next to the temple. The time would be at daybreak, following Roman customs of early court (probably because of the heat). Pilate ruled Palestine as a representative of the Emperor from a.d. 25/26-36/37 and then was removed because of repeated accusations by Vitellius, Legate of Syria.
15:2 "Pilate questioned Him" In what language? The chances of Pilate speaking Aramaic are less than that Jesus could speak Koine Greek. For a good discussion of this see
1. "Did Jesus Speak Greek" by Joseph A. Fitzmeyer, chapter 21, pp. 253-264 in Approaches to the Bible: the Best of Bible Review
2. "The Languages of the New Testament" by J. Howard Greenlee in Expositor's Bible Commentary, vol. 1, pp. 410-411
▣ "'Are You the King of the Jews'" "You" is emphatic and sarcastic. Luke 23:1-2 lists the charges of the Sanhedrin. John 19:8-19, adds great detail to the conversation between Jesus and Pilate. Pilate was not concerned with the religious aspect of the charge, but the political aspect.
NASB, NKJV"'It is as you say'"
NRSV, TEV"'You say so'"
NJB"'It is you who say it'"
This is literally "you say that I Am," which may be a Hebraic idiom of affirmation (cf. Matt. 26:25,64; Luke 22:70; 23:3) or a cryptic way of answering, implying, "You say so, but implying I am a different kind of king." This seems to have been a private consultation (cf. John 18:33-38) within the Praetorium. Jesus must have told the disciples about it or John was present. The Jews would not have entered because it would have made them ceremonially unclean to eat Passover.
The account of Jesus' interrogation by Herod Antipas is left out of Mark's Gospel, but is found in Luke 23:6-12.
15:3
NASB"began to accuse Him harshly"
NKJV, NRSV"accused Him of many things"
TEV"were accusing Jesus of many things"
NJB"brought many accusations against him"
This is imperfect tense meaning they accused Him again and again. This must have occurred after Pilate had spoken to Jesus privately (cf. Mark 15:4). A list of some of the accusations is found in Luke 23:2.
15:5 "Jesus made no further answer" This may be a fulfillment of Isa. 53:7 (cf. Mark 14:61; Matt. 26:63; 27:12; John 19:9).
▣ "so Pilate was amazed" Why was Pilate amazed?
1. Jesus spoke in private to him, but would not speak in the presence of His accusers.
2. The High Priest made so many charges against Him and they were so vehement.
3. Jesus did not act like most prisoners who vigorously defended themselves.
NASB (UPDATED) TEXT: MARK 15:6-15
6Now at the feast he used to release for them any one prisoner whom they requested. 7The man named Barabbas had been imprisoned with the insurrectionists who had committed murder in the insurrection. 8The crowd went up and began asking him to do as he had been accustomed to do for them. 9Pilate answered them, saying, "Do you want me to release for you the King of the Jews?" 10For he was aware that the chief priests had handed Him over because of envy. 11But the chief priests stirred up the crowd to ask him to release Barabbas for them instead. 12Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?" 13They shouted back, "Crucify Him!" 14But Pilate said to them, "Why, what evil has He done?" But they shouted all the more, "Crucify Him!" 15Wishing to satisfy the crowd, Pilate released Barabbas for them, and after having Jesus scourged, he handed Him over to be crucified.
15:6 "the feast" This refers to the Passover. Scholars have often debated the length of Jesus' public ministry. The only reason church tradition affirms a three-year public ministry is because of the three Passovers mentioned in John's Gospel. However, in John there is a mention of "the feast," as here, which implies another Passover. I think Jesus may have had a four-year or possibly five or six-year public ministry. It is obvious the Gospel writers were not concerned with chronology per se, but theology. The Gospels are not western histories, but eastern theological accounts. They are neither biographies or autobiographies. They are a genre to themselves. Gospel writers, under inspiration, had the freedom to select, adapt, and rearrange the words and actions of Jesus to present Him to their target audiences. I do not believe they had the freedom to put words in His mouth; however, eyewitness material written down at a much later time, along with the theological purposes and differing target audiences, answers the questions about why the four Gospels differ.
▣ "he used to release for them any one prisoner whom they requested" This seems to have become an annual Roman tradition in Palestine of Jesus' day. There is no historical corroboration for this except Josephus, Antiquities of the Jews 20:9:3. Pilate was trying to get the crowd to feel sympathy for Jesus so that he could let Him go free (cf. Mark. 15:14; Luke 23:14-16; John 18:38-39; 19:4).
15:7 "Barabbas" This name is a combination of Bar = "son of" and Abbas = "father." The non-canonical Gospel of Hebrews has Bar Rabbas, "son of Rabbi." Several Greek MSS of Matt. 27:16-17 have "Jesus Barabbas," which is an attempt at irony based on both being called "Jesus," who was truly "the Son of the Father."
▣ "with the insurrectionists" The man the crowd wanted released was the very type of person they were accusing Jesus of being. What irony!
15:8 "The crowd" Some think Barabbas' friends were waiting for this annual opportunity. Others feel the crowd was made up not of pilgrims, but of the false witnesses and others involved in the night trials. These had nothing in common except that they both wanted Barabbas released, but for very different reasons.
The city was full of pilgrims, many from Galilee, but they would not have been up this early, nor at Pilate's court.
NASB, NJB"went up"
NKJV"crying aloud"
NRSV"came"
TEV"gathered"
The Greek words "go up" (anabainō) and "cry aloud" (anaboaō) are spelled and pronounced similarly, which means they were easily confused by the ancient method or making copies of the NT by one scribe reading the text aloud and several others making copies. The Greek manuscript tradition is split:
1. "went up" aorist active participle in MSS א*, B, and the Vulgate.
2. "cried aloud" aorist active participle in MSS אi2, A, C, W, and the Peshitta.
"Cried aloud" is not found in Mark in any other place, but "went up" is found nine times for:
1. things growing (4:7)
2. boarding a ship (6:51)
3. going up (15:8)
Probably NASB and NJB are correct.
15:9 Mark, like Luke (i.e., in both his Gospel and Acts), writes to show that Christianity was no threat to the Roman authorities.
15:10 "because of envy" Pilate understood the motives of the Sanhedrin (cf. Matt. 27:18), but refused to act in justice!
Jealousy is surely a possible motive of the Jewish leadership, but I am surprised that their theological and political motives were not also obvious to Pilate (i.e., Luke 23:2). It is also possible that Pilate had heard of Jesus through spies or informants (or even his wife, cf. Matt. 27:19).
15:12 "'Him whom you call the King of the Jews'" John 19:15 records that this mob of Jews (i.e., insurrectionists and Jewish leaders) said "We have no King but Caesar." What irony!
15:13
NASB, NRSV,
TEV, NJB"they shouted back"
NKJV"they cried out again"
The Greek term palin is interpreted as "back" by modern translations. Both "again" and "back" are standard translation options in Bauer, Arndt, Gingrich and Danker, A Greek-English Lexicon of the New Testament, p. 606. The context here demands "back."
15:14 "'what evil has He done'" John's Gospel parallels this statement of Pilate three times in Mark 18:38; 19:4,6. Pilate tried to gain sympathy for Jesus and release Him (cf. John 18:38; 19:6,12), but this biased crowd would not have it!
15:15
NASB, NRSV"wishing to satisfy the crowd"
NKJV"wanting to gratify the crowd"
TEV"wanted to please the crowd"
NJB"anxious to placate the crowd"
For Pilate civil order was more important than justice. These Jewish leaders had succeeded in intimidating Pilate (cf. John 19:12). Pilate had been accused of many things to the authorities in Syria and Rome. He could not afford more charges. They knew this and used it!
Several modern linguists note that the Greek words hikanon poiēsai are a Latin idiom (i.e., Bauer, Arndt and Gingrich, p. 374; Moulton and Milligan, p. 302; C. F. D. Moule, An Idiom Book of the New Testament Greek, p. 192). This is significant because Mark has so many Latin words, phrases, and idioms, probably because it was written to witness to Romans.
▣ "scourged" This is a fulfillment of Isa. 53:5. Flogging was the standard Roman preliminary procedure for those being crucified. It was a horrible beating. A man was bent over and his hands tied to a low stake. Then two soldiers, one on each side, beat him with whips made out of nine leather straps with some hard objects attached to each of the strap's ends. Often prisoners died just from this beating.
NASB (UPDATED) TEXT: MARK 15:16-20
16The soldiers took Him away into the palace (that is, the Praetorium), and they called together the whole Roman cohort. 17They dressed Him up in purple, and after twisting a crown of thorns, they put it on Him 18and they began to acclaim Him, "Hail, King of the Jews!" 19They kept beating His head with a reed, and spitting on Him, and kneeling and bowing before Him. 20After they had mocked Him, they took the purple robe off Him and put His own garments on Him. And they led Him out to crucify Him.
15:16 "The soldiers took Him away" These Roman soldiers (cf. Matt. 27:27) hated the Jews because of their exclusive attitudes toward Gentiles and they took their animosity out on Jesus. Luke 23:11 implies that Herod the Tetrarch's soldiers also mocked Him as king.
NASB"into the palace (that is, the Praetorium)"
NKJV"into the hall called Praetorium"
NRSV"into the courtyard of the palace (that is, the governor's headquarters)"
TEV"inside to the courtyard of the governor's palace"
NJB"to the inner part of the palace, that is, the Praetorium"
This referred to the Roman officials' residence when they were in Jerusalem. This may have been the fortress Antonio, which was next to the Temple or more probably Herod the Great's palace in Jerusalem.
NASB"the whole Roman cohort"
NKJV"the whole garrison"
NRSV, NJB"the whole cohort"
TEV"the rest of the company"
The Greek term speiran (i.e., cohort) originally referred to something twisted together, like a strand or rope. It came to be used figuratively for a band of men working together for a purpose. Cohort is another Latin term. It was used of one-tenth of a legion, normally 600 men. But it could refer to many less (cf. John 18:3). The Roman military was structured by (1) legions, 6,000; (2) cohorts, 600; (3) maniples, 200; and (4) centuries, 100.
15:17 "dressed Him up in purple" Matthew 27:28 has a "scarlet robe" of a Roman cavalry officer. Purple was the symbol of royalty. Originally a Roman officer's robe would have been scarlet, but in time it faded to a shade of purple. They were mocking Jesus as the supposed King of the Jews (cf. Mark 15:18,20; John 19:2).
Luke 23:11 records that the Jewish soldiers of Herod the Tetrarch or Herod Antipas also mocked Jesus as King/Messiah by placing a kingly robe on Him.
▣ "crown of thorns" Traditionally this has been thought of as a mode of torture whereby the thorns were pressed into Jesus' brow. However, it is quite possible that it was a radiant crown made of palm leaves, which was another way of mocking Jesus as a king (cf. Matt. 27:27-31; Mark 15:15-20). The Greek term "crown" (stephanos) was used of an athletic victory garland or a laurel wreath worn by the Emperor.
15:19 This verse describes the mockery of the Roman soldiers.
1. "hail," specialized greeting to a leader (Mark 15:18)
2. "beating His head with a reed," this probably was first put in Jesus' hand as a mock scepter
3. "spitting on Him," a cultural sign of contempt or mimicking a kiss (i.e., a type of salute)
4. "kneeling and bowing before Him," another mock symbol of His kingship
5. a purple robe placed on His shoulders, symbolizing kingship
Numbers two through four are imperfect tenses, which mean repeated action in past time. Many of the soldiers did these actions again and again or possibly each soldier present did it.
15:20 "they led Him out" Jesus, as all condemned prisoners, had to carry His own cross beam to the place of crucifixion outside the city walls. They took the long way through the streets of Jerusalem so that all would see and fear Roman justice.
This leading of criminals outside the walls of Jerusalem to be killed may have been done out of respect for Jewish law (cf. Lev. 24:14 and Num. 15:35-36). The Romans did not want a riot during these crowded feast days.
▣ "to crucify Him" The Phoenicians invented crucifixion. Alexander the Great crucified 2,000 after the fall of Tyre. The Romans perfected the technique so that condemned criminals suffered several days before their death. This cruel torture was meant as a deterrent to crime. It could not be performed on a Roman citizen.
NASB (UPDATED) TEXT: MARK 15:21
21They pressed into service a passer-by coming from the country, Simon of Cyrene (the father of Alexander and Rufus), to bear His cross.
15:21 "pressed into service" This is a Persian loan word used of official confiscation of property or conscription of workers for governmental use.
NASB"a passer-by coming from the country"
NKJV"as he was coming out of the country"
NRSV"a passer-by, who was coming in from the country"
TEV"who was coming into the city from the country"
NJB"a passer-by. . .who was coming from the country"
Does this imply a person now living in Palestine or a visitor to the Passover? I think it refers to a pilgrim who was housed in the suburbs of Jerusalem who just happened to be walking by at the time. However, there were many from Cyrenaica (i.e., North Africa) who lived in Jerusalem. There was even a special synagogue for them (cf. Acts 6:9). His children are mentioned who apparently were known by the early church (not in Jerusalem, but in Rome).
▣ "Simon of Cyrene" Cyrenaica was a province of North Africa. Cyrene was its capital. However, the name Simon is a Jewish name. We learn from Acts that there were many Jews from this area (cf. Acts 2:10; 6:9; 11:20; 13:1). His racial identity is uncertain. There were black Jews from Solomon and the Queen of Sheba's day (i.e., Ethiopia).
▣ "the father of Alexander and Rufus" Obviously this specific description implies that Simon and/or his children became well known in the early church. Since Mark is written to Romans possibly the Rufus in Rom. 16:13 is the same man.
▣ "cross" There are several possible shapes used by the Romans, T, X, t, or a scaffold holding several vertical beams. All of these shapes have been found by archaeological research as being used in first century Palestine.
NASB (UPDATED) TEXT: MARK 15:22-26
22Then they brought Him to the place Golgotha, which is translated, Place of a Skull. 23They tried to give Him wine mixed with myrrh; but He did not take it. 24And they crucified Him, and divided up His garments among themselves, casting lots for them to decide what each man should take. 25It was the third hour when they crucified Him. 26The inscription of the charge against Him read, "THE KING OF THE JEWS."
15:22 "Golgotha" This is an Aramaic term. The term "calvary" is Latin for "skull." The terms do not refer to the full skull, but the forehead. The location is uncertain, but it was outside the old walls of Jerusalem, probably on a low, bald hill on a major thoroughfare into the holy city (cf. Lev. 24:14; Num. 15:35-36; John 19:20).
15:23 "They tried to give Him wine mixed with myrrh" This is imperfect tense meaning they tried several times. Talmudic tradition says that the women of Jerusalem did this as a ministry to condemned prisoners. It was in effect a strong drug to ease the pain and dull the mind.
▣ "but He did not take it" The reason is unknown.
15:24 "crucified Him" The Romans did not nail through the palms of the hand but through the wrists with the body supported mostly by ropes around the arms. The legs were slightly bent with the feet nailed to a small triangular box. This was done to cause a person to continually lift themselves up in order to breathe. There was also a small piece of wood, called the saddle, on which the person could sit and briefly rest their weight. Most crucified people died from asphyxiation. The person was suspended off the ground only high enough to get their feet about one foot above the ground.
▣ "divided up His garments" The Roman soldiers who crucified criminals got to keep their possessions as part of their pay.
▣ "casting lots" This was predicted in Ps. 22:18. This psalm describes Jesus' crucifixion (Christological typology). Jesus quotes the first line of this Psalm in Mark 15:34. Also Ps. 22:7-8 foreshadows the comments of those who passed by and mocked Jesus (cf. Mark 15:29).
15:25 "the third hour" In John 19:14 it says "the sixth hour." The Synoptic Gospels consistently use Jewish time, while John, often, but not exclusively, uses Roman time.
▣ "they crucified Him" The Gospel writers do not play on our emotions describing the gruesome physical steps that were involved. The theological issue is not how (although Deut. 21:23 is significant, cf. Gal. 3:13) He died, but who He is and why He died!
15:26
NASB, NRSV,
NJB"the inscription. . .read"
NKJV"the inscription. . .written above"
TEV"the notice of the accusation against him said"
The information that this inscription was in three languages comes from John 19:20. The information that it was nailed over Jesus' head comes from Matt. 22:37.
The KJV and NKJV translate Mark 15:26 in such a way as to imply it clearly states "above," but the term "inscription" is repeated in the verb, which means to engrave, inscribe, imprint, write on, but not "above."
▣ "the charge read" This small sign was called the Titulus by the Romans. It was usually black letters on a white background. This official charge was either (1) carried before the condemned or (2) hung around the neck of the condemned. At the place of crucifixion it was placed above Jesus' head on the cross (cf. Matt. 27:37). See Manners and Customs of the Bible by James M. Freeman, pp. 395-6.
▣ "'THE KING OF THE JEWS'" It is interesting to note the variety among the Gospels as to the exact wording of the charge placed over Jesus' head on the cross.
1. Matt. 27:37 – "This is Jesus, the King of the Jews"
2. Mark 15:26 – "The King of the Jews"
3. Luke 23:38 – "This is the King of the Jews"
4. John 19:19 – "Jesus, the Nazarene, the King of the Jews"
Each one is different, but basically the same. This is true of most of the variety of historical details among the Gospels. Each writer recorded his memories (and sources) in slightly different ways, but they are still the same eyewitness account.
Pilate meant to irritate the Jewish leaders by putting the very title they feared on Jesus' cross (cf. Mark 15:21-22).
NASB (UPDATED) TEXT: MARK 15:27-32
27They crucified two robbers with Him, one on His right and one on His left. 28[And the Scripture was fulfilled which says, "And He was numbered with transgressors."] 29Those passing by were hurling abuse at Him, wagging their heads, and saying, "Ha! You who are going to destroy the temple and rebuild it in three days, 30save Yourself, and come down from the cross!" 31In the same way the chief priests also, along with the scribes, were mocking Him among themselves and saying, "He saved others; He cannot save Himself. 32"Let this Christ, the King of Israel, now come down from the cross, so that we may see and believe!" Those who were crucified with Him were also insulting Him.
15:27 "two robbers with Him" This term meant "robbers" or "insurrectionists." This is a specific fulfillment of Isa. 53:12.
Psalm 22 and Isa. 52:13-53:12 are specific in some of their details, but not all! Reading these types of Messianic prophecies is very difficult because only some of the details apply to Jesus' situation. Others must have been (1) symbolic; (2) poetic; or (3) concerned only the original historical situation. It is only through the inspiration of NT authors that this type of Christological typology is valid. Modern believers are led by the Spirit when they read the Bible (i.e., illumination), but we disagree on the details, which shows that inspiration is superior to illumination.
Typology has been so abused by post-NT writers that I refuse to accept this type of biblical interpretation except when recorded by NT authors. We cannot reproduce the hermeneutical procedures of inspired biblical writers. We must rely on understanding what those original, inspired authors were saying to their day (see Introductory Article, "Good Bible Reading"). We must then apply these truths to our cultural situation.
15:28 This verse is omitted by the ancient Greek uncial manuscripts א, A, B, C, and D. It is left out of the NRSV, TEV, NJB, and NIV translations. It was apparently added as a marginal note by an ancient scribe from Luke 22:37. It is not part of the original text of Mark. It is uncharacteristic for Mark, writing to Gentiles, to include an OT quote (i.e., Mark 15:28 is an allusion to Isa. 53:12). The UBS4 gives the omission an "A" rating (certain).
15:29 "Those passing by were hurling abuse at Him" Probably in keeping with the purpose and procedures of Roman crucifixion, the site of execution was located on a major road entering Jerusalem.
These passers by may have been fulfilling the prophecy of Ps. 22:6-8,12-13,16-17.
▣ "'Ha! You who are going to destroy the temple'" These mockers may be those false accusers who were at the night trial of the Sanhedrin (cf. Mark 14:58).
15:30 This comment is a continuing mockery (cf. Mark 15:31-32) of Jesus' powers. They still wanted a miraculous sign, even at this late date. They claimed they would yet believe in Him (cf. Mark 15:32).
15:31 "He saved others" The term "saved" is used in its OT sense of physical deliverance. These leaders could not deny Jesus' miracles, but attributed His power to Satan (cf. Mark 3:22). The people of Jerusalem were well aware that Jesus had raised Lazarus (cf. John 11).
15:32 "Christ, the King of Israel" This is the chief priests' mockery of Pilate's title, "King of the Jews," which was nailed above Jesus' head. This is sarcasm, not affirmation!
This surely fits into the ridicule foreshadowed in Ps. 22:6-8,12-13,16.
▣ "Those who were crucified with Him were also insulting Him" It is only in Luke 23:35-43 that the account of the repentant criminal is recorded.
NASB (UPDATED) TEXT: MARK 15:33-39
33When the sixth hour came, darkness fell over the whole land until the ninth hour. 34At the ninth hour Jesus cried out with a loud voice, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?" 35When some of the bystanders heard it, they began saying, "Behold, He is calling for Elijah." 36Someone ran and filled a sponge with sour wine, put it on a reed, and gave Him a drink, saying, "Let us see whether Elijah will come to take Him down." 37And Jesus uttered a loud cry, and breathed His last. 38And the veil of the temple was torn in two from top to bottom. 39When the centurion, who was standing right in front of Him, saw the way He breathed His last, he said, "Truly this man was the Son of God!"
15:33 "the sixth hour" If Jewish time is used, this would be twelve o'clock noon. See note at Mark 15:1.
▣ "darkness fell over the whole land" This is one of the OT judgment signs, either in a covenantal sense (i.e., one of the Egyptian plagues, cf. Exod. 10:21; Deut. 28:28-29) or an apocalyptic sense (cf. Joel 2:2; Amos 8:9-10; Zeph. 1:15). This was a symbol of God the Father taking His presence away from His Son, who bore the sin of all humanity. This is what Jesus feared most in Gethsemane (symbolized by "My God! My God! Why have you forsaken me?" in Mark 15:34). Jesus became a sin offering and bore the sin of all the world (cf. 2 Cor. 5:21). He experienced personal separation from the Father. Darkness was a physical symbol of God the Father turning away from His Son.
15:34 "at the ninth hour" If Jewish time is used, this was three o'clock in the afternoon.
▣ "'My God, My God, why have You forsaken Me'" This is a quote from Ps. 22:1. Since the Jewish scrolls had no chapter and verse divisions (all of which were added to Bible texts in the middle ages), it seems that by quoting the first verse, Jesus wanted to highlight the entire Psalm.
There is a difference of scholarly opinion on how this phrase should be translated
1. The Septuagint has "O God, My God, attend to me" (which happens in the Psalms)
2. The Peshitta (translated by George M. Lamsa) has
a. Ps. 22:1, "My God, my God, why hast thou let me live?"
b. Mark 15:34, "My God, my God, for this I was spared!"
3. The Jewish Publication Society of America has, Ps. 22:1 as "My God, my God, why have You abandoned me?"
4. Codex Bezae (fifth century) has "My God, my God, why have you reviled me?" For a full discussion of the Gnostic problems connected to this verse see Bart D. Ehrman's The Orthodox Corruption of Scripture: The Affect of Early Christological Controversies on the Text of the New Testament, pp. 143-145.
Jesus was experiencing the last full measure of human sin—separation from fellowship with the Father (cf. Isa. 54:2). Humans were created for fellowship with God; without it we can never be whole!
15:34,35 "He is calling for Elijah" Jesus and the Apostles (and all Jews in Palestine of the first century) spoke Aramaic. Mark, writing to Romans, always translates these Aramaic phrases, which Peter remembered so well. In Aramaic Elijah is Elia. The Aramaic phrase is also recorded in Matt. 27:46. This is the most startling phrase Jesus cried from the cross. He felt alienated from the Father. Elijah was traditionally the prophet who would come in times of trouble and before the Messiah (cf. Mal. 3:1-6; 4:4-6), therefore, the bystanders thought Jesus was praying for him to come help Him.
One of my favorite authors is F. F. Bruce. In his book Answers to Questions, p. 65, he mentions an article in the Palestine Exploration Quarterly, Jan. - April, 1951, by Alfred Guillaume, which notes that the suffix "my" is found in the Dead Sea Scrolls as iya. When Jesus said, "My God," the form would be Eliya, which is pronounced very close to Elijah's name. This may explain why the bystanders misunderstood Jesus' words.
15:36 "with sour wine" This was the cheap wine that the populace and soldiers drank. This may relate to Ps. 22:15. Jesus was so dry that He needed a drink to help Him speak the last few words from the cross (cf. John 19:28-30).
▣ "put it on a reed" The reed was used to reach His mouth. Giving a drink to crucified persons was not an act of compassion, but a way to prolong life and agony.
▣ "'Let us see whether Elijah will come to take Him down'" This was not from compassion, but the desire to see a sign (cf. Matt. 27:47-48).
15:37 "a loud cry" John 19:30 tells us He said, "It is finished!" This word has been found written across business documents in the Koine Greek papyri from Egypt. It apparently was a commercial term that meant "paid in full" (i.e., Isaiah 53).
15:38 "the veil of the temple was torn in two from top to bottom" There were two curtains to the inner shrine of the Temple, one in the Holy Place and a second before the Holy of Holies. If the second was ripped no one would have seen it except the priests, unless the first one was regularly pulled back and tied to the sides. These curtains are described in Exod. 26:31-37. In Jesus' day, in Herod's remodeled Temple, this curtain was 60' by 30' and about 4" thick! If the outer one was ripped all worshipers in the different outer courts would have seen it. This seems to show that the way to intimate fellowship with God has been reestablished by God at Christ's death (cf. Gen. 3:15; Exod. 26:31-35). In Matt. 27:51-53 other miracles are recorded as attesting signs.
15:39 "a centurion" This was the rank of a low-level Roman military officer. It literally means "a leader of one hundred." These men were the backbone of the Roman army. Cornelius in Acts 10 is also a centurion. Mark is written to evangelize Romans!
▣ "Truly this man was the Son of God" This is literally "this man was a son of God." However the absence of the article does not automatically mean it is not definite (cf. Matt. 4:3,6; 14:33; 27:43; and Luke 4:3,9). This was a hardened Roman soldier. He had seen many men die (cf. Matt. 27:54). This may be "the focal passage" of Mark because this Gospel was specifically written to Romans. It has many Latin words and very few OT quotes. Also Jewish customs and Aramaic phrases are translated and explained. Here is a Roman centurion professing faith in a crucified Jewish insurrectionist!
It is possibly theologically purposeful that passers by, chief priests, and even fellow prisoners mock Jesus, but the Roman centurion responds in affirmation and awe!
NASB (UPDATED) TEXT: MARK 15:40-41
40There were also some women looking on from a distance, among whom were Mary Magdalene, and Mary the mother of James the Less and Joses, and Salome. 41When He was in Galilee, they used to follow Him and minister to Him; and there were many other women who came up with Him to Jerusalem.
15:40 "There were also some women looking on from a distance" The apostolic group was ministered to both financially and physically by several women (i.e., cooking, washing, etc., cf. Mark 15:41; Matt. 27:55; Luke 8:3).
SPECIAL TOPIC: WOMEN IN THE BIBLE
▣ "Mary Magdalene" Magdala was a small city on the shores of the Sea of Galilee, three miles north of Tiberias. Mary followed Jesus from Galilee after He had delivered her from several demons (cf. Luke 8:2). She has unfairly been labeled as a prostitute but there is no NT evidence of this. See Special Topic at Mark 16:1.
▣ "Mary, the mother of James the Less and Joses" In Matt. 27:56 she is called "the mother of James and Joseph." In Matt. 28:1 she is called "the other Mary." The real question is, to whom was she married? In John 19:25 possibly she was married to Clopas, yet her son James, was said to be the "son of Alphaeus" (cf. Matt. 10:3; Mark 3:18; Luke 6:15). See Special Topic at Mark 16:1.
▣ "Salome" This was the mother of James and John, who were part of the inner circle of Jesus' disciples, and the wife of Zebedee (cf. Matt. 27:56; Mark 15:40; 16:1-2). See Special Topic: The Women Who Followed Jesus at Mark 16:1.
NASB (UPDATED) TEXT: MARK 15:42-47
42When evening had already come, because it was the preparation day, that is, the day before the Sabbath, 43Joseph of Arimathea came, a prominent member of the Council, who himself was waiting for the kingdom of God; and he gathered up courage and went in before Pilate, and asked for the body of Jesus. 44Pilate wondered if He was dead by this time, and summoning the centurion, he questioned him as to whether He was already dead. 45And ascertaining this from the centurion, he granted the body to Joseph. 46Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth and laid Him in a tomb which had been hewn out in the rock; and he rolled a stone against the entrance of the tomb. 47Mary Magdalene and Mary the mother of Joses were looking on to see where He was laid.
15:42 "When evening had already come" Mark is the only Gospel that mentions this. Exodus 12:6 has "evenings" as if there were two: (1) 3:00 p.m. - 6:00 p.m. and (2) 6:00 p.m. and later. Context implies it must have been after 3:00 p.m. (the time of the evening sacrifice), but before 6:00 p.m. (the start of the Passover Sabbath).
▣ "the preparation day" This refers to the day everything had to be made ready for the high holy Sabbath of Passover week (i.e., Passover and Unleavened Bread was an eight-day feast, therefore, it had two Sabbaths), not the Passover meal itself.
15:43 "Joseph of Arimathea" He seems to have been a secret disciple, along with Nicodemus (cf. Matt. 27:57; John 12:42). However, after Jesus' death he went publicly to ask Pilate for Jesus' body (cf. John 19:38). It was dangerous to be identified as a friend of a crucified insurrectionist.
As an orthodox Jew of his day Joseph would have made himself ceremonially unclean to observe the Passover Sabbath by:
1. going into a Gentile house
2. touching a dead body
However, he may have been attempting to remove the curse of Deut. 21:22-23. Usually the Romans let the bodies of the crucified remain unburied at the place of death, but because the Jews were so squeamish about unburied bodies, the Romans allowed them to bury their dead, but usually not immediately.
The term Arimathea means "height" and apparently is another name for the city of Ramah, which was five miles northeast of Jerusalem.
▣ "prominent member of the Council" Joseph was a member of the Sanhedrin, as was Nicodemus. See Special Topic: Sanhedrin at Mark 12:13.
▣ "waiting for the kingdom of God" Joseph was a religious man (cf. Matt. 27:58). The Kingdom of God was a common Jewish expectation among Pharisees and the common people. Jesus often preached on this subject. It was the subject of His first and last sermons and the focus of His parables. See Special Topic at Mark 1:15.
In what sense Joseph was waiting for the kingdom is uncertain. How could he be a disciple and not know the kingdom had come? Perhaps he was still expecting an earthly kingdom (like the disciples, cf. Acts 1:6).
▣ "went in before Pilate and asked for the body of Jesus" This would have made him ceremonially unclean to participate in the high Sabbath of Passover week. This would also have identified him with Jesus, a crucified insurrectionist. This was a bold and decisive act.
▣ "asked for the body" Normally the Romans left the bodies on the cross to decay, as a deterrent to rebellion. These bodies were the property of Rome. They were usually not given back to the families for proper burial, which was especially important to Jews. This was a special, unusual request. It was granted because of the Jewish sensibilities about dead bodies ceremonially polluting the land especially during the Passover season.
15:44 "Pilate wondered if He was dead at this time" Crucifixion was a very slow painful death. Often it took several days. The Roman soldiers gave the victims water or wine from time to time, not out of mercy, but to prolong their death. However, this time the condemned had to die quickly because of the upcoming Passover Sabbath, so the soldiers broke the two criminals' legs (cf. John 19:31ff). This was so that they could not push up on their legs to breathe properly. They would have died quickly after this. Jesus, however, was already dead, so His legs were not broken. This fulfills prophecy (cf. John 19:36, quoting from Exod. 12:46. See hermeneutical comment at Mark 15:27).
"If" is not a marker for a conditional sentence, but an indirect question. Pilate was amazed Jesus had died so quickly, therefore, he asked his attendants this indirect question.
15:45 "body" The Greek word is not soma, but ptōma, which means corpse. Jesus was dead!
15:46 "Joseph bought a linen cloth, took Him down, wrapped Him in the linen cloth" Nicodemus was also there (cf. John 19:39-40). They quickly prepared Jesus' body (i.e., because of the rapid approach of the Sabbath at 6 p.m.) according to Jewish tradition. The Jews did not practice embalming as the Egyptians did, but they had a set procedure involving linen wraps and spices.
▣ "laid Him in a tomb which had been hewn out in the rock" This fulfills the specific prophecy of Isa. 53:9. Matt. 27:57-60 tells us it was Joseph's personal tomb.
▣ "hewn out in the rock" Jesus was not buried in the ground, but in Joseph's family crypt. It was hollowed out of a rock cliff and would have included several burial slabs. There were many of these in the Jerusalem area.
▣ "stone" This large hewn round slab of rock was shaped like a grinding stone. These graves were regularly robbed so they were sealed with a heavy stone. The size of the stone showed it was a rich man's grave.
15:47 "were looking on to see where He was laid" This term means "to view with interest and attention." They wanted to make sure that Jesus was properly prepared for burial. However, this also provided the needed two witnesses (i.e., Deut. 17:6; 19:15) to confirm a legal testimony. Jesus was dead and they did not go to the wrong tomb!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Who arrested Jesus? (i.e., the make-up of the crowd)
2. How was the trial of Jesus improper, even by Jewish standards?
3. Were there one or two servant girls in verses 66-69?
4. Why was Peter so nervous in the courtyard?
5. Read the accounts of the trials in all four Gospels and make your own chronological list.
6. Describe if possible, Pilate's motivation in all this?
7. How can we explain the crowd's behavior?
8. Why did the soldiers make sport of Jesus? How many different groups made fun of Him?
9. List the different ways they mocked Jesus.
10. Where was Jesus crucified?
11. Why did Jesus feel abandoned by the Father (cf. Mark 15:34)?
12. Why is Mark 15:39 one of the key verses in Mark's Gospel?
13. Why did Joseph want Jesus buried quickly?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Resurrection | He Is Risen | The First Easter | The Resurrection |
The Empty Tomb. The Angel's Message |
16:1-8 | 16:1-8 | 16:1-8 | 16:1-5 | 16:1-2 |
16:3-8 | ||||
16:6-7 | ||||
16:8 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CANONICITY OF VERSES 9-20
A. I do not believe verses 9-20 are original to the Gospel of Mark. They are not inspired and should not be included in the New Testament.
B. Everything past verse 8 is absent from the ancient uncial Greek manuscripts of
1. Sinaiticus, known by the first letter of the Hebrew alphabet א. This manuscript includes the whole NT and is from the fourth century. It was found at St. Catherine's monastery on Jebul Musa, the traditional site of Mt. Sinai
2. Vaticanus, known by the Greek letter B. This manuscript includes the whole NT except Revelation and is also from the fourth century.
It was found in modern times in the Vatican library in Rome.
C. The third ancient uncial witness to the Greek New Testament, Alexandrinus, is known by the Greek letter A. This manuscript includes the whole NT and is from the fifth century. It is from Alexandria, Egypt. It does include an ending to Mark (the one found in the Textus Receptus and KJV). This long ending first appeared in Irenaeus' (a.d. 120-202) Against Heresies III:10:5; and Titian's (a.d.110-172) compilation of the four Gospels called The Diatessaron. However, Clement of Alexandria and Origen of Alexandria never quote or allude to these verses even one time. This tells me that the ending was not original even in Alexandrinus, which was from the same city. The verses are included in MS C, which is also from Alexandria sometime in the fifth century.
D. Eusebius (a.d.275-340), an early church historian of the fourth century, said "the most accurate copies" end at Mark 16:8.
E. Jerome (a.d. 347-420), the translator of the Latin Vulgate, said that almost all Greek manuscripts lack an ending after verse 8.
F. Verses 9-20 contain 14-17 words that are not used previously or are used differently in the Gospel of Mark. There is also a marked change of style and syntax. The obviously non-biblical signs of Mark 16:18 affirm the uninspired nature of these additional verses.
G. Manuscripts from Egypt (Coptic) have four different endings after verse 8. Some Greek manuscripts include the long ending (i.e., Mark 16:9-20) and then the short ending or the short ending and then the long ending or one of the other endings in combination.
1. Here is one short ending from a Coptic manuscript: "And all things which He commanded Peter and those who were His, they finished telling, and after this Jesus manifested Himself to them; and from the rising of the sun as far as the West, He sent them to preach eternal salvation by the Holy Gospel which is incorruptible."
2. Here is another short ending. "But they reported briefly to Peter and those with him all that they had been told. And after this Jesus himself sent out by means of them, from east to west, the sacred and imperishable proclamation of eternal salvation." This is called "the short ending" and is found in the old Latin manuscript K.
H. The major problem is that the Gospel of Mark seems to end so abruptly in verse 8. There are many theories, but no one knows for certain why Mark ends so abruptly on a note of fear.
I. There is a good explanation of this textual problem in Bruce M. Metzger's book A Textual Commentary on the Greek New Testament, published by the United Bible Societies, pp. 122-126, or Robert G. Bratcher and Eugene Nida's book A Translator's Handbook on the Gospel of Mark, published by the United Bible Societies, pp. 517-522.
J. For a brief discussion of textual criticism see Appendix Two at the end of this commentary.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: MARK 16:1-8
1 When the Sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome, bought spices, so that they might come and anoint Him. 2Very early on the first day of the week, they came to the tomb when the sun had risen. 3They were saying to one another, "Who will roll away the stone for us from the entrance of the tomb?" 4Looking up, they saw that the stone had been rolled away, although it was extremely large. 5Entering the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed. 6And he said to them, "Do not be amazed; you are looking for Jesus the Nazarene, who has been crucified. He has risen; He is not here; behold, here is the place where they laid Him. 7"But go, tell His disciples and Peter, 'He is going ahead of you to Galilee; there you will see Him, just as He told you.'" 8They went out and fled from the tomb, for trembling and astonishment had gripped them; and they said nothing to anyone, for they were afraid.
16:1 "When the Sabbath was over" The ancient Israelites started their days at twilight (i.e., evenings), following Gen. 1:5,8,13,19,23,31. However, the Romans (and Greeks) had adopted a Babylonian method of dividing the day and night into twelve divisions. These divisions were not of equal length because of seasonal changes in the length of light/dark periods. Mark 15 uses several of these time markers (i.e., third hour, Mark 16:25; sixth hour, Mark 16:33; ninth hour, Mark 16:34).
This phrase appears to refer to the ancient Israelite method and would, therefore, be 6 p.m. Friday until 6 p.m. Saturday for the Sabbath.
▣ "Mary Magdalene, and Mary the mother of James, and Salome" See Special Topic following.
SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS
▣ "brought spices. . .anoint Him" Although these women had seen Joseph and Nicodemus prepare and place the body of Jesus in a tomb, apparently because of the time limitations (i.e., between 3 - 6 p.m.) something of the normal Jewish burial procedures may have been left out (possibly the aromatic candles or some particular type of spices), and these women were going to properly finish the traditional procedures.
16:2 "Very early on the first day of the week. . .when the sun had risen" All the Gospels record a slightly different time.
1. Matthew 28:1 has "at dawn"
2. Luke 24:1 has "at early dawn"
3. John 20:1 "while it was still dark"
Apparently these women left their home while it was still dark, but by the time they arrived (possibly they had to buy the spices) at the tomb it was already light.
16:3 "They were saying to one another" This is an Imperfect tense. They kept worrying about and asking each other over and over again as they walked to the tomb.
▣ "'Who will roll away the stone'" They were already well on their way with the spices before they thought of the large stone which sealed the tomb. Mark records nothing of the guard and the seal of Matt. 27:62-66.
This stone was round and shaped to fit into a sloping groove dug just in front of the rock vault's opening. It was relatively easy to roll into the trench, but very difficult to remove.
16:4 "Looking up" Apparently they were very downcast, looking at the ground in mourning.
▣ "the stone had been rolled away" From Matt. 28:2 it seems that the stone was knocked out of its groove by an earthquake (caused by an angel, cf. Luke 24:4; John 20:12) and it was lying on its side.
▣ "although it was extremely large" Grave robbing was a common occurrence because of the value of the spices and other burial objects. The location and type of the vault as well as the size of the stone would show it was a rich man's tomb (cf. Isa. 53:9).
16:5 "Entering the tomb" John 20:11 has Mary outside the tomb looking in, but Luke 24:3 confirms that, at least at some point, the women went in.
▣ "they saw a young man sitting at the right" Normally it is Matthew that has two—two Gerasene demoniacs, two blind men in Jericho, etc.—but here it is Luke and John that have two angels while Mark and Matthew only have one.
In the Bible angels are usually depicted as males, except in Zechariah 5:9-10.
▣ "wearing a white robe" A much fuller account of his clothing is found in Matt. 28:3 (cf. Luke 24:4 has "in dazzling apparel").
16:6 "Do not be amazed" This is a Present imperative with the negative particle, which usually means to stop an act already in process. Humans are always awed and frightened at the physical manifestations of the spiritual realm.
▣ "'Jesus the Nazarene'" See fuller note at Mark 14:67.
▣ "who has been crucified" This is a perfect passive participle (cf. Matt. 28:5). This has the definite article and may be a title, "the Crucified One" (cf. 1 Cor. 1:23; 2:2; Gal. 3:1). When we see Jesus He will still have the marks of the crucifixion, which have become a badge of honor and glory (cf. 1 Cor. 15:4 and Rev. 5:12). Jesus is the only Person of the Trinity with a physical body.
▣ "He has risen" The resurrection is the central pillar of the Christian faith (cf. 1 Cor. 15). This shows God's approval of Jesus' life and sacrifice. This is a recurrent theme of Peter (cf. Acts 2:24-28,32, 3:15,26; 4:10; 5:30; 10:40; 1 Pet. 1:13, 3:18,21, and Paul, Acts 13:30,33,34,37; 17:31; Rom. 4:24, 8:11; 10:9; 2 Cor. 4:14). This is confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Cor. 15). Theologically all three persons of the Trinity were active in Christ's resurrection: the Father (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34; 17:31); the Spirit (Rom. 8:11); and the Son (John 2:19-22; 10:17-18). See SPECIAL TOPIC: THE RESURRECTION at Mark 8:31.
▣ "behold here is the place where they laid Him" This refers to one of several rock ledges in Joseph's tomb. John 20:6-7 describes this burial place and how the linen burial cloths were lying.
16:7 "But go, tell His disciples and Peter" Why is Peter singled out? How thoughtful and tender our Lord (through the angel), that He would single out the backslidden and hurting Peter! Peter remembers!
▣ "He is going ahead of you to Galilee" Jesus had prearranged a meeting with His disciples in Galilee after His resurrection. The disciples did not clearly understand the theological implications of this event (cf. Mark 14:28; Matt. 28:32; 28:7,10; John 21; 1 Cor. 15:6). I think this was the time and place of the Great Commission.
16:8 "for trembling and astonishment had gripped them" Matthew 28:8 adds with "great joy."
▣ "they said nothing to anyone" Was this temporary or did they not obey the angel's message of Mark 16:7? John 20:1-10 gives an account of Mary of Magdala reporting to the disciples about the grave being empty, but no angel's message!
▣ "for they were afraid" This Gospel ends so abruptly and on such a negative note that apparently ancient scribes tried to add some type of summary ending to it.
16:9-20 I am committed to inspired Apostolic writings as the true word of God, the only source for faith and practice. However, these verses are not inspired, possibly even heretical (drinking poison, handling snakes). I refuse to comment on them! For a full discussion of the textual problem see Bruce M. Metzger, A Textual Commentary On the Greek New Testament, pp. 122-126.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why are there such differences between the four Gospel accounts?
2. Why does Mark's Gospel end on such a negative note?
3. Why is the resurrection the central pillar of Christian faith?
Copyright © 2013 Bible Lessons International
AUTHORSHIP
A. Internal evidence for the Apostle Peter's authorship
1. specifically stated in 1 Pet. 1:1
2. allusions to the words and life experiences of Jesus and the Twelve
a. examples taken from E. G. Selwyn's The First Epistle of St. Peter, 1946
(1) 1 Pet. 1:3 – John 21:27
(2) 1 Pet. 1:7-9 – Luke 22:31; Mark 8:29
(3) 1 Pet. 1:10-12 – Luke 24:25ff; Acts 15:14ff
(4) 1 Pet. 3:15 – Mark 14:29,71
(5) 1 Pet. 5:2 – John 21:15ff
b. examples taken from Alan Stibbbs' The First Epistle General of Peter, 1971
(1) 1 Pet. 1:16 – Matt. 5:48
(2) 1 Pet. 1:17 – Matt. 22:16
(3) 1 Pet. 1:18 – Mark 10:45
(4) 1 Pet. 1:22 – John 15:12
(5) 1 Pet. 2:4 – Matt. 21:42ff
(6) 1 Pet. 2:19 – Luke 6:32; Matt. 5:39
(7) 1 Pet. 3:9 – Matt. 5:39
(8) 1 Pet. 3:14 – Matt. 5:10
(9) 1 Pet. 3:16 – Matt. 5:44; Luke 6:28
(10) 1 Pet. 3:20 – Matt. 24:37-38
(11) 1 Pet. 4:11 – Matt. 5:16
(12) 1 Pet. 4:13 – Matt. 5:10ff
(13) 1 Pet. 4:18 – Matt. 24:22
(14) 1 Pet. 5:3 – Matt. 20:25
(15) 1 Pet. 5:7 – Matt. 6:25ff
3. words and phrases similar to Peter's sermons in Acts
a. 1 Pet. 1:20 – Acts 2:23
b. 1 Pet. 2:7-8 – Acts 4:10-11
c. 1 Pet. 2:24 – Acts 5:30; 10:39 (esp. use of the Greek term xylon for cross)
d. 1 Pet. 4:5 – Acts 10:45
4. contemporary first century missionary comparisons
a. Silvanus (Silas) – 1 Pet. 5:12
b. Mark (John Mark) – 1 Pet. 5:13
B. External evidence for the Apostle Peter's authorship
1. accepted early and widely by the early church
a. similar phrasing, possibly quotes, by Clement of Rome in his Letter to Corinthians (a.d. 95)
b. similar phrasing, possibly quotes, in the Epistle of Barnabas (a.d. 130)
c. alluded to by Papias, the Bishop of Hieropolis (a.d. 140) in a quote from Eusebius' His. Eccl.
d. quoted by Polycarp in his Epistle to the Philippians 8:1, but he does not mention 1 Peter by name (Polycarp died in a.d. 155)
e. quoted by Irenaeus (a.d. 140-203)
f. quoted by Origen (a.d. 185-253). Origen believed that 1 Pet. 5:13, where Peter calls Mark "my son" means he wrote Peter's Gospel.
g. quoted by Tertullian (a.d. 150-222)
C. Reasons for questioning the Apostle Peter's authorship
1. it is not listed in the Muratorian Fragment, a list of canonical books compiled in Rome between a.d. 180 and 200
2. the Greek is good, polished Koine Greek, which is surprising from an "uneducated" (a grammatos, cf. Acts 4:13) Galilean fisherman
3. it sounds so much like Paul's writings in Romans and Ephesians
4. its description of persecution described in 1 Peter better fits a later date
a. Domitian (a.d. 81-96)
b. Trajan (a.d. 98-117)
D. Possible answers to modern scholarship concerns
1. The Muratorian Fragment is damaged and missing at least one line of text (cf. B. F. Westcott's A General Survey of the History of the Canon of the New Testament, 6th ed. p. 289).
2. Peter was not uneducated (cf. Acts 4:13), but merely untrained in a recognized rabbinical school. Apparently most Jews in Galilee were bilingual from birth. The other major issue in this discussion is Peter's use of a scribe. The wording of 1 Pet. 5:12 suggests he may have used Silvanus (Silas).
3. Both Peter and Paul often quoted liturgical or training material (catechism documents) common in the early church. They also had some contact with each other through the years (i.e., Acts, Gal. and 2 Pet. 3:15-16).
For me the most probable reason for the similarity between Peter and Paul's writing can be explained by Peter's use of Paul's missionary companion Silas (Silvanus) as a scribe.
4. 1 Peter does not necessarily reflect an Empire-wide persecution. Peter's affirmation of believers needing to be subject to government (cf. 1 Pet. 2:13-17) would be unusual in a day of official Empire-wide persecution.
Nero's (a.d. 54-68) growing mental illness (e.g. grandiose claims) encouraged local emperor cults, especially in Asia Minor, to instigate local persecutions. 1 Peter fits Nero's day better than Domitian's (a.d. 81-96) or Trajan's day (a.d. 98-117). It is even possible that some of the persecution is coming from Jewish groups as well as local governmental officials or emperor cults.
E. There is nothing in 1 Peter itself which demands a later period or author.
DATE
A. The date is obviously related to authorship.
B. Tradition links Peter's and Paul's deaths in Rome under Nero, probably a.d. 65. If so, then 1 Peter had to have been written about a.d. 63-64.
C. A mid-first century date is probable if 1 Peter is alluded to by Clement of Rome (a.d. 95).
D. A. T. Robertson believes Peter died in a.d. 67-68 and wrote 1 Peter in a.d. 65-66. I think he died in a.d. 64-65 and wrote just before this.
RECIPIENTS
A. Typical of first century letters, the recipients are noted in 1 Pet. 1:1 as "those who reside as aliens scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia." These Roman provinces (assuming Galatia is northern ethnic Galatia) are located in northern modern Turkey. These areas are apparently places that Paul did not evangelize (cf. Acts 16:6) nor did Peter (cf. 1 Pet. 1:12). Possibly these churches originated from Jewish converts who returned home after Pentecost (cf. Acts 2:9-11).
B. Although these churches may have originally been started by Jewish believers at the time of Peter's writing, they were mostly Gentile
1. formerly ignorant of God (1:14)
2. futile ways of life inherited from their forefathers (1 Pet. 1:18)
3. now God's people (1 Pet. 2:9-10, a play on Hosea 1:9-10; 2:23)
4. among the Gentiles (1 Pet. 2:12)
5. lists of Gentile vices (1 Pet. 4:3-4)
C. The book does contain Jewish elements
1. the use of the terms "aliens" and "diaspora" reflect a Jewish setting (cf. John 7:35; Acts 7:6)
2. the use of OT Scriptures
a. Exodus 19 (cf. 1 Pet. 2:5,9)
b. Isaiah 53 (cf. 1 Pet. 1:19; 2:22,24,25)
However, these examples do not necessarily reflect a Jewish church, but
1. the transfer of OT titles from Israel to the church (i.e., "a kingdom of priests")
a. 1 Pet. 2:5
b. 1 Pet. 2:9
2. a church training document (i.e., catechism materials for new believers), which employed OT Messianic texts
a. 1 Pet. 1:19 – Isaiah 53:7 (i.e., Lamb)
b. 1 Pet. 2:22 – Isaiah 53:5
c. 1 Pet. 2:24 – Isaiah 53:4,5,11,12
d. 1 Pet. 2:25 – Isaiah 53:6
D. Although Peter was called specifically to minister to Jews (cf. Gal. 2:8), he, like Paul, worked with both Jews and Gentiles (cf. Acts 10). Cornelius' conversion showed Peter the radical inclusiveness of the gospel! 1 Peter reflects this new realization.
PURPOSE
A. 1 Peter has both a doctrinal and practical aspect. However, as Paul divided his letters into a beginning section on doctrine and a concluding section on application, Peter merges the two. His book is much more difficult to outline. In many ways it reflects a sermon more than a letter.
B. The major issue discussed is suffering and persecution. This is done in two ways.
1. Jesus is presented as the ultimate example of suffering and rejection (cf. 1 Pet. 1:11; 2:21,23; 3:18; 4:1,13; 5:1).
2. Jesus' followers are called on to emulate His pattern and attitude (cf. 1 Pet. 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10).
C. In light of the suffering and persecutions so common in the early years of Christianity, it is not surprising how often the Second Coming is mentioned. This book, like most NT writings, is thoroughly eschatological.
GENRE
A. This book has a typical first century Greco-Roman opening and close
1. 1 Pet. 1:1-2
a. author
b. recipients
c. prayer
2. 1 Pet. 5:12-14
a. closing greetings
(1) from whom
(2) to whom
b. prayer
B. The main body of the letter resembles a sermon more than a letter. Some have assumed it was
1. first a sermon
2. first a baptismal liturgy
3. first pieces of early church catechism material combined
C. The letter seems to close at 1 Pet. 4:11 with a doxology, but no Greek manuscript stops at this point. It is possible that 1 Pet. 4:12-5:11 is a purposeful summary of the entire letter.
D. I personally believe that 1 Peter functions as a cyclical letter to churches which Peter did not personally start, much like Paul's Colossians (sent to Colossae, Laodicea, and Hierapolis, cf. Col. 4:13), but also a general encouragement to believers to watch out for coming problems, much like Paul's Galatian and Ephesian letters.
This cyclical genre explains the lack of a personal opening and closing to the letter. It also explains the lack of specific examples of persecution.
CANONIZATION
A. I include the category of canonization in 1 Peter because the issue is so controversial with 2 Peter.
B. 1 Peter is listed in Eusebius' Eccl. His. 3:3:25, as being part of "the undisputed books." In the ancient church it was never doubted as a true letter from the Apostle Peter.
C. The issue of canonicity is exacerbated because of the number of spurious writings attributed to Peter. The early church never accepted any of these, recognizing only 1 Peter and the disputed 2 Peter as truly from the Apostle.
1. Acts of Peter
2. Acts of Peter and Andrew
3. Acts of Peter and Paul
4. The Passion of Peter and Paul
5. The Acts of Peter and the Twelve
6. Apocalypse of Peter
7. Gospel of Peter
8. Passion of Peter
9. Preaching of Peter
10. Slavonic Acts of Peter
(For a discussion of each of these pseudonymous writings see the Zondervan Pictorial Encyclopedia of the Bible Vol. 4; pp. 721-723, 732-733, 740.) None of these writings supposedly attributed to Peter were even seriously considered to be part of the canon of the NT. This, in and of itself, says much about the inclusion of 1 and 2 Peter.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting to the Elect Pilgrims | Salutations | Introduction | Address and Greetings |
1:1-2 | 1:1-2 | 1:1-2 | 1:1a | 1:1-2 |
1:b-2a | ||||
1:2b | ||||
A Living Hope | A Heavenly Inheritance | Rejoice in Salvation | A Living Hope | Introduction and The Inheritance of Christians |
1:3-9 | 1:3-12 | 1:3-9 | 1:3-5 | 1:3-5 |
Faithfulness to Christ and Love of Christ | ||||
1:6-9 | 1:6-9 | |||
The Hope of the Prophets | ||||
1:10-12 | 1:10-12 | 1:10-12 | 1:10-12 | |
A Call to Holy Living | Living Before God our Father | An Appeal for Holiness | A Call to Holy Living | The Demands of the New Life and Holiness of the Newly Baptized |
(1:13-2:10) | ||||
1:13-16 | 1:13-21 | 1:13-16 | 1:13-16 | 1:13-21 |
1:17-21 | 1:17-21 | 1:17-21 | ||
The Enduring Word | Regeneration by the Word | |||
1:22-25 | 1:22-2:3 | 1:22-2:3 | 1:22-25 | 1:22-2:3 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
1. First paragraph
2.Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1 PETER 1:1-2
1Peter, an apostle of Jesus Christ, to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen 2according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.
1:1 "Peter" Peter was the obvious spokesman for the twelve Apostles. He was a part of the inner circle (Peter, James, and John). Peter's eyewitness account of Jesus' life and teachings (cf. 1 Pet. 5:1) is recorded in the Gospel of Mark (possibly the first Gospel written; also possibly written by Mark from Peter's sermons in Rome).
Jesus' special relationship to Peter is documented in both Matthew 16 and John 21. However, this special relationship was not acknowledged as headship. Peter as the leader (Pope) of western Christendom is a historical development (as is the Roman Catholic view of Mary), not a clear biblical teaching. 1 Peter gives a window into the pastoral heart and tumultuous life of this wonderful leader.
The term petros in Greek means "a detached stone" in contrast to (petra, i.e., feminine) "bedrock" (cf. Matt. 16:18); in Aramaic both would have been translated Cephas; any distinction between the two Greek terms would have been missing in Jesus' words to Peter!
▣ "an apostle" This was used in rabbinical Judaism with the connotation of "one sent with authority." Peter is always listed first. Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luke 6:13). This term is often used of Jesus being sent from the Father (cf. Matt. 10:40; Mark 9:37; Luke 9:48; John 4:34; 5:24,30,36,37,38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21). The Twelve are listed in Matt. 10:1-4; Mark 3:13-19; Luke 6:12-16; Acts 1:12-13.
▣ "Jesus" The Hebrew name meant "YHWH saves" or "YHWH brings salvation." This name was revealed to his parents by an angel (cf. Matt. 1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.
▣ "Christ" This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed offices (cf. Heb. 1:2-3). See SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603) in the Bible at Mark 6:13.
NASB"to those who reside as aliens"
NKJV"to the pilgrims of the diaspora"
NRSV"to the exile of the Dispersion"
TEV"to God's chosen people who live as refugees"
NJB"to all those living as aliens"
This cyclical letter was sent to congregations of mostly Gentile believers (1 Pet. 1:14,18; 2:9-10,12; 4:3-4). Peter often uses OT terminology to describe the NT Church (cf. 1 Pet. 2:5,9).
▣ "scattered throughout" This is literally "diaspora," which means "to sow." This term was usually used by Palestinian Jews to refer to Jews living outside of Palestine (cf. John 7:35). Peter uses it to refer to churches made up of Gentiles and Jewish believers in northern Asia Minor. These believers are now citizens of heaven (cf. Phil. 3:20; Heb. 11:8-10,13-16), but for the remainder of their earthly lives they live as aliens and exiles.
▣ "Pontus, Galatia, Cappadocia, Asia, and Bithynia" Pontus was not a Roman province. This list refers mostly to racial groups. The list seems to reflect the route of the bearer of this letter, starting at Sinope on the Black Sea and moving clockwise back to Bithynia. Several of these groups are mentioned as being present at Pentecost (cf. Acts 2:9-11).
1:2 "who are chosen according to the foreknowledge of God the Father" This is a strong emphasis on the sovereignty of God (which characterizes 1 Peter), often used in the OT to acknowledge YHWH's choice of Israel (cf. Deut. 4:37; 7:6-7; 14:2; Isa. 65:9). In the OT election is related to service; however, in the NT the term relates to spiritual salvation.
Foreknowledge (the noun [prognōsis] only here and Acts 2:23; the verb [proginōskō] is used theologically in Rom. 8:29; 11:2) is not related to human effort or merit (cf. Eph. 2:8-9; 2 Tim. 1:9; Titus 3:5). God is sovereign and all history is present to Him. Only humans experience time as past, present, and future. Remember that Peter, the spokesman for the Apostolic group and denier of the Lord, is the one who writes these words. Peter was chosen because of who God is, not because of who Peter was! God's grace is not related to foreknowledge or else salvation would be based on a future human act.
The Trinity is actively seen here: the Father (1 Pet. 1:3-5); the Son (1 Pet. 1:6-9); and the Holy Spirit (1 Pet. 1:10-12). The word "Trinity" is not a biblical term, but the Triune God is often mentioned in unified contexts. See Special Topic: The Trinity at Mark 1:11.
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
▣ "by the sanctifying work of the Spirit" "Sanctify" is from the same Greek root as "saint" or "holy"; in Aramaic this root implies "set apart for a special task." Believers are the "called out, separated, and task-assigned ones" (cf. 2 Thess. 2:13, which is also a Trinitarian passage).
This opening affirmation of the redemptive functions of all three persons of the Trinity in relation to fallen mankind's sin problem is crucial in understanding Peter's gospel.
1. The Father – chose
2. The Spirit – sanctified
3. The Son – laid down His life
Since this phrase is found in both 2 Thess. 2:13 and 1 Pet. 1:2, it is interesting to speculate whether Silvanus (cf. 1 Pet. 5:12, also called Silas) may have been the scribe Peter used to write 1 Peter as well as the scribe Paul used to write 1 and 2 Thessalonians (cf. 1 Thess. 1:1; 2 Thess. 1:1). There are several hints like this throughout 1 Peter. See Special Topic: The Personhood of the Spirit at Mark 3:29. This also demonstrates the freedom of composition (i.e., words and phrases) given to scribes on common liturgical phrasing used by the early church community.
▣ "to obey Jesus Christ" The Bible presents mankind's relationship with God in covenantal terms. God always takes the initiative and sets the agenda, but mankind must respond in repentance, faith, obedience, service, and perseverance. We are saved to serve! Obedience is crucial (cf. Luke 6:46; Eph. 2:10). See SPECIAL TOPIC: COVENANT at Mark 14:24.
▣ "and be sprinkled with His blood" This is an OT metaphor for
1. cleansing and forgiveness (cf. Lev. 14:1-7)
2. inaugurating the book of the Covenant (cf. Exod. 24:3-8)
3. installment into a new position (cf. Exod. 29:20-22)
Jesus' sacrifice (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21) allows His followers to be accepted, cleansed, forgiven, and to obtain a new relationship with God (cf. Heb. 10:22; 12:24). Believers are a blood-bought (redeemed) and blood-sprinkled (sanctification) people.
▣ "May grace and peace be yours in the fullest measure" This is similar to 2 Pet. 2:1 and Jude 2. Paul also used a similar opening in his letters. Peter may have been acquainted with Paul's letters, especially Romans and Ephesians, or they both drew from a common first century catechismal (i.e., set training materials for new believers) tradition. Remember that Silas may have served as a scribe to both Peter (cf. 1 Pet. 5:12) and Paul (cf. 1 and 2 Thess. 1:1). Silas also replaced John Mark, who possibly taught new believers. If so, Silas was also involved in catechismal training and thereby was familiar with the early church's written material for new believers.
"Grace and Peace" is a uniquely Christian opening greeting as well as a theological affirmation of the priority of God's gracious character and redemptive acts which set the stage for mankind's peace, a peace brought about by the actions of the Triune God (cf. 1 Pet. 1:2). Our peace is only possible because of who God is and what He has done.
It is a bit of a stretch to state this common Christianized letter opening as proof that Peter wrote to both believing Gentiles (grace, which was a Christianized form of Greek greeting, charein) and Jews (peace, which was a translation of the typical Jewish greeting shalom).
▣ "be yours in the fullest measure" This is a Hebraic idiom common in Jewish prayers (cf. 1 Pet. 1:2; Jude 2).
NASB (UPDATED) TEXT: 1 PETER 1:3-9
3Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5who are protected by the power of God through faith for a salvation ready to be revealed in the last time. 6In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials, 7so that the proof of your faith, being more precious than gold which is perishable, even though tested by fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; and though you have not seen Him, you love Him, 8and though you do not see Him now, but believe in Him, you greatly rejoice with joy inexpressible and full of glory, 9obtaining as the outcome of your faith the salvation of your souls.
1:3 "Blessed" This term (eulogētos) is not like the one used in Matthew 5 (makarios). It is exclusively used of God in the NT. We get the English word "eulogy" from this word. This is similar to the praise to the Trinity found in Eph. 1:3-14: 1 Pet. 1:3-5 relate to the Father, 1 Pet. 1:6-9 to the Son, and 1 Pet. 1:10-12 the Spirit.
▣ "the God and Father of" Thomas Aquinas attempts to prove the existence of God by focusing on
1. design
2. logical necessity of a first cause or prime mover
3. cause and effect
However, these deal with human philosophical and logical necessities. The Bible reveals God in personal categories not available to human reason or research. Only revelation reveals God as the Father of our Lord Jesus Christ. See SPECIAL TOPIC: FATHER at Mark 13:22.
▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" or "the full God-man" (cf. John 9:36, 38). The OT usage of this term (Hebrew, adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14). See Special Topic: Names for Deity at Mark 12:26. They were afraid of breaking the Commandment, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7; Deut. 5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So when they read the Scriptures they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was probably the public confession of faith and a baptismal formula of the early church (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:11).
▣ "who according to His great mercy" This passage, extolling the character of God the Father (1 Pet. 1:3-5), may reflect an early hymn, poem, or catechismal liturgy. The main character of the Bible is God! It is His purpose, character, and actions which are fallen mankind's only hope for acceptance and perseverance (cf. Eph. 2:4; Titus 3:5).
▣ "has caused us" This kind of phrase is used to assert God's sovereignty as the only biblical truth related to salvation (cf. Acts 11:18; James 1:18; Eph. 1:4), but this is only half of the covenant concept. See Special Topic at Mark 14:24.
▣ "to be born again" This is the same root (anagennaō, cf. 1 Pet. 1:23) as in John 3:3 (gennaō). It is an aorist action participle, which speaks of a decisive act. The NT also uses other metaphors to describe our salvation: (1) "quickened" (cf. Col. 2:13; Eph. 2:4-5; (2) "new creation" (cf. 2 Cor. 5:17; Gal. 6:15); and (3) "partaker of Divine Nature," (cf. 2 Pet. 1:4). Paul is fond of the familial metaphor "adoption" while John and Peter are fond of the familial metaphor "new birth."
Being "born again" or "born from above" is a biblical emphasis on the need for a totally new start, a totally new family (cf. Rom. 5:12-21). Christianity is not a reformation or a new morality; it is a new relationship with God. This new relationship is made possible because of
1. the Father's mercy and grace
2. the Son's sacrificial death and resurrection from the dead
3. the work of the Spirit (cf. 1 Pet. 1:2)
This divine will and action gives believers a new life, a living hope, and a sure inheritance.
▣ "to a living hope" The adjective "living" is a recurring emphasis in 1 Peter (cf. 1 Pet. 1:3,23; 2:4,5,24; 4:5,6). All that God wills and does is "alive" and remains (i.e., word play on YHWH).
▣ "through the resurrection of Jesus Christ" Jesus is the Father's agent and means of redemption (as He is the Father's agent in creation as well as judgment). Jesus' resurrection is a central truth of the gospel (cf. Rom. 1:4; 1 Corinthians 15). The resurrection is the aspect of the Christian message that the Greeks could not accept (cf. Acts 17:16-34).
1:4 "to obtain an inheritance which is" In the OT every tribe except Levi received a land inheritance. The Levites, as the tribe of priests, temple servants, and local teachers, were seen as having YHWH Himself as their inheritance (cf. Ps. 16:5; 73:23-26; 119:57; 142:5; Lam. 3:24). NT writers often took the rights and privileges of the Levites and applied them to all believers. This was their way of asserting that the followers of Jesus were the true people of God and that now all believers were called to serve as priests to God (cf. 1 Pet. 2:5,9; Rev. 1:6), as the OT asserts of all Israel (cf. Exod. 19:4-6). The NT emphasis is not on the individual as a priest with certain privileges, but on the truth that all believers are priests, which demands a corporate servant attitude (cf. 1 Cor. 12:7). The NT people of God have been given the OT task of world evangelization (cf. Gen. 12:3; Exod. 19:5b; Matt. 28:18-20; Acts 1:8).
This is the concept of Jesus as owner of creation because He was the Father's agent of creation (cf. John 1:3,10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2-3). We are co-heirs because He is the heir (cf. Rom. 8:17; Gal. 4:7; Col. 3:24).
SPECIAL TOPIC: BELIEVERS' INHERITANCE
▣ "imperishable and undefiled and will not fade away" In 1 Pet. 1:4 three descriptive phrases are used to describe the believer's inheritance using OT historical allusions to the Promised Land. Palestine was geographically located on the only land bridge between the empires of Mesopotamia and Egypt. This led to many invasions and much political maneuvering. The believer's inheritance is not affected by earthly conflict.
1. it is "imperishable" or "secure from invasion"
2. it is "undefiled" or "not worn out"
3. it will "not fade away"; there is no time limit on its possession
▣ "reserved in heaven for you" This is a perfect passive participle, which means God has guarded and continues to guard believers' inheritance. This is a military term for a guarded or garrisoned fortress (cf. Phil. 4:7).
The term "heaven" is plural. This reflects the Hebrew plural. Ancient Hebrew had many plural nouns which may have been a way of emphasizing them (e.g. the later rabbinical use of the plural of Majesty used for God). The rabbis debated whether there were three levels of heaven (cf. Deut. 10:14; 1 Kgs. 8:27; Neh. 9:6; 2 Cor. 12:2) or seven heavens because seven is the perfect number (cf. Gen. 2:1-3).
1:5 "who are protected by the power of God" This is a present passive participle. As our inheritance (spiritual life) is guarded, so, too, is our person (physical life). God's person and promises encompass every aspect of our lives. This was such a needed and helpful word of encouragement in a time of persecution, suffering, and false teaching (cf. 2 Peter). This is not to imply that believers will not be killed and tortured; rather God was with them and for them and ultimately they are victors through Him. This is theologically similar to the message of the book of Revelation.
▣ "through faith" Notice the covenantal paradox. God is guarding them and their inheritance, but they must remain in faith. It is the tension between these biblical dialectical pairs (i.e., God's sovereignty and human free will) which has caused the development of theological systems emphasizing only one side of the paradox. Both sides are biblical; both sides are necessary! God deals with humans by means of unconditional (God providing) and conditional (individual's responding) covenants.
▣ "a salvation ready to be revealed" The Bible uses all Greek verb tenses to describe salvation. We will not be fully, completely saved until Resurrection Day (cf. 1 John 3:2). This is often called our glorification (cf. Rom. 8:29-30). See Special Topic below.
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
▣ "in the last time" This is the later Jewish concept of two ages, but from the New Testament we realize that these two ages are overlapped. The last days began at the Incarnation in Bethlehem and will conclude at the Second Coming. We have been in the last days for almost two millennia. See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME at Mark 13:8.
1:6
NASB"In this you greatly rejoice"
NKJV"In this you rejoice"
NRSV
(footnote)"Rejoice in this"
TEV"Be glad about this"
NJB"This is great joy to you"
This is a present middle indicative (A. T. Robertson) or imperative (Barbara and Timothy Friberg). Believers continue to exalt because of their secure relationship with God (cf. 1 Pet. 1:3-5) even amidst a fallen world (cf. James 1:2-4; 1 Thess. 5:16; Rom. 5:3; 8:18).
▣ "even though now for a little while" The trials and persecutions of the present cannot compare with eternity with our Lord (cf. Rom. 8:18).
▣ "if necessary you have been distressed by various trials" This is the Greek term dei, which means required or necessary, connected to a conditional sentence. There is an assumed "to be" verb which would make it a periphrastic first class conditional, which is assumed to be true. Peter assumes that godly living will result in persecution. He repeats this theme of persecution often (cf. 1 Pet. 1:6-7; 2:19; 3:14-17; 4:1,12-14,19; 5:9).
▣ "you have been distressed" This is an aorist passive participle. The unexpressed agent of the passive voice is the evil one; God uses even evil for His good purposes. Even Jesus Himself was perfected by the things He suffered (cf. Heb. 5:8-9). Suffering serves a needed goal in the life of faith!
The theological dilemma is that suffering has three possible sources
1. the evil one
2. a fallen world
3. God
a. for temporal punishment of sin
b. for Christlike maturity
The problem is I never know which one it is! So I choose to believe that if it comes, yea when it comes, God will use it for His purposes. My favorite book in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life.
▣ "by various trials" This Greek adjective means variegated or multicolored (cf. James 1:2). There are many types of trials, temptations, and persecutions. In 1 Pet. 4:10 the same term is used to describe the variegated graces of God. We never are tried and tempted beyond His provision (cf. 1 Cor. 10:13).
1:7 "so that the proof of your faith" This is a hina or purpose clause. Suffering does strengthen faith. Throughout the Bible, God has tested His children (cf. Gen. 22:1; Exod. 15:22-25; 16:4; Deut. 8:2,16; 13:3; Jdgs. 2:22; 2 Chr. 32:31; Matt. 4:1; Luke 4:1-2; Rom. 5:2-4; Heb. 5:8-9; James 1:2-4).
This verse has the noun dikimon and the participle of dikimazō, both of which have the connotation of testing with a view towards strengthening and thereby approval. See Special Topic on Greek Terms for "Testing" and their Connotations at Mark 1:13b.
▣ "being more precious than gold" In this life our greatest gift to God is our faith (cf. John 20:27; 2 Cor. 4:17). In eternity faith is changed to sight. God is honored and pleased when by faith we endure trials caused by our faith in Him (cf. 1 Pet. 4:12-16). Spiritual growth only comes through tested faith (cf. Rom. 5:2-5; Heb. 12:11; James 1:2-4).
▣ "the revelation of Jesus Christ" This same word (apokalupsis) is used as the title for the last book of the NT, Revelation. It means "to uncover," "fully disclose," or "make known." Here it refers to the Second Coming, a common theme in Peter's writings (cf. 1 Pet. 1:7,13; 2:12; 4:13; 5:4).
1:8 "and though you have not seen Him" Even amidst suffering believers are to trust in Him. Jesus prayed for those who believe in Him but have never seen Him in John 17:20; 20:29.
▣ "but believe in Him" The etymological background of this term helps establish the contemporary meaning. Remember the NT authors were Hebrew thinkers writing in Koine Greek. In Hebrew it originally referred to a person in a stable stance, (his feet positioned so he could not be pushed over). It came to be used metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent (pistis or pisteuō) is translated into English by the terms "faith," "believe," and "trust." Biblical faith or trust is not primarily something we do, but someone in whom we put our trust. It is God's trustworthiness, not ours, which is the focus. Fallen mankind trusts God's trustworthiness, faiths His faithfulness, believes in His Beloved and in His provision. The focus is not on the abundance or intensity of human faith, but the object of that faith (cf. 1 Pet. 1:8,21; 2:6-7). See Special Topic at Mark 1:15.
▣ "you greatly rejoice with joy inexpressible" The term "greatly rejoice" was used earlier in 1 Pet. 1:6. It refers to an intense joy usually accompanied with physical expressions such as shouting, dancing, etc. (cf. Luke 1:44,47; 10:21; John 5:35; 8:56). This joy, which Peter speaks of, is found even amidst suffering (cf. 1 Pet. 4:13; Rom. 5:3; 1 Thess. 5:17). This joy is one of the unexpected blessings of the Spirit in times of testing and persecution.
▣ "full of glory" This is a perfect passive participle. Believers by faith (not sight yet) burst out with both inexpressible joy and full glory! This joy and glory cannot be hidden. It is a flowing fountain produced by the Spirit (cf. John 4:14; 7:38). It is a witness to the power of the gospel to all who come into contact with gospel people under pressure. See SPECIAL TOPIC: GLORY (DOXA) at Mark 10:37.
1:9 "obtaining as the outcome of your faith" This is a present middle participle. This implies that our joy is not only a future consummation, but also a present reality even amidst suffering because of the Triune God's actions on our behalf (cf. 1 Pet. 1:2).
▣ "the salvation of your souls" This refers to our glorification. Salvation is viewed in the NT as a decision made (aorist tense, cf. Rom. 8:24), but also as an ongoing process (present tense, cf. 1 Cor. 1:18; 15:2; 1 Thess. 4:14) with a future consummation (i.e., future tense, cf. Rom. 5:9,10; 10:9). See Special Topic at 1 Peter 1:5. This future aspect is often characterized as "glorification" (cf. Rom. 8:29-30). Believers will one day see Jesus as He is and be changed into His likeness (cf. 1 John 3:2).
The Greek term psuchē (soul) is used often in Peter's writings (cf. 1 Pet. 1:9,22; 2:11,25; 3:20; 4:19; 2 Pet. 2:8,14). It is used as a Hebraic idiom for the entire person. Humans are not two-part or three-part beings, but a single unity (cf. Gen. 2:7). It is true that we as humans relate to this planet, because we are made in the image and likeness of God, we relate to the spiritual realm. We are citizens of two realms.
It is inappropriate to build a systematic theology on 1 Thess. 5:23 and Heb. 4:12 and thereby try to relate all biblical texts into these three categories (body, soul, and spirit). They simply refer to the whole person and the penetrating power of the word of God. Be careful of someone claiming that the key to the whole Bible is found in two oblique texts, proof-texted out of context and made into a theological grid through which to view all Scripture (Watchman Nee). If this was a key the Spirit would have placed it in a clear teaching context and would have repeated it often. The Bible is not a book of riddles or brain teasers! God wants to communicate with us and major truths are found in clear teaching contexts.
CONTEXTUAL INSIGHTS INTO VERSES 1:10-21
A. 1 Pet. 1:10-12 deals with the Old Testament prophets' knowledge of NT salvation in Christ.
B. "The Spirit" through the prophets, reveals three things to believers in 1 Pet. 1:11-12.
1. the suffering of the Messiah (Gen. 3:15; Psalm 22; Isa. 52:13-53:12)
2. the glory that will follow (Isaiah 56-66)
3. the prophets were speaking of more than just their own day (i.e., Isaiah, Ezekiel, Daniel, Micah, Zechariah)
C. In 1 Pet. 1:13-17, Peter asks believers to do six things to protect themselves
1. gird their minds, 1 Pet. 1:13
2. keep sober in spirit, 1 Pet. 1:13
3. fix their hope on end-time grace, 1 Pet. 1:13
4. do not be conformed to present age, 1 Pet. 1:14
5. live holy lives, 1 Pet. 1:15
6. live in respect of God, 1 Pet. 1:17
7. fervently love one another (seventh added from 1 Pet. 1:22)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1 PETER 1:10-12
10As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look.
1:10 "As to this salvation" This has been the topic since (1) 1 Pet. 1:2, which describes the work of the Triune God in salvation; (2) 1 Pet. 1:3-5, which describe God keeping and protecting this salvation; and (3) 1 Pet. 1:6-9, which describe these believers' suffering because of this salvation.
▣ "the prophets" This refers to the OT prophets (cf. 1 Pet. 1:12). In rabbinical thought all inspired writers were considered prophets. Moses is called a prophet (cf. Deut. 18:18) and what we call in English the historical books (i.e., Joshua through Kings) were called by the Jews "the former prophets."
▣ "of the grace that would come to you" This phrase implies that the OT prophets knew something of the new covenant. This is also the implication of Jesus' statement concerning Abraham in John 8:56 (cf. II Esdras 3:14). This same implication is stated in Heb. 11:13b. It is difficult to know exactly how much the OT prophets knew about the gospel. Jeremiah's description of the New Covenant in Jer. 31:31-34 (also Ezek. 36:22-38) points toward an acceptance based on God's love and actions, not human performance. Matthew 13:17 states that many OT prophets see and hear what Jesus was doing and saying.
Even Isaiah's prophecy about a virgin birth (cf. 1 Pet. 7:14), when interpreted in context, refers to a natural birth with supernatural timing (cf. 1 Pet. 7:15-16), not exclusively a future Messianic birth. It is Matthew and Luke who see the full implication of Isaiah's prophecy. This would be true of other specific prophecies in Hosea (cf. Hos. 11:1) and Zechariah (cf. Zech. 9:9; 11:13; 12:10). It was the Greek-speaking Jews of the NT and the Apostles who fully reveal Jesus from the OT (Christological typology). They may have learned this from Jesus Himself as He taught the two on the road to Emmaus (cf. Luke 24:13-35, especially 1 Pet. 1:27).
▣ "made careful searches and inquiries" These seem to be synonyms (cf. Greek-English Lexicon of the New Testament: based on Semantic Domains, Vol. 1, p. 331).
1:11
NASB"seeking to know what person or time"
NKJV"searching what, or what manner of time"
NRSV"inquiring about the person or time"
TEV (footnote)"tried to find out when the time would be and how it would come"
NJB"searching out the time and circumstances"
This implies both a person and a time. They expected a Davidic Messiah to break into history at a specific God-appointed time. Like us, they "looked through a glass darkly" (cf. 1 Cor. 13:9-13).
▣ "the Spirit of Christ within them" The Spirit and the Messiah are linked in the OT (cf. Isa. 11:1-2; 48:16; 61:1). Notice that the Holy Spirit is called "The Spirit of Christ" (cf. Rom. 8:9; Gal.4:6). Note also the indwelling aspect of the Spirit, even in the OT. Jesus' and the Spirit's tasks are overlapping. See the same truth expressed in 2 Pet. 1:21.
SPECIAL TOPIC: JESUS AND THE SPIRIT
▣ "predicted the sufferings of Christ" This was what surprised the Jews (cf. 1 Cor. 1:23). The Suffering Servant became a central pillar of the early sermons of Peter and Paul in Acts which we call the kerygma (i.e., that which was proclaimed, cf. Acts 2:23,24; 3:18; 4:11; 10:39; 17:3; 26:23). This is exactly what Jesus had tried to tell the Twelve during His time with them (cf. Matt. 16:21; 20:17-19; Mark 8:31; Luke 9:22), but they could not receive it (cf. Mark 9:31-32; 10:32-34; Luke 9:44-45; 18:31-34).
There are hints of the Messiah's suffering in the OT (i.e., Gen. 3:15; Psalm 22; Isaiah 53), but the OT Israelites were expecting the Messiah to come as a conquering hero to judge all mankind and restore Israel to a place of prominence and power. They simply missed the two comings of the Messiah which are revealed by Jesus' life and teachings (i.e., Savior, Judge).
Below is an interesting chart of the kerygma found in H. Wayne House's Chronological and Background Charts of the New Testament, (p. 120).
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
▣ "and the glories to follow" This is alluded to in Isa. 53:10-12.
1:12 "they were not serving themselves, but you" There are several places in Paul's writings where he asserts this same truth (cf. Rom. 4:23-24; 15:4; 1 Cor. 9:9-10; 10:6,11). This is basically the same theology revealed in 2 Tim. 3:15-17. God's actions (revelation) and their recording and interpretation (inspiration) were for all future believers (illumination).
If Peter was writing to mostly Gentile believers, this phrase has the added theological affirmation of the inclusion of the Gentiles, which has always been God's plan (cf. Gen. 3:15; Romans 9-11; Eph. 2:11-3:13).
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
▣ "through those who preached the gospel to you" This seems to imply that Peter did not start all of these churches. They may have been started by believing Jews returning from Pentecost (cf. Acts 2), or by the preaching of Paul or other evangelists.
▣ "by the Holy Spirit sent from heaven" The Holy Spirit is mentioned at several key places in 1 Peter (cf. 1 Pet. 1:2,11; 4:14). This phrase was a Hebrew idiom for asserting that the new age of righteousness, which was from God, brought by the Spirit, had fully come (cf. Acts 2).
▣ "things into which angels long to look" This is literally "to stoop over to see" as in John 20:5,11. In James 1:25 it is translated "look intently." This refers to both good and evil angels (cf. Eph. 3:10; 1 Cor. 4:9).
In rabbinical Judaism angels were seen as the mediators between YHWH and Moses on Mt. Sinai (cf. Acts 7:53; Gal. 3:19; Heb. 2:2). They were also depicted as jealous of God's love and attention to humans. In Heb. 1:14 angels are described as servants of "those who will inherit salvation." Paul even asserts that believers will judge the angels (cf. 1 Cor. 6:3).
God uniquely revealed Himself to angels through His dealings with fallen humanity (cf. 1 Cor. 4:9; Eph. 2:7; 3:10).
NASB (UPDATED) TEXT: 1 PETER 1:13-16
13Therefore, prepare your minds for action, keep sober in spirit, fix your hope completely on the grace to be brought to you at the revelation of Jesus Christ. 14As obedient children, do not be conformed to the former lusts which were yours in your ignorance, 15but like the Holy One who called you, be holy yourselves also in all your behavior; 16because it is written, "You shall be holy, for I am holy."
1:13 "Therefore" This (dio, cf. 2 Pet. 1:10,12; 3:14) shows that the exhortations that follow are the result of the previous discussion.
NASB"prepare your minds for action"
NKJV"gird up the loins of your mind"
NRSV"prepare your minds for action"
TEV"have your minds ready for action"
NJB"your minds. . .ready for action"
This is an aorist middle participle used as an imperative. Its form denotes that a decisive act of personal choice is demanded. This is a Hebrew idiom, literally "gird up the loins of your mind." In the Ancient Near East both men and women wore robes. By reaching through the legs and pulling the back of the robe forward and tucking it into the belt, the robe became pants, which allowed strenuous action. Similar admonitions of preparation for mental activity is found in Rom. 12:2; Eph. 4:17,23.
▣ "keep sober in spirit" This is a present active participle in a series of imperatives and participles used with imperatival force. This is not a call to sobriety, but a metaphor for mental alertness and level headedness (cf. 1 Pet. 4:7; 5:8; 1 Thess. 5:6,8; 2 Tim. 4:5).
▣ "fix your hope completely" This is an aorist active imperative which means make a decisive choice to trust completely in Christ's return. "Hope" in the NT often refers to the Second Coming (cf. Titus 2:13). Our hope is based on the settled and sure character and actions of the Triune God (cf. 1 Pet. 1:2,3-5).
▣ "on the grace to be brought to you at the revelation of Jesus Christ" This is the same grace for which the OT prophets made careful search (cf. 1 Pet. 1:10). This clearly shows that the believers' hope is in the character and actions of the Triune God (cf. 1 Pet. 1:2,3-5) and that His grace will be fully manifested at Jesus' return (cf. 1 John 3:2). Salvation is described by all Greek verb tenses. See Special Topic at 1 Peter 1:5.
1:14 "obedient children" This is a Hebrew idiom of our family relationship with God the Father and Jesus the Son (negative expressions are found in Eph. 2:2; 5:6). Believers are co-heirs through Him (cf. Rom. 8:15-17). Amazingly, sinners are part of the family of God by His invitation and Jesus' sacrifice.
NASB, NRSV"do not be conformed"
NKJV"not conforming yourselves"
TEV"do not allow your lives to be shaped"
NJB"do not allow yourselves to be shaped"
This is a present middle or passive participle used as an imperative. As so often in the NT believers are described as being acted upon by God or the Spirit (passive voice), but there is the grammatical possibility that believers are being called on to clearly live out their new relationship to God through the power of His Spirit (middle voice).
As salvation is a conditional covenant, initiated by God but with a mandated response, so too, the Christian life. Eternal life has observable characteristics (cf. 1 Pet. 1:15). Much of Peter's terminology is from Paul's letters, here Rom. 12:2.
▣ "to the former lusts which were yours in your ignorance" This refers to the Gentile believers' immoral and godless pagan past (cf. 1 Pet. 4:2-3; Eph. 4:17-19).
1:15
NASB"but like the Holy One who called you"
NKJV"but as He who called you is holy"
NRSV"instead, as he who called you is holy"
TEV"instead. . .just as God who called you is holy"
NJB"after the model of the Holy One who calls us"
This is an emphasis on God's character and sovereign choice (cf. 1 Pet. 2:9; 5:10). No one can come to God unless the Spirit draws them (cf. John 6:44,65). This is another theological way of repudiating divine acceptance by means of human performance (cf. Eph. 2:8-9). My sermon title on this text is "The Holy One's holy ones."
▣ "be holy yourselves also" This is an aorist passive (deponent) imperative. Believers are called to holiness. God's will has always been that His children reflect His character (cf. Titus 2:14). The goal of Christianity is not only heaven when we die, but Christlikeness now (cf. Rom. 8:29-30; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3,7; 5:23). Jesus' task was not only remission of sin, but the restoration of the image of God in fallen mankind. We must always be suspicious of an assurance of salvation that lacks Christlikeness! The gospel is (1) a person to welcome; (2) a truth about that person to believe; and (3) a life emulating that person to live (cf. Eph. 4:1; 5:1-2,15; 1 John 1:7; 2:4-6). Remember the shocking words of Jesus in Matt. 5:20 and 48! Always be careful of "what's-in-it-for-me" Christianity. We are saved to serve. We are called to holiness in no uncertain terms. God have mercy on a western church trapped by (1) prosperity; (2) materialism; and (3) health/wealth preaching!
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
▣ "in all your behavior" Notice the emphasis on "all." The challenge is not selected righteousness, but pervasive holiness (cf. 1 John 3:3).
1:16 "because it is written, 'You shall be holy, for I am holy'" "Written" is a perfect passive indicative, which is an idiom for Scripture used so often by Jesus, but only here in Peter. This is a quote from Lev. 11:44-45; 19:2; 20:7,26. This is not a new requirement, but a repeated requirement (cf. Matt. 5:48). Holiness in the OT sense was not sinlessness, but a conformity to the covenant requirements of God (i.e., Exod. 19:6; 22:31; Deut. 14:2,21; 26:19). The NT also has covenant requirements which issue in Christlikeness (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3,7; 5:23). See Special Topic below.
NASB (UPDATED) TEXT: 1 PETER 1:17-21
17If you address as Father the One who impartially judges according to each one's work, conduct yourselves in fear during the time of your stay on earth; 18knowing that you were not redeemed with perishable things like silver or gold from your futile way of life inherited from your forefathers, 19but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. 20For He was foreknown before the foundation of the world, but has appeared in these last times for the sake of you who through Him are believers in God, 21who raised Him from the dead and gave Him glory, so that your faith and hope are in God.
1:17 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "you address as Father" This is a present middle indicative (cf. Hos. 11:1-3; Jer. 3:19), implying that believers will continue to call upon YHWH in family terms (cf. Rom. 8:15; Gal. 4:6) as Jesus taught them (cf. Matt. 6:9). See SPECIAL TOPIC: FATHER at Mark 13:32.
▣ "the One who impartially judges" God will call into account not only those who have never known Him, but also those who claim to know Him (cf. 1 Pet. 4:5,17-18; Rom. 14:12; 2 Cor. 5:10). Those to whom much is given, much is required (cf. Luke 12:48)!
If we call Him Father, then we should reflect the family characteristic, as does the eldest Son! Our Father, the Holy One, is an impartial judge (cf. Deut. 10:17; 2 Chr. 19:7; Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:25; 1 Pet. 1:17).
Human beings have a choice (cf. Deut. 30:15-20; Jos. 24:15; Ezek. 18:30-32) in how they will relate to God. He can be a loving Father if they trust in Christ (cf. John 1:12; Rom. 10:9-13) or He can be a holy judge if they rely on their own merits or performance of religious rites, rules, and procedures (cf. Matt. 25:31-46; Col. 2:20-23). Do you want mercy or justice?
The term "impartial" reflects an OT idiom, "to lift the face." Judges should not be affected by who is accused, rather by their actions.
▣ "according to each one's work" This is a moral universe. God is the Judge. Humans will give an account unto God for the gift of life (cf. Matt. 25:31-46; 2 Cor. 5:10; Rev. 20:11-15). We are all stewards and we reap what we sow (cf. Job 34:11;Ps. 28:4; 62:12; Pro. 12:14; 24:12; Isa. 3:10-11; Jer. 17:10; Hos. 4:9; Matt. 16:27; 25:31-46; Rom. 2:6; 1 Cor. 3:8; Gal. 6:7; Col. 3:25; Rev. 2:23; 20:12-13; 22:12).
▣ "conduct yourself in fear" There is an appropriate respect due a holy God (cf. 2 Cor. 5:21). That respect is that His children live godly lives, knowing that they will give an account to God for the gift of life and the gospel.
▣ "during the time of your stay on earth" This refers to believers sojourning in an alien land (cf. 1 Pet. 1:1; 2:11; Heb. 11:9-10). This world is not our home!
1:18 "knowing" Our knowledge of Christ's work on our behalf causes us to live a life of Christlike obedience.
There has been speculation among commentators as to Peter's use of early church creeds, hymns, or worship liturgy. 1 Peter 1:18-21 and 2:21-25 show signs of poetic pattern. Paul also made use of this creedal, hymnic, liturgical material or possibly even catechismal literature made lyrical to aid memory (cf. Eph. 5:19; Phil. 2:6-11; Col. 1:15-16; 3:15-20; 1 Tim. 3:16; 2 Tim. 2:11-13).
▣ "redeemed" The term "redeemed" reflects an OT term "to buy someone back" from poverty or slavery. There are two Hebrew terms (ransom, redeem). One has the added connotation of "to be bought back by a near kin" (go'el, the kinsman redeemer, cf. Ruth 4:1,3,6,8,14). Jesus is our near-kin who has purchased our forgiveness with His own life (cf. Isa. 53; Mark 10:45; 2 Cor. 5:21). See SPECIAL TOPIC: RANSOM/REDEEM at Mark 10:45.
NASB, NJB"from your futile way of life"
NKJV"from your aimless conduct"
NRSV"from the futile ways"
TEV"from the worthless manner of life"
There are two ways of interpreting this phrase.
1. It refers to OT traditions (cf. Isa. 29:13; Matt. 15:1-20; Mark 7:1-23) and reflects the Hebrew term "vain," "empty" or "mist" (cf. Jer. 2:5; Zech. 10:2). The next phrase alludes to the sacrificial system of the OT. If so, then Peter is speaking to believing Jews.
2. It refers to 1 Pet. 1:14 and to the immoral, pagan, past experience of Gentile believers.
For a general sense of this term see Acts 14:15; 1 Cor. 15:17; Titus 3:9 and James 1:26.
1:19 "with precious blood as a lamb" This phrase is an allusion to Israel's sacrificial system (cf. Lev. 1-7). God graciously allowed sinful mankind to approach Him by means of sacrifice. Sin takes a life. Life is in the blood (cf. Lev. 18:11,14). God allowed the substitution of an animal life. John the Baptist called Jesus "the Lamb of God who takes away the sin of the world" (cf. John 1:29). Jesus' prophesied death (cf. Isa. 53:7-8) dealt with the sin of the entire world (cf. John 3:16,17; 4:42; 1 John 2:2; 4:14).
▣ "unblemished and spotless" These are OT sacrificial metaphors for acceptable animals for sacrifice (cf. Lev. 22:19-20), but here they refer to the sinlessness of Jesus (cf. John 8:46; 14:30; Luke 23:41; 2 Cor. 5:21; Heb. 4:15; 7:26-27: 1 Pet. 2:22, 3:18, 1 John 3:5). He was an acceptable, holy sacrifice.
1:20 "For He was foreknown" This is a perfect passive participle. God's redemptive work is described by this very term in 1 Pet. 1:2. Christ's death was not an afterthought (cf. Gen. 3:15; Ps. 22; Isa. 53; Mark 10:45; Acts 2:23; 3:18; 4:28; 13:29). Jesus came to die!
▣ "before the foundation of the world" This phrase is used several times in the NT. It speaks of the pre-creation activity of God for mankind's redemption (cf. Matt. 25:34; John 17:24; Eph. 1:4; 1 Pet. 1:19-20; Rev. 13:8). This also implies the pre-existence of Jesus (cf. John 1:1-2, 8:57-58; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Rev. 13:8).
▣ "but has appeared" This is an aorist passive participle which means "God has caused Him to be clearly revealed" (cf. Heb. 9:26; 1 John 1:2; 3:5,8).
▣ "in these last times" This refers to Jesus' incarnation at Bethlehem. He existed as deity from all eternity, but was clearly revealed in human form in Bethlehem according to prophecy (cf. Mic. 5:2).
The last days began with Jesus' birth as He inaugurated the Kingdom. They will be consummated at the Second Coming. See Special Topic: This Age and the Age to Come at 1 Peter 1:5.
▣ "who through Him are believers in God" This is literally "the ones. . .believing." The adjective pistos is used as a substantive ( "the believing ones").
The etymological background of the term believe (Hebrew emeth, Greek, pistis) helps establish the contemporary meaning. In Hebrew it originally referred to a person in a stable stance. It came to be used metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent is translated into English by the terms "faith," "believe," and "trust." Biblical faith or trust is not primarily something we do, but someone in whom we put our trust. It is God's trustworthiness, not ours, which is the focus. Fallen mankind trusts God's trustworthiness, faiths His faithfulness, believes in His Beloved. The focus is not on the abundance or intensity of human faith, but the object of that faith.
1:21 "who raised Him from the dead" This shows God's approval of Jesus' life and death. This is a recurrent theme of Peter (cf. Acts 2:24-28,32, 3:15,26; 4:10; 5:30; 10:40; 1 Pet. 1:13, 3:18,21, and Paul, Acts 13:30,,33,34,37; 17:31; Rom. 4:24, 8:11; 10:9; 2 Cor. 4:14). This was confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Cor. 15). Theologically all three persons of the Trinity were active in Christ's resurrection.
1. the Father (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34; 17:31)
2. the Spirit (Rom. 8:11)
3. the Son (John 2:19-22; 10:17-18)
▣ "and gave Him glory" In this context the Father's acceptance and approval of the Son's words and works are expressed in two great events.
1. Jesus' resurrection from the dead
2. Jesus' ascension to the Father's right hand
See SPECIAL TOPIC: GLORY (DOXA) at Mark 10:37b.
NASB (UPDATED) TEXT: 1 PETER 1:22-25
22Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart, 23for you have been born again not of seed which is perishable but imperishable, that is, through the living and enduring word of God. 24For, "All flesh is like grass, And all its glory like the flower of grass. The grass withers, And the flower falls off, 25But the word of the Lord endures forever." And this is the word which was preached to you.
1:22 "in obedience" Obedience is a recurrent theme in chapter one (cf. 1 Pet. 1:2,14,22). It refers to receiving the gospel (i.e., truth, cf. John 17:17; 2 Thess. 2:12) and walking in it. Remember the gospel is (1) a person; (2) truth about that person; and (3) a life like that person. Jesus expressed the importance of obedience so clearly in Luke 6:46. Obedience is the evidence that we have truly met Him and been changed by Him. Eternal life has observable characteristics.
▣ "to the truth" Literally "by obedience of the truth," which is an objective genitive. Truth is the characteristic of both God and His children. See Special Topic: Truth at 2 Pet. 1:12.
▣ "purified your souls" This is a perfect active participle. Obedience to the truth issues in a personal purging (cf. James 4:8; 1 John 3:3). This spiritual purging does not earn God's love and acceptance, but reflects it instead. This purifying process starts at salvation and continues throughout life (perfect active participle). It results in a sincere love of the brothers (cf. 1 John 4:7-21). Christianity is both (1) an individual faith response to God's offer of salvation through Christ and (2) a corporate experience of service to the body of Christ (cf. 1 Cor. 12:7). Believers express their love for God by loving His other children (cf. Rom. 14:1-15:13). See fuller note on "souls" at 1 Pet. 1:9.
▣ "love of the brethren. . .fervently love another" The first use of "love" in this phrase is in a compound Greek word philadelphi (brotherly love). The second is an aorist active imperative of the verb agapaō. These terms (phileō and agapaō)were used interchangeably in the NT (cf. John 5:20 versus 3:25 and 16:27 versus 17:23). In some passages like John 21:15-17, they might convey different aspects of love. The early church took a relatively unused noun (agapē) and began using it to express the unique self-giving love of God in Christ.
1:23 "for you have been born again" This is a perfect passive participle. This develops the theological thought from 1 Pet. 1:3. It is a family metaphor used to describe Christians as new members of God's family through their faith in Christ (cf. John 1:12-13). It is similar in meaning to John's "born from above" in John 3:3.
Notice the marvelous truth conveyed in the verb.
1. perfect tense = our salvation started in the past and continues into a current state of being
2. passive voice = we did not save ourselves, it was an outside act by the Triune God
3. This same verb form (different Greek word) is found in Eph. 2:5,8, which is also a wonderful verse on the believer's assurance and security.
▣ "not of seed which is perishable" Seed is a biblical metaphor for (1) procreation (i.e., used by the rabbis for sperm) or (2) physical descent (i.e., Gen. 12:1-3 for Abraham's descendants). It is that which brings forth life.
▣ "through the living and enduring word of God" Gospel preaching is personified as the means by which the Father has brought forth believers (cf. James 1:18). This Apostolic preaching of the truth of the gospel is described as both alive and remaining (cf. Heb. 4:12), which are both aspects of YHWH!
1:24 Verses 24-25a are a quote from the LXX of Isaiah 40:6-8 (cf. Job 14:1-2; Ps. 90:5-6, 103:15-17) which also emphasized the frailty and finitude of human life (cf. James 1:10-11) versus the eternality of God's Word (cf. James 1:21). In their original context these verses referred to Israel, but now they refer to the church (cf. 1 Pet. 2:5,9). This transfer is characteristic of 1 Peter.
1:25 "the word of the Lord" There are two Greek words usually translated "word" or "message." In Koine Greek logos (cf. John 1:1; 1 Pet. 1:23) and rēma (cf. the OT quote from the Septuagint in 1 Pet. 1:25a and alluded to in 1 Pet. 1:25b) are usually synonymous. Context, not a lexicon, determines synonymity. God has revealed Himself (i.e., revelation)!
NASB (UPDATED) TEXT: 1 PETER 2:1-3
1Therefore, putting aside all malice and all deceit and hypocrisy and envy and all slander, 2like newborn babies, long for the pure milk of the word, so that by it you may grow in respect to salvation, 3if you have tasted the kindness of the Lord.
2:1 "Therefore" This shows that the following discussion is based on what has just been stated.
▣ "putting aside" This is an aorist middle participle which literally refers to personally "stripping off." The removal of clothing is a common biblical metaphor describing the spiritual life (cf. Job 29:14; Psalm 109; 29; Isa. 61:10; Rom. 13:12; Eph. 4:22,25,31; Col. 3:8; Heb. 12:1).
Notice the middle voice, which emphasizes the action of the subject. Believers are to once-and-for-all (aorist tense as a completed act) strip off all evil. This is only possible because of the previous theological presentation of the work of the Triune God (cf. 1 Pet. 1:2). Fallen mankind is not able unaided to turn from sin and evil, but God in Christ through the Spirit has enabled believers to turn completely to God (cf. Rom. 6). The tragedy is that believers continue to relinquish this God-given power and choose to return to evil (cf. Rom. 7).
▣ "all malice" This refers to an "active ill-will"(cf. Rom. 1:29; 1 Cor. 5:8; 14:20; Eph. 4:31; Col. 3:8; Titus 3:3; 1 Pet. 2:16). Lists of vices were common in the Roman world (e.g. Stoics) and the NT (cf. Mark 7:21-27; Rom. 1:29-31; 13:13; 1 Cor. 5:10; 6:9-10; 2 Cor. 12:2; Gal. 5:19-20; Eph. 4:31; Col. 3:8; 1 Tim. 1:9-10; 2 Pet. 2:10-14; Rev. 21:8, 22:15).
▣ "all deceit" This term was used of "fishing bait." It depicts an attempt to entrap another by means of trickery (cf. 1 Cor. 12:16; 1 Thess. 2:3; 1 Pet. 2:1,22; 3:10).
▣ "hypocrisy" This is literally "to judge under." It is a theatrical word used of actors speaking behind a mask.
▣ "envy" This is a jealousy caused by the desire to have something another person possesses (cf. Matt. 27:18; Mark 15:10; Rom. 1:29; Phil. 1:15; 1 Tim. 6:4; Titus 3:3; James 4:5).
▣ "slander" This refers to speaking evil of another person, to defame them (cf. Rom. 1:30; 2 Cor. 12:20; 1 Pet. 2:1,12; 3:16). This activity is used in both the OT and the NT to describe Satan. It is obvious by its very mentioning that it was also a problem in these early churches who were experiencing such persecution.
2:2 "like newborn babies" This possibly related to Jesus' admonition to His disciples to have faith like little children (cf. Matt. 18:3ff). It also relates to the earlier familial metaphor of being born again (cf. 1 Pet. 1:3,23; John 3:3).
In 1 Peter 2, Peter uses several metaphors to describe believers.
1. newborn babes, 1 Pet. 2:1
2. living stones forming a spiritual house, 1 Pet. 2:5
3. a priesthood, 1 Pet. 2:5,9
4. a people, 1 Pet. 2:9-10
5. aliens and strangers, 1 Pet. 2:11
6. sheep, 1 Pet. 2:25
▣ "long for" This is an aorist active imperative. This is a strong word for desire (cf. Phil. 1:8; 2:26). Spiritual growth and maturity are not automatic in the Christian's life. The essence of this command may be seen in Ps. 42:1-4 and Matt. 5:6.
▣ "the pure" This is a term taken from the wine industry of the first century. It is the term dolon (guile, cf. 1 Pet. 1:1) with the alpha privative. Wine was often mixed with water, especially older wine. Often merchants tried to sell watered down or diluted wine. Therefore, this term was used metaphorically of that which was "unmixed"or "genuine."
Keeping with the contextual metaphor of newborn baby Christians, this refers to the necessary nourishment of babies, milk. These people were saved by the word of God (cf. 1 Pet. 1:23); now they need to develop in the word of God. This is an expected and required result of new birth. Oh, the tragedy of believers remaining baby Christians.
▣ "milk" Tertullian gave "new believers" milk and honey after their baptism as a symbol of their new life in Christ based on this very texts. We need the truth of God, which is revealed in Christ and the preaching of the Apostles continually (cf. Heb. 5:12).
NASB, NKJV"of the word"
NRSV, TEV,
NJB"spiritual"
This is the philosophical term logikos as in Rom. 12:1. It can refer to mental reasoning (cf. NASB, NKJV) or metaphorically of the spiritual (cf. NRSV, TEV, NJB). It is obviously related to the new believers' need for Apostolic preaching and teaching (cf. 1 Pet. 1:23-25). Believers need to read and know the Bible.
▣ "you may grow in respect to salvation" This is an Aorist passive subjunctive. Apostolic preaching is personified as the agent of the passive voice, which causes believers to grow. Salvation is viewed in the NT as
1. a past decision (aorist tense)
2. an ongoing process (present tense)
3. a past event culminating in a current state (perfect tense)
4. a future consummation (future tense)
This context is stating that spiritual growth by means of God's revealed truth (cf. 1 Pet. 1:23,25; 2:2) is crucial for a consummated Christian life. See Special Topic at 1 Pet. 1:5.
2:3 "if you have tasted the kindness of the Lord" This is a first class conditional which is assumed to be true. Believers who have experienced the grace of God are expected to desire God's truth and grow in God's truth into a full and complete salvation. Verse 3 is an allusion to Ps. 34:8. The Psalm refers to YHWH, but here it refers to Jesus. The United Bible Societies Handbook on the First Letter from Peter asserts that this may refer to a believer's first communion (p. 53).
1. a word play between kindness (chrēstos) and Christ (Christos)
2. Psalm 34 was used by the early church during communion services
3. "taste" (aorist tense) refers to the first communion (possibly after baptism)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is Peter writing to Jews or Gentiles, or both?
2. What is the central truth of Peter's prayer in 1 Pet. 1:3-9?
3. Why do Christians suffer?
4. Why is our salvation said to be still in the future?
5. What did the OT prophets long to know in 1 Pet. 1:10-12?
6. List the commands found in 1 Pet. 1:13-22.
7. What do new believers need most?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Living Stone and the Holy Nation | The enduring Word | An Appeal for Holiness | The Living Stone and the Holy Nation | Regeneration by the Word |
(1:22-2:3) | (1:23-2:10) | (1:22-2:3) | ||
2:1-8 | The Chosen Stone and His Chosen People | 2:1-8 | The New Priesthood | |
2:4-10 | 2:4-8 | 2:4-8 | ||
2:9-10 | 2:9-10 | 2:9-10 | 2:9-10 | |
Live as Servants of God | Living Before the World | The Obligation of Christians | Slaves of God | The Obligations of Christians: Toward Unbelievers |
(2:11-4:11) | ||||
2:11-12 | 2:11-12 | 2:11-12 | 2:11-12 | 2:11-12 |
Submission to Government | The Obligations of Christians: Toward Civil Authority | |||
2:13-17 | 2:13-17 | 2:13-17 | 2:13-17 | 2:13-17 |
The Example of Christ's Suffering | Submission to Masters | The Example of Christ's Suffering | The Obligations of Christians: Toward Masters | |
2:18-25 | 2:18-25 | 2:18-25 | 2:18-25 | 2:18-20 |
2:21-25 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1 PETER 2:4-8
4 And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, 5you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. 6For this is contained in Scripture: "Behold, I lay in Zion a choice stone, a precious corner stone, And he who believes in Him will not be disappointed." 7This precious value, then, is for you who believe; but for those who disbelieve, "The stone which the builders rejected, This became the very corner stone," 8and, "A stone of stumbling and a rock of offense"; for they stumble because they are disobedient to the word, and to this doom they were also appointed.
2:4 "And coming to Him" This is a present middle (deponent) participle. NKJV, NRSV and TEV translate this as an imperative. Note the continual coming and personal element, "to Him." The gospel is primarily a person to welcome, to trust, and to emulate. This term may have the connotation of approaching God, as a priest or worshiper (cf. Heb. 4:16; 7:25; 10:1,22; 11:6). Peter changes his metaphor from milk in 1 Pet. 2:2-3, to construction metaphors in 1 Pet. 2:4-8 (believers as living stones and Jesus as the cornerstone). This is possibly a continuing allusion to Ps. 34:4 from the Septuagint.
▣ "as to a living stone" In the OT God's stability, strength, and perseverance are often described by using the analogy of rock as a title (cf. Deut. 32:4,15,18,30; Ps. 18:2,31,46; 28:1; 31:3; 42:9; 71:3).
The metaphor of Jesus as a stone is found in
1. a rejected stone (Ps. 118:22)
2. a building stone (Ps. 118:22; Isa. 28:16)
3. a stone to stumble over (Isa. 8:14-15)
4. an overcoming and conquering stone (kingdom), (Dan. 2:45)
Jesus used these passages to describe Himself (cf. Matt. 21:40; Mark 12:10; Luke 20:17).
▣ "which has been rejected by men" This is a perfect passive participle. This may be an allusion to 1 Pet. 2:7, which is from the Septuagint of Ps. 118:22. The stone is disapproved by "the builders," which may refer to the Jewish leadership, but in Peter it is widened to all unbelieving humans. This term, from apo and dokimazō, means the testing of someone or something to find if it is genuine. The Jews continued to reject Jesus as the Messiah and this rejection became a state of spiritual blindness (cf. Mark 8:31; Matt. 6:23).
▣ "but is choice and precious in the sight of God" This is in direct contrast to the previous phrase. The term "choice" is literally "elect" in the sense of "foreordained" (cf. 1 Pet. 1:2,20). A rejected (crucified or unreceived) Messiah has always been God's only plan of redemption (cf. Luke 22:22; Acts 2:23; 3:18; 4:28; 13:29; Eph. 1:11).
2:5 "as living stones" The NT uses several corporate metaphors to describe the church.
1. a vine (John 15:5)
2. a flock (John 10:16)
3. a bride (i.e., a family, cf. Eph. 5:27; Rev. 19:7, 21:9)
4. a body (Eph. 1:22-23, 1 Cor. 12)
5. a family (Rom. 8:15-17; 1 Tim. 3:15)
6. a city (Heb. 11:10,16; 12:22, 13:14; Rev. 2:2,10)
7. here, a temple (cf. 1 Cor. 3:9,16; 6:19)
▣ "are being built up as a spiritual house" This is probably a Present passive indicative, although in form it could be a present passive imperative. This is the same verb used in Matt. 16:18 to describe the church being built on the rock of personal faith (i.e., Peter as an example). The entire context is continuing to develop the metaphor of 1 Pet. 2:4. Jesus is the new Temple (cf. John 2:18-22). Believers in Christ are the true priesthood. The unbelieving Jews have stumbled over (cf. 1 Pet. 2:7-8) the very stones on which YHWH built His spiritual Temple—(1) Jesus and (2) the Church (cf. 1 Tim. 3:15). Only those who have faith in Christ can function in God's spiritual temple, offering spiritually acceptable sacrifices (i.e., holy self-giving lives, cf. 1 Pet. 1:14-16; Rom. 12:1-2).
▣ "for a holy priesthood" Peter is using the names of God's OT people, Israel, to describe the church (cf. Exod. 19:5; 1 Pet. 2:9-10; Rev. 1:6). In the OT YHWH promised through Eve's offspring to redeem all mankind (cf. Gen. 3:15). YHWH called Abram (cf. Gen. 12:1-3) to call a kingdom of priests (cf. Exod. 19:5-6) to reach all the world (cf. Gen. 12:3 and Exod.19:5). Israel failed in this task (cf. Ezek. 36:27-38). Therefore, God appointed a new people of faith (cf. Jer. 31:31-34; Ezek. 36:22-38) to reach the world (cf. Matt. 28:19-20; Luke 24:47Acts 1:8; 1 Pet. 2:9).
Martin Luther used the authority of the Bible and the Pauline truth of justification by grace through faith to reject the traditions of the Catholic Church. He coined the phrase "the priesthood of the believer" (singular). Western individualism has taken this slogan and turned it to a license for personal freedom in belief and lifestyle. But this concept is corporate, not individual (i.e., notice the plural pronouns in 1 Pet. 2:5,7,9). It is gospel-proclamation focused, not personal-freedom focused. Believers have been given Israel's world-wide evangelistic assignment (cf. Rom. 15:16; Heb. 13:15-16). To view the priesthood as meaning that we have direct access to God through Christ is true, but this is not the purpose of the metaphor. A priest stands between a needy people and a holy God. He advocates not his own position, but the needs of the people. The NT affirms the priesthood of believers (plural, corporate) as they bring a lost world to faith in Christ.
SPECIAL TOPIC: CHRISTIANITY IS CORPORATE
▣ "to offer up spiritual sacrifices" After the destruction of the Temple in a.d. 70, the Jews accentuated the OT passages which advocate non-animal sacrifices (cf. Ps. 50:14, 51:27, 69:30-31, 107:22, 141:2; Hos. 14:2). Hebrews 13:5 reflects this type of Christian sacrifice. In context this refers to believers living holy and self-giving lives from 1 Peter 1 (esp. 1 Pet. 2:14-16; Heb. 13:15-16).
2:6 "A choice stone, a precious corner stone" This is a quote from Isa. 28:16. This concept of the Messiah as a rock or stone is recurrent in the OT (cf. Ps. 118:22; Dan. 2:34-35; Isa. 8:14, 28:16). These OT passages are often quoted in the NT (cf. Matt. 21:42; Mark 12:10; Luke 20:17; 1 Cor. 10:4; Eph. 2:22; 1 Pet. 2:6-8) to refer to Jesus as God's promised One. Peter also used it in his sermon in Acts 4:11. See note at 1 Pet. 2:4b. See Special Topic: Cornerstone at Mark 12:10.
NASB"and he who believes in him will not be disappointed"
NKJV "and he who believes on him will by o means be put to shame"
NRSV"and whoever believes in him will not be put to shame"
TEV"whoever believes in Him will never be disappointed"
NJB"no one who relies on this will be brought to disgrace"
This phrase is from the LXX of Isa. 28:16. Notice the invitation is open to all (cf. John 1:12; 3:16; Rom. 10:9-13; 1 Tim. 2:4; 2 Pet. 3:9). This is a double negative, "never, no never, be disappointed" or "ashamed." For "believes" see Special Topic at Mark 1:15.
F. F. Bruce, answers to Questions (p. 158) points out the difference between the Septuagint and the Masoretic Hebrew texts.
1. The LXX – "will not be disappointed" (NASB) or "brought to disgrace" (NJB) is the verb yēbōsh
2. The MT – "will not be disturbed" (NASB, margin), "in a hurry" is the verb yahish
On page 157 Bruce comments that NT authors probably quoted the version in common use in the early church unless they had a special theological reason to depart from it and use another one. The general thrust of a passage is the key to the concept of inspiration, not a fight over each and every individual word. Humans have been given a trustworthy revelation!
2:7 "the builders" The Jewish Targums (Aramaic translation with commentary) use this term as a title for the Scribes. This is a quote from Ps. 118:22. Jesus uses this same OT quote in His parable of the wicked tenant farmers in Matt. 21:42. This parable described the Jewish leadership of Jesus' day. It is uncertain whether Jesus' strong words of judgment related to (1) His rejecting the concept of non-Aaronic Jewish leadership (i.e., Annas and Caiaphas) who purchased their positions from Rome or (2) His rejecting all Jewish people (i.e., Israel) who refuse to believe in Him (cf. Rom. 9-11).
2:8 "A stone of stumbling and a rock of offense" This is a quote from Isa. 8:14. It is also quoted in Rom. 9:32, where it refers to Jesus. The special stone has been rejected and becomes the object of destruction!
▣ "they are disobedient" This is a present active participle. They (unbelievers of Peter's day, both Jews and Gentiles) continue to be disobedient because they reject Jesus as the Suffering Messiah. They have rejected both Jesus' preaching and that of His Apostles (cf. 1 Pet. 1:24,25). They have rejected the eternal word (i.e., the gospel, cf. 1 Pet. 1:22-2:2).
NASB"and to this doom they were also appointed"
NKJV"to which they also were appointed"
NRSV"as they were destined bo do"
TEV"such was God's will for them"
Calvinists use this verse and Rom. 9:22; 1 Thess. 5:9 to assert that God chose some to salvation and some to damnation. However, verses like John 3:16; 1 Tim. 2:4; 2 Pet. 3:9 show this cannot be true. God's election is primarily for holiness (cf. Eph. 1:4; 2:10); for Christlikeness (cf. Rom. 8:29).
This verse reminds me of Isa. 6:9-13. God's covenantal people had the light they needed to respond appropriately to Him, but they would not. This continual rejection issued in hard hearts that could not respond. Only judgment was possible. The God of time and history knows what humans will do but allows them to do it and then He affirms and recognizes the consequences of their temporal/eternal choices.
It must have been very hard for these Jewish believers to deal with the Jewish rejection of Jesus. How could this happen? These early believers began to read the Scriptures for clues to this surprising unbelief.
1. Isaiah 6:9-10; 8:14-15; 43:8
2. Jeremiah 5:21; 7
3. Matt. 21:33-44; Mark 12:1-12
4. Luke 2:34; 20:9-18
5. Romans 9-11
6. 1 Corinthians 1:23
The following quote is from F. F. Bruce, Answers to Questions, pp. 196-197, about "election" vs. "selection."
"Are 'election to salvation' and 'election to damnation' correlative terms?
In certain theological systems they are, but it is important to test all theological systems by Scripture, and to remember that, when the teaching of Scripture is systemized, something is usually left out in the process. The term 'election' has become so involved in theological controversy that the sense of the Biblical teaching on the subject might be better grasped if we used a non-theological word like 'selection' in its place. Christ selected twelve men to be apostles (Luke 6:13); He selected Saul of Tarsus to be a 'chosen vessel' (Acts 9:15); but His selection of these men for a special purpose implies no disparagement of others who were not so selected. God selected Israel from among the nations (Acts 13:17)—to the great benefit of the other nations, not to their disadvantage. When the election of the people of God in this age is in question, it is not so much their 'election to salvation' as their election to holiness that is emphasized. This is so, for example, in Eph. 1:4 and 1 Pet. 1:1f; and similarly, in Rom. 8:29, the purpose for which God foreordained those whom He foreknew was that they should be 'conformed to the image of his Son.' In none of these places is there any suggestion of 'election to damnation' as a correlative. We should beware of generalizing from such particular references as those in Rom. 9:22 ('vessels of wrath made for destruction') and 1 Pet. 2:8 'they stumble because they disobey the word, as they were destined to do'). The general analogy of Biblical teaching on this subject indicates that some are chosen or selected by God—not in order that others, apart from them, may be left in perdition, but in order that others, through them, may be blessed."
NASB (UPDATED) TEXT: 1 PETER 2:9-10
9But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; 10for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy.
2:9 "But you" Notice the plural "you" and the contrast. The author uses a composite allusion from Exod. 19:6 and then 19:5.
▣ "a chosen race" This same descriptive title is found in Deut. 7:6; 10:15; Isa. 43:20-21. Chosen for ministry! This is an OT title for elect servants.
▣ "a royal priesthood" This title is found in Exod. 19:6; Isa. 61:6; 66:21. As Israel was chosen to bring the knowledge of YHWH to the world, now the church is called to inform and bring needy, sinful people to YHWH.
▣ "a holy nation" This same title is found in Exod. 19:6; Deut. 7:6; 14:2,21; 26:19. Israel was called to be uniquely holy and thus reveal a holy God (cf. Matt. 5:48; 1 Pet. 1:15-16) to a fallen world.
▣ "a people for God's own possession" This same descriptive title is found in Exod. 19:5; Deut. 4:20; 7:6; 14:2; 26:18; Mal. 3:17. This passage speaks of the church as spiritual Israel (cf. Gal. 6:16). These OT titles for the people of God are now applied to the NT Body of Christ (cf. Rom. 2:28-29: Gal. 3;29, 6:16; Eph. 2:11-3:13; Rev. 1:6). In some ways the church has replaced Israel, as in the world mission mandate (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).
▣ "may proclaim the excellencies of Him" The purpose of God's people is to witness to the greatness of the one true creator/redeemer God! They are chosen and equipped to live and speak the gospel.
▣ "who called you out of darkness into His marvelous light" Darkness and light are biblical metaphors of sin, rebellion, and evil versus hope, truth, healing, and goodness (cf. John 1:4-5; 3:19-21; 8:12; 12:35-36,46; Acts 26:18; 2 Cor. 4:6; 1 John 1:5; 2:8-9.11). As the previous phrase might be an allusion to Isa. 42:12, this phrase may allude to Isa. 42:16.
2:10 "for you once were not a people" This introduces a quote from Hos. 1:10 and 2:23. The key term is lo ammi (the name of one of Hosea's children), which originally referred to Israel not being God's people because of their idolatry and covenant-breaking lifestyles. They were (1) trusting in political alliances and not in God and (2) worshiping Ba'al using YHWH's name.
▣ "but now you are the people of god" This is a further quote from Hos. 2:23. This passage in its OT context affirms that though Israel had sinned and departed from their covenant God, He was ready to reestablish them to covenant status (i.e., marriage metaphor). This same loving and forgiving God now holds out His hand to wayward Gentiles.
This use of Hosea that originally addressed the wayward northern kingdom of Israel in the eighth century b.c. is now used by Peter to relate to pagan Gentiles. This extension of OT texts from a Jew/Gentile context to a unbeliever/believer context characterizes the NT! Believing Gentiles are now included in the covenant people of God (cf. Eph. 2:11-3:13).
▣ "you had not received mercy" The prophet Hosea had three children to whom he gave prophetic names
1. a boy named Jezreel, meaning "God makes fruitful"
2. a girl named Lo-Ruhamah, meaning "no compassion"
3. a boy named Lo-Ammi, meaning "not my people"
As the first part of 1 Pet. 2:10 uses the third child's name, the last part of 1 Pet. 2:10 uses the second child's name (cf. Hos. 1:6; 2:20,23). God fully receives sinners because He has compassion for them.
The grammatical forms found in 1 Pet. 2:10 are helpful in expressing the theological point. There was a stated objection on the part of the Gentiles, brought about by the agency of Satan (i.e., perfect passive participle), but the covenant God has decisively broken into history by means of His Messiah and brought about a new day of opportunity for covenant inclusion (i.e., aorist passive participle). This truth is similar to the mystery of God's plan, once hidden, but now disclosed (cf. Eph. 2:11-3:13).
NASB (UPDATED) TEXT: 1 PETER 2:11-12
11Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul. 12Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation.
2:11 "aliens" This OT term speaks of non-residents with limited rights living in a place that is not their home, like Abraham (cf. Gen. 23:4; Ps. 39:12; Heb. 11:13; 1 Pet. 2:11). Here it is used metaphorically for believers living in the fallen world system.
▣ "strangers" This term implies a short stay (cf. 1 Pet. 1:1,17). This alludes to the fact that believers are citizens of a heavenly realm, not this time-space physical reality only. We are creatures of flesh and spirit (cf. Gen. 1:26-27).
▣ "to abstain" This is literally "continue to hold yourself back from" (i.e., present middle infinitive). Believers must continue to struggle with sin and temptation (cf. Romans 7). The battle with evil does not cease at salvation (cf. Eph. 6:10-20). In many ways it intensifies. When one believes in and receives Christ he/she is indwelt by the Spirit (cf. Rom. 8:9) and given the divine nature (cf. 2 Pet. 1:4). However, this does not mean that the old sin nature is removed. It is made inoperative by Christ's finished work on our behalf (cf. Romans 6, see Special Topic: Null and Void).
The rabbis say that in every human's heart is a black and a white dog. The one you feed the most becomes the biggest. Believers face the continuing choice of seeking the good, dwelling on righteousness, walking in light, or reactivating the old sin nature! Believers are citizens of two realms (fallen human nature and the Spirit, cf. Rom. 8:5-17); two ages (i.e., current evil age and the age of righteousness, cf. Titus 2:11-14); which one exerts the most influence?
▣ "from fleshly lusts" The body itself is not evil (Greek thought), but it is the battleground of self-centered and Satanic temptations (cf. Romans 6-8; Gal. 5:16-24).
▣ "which wage war" this is a present middle indicative. This war is described in James 4:1-4.
2:12 "Keep your behavior excellent among the Gentiles" This is a present active participle used as an imperative. Unbelievers are watching! How believers live and react to the common struggles of life are loud witnesses to all who know them. Often our lives speak louder than our words!
▣ "slander you as evildoers" The early Christians were accused of
1. cannibalism (because of the Lord's Supper terminology)
2. incest (because they loved each other)
3. atheism (because their God was invisible)
4. treason (because they would not serve in the army or pledge allegiance to Caesar)
5. immorality (possibly the holy kiss)
This slander of The Way (cf. 1 Pet. 24:14; Acts 28:22) seems to have developed in the pro-Emperor eastern provinces or the Roman Empire (Asia Minor).
▣ "they may because of your good deeds. . .glorify God" How we live as Christians reflects the God we claim to know and serve (cf. 1 Pet. 2:15; 3:16; Matt. 5:16; Phil. 2:15; Titus 2:7-8). The subjunctive mood introduces a contingency. God's glory is our highest calling and evangelistic mandate (cf. 1 Pet. 4:11,16).
▣ "in the day of visitation" This refers to any time that God draws near, either for blessing or for judgment (cf. Isa. 10:3; Jer. 8:12; 10:15; 11:23; 23:12; 46:21; 48:44; 50:27; 51:18; Hos. 9:7; Mic. 7:4). It can be temporal or eschatological (cf. Luke 19:44). Some see this as relating to believers on trial, but in context it seems to refer to any opportunity for the unsaved to hear and respond to Jesus as Savior before they face Him as Judge.
A BRIEF OUTLINE TO THE PRACTICAL SECTION OF 1 PETER
A. Submission to government and community (1 Pet. 2:13-17)
B. Submission to earthly masters (1 Pet. 2:18-25)
C. Submission in the Christian home (1 Pet. 3:1-7)
D. Submission amidst persecution (1 Pet. 3:8-22)
NASB (UPDATED) TEXT: 1 PETER 2:13-17
13Submit yourselves for the Lord's sake to every human institution, whether to a king as the one in authority, 14 or to governors as sent by him for the punishment of evildoers and the praise of those who do right. 15For such is the will of God that by doing right you may silence the ignorance of foolish men. 16Act as free men, and do not use your freedom as a covering for evil, but use it as bondslaves of God. 17Honor all people, love the brotherhood, fear God, honor the king.
2:13 "submit" This is an aorist passive imperative, but NASB and NKJV translate it as a middle (cf. 1 Pet. 2:18). "Yourselves" is not in the Greek text. It implies that they are to make a decisive choice to submit (cf. 1 Pet. 2:18; 3:1). This is a military term used for the chain of command. It literally means "to arrange oneself under authority." This is a common theme of Peter (cf. 1 Pet. 2:13,18; 3:1,5,22; 5:5). Submission does not imply inequality, for Jesus is described by this term. It is an attitude of service under authority. In Eph. 5:21 it is one of the five characteristics of the Spirit-filled life (mutual submission to one another in Christ).
SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)
▣ "for the Lord's sake" This is the motive for all of our actions (cf. 1 Pet. 4:11; 1 Cor. 10:31; Col. 3:17; Eph. 6:5).
▣ "to every human institution" For "institution" see Special Topic at Mark 10:6. From what follows, this is an admonition to submit to governmental or civil authority, much like Rom. 13:1-7 and Titus 3:1. This is all the more significant in light of the governmental persecution these believers faced. It is uncertain whether the persecution was Jewish, pagan, local government, or Empire wide. Our strongest witness to the power of the gospel is in times of persecution. Our attitude, words, and actions when unfairly treated cause unbelievers to take notice.
SPECIAL TOPIC: HUMAN GOVERNMENT
▣ "as the one in authority" This term in Classical Greek meant "the human founder of a city"; however, in the NT it is always used of God's authority (cf. Matt. 22:21; Rom. 13:1-7; 1 Tim. 2:1-7; Titus 3:1-8), which is often given to human organizations. God prefers order over anarchy.
2:14 "or to governors as sent by him" This is a Present passive participle. God is in control of all things. This text does not teach "the divine right of Kings," but affirms that God supports law and order (i.e., a stable society) over anarchy.
The pronoun "him" could refer to (1) God or (2) the governor.
▣ "for the punishment of evildoers" Government has the God-given authority to maintain order and to restrain and punish disorder. Capital punishment is one form of this mandate (cf. Rom. 13:4; Acts 25:11).
2:15 "For such is the will of God" See Special Topic below.
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
▣ "silence" This is literally "muzzle" (cf. Mark 1:25, 4:39).
▣ "the ignorance" This refers to someone who lacks spiritual discernment (cf. 1 Cor. 15:34).
▣ "of foolish men" This term is listed in a series of sins in Mark 7:22. It describes unbelieving Jewish teachers in Rom. 3:20, but it is used to describe believers in Eph. 5:17. Therefore, it implies a lazy mental state that affects both the saved and the unsaved. Here it refers to uninformed pagans who are accusing believers of things which are not true (cf. 1 Pet. 2:12).
2:16 "Act as free men" This is an implied imperative (cf. NASB, TEV, NIV). It is in contrast to the pagans who are slaves to sin. Believers have the choice. Jesus has freed them from the mastery of sin (cf. Romans 6), but often they use their new freedom to choose sin again.
▣ "do not use your freedom as a coverage for evil" This is literally "having" (a present active participle) negated, used as an imperative. How often our freedom becomes a license (cf. 1 Cor. 8:9; Gal. 5:13) instead of a sacrificial living witness (cf. Rom. 14:1-15:13). Freedom always brings responsibility but be careful of legalism or ritualism (cf. 1 Cor. 8-10; Col. 2:16-23). Believers are now free from sin to serve God (cf. Romans 6) and each other (cf. 1 Cor. 9:19-23).
▣ "but use it as bondslaves of God" Believers have been freed from sin and are now free to serve God (cf. Rom. 6:22).
2:17 "Honor all people" This is an aorist active imperative, the first of four stark summary commands in 1 Pet. 2:17. This means to recognize the worth of all humans in God's sight (cf. Gen. 1:26-27; John 3:16) and to live so as to attract them to faith in Christ (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).
▣ "love the brotherhood" This is a present active imperative. Christians must continue to love each other (cf. 1 Pet. 1:22; John 13:34, 15:12,17; Rom. 12:10; 1 Thess. 4:9; Heb. 13:1; 1 John 2:7-8, 3:11, 23; 4:1,11; 2 John 5). Love is the true evidence that we know God, that we have trusted Christ, and that we are guided by the Spirit. It is the family characteristic of God. Believers are to love all humans for the sake of the gospel and love other Christians because they are part of the family of God.
▣ "fear God" This is a present middle (deponent) imperative (cf. Job 28:28; Ps. 111:10; Pro. 1:7;15:33). We get the English word "phobia" from this Greek word. It is used in the sense of awe and respect. All believers' actions must issue from their relationship with and respect for God!
▣ "honor the king" These last two present imperatives may be an allusion to Pro. 24:21. Remember in Peter's day that the Emperor was Nero (cf. 1 Pet. 2:13)!
NASB (UPDATED) TEXT: 1 PETER 2:18-25
18Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable. 19For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly.20For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. 21For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22who committed no sin, nor was any deceit found in His mouth; 23and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously; 24and He Himself bore our sins in His body on the cross, so that we might die to sin and live to righteousness; for by His wounds you were healed. 25For you were continually straying like sheep, but now you have returned to the Shepherd and Guardian of your souls.
2:18 "Servants, be submissive to your masters" This is a present middle participle used as an imperative (see note and Special Topic at 1 Pet. 2:13). Believing slaves respect their earthly masters because they respect God! This even refers to those unbelieving masters who are unfair and cruel or Christian slave masters who are acting inappropriately. In our day an application of this admonition would relate to Christian employers and Christian employees. This is similar to Paul's teachings in Eph. 6:5-9. Notice #3 in the Special Topic below.
This is a good place to discuss the cultural aspect of biblical interpretation. If the gospel had challenged (1) the first century Greek-Roman patriarchal culture or (2) its slave culture, it would have been rejected and destroyed by first century society. By preaching the gospel both of these barriers fell in time! The Bible must always be interpreted in its historical setting and then the inspired truths applied to our day and culture with the same power and impact. It does not mean that we try to reproduce the first century culture as God's will for every society in every age. The goal is the preaching of the eternal truth of the gospel which impacts individuals and ultimately society itself.
SPECIAL TOPIC: PAUL'S ADMONITIONS TO SLAVES
2:19
NASB"For this finds favor"
NKJV"For this is commendable"
NRSV"For it is a credit to you"
TEV"God will bless you for this"
NJB"You see, there is merit"
This refers to God's approval of submission even amidst persecution, when this suffering is related to our Christian convictions and trust in Christ (cf. 1 Pet. 3:14,17; 4:13-14,16). "Favor" is the Greek term charis (grace) used in its non-theological sense.
▣ "if" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. Christian slaves were suffering under cruel masters for Christ's sake.
▣ "conscience" See note at 1 Peter 3:16.
2:20 "for what credit is there" This is a term for honor connected to one's reputation (cf. Luke 6:32-34). It is from the Greek verb kaleō, which means to call. Therefore, it refers to calling praise, honor, or glory on someone.
▣ "if" There are two first class conditional sentences in this verse, which are assumed to be true. The first conditional sentence is used in a negative sense and the second in a positive sense. God is pleased when believers suffer unfairly, but patiently, for being believers (cf. 1 Pet. 1:29; 3:24,27; 4:12-16; Matt. 5:10-16).
2:21 "For you have been called for this purpose" This is an aorist passive indicative. In context this phrase means that believers were called to emulate Jesus' life, which brings glory to God and salvation to mankind. This is a call to submissiveness on behalf of all believers which will bring spiritual maturity and a powerful gospel witness.
That believers are called by God to suffering is a startling statement, especially to a western culture which thinks of Christianity in terms of (1) "what's in it for me" or (2) a health, wealth, and prosperity gospel. The persecution of believers is a real possibility in a fallen world (cf. Acts 14:22; Rom. 5:3-4; 8:17; Phil. 1:29; 1 Thess. 3:3-4; 2 Tim. 3:12; James 1:2-4; 1 Pet. 3:14; 4:12-19).
▣ "Christ also suffered" The suffering of the Messiah was a surprise to the Jews who expected a conquering military Messiah. There are specific hints in the OT (cf. Gen. 3:15; Ps. 22; Isa. 53). Jesus Himself showed (1) His Apostles (cf. Matt. 16:21; 17:12,22-23; 20:18-19) and (2) the early church these prophetic passages (cf. Luke 24:25-27).
His suffering and death were an integral part of the apostolic preaching of the early church in Acts called the Kerygma (cf. Acts 2:23; 3:13-14,18; 17:3; 26:23). See Special Topic at 1 Pet. 1:11.
There are several key theological truths connected with His suffering.
1. Christ is our example (1 Pet. 2:21)
2. Christ bore our sins on the cross (1 Pet. 2:24)
3. Christ's work caused us to die to sin and live for God (1 Pet. 2:24)
4. Christ is the Shepherd and Guardian of our souls (1 Pet. 2:25)
The term "suffered" (epathen) is found in MSS P72, A, B, and C, but other ancient MSS, P81, א have "died" (apethanen). The UBS4 gives the first reading an "A" rating (certain), assuming that "died" has been transposed by copyists from 3:18.
▣ "an example" The NT gives three reasons why Christ came:
1. To be the vicarious, substitutionary atonement. He, the innocent, blameless (cf. 1 Pet. 2:22) Lamb of God (cf. John 1:29), offered Himself on our behalf (cf. 1 Pet. 2:24).
2. To be the full revelation of the Father (cf. John 1:1-14; 14:8-9).
3. To be an example for believers (cf. 1 Pet. 2:21) to emulate. He is the ideal Israelite, the perfect man, what humanity should have been, could be, and one day, will be.
2:22 "who committed no sin" This is a quote from Isa. 53:9. This concept is also expressed in John 8:46, 14:30; Luke 23:41; 2 Cor. 5:21; Heb. 4:15, 7:26-27; 1 Pet. 1:19; 2:22; 3:18, 1 John 3:5. He could die on our behalf because He did not have to die for His own sin!
▣ "nor was any deceit found in his mouth" Jesus was the ideal Israelite (cf. Isa. 53:9 and Zeph. 3:13).
2:23 "while being reviled, He did not revile in return" There is a series of three imperfect active indicatives, which mean repeated action in past time. The first one is an allusion to Isa. 53:7. Jesus fulfilled this prophecy in His trials before Caiaphas, Annas the High Priest, Pilate, and Herod.
▣ "while suffering, He uttered no threats" He did speak, but in forgiveness to all those involved in His death (cf. Luke 23:34).
▣ "but kept entrusting Himself to Him who judges righteously" This entrusting was the normal attitude of Jesus' life. It is seen so powerfully in Luke 22:42 and 23:46.
2:24 "He Himself bore our sins" This is obviously from Isa. 53:4,11,12. The term "bore" is used of a sacrifice in Lev. 14:20 and James 2:21. This is the essence of the vicarious, substitutionary atonement (cf. Mark 10:45; Rom. 5:6,8,10; 2 Cor. 5:21).
▣ "in His body on the cross" Although there is no specific Gnostic element connected to 1 Peter (an early Christian/Greek philosophy asserted that Jesus was not truly human, cf. Col.; 1 Tim.; 1 John). This text is another powerful affirmation of the true humanity and physical death of Jesus of Nazareth (cf. Col. 1:22).
The phrase "on the cross" may have a connection to Deut. 21:23, where anyone who was impaled on a stake (i.e., tree) instead of being properly buried was cursed by God. By Jesus' day the rabbis had interpreted this as including Roman crucifixion. Jesus was accused of blasphemy which, according to the Mosaic Law, demanded stoning. Why then did the Jewish leaders want Him crucified, which required Roman approval and ceremonial defilement for them before the Passover? Some have said they did this because the Jews did not have the authority under Roman law to put someone to death, but what about Stephen in Acts 7?
I think they wanted Jesus crucified to suggest that this messianic pretender was cursed by God! But this is exactly what happened. Jesus became the curse for us (cf. Gal. 3:13). The OT itself had become a curse (cf. Col. 2:14). It states that the soul that sins must die (cf. 2 Kgs. 14:6; Ezek. 18:4,20). But all humans have sinned (cf. Rom. 3:9-18,23; Gal. 3:22). Therefore, all deserve to die and were under its death penalty. Jesus the sinless Lamb of God (John 1:29) bore the sin of the entire fallen world (cf. Rom. 5:12-21)
▣ "that we might die to sin and live to righteousness" This is a purpose (hina) clause. This is the goal of Christianity (cf. Rom. 6:20; Gal. 2:20). It is the restoration of the image of God in humans which restores intimate fellowship with God.
▣ "by His wounds you were healed" This is an aorist passive indicative. In Isa. 53:4-6 this speaks of our spiritual healing, not that physical healing. I do not deny physical healing as an ongoing act of a gracious God, but I do deny that it is a promised aspect of the atonement of Christ. In the OT sin was characterized as physical illness (cf. Isa. 1:5-6; Ps. 103:3). This is a metaphor for the forgiveness of sin, not a promise that if believers have enough faith God will heal every physical problem of every believer.
For a good discussion of Isa. 53:4 and its use in Matt. 8:17, F. F. Bruce's Answers to Questions, pp. 44-45, is very helpful.
2:25 "for you were continually straying" This is an allusion to Isa. 53:6. It is an imperfect passive periphrastic, which refers to repeated action in past time or the beginning of an action. Does this refer to
1. OT Jews (cf. Rom. 3:9-18, which is a series of OT quotes)
2. all humanity
3. Gentile believers who were succumbing to persecution (i.e., possibly denying Jesus at trial)
4. believers, Jews and Gentiles, who were losing the daily battle to the sin nature
▣ "but now you have returned" This is an aorist passive indicative which implies a decisive return by the agency of God, Christ, or the Spirit (cf. TEV "you have been brought back"). Most English versions translate it as a middle (cf. NASB, NRSV, NJB, NIV). In the OT "turn" or "return" (shub) is often used for God's people repenting and coming back to Him.
▣ "Shepherd" This title is used of God (cf. Ps. 23:1, Ezek. 34) and here of Jesus as in John 10:1-18 and Heb. 13:20. It connotes tender, thoughtful, continuous care. This title may even reflect Peter's discussion with Jesus in John 21 (cf. 1 Pet. 5:1-3).
NASB, NRSV,
NJB"Guardian"
NKJV"Overseer"
TEV"Keeper"
Here the term episkopos is used of Jesus, but usually it refers to local church leaders. The term translates as "bishop" or "overseer" and has a Greek city/state background, while the synonymous term "elder" (presbuteros) has a Hebrew tribal background. These terms are usually used synonymously to refer to the NT role of pastor (cf. Acts 20:17,28; Titus 1:5,7).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Do all Christians start out as baby Christians? Why?
2. Why does Peter use so many OT titles to describe NT believers?
3. What is the significance of believers being called "stones?"
4. Why is our lifestyle so important?
5. Why should we as Christians obey governmental authority?
6. Why did Christianity not attack slavery?
7. What was Peter's advice to those in unfair circumstances?
8. What is the significance of Christ's death?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Wives and Husbands | Submission to Husbands | The Obligations of Christians | Wives and Husbands | The Obligations of Christians: in Marriage |
(2:11-4:11) | ||||
3:1-6 | 3:1-6 | 3:1-6 | 3:1-6 | 3:1-6 |
A Word to Husbands | ||||
3:7 | 3:7 | 3:7 | 3:7 | 3:7 |
Suffering for Righteousness' Sake | Called to Blessing | Suffering for Doing Right | The Obligations of Christians: Love the Brothers | |
3:8-12 | 3:8-12 | 3:8-12 | 3:8-12 | 3:8-12 |
Suffering for Right and Wrong | The Obligations of Christians: in Persecution | |||
3:13-22 | 3:13-17 | 3:13-22 | 3:13-22 | 3:13-17 |
Christ's Suffering and Ours | The Resurrection and the Descent into Hell | |||
3:18-4:6 | 3:18-22 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1 PETER 3:1-6
1In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, 2as they observe your chaste and respectful behavior. 3Your adornment must not be merely external braiding the hair, and wearing gold jewelry, or putting on dresses; 4but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. 5For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; 6just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.
3:1 "In the same way" This points back to his admonition to the Christian citizens (cf. 1 Pet. 2:13) and Christian slaves (cf. 1 Pet. 2:18).
▣ "you wives, be submissive" This is a present middle participle like 2:18. This is a military term which means "to arrange oneself under authority" (cf. Eph. 5:21-33; Col. 3:18-19; Titus 2:4-5). This entire chapter is related to Peter's discussion of "submission" of believers to government (2:13-17) and believing slaves to their masters (2:18-20). Submission is not a negative term; it describes Jesus Himself. He was submissive to His earthly parents. He was submissive to His heavenly Father.
▣ "in order that" This is a purpose (hina) clause, which states the theological purpose for a wife's submission. It is always for evangelism! Believers are to model daily the Kingdom of God (cf. the Sermon on the Mount, Matthew 5-7).
▣ "if" This is a first class conditional which is assumed to be true from the author's perspective or for his literary purposes. This context is discussing unbelieving husbands. In the first century many mixed families were prevalent because one of the partners became a believer. This is not a biblical proof-text for marrying a non-believer!
▣ "any of them are disobedient" This is a present active indicative, which implies continual action. As biblical faith is an ongoing experience, so too, is unbelief!
▣ "to the word" In 1 Peter "the word" (i.e., logos) is a metaphor for Apostolic preaching of the gospel. Believers are born again by the word (cf. 1 Pet. 1:23). They are to desire the spiritual or sincere milk of the word (i.e., logikos, cf. 1 Pet. 2:2).
▣ "won" This is a future passive indicative. This term means "to profit." It is used of salvation in 1 Cor. 9:19-22. The natural goal of a believing wife is the salvation of her family. This should be the goal of all believers.
▣ "without a word" Her life of faith will speak louder and clearer than words! However, at some point words are needed to communicate the gospel message!
▣ "by the behavior" Our lifestyle often shouts louder than our words.
3:2 "observe" This term was used of eyewitnesses. Peter used it three times in his letters (cf. 1 Pet. 2:12; 3:2; 2 Pet. 1:16). Believers' lives are on display. Although it is a cliche it is true that believers' lives are the only Bible some people will ever read. Believers' lives are the only Jesus some people will ever know. What an awesome responsibility.
NASB"your chaste and respectful behavior"
NKJV"your chaste conduct accompanied by fear"
NRSV"the purity and reverence of your lives"
TEV"pure and reverent your conduct is"
NJB"the reverence and purity of your way of life"
Peter has used the term "fear," understood as respect earlier, in 1 Pet. 1:17 and 2:18 (cf. Acts 9:3; 10:2; Rom. 3:18; 13:7; Eph. 5:33; Rev. 11:18). Believers live selfless, godly, culturally acceptable lives for the purpose of Kingdom witness and evangelism.
The term "chaste" (agnos) is translated in several ways (pure, chaste, modest, innocent, blameless). It is used of women in 2 Cor. 11:2; Titus 2:5; and here.
3:3 "Your adornment must not be merely external" This is an emphasis on the inner qualities of a believer, not a prohibition against all cultural adornment. External cultural adornment can become a problem if it becomes ultimate and prideful and characterizes an evil heart (cf. Isa. 3:18-24). How one dresses is a window into the heart (cf. 1 Pet. 3:4).
The term "adornment" is a unique usage of the term, kosmos (the verb form in 1 Pet. 3:5). This usage is where we get the English word "cosmetic."
▣ "braiding the hair, and wearing gold jewelry, or putting on dresses" All of these refer to the expensive and elaborate hair and clothing fashions of the women in Greco-Roman first century. Believers must not desire or emulate this lust for social acceptance and social ranking based on outward ornaments. This does not imply we should wear rags, but that believers should dress in ways which are socially acceptable to their particular culture and time, but do not draw undue attention to themselves.
3:4 "the hidden person of the heart" This refers to the new person after salvation. The New covenant has given a new heart and spirit (cf. Ezek. 36:22-38). For "heart" see Special Topic at Mark 2:6.
▣ "the imperishable quality" Peter has used this term of (1) God's imperishable inheritance, which He guards for believers in heaven (i.e., 1:4) and (2) of believers being born again of imperishable seed (i.e., 1:23).
Paul uses this same term of our new resurrection bodies in 1 Cor. 15. and of believers' incorruptible crown in 1 Cor. 9:25.
▣ "gentle and quiet spirit" The first term praus (meek, gentle) describes Jesus in Matt. 11:29 and 21:5 and is to characterize believers in the beatitudes (cf. Matt. 5:5). It is also used in 1 Pet. 3:15 to characterize a believer's witness.
The second term, hēsuchios or hēsuchia, is used several times in Paul's writings to describe believers as quiet, tranquil, peaceful, or restful (cf. 1 Thess. 4:11; 2 Thess. 3:12; 1 Tim. 2:2,11,12).
There is an implied contrast between the changing styles of the world (cf. 1 Pet. 3:3) and the settled character of a redeemed life (cf. 1 Pet. 3:4).
3:5 "being submissive" This is the general theme of this entire context (believers submit to civil authority, 1 Pet. 2:13-17; believing slaves submit to masters, 1 Pet. 2:18-20; Christ submits to the Father's plan, 1 Pet. 2:21-25; believing wives submit to husbands, 1 Pet. 3:1-6). It is an observable reorientation from the Fall of Genesis 3. Believers no longer live for themselves, but for God.
3:6 "Sarah. . .calling him Lord" This is an OT example (i.e., Gen. 18:12) of a godly woman's submission.
▣ "you become her children" Old Testament saints are often used to encourage believers (cf. Heb. 11). They are also used to show that believers are fully accepted by God by faith in Christ (cf. Rom. 2:28-29; 4:11; Gal. 3:7,9). We are of the faith family of Abraham and Sarah. We are the new people of God. The new Israel of faith (cf. Gal. 6:16; 1 Pet. 2:5,9).
▣ "if you do what is right" See note at 1 Pet. 2:14. The conditional element ( "if") expressed in the English translation (NASB, NKJV, TEV) is not in the Greek text, but is implied. The life of faith has observable characteristics.
▣ "without being frightened by any fear" This is another characteristic of the life of faith (cf. 1 Pet. 3:6,14). This may be an allusion to Prov. 3:25 and the truth of Ps. 23:4; 27:1; and 91:5.
NASB (UPDATED) TEXT: 1 PETER 3:7
7 You husbands in the same way, live with your wives in an understanding way, as with someone weaker, since she is a woman; and show her honor as a fellow heir of the grace of life, so that your prayers will not be hindered.
3:7 "You husbands" This section to believing husbands is much shorter than that addressed to believing wives; however, it reflects a radically positive balance for Peter's day, much like Paul's (cf. Eph. 5:21-31).
▣ "in an understanding way" This could refer to (1) the truths of Scripture (i.e., Gen. 1:26-27; 2:18-25; Gal. 3:28) or (2) being mindful of women's unique physical structure (see note below).
▣ "weaker vessel" This means physically (cf. Job 4:19; 10:9; 33:6; 2 Cor. 4:7), not spiritually or intellectually (cf. Gal. 3:28). Some commentators relate it to social status. This same "vessel" may be used in 1 Thess. 4:4 as a reference to one's wife (or an idiom of describing an eternal spirit within a physical body made from clay, cf. Gen. 2:7; 3:19).
▣ "show her honor as a fellow heir of the grace of life" This reflects the spiritual equality (i.e., co-heirs, cf. 1 Pet. 1:4-5) of men and women (cf. Gen. 1:27; 2:18; Gal. 3:28). In some ways even now salvation removes the consequences of the Fall (cf. Gen. 3:16) and restores the mutuality between men and women of Genesis 1-2.
▣ "so that your prayers will not be hindered" How believing couples treat one another affects their relationship with God (cf. 1 Cor. 7:5).
NASB (UPDATED) TEXT: 1 PETER 3:8-12
8To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; 9not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. 10For, "The one who desires life, to love and see good days, Must keep his tongue from evil and his lips from speaking deceit. 11He must turn away from evil and do good; He must seek peace and pursue it. 12For the eyes of the Lord are toward the righteous, And His ears attend to their prayer, But the face of the Lord is against those who do evil."
3:8
NASB"To sum up"
NKJV, NRSV,
NJB"Finally"
TEV"To conclude"
This is a Greek idiom ( "now the end") which means "in summation," not of the entire letter, but of this context on submission (cf. 1 Pet. 2:13-17,18-25; 3:1-7,8-22).
▣ "all of you be" This is addressed to the entire community of faith. There is no verb in this list of encouraged attributes.
NASB"harmonious"
NKJV"of one mind"
NRSV"unity of spirit"
TEV"the same attitude"
NJB"you should all agree among yourselves"
This is literally a compound of homos (one or the same) and phrēn (mind or thinking). The same concept is encouraged in John 17:20-23; Rom. 12:16; Phil. 1:27 and 2:2.
NASB, NJB"sympathetic"
NKJV"having compassion for one another"
NRSV"sympathy"
TEV"having the same feelings"
This is literally a compound of sun (with) and paschō (to suffer). We get the English term "sympathy" from this Greek compound. In times of persecution and trials this is so important, as are the other qualities mentioned in 1 Pet. 3:8.
NASB"brotherly"
NKJV"love as brothers"
NRSV"love for one another"
TEV"love one another"
NJB"love the brothers"
This is literally a compound of philos (love) and adelphos (brother). This is, of course, the generic use of brother. Possibly a better way to express this is "show family love for all believers"( cf. Rom. 12:10; 1 Thess. 4:9). This reflects Jesus' command in John 13:34; 1 John 3:23; 4:7-8,11-12,19-21. In Koine Greek philos and agapē were usually synonyms (compare John 3:35 and 5:20).
NASB"kindhearted"
NKJV"tenderhearted"
NRSV"a tender heart"
TEV"be kind"
NJB"have compassion"
This is a compound of eu (good) and splagchnon (viscera, bowels). The ancients believed that the lower viscera (cf. Acts 1:18) were the seat of the emotions (cf. Luke 1:28; 2 Cor. 6:12; Phil. 1:8). This compound calls on believers to have "good feelings" toward one another (cf. Eph. 4:32).
NASB"humble in spirit"
NKJV"courteous"
NRSV"a humble mind"
TEV"humble"
NJB"self-effacing"
This is a compound of tapeinos (humble) and phrēn (minded). It is used in Acts 20:19; Eph. 4:2 and Phil. 2:3. This is a uniquely Christian virtue. It means the opposite of self-assertion and egocentric pride.
3:9 "not returning evil for evil" This is a present active participle used as an imperative. This refers to true forgiveness (cf. Pro. 17:13, 20:22; Rom. 12:17, 1 Thess. 5:15). Remember that 1 Peter is written to persecuted and suffering believers, but they must respond as Christ responded to unfair treatment.
▣ "insult for insult" This reflects Jesus' life (cf. 1 Pet. 2:23).
▣ "but giving a blessing" This is another present active participle used as an imperative. Literally it means "to speak well of" or "eulogize" in English (cf. Matt. 5:10,12,44, 6:14-15; Luke 6:28; Rom. 12:143; 1 Cor. 4:12).
3:9 "but you were called for the very purpose" This is exactly the same truth stated in 1 Pet. 2:21. Suffering, like Christ's example, is the believer's means of maturity (cf. Heb. 5:8) and witness (cf. 1 Pet. 3:15).
▣ "that you might inherit a blessing" This reflects the words of Jesus in Matt. 5:44 and Luke 6:28. The believer's inheritance has been a recurrent theme (cf. 1 Pet. 1:4-5; 3:7,9). We are family members with God and co-heirs with Jesus (cf. Rom. 8:17).
3:10-12 This is a quote from Psalm 34, from the MT and not the Septuagint. The Psalm is also alluded to in
1. 1 Pet. 2:3 – Ps. 34:8 (cf. Heb. 6:5)
2. 1 Pet. 2:22 – Ps. 34:13
3. 1 Pet. 3:10 – Ps. 34:12-13
4. 1 Pet. 3:11 – Ps. 34:14 (cf. Rom. 14:19; Heb. 12:14)
5. 1 Pet. 3:12 – Ps. 34:15-16
▣ Notice the three admonitions.
1. must keep his tongue from evil (1 Pet. 3:10, see SPECIAL TOPIC: HUMAN SPEECH at Mark 7:20)
2. must turn away from evil (1 Pet. 3:11)
3. must seek peace and pursue it (1 Pet. 3:11)
This shows the human aspect of the believer's covenant response. The reasons for believers' actions are given in 1 Pet. 3:12:
1. the Lord takes personal notice toward the righteous
2. the Lord hears the righteous
3. the Lord is personally against the wicked
Throughout the Psalms "the Lord" originally referred to YHWH, the covenant God of Israel, yet in this context it refers to Jesus, the bringer of the new covenant (as do 1:25 and 2:3). This is a common technique of NT authors to affirm the deity of Jesus.
NASB (UPDATED) TEXT: 1 PETER 3:13-22
13Who is there to harm you if you prove zealous for what is good? 14But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, 15but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. 17For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. 18For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19in which also He went and made proclamation to the spirits now in prison, 20who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. 21Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, 22 who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.
3:13 "Who is there to harm you" This may be an allusion to Ps. 118:6 because this Psalm is quoted in 1 Pet. 2:7 and 9. This same truth is expressed in Rom. 8:31-34.
Believers must be continually reminded that this world is not their home and the physical is not ultimate reality! We are pilgrims here, just passing through. We must not be afraid (i.e., 1 Pet. 3:14).
It is ironic that those protected by the Lord are often the ones who are being persecuted. Knowing, loving, and serving God does not insulate one from pain, unfair treatment, even death. It may look like evil has won, but wait, even amidst suffering, the believer is blessed (cf. Matt. 5:10-12; Acts 5:41).
▣ "if you prove zealous for what is good?" This is a third class conditional sentence which means potential action. They were suffering expressly because they were Christians (cf. 1 Pet. 3:14; 2:19; 3:16; 4:16). However, notice the contingency (i.e., subjunctive mood), "zealous for what is good"!
3:14 "But even if you should suffer" This is a rare fourth class conditional sentence (farthest condition from reality), which means possible, but not certain action (cf. 2 Tim. 3:12). Not every believer everywhere was suffering. Suffering was never and is never the experience of every Christian, but every Christian must be ready (cf. 1 Pet. 4:12-16; John 15:20; Acts 14:22; Rev. 8:17)!
▣ "righteousness" In this context it must refer to godly living or our verbal witness about the gospel. See Special Topic following.
▣ "you are blessed" This is a different term from 1 Pet. 3:9. This is the term used in the Beatitudes of Jesus' Sermon on the Mount (cf. Matt. 5:10-12). Believers are linked with the OT prophets as God's light and revelation to a lost world. By our witness even amidst persecution, the unbeliever may turn and praise God (cf. 1 Pet. 3:1,8-9).
▣ "and do not fear their intimidation" This is an allusion to Isa. 8:12-13 (see similar concept in Isa. 50:9; 54:17; Rom. 8:31-38). Literally it is "fear not their fear." This phrase could be understood in two ways: (1) the fear of God that the persecutors felt or (2) the fear they instill in others. Lack of fear is a characteristic of the child of God (cf. 1 Pet. 3:6).
3:15 "but sanctify" This is an aorist active imperative, which implies a decisive past act of setting someone apart for God's use (this may also reflect Isa. 8:14, which has "sanctuary"). Believers must sanctify Christ in their hearts as Christ sanctified Himself for them (cf. John 17:19).
Notice that in 1 Thess. 5:23 it is God who sanctifies believers. Now believers are commanded to sanctify themselves. This is the covenant paradox of biblical faith (compare Ezek. 18:31 with 36:26-27). God is sovereign, yet humans are also free and must exercise that freedom in God's will. And how are we to sanctify Christ?
1. with our love for one another (cf. 1 Pet. 3:8-9)
2. with our lives (cf. 1 Pet. 3:13-14)
3. with our verbal witness (cf. 1 Pet. 3:15)
▣ "Christ as Lord" The King James Version has "Lord God," which reflects Isa. 8:12-13, which has "the Lord of hosts," while 1 Pet. 3:14 is a Messianic text. However, the ancient Greek manuscripts P72, א, A, B, and C have "Christ as Lord," which fits this context better.
▣ "in your hearts" "Hearts" is an OT idiom referring to the whole person. See SPECIAL TOPIC: THE HEART at Mark 2:6.
▣ "always being ready to make a defense" This is the Greek term apologia, which is a compound of apo (from) and logos (word). It refers to a legal defense in a courtroom setting (cf. Acts 19:33; 22:1; 25:16; 26:1,2,24). This text is often used to encourage believers to be an evangelistic witness, which is surely needed, but in context this probably refers to official trials or interrogations. Notice that it is important for all believers to have a prepared, logical presentation of their faith in Christ, whether for a court or for a neighbor. Every believer should be ready to be a verbal witness!
▣ "for the hope that is in you" Hope here is a collective word for the gospel and its future consummation. Believers live now in godly ways because of their confidence in Christ's promises and return.
▣ "with gentleness and reverence" The first term is used of wives in 1 Pet. 3:4, where it describes an attitude which is pleasing to God. This is true, not only in the interpersonal relationships of the home, but also of the believer's relationship to others, even those who instigate persecution (cf. 2 Tim. 2:25).
The second term is used often in 1 Peter and also reflects a day of persecution and intimidation (cf. 1 Pet. 1:17; 2:17,18; 3:2,15). We are to respect God and because of that, honor even unbelieving masters, husbands, and persecutors, as we witness to His power and kingdom.
3:16 There is some confusion as to where 1 Pet. 3:16 starts. NASB and NKJV start here and UBS4, NRSV, TEV, and NJB start it a phrase earlier.
▣ "keep a good conscience" This is a present active participle used as an imperative.
There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom. 2:15). Paul uses this term twice in his trials in Acts (cf. Acts 23:1 and 24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1 Cor. 4:4).
Conscience is a developing understanding of believers' motives and actions based on
1. a biblical worldview
2. an indwelling Spirit
3. a knowledge of the word of God
4. the personal reception of the gospel
Peter has used this expression three times, 1 Pet. 2:19; 3:16 and 21. This is exactly what religious legalism could not provide, but the gospel can.
▣ "so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame" See notes at 1 Pet. 2:12 and 2:15.
3:17 "if God should will it so" This is a rare fourth class conditional as in 1 Pet. 3:14. Peter has consistently expressed the contingency, but not certainty, of suffering and persecution (cf. 1 Pet. 1:6; 2:15; 3:17; 4:14).
3:18-22 Richard N. Longenecker, Biblical Exegesis In the Apostolic Period, pp. 69, 172, asserts that these verses are from a baptismal hymn. Grant Osborne, The Hermeneutical Spiral, thinks just 1 Pet. 3:18 is poetic (none of the translations used in this commentary print it as a poem). If it is hymnic or poetic, then it should not be "pushed" for doctrine!
3:18 "for Christ also died for sins" This phrase is used in the Septuagint for "a sin offering" (cf. Lev. 5:7, 6:30; Isaiah 53; 2 Cor. 5:21). This phrase speaks of the vicarious, substitutionary death of Jesus, as does 2:22-24.
There are two parts of this phrase which have Greek variants.
1. "Christ died" (cf. NASB, TEV, NJB). This is found in the Greek manuscripts P72, א, A, B, and C. Other ancient Greek uncials have "suffered" (NKJV, NRSV, i.e., MSS B, K and P). "Suffered" fits both the context and Peter's vocabulary (he uses "suffered" eleven times) best, but if it were original why would any scribe have changed it to "died"?
2. "For sins." There are over seven variants of this section of the verse. Most of them incorporate "for us" or "on behalf of us." The problem is that the Greek preposition peri is used in connection with sin instead of the more expected huper.
▣ "once for all" This is the theme of the book of Hebrews (cf. Rom. 6:10; Heb. 7:17; 9:12,18,26,28; 10:10). Christ is the perfect, effective, once-given sacrifice for sin!
▣ "the just for the unjust" This may be an allusion to Isa. 53:11-12 and could be translated "the righteous for the unrighteous" (cf. NRSV). "The righteous one" may have been a title for Jesus in the early church (cf. Acts 3:14; 7:52; 1 John 2:1,29; 3:7). It emphasizes His sinless life (cf. 1 Pet. 1:19; 2:22) given on behalf of the sinful (cf. 1 Pet. 2:24).
▣ "in order that" This is a purpose (hina) clause.
▣ "He might bring us to God" This refers to "access" or "introduction" to deity (cf. Rom. 5:2; Eph. 2:18; 3:12). Jesus' death restores the relationship with God lost in the Fall. The image of God in mankind is restored through Christ. Believers have the possibility of intimacy with God as Adam and Eve experienced in Eden before the Fall of Genesis 3.
▣ "having been put to death in the flesh, but made alive in the spirit" There is a contrast (parallelism) between Jesus' physical body (cf. 1 Pet. 4:1) and His spiritual life (cf. 1 Pet. 4:6; 1 Cor. 15:45). This same truth may be reflected in the early creed or hymn recorded in 1 Tim. 3:16.
Both of these phrases are aorist passive participles, which implies a historical event (crucifixion and resurrection, cf. Rom. 1:3-4) performed by an outside agency (i.e., the Father or the Holy Spirit). It is difficult in this passage to determine whether "spirit" should be capitalized (i.e., Holy Spirit) or not (i.e., Jesus' human spirit). I prefer the latter (as does A. T. Robertson), but F. F. Bruce prefers the former.
▣ "made proclamation to" This is the Greek term kērussō, which means to proclaim or publicly announce. In the related passage, 4:6, the verb is euangelizō, which refers exclusively to preaching the gospel. It is uncertain whether a distinction should be drawn in this context between these two terms (cf. Mark 5:20; Luke 9:60, where kērussō is used of gospel proclamation). I think they are synonyms.
▣ "the spirits" There are two theories concerning this: (1) dead men (4:6; Heb. 12:23) or (2) evil angels (Gen. 6; 2 Pet. 2:4-5; Jude 6: I Enoch). Humans are not referred to in the NT as "spirits" without other qualifiers (cf. F. F. Bruce, answers to Questions, p. 128).
▣ "now in prison" There are several items in the text which must be linked together in some way to determine to what Peter is referring:
1. Jesus was "in the spirit" (1 Pet. 3:18)
2. Jesus preached to spirits who were imprisoned (1 Pet. 3:19)
3. these spirits were disobedient in the days of Noah (1 Pet. 3:20)
When all of these are compared, a message to the fallen angels of Gen. 6 or the humans of Noah's day who drowned seem the only textual options. Noah's day is also mentioned in 2 Pet. 2:4-5, along with Sodom and Gomorrah (cf. 2 Pet. 2:6). In Jude rebellious angels (cf. Jude 6) and Sodom and Gomorrah (cf. Jude 7) are also linked together.
It is unclear from the larger context why Peter even mentions this subject unless he is using the flood as an analogy to baptism (i.e., being saved through water, cf. 1 Pet. 3:20).
Two of the major points of contention in interpreting this passage are (1) when and (2) the content of Christ's preaching?
1. the preexistent Christ preached through Noah (cf. 1 Pet. 1:11 where the Spirit of Christ preaches through the OT writers) to the people of his day, now imprisoned (Augustine)
2. Christ, between death and resurrection, preached to the imprisoned people of Noah's day
a. condemnation to them
b. salvation to them (Clement of Alexandria)
c. good things to Noah and his family (in Paradise) in front of them (in Tartarus)
3. Christ, between death and resurrection, preached to
a. the angels who took human women and had children by them (cf. Gen. 6:1-2)
b. the half-angel, half-human offspring of Gen. 6:4 (see Special Topicic at Genesis 6 online at www.freebiblecommentary.org). The content of the message was their judgment and His victory. I Enoch says these disembodied half-angel/half-humans are the demons of the NT.
4. Christ as the victorious Messiah ascended through the heavens (i.e., angelic levels of the Gnostics or the seven heavens of the rabbis, cf. 1 Pet. 3:22; Eph. 4:9). II Enoch 7:1-5 says that the fallen angels are imprisoned in the second heaven. He, by this very act, announced His victory over the angelic realms (i.e., all spiritual opposition, cf. the Jerome Bible Commentary, p. 367). I like this option best in this context.
SPECIAL TOPIC: Where Are the Dead?
3:20 "when the patience of God kept waiting" This is a compound of mēkos (distant, remote) and thumos (anger). This is an imperfect middle (deponent) indicative, implying God Himself continued to wait again and again. God's long-suffering, slow to avenge, loving patience characterizes His dealings with rebellious humans (cf. 1 Pet. 3:20; Exod. 34:6; Neh. 9:16-23; Ps. 103:8-14; Joel 2:13; Micah 6:18-20; 2 Pet. 3:15; Rom. 2:4; 9:22). This godly character is also to be manifest in His children (cf. 2 Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 1:11; 3:12; 1 Tim. 1:16; 2 Tim. 3:10; 4:2).
In Peter's writings God is depicted as patiently waiting and withholding His judgment so that people may be saved.
1. He waited in the days of Noah, 1 Pet. 3:20
2. He delayed the Second Coming, 2 Pet. 3:9
God wants all people to be saved (cf. 2 Pet. 3:9,15)!
▣ "who once were disobedient. . .Noah" This seems to refer to the angels of Genesis 6 (cf. 2 Pet. 2:4-5; Jude 6) or the unbelieving humans of Noah's day.
▣ "were brought safely through the water" Contextually it seems that Peter brings up the historical account of Noah and the flood as a way to talk about being "saved" (OT physical delivery versus NT spiritual salvation) through water (i.e., OT flood of Genesis 6-9 versus Christian baptism). If I Enoch is the background, then Noah and his family (i.e., all mankind) were saved by the flood waters from the evil, mixed race of humans and angels.
3:21
NASB"corresponding to that"
NKJV"there is also an antitype"
NRSV"which this prefigured"
TEV"which was a symbol pointing to"
NJB"corresponding to this"
This is the Greek term antitupon, which is a compound of anti (i.e., as over against or corresponding to) and tupos (an image or copy). This is the only example of the adjective in the NT, but the noun is in Heb. 9:24. This phrase shows the symbolic, typological nature of Peter's reference.
▣ "baptism" Baptism was the early church's opportunity for a person's public profession (or confession). It was/is not the mechanism for salvation, but the occasion of a verbal affirmation of faith. Remember the early church had no buildings and met in homes or often in secret places because of persecution.
Many commentators have asserted that 1 Peter is a baptismal sermon. Although this is possible, it is not the only option. It is true that Peter often uses baptism as a crucial act of faith (cf. Acts 2:38,41; 10:47). However, it was/is not a sacramental event, but a faith event, symbolizing death, burial, and resurrection as the believer identifies with Christ's own experience (cf. Rom. 6:7-9; Col. 2:12). The act is symbolic, not sacramental; the act is the occasion of profession, not the mechanism of salvation.
▣ "saves you" This term is used mostly in the OT for physical deliverance, but is used mostly in the NT for spiritual deliverance. In this context of persecution it obviously has both connotations.
▣ "but an appeal to God for a good conscience" This shows that it is not the ritual of baptism that saves, but a believer's attitude toward God (cf. 1 Pet. 3:16). However, I would add that baptism is not an option but (1) an example given by Jesus (cf. Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22; John 1:31-34 and (2) a command from Jesus (cf. Matt. 28:19) for all believers. The NT knows nothing of unbaptized believers. In the NT baptism was inseparably related to one's profession of faith.
See note on "conscience" at 1 Pet. 3:16.
▣ "through the resurrection of Jesus Christ" This shows that the essence of salvation is in Jesus' resurrection (cf. Rom. 1:4-5), not our baptism. This line of thought is clearly seen in Rom. 6:3-4. Baptism by analogy, by immersion, symbolizes death, burial, and resurrection. In reality the mode is not as significant as the heart of the candidate.
3:22 "who is at the right hand" This is an anthropomorphic metaphor of authority, power, and prestige (cf. 1 John 2:1). This imagery is drawn from Ps. 110:1.
The Bible uses human language to describe supernatural persons, places, and events. It is obviously analogous, symbolic, and metaphorical. It is able to communicate reality, but within limits (limits of (1) our fallen human perception and (2) its physical, time-bound, cultural particularity). It is adequate, but not ultimate.
▣ "angels and authorities and powers had been subjected to Him" This seems to refer to angelic ranks (cf. Rom. 8:38-39; 1 Cor. 15:24; Eph. 1:20-21, 6:12; Col. 2:15; I Enoch). It shows Christ's complete authority and power over the spiritual realm.
Although 1 Peter is not directly addressing Gnosticism, it is clear from other NT writings (Col., Eph,. 1 Tim., Titus, and 1 John) that the cultural context of the first century Greco-Roman world was impacted by this philosophical/theological thinking. In second century gnosticism (and the Nag Hammadi texts) the Greek term pleroma (fullness), used often by Paul, refers to the "fullness of God," the angelic levels (aeons i.e., possibly the Jewish seven heavens) between a high good god and lesser gods. Jesus is the key to heaven, not secret passwords or knowledge related to these intermediary angelic/demonic beings.
Even if the Gnostic aeons are not the focus of the passage it seems that angels are! This would imply that the "spirits in prison" refers to the disobedient angels who took human women and produced offspring (cf. Gen. 6:1-4).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Were the writers of the NT male chauvinists?
2. How should women dress? (Send for my tape #1337 entitled "A Theology of Christian Dress")
3. How can our family relationships affect our prayers?
4. List the characteristics that should guide our social relationships.
5. Why do Christians suffer?
6. Should every Christian be a verbal witness?
7. Who are the spirits in prison?
8. Does baptism save us? (Send for my tape #1962 entitled "Baptismal Regeneration")
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Good Stewards of God's Grace | Christ's Suffering and Ours | The Obligations of Christians | Changed Lives | The Break with Sin |
(3:18-4:6) | (2:11-4:11) | |||
4:1-6 | 4:1-6 | 4:1-6 | 4:1-6 | |
Serving for God's Glory | Good Managers of God's Gifts | The Revelation of Christ is Close | ||
4:7-11 | 4:7-11 | 4:7-11 | 4:7-11 | 4:7-11 |
Suffering as a Christian | Suffering for God's Glory | Recapitulation | Suffering as a Christian | Suffering for Christ |
4:12-19 | 4:12-19 | 4:12-19 | 4:12-19 | 4:12-19 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1 PETER 4:1-6
1Therefore, since Christ has suffered in the flesh, arm yourselves also with the same purpose, because he who has suffered in the flesh has ceased from sin, 2so as to live the rest of the time in the flesh no longer for the lusts of men, but for the will of God. 3For the time already past is sufficient for you to have carried out the desire of the Gentiles, having pursued a course of sensuality, lusts, drunkenness, carousing, drinking parties and abominable idolatries. 4In all this, they are surprised that you do not run with them into the same excesses of dissipation, and they malign you; 5but they will give account to Him who is ready to judge the living and the dead. 6For the gospel has for this purpose been preached even to those who are dead, that though they are judged in the flesh as men, they may live in the spirit according to the will of God.
4:1 "Therefore" This links the previous discussion to what follows.
▣ "Christ has suffered in the flesh" This relates to 3:18. Flesh refers to Jesus' physical life. He was really one of us (i.e., human). He died in our place (cf. 1 Pet. 4:18; Isaiah 53; Mark 10:45; 2 Cor. 5:21). 1 Peter emphasizes Christ's suffering (cf. 1 Pet. 2:21,23; 3:18; 4:1) and the reality of His followers' suffering because they are following Him (cf. 1 Pet. 2:19-20; 3:14,17; 4:15,19; 5:10).
The substitutionary nature of Christ's suffering mentioned in 1 Pet. 3:18 and 2:21 is accentuated by several Greek manuscripts adding "suffered for you" (i.e., א) or "for us" (i.e., אc, A, K, and P).
The same type of pronoun specifying addition can also be seen in 1 Pet. 4:3. Early church scribes tried to clarify their texts.
▣ "arm yourselves also" This is an aorist middle imperative. "Arm" is a military term for putting on heavy armor and preparing for battle. There is a spiritual conflict in our daily lives (cf. Eph. 6:10-20; Rom. 13:12; 1 Thess. 5:8).
▣ "with the same purpose" Jesus' attitude toward suffering, including innocent suffering, is that it is normative for the godly in a spiritually fallen world (cf. John 15:20; Rom. 8:17; Phil. 1:29; 2 Tim. 3:12; 1 Pet. 4:12-19).
▣ "because he who has suffered in the flesh has ceased from sin" This phrase can be interpreted in several ways depending on the grammatical form. Christ is our example in suffering innocently, even vicariously (aorist active participle). Believers are now involved in suffering because of their identification with Him.
The main verb can be either middle (A. T. Robertson's Word Pictures of the New Testament, p. 121) or passive (Moulton's Analytical Greek Lexicon and Barbara and Tim Friberg's Analytical Greek New Testament). If it is middle it is encouraging believers to be actively involved in not sinning as followers of Christ's example. If passive it is emphasizing the spiritual fact of the believer's deliverance from the power of sin.
Death annuls one's relationship to sin. This may be connected to the theological concepts of Rom. 6. Death to the old life brings potential service to God (cf. Rom. 6:2,6,7) or baptism symbolizes one's newness of life (cf. Rom. 6:4; Col. 2:12).
The whole point is that as believers follow Christ's example of suffering, so too, His example of victory over sin. We are new creatures in Christ! We must live like it. Christlikeness is the will of God (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15). It reflects the fact that the image of God lost in the Fall (cf. Genesis 3) is fully restored in Christ. Christians have a choice again on how they will live. They are no longer slaves of sin! Walk in Him!
4:2 "so as to live the rest of the time in the flesh no longer for the lusts of men" This reflects the same theological truth as Romans 6. Believers have died to sin and are now alive to God's service (cf. Rom. 6:20). Salvation is a new life, a new creation. It has observable characteristics.
▣ "but for the will of God" See Special Topic: The Will of God at 1 Peter 2:15.
4:3 This verse is a condemnation of the readers' previous lives in paganism. This is one of the verses that causes commentators to assert that the churches to which Peter is writing are mostly Gentile congregations. Pagan society was very immoral, even in its worship practices. Christianity should make a noticeably different and dramatic change in lifestyle habits. This change is often the beginning of the persecution by other pagans. Sin loves company.
After the opening "for," some Greek texts add "you" and others "us." These are both scribal additions trying to clarify the author's phrasing.
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
▣ "having pursued a course of" This is a perfect middle participle. Unbelievers have purposefully and permanently set their course on self and sin.
NASB"sensuality"
NKJV, NRSV"licentiousness"
TEV"indecency"
NJB"behaving in a debauched way"
This term implies a total lack of self control, a determined violation of social norms, especially in the sexual area (cf. Mark 7:22; Rom. 13:13; 2 Cor. 12:21; Gal. 5:19; Eph. 4:19; 1 Pet. 4:3; 2 Pet. 2:7,18; Jude 6).
▣ "lusts" This term means to strongly desire something or someone. The intense craving can be positive (cf. Luke 22:15; 1 Tim. 2:1; 1 Pet. 1:12), but usually it is negative (cf. 1 Pet. 1:14; 2:11; 4:2,3; 2 Pet. 1:4; 2:10,18; 3:3; Mark 4:19).
▣ "drunkenness" This is a compound term, found only here in the NT of "wine" (oinos) and "bubble over" (phluō). The ancient world drank wine regularly, as did Jesus (cf. Matt. 11:18-19) and the early church. It is the excess that is condemned (cf. Pro. 23:29-35; Rom. 13:13; Gal. 5:21).
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
NASB"carousing"
NKJV"revelries"
NRSV"revels"
TEV"orgies"
This term kōmos is related to the Greek term for village, kōmē. It implies a large community-wide festive party involving excess of eating, drinking, and unrestrained sexual activity (cf. Rom. 13:13; Gal. 5:21).
▣ "drinking parties" This term is related to the previous term. The NJB combines them into "having wild parties and drunken orgies."
NASB, NKJV"abominable idolatries"
NRSV"lawless idolatry"
TEV"the disgusting worship of idols"
NJB"sacrilegiously worshiping false gods"
This list of sins relates to pagan worship practices that often involved excess of drinking, eating, and sexual immorality of the most base kind. It was similar to the Canaanite fertility worship so condemned in the OT.
4:4 This verse relates to 2:12,15; 3:16. Christians were misunderstood and attacked because (1) their lives and priorities changed so obviously and radically that family, friends, and neighbors noticed and (2) some of the Christian terms and practices were misinterpreted (i.e., love feasts as incest, Lord's Supper as cannibalism, etc.).
4:5 "they will give account to Him who is ready to judge" Judgment is certain (cf. Matt. 12:36; Heb. 9:27; 10:27; 2 Pet. 2:4,9; 3:7). The one who judges is
1. God (cf. Rom. 2:2-3; 14:10,12; 1 Pet. 1:17; 2:23; Rev. 20:11-15)
2. Christ (cf. John 9:39; Matt. 16:27; 25:31-46; Acts 10:42; 17:31; 2 Cor. 5:10; 2 Tim. 4:1)
3. the Father through the Son (cf. John 5:22-27; Acts 17:31; Rom. 2:16)
Judgment is an unpleasant subject, but a recurrent theme in the Bible. It is based on several bedrock biblical truths.
1. This is a moral universe created by an ethical God (we reap what we sow, cf. Gal. 6:7).
2. Humanity is fallen; we have rebelled.
3. This is not the world God intended it to be.
4. All conscious creations (angels and humans) will give an accounting to their Creator for the gift of life. We are stewards.
5. Eternity will be permanently determined by our actions and choices made in this life.
▣ "living and the dead" This means all humans, both those who are alive and those who have already died (cf. Phil. 2:10; Rev. 2:13).
4:6 "For the gospel has for this purpose been preached even to those who are dead" There are several theories concerning this phrase:
1. it relates to 3:18-20 (i.e., "the spirits in prison")
2. it refers to all humans because all humans, believers and unbelievers, die physically because of sin (parallel to 1 Pet. 4:5)
3. it refers to those who responded to the gospel but have since died (both aorist passives)
4. it refers to the spiritually dead (i.e., the lost) according to Augustine, Bede, Erasmus, and Luther (cf. Luke 15:24,32; Eph. 2:1,5; 5:14; Col. 2:13)
This last theory speculates that some (i.e., those who never heard the gospel) will receive a chance to accept Christ after death. This theory is attractive to human reason, but totally foreign to the rest of Scripture (i.e., Heb. 9:27). It negates the urgency and necessity of evangelism and missions now! I think option 1 or 3 best fits the context.
▣ "they are judged in the flesh as men, they may live in the spirit" This phrasing is very similar to the description of Jesus in 1 Pet. 3:18. It confirms the reality of an afterlife. The Bible is explicit about a resurrection of both the saved and lost (cf. Dan. 12:2; Matt. 25:46; John 5:28-29; Acts 24:15).
NASB (UPDATED) TEXT: 1 PETER 4:7-11
7The end of all things is near; therefore, be of sound judgment and sober spirit for the purpose of prayer. 8Above all, keep fervent in your love for one another, because love covers a multitude of sins. 9 Be hospitable to one another without complaint. 10As each one has received a special gift, employ it in serving one another as good stewards of the manifold grace of God. 11Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that in all things God may be glorified through Jesus Christ, to whom belongs the glory and dominion forever and ever. Amen.
4:7 "the end of all things is near" This is a perfect active indicative. The Second Coming is a recurrent theme in 1 Peter (cf. 1 Pet. 1:5,6; 4:13,17; 5:1,10). The physical earth is going to be destroyed/cleansed by a purifying fire (cf. 2 Pet. 3:10). The view of imminency of the Parousia is also seen in Jesus (cf. Mark 1:15; Luke 21:32); Paul (cf. Rom. 13:11); James (cf. James 5:8); and John (cf. Rev. 1:1,3; 3:11; 22:6,7,10,12,20).
The imminence of Jesus' return has been the subject of many sermons for two thousand years and still He has not returned. Does this imply (1) that He is not coming or (2) that the NT is wrong about His coming soon? Jesus did not know the time of His return (cf. Matt. 24:36). This surprises us and is part of the mystery of the incarnation.
An immediate return seems to be the perspective of the authors of the NT. What has happened? First, let us remember that time is only significant to those involved in it. God is not slow, but also God is above time. The nearness of Jesus' return has been an encouragement and motivator of godly living for every generation of believers. Yet, theologically 2 Thessalonians depicts a delayed return (i.e., not until the "man of lawlessness is revealed"). The Second Coming is a recurrent theme, but a reality for only one generation of believers (cf. 2 Pet. 3).
NASB"be of sound judgment and sober spirit"
NKJV"be serious and watchful"
NRSV"be serious and disciple yourselves"
TEV"you must be self-controlled and alert"
NJB"so keep your minds calm and sober"
This is the beginning of a series of imperatives or participles used as imperatives, which emphasize godly living (cf. 1 Pet. 4:6c). These two terms refer to mental alertness, especially in the area of prayer. The first term is sōphroneō. It (and its related forms) refers to calm, sound, stable, and vigorous thinking (it is used often in the Pastoral Letters of Paul, cf. 1 Tim. 2:9,15; 3:2; 2 Tim. 1:7; Titus 1:8; 2:2,4,5,6,12). The second term is nēphō (and its related forms), which is literally related to drunkenness, but is used figuratively of rational, controlled, sound thinking, possibly self-controlled (cf. 1 Thess. 5:6,8; 1 Tim. 3:11; Titus 2:2; and 1 Pet. 1:13; 5:8).
However, notice that Peter mentions no end-time events connected to Christ's return. He uses the reality of it as an impetus to godly living. These are both aorist imperatives. This is possibly related to Peter's Gethsemane experience (cf. Matt. 26:40-41). The immediate prospect of the Parousia is a real encouragement to Christlike living in every age, especially amidst severe persecution.
▣ "for the purpose of prayer" Prayer is a powerful weapon in times of persecution and temptation (cf. Eph. 6:18-19), not only for oneself, but for others (cf. 1 Thess. 5:17,25; James 5:16). As 1 Pet. 4:3 describes the inappropriate behavior of the unbelieving pagans, 1 Pet. 4:7-11 describe the behavior expected of believers.
4:8
NASB, NRSV,
NJB"above all"
NKJV"above all things"
TEV"above everything"
This is a Greek idiom for priority (cf. James 5:12). Love is priority (cf. 1 Pet. 1:22; 3:8; John 13:34; 15:12,17; 1 Cor. 13; 1 John 2:7-8; 3:11,23; 4:7-21).
▣ "keep fervent in your love" This is a present active participle used as an imperative. This mandated an ongoing love for other believers, which is a theme 1 Peter has introduced before (cf. 1 Pet. 1:22; 3:8).
▣ "for one another" Notice the threefold use of "one another" (cf. 1 Pet. 4:8,9, and 10). Christianity is communal. We are given one to another (cf. 1 Cor. 12:7).
▣ "love covers a multitude of sins" There are several theories concerning this phrase.
1. it is an OT quote from Pro. 10:12 (from the MT not the LXX) where love does not remember wrongs done to it
2. it is related to James 5:20 where love helps another believer reverse the spiritual consequences of back sliding
3. it is related to Matt. 6:14-15 and Mark 11:25 where our forgiveness of others is an evidence of our being forgiven (i.e., Origen and Tertullian)
4. it is related to 1 Cor. 13:7, the ability of love not to see the obvious weaknesses of fellow Christians under persecution
4:9 "Be hospitable to one another" This is a compound term of phileō (love) plus xenos (stranger). This stranger-loving was especially needed for itinerant Christians in a day where Inns were notorious places of evil (cf. Matt. 25:35ff; Rom. 12:13; 1 Tim. 3:2; Titus 1:8; Heb. 13:2; 2 John 5-8). There is no verb in this phrase in the Greek text. Because of the number of imperatives, this is probably also an ongoing command.
▣ "without complaint" Believers' attitudes are crucial. Believers realize they are owners of nothing and stewards of everything. This open door policy was not only needed for traveling church workers, but also for local believers who had lost their jobs and homes because of persecution. This command, like the others, shows the corporate nature of the Christian faith.
4:10 "As each one has received a special gift" This is an Aorist active indicative, which implies a completed act in past time. The term gift (charisma) is from the root for "grace" (charis). These gifts are undeserved, unmerited love gifts for ministry. Every believer has a spiritual gift, given by God at salvation, for the purpose of ministry to and for the Church (cf. Rom. 12:6-8; 1 Cor. 12:7,11,18; Eph. 4:7). These gifts may be natural talents, but if so, they are supernaturally energized for the glory of Christ!
The practical aspect of this NT truth is that every believer is a full-time, called, gifted minister of Christ (cf. Eph. 4:12). Every believer is therefore crucial to the effective working of the local church. This is the biblical correction to the clergy/laity model so common in the modern church, but so dysfunctional. The world will never be won and discipled by paid or ordained staff only!
▣ "in serving one another" This is a present active participle used as an imperative. It is from the Greek term for servant (diakonos). This later becomes the title for deacons (cf. Phil. 1:1). In Christianity leaders are servants, not bosses. Spiritual gifts are for others, not ourselves (cf. 1 Cor. 12:7). Spiritual gifts are not "merit badges" but "service towels."
▣ "as good stewards" This is literally "household managers." The church is the household of God (cf. 1 Pet. 4:17). Believers will give an account to God in Christ for their stewardship of spiritual gifts (cf. 1 Cor. 3:10-17; 2 Cor. 5:10).
▣ "the manifold grace of God" The word "manifold" appears twice in 1 Peter, meaning "variegated," like light going through a prism. This passage balances 1 Pet. 1:6. For every trial (cf. James 1:2) there is a commensurate grace of God and God has chosen to make it available through other believers. No believer is an island.
4:11 "whoever. . .whoever" These are two first class conditional sentences. God's gifted servants are expected to speak and serve through His power. If we speak it is His utterances. If we serve it is by His strength.
▣ "which God supplies" This is a present active indicative of a word used of one who financially supported a "chorus" (chorēgēo, which is a compound of choros and hēgeomai). God continues to richly supply His gifted ones (cf. 2 Cor. 9:10, the same word with epi prefixed, occurs in 2 Pet. 1:5,11).
It is interesting that Paul seems to attribute spiritual gifts to the Spirit (cf. Rom. 12) or to Christ (cf. Eph. 4:11), but Peter attributes them to God the Father. This is another example of all the persons of the Godhead being involved in kingdom activities (cf. 1 Cor. 12:4-6).
▣ "so that in all things God may be glorified through Jesus Christ" This is a purpose (hina) clause. Spiritual gifts should glorify God, not the human agent. Our giftedness points to Him (cf. Matt. 5:16; 1 Cor. 10:31; 1 Pet. 2:12).
▣ "to whom belongs the glory and dominion forever and ever" This refers to Jesus in this context (cf. 2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:6). In Rev. 5:13 it is used of both the Father and the Son. Usually this phrase refers to the Father (cf. 1 Pet. 5:11; Rom. 11:36; 16:27; Eph. 3:21; Phil 4:20; 1 Tim. 1:17; 1 Pet. 5:11; Jude 25; Rev. 7:12). For note on "glory" see 1:21.
▣ Doxologies are common in the NT. The NT authors often break out in praise to God (cf. Rom. 11:33-36; Eph. 3:20-21; 1 Pet. 5:11).
▣ "Amen" See SPECIAL TOPIC: AMEN at Mark 3:28.
NASB (UPDATED) TEXT: 1 PETER 4:12-19
12Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you; 13but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation. 14If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. 15Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; 16but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name. 17For it is time for judgment to begin with the household of God; and if it begins with us first, what will be the outcome for those who do not obey the gospel of God? 18And if it is with difficulty that the righteous is saved, what will become of the godless man and the sinner? 19Therefore, those also who suffer according to the will of God shall entrust their souls to a faithful Creator in doing what is right.
4:12 "Beloved" This was the Father's way of referring to His Son (at Jesus' baptism, cf. Matt. 3:17; quote from Isa. 42:1,12:18; at Jesus' transfiguration, 17:5). This title is later transferred to His followers (cf. 1 Pet. 2:11; 4:12; 2 Pet. 1:17; 3:1,8,15,15,17; and used repeatedly in Paul's writings).
▣ "do not be surprised" This is a present passive imperative with the negative particle, which usually refers to stopping an act already in progress. These believers were surprised at the persecution.
▣ "at the fiery ordeal" This is a metaphor for trials and persecutions (not common problems of daily life, cf. 1 Pet. 4:14,18; but how we handle our cultural life is a witness) . There are so many biblical texts that assert that persecution and suffering are normal for those who follow Christ (cf. Matt. 5:10-12; John 15:18-21; 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; 2 Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet. 4:12-16). They are the Father's means of producing Christlikeness (cf. Heb. 5:8).
▣ "which comes upon you" This is not a future tense, but a present participle. It was a present unexpected reality!
▣ "for your testing" This is the Greek verb periazō, see Special Topic at Mark 1:13, #2, c.
▣ "as though some strange things were happening to you" This phrase has a compound verb (present active participle) with the preposition sun, which means "participation with." These believers were going through persecutions. They needed to know
1. it was not unusual for believers
2. it was not a result of sin (i.e., Deut. 27-28)
3. it had a purpose in God's will
SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?
4:13 "share" See Special Topic below.
▣ "keep on rejoicing" This is a present active imperative. It is amazing that suffering for Christ is linked to joy. This shows the radically new world view that believers receive by faith when they put their ultimate trust in Christ. Jesus Himself first stated this truth in Matt. 5:10-12. Paul states the same truth in Rom. 5:2,3.
▣ "so that also at the revelation of His glory" This refers to the glorious return of Christ to receive His own (cf. John 14:1-3).
4:14 "if" This is a first class conditional, which is assumed to be true and fulfilled according to the author's perspective or for his literary purposes.
▣ "reviled" The term "reviled" or "insulted" is also from Matt. 5:11. Peter must have remembered hearing Jesus speak on this very subject.
▣ "the name of Christ" "In the name of. . ." is an OT idiom referring to the person. Calling upon the name of the Lord (i.e., Joel 2:32; Acts 2:21, cf. Rom. 10:9-13) means trusting in Jesus as Savior. Praying in the name of the Lord (cf. John 14:13; 15:16; 16:23-24) means praying in His person and character.
▣ "you are blessed" This is the Greek term makarios, used by Jesus in the Beatitudes (cf. Matt. 5:3-9). This verse reflects Matt. 5:10-12. The same truth (and same word) is also in 1 Pet. 3:14. It is so surprising to western materialists that suffering and persecution can bring joy and blessing.
▣ "the Spirit of glory and of God rests on you" This is either an allusion to (1) an experience similar to Christ's baptism (cf. Matt. 3:16; John 1:32) or (2) how the Spirit empowered the Messiah (cf. Isa. 11:2, 42:2, 59:21, 61:1). Jesus' experience of suffering is now ours (cf. Rom. 8:17). The Spirit's presence does not bring health, wealth, and prosperity, but persecution (cf. John 15:18; 17:14). Jesus promised the Spirit's presence and help in times of persecution (cf. Matt. 10:16-23, esp. 1 Pet. 4:20).
There are several variations (4) of this phrase in the Greek manuscripts. The UBS4 gives the one cited in NASB a "A" rating (certain).
The Textus Receptus adds a phrase at this point which is reflected in the KJV and the NKJV: "On their part He is blasphemed, but on your part He is glorified." This phrase appears in differing forms only in later uncial manuscripts (i.e., K from the 9th century; L from the 8th century; and P from the 6th century) and is probably not original. The UBS4 rates its omission as "certain."
4:15 "none of you suffers as a" This is a present active imperative with a negative particle which usually means to stop an act that is already in process.
▣ "troublesome meddler" This word is used only here in all of Greek literature. It is a compound from two Greek words, "belonging to another" (i.e., allotrios) and "look over" or "inspect" (i.e., episkopos). This then refers to someone who meddles in the affairs of others, a busybody.
4:16 "if" This is another First class conditional sentence, which is assumed to be true. Christians were suffering simply because they were Christians.
▣ "a Christian" This was originally a term of derision (cf. Acts 11:26; 26:28). It is only used three times in the NT. It meant "little Christ" (i.e., Christianos). It became the common designation for believers by the middle of the first century (i.e., Tacitus, Ann. 15:44).
▣ "he is not to be ashamed" This is a present passive imperative with the negative particle which usually implies to stop an act already in process. This may be a flashback for Peter to Jesus' night trials where he was ashamed (cf. Matt. 26:69-75; Mark 14:66-72; Luke 22:56-62; John 18:16-18,25-27).
4:17 "For it is time for judgment to begin" This may be an allusion to Mal. 3:1-6 where judgment starts with the Messiah coming suddenly and surprisingly to His own people (to whom much is given, much is required, cf. Jer. 25:29). If there are willfully unrepentant sinners among God's people (and there are) they will be judged first. Their only hope is the unchanging character of YHWH (cf. Mal. 1:6).
This phrase may also be a Jewish idiom of the nearness of the Second Coming of Christ as Judge. The OT Jews (and the NT Apostles) envisioned a catastrophic conclusion to human history, often called "the birth pains of the new age," which is clearly stated by Jesus Himself in Mark 13:8.
▣ "the household of God" There are two building metaphors in 1 Peter that relate to the church: (1) the church as a temple built from living stones (cf. 1 Pet. 2:4-10) and (2) the church as the household of God (corporate metaphor of people or large family home, cf. 1 Pet. 4:17; 1 Tim. 3:15; Heb. 3:6).
▣ "if" This is another first class conditional sentence, as are 1 Pet. 4:16 and 18.
4:18 "if it is with difficulty that the righteous is saved" This is an allusion to Pro. 11:31 in the Septuagint ( "if the righteous is scarcely saved, where will the impious and sinner appear?").
4:19 "those who suffer according to the will of God" If in this world it is the "righteous" who suffer (first class conditional sentence of 1 Pet. 4:18), what will it be like for the unrighteous in the day of God's judgment? The Lord is with the saved (cf. 1 Pet. 3:12,14), but against the rebellious unbeliever and persecutor (cf. 1 Pet. 3:12).
▣ "shall entrust their souls" This is a Present middle imperative implying they themselves need to continue to entrust themselves to God. Paul entrusted the gospel to Timothy (cf. 1 Tim. 1:18). Paul entrusted the gospel to believers to pass on (cf. 2 Tim. 2:2). It is a banking term for a "deposit." Jesus used this same term at the time of His death on the cross. He entrusted His soul to the Father (cf. Luke 23:46).
▣ "a faithful Creator" God is faithful! This is the basic affirmation of the Bible (cf. Num. 23:19; Deut. 7:9; Isa. 40:8; 49:7; 55:11; 1 Cor. 1:9; 10:23; 2 Cor. 1:18; 1 Thess. 5:24; 2 Thess. 3:3; 2 Tim. 2:13 and 1 Pet. 1:19). It is the unchanging character of God (cf. Mal. 3:6) that is the sure hope of every believer. God will do what He has said He will do!
▣ "in doing what is right" This Greek term means "do good" or "well doing." This is a repeated theme in 1 Peter (cf. 1 Pet. 2:14,15,20; 3:6,17; 4:19). This letter is dominated by the admonitions to live right and be prepared to suffer. See SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER? at 1 Pet. 4:14.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the things that believers are to do because of the imminence of the Second Coming.
2. Did the NT writers expect the Lord's coming to be soon or much later?
3. How does love cover sins? Whose sins?
4. Does each and every Christian have a spiritual gift? If so, why?
5. Is persecution normal or abnormal for believers?
6. What is the purpose of innocent suffering and trials in the lives of believers?
7. How should a Christian respond to innocent persecution?
8. Will Christians be judged? How? Why? When? Where?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Teaching the Flock of God | Shepherd the Flock | Concluding Exhortations and Greetings | The Flock of God | Instructions: To the Elders |
5:1-4 | 5:1-4 | 5:1-5 | 5:1-4 | 5:1-4 |
Submit to God, Resist the Devil | Instructions: To the Faithful | |||
5:5 | 5:5-11 | 5:5-7 | 5:5-11 | |
5:6-7 | 5:6-11 | |||
5:8-11 | 5:8-11 | |||
Final Greetings | Farewell and Peace | Final Greetings | Last Words Greetings | |
5:12-14 | 5:12-14 | 5:12-14a | 5:12 | 5:12 |
5:13-14a | 5:13 | |||
5:14b | 5:14b | 5:14 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1 PETER 5:1-5
1Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, 2shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; 3nor yet as lording it over those allotted to your charge, but proving to be examples to the flock. 4And when the Chief Shepherd appears, you will receive the unfading crown of glory. 5You younger men, likewise, be subject to your elders; and all of you, clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble.
5:1 "elders. . .fellow elder" There is a play on the term elder (presbuteros) in 1 Pet. 5:1 and 5. The term is apparently used as a title of leadership (cf. 1 Pet. 5:1) and a designation of age (cf. 1 Pet. 5:5). The use of this term is surprising considering that it is basically the Jewish tribal designation of leadership, while "bishop" or "overseer" (episcopos) was the Greek city-state designation for leadership. 1 Peter uses Jewish terms to address Gentile believers.
Peter calls himself a "fellow elder," the term presbuteros plus the preposition syn, which implies "joint participation with." Peter does not assert his Apostolic authority (cf. 2 John 1 where another Apostle calls himself "elder"), but admonishes (i.e., "I exhort," a present active indicative) the local leaders to act and live appropriately in the light of
1. Christ's example
2. nearness of His return
The early churches did not have paid positions of leadership, but recognized the God-given gifts of ministry and leadership within each local church. This affirmation of giftedness had to be balanced with the cultural reverence for "aged-wisdom," especially among the Jewish believing community. Therefore, Peter addresses both types of leadership.
Also notice that "elders" is plural. This may refer to (1) a number of house church leaders (cf. Acts 20:17) or (2) the different spiritual gifts among a body of leaders (cf. Eph. 4:11), which clearly states that ministry belongs to all believers. This is parallel to the concept of "a kingdom of priests" (cf. 1 Pet. 2:5,9).
▣ "witness of the suffering of Christ" This is an affirmation of Peter's eyewitness recollection of the life of Jesus (cf. Acts 3:15; 10:39). It may also reflect Peter's memory of Jesus' words in Acts 1:8. The term "suffering" refers to the crucifixion. Peter uses the term suffering often (cf. 1 Pet. 1:11; 2:19,20,21,23; 3:14,17,18; 4:1[twice],13,15,19; 5:1,10). This discussion about Jesus' suffering as both redemptive and as an example believers are to emulate, forms a major theme in 1 Peter.
▣ "partaker also of the glory that is to be revealed" This is not only a future reference to the Second Coming (cf. 1 Pet. 1:5,7; 4:13; 5:4), but possibly a backward eyewitness (flashback) reference to the Transfiguration (cf. Matt. 17; Mark 9:2-8; 2 Pet. 1:16-18). See Special Topic: Glory at Mark 10:37.
5:2 "shepherd the flock of God" This is an aorist active imperative. "Shepherd" is an OT metaphor for God (cf. Ps. 23:1; 100:3). It became a title for leaders (cf. Ezek. 34:7-10). Sheep needed constant care, protection, and attention. Jesus is called the "Good Shepherd" in John 10 and He tells Peter to be a pastor to His sheep in John 21.
In the NT there are several titles for local church leaders.
1. elders
2. overseers or bishops
3. shepherds or pastors
These seem to be used interchangeably (cf. Acts 20:17,28 and Titus 1:5,7).
NASB"exercising oversight"
NKJV"serving as overseers"
NRSV"exercising the oversight"
TEV-omits-
NJB-omits-
Several ancient Greek manuscripts (i.e., P72, אi2, A, P, and the Vulgate) include the verbal form (present active participle) of "overseer" used in conjunction with the work of elders. Some ancient manuscripts omit the participle (i.e., א* and B). It is uncertain whether the omission is purposeful by scribes uncomfortable with mixing the offices or roles of elders and overseers.
5:2-3 This begins a series (cf. 1 Pet. 5:2-3) of contrasting qualifications for church leaders.
Positive | Negative |
1. voluntary 2. with eagerness 3. as an example |
not under compulsion not for sordid gain not lording it over |
One wonders how much these negatives reflect actual conditions of the leadership of some of the house churches related to the false teachers (cf. 2 Peter).
▣ "according to the will of God" This phrase is present in many ancient Greek manuscripts (i.e., P72, אi2, A, and P), but it is omitted in MSS B, K, and L. It is present in most modern English translations, but absent in the KJV. Peter uses this phrase often in 1 Peter (cf. 1 Pet. 2:15; 3:17; 4:2,3,19). Therefore, it was probably original.
▣ "examples" See Special Topic following.
5:4 "the Chief Shepherd" Peter's terminology for Christ as Shepherd (cf. 1 Pet. 2:25) may have come from his conversation with the resurrected Lord recorded in John 21:15-17. Here Peter calls Christ by the compound term archi plus poimen, meaning the high or first shepherd (cf. John 10:1-18). In Heb. 13:20 Christ is described as "the great Shepherd." All other leaders ( "elders" or "overseers") are under-shepherds.
It is possible that Peter is alluding to Isa. 63:11, where Moses is called "shepherd."
▣ "appears" This is another reference to the Second Coming (cf. 1 Pet. 5:1; 1:5,7; 4:13).
▣ "unfading crown of glory" In context (i.e., 1 Pet. 5:1-5) this refers to the "under shepherds." Peter mixes an athletic metaphor (cf. 1 Cor. 9:23) with a floral metaphor. This unfading crown of glory may refer to the believer's inheritance guarded by God in 1 Pet. 1:4. It is parallel to
1. Paul's "crown of righteousness" in 2 Tim. 4:8
2. James' "crown of life" in James 1:12
3. Jesus' "crown of life" in Rev. 2:10; 3:11
It is a symbol of the believer's victory in the battle against sin, self, as well as their patient, faithful suffering for Christ's sake.
5:5 "you younger men" In Jewish society a man was considered young until forty years of age. There was to be no generation gap or warfare within the believing community, but mutual respect (i.e., "likewise" of 1 Pet. 5:5).
▣ "be subject to your elders" This is an aorist passive imperative describing a settled manner of life. The context implies that the "elders" of 1 Pet. 5:1 are the same as the "elders" of 1 Pet. 5:5. However, "younger" must reflect an age contrast (cf. 1 Tim. 5:1, which refers to an older person, while 1 Tim. 5:17 refers to a church leader). See Special Topic: Submission at 1 Pet. 2:13.
▣ "and all of you" Peter is moving from admonitions to church leaders and other men of the congregation to all members of the church (cf. Eph. 5:21). It is crucial that believers understand their personal responsibility for peace and unity in the fellowship (cf. Eph. 4:2-3).
▣ "clothe yourselves" This is an aorist middle imperative. Putting on and taking off clothing is a biblical idiom for believers' ethical lifestyles (cf. Job 29:14; Ps. 109:29; Isa. 61:10; Eph. 4:22,24,25,31). They are to put on the characteristics of God and strip themselves of any competitive spirit.
The Greek term for "clothe" is literally "gird." It is possible that Peter is reflecting on Jesus' actions in the upper room, recorded in John 13:2-11 (Jesus girds Himself with a slave's apron and washes the disciples' feet). Peter had seen true humility and now calls on believers to emulate Christ (cf. Phil. 2:8; James 4:10).
▣ "humility" This is a compound term of "humility" and "mind." See note at 1 Pet. 3:8.
▣ "toward one another" This is an emphasis on community (cf. 1 Pet. 3:9; Eph. 5:21). Believers are given (and gifted, cf. 1 Cor. 12:7) for one another. We stand or fall together!
▣ "for God is opposed to the proud, but gives Grace to the humble" This is a quote from Pro. 3:34 (cf. James 4:6). The term "grace" is used in its OT sense of "favor."
NASB (UPDATED) TEXT: 1 PETER 5:6-11
6Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time, 7casting all your anxiety on Him, because He cares for you. 8Be of sober spirit, be on the alert. Your adversary, the devil, prowls around like a roaring lion, seeking someone to devour. 9But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. 10After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you. 11To Him be dominion forever and ever. Amen.
5:6 "humble yourselves" This is an aorist passive imperative. This is a characteristic of Jesus (cf. Matt. 11:29) which becomes a standard for His followers (cf. James 4:10).
▣ "the mighty hand of God" This is an anthropomorphic phrase (cf. James 4:6,10) which speaks of God's care, provision, and faithful love, even amidst persecution. He is the "unseen hand," as in Esther!
▣ "that He may exalt you" This reflects Jesus' words in Matt. 23:12 and James' admonition in James 4:6. YHWH is regularly depicted as resisting the proud and exalting the lowly (cf. Job 5:11; Ps. 138:6; Pro. 3:34; Ezek. 17:24; 21:26).
NASB"at the proper time"
NKJV, NRSV,
NJB"in due time"
TEV"in his own time"
In context this serves two theological purposes: (1) currently these readers are going through persecution, not exaltation and (2) the time of exaltation is at the Second Coming. Alertness, humility, and lack of anxiety are crucial in the face of Satanic-inspired persecution.
5:7 "casting all your anxiety on Him" This is an aorist active participle used as an imperative and may be an allusion to Ps. 55:22 in the Septuagint. This is an idiom of mentally placing one's concerns on Christ (cf. Matt. 6:25). He carries them for us even amidst persecution and suffering. He bore our sin and now He bears our anxiety and fear!
Believers can do this because we know He cares for us. We know this from:
1. His death (cf. 1 Pet. 2:22-24; 3:18)
2. His intercession (cf. 1 John 2:1-2)
3. His shepherding (cf. 1 Pet. 2:25; 5:4)
5:8 "Be of sober spirit, be on the alert" These are aorist active imperatives. Believers are to make a decisive choice to be mentally alert (cf. Matt. 24:42; 25:13; 26:41; Mark 13:35,37; 14:38; Acts 20:31; 1 Cor. 16:13; Col. 4:2; 1 Thess. 5:6,10; Rev. 3:2-3; 16:15). Peter has emphasized these (i.e., sober and alert) before (cf. 1 Pet. 1:13; 4:7). Alertness and proper thinking can overcome anxiety and temptation.
▣ "Your adversary, the devil" The term "adversary" reflects the Hebrew title for Satan (used 36 times in the NT), which means adversary. The title "devil" (used 37 times in the NT) is a Greek compound "to throw across" meaning to cast aspersions. See Special Topic below.
▣ "prowls around like a roaring lion" This animal metaphor for Satan probably comes from the OT.
1. symbol of powerful enemy (cf. Ps. 7:2; 10:2; 17:12; 22:13,21; 2 Tim. 4:17)
2. one of God's ways to judge His people (cf. 2 Kgs. 17:25; Isa. 15:9; Jer. 50:17)
▣ "seeking someone to devour" Satan's ultimate purpose is revealed—destruction and death. He is an enemy of all that is good, godly, and true.
5:9 "resist him" This is another aorist active imperative. In Jesus believers have the power to resist evil and the evil one! In James 4:7 this same admonition is linked to Satan fleeing, but here it is linked to ongoing suffering and persecution. Victory over the devil is not the absence of suffering!
▣ "firm in your faith" Believers must continue in their faith (cf. Col. 2:5). Prosperity and health are not always signs of God's blessings (cf. Job, Ps. 73). Believers must exercise their faith in any and all circumstances. Continuance is crucial (cf. Acts 14:22; Rom. 8:17).
▣ "knowing that the same experiences are being accomplished by your brethren who are in the world" Peter uses the common experience of believers scattered throughout the Roman Empire as an encouragement to these persecuted believers. Their experience was not unusual, but normative.
5:10 "After you have suffered for a little while" This refers to this life (cf. 1 Pet. 1:6).
▣ "the God of all grace" The hope of all believers is the settled, unchanging character of a loving, gracious, merciful God. Although we live in a fallen world of evil and rebellion, when we trust Him nothing can separate us from Him (cf. Rom. 8:31-39).
The NIDOTTE, vol. 2, pp. 78-79, has a wonderful list of the genitive phrase used to describe God.
1. God of peace – Rom. 15:33; 16:20; 1 Cor. 14:33; 1 Thess. 5:23; Phil. 4:9; Heb. 13:20
2. God of mercy – Luke 1:78
3. God of all comfort – Rom. 12:1; 2 Cor. 1:3
4. God of all grace – 1 Pet. 5:10,12
5. God of love – 2 Cor. 13:11
6. not the God of confusion – 1 Cor. 14:33
▣ "who called you to His eternal glory in Christ" This is another emphasis on our identification with Christ. We are identified with Him now in His death (cf. Rom. 6:4) and suffering (cf. Rom. 8:17), but also His resurrection and glory (cf. 2 Cor. 4:17; 2 Tim. 2:10). This eternal glory only comes experientially at physical death or the Second Coming!
5:11 "will Himself perfect, confirm, strengthen, and establish you" God's goal for all believers is Christlikeness through suffering and struggles (cf. 1 Pet. 4:13; Rom. 8:17; 2 Cor. 1:5,7; Phil. 3:19; 2 Tim. 2:12; Heb. 2:10; 5:8). Yet it is He Himself who provides all that is necessary. Here again is the paradoxical covenant concept. God does His part and we must do our part!
▣ "to Him be dominion forever and ever" This restates 4:11, except here there is no verb. So many of the themes of 1 Peter (like 1 John) are like patterns in tapestries or melodies in music repeated with slight variation. God is in control of all things (cf. Rom. 11:36).
NASB (UPDATED) TEXT: 1 PETER 5:12-14a
12Through Silvanus, our faithful brother (for so I regard him), I have written to you briefly, exhorting and testifying that this is the true grace of God. Stand firm in it! 13She who is in Babylon, chosen together with you, sends you greetings, and so does my son, Mark. 14Greet one another with a kiss of love.
5:12 "Through Silvanus" This is the Silas of Acts 15:40. This man was Peter's source, along with John Mark, of Paul's theology and writings. Peter's writings are very similar to Paul's in many ways.
There has been much speculation concerning this phrase's relationship to the authorship of 1 Peter. I think there is no doubt Peter used a scribe, but was it Silvanus? An interesting article in Journal of the Evangelical Theological Society, Vol. 43 No. 3, pp. 417-432, entitled "Silvanus Was Not Peter's Secretary" by E. Randolph Richards, has convinced me that this phrase probably refers to Silvanus bearing the letter to its readers, not necessarily penning it for Peter.
▣ "the true grace of God" By the date of Peter's writings, other views of Jesus had developed. Peter asserts there is but one true grace—gospel. Peter has emphasized the grace of God often in 1 Peter (cf. 1 Pet. 1:10,13; 2:3; 3:7; 4:10; 5:5,10,12). The gospel of Jesus Christ truly reflects the heart of YHWH. It is called "true" here because it has been experienced in the lives of these suffering believers!
▣ "stand firm in it" This is an aorist active imperative. This was significant in a day of persecution. "Standing" relates to "firm in your faith" in 1 Pet. 5:9. It is an attitude towards God, towards Christ and away from sin, self, and Satan. It is a military term in Eph. 6:11,13,14. Paul uses it in several different ways.
1. gospel summary in 1 Cor. 15:1
2. explanation of "justification by faith" in Rom. 5:2
3. admonitions to Gentiles to keep the faith in Rom. 11:20
4. warning about spiritual arrogance in 1 Cor. 10:12
Believers have a covenantal responsibility to stand firm ! See Special Topic: Perseverance at 1 Pet. 5:9.
5:13 "she" Churches were often personified as female (cf. 2 John) probably because of the OT concept of YHWH as husband and Israel as wife (cf. Hos. 1-3). The church is the bride of Christ (cf. Eph. 5:21-31).
▣ "Babylon" This is probably a cryptic reference to Rome (cf. Rev. 14:8; 17:5; 18:2,10; Sibylline Oracles 5:143,152; Baruch 9:1). Rome, in Peter's day, was emblematic of the world powers of the OT (i.e., Assyria, Babylon, Persia). It was typical of a world system of power, arrogance, and idolatry apart from God (cf. Eph. 2:2a).
Peter was writing from the lair of the beast itself. God's church was established in the enemy's territory.
▣ "Mark" This refers to John Mark. The early church met in his family's house in Jerusalem (cf. Acts 12:12). It was also the site of the Lord's three post resurrection appearances and the coming of the Spirit.
John Mark accompanied Paul and his cousin Barnabas (cf. Col. 4:10) on the first missionary journey (cf. Acts 12:25-13:13). For some reason he deserted the team and returned home (cf. Acts 15:38). Barnabas wanted to include him on the second missionary journey, but Paul refused (cf. Acts 15:36-41). This resulted in Paul and Barnabas separating. Barnabas took John Mark to Cyprus (cf. Acts 15:39). Later, while Paul was in prison, he mentions John Mark in a positive way (cf. Col. 4:10) and still later in Paul's second imprisonment at Rome, just before his death, he mentions John Mark again (cf. 2 Tim. 4:11).
Apparently John Mark became part of Peter's missionary team (cf. 1 Pet. 5:13). Eusebius' Eccl. His. 3:39:12 gives us an interesting account of John Mark's relation to Peter.
"In his own book Papias gives us accounts of the Lord's sayings obtained from Aristion or learnt direct from the presbyter John. Having brought these to the attention of scholars, I must now follow up the statements already quoted from him with a piece of information which he sets out regarding Mark, the writer of the gospel:
This, too, the presbyter used to say. 'Mark, who had been Peter's interpreter, wrote down carefully, but not in order, all that he remembered of the Lord's sayings and doings. For he had not heard the Lord or been one of His followers, but later, as I said, one of Peter's. Peter used to adapt his teaching to the occasion, without making a systematic arrangement of the Lord's sayings, so that Mark was quite justified in writing down some things just as he remembered them. For he had one purpose only— to leave out nothing that he had heard, and to make no misstatement about it'" (p. 152).
In this quote Papias refers to "John the elder," in Against Heresies 5:33:4, Irenaeus says "and these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp." This implies Papias heard it from John the Apostle. John Mark reworded Peter's memories and sermons about Jesus into a Gospel.
5:14 "a kiss of love" This was the typical cultural greeting among family members. It was initially adopted by the family of God (cf. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:6). By the fourth century a.d. this kiss was limited to the same sex because of the abuses within the church and misunderstandings from outside the church. This ritual fellowship act was a regular part of the Lord's Supper or Love Feast.
NASB (UPDATED) TEXT: 1 PETER 5:14b
14bPeace be to you all who are in Christ.
5:14b Only those in Christ can have peace (cf. Luke 2:14). Those who have Christ's peace usually do not have the world's peace (cf. Matt. 10:34; Luke 12:49-53; John 14:27).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List and explain the NT terms used for the leader of local house churches.
2. List the four admonitions to pastors in 1 Pet. 5:2-3.
3. List allusions to Peter's personal contact with Jesus that are mentioned in this chapter.
4. How is suffering related to Christian maturity? To the Devil?
Copyright © 2013 Bible Lessons International
OPENING STATEMENTS
A. The purpose or scope of this introduction is not to discuss in detail the problems connected to the authorship of 2 Peter. I personally have concluded that there is no compelling reason to deny Peter's authorship. Three sources have been helpful in thinking through this issue.
1. Bruce M. Metzger's article "Literary Forgeries and Canonical Pseudepigrapha" in The Journal of the Society of Biblical Literature, 1972, pp. 3-24.
2. Michael J. Kruger's article "The Authenticity of 2 Peter" in The Journal of the Evangelical Theological Society, Vol. 42, No. 4, pp. 645-671.
3. E. M. B. Green's book 2 Peter Reconsidered, Tyndale Press, 1961.
B. As I think about the possibility that 2 Peter was not written by Peter, many things go through my mind.
1. Who wrote 2 Peter does not change my view that it is inspired and trustworthy. Authorship affects hermeneutics, not inspiration, which is a faith presupposition and a documentable historical process.
2. Why am I bothered by pseudonymity? Apparently the first century Greco-Roman world was accustomed to it (Metzger's article).
3. Am I unwilling to allow it because of my own preferences or am I able to honestly evaluate the historical and textual evidence? Has tradition predisposed me to a certain conclusion?
4. The ancient church questioned Peter's authorship, but not the book's message (except the Syrian church). It is an orthodox message in theological unity with other NT books with many affinities to Peter's sermons in Acts.
C. Eusebius used three categories to describe Christian writings:
1. accepted
2. disputed
3. spurious
He included 2 Peter along with James, Jude, 2 John, and 3 John in category 2 (i.e., disputed). Eusebius accepted 1 Peter; had doubts about 2 Peter, and rejected as spurious other supposed writings of Peter (1) the Acts of Peter; (2) the Gospel of Peter; (3) the Preaching of Peter; and (4) the Apocalypse of Peter.
AUTHORSHIP
A. This is the most disputed NT book as to traditional authorship.
B. The reasons for these doubts are both internal (its style and content) and external (its late acceptance).
INTERNAL CONCERNS
1. Style
a. The style is very different from 1 Peter. This was recognized by Origen and Jerome.
(1) Origen acknowledged that some rejected Peter's authorship, yet he quoted from 2 Peter six times in his writings.
(2) Jerome attributed this to Peter's use of a different scribe. He also acknowledges that some in his day rejected Peter's authorship.
(3) Eusebius addresses this concern in Eccl. His. 3:3:1: "but the so-called second Epistle we have not received as canonical, but nevertheless it has appeared useful to many, and has been studied with other Scripture."
b. The style of 2 Peter is very distinctive. In The Epistle of James, Peter and Jude in the Anchor Bible, pp. 146-147, B. Reicke calls it "Asianism."
"It was called 'Asian' style because its foremost representatives came from Asia Minor, and it was characterized by a loaded, verbose, high-sounding manner of expression leaning toward the novel and bizarre, and careless about violating classic ideals of simplicity. . .Our epistle was undoubtedly written in conformity with the rules of the Asian school which was still important during the first Christian century."
c. It is possible that Peter attempted to write in a language (i.e., Koine Greek) in which he was not fully functional. His mother tongue was Aramaic.
2. Genre
a. Is this a typical first century letter?
(1) it has a typical opening and close
(2) it, however, seems to be a cyclical letter to several churches, like Galatians, Ephesians, James, and 1 John
b. It may be a specialized Jewish genre called "testament," which is characterized by
(1) a farewell discourse
a) Deuteronomy 31-33
b) Joshua 24
c) the Testament of the Twelve Patriarchs
d) John 13-17
e) Acts 20:17-28
(2) a prediction of imminent death (cf. 2 Timothy)
(3) an admonition of his hearers to keep on in his tradition
3. The relation between 2 Peter 2 and Jude
a. There has obviously been some literary borrowing.
b. The allusion to non-canonical sources has caused many to reject both Jude and 2 Peter, yet even 1 Peter makes allusion to I Enoch and Paul even quotes Greek poets.
4. The book itself claims to be from Peter the Apostle
a. He is named in 2 Pet. 1:1. He is called Symeon Peter. Peter is the name given to him by Jesus (cf. Matt. 16). Symeon (not Simon) is rare and unusual. If someone were trying to write in Peter's name the choice of this Semitic spelling is very surprising and counterproductive to pseudonymity.
b. He claims to be an eye-witness to the transfiguration (cf. Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36) in 2 Pet. 1:16-18.
c. He claims to have written a first letter (cf. 2 Pet. 3:1), which implies 1 Peter.
5. Orthodoxy
a. There is nothing in this letter which contradicts NT Apostolic teaching.
b. There are a few unique items (i.e., world destroyed by fire and Paul's writings seen as Scripture), but nothing gnostic or adoptionistic or obviously heretical.
EXTERNAL CONCERNS
1. Eusebius lists Christian writings of the first and second centuries in three categories
a. accepted
b. disputed
c. spurious
2 Peter, along with Hebrews, James, 2 and 3 John are listed in the disputed category.
2. 2 Peter does not appear in the Marcion canon (a.d. 154), but Marcion also rejected many other NT books.
3. 2 Peter does not appear in the Muratorian Fragment (a.d. 180-200), but the list seems to be damaged and it also does not list Hebrews, James, or 1 Peter.
4. It was rejected by the Eastern (Syrian) church
a. not in the Peshitta (first half of the fifth century)
b. was included in the Philoxeniana (a.d. 507) from Iraq and the Harclean version (a.d. 616) from north Africa
c. Chrysostom and Theodore of Mopsuestia (i.e., leaders of the Antiochian school of interpretation) rejected all the catholic epistles.
5. 2 Peter seems to be quoted in "the Gospel of Truth" and "the Apocryphon of John" found in the Nag Hammadi gnostic texts (cf. The Nag Hammati Gnostic Texts and the Bible by Andrew K. Helmbold, p. 91). These writings in Coptic are translations of earlier Greek texts. If 2 Peter is alluded to then it is impossible for it to have been written in the second century.
6. It is included in P72, dated by the UBS4 (p. 8) as third or fourth century.
7. It is alluded to or quoted by Clement of Rome (a.d. 95)
a. I Clement (9:2 - 2 Peter 1:17)
b. I Clement (23:3 - 2 Peter 3:4)
c. I Clement (35:5 - 2 Peter 2:2)
8. It may be alluded to in Justin Martyr's (a.d. 115-165) Dialogue with Trypho 82:1 - 2 Pet. 2:1. These are the only two places in ancient Christian writings where the Greek term pseudoppophetai is used.
9. Irenaeus (a.d. 130-200) possibly alludes to 2 Peter (he is quoted by Eusebius' His. Eccl. 5:32:2 - 2 Pet. 3:8 and 3:1:1 - 2 Pet. 1:15).
10. Clement of Alexandria (a.d. 150-215) wrote the first commentary (though it is now lost) on 2 Peter.
11. It appears in Athanasius' Easter letter (a.d. 367), which was a current list of canonical books.
12. It was accepted as canonical by the early church councils of Laodicea (a.d. 372) and Carthage (a.d. 397).
13. It is interesting that other supposed writings of Peter (i.e., the Acts of Peter, the Acts of Andrew and Peter, the Acts of Peter and Paul, Passion of Peter and Paul, the Acts of Peter and the Twelve Apostles, the Apocalypse of Peter, and the Preaching of Peter) were all rejected by the early churches as spurious (i.e., non-inspired).
C. Richard N. Longenecker, Biblical Exegesis in the Apostolic Period (p. 174) makes the comment that 2 Peter may have been Peter writing himself without the use of a scribe (i.e., Silas in 1 Peter 5:12 and John Mark for the Gospel). For evidence he asserts that 1 Peter uses the Septuagint exclusively in OT quotes, but 2 Peter (cf. 2 Pet. 2:22) uses the MT of Pro. 26:11, which denotes a Hebraic background.
DATE
A. This depends on authorship.
B. If one is convinced of Peter's authorship then sometime before his death (cf. 2 Pet. 1:14).
C. Church tradition asserts that the Apostle Peter died in Rome while Nero was Caesar. Nero instituted persecution towards Christians in a.d. 64. He killed himself in a.d. 68.
D. If a follower of Peter wrote in his name, then a date as late as a.d. 130-150 is possible because 2 Peter is quoted in the Apocalypse of Peter as well as The Gospel of Truth and Apocryphon of John.
E. The renowned American archaeologist W. F. Albright asserts that it was written before a.d. 80 because of its similarities to the Dead Sea Scrolls.
RECIPIENTS
A. If 1 Peter is referred to in 2 Peter 3:1 then the recipients would be the same (i.e., northern Turkey).
B. 2 Peter may be a testimonial to encourage all believers to persevere under trial, resist false teachers, and live faithfully in the gospel tradition in anticipation of the Second Coming.
OCCASION
A. As 1 Peter addresses persecution and suffering, 2 Peter addresses false teachers.
B. The exact nature of the false teaching is uncertain, but it may be related to antinomian gnosticism (cf. 2 Pet. 2:1-22; 3:15-18). This book uses technical vocabulary employed by both incipient gnosticism and the mystery religions. This may have been a purposeful apologetic technique attacking their theology.
C. This book, like 2 Thessalonians, addresses the subject of a delayed, but certain, Second Coming, wherein God's children will be glorified and unbelievers judged (cf. 2 Pet. 3:3-4). It is interesting that 1 Peter characteristically uses the term apocalupsis to refer to Jesus' return, while 2 Peter uses parousia. This possibly reflects the use of different scribes (i.e., Jerome).
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting the Faithful | Salutation | Introduction | Greetings |
1:1-2 | 1:1-4 | 1:1-2 | 1:1 | 1:1-2 |
1:2 | ||||
The Christian's Call and Election | Exhortations to Holiness | God's Call and Election | The Generosity of God | |
1:3-11 | 1:3-11 | 1:3-9 | 1:3-11 | |
Fruitful Growth in the Faith | ||||
1:5-11 | ||||
Peter's Approaching Death | The Apostolic Witness | |||
1:12-15 | 1:12-15 | 1:12-15 | 1:12-15 | 1:12-15 |
Christ's Glory and the Prophetic Word | The Trustworthy Prophetic Word | Eyewitnesses of Christ's Glory | ||
1:16-21 | 1:16-21 | 1:16-18 | 1:16-18 | 1:16-18 |
The Value of Prophecy | ||||
1:19-21 | 1:19-21 | 1:19-21 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
CONTEXTUAL INSIGHTS INTO VERSES 1-11
A. Verses 1-11 are one sentence in Greek which combines both aspects of covenant: a sovereign free grace and the mandated Christlike life.
B. The outline seems to be
1. traditional introduction (2 Pet. 1:1-2)
a. from whom
b. to whom
c. greeting
2. verses 3-4 — God's part
3. verses 5-7 — believer's part
4. verses 8-9 — positive and negative aspects of faithfulness
5. verses 10-11 — assurance through lifestyle godliness
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2 PETER 1:1-11
1Simon Peter, a bond-servant and apostle of Jesus Christ, to those who have received a faith of the same kind as ours, by the righteousness of our God and Savior, Jesus Christ: 2Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; 3seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge of Him who called us by His own glory and excellence. 4For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust. 5Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in your moral excellence, knowledge, 6and in your knowledge, self-control, and in your self-control, perseverance, and in your perseverance, godliness, 7and in your godliness, brotherly kindness, and in your brotherly kindness, love. 8For if these qualities are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. 9For he who lacks these qualities is blind or short-sighted, having forgotten his purification from his former sins. 10Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble; 11for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.
1:1 "Simon" This is literally "Symeon" (see Bruce Metzger, A Textual Commentary On the Greek New Testament, p. 699). This is Peter's Hebrew name, and the name of one of the Twelve tribes. This same form appears only in Acts 15:14. If this letter were a pseudonym, the author surely would have used the more common spelling "Simon."
▣ "Peter" This is literally Petros, which is Greek for a large rock or boulder. It was the nickname given to Simon by Jesus in Matt. 16:18 and also John 1:42. In this passage in John the Aramaic term Cephas is mentioned. In daily conversation Jesus spoke Aramaic, not Hebrew nor Greek. Paul often uses Cephas (cf. 1 Cor. 1:12; 3:22; 9:5; 15:5; Gal. 1:18; 2:9,11,14).
There has been much discussion between Catholic and Protestant Bible scholars about the significance of this name change (which has OT significance of Abram, Jacob, etc.). In Matt. 16:18 Peter the rock is said to be the foundation of the church. Protestants have always made it a theological point to note that "Peter" is masculine (i.e., Petros), but "rock" is feminine (i.e., Petra), thereby Peter's confession of faith, not Peter himself, is the bedrock of the church. However, this distinction in Greek grammar would not have been present in Aramaic, where Cephas would have been used in both places.
As a theologian I do not want to deny the obvious leadership of Peter, but I also realize that the other Apostles did not recognize his priority (cf. Mark 9:34; Luke 9:46; 22:24-27; Matt. 20:20-24). Even though Jesus did not conversationally speak in Greek, the inspired text is recorded in Greek, therefore, the grammatical distinction is assumed to be inspired.
▣ "a bondservant" This is the Greek term doulos, which refers to a servant or slave. This is either the OT honorific background of "servant of the Lord" (i.e., Moses, Joshua, David, and Isaiah) or the NT focus on humility in relation to Jesus as Lord (cf. Matt. 10:24-25).
▣ "apostle" This is obviously a literary way for the author of 2 Peter to assert his identity as an eyewitness, follower, and chosen disciple of Jesus.
The term "apostle" comes from the Greek verb "I send" (apostellō). Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luke 6:13). This term was often used of Jesus being sent from the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36, 37,38,40,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21, 23,25; 20:21). In Jewish sources it was used of someone sent as an official representative of another, similar to "ambassador" (cf. 2 Cor. 5:20). Peter is asserting his Christ-given authority!
It came to have an expanded usage beyond "The Twelve" (cf. Acts 14:4, 14, Barnabas; Rom. 16:7, Andronicus and Junias; 1 Cor. 4:6, 9; 12:28-29; 15:7, Apollos; Phil. 2:25, Epaphroditus; 1 Thess. 2:6, Silvanus and Timothy). Their exact task is uncertain, but it involves proclamation of the gospel and servant leadership of the church. It is even possible that Rom. 16:7 (KJV "Junia") refers to a feminine apostle!
▣ "Jesus Christ" See notes at 1 Peter 1:1.
NASB, NRSV,
NJB"to those who have received a faith"
NKJV"to those who have obtained like precious faith"
TEV"to those. . .have been given a faith"
This is an aorist active participle from the term (lagchanō), which referred to casting lots
1. as in gambling (cf. John 19:24)
2. as a sense of a duty or obligation (cf. Luke 1:9)
3. as a way of showing divine choice (cf. Acts 1:17)
It can simply mean to "obtain" or "receive," but it can have the added connotation in the LXX usage of "by the will of God." This same theme is in 2 Pet. 1:3 and 4 "granted" (twice) and "called" ; also note 2 Pet. 1:10 "His calling and choosing you."
This ambiguity is exactly the same as the paradox of salvation. Is salvation by the choice of God or the choice of the one receiving it? The answer is surely yes! The Bible is very clear that this is God's world. He is involved in all aspects. He has chosen to deal with conscious creation by covenant. He initiates the contact. He sets the agenda, but He has demanded that we respond (i.e., initially and continually).
These readers received a faith that was God's will for them (and for all).
The term "faith" is from the Greek term pistis, which is translated into English as "faith," "trust," or "believe." Originally in Hebrew this concept referred to a stable stance, but it came to denote someone who was faithful, loyal, trustworthy, or dependable. In the Bible it is not the believer's faith, but God's faithfulness; not the believer's trust, but God's trustworthiness. See Special Topic at Mark 1:15.
NASB"of the same kind as ours"
NKJV"like precious"
NRSV, TEV,
NJB"as precious as"
This is the Greek compound term isotimos, a compound of isos (i.e., equal, like, or corresponding to) and timē (i.e., price, value, or worth with the connotation of precious or costly). The faith given by God was of inestimable value (cf. 1 Pet. 1:7) and all believers share in the same kind of faith. There is not one faith for Apostles and another for Jews and Gentiles or for other believers (cf. 1 Cor. 12:13; Gal. 3:28; Col. 3:11). There are different gifts, but only one faith (cf. Eph. 4:5).
▣ "righteousness" This refers not to our imputed righteousness (cf. Romans 4), but to Christ's (cf. Acts 3:14; 7:52; 22:14; 1 John 2:1,29; 3:7). See SPECIAL TOPIC: RIGHTEOUSNESS at 1 Pet. 3:14. This is the clearest place in the NT where Theos is applied to Jesus.
This Greek root (which reflects the Hebrew root צרק, BDB 841) is used several times in 2 Peter.
1. righteous, just (dikaios) – 2:8, righteous man
2. righteous, justice (dikniosunē)
1:1 – Jesus' righteousness
2:5 – Noah's righteousness (cf. Gen. 7:1)
2:21 – the way of righteousness
3:13 – the new heavens and the new earth in which righteousness dwells
3. right (dikaion)
1:13 – right, proper
2:7 – the righteous Lot
2:8 – the righteous man
Jesus is righteous; believers are righteous in Him; therefore, they should live in righteousness, which reflects the new age!
▣ "our God and Savior, Jesus Christ" This phrase refers to Jesus alone.
1. the definite article only before the first noun (Granville Sharp's rule)
2. the grammatical form of all four key terms, "God," "Savior," "Jesus," and "Christ" (genitive masculine singulars)
3. the recurrent grammatical form (except "Lord" instead of "God") in 2 Pet. 1:11; 2:20; and 3:18
4. A. T. Robertson's Word Pictures in the New Testament, Vol. 6, p. 148, reminds us that in 2 Peter gnōsis and epignōsis are always used of Jesus
5. there are other places in the NT where Jesus' deity is affirmed (cf. John 1:1; 8:57-58; 20:28; Rom. 9:5; Phil. 2:6-11; 2 Thess. 1:12; Titus 2:13; Heb. 1:8; and 1 John 5:20), which is shocking in light of OT monotheism
In the OT "Savior" is usually used of YHWH, but occasionally of the Messiah. In the NT it usually refers to God the Father. In Titus the phrase is used three times of the Father (cf. Titus 1:3; 2:10; 3:4), yet in the same contexts also of Jesus (cf. Titus 1:4; 2:13; 3:6). In 2 Peter it is used exclusively and often of Jesus (cf. 2 Pet. 1:1,11; 2:20; 3:2,18).
1:2 "Grace and peace be multiplied to you" This is similar to 1 Pet. 1:2. Paul often used "grace and peace," but followed it with "from God our father" and often added "and the Lord Jesus Christ."
Grace reflects the truth that sinful mankind's salvation and fellowship result from the character and provision of God. This new (i.e., restored) relationship with God results in peace. Humans were created for fellowship with God, in whose image we were created, and with each other. Grace always precedes peace! The verb is an aorist passive optative. This is a prayer. Peter wants God to give both grace and peace.
▣ "in the knowledge of God" The grace and peace are given by God (i.e., passive voice) through an experiential knowledge (epignōsis) of both Himself and His Son.
Knowledge is a recurrent theme in 2 Peter, probably because of the false teachers (i.e., Gnostics), like Colossians and 1 John.
1. epignosis (full knowledge); | epignōskō (to know fully) |
2 Pet. 1:2 2 Pet. 1:3 2 Pet. 1:8 2 Pet. 2:20 2. gnosis (knowledge) 2 Pet. 1:5 2 Pet. 1:6
|
2 Pet. 2:21 (twice)
ginōskō (to know) |
The false teachers of chapter two seem to have the characteristics of what was later called antinomian gnosticism. This developed system of philosophical/theological heresy developed in the second century, but had its roots in the first century. It is characterized by an exclusivism based on secret knowledge. Salvation was related to this knowledge, not to ethics. See Special Topic at 1 Pet. 3:22.
▣ "of God and of Jesus our Lord" I made the following grammatical points in 2 Pet. 1:1 related to a similar phrase referring solely to Jesus.
1. one article
2. all genitive forms
These same grammatical features are found in this phrase also which must add some degree of scepticism about whether 2 Pet. 1:1 refers to Jesus alone or to the Father and the Son. However, the difference involves a complicated Greek manuscript variation. The grammar of 2 Pet. 1:1 has no variation in the Greek manuscripts. For a complete listing of the variations see the footnote of the United Bible Society's fourth edition Greek New Testament, p. 799and Bart Ehrman, The Orthodox Corruption of Scripture, p. 85).
1:3-7 This is one long Greek sentence.
1:3 "seeing" The NASB (UPDATED) is rather idiomatic here. The participle "seeing" is not in the Greek text.
▣ "His" This pronoun refers either to God the Father or God the Son. All of the pronouns in these opening verses are similarly ambiguous. This is a characteristic of Peter. It is possible that this is a purposeful ambiguity (i.e., double entendre, as in John's writings). Jesus is identified as "God" in 2 Pet. 1:1; both the Father and the Son are linked grammatically in 2 Pet. 1:2; and the adjective "divine" in 2 Pet. 1:3 refers to both.
▣ "has granted to us" This is a perfect middle (deponent) participle. This form of the Greek word (dōreomai from didōmi) is used only in Mark (cf. Mark 15:45) and Peter (cf. 1 Pet. 1:3,4), which may illustrate Mark's Gospel and 1 Peter's literary relationship.
▣ "everything pertaining to life" Verse three is basically a refutation of the Gnostic false teachers' theological separation of salvation through secret knowledge and daily godly living. Deity provides for eternal life (i.e., zoe) and daily Christlikeness (i.e., eusebeia). True knowledge is faith in Jesus Christ that impacts daily living. Believers have all they need spiritually in Christ! We do not need to seek a deeper truth experience!
▣ "godliness" This compound word (i.e., eusebia) comes from "well" and "worship." It has the connotation of daily living acceptable to God. Peter repeatedly emphasizes the need for godliness because of the false teachers' neglect of personal ethics and morality (cf. 2 Pet. 1:3,6,7; 2:9; 3:11). See fuller note at 2 Pet. 1:6.
NASB"the true knowledge"
NKJV, NRSV,
NJB"the knowledge"
TEV"our knowledge"
This is another slap at the false teacher's emphasis on secret knowledge (cf. 2 Pet. 2:20-21). The gospel, as preached by the Apostles, is the true knowledge and Jesus is the truth (cf. John 14:6). This is the intensified form, epignōsis, which has the connotation of experiential knowledge (cf. 2 Pet. 1:2,3,8; 2:20). The gospel is a person and He must be experienced, not just theologically defined.
▣ "of Him who called us" This verb is used several times in Peter (1 Pet. 1:15; 2:9,21; 3:9; 5:10; 2 Pet. 1:3). It always refers to a call from God. No person comes to God unless the Spirit draws him (cf. John 6:44.65; Eph. 1:4-5).
▣ "by His own glory and excellence" There is a Greek manuscript variation at this point.
1. Manuscripts P72, B, K, L, and most minuscules have dia (through) glory and virtue (cf. NKJV).
2. Manuscripts א, A, C, P, and most ancient translations have idia (His own) glory and virtue (cf. NASB, NRSV, TEV, NJB).
The exegetical question is, "Are believers called (1) by means of deity's (i.e., Father or Son) qualities or (2) to share these qualities?" The UBS4 translation committee gives a "B" (almost certain) rating to option number 1.
1:4 "For by these He has granted us" This is a perfect middle (deponent) indicative matching the participle in 2 Pet. 1:3. Deity's divine power has given and continues to give believers all they need both initially (justification) and continually (sanctification) by means of His promises.
NASB"precious and magnificent promises"
NKJV"exceedingly great and precious promises"
NRSV"precious and very great promises"
TEV"the very great and precious gifts he promised"
NJB"the greatest and precious promises"
These descriptive terms must refer to the gospel, whereby believers become partakers of the divine nature (i.e., the indwelling Holy Spirit). Fallen mankind's hope is the steadfast and gracious character of God, expressed through His promises (i.e., both OT, but especially in Christ, cf. Heb. 6:17-18). The order of these two terms fluctuates in the Greek manuscripts.
The term "precious" was used in 1 Pet. 1:19 for the sacrificial blood of Christ. The term forms the root of the name "Timothy."
▣ "partakers of the divine nature" This refers to (1) the indwelling Holy Spirit (cf. 2 Pet. 1:3), which comes at salvation or (2) another way of referring to the new birth (cf. 1 Pet. 1:3,23). This is so different from the Greek philosophical concept (although the terminology is from the Stoics) of the divine spark in all humans from creation. This does not mean we are gods or will ever be, but we are meant to be like Jesus (cf. I Rom. 8:29; Eph. 1:4; John 3:2). Believers are to model the family characteristics of God (i.e., the image of God). The term "divine" used in both 2 Pet. 1:3 and 4 is theios, which means "godly" or "god-like."
▣ "having escaped" This word appears only in 2 Peter in the NT (cf. 2 Pet. 1:4; 2:18,20). This is an aorist active participle, implying a completed act (i.e., salvation, the time of receiving the gospel, cf. 2 Pet. 1:1).
▣ "the corruption that is in the world by lust" The issue in 2 Peter is false teachers who were advocating a special secret knowledge (i.e., Gnosticism), but depreciating daily godly living (cf. 1 Pet. 1:14; 2:11; 4:3; 2 Pet. 2:10,18). Chapter one responds to this error in 2 Pet. 1:3-11!
Believers' lives are evidence of (not the basis of) their true conversion (cf. James and 1 John). No fruit, no root (cf. Mark 4:1-20).
1:5 "Now for this very reason" This refers to believers' response to God's gifts and promises in 2 Pet. 1:3-4 (cf. Phil. 2:12-13). See SPECIAL TOPIC: VICES AND VIRTUES at 1 Pet. 4:3.
NASB"applying all diligence. . .supply"
NKJV"giving all diligence, add"
NRSV"you must make every effort to support"
TEV"do your best to add"
NJB"do your utmost to support"
Literally this is "bringing all diligence, supply. . ." This is an aorist active participle used as an imperative and an aorist active imperative. God has wonderfully provided salvation (cf. 2 Pet. 1:3-4); now believers must walk in it (cf. 2 Pet. 1:5-7). The gospel is absolutely free from (1) the will of God; (2) the finished work of Christ; and (3) the wooing of the Spirit, but oncereceived, becomes a cost-everything daily discipleship. This is the paradox of the gospel. It is a gift (cf. John 4:10; Rom. 3:24; 6:23; Eph. 2:8; Heb. 6:4), but also a covenant with privileges and responsibilities. The true gospel affects the mind, heart, and hand!
▣ "faith" This term may have several distinct connotations.
1. its OT background means "faithfulness" or "trustworthiness"
2. our accepting or receiving God's free offer of forgiveness in Christ
3. faithful, godly living
4. the collective sense of the Christian faith or truth about Jesus (cf. Acts 6:7 and Jude 3,20)
In this context (i.e., 2 Pet. 1:1) it refers to receiving Christ as Savior. Now believers must grow and develop.
This expected Christian growth is also expressed in Rom. 5:3-4; James 1:3-4.
SPECIAL TOPIC: CHRISTIAN GROWTH
▣ "moral excellence" This quality was used of Christ (or God the Father) in 2 Pet. 1:3. This is one of the fruits of the Spirit (cf. Gal. 5:22-23). It is the antonym of "excess" (cf. 2 Pet. 2:3,14). See SPECIAL TOPIC: VICES AND VIRTUES in the NT at 1 Peter. 4:2.
▣ "knowledge" A knowledge (gnōsis) of the gospel that leads to Christlikeness is a wonderful thing. The false teachers were advocating a false knowledge that led to debauchery.
▣ "self-control" This virtue describes someone who is able to control the egocentristic pull of the fallen sin nature (cf. Acts 24:25; Gal. 5:23; Titus 1:8). In some contexts (i.e., 1 Cor. 7:9) it alludes to inappropriate sexual activity and because of the antinomian tendencies of the false teachers, it may include that connotation here.
▣ "perseverance" This term refers to an active, voluntary, steadfast endurance. It is a God-like characteristic of patience with people and circumstances (cf. Rom. 5:3-4; James 1:3).
▣ "godliness" This is such an important term in the Pastoral Letters, as well as 2 Peter (see note at 2 Pet. 1:3), that I want to quote from my commentary, volume 9, 1 Timothy 4:7:
"This is a pivotal term in the Pastoral Letters. It refers to the doctrinal and daily lifestyle implication of the gospel (cf. 1 Tim. 3:16). It describes not the exceptional, but the expected. It is a compound term from 'good' (eu) and 'worship' (sebomai). True worship is daily living by means of proper thinking (cf. 1 Tim. 4:16a). Notice the number of times this word is used in the Pastoral Letters:
1.noun (eusebeia), 1 Tim. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim. 3:5; Titus 1:1
2.adverb (eusebēs), 2 Tim. 3:12; Titus 2:12
3.verb (eusebeō), 1 Tim. 5:4
4.The related term theosebeia, 1 Tim. 2:10
5.The negated term (alpha privative, i.e., asebeia), 2 Tim. 2:16; Titus 2:12" (p. 53).
1:7
NASB, NKJV"brotherly kindness, love"
NRSV"mutual affection with love"
TEV"Christian affection and love"
NJB"kindness to brothers with love"
This is the compound Greek term phileō (i.e., love) and adephos (i.e., brother). It also occurs in 1 Pet. 1:22. In this context it refers to covenant brothers and sisters.
It is often said that phileō refers to a lesser love than agapeō (cf. 2 Pet. 1:7), but in Koine Greek these terms are synonymous (cf. John 5:20, which uses phileō for the Father's love for Jesus). However, here and in John 21 there may be an intended distinction.
1:8 "for if" This is not the usual form of a conditional sentence in Greek (cf. NJB, however, in Word Pictures in the New Testament A. T. Robertson identifies this phrase as two present active circumstantial [conditional] participles, cf. vol. 6, p. 151), but the stated evidence necessary for assurance which is based on a changed and changing life of repentance, faith, obedience, service, and perseverance. Eternal life (i.e., the divine nature) has observable characteristics.
1. believers exhibit Christian qualities, 2 Pet. 1:5-7
2. believers have these qualities and they are increasing (both present active participles), 2 Pet. 1:8
3. believers are useful and fruitful to God, 2 Pet. 1:8
4. believers live out the true knowledge of God (i.e., Christlikeness, cf. 2 Pet. 1:8)
▣ "neither useless nor unfruitful" This s tragically all too often the spiritual state of believers.
1. useless or unproductive – James 2:20
2. unfruitful – Matt. 7:16-19; 13:22; Mark 4:19; Col. 1:10; Titus 3:14
3. Paul uses the word in the warning "do not participate in the unfruitful deeds of darkness"
Beware of – no fruit, bad fruit! Eternal life has observable characteristics. No fruit – no root!
1:9 As 2 Pet. 1:8 describes the true Christian, 2 Pet. 1:9 describes believers who are being influenced by the false teachers' false dichotomy between knowledge–life, theology–ethics, orthodoxy–orthopraxy!
▣ "short-sighted" This is literally to "blink," "wink," or "squint." It was used metaphorically of one who tries to see clearly, but is unable, possibly willfully turning from the light (cf. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-literary Sources by James Hope Moulton and George Milligan, p. 420).
NASB"having forgotten his purification from his former sins"
NKJV"has forgotten that he was purged form his old sins"
NRSV"is forgetful of the cleansing of past sins"
TEV"have forgotten that you have been purified from your past sins"
NJB"forgetting how the sins of the past were washed away"
This implies that these are believers, but they have been lured back to a godless pagan lifestyle by the false teachers (cf. 2 Peter 2). What a tragedy.
1. This lifestyle brings no joy, peace, or assurance
2. This lifestyle thwarts evangelism
3. This lifestyle destroys effective ministry
4. This lifestyle brings about an early death
In this phrase Peter is referring to the purification or cleansing from sin that occurs through Christ's vicarious, substitutionary death on our behalf (cf. 1 Pet. 1:18; 2:24; 3:18).
1:10 "be all the more diligent" This is an aorist active imperative. This term (cf. 2 Pet. 1:15; 3:14) can mean
1. to do something quickly (cf. Titus 3:12)
2. to do one's best (cf. Eph. 4:3)
3. to be eager (cf. Acts 20:16; Gal. 2:10)
Option #3 seems best (cf. NRSV).
NASB"to make certain"
NKJV"to make. . .sure"
NRSV"to confirm"
TEV"to make. . .permanent"
NJB"never allow. . .to waver"
This term is used in three ways.
1. certain by being well established (cf. Rom. 4:16)
2. dependable (cf. 2 Pet. 2:19 and Heb. 3:14; 6:19)
3. verifiable (used in koine Greek papyri from Egypt for legal guarantees such as validating a will)
Christians can have assurance (cf. Phil. 2:12-13; 1 John 5:13). See Special Topic below.
▣ "His calling" "His" is not in the Greek text, but is implied from 2 Pet. 1:3. Believers' ultimate hope is in the character of the Father, the work of the Son, and the wooing of the Spirit. However, these are confirmed in individual believers by their lives of faith, godliness, etc. (cf. 2 Pet. 1:5-7; Phil. 2:12-13). God deals with humanity in a covenant relationship. He sets the agenda, He initiates the encounter, He draws us to Himself, but we must initially and continually respond in repentance, faith, service, obedience, and perseverance. The gospel is a person to be welcomed, a truth to be believed, and a life to be lived! If any one is left out, mature, biblical salvation is impossible.
▣ "and choosing you" The noun eklogē is always used of God's choice.
1. Jacob/Israel – Rom. 9:11
2. the faithful remnant – Rom. 11:5,28
3. NT believers – Rom. 11:7
4. the church – 1 Thess. 1:4; 2 Pet. 1:10
See Special Topics at Mark 13:20 and 1 Peter 1:2.
▣ "as long as you practice these things, you will never stumble" The "these things" refer to 2 Pet. 1:3-7. Eternal life has observable characteristics.
The grammar (i.e., a double negative) and the term pote (i.e., "at any time" or "ever") give great assurance to struggling believers in the midst of suffering and persecution (i.e., 1 Peter) and false teachings (i.e., 2 Peter).
In Word Pictures in the New Testament, vol. 6, p. 153, A. T. Robertson identifies the verb "practice" (i.e., pioeō) as a present active circumstantial [conditional] participle, like 2 Pet. 1:8. The NASB, NKJV, NRSV, and TEV include the English conditional "if" in their translations (like 2 Pet. 1:8).
▣ "you will never stumble" This is a grammatical structure (double negatives and the subjunctive mood), which is the strongest way to negate a statement. This same truth is expressed in Jude 24.
However, like Hebrews (cf. Heb. 2:1-4; 3:7-4:11; 5:11-6:12; 10:9-39; 12:14-29), 2 Peter has some shocking warnings (cf. 2 Pet. 2:1,20-22; 3:17). Salvation is secure (cf. 1 Pet. 1:4-6), but must be maintained.
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
1:11 "eternal kingdom" This refers to the eternal reign of YHWH and the Messiah (cf. Isa. 9:7; Dan. 7:14,27; Luke 1:33; 1 Tim. 6:16; Rev. 11:15, 22:5). This does not refer to a millennial kingdom nor does any other NT text, except Rev. 20, although some see a veiled allusion in 1 Cor. 15:25-28. I do not.
▣ "Lord and Savior" This same phrase was used of the Emperor. It is a rare title used often in this book (cf. 2 Pet. 1:11; 2:20; 3:2,18).
▣ "will be abundantly supplied to you" This is a future passive indicative. The imperative form was used in 2 Pet. 1:5. God will provide all believers' needs (cf. 2 Pet. 1:3). Believers are commanded to respond appropriately in light of God's provision (cf. 2 Pet. 1:4). Their response was not the way to be accepted by God, but the evidence that they have been accepted.
NASB (UPDATED) TEXT: 2 PETER 1:12-15
12Therefore, I will always be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you. 13I consider it right, as long as I am in this earthly dwelling, to stir you up by way of reminder, 14knowing that the laying aside of my earthly dwelling is imminent, as also our Lord Jesus Christ has made clear to me. 15And I will also be diligent that at any time after my departure you will be able to call these things to mind.
1:12 "Therefore" Based on the gospel truths of 2 Peter 1.
▣ "I will always be ready to remind you" This is a recurrent theme (cf. 2 Pet. 1:12-13,15; 3:1-2; Phil. 3:1; Jude 5,17). These truths of the gospel need to be repeated again and again for the information of the new believers and the steadfastness of the mature believers.
Verses 12-15 are often identified as a genre called "testimonies." Usually it is related to a person's last words before death (cf. Jos. 23-24; 1 Sam. 12; 2 Tim. 4:6-8; 2 Pet. 1:12-15).
▣ "having been established" This is a perfect passive participle. This may refer to (1) the preaching of the gospel or (2) miraculous manifestations. Notice it is God's power (passive voice) that gives the believer stability (cf. 1 Pet. 5:10). But believers must guard it (cf. 2 Pet. 3:17; 1 Pet. 5:9).
▣ "in the truth" The terms "truth/true/trustworthy" are such important biblical concepts that I would like to share with you two special topics taken from my commentary on John's writings (Vol. 4).
SPECIAL TOPIC: "TRUTH" (THE CONCEPT) IN JOHN'S WRITINGS
SPECIAL TOPIC: "TRUE" (THE TERM) IN JOHN'S WRITINGS
NASB"which is present with you"
NKJV"in the present truth"
NRSV"that has come to you"
TEV"you have received"
NJB (phrase omitted)
Literally the phrase is "in the present truth." How is the "truth" present? The truth is both (1) the trustworthiness of God's character and word and (2) a description of Jesus and a way of referring to the gospel message (i.e., the Living Word and the Written Word).
The term "present" is the term parousē, used to describe the Second Coming of Christ as His "presence" (cf. 2 Pet. 1:16; 3:4,12).
1:13 "earthly dwelling" Paul also uses this phrase in 2 Cor. 5:1-10 to refer to his physical body. Verses 14 and 15 clearly show that Peter expected to be martyred soon.
1:14 "our Lord Jesus Christ" This title would have implied several theological truths to a first century Jewish/Christian readership.
▣ "Lord" The Greek term Lord (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir" (cf. John 4:11), "master," "owner," "husband," or "the full God-man" (cf. John 9:36,38). The OT (Hebrew, adon) usage of this term came from the Jews' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14). See Special Topic: Names for Deity at Mark 12:36. They were afraid of breaking the commandment, which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7; Deut. 5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and a baptismal formula of the early church (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:11).
▣ "Jesus" This Hebrew name meant "YHWH saves" or "YHWH brings salvation." It was revealed to his parents by an angel (cf. Matt. 1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.
▣ "Christ" This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets were anointed. Jesus fulfills all three of these anointed offices (cf. Heb. 1:2-3).
▣ "has made clear to me" This may refer to Peter's death (cf. John 13:36) or the manner of Peter's death which is revealed by the Lord to Peter in John 21:18-19.
1:15 "after my departure" This is the term "exodus" (cf. Luke 9:31) used in the sense of death (i.e., a euphemism) or return to heaven.
▣ "you will be able to call these things to mind" This could refer to the book of 1 Peter, 2 Peter, or the Gospel Mark (cf. Irenaeus). Peter realized that the Spirit would use his writings after his death. He must have had a sense that the Spirit was speaking through him for Christians to read and use after his death!
NASB (UPDATED) TEXT: 2 PETER 1:16-18
16For we did not follow cleverly devised tales when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. 17For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, "This is My beloved Son with whom I am well-pleased" 18and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain.
1:16
NASB"cleverly devised tales"
NKJV"cunningly devised fables"
NRSV"cleverly devised myths"
TEV"made-up stories"
NJB"cleverly invented myths"
This is a perfect passive participle, which implies a permanent state of delusion (perfect tense) brought on by an unidentified, outside agent (passive voice) which could be the false teachers themselves or the evil one. We get the English word "myth" from this Greek word, which is found only in
1. 1 Tim. 1:4; 4:7
2. 2 Tim. 4:4
3. Titus 3:9,14
4. 2 Pet. 1:16
Since these false teachers (from the description of 2 Peter 2) were incipient Gnostics with some Jewish tendencies (i.e., #2), these myths could refer to
1. angelic levels between a holy god and lesser spiritual beings (aeons) and their secret names
2. genealogies related to the Messiah as the heavenly man distinct from a truly human Christ
3. the purposeful theological separation of salvation and ethics/morality
For a good discussion of the different ways "myth" is used, see G. B. Caird, The Language and Imagery of the Bible, chapters 12-13, pp. 201-243.
▣ "coming of our Lord" This is another central theme of the book. The term parousia, defined as "coming" or "presence" (same root in 2 Pet. 1:12), is used in the koine Greek papyri for a royal visit of a king. The term parousia usually refers to the Second Coming (cf. 2 Pet. 3:4,12), but it can refer to the Incarnation. It may refer to that here because of the contextual allusion to the Transfiguration in the next phrase.
SPECIAL TOPIC: THE SECOND COMING
▣ "we were eyewitnesses of His majesty" This asserts Peter's authorship by being an eyewitness of Jesus' earthly life. This specifically refers to the Transfiguration (cf. 2 Pet. 1:18 and Mark 9:2-8). This phrase was also used of initiates into the mystery religions experiencing oneness with a god. Peter, like Paul, often used his opponent's phrases as a means of refuting them or giving their proper meaning.
Jesus is described by the term "majesty." In the next verse (2 Pet. 1:17) God the Father is identified by the same term "Majestic Glory." The essence of deity within Jesus was unveiled to the inner circle of disciples (i.e., Peter, James, and John) on the mountain.
▣ 1:17 "honor and glory" This is a possible reference to the "Shekinah Glory" (what the rabbis call the cloud in Exodus and Numbers), the cloud out of which God spoke (cf. Mark 9:2-8). See SPECIAL TOPIC: GLORY (DOXA) at 1 Peter 1:21.
▣ "Father" See Special Topic at Mark 13:32.
▣ "an utterance" The rabbis call this a Bath Kol (i.e., a voice out of heaven), which was a confirmation of God's will during the time from Malachi to John the Baptist in which there was no prophetic voice. The Father affirmed Jesus both at His baptism and His Transfiguration (cf. Mark 1:11; Matt. 17:5-6).
▣ "My beloved Son" This is a Messianic title from Ps. 2:7.
▣ "with whom I am well-pleased" This is an allusion to Isa. 42:1 (cf. Matt. 3:17; 17:5). By linking Psalm 2 and Isaiah 42, Peter emphasizes both the royal and suffering servant aspects of the Messiah. These two aspects also define His two comings: Incarnation = Suffering Servant; Second Coming = King and Judge!
NASB (UPDATED) TEXT: 2 PETER 1:19-21
19So we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts. 20But know this first of all, that no prophecy of Scripture is a matter of one's own interpretation, 21for no prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.
1:19 "the prophetic word" This refers to either (1) OT texts (i.e., 2 Pet. 1:17) or (2) NT Apostolic witness (cf. 2 Pet. 1:12; 1 John 1:1-5).
▣ "made more sure" God's OT revelation is confirmed in the NT revelation. The OT is surely crucial to a full understanding of the NT (cf. Mark 1:1-3).
This whole paragraph is related to the delayed Second Coming, which some began to doubt. Peter wants to assure his readers by
1. his own experience of the new age (i.e., Jesus' transfiguration)
2. the fulfillment of prophecy in the life, teachings, death, and resurrection of Jesus
The new day had arrived and will be consummated (i.e., as a lamp shining, as Venus rising). See. F. F. Bruce, answers to Questions, p. 130.
▣ "a lamp shining in a dark place" This is an allusion to Ps. 119:105 and possibly Pro. 6:23. God has provided fallen humanity all the information they need to respond to Him by faith (i.e., revelation, inspiration, and illumination). God's self-revelation through the OT and supremely through Christ, which is recorded and explained by NT authors, is fully adequate (although not exhaustive). This revelation (OT and NT) is like a light shining in the darkness of human and angelic sin and rebellion. But one day the far better brighter light (i.e., a face-to-face encounter with Christ) will illuminate every believer's heart and mind. The goal of revelation is not information, but salvation (i.e., restored, intimate fellowship).
The false teachers claimed to have a special revelation from deity, but Peter affirms that Jesus is God's full and complete self-revelation.
▣ "the morning star" This is literally "light bearer" or "daystar" (cf. Rev. 2:28; 22:16). From this Greek term we get the English word "phosphorus." This aspect of a light shining has several OT connotations.
1. It is related to the Hebrew term helel, translated "morning star" (Lucifer in Latin, cf. Isa. 14:12), usually referring to the planet Venus.
2. It relates to the coming Messiah in Num. 24:17 (i.e., "a star shall come forth from Jacob") and Mal. 4:2 (i.e., "The sun of righteousness will rise").
3. It relates to resurrected saints in Dan. 12:3 (i.e., "will shine brightly like the brightness of the expanse of heaven").
4. It relates to the royal incarnated Messiah in Rev. 22:16 (i.e., "the offspring of David the bright morning star").
▣ "rises in your hearts" In context this refers to the existential encounter with God brought about by His own self-revelation in Scripture (OT), Jesus (incarnation), and Apostolic writings (NT). At some point fallen humans have an "aha" moment of understanding. God's truth breaks into our consciousness. This process of understanding and conviction is guided by the Holy Spirit (cf. John 6:44,65).
Christianity begins as an individual's encounter and faith response to God in Christ. It issues in a corporate experience of family love and family service (cf. 1 Cor. 12:7). See SPECIAL TOPIC: THE HEART at mark 2:6.
1:20 "Scripture" This is one of several verses in the NT that speak of God's self-revelation in OT and NT writings (i.e., Scripture).
1. Matthew 5:17-19
2. 1 Corinthians 2:9-13
3. 1 Thessalonians 2:13
4. 2 Timothy 3:16
5. 1 Peter 1:23-25
6. 2 Peter 1:20-21
7. 2 Peter 3:15-16
The essence of all of these is that Scripture is from God and of God, not human in origin. God inspired the writers (cf. 2 Pet. 1:20-21) and their writings (cf. 2 Tim. 3:16).
▣ "a matter of one's own interpretation" This phrase surely expresses the existing tension caused by the false teachers in the churches. It is possible that they were quoting Scripture and then putting their own spin on it (which is also common today).
In context it is difficult to know whether this phrase refers to (1) the OT writers or (2) the contemporary false teachers. If the first option, it speaks to the theological concept of inspiration (cf. 2 Tim. 3:16). The following verse seems to confirm this interpretation. If the second option, it speaks of the theological concept of illumination (i.e., that the Spirit guides believers in interpreting the Bible).
It must be stated that the evangelical concept of "the priesthood of the believer " is usually understood as the Spirit-given ability to interpret the Bible for oneself. However, biblically, the phrase refers to the church as the agent of accomplishing the Great Commission, cf. 1 Pet. 2:5,9; Rev. 1:6. Notice in the OT (cf. Exod. 19:6) and the NT the phrase "the priesthood of believers" is plural (i.e., corporate), not individual.
1:21 "men moved by the Holy Spirit" This is literally "carried," which is a present passive participle. This adds emphasis to the truth that the Bible is God's message, not a human message! It is true that the Bible is in human words, but humans were uniquely guided by the Spirit. The Bible is not exhaustive truth, for no human can comprehend that level of reality, but it is trustworthy, adequate truth about God, about sin, about salvation, about godly living, and about eternity.
The exact method of inspiration varies.
1. theophanies
2. Urim and Thummin/lots
3. dreams
4. visions
5. trances
6. angels
7. symbolic acts
8. special events and interpretations
The questions remain (1) does God give the content and the human author the form or (2) does God give both?
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is the Christian life primarily God's doing or ours?
2. What part do humans play in their relationship to God?
3. Can Christian living be separated from salvation?
4. Is salvation conditional?
5. What false teaching was Peter confronting in this letter?
6. What is the significance of the Father's words in 2 Pet. 1:19?
7. What do verses 20-21 say about the Bible?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
False Prophets and Teachers | Destructive Doctrines | Attack Upon False Teachers | False Teachers | False Teachers |
2:1-3 | 2:1-3 | 2:1-3 | 2:1-3 | 2:1-3 |
Doom of False Teachers | Lessons of the Past | |||
2:4-10a | 2:4-11 | 2:4-10a | 2:4-10a | 2:4-10a |
The Punishment to Come | ||||
2:10b-16 | Depravity of False Teachers | 2:10b-16 | 2:10b-16 | 2:10b-12 |
2:12-17 | ||||
2:13-16 | ||||
2:17-22 | Deceptions of False Teachers | 2:17-22 | 2:17-22 | 2:17-22 |
2:18-22 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS INTO 2 PETER 2:1-22
A. This section parallels the book of Jude. There has been literary borrowing, but it is not obvious who borrowed from whom. It is possible Jude is alluding to Peter's prophecy because after his death, it has come true (NET Bible).
B. These false teachers seem to be antinomian, incipient Gnostics with a highly developed angelology (which may reflect a Persian influence; cf. 1 Tim. 6:3-5). All of the OT accounts mentioned involve angels in some way.
C. Peter pulls from the common knowledge of his day (OT accounts; I Enoch; pagan sources).
D. The Bible is very ambiguous as to the origin, the fall and the activities of the angelic world. Don't let your curiosity go beyond God-given information (i.e., modern novels).
E. There is an extended list of characteristics of the false teachers
1. secretly introducing destructive heresies (2 Pet. 2:1)
2. denying the Master (2 Pet. 2:1)
3. following sensuality (2 Pet. 2:2)
4. being greedy (2 Pet. 2:3)
5. despising authority (2 Pet. 2:10)
6. acting like animals (2 Pet. 2:12)
7. seeking pleasure (2 Pet. 2:13)
8. subverting the Christian love feasts (2 Pet. 2:13)
9. causing weak believers to sin (2 Pet. 2:14)
10. promising freedom, but they are slaves (2 Pet. 2:19).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2 PETER 2:1-3
1But false prophets also arose among the people, just as there will also be false teachers among you, who will secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon themselves. 2Many will follow their sensuality, and because of them the way of the truth will be maligned; 3and in their greed they will exploit you with false words; their judgment from long ago is not idle, and their destruction is not asleep.
2:1 "false prophets" True prophets are discussed in 2 Pet. 1:19-21. The OT mentions false prophets often (cf. Deut. 13:1-5, 18:19-22; 1 Kings 18:19, 22:6ff; Jer. 5:3, 23:9-18), as does the NT (cf. Matt. 7:15; 24:11,24; Mark 13:22; Luke 6:26; Acts 13:6; 2 Pet. 2:1; 1 John 4:1; Rev. 16:13; 19:20; 20:10). See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 2 Peter 1:10.
▣ "also arose among the people" This refers to the OT people of God. Notice the parallelism between the first two clauses (repeat "among"). Notice the false prophets came from among the people of God, and not from the outside.
▣ "false teachers" The clues in 2 Peter 2 show that these were incipient Gnostics. See Special Topic: Gnostics at 1 Pet. 3:22.
▣ "secretly introduce" This compound of para and eisagō has the connotation of "to sneak in alongside" (cf. Gal. 2:4 and Jude verse 4).
▣ "destructive heresies" The term "heresies" (divisions) is used in three ways in the NT.
1. as a religious sect or group (cf. Acts 24:14; 26:5)
2. as divisions within Christianity (cf. 1 Cor. 11:19)
3. as the teachings that are contrary to orthodoxy
They are usually a mixture of truth and error. Often, they magnify some truth to the exclusion of other biblical truths or a perversion related to Christology. Heresy always comes from within the Christian fellowship (cf. Matt. 7:15-23, 24:24; 1 Tim. 4:1-5; 1 John 2:18-25). A description of their actions can be seen in (1) Contextual Insights E. and (2) Gal. 5:19.
▣ "even denying the Master" This is a present middle (deponent) participle, which speaks of ongoing personal rejection of Christ by the false teachers. This refers either to denial of Jesus (1) by theology or (2) lifestyle (cf. Jude 4). This is the first of four descriptive phrases (2 Pet. 2:1-3) about false teachers denying the Master by
1. their actions and beliefs
2. their immoral ways
3. their greed
4. their self-deception
The title "master" is the term despotēs, which means "lord" or "master." It is used of slave owners (cf. 1 Tim. 6:1,2; Titus 2:9; 1 Pet. 2:18).
It is interesting to note that the term "master" is normally used for God the Father (cf. Luke 2:29; Acts 4:24 [quoting the LXX of Exod. 20:11 or Ps. 146:6]). However, it is also used of Christ (cf. 2 Tim. 2:21; Jude 4; Rev. 6:10). Here is another title of the Father transferred to the Son to assert His Deity.
▣ "who bought them" This is an aorist active participle. This seems, like 2 Pet. 2:20-22, to imply that they were once saved, but not now! This is a reference to (1) YHWH's saving His people in the OT or (2) Christ's redemptive work in the NT (cf. Mark 10:45; Acts 20:28; 1 Cor. 6:20; Eph. 1:7; 1 Tim. 2:6; Heb. 2:9; 1 Pet. 1:19; 1 John 2:2; Rev. 5:9). In the OT to buy someone back from slavery (i.e., ransom or redeem) referred to physical deliverance. Usually in the NT it refers to salvation. In the OT to sell someone into the hands of their enemies referred to judgment.
The NJB has the interesting translation "who bought them freedom." Apparently they see the context (2 Pet. 2:2-3) as relating to believers who live godless lives and bring reproach on Christ and Christianity. This then would refer to believers who die early because of their godless living and destructive influence.
▣ "bringing swift destruction upon themselves" No first century believer would has asked this question, but modern believers think about it a lot, especially related to how their group views assurance! Some link the phrase to "YHWH" or "the people," which would then refer to Exodus (i.e., Wilderness Wanderings).
The real question is, "Were the heretics truly saved?" I believe that biblical doctrines are given in dialectical or paradoxical pairs, which is characteristic of Eastern literature. Modern western readers and interpreters tend to propositionalize and decontextualize verses. I surely affirm the security of the believer, but am more and more uncomfortable with "once saved, always saved" because of passages like this. Security is evidenced by (not based on) godly living (cf. James and 1 John). Believers struggle and sin, but they continue to trust in Christ and respond (sometimes slowly) to the correcting of the Holy Spirit.
However, the Parable of the Soils (cf. Matthew 13) and the active, but lost, religionists of Matt. 7:15-27, assure me that there do exist false professions of faith (cf. 2 Pet. 2:20-22; 1 John 2:18-19).
False teachers have caused and still cause great turmoil in the church. In 1 John there are several tests for true believers.
1. willingness to confess sin (1 John 1:5; 2:22)
2. lifestyle obedience (1 John 2:3-6)
3. lifestyle love (1 John 2:7-11)
4. victory over evil (1 John 2:12-14)
5. forsaking the world (1 John 2:15-17)
6. perseverance (1 John 2:19)
7. doctrine (1 John 2:20-24)
Peter also lists the inappropriate actions of these false teachers (see Contextual Insights, E). If it is true that the gospel is a (1) person; (2) a message about that person; and (3) a lifestyle emulating that person, then these false teachers violated all three. Can someone be "bought" by Jesus and deny Jesus? This is the problem. Salvation is free and for all who will respond in repentance, faith, obedience, and perseverance. But, maturity is a cost-everything discipleship. We must hold tightly to both of these biblical truths. Doctrine comes in tension-filled pairs because Christianity is not only a biblical theology (cf. Rom. 6), but a daily struggle (cf. Romans 7) for godliness. Salvation is a relationship, not an isolated decision!
2:2 "Many will follow" Oh, the tragedy of leading others astray (cf. Matt. 18:6-7). Peter uses this compound term often (cf. 2 Pet. 1:16; 2:2,15,21; Matt. 18:6).
NASB"their sensuality"
NKJV"their destructive ways"
NRSV"their licentious ways"
TEV"their immoral ways"
NJB"their debauched behavior"
The term aselgeia can be translated "licentiousness," "debauchers," or " sensuality," implying out-of-bounds sexual activity (cf. 2 Pet. 2:2,7,18; 1 Pet. 4:3; Jude 4). It is often included in the lists of sins of pagan society (cf. Rom. 13:13; 1 Cor. 12:21; Gal. 5:19).
▣ "because of them the way of truth will be maligned" It is crucial how believers live. They are to reflect the family characteristics of God (i.e., faith in Jesus restores the image of God in mankind, cf. 1 Tim. 6:1; Titus 2:5).
▣ "the way of truth" "The Way" was the early name used for Christians (cf. Acts 9:2; 18:25-26; 19:9,23; 22:4; 24:14,22). It reflects the OT concept of biblical faith as a clearly marked path that we must follow (cf. Ps. 119:105; Pro. 6:23). This phrase refers to the gospel message. Obviously a godly lifestyle is an integral aspect of salvation (Eph. 1:4; 2:10).
▣ "will be maligned" Pagans misunderstood believers and accused them of immoral practices. The lives of these false teachers added to these misconceptions.
2:3 "in their greed" This term has a negative connotation in both the Septuagint and the NT. False teachers are characterized by desire for more and more at any cost (cf. 2 Pet. 2:14; Micah 3:11; 1 Tim. 6:5; Titus 1:11; Jude 16). This term is used often in the NT (cf. Mark 7:22; Luke 12:15; Rom. 1:29; 2 Cor. 9:5; Eph. 5:3; Col. 3:5; 1 Thess. 2:5; 2 Pet. 2:3,14) because it characterizes the self-centered nature of fallen humanity. This can refer to financial greed, sexual greed, or places of honor (i.e., teachers) within the churches.
▣ "they will exploit you" The King James Version has "make merchandise of you." We get the English word "emporium" from this Greek word.
NASB"with false words"
NKJV, NRSV"deceptive words"
NJB"untrue tales"
The adjective denotes that which is molded or made (cf. Rom. 9:20). We get the English word "plastic" from this Greek term. The false teachers caused problems within the believing community and in society. Their lives brought reproach on the gospel and their lies perverted the gospel message.
▣ "their judgment" There have always been false teachers among the people of God. They were condemned in the OT (cf. Deut. 13:1-5,6-11,12-18). Their temporal, as well as eschatological, judgment is sure and not delayed (cf. Gal. 6:7). In this text both "judgment" and "destruction" are personified.
This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12).
NASB (UPDATED) TEXT: 2 PETER 2:4-10a
4For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, reserved for judgment; 5and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, when He brought a flood upon the world of the ungodly; 6and if He condemned the cities of Sodom and Gomorrah to destruction by reducing them to ashes, having made them an example to those who would live ungodly lives thereafter; 7and if He rescued righteous Lot, oppressed by the sensual conduct of unprincipled men 8(for by what he saw and heard that righteous man, while living among them, felt his righteous soul tormented day after day by their lawless deeds), 9then the Lord knows how to rescue the godly from temptation, and to keep the unrighteous under punishment for the day of judgment, 10and especially those who indulge the flesh in its corrupt desires and despise authority.
2:4 "if" This is a first class conditional which is usually assumed to be true from the author's perspective or for his literary purposes. This begins an extended sentence which runs through verse 10a. It is possible that this conditional pattern is to be repeated through this long, involved Greek sentence. The NRSV has an "if" in 2 Pet. 2:4,5,6,7; NIV has an "if" in 2 Pet. 2:4,5,6,7,9, but it only occurs in the Greek text in 2 Pet. 2:4. This context delineates a series of OT judgments involving angels.
▣ "angels when they sinned" This is parallel to Jude 6. The following are the notes from my commentary on James and Jude (Vol. 11).
Notes from Jude Commentary
Jude 6 "And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day" Sodom and Gomorrah, in the same way as these angels, indulged in gross immorality and went after strange flesh. Both are exhibited as examples undergoing the punishment of eternal fire.
Jude 6 "and angels" This verse adds angels to his lists of those who initially worshiped and later rebelled against YHWH and were thus destroyed or judged. But which angels? Some information is given to describe this particular group of angels:
1. they did not keep their own domain
2. they abandoned their proper abode
3. they will be kept in eternal bonds under darkness for judgment day
4. "sinned" (2 Pet. 2:4)
5. "committed them into Tartarus" (2 Pet. 2:4)
6. "committed them to pits of darkness reserved for judgment" (2 Pet. 2:4)
Which angels in the OT rebelled and sinned?
1. angels as powers behind pagan worship
2. the lesser angelic beings, called by specific demonic names in the OT. Examples: Lilith (cf. Isa. 34:14), Azazel (cf. Lev. 16:8), and goat demons (cf. Lev. 17:7)
3. the "sons of God" in Gen. 6 (often discussed in intertestamental apocalyptic writings, I Enoch 86-88; 106; II Enoch 7,18; II Baruch 56; Jubilees 5)
4. angels mentioned in an example from a Jewish apocalyptic intertestamental writing (because of Jude's use of other books of this kind in Jude 9, 14)
NASB"who did not keep their own domain"
NKJV"who did not keep their proper domain"
NRSV"who did not keep their own position"
TEV"who did not stay within the limits of their proper authority"
NJB"who did not keep to the authority they had"
There is a play on the tense of the verb "keep" in 2 Pet. 2:6. The angels did not keep their place (aorist active participle) so God has kept them in a place of imprisonment until judgment day (perfect active indicative). Those angels who violated God's will faced both temporal and eschatological judgment, just as the rebels of Israel during the wilderness wandering period and the inhabitants of Sodom and Gomorrah.
The term "domain" is the Greek term archē, which means the "beginning" or "origin" of something.
1. beginning of the created order (cf. John 1:1; 1 John 1:1)
2. the beginning of the gospel (cf. Mark 1:1; Phil. 4:15)
3. first eyewitnesses (cf. Luke 1:2)
4. beginning signs (miracles, cf. John 2:11)
5. beginning principles (cf. Heb. 5:12)
6. beginning assurance/confidence (cf. Heb. 3:14)
It came to be used of "rule" or "authority"
1. of human governing officials
a. Luke 12:11
b. Luke 20:20
c. Romans 13:3; Titus 3:1
2. of angelic authorities
a. Romans 8:38
b. 1 Cor. 15:24
c. Eph. 1:21; 3:10; 6:10
d. Col. 1:16; 2:10,15
These false teachers despise all authority, earthly and heavenly. They are antinomian libertines. They put themselves and their desires first before God, angels, civil authorities, and church leaders.
NASB"but abandoned their proper abode"
NKJV"but left their own habitation"
NRSV"but left their proper dwelling"
TEV"but abandoned their own dwelling place"
NJB"but left their appointed sphere"
These angels left their heavenly domain and went to another (earth). This fits the angelic interpretation of Gen. 6:1-4 very well. This act was a willful rejection of God's will and authority.
▣ "in eternal bonds" Chains are used on angels in I Enoch and Satan is bound with a "great chain" in Rev. 20:1-2. The term "eternal" may mean "powerful," "adequate," "sure," not literally eternal, because these angels are only held until Judgment Day, when other means of incarceration shall be used (cf. Rev. 20:10,14-15). The point is, some angels are imprisoned now, so as to control their evil activities.
▣ "under darkness" The term Tartarus (not used in Jude but present in 2 Pet. 2:4 and I Enoch 20:2) was used in Greek mythology for the holding place of the Titans, the half divine, half human giants. This fits the angelic interpretation of Gen. 6. I Enoch describes the new abode of these rebellious angels (cf. I Enoch 10:5,12) as eternal darkness. How different from heavenly brilliance (glory). The rabbis divided Sheol into "Paradise" (for the righteous) and Tartarus (for the wicked). The term "abyss" (cf. Luke 8:3, Rev. 9:1; 11:7; 20:3) is synonymous with the metaphors of darkness used in verse 13b.
▣ "the great day" This is another way of referring to Judgment Day, the day when God will hold all conscious creation responsible for the gift of life (cf. Phil. 2:10-11; Isa. 45:23; Rom. 14:10-12).
SPECIAL TOPIC: "the sons of God" in Genesis 6
NASB, NKJV,
NRSV, TEV,
NIV"Hell"
NJB"the underworld"
Weymouth"Tartarus"
See note above on "under darkness" in notes on Jude 6.
▣ "pits of darkness" The term sirois is found in the ancient Greek uncial manuscripts א, A, B, and C. The King James Version has "chains" (seirais), which is similar in meaning to the word "bonds" (demois) in Jude 6, which is found in the ancient papyri manuscript P72, also compare I Enoch 10:12, ).
2:5 "and did not spare the ancient world" This refers to God's judgment on the wickedness of mankind (cf. Gen. 6:5,11-12,13; 8:21b). This judgment by water is described in Gen. 6-9. This same event is mentioned in 1 Pet. 3:18-22.
▣ "Noah" One man and his family "found favor in the eyes of the Lord" (i.e., Noah, cf. Gen. 6:8-9,18). This event is also described in Josephus' Antiquities of the Jews 1.3.1; I Clement 7.6, 9.4; and the Sibylline Oracles 1.128).
▣ "a preacher of righteousness" The OT does not mention Noah's preaching, but rabbinical tradition surely does (cf. Jubilee 7:20-29; Sibylline Oracles 1.128-129).
▣ "a flood" From this Greek word comes the English word "cataclysm." According to I Enoch, this was God's judgment on the mixed races of the human/angelic sexual relationships of Gen. 6:1-4.
2:6 "Sodom and Gomorrah" The destruction of these wicked cities is described in Gen. 19:24-28. Angels were the means of escape for Lot and his family and, by implication, they were involved in the destruction of these cities of the plain.
This is parallel to Jude 7. It seems that Noah is an example of judgment by water and Sodom and Gomorrah an example of judgment by fire.
I have included the following notes from my commentary on Jude 7
Notes from Jude Commentary
Jude 7 "Sodom and Gomorrah" This is the third example of rebellion that involved sexual activities outside of God's revealed plan of marriage:
1.the Canaanite fertility worship at Shittim (cf. Numbers 25)
2. the attempt by angels to mix the orders of creation (cf. Gen. 6:1-4; 2 Pet. 2:4)
3. the homosexual activity of Sodom and Gomorrah toward angels (cf. Gen. 19; 2 Pet. 2:6)
▣ "and the cities around them" These cities are listed by name in Deut. 29:23.
▣ "same way" This is an accusative which relates grammatically to the angels (cf. Jude 6), not "the neighboring towns." It has been speculated that Jude used these OT illustrations because as angels took women in Genesis 6, so here men tried to take angels (cf. Gen. 18:22; 19:1). If so, this would be another example of the attempt to mix the orders of creation. However, to me it seems that the inhabitants of Sodom did not know these were angels and thought them to be men (cf. Gen. 18:22).
▣ "gross immorality and went after strange flesh" This is in reference to "different kind of (heteros) flesh." This seems to relate both to (1) the angels and women according to Josephus in Antiquities of the Jews 1:3:1 and (2) the homosexuality (cf. Rom. 1:26-27) so prevalent in the area of Sodom.
▣ "are exhibited as an example in undergoing the punishment of eternal fire" Jude uses these OT examples as a clear warning to his readers. Beware of sexual exploitation by anyone.
The NT speaks clearly of eternal punishment (cf. Matt. 25:41,46; 2 Thess. 2:8-9; Rev. 19:20; 20:11,14-15; 21:28; and also I Enoch 54:1). This subject is difficult to discuss because the Bible does not give much information about heaven or hell. It affirms their reality, but does not reveal specific information, usually describing them in metaphorical language. Jesus uses the "valley of the sons of Hinnom," which was just south of Jerusalem and was used by the Israelis under Manasseh for the worship of Molech, the Canaanite fire god who required child sacrifice. The Jews, out of shame and regret for their own participation in these fertility rites, turned this locality into the garbage dump for Jerusalem. Jesus' metaphors of fire, smoke, and worms came from this place, Gehenna.
This place of torment was not created for mankind, but rebellious angels (cf. Matt. 25:41). Evil at all levels will be removed and segregated from God's creation. Hell is the Bible's way of describing this permanent divide.
Before I leave this topic let me express the pain with which I approach this subject. This is the only suffering in the Bible that is not redemptive. This is not the will of God for anyone. It is a result of willful, continuous rebellion, both angelic and human. It is an open, bleeding sore in the heart of God that will never heal! God's willingness to allow free will among His creatures results in some painful, eternal losses.
The Jerome Biblical Commentary, vol. II, p. 379 mentions that Jude's description of the punishment of these angels is very similar to I Enoch 10:4-6,11,13; 12:4; 15:3; 19:1. This seems to confirm Jude's familiarity with this interbiblical Jewish apocalyptic work.
2:7-8 "the righteous Lot" This may be an allusion to (1) the extra-canonical Jewish book of the Wisdom of Solomon 10:6 or (2) a rabbinical tradition. Lot was spiritually grieved by the actions of contemporary evil people (some rabbinical tradition reflected in 2 Pet. 2:8 and I Clem. 11:1) as 2 Peter's readers were by the immoral false teachers.
This entire section is a form of OT typology. Things that happened in the history of Israel were being repeated in Peter's day.
2:9 This is the conclusion of the extended sentence begun in 2 Pet. 2:4. God will rescue His own (i.e., Noah, 2 Pet. 2:5 and Lot, 2 Pet. 2:7) and hold the unrighteous accountable for their deeds (i.e., angels and humans).
2:10 "those who indulge the flesh in its corrupt desires" This refers to human instincts given by God but with certain restrictions (i.e., human sexuality, but within marriage). Fallen mankind takes God's gifts beyond their God-given bounds for selfish, egocentristic purposes (more and more for me at any cost).
▣ "and despise authority" This is parallel to Jude 8 in several ways.
2 Peter 2:10 | Jude 8 |
1. indulge the flesh 2. despise authority 3. revile angelic majesties |
1. defile the flesh 2. reject authority 3. revile angelic majesties |
Jude obviously refers to angels by this phrase, but 2 Peter may very well link it to 2 Pet. 2:4 and further refer to rejecting Christ. I have included my notes of Jude 8.
Notes from Jude Commentary
Jude 8 "Yet in the same way" The false teachers of Jude's day had similarities to the rebellious ones of old. The exact nature of the similarity is not specified.
▣ "these" This is Jude's way of referring to the false teachers who had invaded the church (cf. Jude 8,10,12,14,16,19).
▣ "also by dreaming" This term is used of OT false prophets (cf. Deut. 13:1-5; Jer. 23:25-32), those who claimed special revelations from God (cf. Col. 2:18).
▣ "defile the flesh" This is the metaphorical use of the term "stain." There was obviously an amoral aspect to their teachings and/or lifestyles. All of these OT examples involved some type of sexual sin (cf. 2 Tim. 3:1ff; 2 Pet. 2).
▣ "reject authority and revile angelic majesties" There are three characteristics of "these."
1. "defile the flesh"
2. "reject authority" (NASB, NKJV, NRSV)
"despise God's authority" (TEV)
"disregard Authority" (NJB)
3. "revile angelic majesty" (NASB)
"speak evil of dignitaries" (NKJV)
"slander the glorious ones" (NRSV)
"insult the glorious beings above" (TEV)
"abuse the Glories as well" (NJB)
It is obvious the first has to do with sexual sins, but what of the second and third? The second designation, "reject authority," has been interpreted at least two ways.
1. the Greek term for "authority" is kuriotēa, which is related to the term "Lord" (kurios); therefore some link this rejection (although the verbals are different) to the denial of Jesus in Jude 4 ( "our only Master and Lord, Jesus Christ")
2. the Greek term for "authority" is kuriotēta, which is related to kuriotēs, used in 2 Pet. 2:10 (cf. Eph. 1:21; Col. 1:16) to refer to angels
This context seems to be referring to angels, so #2 fits best.
The third designation uses an OT term "glory" (kabod), which was used of God (cf. Jude 24,25; 2 Pet. 1:3,17; 3:18) and all things connected to God, especially in heaven or the life to come. In this instance Jude is picking up on the interbiblical expansion of this OT concept to refer to angelic beings, beings of power and authority.
This might even refer to the rejection of the OT Law because the Jews believed that angels served as mediators for YHWH giving the Law to Moses on Mt. Sinai (cf. Acts 7:35).
This point of the context is the out-of-bounds lifestyle of "these" false teachers in the area of morality and authority. The list of characteristics of the false teachers which began in Jude 1-4 is continued: (1) despise authority, 2 Pet. 2:10; (2) like animals 2 Pet. 2:12; (3) pleasure seekers, 2 Pet. 2:13; (4) subvert love feasts Jude 13; (5) cause weak believers to sin Jude 14; and (6) promise freedom but they are slaves, Jude 19.
NASB (UPDATED) TEXT: 2 PETER 2:10b-16
10bDaring, self-willed, they do not tremble when they revile angelic majesties, 11whereas angels who are greater in might and power do not bring a reviling judgment against them before the Lord. 12But these, like unreasoning animals, born as creatures of instinct to be captured and killed, reviling where they have no knowledge, will in the destruction of those creatures also be destroyed, 13suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you, 14having eyes full of adultery that never cease from sin, enticing unstable souls, having a heart trained in greed, accursed children; 15forsaking the right way, they have gone astray, having followed the way of Balaam, the son of Beor, who loved the wages of unrighteousness; 16but he received a rebuke for his own transgression, for a mute donkey, speaking with a voice of a man, restrained the madness of the prophet.
2:10b "daring" (cf. Mark 12:34; 15:43)
▣ "self-willed" (cf. Titus 1:7)
▣ "they do not tremble" (cf. Matt. 28:4; Luke 8:47; Acts 7:32; 1 Cor. 2:3).
The three preceding terms describe the false teachers' lack of respect for spiritual powers and authorities. They possibly relate to the Gnostics' extensive theology of angelic levels (aeons) and the secret names of these angels necessary to supposedly pass through their realm on the way to fellowship with the high, good god.
NASB"angelic majesties"
NKJV"speak evil of dignitaries"
NRSV"slander the glorious ones"
TEV"no respect for the glorious being above"
NJB"offending the glorious one"
See note in previous section from Jude on "glories" (doxai).
2:11 "do not bring a reviling judgment against them before the Lord" This is parallel to Jude 9, which may be a quote from The Assumption of Moses. It relates an incident between Michael (i.e., the Arch Angel and guardian of Israel) and Satan over the body of Moses (cf. Deut. 34:6).
There is a Greek manuscript variant in this phrase.
1. before the Lord (para with the locative, א, B, C, K, P, cf. NASB, NKJV, TEV, NJB)
2. from the Lord (para with the ablative, P72, cf. NRSV)
2:12 This verse is parallel to Jude 10. Jude 9 describes Michael's encounter with Satan. This verse in 2 Peter and Jude 10 describes how the false teachers react to angelic authority and power
1. they act like unreasoning animals
2. they are creatures of animal instinct
What they know (and how they act) will destroy them.
▣ "destruction. . .destroyed" See Special Topic following.
SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (phtheirō)
2:13 "suffering wrong as the wages of doing wrong" This is an unusual construction which is either (1) an idiom or (2) a word play (i.e., adikoumenoi, meaning "suffering wrong" and adikias, translated "of wrong").
▣ "to revel in the daytime" They flaunt their actions for all to see. This phrase and the last phrase of 2 Pet. 2:12 are saying the same thing.
NASB"stains and blemishes"
NKJV"spots and blemishes"
NRSV"blots and blemishes"
TEV"a shame and a disgrace"
NJB"unsightly blots"
The first term spilas (and its forms) has two distinct meanings: (1) originally it refers to unseen dangers, literally, hidden or shallow reefs (cf. Jude 12) and (2) stains or spots (cf. Eph. 5:27; James 3:6; 2 Pet. 2:13; Jude 23).
The second term is somewhat synonymous. It is used metaphorically of "blemishes" or "spots." Both of these refer to the immoral false teachers' sexually preying on believers at the Christian love feasts (the Lord's Supper meal).
NASB"as they carouse with you"
NKJV, NRSV"while they feast with you"
TEV"join in your meals"
NJB"even when they are sharing your table"
This is parallel to Jude 12. The meal referred to was called "The Love Feast" (cf. 1 Cor. 11:17-22), which was a communal Eucharist of the believing community.
2:14 "eyes full of adultery" They looked at every woman at Christ's table as a sex object. These false teachers were sexually exploitive (cf. 2 Pet. 2:2,10,14,18). The rabbis say that the eyes are the windows of the soul. Sin begins in the thought life. These false teachers' eyes never rest!
▣ "enticing unstable souls" They snare and entrap weak or new believers (cf. Matt. 18:6; 2 Tim. 3:6).
▣ "having a heart trained in greed" This is a perfect passive participle. We get the English word "gymnasium" from this word. They regularly trained to get more and more for themselves at any cost! See SPECIAL TOPIC: THE HEART at Mark 2:6.
NASB"accursed children"
NKJV"and are accursed children"
NRSV"Accursed children"
TEV"They are under God's curse"
NJB"They are under a curse"
This is a Hebrew idiom (cf. Eph. 2:3). They demonstrate the characteristics and settled character of their father, the Devil. The positive opposite of this idiom is "obedient children" of 1 Pet. 1:14!
2:15 "forsaking the right way" This reflects the Hebrew idiom for "sin" (cf. NRSV, TEV, NJB). Righteousness was described as a path or road. The godly were to follow the path (cf. Ps. 119:105; Pro. 6:23). Any deviation from the path was sin.
▣ "have gone astray" The term "astray" is our English word "planet," which meant "wanderer." This is parallel to Jude 13.
▣ "the way of Balaam" This same OT incident is mentioned in Jude 11. It is recorded in Num. 22-25; 31:8,16. As Balaam desired money, so too, these false teachers (i.e., greed, 2 Pet. 2:14).
NASB, NKJV,
TEV"Beor"
NRSV, NJB"Bosor"
The first reading is from the Septuagint of Numbers 22 and is the reading in MS B. The second reading is found in MSS P72, אi2, Ac, C, and UBS4 gives it an "A" rating (certain). However, there is no example of this name anywhere else.
2:16 "a mute donkey, speaking with a voice of a man" This refers to Num. 22:24 and 31, another OT incident involving an angel.
NASB (UPDATED TEXT: 2:17-22
17These are springs without water and mists driven by a storm, for whom the black darkness has been reserved. 18For speaking out arrogant words of vanity they entice by fleshly desires, by sensuality, those who barely escape from the ones who live in error, 19promising them freedom while they themselves are slaves of corruption; for by what a man is overcome, by this he is enslaved. 20For if, after they have escaped the defilements of the world by the knowledge of the Lord and Savior Jesus Christ, they are again entangled in them and are overcome, the last state has become worse for them than the first. 21For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment handed on to them. 22It has happened to them according to the true proverb, "A dog returns to its own vomit," and, "A sow, after washing, returns to wallowing in the mire."
2:17 "springs without water and mists" This is paralleled in Jude 12. They had the promise of blessing, but gave only death.
▣ "for whom the black darkness has been reserved" This is literally "thick darkness of darkness" (cf. 2 Pet. 2:4; Jude 6,13). The verb is a perfect passive indicative implying permanent judgment and confinement by God.
This is also paralleled in Jude 13. It is a metaphor for eternal punishment using darkness (cf. Matt. 8:12; 22:13; 25:30 and I Enoch 10:4-5; 63:6).
2:18
NASB"speaking out arrogant words of vanity"
NKJV"speak great swelling words of emptiness"
NRSV"speak bombastic nonsense"
TEV"make proud and stupid statements"
NJB"high-sounding but empty talk"
This is parallel to 2 Pet. 2:17 and Jude 12-13,16. They appear spiritual and truthful, but it is a sham, a deception.
NASB"they entice by fleshly desire"
NKJV"they allure through the lusts of the flesh, through licentiousness"
NRSV"with licentious desires of the flesh they entice"
TEV"use immoral body lusts to trap"
NJB"they tempt. . .by playing on the disordered desires of their human nature and debaucheries"
This is again the sexual aspects of the false teachers. They were in error not only theologically, but also morally.
NASB"those who barely escape"
NKJV"the ones who actually escaped"
NRSV"who have just escaped"
TEV"those who are just beginning to escape"
NJB"people who have scarcely escaped"
There is a Greek manuscript variant in this phrase.
1. oligōs, meaning "almost" (cf. MSS P72, אi2, A, B, and the Vulgate; Syriac, and Coptic translations)
2. ontōs, meaning "truly" or "actually" (cf. MSS א*, C, and the Armenian and Slavonic translations).
The theological issue is were these believers being led astray (cf. NKJV, NRSV, NIV) or were they almost believers (cf. NASB, NRSV [footnote], TEV)? The context of 2 Pet. 2:20-21 surely implies they were believers (i.e., first class conditional sentence).
2:19 "promising them freedom" These false teachers were promising freedom in two senses: (1) a theological freedom based on secret knowledge of the angelic spheres and (2) a freedom from moral restraints based on salvation only involving an intellectual attainment (i.e., libertine or antinomian gnostics).
Paul urged believers not to use their freedom as a license to sin (cf. Gal. 2:16), as did Peter (cf. 1 Pet. 2:16). Freedom has always been the forbidden fruit. Self control is a mark of spiritual maturity (cf. Gal. 5:23). This is not in the Stoic sense of self mastery, but in the Christian sense of a believers yielding to the indwelling Spirit and conforming themselves to God's revelation (the NT). The real question then is who or what controls and/or characterizes our lives?
▣ "corruption" See Special Topic at 2 Pet. 2:12.
2:20 "if" This is a first class conditional that is assumed to be true from the author's perspective or for his literary purposes. This implies that the victims of 2 Pet. 2:18 were believers.
▣ "they have escaped the defilements of the world" This is an aorist active participle, which implies a completed action (their profession of faith in Christ). The gospel had freed them from the power of the fallen nature (cf. Rom. 6).
▣ "by the knowledge of the Lord" This is the term epignōskō, which has the connotation of full experiential knowledge (cf. 2 Pet. 1:2). The means of their salvation was the gospel which is a person, truth about that person, and a lifestyle like that person. The false teachers violated all three!
▣ "they are again entangled in them and are overcome" The first verbal is an aorist passive participle, while the second is a present passive indicative. Notice the passive voice, which implies an outside agency (i.e., the false teachers or the evil one). The immediate context defines the entanglement as sensuality and fleshly desires. For a good discussion of this verse see Hard Sayings of the Bible, pp. 729-730. I fully concur with their assessment.
▣ "the last state has become worse for them than the first" This could relate to (1) new believers (2 Pet. 2:14b, 18b, 21) or (2) the false teachers (2 Pet. 2:17, 18a). This same ambiguity relates to 2 Pet. 2:19.
2:21 How could their condition be worse? (1) They became vaccinated against the real faith. They are like Heb. 2:1-4; 6:4-6 and 10:26-31 (i.e., unbelievers in the presence of great light); (2) This could refer to new or weak believers' lifestyle witness being lost more than their personal salvation. There is an intense warfare between the old and new natures (cf. Romans 7), both before salvation and even after.
▣ "the way of righteousness" This refers to the gospel, as does "the holy commandment" also in 2 Pet. 2:21 and "the knowledge of the Lord" in 2 Pet. 2:20 (cf. 2 Pet. 3:2).
2:22 "the true proverb" The proverb of the dog is from the MT, not the LXX of Pro. 26:11. The proverb of the hog is from the Aramaic wisdom book of Ahikan (i.e., 8:18), which was well known to the Jews during the Assyrian exile. Ahikan is mentioned in the Jewish book Tobit as a wise man from one of the northern ten exiled tribes. Jewish tradition says he rose to be a high government official (i.e., like Daniel) during the reigns of Sennacherib and Esarhaddon. These false teachers looked as if they were believers (i.e., wise men), but their actions showed it was only a surface change and not true repentance (cf. Matthew 7 and 13).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Were the false teachers true Christians? (2 Pet. 2:1)
2. Were their followers Christians?
3. List the characteristics of these false teachers.
4. Why is there so much talk of angels in this chapter?
5. What is the implication of verses 20-22?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Promise of the Lord's Coming | God's Promise Is Not Slack | The Day of the Lord | The Promise of the Lord's Coming | The Day of the Lord: The Prophets and Apostles |
3:1-7 | 3:1-9 | 3:1-7 | 3:1-7 | 3:1-2 |
The Day of the Lord: False Teachers | ||||
3:3-7 | ||||
3:8-13 | The Day of the Lord | 3:8-10 | 3:8-9 | 3:8-10 |
3:10-13 | 3:10-13 | Fresh Call to Holiness. Doxology | ||
Be Steadfast | 3:11-13 | 3:11-18 | ||
3:14-18 | 3:14-18 | 3:14-18 | 3:14-16 | |
3:17-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2 PETER 3:1-7
1This is now, beloved, the second letter I am writing to you in which I am stirring up your sincere mind by way of reminder, 2that you should remember the words spoken beforehand by the holy prophets and the commandment of the Lord and Savior spoken by your apostles. 3Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, 4and saying, "Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation." 5For when they maintain this, it escapes their notice that by the word of God the heavens existed long ago and the earth was formed out of water and by water, 6through which the world at that time was destroyed, being flooded with water. 7But by His word the present heavens and earth are being reserved for fire, kept for the day of judgment and destruction of ungodly men.
3:1 "beloved" This term is originally used by God the Father for the Son at His baptism (cf. Matt. 3:17) and His transfiguration (cf. Matt. 17:5 and 2 Pet. 1:17). It becomes a title for God's people (cf. Rom. 1:7). It is only used once in 1 Peter (cf. 1 Pet. 2:11; 4:12), but used extensively in 2 Peter 3 (cf. 2 Pet. 3:1,8,14,15-17). It is also very common in 1 and 3 John.
▣ "the second letter" This apparently refers to 1 Peter, if you believe Peter is the source behind both 1 and 2 Peter, which I do.
NASB"sincere minds"
NKJV"your pure minds"
NRSV"your sincere intention"
TEV"your pure thoughts"
NJB"an unclouded understanding"
This term can mean pure in the sense of sincere or morally straight (cf. Phil. 1:10). The false teachers were not pure in any sense. They were immoral and manipulative self-seekers.
▣ "by way of reminder" These are almost exactly the words of 2 Pet. 1:13-14 (cf. Jude 17). In the Bible humans are often called on to remember God, His Word, and His acts. God, however, is encouraged to forget their sin (i.e., Jer. 31:34; Isa. 43:25; metaphorical in Ps. 103:3; Isa. 1:18; 38:17; 44:22; Micah 7:18).
3:2 "remember the words" This is an aorist passive infinitive. This is a strong emphasis on knowing (1) the OT (cf. 2 Pet. 1:21); (2) the words of Jesus (cf. 2 Pet. 2:21); and (3) and their apostolic application (cf. 2 Pet. 1:1). This is parallel to Jude 17.
The knowing/remembering was meant to affect believer confidence in the Second Coming and their Christlike living!
▣ "spoken beforehand by the holy prophets" This is a perfect passive participle, which implies the permanent revelation (perfect tense, cf. Matt. 5:17-19; 1 Pet. 1:25) given by the Spirit (passive voice, cf. 2 Pet. 1:20-21).
This refers to all the OT. The Jews believed that all Scripture was written by prophets. This is why Moses is called a prophet in Deut. 18:15 and that Joshua through Kings are called the "former prophets."
▣ "the commandment of the Lord and Savior" This was an idiom referring to the gospel ( "the holy commandment," cf. 2 Pet. 2:21; "the commandment," 1 Tim. 6:14). It is related to the idiom "the law of Christ" (cf. Gal. 6:2).
▣ "your apostles" As prophet gave the first covenant, Apostles give the second!
3:3 "know this first of all" This same phrase is used in 2 Pet. 1:20. Peter uses this literary idiom to mark his main points.
▣ "in the last days" This OT phrase denotes the period of time just before the culmination of human history. Peter is a bit ambiguous as to what time period this refers. In 2 Peter 2, he speaks of false teaching "coming," yet they are already present in his day. This is theologically similar to John's "antichrist. . .antichrists" of 1 John 2:18. These false teachers and mockers will characterize every future period of church history, beginning with the first century. See Special Topic at Mark 13:8.
▣ "mockers will come with their mockings" This is parallel to Jude 18. The nominative and instrumental forms of the same noun are used for emphasis. These false teachers were making and will continue to make fun of the biblical promises about Christ's return (cf. 2 Pet. 3:4).
▣ "following after their own lusts" The false teachers are obvious because of their words and deeds (cf. Matt. 7:15-20 and 2 Tim. 3:2-5). This is parallel to Jude 18.
3:4 "where is the promise of His coming" This could refer to (1) the OT Day of YHWH's Coming or (2) the NT Second Coming of Christ.
NASB, NKJV"the fathers"
NRSV, TEV"our ancestors"
NJB"our Fathers"
The OT period is mentioned in 2 Pet. 3:2, so "the Fathers" must refer to the OT Patriarchs or tribal leaders. This is confirmed by 2 Pet. 3:4-6, which speak of creation.
The context clearly refers to God's visitation in judgment (cf. 2 Peter 2). The OT asserts that humans will one day give an account to God for the stewardship of the gift of life (i.e., Matt. 25:31-46; 20:11-15). These mockers not only depreciated Jesus' incarnation, they also scoffed at His return as Judge.
▣ "fell asleep" This is an OT euphemism for death, which is continued in the NT (cf. Matt. 27:53; Mark. 5:39; John 11:11; 1 Cor. 11:30; 15:51; Eph. 5:14; 1 Thess. 4:14).
▣ "all continues just as it was from the beginning of creation" Human history, though minimal in time compared to geological history, gives humans the sense of regularity. This is the presupposition of modern science (i.e., Uniformitarianism) that natural process and regularity of natural laws can be projected both backward and forward in time. The Bible asserts that there was a beginning to creation and there will be an end. God created with a purpose. That purpose was fellowship with creatures made in His image who reflect His character. The world is accountable to an ethical, moral God. However, the illusion of endless time and the regularity of nature has caused the false teachers to reject the revelation of Scripture, Jesus' words, and Apostolic proclamation. Human history and individual longevity are long enough to lull humans into a false perception of confidence in a "tomorrow just like today"!
3:5
NASB"it escapes their notice"
NKJV"they willfully forget"
NRSV, NJB"they deliberately ignore"
TEV"they purposely ignore"
This term has the connotation of forgetting something or hiding something; therefore, an intent of purposefulness is contained in the term (cf. 2 Pet. 1:9; 3:5,8). These false teachers "conveniently forgot" or "chose to ignore" the intervention of God into His creation and His stated intent to all-creation accountability (i.e., judgment).
▣ "by the word of God" This is creation by the spoken word (cf. Gen. 1:3,6,8,14,20,24). It is called in theology by the Latin term "fiat," which means "by means of the spoken word," see John L. Walter, The Lost World of Genesis One, where he asserts that Genesis 1 is not the creation of matter, but a functioning universe. The Gnostic false teachers denied that a holy God could form, much less, create sinful, coexistent matter.
NASB, TEV"the earth was formed out of water and by water"
NKJV"the earth standing out of water and in the water"
NRSV"and earth was formed out of water and by means of water"
NJB"the earth was formed by the word of God out of water and between the waters"
Water is a significant element in Gen. 1:2 ( "the deep" and "the waters"). It is not mentioned as being specifically spoken into existence. The Greek preposition "through" (dia) water can also mean "between," "circled," "amidst," "action of," or "sustained by" (cf. Ps. 24:2; 136:6). This phrase could refer to Gen. 1:2; 1:6; or 1:9.
3:6 "the world was destroyed" This refers to Noah's flood (cf. Gen. 6-8). I have included a brief note from my commentary on Gen. 1-11.
GENESIS
"There has been some conjecture that the term "flood" may be related to the Assyrian term "to destroy." Was the flood of Noah's day world-wide or only in the Ancient Near East? The term "earth" is often translated "land" in a local sense. If humans had not spread out to all the parts of the earth, which is surely implied in the tower of Babel experience of 2 Peter 10-11, then a local flood would have done the job. The best book I have read on the rational evidence for a local flood is Bernard Ramm's The Christian View of Science and Scripture" (p. 62).
3:7
NASB"by His word"
NKJV, NRSV"by the same word"
TEV"by the same command"
NJB"it is the same Word"
As God created by the spoken word and reigns by the word (i.e., Christ, cf. John 1:1), we were born again by the living and abiding W ord of God (1 Pet. 1:23). He will also cleanse by the spoken word (i.e., flood judgment, fire judgment). The metaphor of Jesus in Rev. 19:15 as returning with a two-edged sword from His mouth is another way to express this same truth.
▣ "the present heavens and earth are being reserved for fire" This is a periphrastic perfect passive participle, which speaks of something that has already occurred. Here it is used in the prophetic sense of the certainty of a future event based on the trustworthiness of God's word. This entire context emphasizes the power and pre-eminence of God's word (cf. 2 Pet. 1:19; 3:5,7; 1 Pet. 1:23; 2:8; 3:1).
This judgment by fire may come from the OT in two senses: (1) the Psalms speak of fire going before the Lord (cf. Ps. 18:8; 50:3; 97:3) or (2) the judgments of YHWH in the wilderness wanderings (cf. Lev. 10:2; Num. 11:1-3; 16:35; 26:10) or eschatological (cf. Dan. 7:10; Isa. 30:27,30,33).
Fire often accompanies YHWH's presence in the OT. This may be associated with (1) God as an agent of knowledge and revelation (light); (2) God as a purifying agent; or (3) God as a judge (i.e., destroying agent).
▣ "kept for the day of judgment. . .of ungodly men" This is a present passive participle. Both 2 Peter 2 and Jude have emphasized that evil angels and evil humans are kept for a day of accounting. All conscious creatures (cf. Phil. 2:9-11) will one day be held accountable as stewards of the gift of life (cf. Gal. 6:7).
This eschatological day is a time of judgment for the ungodly, but a time of great reward for believers. The persecuted church needs to remember that one day God will set all things right!
▣ "destruction" We get the English word Apollyon from this word (cf. Rev. 9:11).
NASB (UPDATED) TEXT: 2 PETER 3:8-10
8But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. 9The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. 10But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up.
3:8
NASB"do not let this one fact escape your notice"
NKJV"do not forget this one thing"
NRSV"do not ignore this one fact"
TEV"do not forget one thing"
NJB"there is one thing. . .you must never forget"
This is a present imperative with a negative particle, which usually implies "stop an act in process." Because of the persecution (cf. 1 Pet.) and the false teachers (cf. 2 Pet.) believers were beginning to question the trustworthiness of the biblical eschatological events.
▣ "one day is like a thousand years" This is an allusion to Ps. 90:4. It asserts the truth that time is not a factor with an eternal God. Only His creatures experience past, present, and future. We are time-bound, time-conscious. Believers must hold on to the truth that what God promises, God will do (cf. 1 Kgs. 8:24,26,56). We trust in His character, His promises, His word, and His Son! Time is irrelevant although God uses time for His unfolding purposes.
The first generation of believers expected Jesus to return quickly (cf. Mark 13:30). This is one reason why they did not write down Jesus' words and deeds (the Gospels) for many years. But with the continuing delay
1. the eyewitnesses began to die
2. false teachers began factions
3. some began to wonder why
Both Paul (cf. 2 Thessalonians 2) and Peter (cf. 2 Peter 3) address this subject of the delayed Second Coming. Even in the teachings of Jesus there is a tension between the imminent return (cf. Matt. 10:23; 24:27,34,44; Mark 9:1; 13:30) and "some events must occur first"
1. return world-wide evangelization, cf. Matt. 24:15; Mark 13:10
2. the revelation of the "man of sin," cf. Matt. 24:15; 2 Thessalonians 2; Revelation 13
3. the great persecution, cf. Matt. 24:21,24; Revelation 13
Peter uniquely links the delay with God's compassion for the lost! God is delaying Christ's return so that more may repent and turn to Him through Christ. Believers' godly lives are to point the unbelievers toward God!
3:9 "the Lord is not slow" This use of "the Lord" must refer to YHWH. God's unfolding plan (cf. Hab. 2:3) of creation and redemption seems so slow to humans. The time element allows us to exercise trust within time. This period of our lives is the only time believers live by faith, which pleases God. Our patience and godly living are expressions and evidence of our faith/trust commitment to Him.
▣ "but is patient toward you" One of the characteristics of God is His long-suffering patience toward both sinners and saints. However, His patience is taken advantage of by both groups. His patience has a purpose, the restoring of the image lost in the Fall.
▣ "not wishing for any to perish" This is a Present middle (deponent) participle. God wants all humans to be saved (cf. Ezek. 18:23,32; 33:11; John 3:16; 4:42; Acts 17:30; Rom. 11:32; 1 Tim. 2:4,6; 4:10; Titus 2:11; Heb. 2:9; 1 John 2:2). Because all humans are made in His image for personal fellowship, He sent His Son to die so that all may respond to Him (cf. Rom. 5:12-21). This is an important balance to theological systems which major on God's place in salvation, but minimize mankind's needed covenantal response. I have included my notes from 1 Tim. 2:4 (Vol. 9, p. 25) regarding this topic.
Notes from my commentary on 1 Timothy 2:4
2:4 "who desires all men to be saved" Believers are to pray for all people because God wants all people saved. This was a shocking statement to the exclusivistic false teachers, whether Gnostic or Jewish or, more probably in the pastoral letters, a combination. This is the great truth about God's love for all mankind (cf. 1 Tim. 4:10; Ezek. 18:23,32; 33:11; John 3:16; Acts 17:30; Rom. 11:22; 1 Tim. 2:4,6; 4:10; Titus 2:11; Heb. 2:9; 2 Pet. 3:9; 1 John 2:2). This verse shows the imbalance of dogmatic, super-lapsarian, double-edged predestination which emphasizes God's sovereignty to the exclusion of any needed human response. The stated truths of "five point" Calvinism, especially "irresistible grace" and "limited atonement" violate the covenant aspect of biblical faith. It is improper to reduce God to a puppet of human free will, as it is also improper to reduce mankind to a puppet of divine will. God in His sovereignty has chosen to deal with fallen mankind by means of covenant. He always initiates and structures the covenant (cf. John 6:44,65), but He has mandated that humans must respond and continue to respond in repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21), as well as obedience and perseverance!
Often the theological discussion of God's sovereignty (predestination) and human free will deteriorates into a proof-texting contest. The Bible clearly reveals the sovereignty of YHWH. However, it also reveals that His highest creation, mankind, made in His image, had been given the awesome personal quality of moral decision making. Humans must co-operate with God in every area of life.
The term "many" has been used to assert that God has chosen some (the elect) but not all; that Jesus died for some, not all. A careful reading of the following texts shows that these are used in a parallel sense!
Isaiah 53 | Romans 5 |
1. "all" (Isa. 53:6) 2. "many" (Isa. 53:11-12) |
1. "all" (Rom. 5:18) 2. "many" (Rom. 5:19) |
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
▣ "for all to come to repentance" Notice the emphasis on "all," not just "some" (i.e., elect). Everyone is potentially elect in Christ. See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Mark 1:4.
3:10 "the day of the Lord will come like a thief" This phrase "the day of the Lord" is an OT phrase for the end of time. Thieves are often used as a metaphor for an unexpected visitation (cf. Matt. 24:43-44; Luke 12:39; 1 Thess. 5:2; Rev. 3:3; 16:15) from God (i.e., Judgment Day/Second Coming/Resurrection Day).
▣ "the heavens will pass away" This is a recurring theme (i.e., physical creation will cease, but not God's word, cf. Mark 13:31; Matt. 5:18; 24:35) describing the temporality and finitude of physical creation (cf. Rev. 21:1).
NASB, NJB"with a roar"
NKJV"with a great noise"
NRSV"with a loud noise"
TEV"with a shrill noise"
This word has the connotation of a whizzing sound of something moving rapidly through the air. The consummation and cleansing of the new age will come with a sound and flame much like the inauguration of the new age at Pentecost (cf. Acts 2:2-3).
▣ "the elements" Most words develop from a literal, physical sense to a metaphorical extension. This term (stoicheia) originally referred to something in a row, a series. It developed into several connotations:
1. The basic physical building blocks of the world (air, water, earth, and fire, cf. 2 Pet. 3:10, 12).
2. The basic teachings of a subject (cf. Heb. 5:12; 6:1 for Judaism).
3. The angelic powers behind the heavenly bodies (cf. I Enoch 52:8-9; the early church fathers; Col. 2:8, 20; 1 Cor. 15:24) or the angelic ranks (aeons) of the Gnostic false teachers (cf. Col. 2:10, 15; Eph. 3:10).
4. Angels hostile to mankind who tried to stop the giving of the Law to Moses (cf. Acts 7:38; Heb. 2:2).
5. Possibly the impersonal structures of our fallen world that allow fallen mankind to appear independent from God (education, government, medicine, religion, etc., cf. Gal. 4:3, 8-9 and Hendrik Berkhof's Christ and the Powers by Herald Press, p. 32).
▣ "with intense heat" This is a present passive participle implying God as an unnamed agent. This was a medical term to denote high fever.
NASB"the earth and its works will be burned up"
NKJV"the earth and the works that are in it will be burned up"
NRSV"the earth and everything that is done on it will be disclosed"
TEV"the earth with everything in it will vanish"
NJB"the earth and all it contains will be burned up"
There are many Greek manuscript variants in this phrase.
1. "will be discovered" (cf. MSS א, B, K, P)
2. "will be found destroyed" (cf. MS P72)
3. "will be burned up" (cf. MS A)
4. "will be hidden" (cf. MS C)
There is no certainly of the original Greek text, or even probability, in the translation of this phrase.
NASB (UPDATED) TEXT: 2 PETER 3:11-13
11Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, 12looking for and hastening the coming of the day of God, because of which the heavens will be destroyed by burning, and the elements will melt with intense heat! 13But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.
3:11 "what sort of people ought you to be" The false teachers de-emphasized morality and lifestyle godliness, so Peter continues to hold these things up.
▣ "in holy conduct and godliness" The term "godliness" is an important concept in 2 Peter as it is in the Pastoral Letters. I am reproducing my notes from 1 Tim. 4:7 (cf. Vol. 9, p. 53). 2 Peter uses the noun in 2 Pet. 1:3,6,7 and 3:11 and the adverb in 2 Pet. 2:9.
Notes from my commentary on 1 Timothy
▣ "godliness" This is a pivotal term in the Pastoral Letters. It refers to the doctrinal and daily lifestyle implications of the gospel (cf. 1 Tim. 3:16). It describes not the exceptional, but the expected. It is a compound term from "good" (eu) and "worship" (sebomai). True worship is daily living by means of proper thinking (cf. 1 Tim. 4:16a). Notice the number of times this word is used in the Pastoral Letters:
1. Noun (eusebeia), 1 Tim. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim. 3:5; Titus 1:1
2. Adverb (eusebēs), 2 Tim. 3:12; Titus 2:12
3. Verb (eusebeō), 1 Tim. 5:4
4. The related term theosebeia, 1 Tim. 2:10
5. The negated term (alpha privative, i.e., asebeia), 2 Tim. 2:16; Titus 2:12
3:12
NASB, NKJV"looking for and hastening the coming of the day of God"
NRSV"waiting for and hastening the coming of the day of God"
TEV"as you wait for the Day of God and do your best to make it happen soon"
NJB"while you wait for the Day of God to come, and try to hasten its coming"
These are both present active participles, which describe two aspects connected to the Second Coming, here uniquely called "the day of God." The first term basically means "to look for expectantly" (cf. Acts 3:5; 10:24) or "to wait with apprehension" (cf. Luke 21:26; Acts 27:33; 28:6). It is used three times in 2 Peter 3:12,13, and 14. Believers wait expectantly, but unbelievers fear this day of reckoning.
The second term has two senses related to the grammatical structure in which it is found:
1. If it is a transitive verb (i.e., passes the action on to a direct object) it means "to urge," "to be eager for" (cf. footnotes of NRSV, ASV, NEB, NIV, Peshitta, and New Century Version, similar in meaning to the early church's maranatha).
2. If it is an intransitive grammatical construction (i.e., it describes a state of being or focuses on the agent of the action) it means "to hasten" (cf. Luke 19:5; Acts 22:18). The theology that believers' actions can hasten the Lord's return is found in Matt. 6:10 (prayer) and Acts 3:19-20 (revival); Romans 9-11 (full number of Gentiles and Jews are saved). In this context the godly lifestyle of believers is encouraged by an imminent eschatological hope.
This is a difficult expression because of our modern mind-set which depreciates paradox. God is sovereign and has set the date for Christ's return, but the actions of believers (i.e., prayer, witness, godliness) may change the date (i.e., sooner or later). This is the covenant aspect of biblical truth which is so confusing to modern western people. God is affected by His children (both negatively and positively)! However, this very truth is why intercessory prayer works.
▣ "because of which the heavens will be destroyed by burning and the elements will melt with intense heat"The interpretive question is, "Are these allusions literal or apocalyptic?" These OT-type statements have much in common with Isa. 10:10-13; 34:4; 51:6; Joel 2:28-32; Mic. 1:4. This context has referred several times to this physical realm of time and space ending in connection with heat. This cleansing sets the spiritual stage for the new heavens and the new earth. Will they be physical (Eden restored) or spiritual (cf. 1 Cor. 15:35-58)? It is hard to describe ultimate and spiritual realities in earthly human terms. The reality is not affected by the genre!
3:13 "But according to His promise" (cf. Isa. 65:17-25; 66:22-24)
▣ "new heaven and a new earth" (cf. Isa. 11:6-9; 65:17; 66:22; Rev.21:1-27)
▣ "in which righteousness dwells" God desires a setting and a people commensurate with His own character (cf. Isa. 45:24-25). A holy God demands a holy people (cf. Isa. 60:12; Matt. 5:48). It is the new creation because it is contrasted with the fallen creation (cf. Gen. 3).
NASB (UPDATED) TEXT: 2 PETER 3:14-18
14Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless and blameless, 15and regard the patience of our Lord as salvation; just as also our beloved brother Paul, according to the wisdom given him, wrote to you, 16as also in all his letters, speaking in them of these things, in which are some things hard to understand, which the untaught and unstable distort, as they do also the rest of the Scriptures, to their own destruction. 17You therefore, beloved, knowing this beforehand, be on your guard so that you are not carried away by the error of unprincipled men and fall from your own steadfastness, 18but grow in the grace and knowledge of our Lord and Savior Jesus Christ. To Him be the glory, both now and to the day of eternity. Amen.
3:14 "be diligent to be found by Him in peace" This is an aorist active imperative, which emphasizes urgency. Believers have a responsibility to live godly lives. There must be an appropriate covenantal response to God's love.
The second verbal is an aorist passive infinitive. It apparently refers to "the day of God" in 2 Pet. 3:12. Jesus often uses the illustration of believers as stewards put in charge of their master's estate. They must be ready at any time for His return and at that time to give an account of their stewardship (cf. Mark 13:33-37; Luke 18:8).
Peace is only possible if (1) the person has responded to the gospel offer; (2) the person understands the gospel message; and (3) the person is daily living out the gospel. The false teachers and their followers fail on all three counts and they have no peace!
▣ "spotless and blameless" This phrase is used in 1 Peter 1:19 to refer to Christ (cf. John 8:46; 14:30; Luke 23:41; 2 Cor. 5:21; Heb. 4:15; 7:26-27; 1 Pet. 2:22; 3:18; 1 John 2:2; 4:14). It is an OT metaphor to describe the purity of sacrificial animals (cf. Lev. 22:19-20). We are to live in light of (1) Christ's example, (2) Christ's commands, and (3) Christ's coming!
3:15
NASB, NRSV"regard the patience of our Lord assalvation"
NKJV"and accountthat the longsuffering of our Lord issalvation"
TEV"Look on our Lord's patience as the opportunity he is giving you to be saved"
NJB"Think of our Lord's patience as your opportunity to be saved"
To whom does this refer (1) Christians who are already saved or (2) the ungodly and rebellious false teachers and their followers? It is obviously looking back to God's patience in 2 Pet. 3:9. Some take advantage of God's mercy to sin and live self-centered lives. Others embrace God's forgiveness and emulate His character.
▣ "just as our beloved brother Paul" This phrase clearly shows that there was no tension between Paul and Peter. Each of them recognized the call and giftedness of the other (cf. Gal. 2 7-10). The incident recorded in Gal. 2:11-21 did not cause a permanent rift.
▣ "wrote to you" It is uncertain as to which of Paul's letters this refers. If the recipients (Asia Minor) are the same as 1 Peter and Paul wrote Galatians to a northern group of churches in Asia Minor, then Galatians was written early to the same area that 2 Peter is written to, and the best possible option is Galatians. But in reality we do not know.
Option number two is that since the general topic of this chapter is the Second Coming, then possibly Paul's early letters to the Thessalonians is what is referred to. Option three is that some speculate that part of Romans functioned originally as a cyclical letter. For me Galatians or Romans, which are Paul's more salvation-oriented theological books, are probably the best guess.
3:16 "as also in all his letters" Much of the criticism of 2 Peter being written by the Apostle Peter relates to this reference to Paul's letters. It is true that all of Paul's letters were gathered together and circulated under the title "The Apostle," but this happened much later than Peter's death under Nero (a.d. 64-68). However, this text does not assert how many of Paul's letters Peter is talking about, nor does this reference imply the circulation of the entire corpus.
▣ "speaking in them of these things in which are some things hard to understand" What things? (1) Revelation (cf. 2 Pet. 3:2); (2) the last days (2 Pet. 3:3-4a); (3) creation (2 Pet. 3:4b-5); (4) the flood of Noah (2 Pet. 3:6); (5) judgment day (2 Pet. 3:7,10); (6) God's time (2 Pet. 3:9); (7) the Second Coming (2 Pet. 3:12); (8) the new age of righteousness (2 Pet. 3:12-13); (9) personal salvation (2 Pet. 3:14a, 15a); (10) godly living (2 Pet. 3:11,14b); or (11) something in chapter one or two?
Whatever it was the false teachers misunderstood it and twisted it to their own ruin. In this sense it is possibly Paul's emphasis on salvation as a free gift from God apart from human works of righteousness (i.e., justification by faith). It is possible that James (cf. James 2:14-26) corrects another misunderstanding of Paul's preaching.
▣ "which the untaught and unstable distort, as they do also the rest of the Scriptures"It is helpful to me to realize that the Apostles who personally walked with Jesus for several years did not always understand Him (cf. Mark 9:32; Luke 2:50; 9:45; 18:34; John 2:22; 10:6; 12:16; 16:18). Neither did all the Apostles understand the writings of other Apostles. We are called to be a faithful witness and godly covenant brother! None of us understands all things.
In the NT the term "Scriptures" always refers to the OT. The NT was not completed and compiled until the end of the first century. Most of the familiar texts on inspiration and trustworthiness of Scripture refer to the OT (cf. Matt. 5:17-19; 1 Cor. 2:9-13; 1 Thess. 2:13; 2 Tim. 3:16; 1 Pet. 1:23-25; 2 Pet. 1:20-21).
This is one of the very few places where NT writings are equated with OT Scriptures. Peter affirms Paul's inspiration and the authority of his writings by this phrase.
▣ "to their own destruction" The Bible is God's self-revelation to a lost and needy world. Sinful humans (i.e., false teachers) twist it to their own peril. Judgment is coming; Jesus is the only hope; everyone will stand before God one day!
3:17 "knowing this beforehand" False teachers are always present! The readers were worried about the false teachers' use of Scripture (i.e., OT) and Apostolic writings (cf. 2 Pet. 3:2). There are several biblical ways to discern a false teacher.
1. signs or wonders, but in the name of another god (Deut. 13:1-5)
2. accurate prediction of the future, but in the name of another god (Deut. 18:18-22)
3. lifestyle (Matt. 7; James, 1 John, and 2 Peter)
4. miracles are not automatically a sign of God (Matt. 24:24)
5. message must be Christocentric (1 John 4:1-6)
6. misinterpretation of God's revelation (2 Pet. 3:2)
▣ "be on your guard" This is a present middle imperative. This is a military term like 1 Peter 1:4. Believers have a personal responsibility to continue to check and evaluate what others say about God/Christ. There are deceivers both within and without the fellowship (cf. Eph. 4:14; 6:11-12). Do not be spiritually naive!
▣ "so that you are not carried away" This is an aorist passive participle. It is the opposite of the OT term for faith that meant to be firm-footed (i.e., steadfastness or stability). This same term describes Peter's own actions in Gal. 2:13.
3:18 "but grow in the grace and knowledge of our Lord and Savior" This is a present active imperative. It has been a central theme of the book. Believers guard against error by growing in the knowledge of the gospel and living out the gospel. This is parallel to Jude 20.
▣ "To Him be the glory" This phrase is used predominately of God the Father (see note at 1 Pet. 4:11, cf. Jude; 2 Pet. 3:24-25), but occasionally of Christ (cf. 2 Tim. 4:18; 2 Pet. 3:18; Rev. 1:6).
In the OT the most common Hebrew word for "glory" (kbd) was originally a commercial term which referred to a pair of scales and meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to express God's majesty (cf. Exod. 19:16-18; 24:17; Isa. 60:12). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
The term glory is somewhat ambiguous.
1. it may be parallel to "the righteousness of God"
2. it may refer to the holiness or perfection of God
3. it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22)
It is first used of YHWH's presence with His people in Exod. 16:7,10; Lev. 9:23; Num. 14:10.
NASB, NRSV"both now and to the day of eternity"
NKJV"both now and forever"
TEV"now and forever"
NJB"in time and eternity"
This is literally "both now and unto a day of age." It is a unique form of a typical ending, somewhat parallel to Jude 1:25. The Jews saw history in terms of two ages, an evil age and a coming age of righteousness. This coming age is synonymous with the eternal kingdom. See Special Topic at Mark 13:8.
▣ "Amen" This word is absent in the ancient uncial Greek manuscript B (i.e., Vaticanus), but present in P72, א, A, and C. See Special Topic at Mark 3:28.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did the Gnostics deny the Second Coming?
2. What is the major message of the NT concerning the Second Coming?
3. Why does Peter mention Paul's writings?
Copyright © 2013 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 3A. See attached PDF (360 pages)
I. OPENING STATEMENTS
A. Luke is the longest Gospel. Luke-Acts contain the largest number of verses by any author in the New Testament (if one rejects Hebrews as Pauline). He is a Gentile and a second-generation Christian (someone who did not see or know Jesus during His earthly life).
B. Luke writes the most grammatically correct and polished Koine Greek of all the New Testament writers, with the possible exception of the author of Hebrews. Greek apparently was his mother tongue. He was also highly educated and a physician (cf. Col. 4:14).
C. Luke's Gospel emphasizes Jesus' love and care for those whom the Jewish leaders never even noticed
1. women (e.g. Mary, Elizabeth, Anna, Mary and Martha, etc.)
2. the poor (cf. Luke's Beatitudes, Luke 6:20-23 and teachings on wealth, cf. Luke 12:13-21; 16:9-13,19-31)
3. the socially, racially, and religiously ostracized
a. immoral women (cf. Luke 7:36-50)
b. Samaritans (cf. Luke 9:51-56; 10:29-37; 17:11-16)
c. lepers (cf. Luke 17:11-19)
d. tax collectors (cf. Luke 3:12-13; 15:1-2; 18:9-14;19:1-10)
e. criminals (cf. Luke 23:35-43)
f. rebellious family members (cf. Luke 15:11-32)
g. the poor (cf. Luke 6:20; 16:19-31)
h. Gentiles (cf. Luke 13:29; 14:23)
D. Luke records the eyewitness memories of Mary and also possibly her genealogy (i.e., Luke 3:23-38). His Gospel is based on interviews and research (cf. Luke 1:1-4).
II. AUTHOR
A. Unanimous early church tradition says Luke, Paul's missionary companion
1. Irenaeus (a.d. 175-195, Against Heresies, 3.1.1; 3.14.10) says specifically that Luke recorded in a book the gospel preached by Paul.
2. Anti-Marcion Prologue to Luke (a.d. 175) says Luke was the author of the Gospel.
3. Tertullian (a.d. 150/160-220/240 in Against Marcion 4.2,3; 4. 5,3) says Luke wrote a digest of Paul's gospel
4. Muratorian Fragment (a.d. 180-200) names Luke as the author and calls him a physician companion of Paul. Also it says that he wrote his account by hearsay (meaning he interviewed eyewitnesses).
5. Origen, quoted by Eusebius from his commentary on Matthew (Hist. Eccl. 6.25.6), asserts Luke's authorship of the Gospel.
6. Eusebius (Hist. Eccl. 3.4.2,6-7) also affirms Luke's authorship of both the Gospel of Luke and Acts.
B. Internal evidence for Luke's authorship
1. This Gospel, like so many biblical works, is anonymous.
2. If Luke-Acts is a two volume set, which seems true from the similar introduction, then the "we" sections of Acts (cf. Luke 16:10-17; 20:5-16; 21:1-18; 27:1-28:16) imply an eyewitness account of Paul's missionary activity.
3. The introduction to Luke (cf. Luke 1:1-4) states that Luke interviewed and researched eye witness accounts in order to write a historical approach to Jesus' life, which shows he was a second-generation believer. The Introduction to Luke also covers Acts. Luke and Acts slightly overlap in time (i.e., post-resurrection events).
III. LUKE, THE MAN
A. Anti-Marcion Prologue to Luke (a.d. 175) says of him that he
1. was a native of Antioch of Syria
2. was a physician
3. was single
4. was a follower of Paul
5. wrote from Achaia
6. died at age 84 in Boeotia
B. Eusebius of Caesarea (a.d. 275-339) in Hist. Eccl. III.4.2 says of him that he
1. was from Antioch
2. was a missionary companion of Paul
3. wrote a Gospel and Acts
C. Jerome (a.d. 346-420 in Migna XXVI. 18) says of him that he
1. wrote from Achaia
2. died in Boeotia
D. He was a highly educated man who
1. used good Koine Greek grammar
2. had a large vocabulary (esp. medical and nautical)
3. knew and applied research methods (cf. Luke 1:1-4)
4. probably was a physician (cf. Col. 4:14). Luke used terms related to medicine, cures, diseases, etc. at least 300 times (cf. W. K. Hobart, The Medical Language of Luke, or better, A. Harnack, Luke the Physician). Also, Mark's negative comments about physicians in Mark 5:26 are omitted in the parallel in Luke 8:43.
E. He was a Gentile
1. Paul seems to make a distinction in his list of helpers in Col. 4:10-11 (i.e., "who are from the circumcision") and other helpers (i.e., Epaphras, Luke and Demas).
2. In Acts 1:19 Luke says "in their own language," referring to Aramaic, which implies it was not his language.
3. In his Gospel Luke omits all the controversies with Pharisees concerning the Jewish Oral Law.
F. Of all people to be the writer of the longest Gospel and Acts and thereby to have written more of the NT than any other author, it is surprising that a little-known, non-eyewitness (i.e., non-Apostle) Gentile would be chosen. Yet, this is the unanimous tradition of the early church.
IV. DATE OF WRITING
A. One never knows the exact relationship between
1. Luke's original research notes (probably done while Paul was in prison at Caesarea [cf. Acts 23-26 and specifically 24:27])
2. his final draft (i.e., the Gospel of Luke as we know it using Mark and "Q")
3. the circulation of Luke - Acts (to or for Theophilus)
B. It must be before a.d. 95 if I Clement has quotes or illusions from Acts and Acts is subsequent to the Gospel
1. Acts 13:22 – I Clement, 18:1
2. Acts 20:36 – I Clement, 2:1
C. Acts must be before the destruction of Jerusalem (a.d. 70) by the Roman general Titus.
1. no mention of the death of Paul the Apostle (a.d. 64-68)
2. Stephen's sermon in Acts 7 does not include the destruction of the Temple, which would powerfully illustrate God's judgment on Judaism
3. Paul visits Jerusalem in Acts 21 and Luke, if he wrote after a.d. 70, would probably have mentioned the destruction of Jerusalem in his Gospel
D. If Luke used the Gospel of Mark as an outline and/or Luke wrote close to the time of his research in Palestine, then the book probably dates to the late fifties and early sixties (with Acts written soon after while Paul was still in prison in Rome, a.d. 62-63).
V. RECIPIENTS
A. It is dedicated to Theophilus (cf. Luke 1:1-4; Acts 1:1). There are several theories as to his identity:
1. a Roman governmental official because Luke calls him "most excellent" in Luke 1:3, the same title he uses for Felix (cf. Acts 23:26; 24:3) and Festus (cf. Acts 26:25)
2. a wealthy patron (Theophilus was a common name among Jews and Greeks) who helped pay the expenses of writing, copying, and distributing Luke and Acts.
3. his name means "God loved," "lover of God," so it is possibly a cryptic reference to some Christian
B. Luke's Gospel is targeted to Gentiles
1. It explains Jewish customs.
2. The gospel is for all people (cf. Luke 2:10).
3. It quotes prophecies which refer to "all flesh" (cf. Luke 3:5-6 which is a quote from Isaiah 40).
4. The genealogy goes back to Adam (i.e., all humans, cf. Luke 3:38).
5. It has many examples of God's love for Gentiles (e.g., Luke extends the boundaries of those welcomed to the Messianic banquet, Luke 13:29).
6. It uses Old Testament examples that announce God's love for Gentiles (cf. Luke 2:32; 4:25-77).
7. Luke's Great Commission asserts that forgiveness must be preached to all nations (cf. Luke 24:47).
VI. PURPOSE(S) OF LUKE'S WRITINGS
A. All of the Gospels were written to target specific groups of people for the purpose of evangelism (cf. John 20:30-31)
1. Matthew to Jews
2. Mark to Romans
3. Luke to Gentiles
4. John to all peoples
Luke uniquely mentions the mission of the Seventy (cf. Luke 10:1-24). For the rabbis, 70 was the number denoting the languages of the world (cf. Genesis 10). By Jesus sending out 70 preachers of the good news would communicate that the gospel is for all people.
B. Other possible purposes
1. to deal with the delayed Second Coming
a. Luke 21 is similar to, but slightly different from, Matthew 24 and Mark 13, concerning the imminent return of Christ and the end of the world.
b. However, Luke speaks of world evangelization, which takes time for the church to accomplish (cf. Luke 24:47).
c. Also Luke (like Paul) emphasizes that the Kingdom of God is here now (cf. Luke 10:9, 11; 11:20; 17:21), as well as a future consummation.
d. The parable in Luke 19:11-27 uses a delayed return of a master in an eschatological setting.
e. A good summary of the opinions and discussions of biblical scholars can be seen in The Anchor Bible Commentary, vol. 28, pp. 231-235.
2. to explain that Christianity is not a threat to the Roman government (as does Acts)
a. title "most excellent" in introduction
b. Luke 23 has Pilate saying three times, "I find no fault in this man" (cf. Luke 23:4, 14-15, 22)
c. the government officials in Acts are presented in a good light. Paul's addresses to Roman officials show respect to them and they in return respond positively to him (cf. Acts 26:31-32)
d. the Roman centurion at the crucifixion also gives a positive witness to Jesus (cf. Luke 23:47)
C. There are some unique theological themes that play a role in the purposes for Luke's writings
1. Luke shows special care to certain groups of people.
a. The poor vs. the rich (e.g., Luke's Beatitudes, Luke 6:20-23)
b. The outcasts
(1) immoral women (cf. Luke 7:36-50)
(2) Samaritans (cf. Luke 9:51-56; 10:29-37)
(3) rebellious runaways (cf. Luke 15:11-32)
(4) tax collectors (cf. Luke 19:1-10)
(5) lepers (cf. Luke 17:11-19)
(6) criminals (cf. Luke 23:39-43)
2. Luke mentions the Temple in Jerusalem. The Gospel begins with the Jews and their Scriptures (i.e., Jesus fulfills OT prophesy) but they reject Him (cf. Luke 11:14-36) and He becomes the Savior of the entire world (cf. Luke 10:1-24) and replaces their temple with Himself (cf. Mark 14:58; 15:29; John 2:19-22).
VII. THE SOURCES FOR LUKE'S GOSPEL
A. Several theories have been advanced concerning the relationship between Matthew, Mark, and Luke (the Synoptic Gospels).
1. The uniform tradition of the early church is that Luke, a Gentile physician and missionary companion of the Apostle Paul, wrote the Gospel.
2. Around 1776 A. E. Lessing (and later Gieseler in 1818) theorized an oral stage in the development of the Synoptic ("to see together") Gospels. He asserted that they were all dependent on earlier oral traditions which the writers modified for their own target audiences
a. Matthew: Jews
b. Mark: Romans
c. Luke: Gentiles
Each was related to a separate geographical center of Christianity
a. Matthew: Antioch, Syria or Judea
b. Mark: Rome, Italy
c. Luke: Caesarea by the Sea, Palestine or Achaia
d. John: Ephesus, Asia Minor
3. In the early nineteenth century J. J. Griesbach theorized that Matthew and Luke wrote separate accounts of Jesus' life, completely independent of each other. Mark wrote a brief Gospel trying to mediate between these other two accounts.
4. In the early twentieth century H. J. Holtzmann theorized that Mark was the first written Gospel and that both Matthew and Luke used his Gospel structure plus a separate document containing the sayings of Jesus called Q (German quelle or "source"). This was labeled the "two source" theory (endorsed by Fredrick Schleiermacher in 1832).
Some speculate that this list of quotes from Jesus, structured like OT wisdom literature, may be what Papias records that Matthew wrote. The problem is that not one copy of this list of sayings survived. If the church cherished the Gospels so much, how could they lose a list of the sayings of the Founder of the Faith used by both Matthew and Luke?
5. Later, B. H. Streeter offered a modified "two source" theory that he called "the four source" theory which posited a "proto Luke" plus Mark plus Q.
6. The above theories of the formation of the Synoptic Gospels are only speculation. There is no historical or actual manuscript evidence of either a "Q" source or a "proto Luke."
Modern scholarship simply does not know how the Gospels developed or who wrote them (the same is true of the OT Law and former Prophets). However, this lack of information does not affect the Church's view of their inspiration or trustworthiness as historical as well as faith documents.
7. There are obvious similarities in structure and wording between the Synoptics, but there are also many arresting differences. Differences are common in eyewitness accounts. The early church was not bothered by the divergence of these three eyewitness accounts of Jesus' life.
It may be that the target audience, the style of the author and the different languages involved (Aramaic and Greek) account for the seeming discrepancies. It must be stated that these inspired writers, editors, or compilers had the freedom to select, arrange, adapt, and summarize the events and teachings of Jesus' life (How to Read the Bible for All Its Worth by Fee and Stuart, pp. 113-148).
B. Luke specifically claims that he did research (Luke 1:1-4) into Jesus' life from eye witnesses. Paul's imprisonment at Caesarea by the Sea in Palestine allowed Luke time and access to these people. Luke 1-2 may reflect Mary's memories (See Sir William Ramsay, Was Christ Born at Bethlehem?)), as may the genealogy of Luke 3.
C. Several of the early church sources mention that Luke was a traveling missionary companion of the Apostle Paul. Some of these early sources also assert that Luke's Gospel was affected by Paul's preaching. It cannot be denied that the worldwide mission of the gospel is clearly identified as fulfilled prophecy in Luke, Acts, and Paul's writings.
VIII. THE UNIQUENESS OF LUKE
A. The first two chapters are unique to Luke and may have come from Mary, as may the genealogy of Luke 3:23-28.
B. Miracles unique to Luke
1. son of the widow of Nain resuscitated, Luke 7:12-17
2. sick woman in synagogue healed on the Sabbath, Luke 13:10-17
3. sick man in synagogue healed on the Sabbath, Luke 14:1-6
4. ten lepers healed; only one, a Samaritan, returns to give thanks, Luke 17:11-18
C. Parables unique to Luke
1. the good Samaritan, Luke 10:25-37
2. the persistent friend, Luke 11:5-13
3. the rich fool, Luke 12:13-21
4. the lost coin, Luke 15:8-10
5. the two sons, Luke 15:11-32
6. the unrighteous steward, Luke 16:1-8
7. the rich man and Lazarus, Luke 16:19-31
8. the unrighteous judge, Luke 18:1-8
9. the Pharisee and Publican, Luke 18:9-14
D. Parables in Luke that are also in Matthew, but in a different form and context
11. Luke 12:39-46 (Matt. 24:43-44)
2. Luke 14:16-24 (Matt. 22:2-14)
3. Luke 19:11-27 (Matt. 25:14-30)
E. Other unique accounts
1. the events of the first two chapters
2. Zaccheus the tax-collector, Luke 19:1-10
3. Jesus sent to Herod by Pilate to be examined, Luke 23:8-12
4. the two on the road to Emmaus, Luke 24:13-32
F. The most unique elements in Luke are found in Luke 9:51-18:14. Here Luke does not rely on Mark or "Q" (i.e., sayings of Jesus possibly written by Matthew). Even similar events and teachings are put into a different form. The unifying theme (literary structure) of this section is "on the way to Jerusalem" (cf. Luke 9:51; 13:22, 33; 17:11; 18:31; 19:11,28), which is really His journey to the cross.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Dedication to Theophilus | Dedication to Theophilus | Introduction | Introduction | Prologue |
1:1-4 | 1:1-4 | 1:1-4 | 1:1-4 | 1:1-4 |
The Births of John and Jesus (1:5-2:40) |
||||
The Birth of John the Baptist Foretold | John's Birth Announced to Zacharias | The Birth of John the Baptist is Announced | The Birth of John the Baptist Foretold | |
1:5-20 | 1:5-25 | 1:5-7 | 1:5-7 | 1:5-7 |
1:8-20 | 1:8-17 | 1:8-10 | ||
1:11-22 | ||||
1:18 | ||||
1:19-20 | ||||
1:21-25 | 1:21-23 | 1:21-22 | ||
1:23-25 | 1:23-25 | |||
1:24-25 | ||||
The Birth of Jesus Foretold | Christ's Birth Announced to Mary | The Birth of Jesus is Announced | The Annunciation | |
1:26-38 | 1:26-38 | 1:26-38 | 1:26-28 | 1:26-38 |
1:29-33 | ||||
1:34 | ||||
1:35-37 | ||||
1:38 | ||||
Mary Visits Elizabeth | Mary Visits Elizabeth | Mary Visits Elizabeth | The Visitation | |
1:39-45 | 1:39-45 | 1:39-45 | 1:39-45 | 1:29-45 |
Mary's Song of Praise | The Song of Mary | Mary's Song of Praise | The Magnificat | |
1:46-55 | 1:46-55 | 1:46-55 | 1:46-55 | 1:46-55 |
1:56 | 1:56 | 1:56 | 1:56 | 1:56 |
The Birth of John the Baptist | Birth of John the Baptist | The Birth of John the Baptist | The Birth of John the Baptist and Visit of the Neighbors | |
1:57-66 | 1:57-58 | 1:57-58 | 1:57-58 | 1:57-58 |
Circumcision of John the Baptist | The Circumcision of John the Baptist | |||
1:59-66 | 1:59-66 | 1:59-60 | 1:59-66 | |
1:61-62 | ||||
1:63-66 | ||||
The Prophecy of Zacharias | Zacharias' Prophecy | Zacharias' Prophecy | The Benedictus | |
1:67-79 | 1:67-79 | 1:67-79 | 1:67-75 | 1:67-79 |
1:76-79 | The Hidden Life of John the Baptist | |||
1:80 | 1:80 | 1:80 | 1:80 | 1:80 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Luke the Historian
1. Verses 1-4 have several rare Greek words that relate to Hellenistic histography. Luke is trying to express his purpose of accurately recording what his research discovered about Jesus' His life and ministry. Luke was a well educated citizen of the first century Greco-Roman world.
2. The problem about Luke's Greek orientation has to do with the nature of Greek history. Often it was very selective and written more for entertainment and propaganda than modern history. Luke uses Hellenistic terms to describe his methods, but records Jesus' life in a Hebrew historical fashion. The best historians in the Ancient Near East (i.e., most accurate) were Hittites and Hebrews.
3. The real question is what is history? Modern western history is chronological and cause/effect driven. Yet even modern history is significantly colored by who writes it and why! History, by its very nature, is a biased selection and description of past events.
4. Luke's Gospel is not modern history or biography, but it is good and true history. The four Gospels are, in reality, gospel tracts, written for evangelistic purposes and targeting selected groups. Events and their relationship to each other are not necessarily chronologically arranged and interpreted for maximum impact. This is not to imply they are concoctions or fabrications, but they are eastern, not western; they are theological as well as historical. Different does not mean bad or false!
See Gordon Fee and Douglas Stuart, How To Read The Bible For All Its Worth, pp. 127-148.
5. Luke has used the best traditions of his day to present Jesus Christ as God's promised Messiah, sent to redeem all humanity. He is surely influenced by Paul's Gentile mission. Luke is writing to convert Gentiles (as well as encourage believers), not just historically inform them.
6. The four Gospels are different, very different, yet they are true—true eyewitness accounts, true summaries of Jesus' words and activities—but they are not modern histories.
7. Luke clearly wants to put Jesus' life and ministry into a Palestinian and Roman historical framework.
a. a vision of Zacharias in reign of Herod, King of Judea (cf. Luke 1:5)
b. birth connected to a decree of Caesar Augustus (cf. Luke 2:1)
c. birth connected to Quirinius' presence in Syria (cf. Luke 2:2)
d. preaching of John (cf. Luke 3:1-2)
(1) Tiberius Caesar's (fifteenth year of his reign)
(2) Pontius Pilate governor of Judea
(3) Herod tetrarch of Galilee
(4) Phillip tetrarch of Ituraea
(5) Lysanias tetrarch of Abilene
(6) Annas and Caiaphas were high priests
B. The Blessings of Chapters One and Two
1. It must be remembered that they are given in a mindset of OT prophecies. Jesus surely fulfilled these OT expectations, but moved beyond them. These blessings must be seen as precursors of the gospel. They are OT pictures which will be universalized (i.e., not Jew vs. Gentile, but believer vs. unbeliever; not Israel, but all the world). The Gospel affects more than Israel and Palestine (cf. Luke 24:47).
2. It needs to be remembered that Luke, in chapter one, is recording the blessing of those who were first informed about and impacted by Jesus' birth. These blessings are in OT poetic form (cf. Luke 1:46-55 and 67-79) and contain OT content. OT poetry is a genre called wisdom literature. It has special interpretive procedures (See Fee and Stuart, How to Read the Bible for All Its Worth, pp. 206-230).
a. "the Magnificat" (song of Mary), Luke 1:46-55
b. "the Benedictus" (song of Zechariah), Luke 1:68-79
c. "Gloria in excelsis" (song of the angels), Luke 2:14
d. "Nunc dimittis" (song of Simeon), Luke 2:29-32
C. The parallels between John the Baptist and Jesus
1. devout parents
2. birth announced by Gabriel
3. supernatural conceptions
4. mothers both glorify God
5. babies named by an angel
6. both babies fulfill prophecy
7. the circumcision of both under Mosaic Law is specifically mentioned
8. normal physical and emotional growth, but superior spiritual growth
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 1:1-4
1In as much as many have undertaken to compile an account of the things accomplished among us, 2just as they were handed down to us by those who from the beginning were eyewitnesses and servants of the word, 3it seemed fitting for me as well, having investigated everything carefully from the beginning, to write it out for you in consecutive order, most excellent Theophilus; 4so that you may know the exact truth about the things you have been taught.
1:1-4 This is one long involved Greek sentence.
1:1
NASB, NKJV"In as much as"
NRSV"Since"
NJB"Seeing that"
The Greek word epeidē per is used only here in the NT. It is not used at all in the Septuagint, but is used in the Koine papyri found in the garbage dumps of Egypt (see James Moulton and George Milligan, The Vocabulary of the Greek Testament). Itbasically means "since indeed" or "considering that." Luke is setting out the reason he is writing an account of Jesus' life when there are several already in existence. This probably includes Mark's Gospel (which forms the literary outline of much of Matthew and Luke), as well as "Q" (sayings of Jesus used by both Matthew and Luke). It also implies that by the a.d. 60s there were several written accounts of Jesus' life circulating in the churches.
NASB"an account"
NKJV"a narrative"
NRSV"an orderly account"
TEV"a report"
NJB"accounts"
This is another Greek term (diē gēsis) found only here in the NT. It is used twice in the Septuagint in Judges (cf. Judges 5:14; 7:15) for a scribe recording something. In Greek literature it has the connotation of a full and complete narrative. Luke is describing the careful, historical research of Jesus' life that preceded his own writing (cf. Luke 1:3).
NASB"the things accomplished"
NKJV"those things which are most surely believed"
NRSV"the events which have been fulfilled"
TEV"the things that have taken place"
NJB"events that have reached their fulfilment"
This verb is a perfect passive participle, which denotes the abiding results of the fulfilled promises concerning Jesus, His teachings, His actions, and His death and resurrection. The passive voice surely implies that God the Father's eternal purposes were fully accomplished in Christ.
The term plērophoreō has a dual connotation.
1. Paul uses it for being fully persuaded in Rom. 4:21; 14:5; Col. 2:2; 4:12 (cf. NKJV).
2. The Papyri uses it of "accomplished" or "fully completed" (cf. NASB, NRSV, NJB).
Theophilus needs to accept both connotations! The OT promises have come to completion in Jesus of Nazareth.
1:2 "they were handed down to us" This is the Greek word paradidōmi, often translated "traditions" (cf. Mark 7:3,5,8,9,13; 1 Cor. 11:2,23; 15:3). Luke is asserting that he had received information about the life of Jesus from eyewitnesses. This implies
1. the accuracy of his accounts
2. the admission that he was a second-generation believer
▣ "those who from the beginning" This refers to a larger number than the Twelve Apostles. Some examples would be
1. the women who followed Jesus and the Apostles (cf. Luke 8:2-3)
2. the one hundred and twenty disciples in the upper room on the day of Pentecost (cf. Acts 1:15)
3. the several men to choose from in replacing Judas (cf. Luke 1:21-22)
NASB, NRSV"servants of the word"
NKJV, NJB"ministers of the word"
TEV"who proclaimed the message"
These "from the beginning" eyewitnesses were responsible proclaimers of the gospel (cf. 1 Cor. 4:1). To know truth is to be a steward of that truth (cf. 1 Cor. 4:1,2; Titus 1:7; 1 Pet. 4:10)!
The term logos (word) is used of Jesus Himself in John 1:1, but here (cf. Luke 8:12) and in Acts 6:4; 8:4; 10:36; 11:19; 14:25 it refers to the gospel about Jesus.
SPECIAL TOPIC: HEBREW AND GREEK BACKGROUND OF LOGOS
1:3 This verse is the main clause of verses 1-4 and has several key terms that relate to Luke's research method.
1. "having investigated." This is a perfect active participle of a word that means "to follow." The metaphorical usage of this word meant "to make an extensive effort to learn the details and truth about something" (See Louw and Nida, Greek-English Lexicon, vol. 1, p. 331 and Josephus, Against Apion 1.10).
2. "carefully." This is the Greek term akribōs, which is translated "accurately," "diligently," or "precisely" (cf. Josephus Against Apion 1.10). Louw and Nida, vol. 1, p. 674, "pertaining to strict conformity to a norm or standard; involving both detail and completeness." It is used several times in the Septuagint (cf. Deut. 19:18; Dan. 7:19). Possibly the most relevant usage is that this term was used by Galen (a physician) for the careful checking of symptoms.
3. "from the beginning." This means from the source. In this case (1) the beginning events of John and Jesus' births or (2) the eyewitnesses from the beginning of Jesus' ministry (i.e., the Apostles, cf. Acts 1:21-22).
4. "in consecutive order." This term means "in a continual order," "successively," or "consecutively."
Luke is piling up word after word describing his faithful, accurate, and sequential arrangement of facts about Jesus' life and ministry. His account is not a fabrication or exaggeration.
▣ "most excellent" This is a first century title of honor and respect. This man may have been Luke's literary patron. The title is used in Acts of Felix (23:26; 24:3) and Festus (26:25), who were Roman regional officials. It is also used in the Septuagint as "best" (cf. 1 Sam. 15:15; Ps. 15:6; 22:5) or "chief" (cf. Amos 6:2), but not of people.
▣ "Theophilus" This was a common name in the Mediterranean area, used of both Jews and Gentiles. Theo means God, plus philos which means (1) loved, thus "God lover," "loved by God" or (2) friend, thus, "friend of God."
▣ "carefully investigated" This is also a medical term used by Galen to denote the careful checking of symptoms.
1:4 "in order" This is a purpose clause (hina with the subjunctive).
▣ "so that you may know" This is an intensified form (epiginōskō) which usually denotes full and complete knowledge by experience. It may well imply that Theophilus already knew something of the gospel.
▣ "the things" This is the Greek word logos, which has a wide semantic range. In Luke 1:2 it refers to (1) the truths about Jesus (cf. Luke 7:17) recorded by Luke or (2) the content of what Theophilus has been taught. This may be an additional evidence he was a new believer (although we must be careful of reading too much into the words of this introduction which only much later take on a technical usage in the church).
▣ "taught" From this Greek word we get the English "catechism." This may imply that Theophilus was a new convert, but this is uncertain because the word is a general, common term.
NASB"the exact truth about the things"
NKJV"the certainty of those things"
NRSV"the truth concerning the things"
TEV"the full truth about everything"
NJB"how well founded the teaching is"
The term asphaleia is used in two related senses in the Koine Greek Paypri found in Egypt: (1) safety, security and (2) certainty as to a belief.
Luke is trying to reassure Theophilus, his first century readers, and later readers of his diligence and accuracy as a researcher and Gospel author. Luke's presentation is accurate and trustworthy. Believers can fully rely on God, on Christ, on the Gospels!
NASB (UPDATED) TEXT: LUKE 1:5-7
5In the days of Herod, king of Judea, there was a priest named Zacharias, of the division of Abijah; and he had a wife from the daughters of Aaron, and her name was Elizabeth. 6They were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. 7But they had no child because Elizabeth was barren, and they were both advanced in years.
1:5 "Herod" This refers to Herod the Great (37-4 b.c.), an Idumean (from Edom), who, through political maneuvering and the support of Mark Antony, managed to be appointed ruler of a large part of Palestine (Canaan) by the Roman Senate in 40 b.c. See Special Topic: The Family of Herod at Luke 3:1.
▣ "Zechariah" His name meant "remembered by YHWH" (BDB 272). This was John the Baptist's father.
▣ "the division of Abijah" Only four of the twenty-four divisions of Levites returned from the Exile (cf. 1 Chr. 24:7-18; 2 Chr. 23:8). They were then sub-divided (cf. Ezra 2:36-39) so that different ones officiated at the Temple on different weeks. The Abijah division was considered to be the least prestigious of the divisions. For a complete discussion of the priestly divisions see Encyclopaedia Judaica, vol. 12, pp. 89-93.
▣ "he had a wife from the daughters of Aaron" His wife, Elizabeth, was also from a priestly family. Her Hebrew name could mean (1) "God is swearer" or (2) "God fully satisfies."
1:6 "they were both righteous in the sight of God" "righteous" is used in this context like Matthew's definition (cf. Matt. 6:1), not Paul's (cf. Romans 4). This does not imply sinlessness, but someone who faithfully responds to their understanding of God's will and ways (cf. Deut. 6:25. Old Testament examples are Noah, Gen. 6:9; 7:1 and Job, Job 1:1). This phrase is included to show that this couple was experiencing childlessness because of physical problems, not spiritual ones. See Special Topic below.
1:7 Barrenness was considered a divine curse in Jewish culture (cf. Gen. 20:18; 29:31; 30:2; Exod. 23:26; Lev. 20:20-21; Deut. 7:14; 1 Sam. 1:5; Jer. 22:30). There are several barren women mentioned in the Bible:
1. Sarah, Gen. 11:30; 16:1
2. Rebekah, Gen. 25:21
3. Rachel, Gen. 29:31; 30:1
4. Manoah's wife, Jdgs. 13:2,3
5. Hannah, 1 Sam. 1:2,5
Not only was Elizabeth barren, but now she was past the time of conception (like Sarah). This condition is theologically used as a way of asserting God's direct control in the affairs of men. This was not a virgin birth, but a birth with supernatural assistance (like Isaac, cf. Genesis 18; like Joseph, cf. Gen. 30:22-24; like Samson, cf. Judges 13; like Samuel, cf. 1 Samuel 1; like Hezekiah, Isa. 7:14-16). John the Baptist will fulfill Old Testament prophecy about the one who would prepare the way for the Messiah (cf. Isaiah 40 and Malachi 3).
NASB (UPDATED) TEXT: LUKE 1:8-17
8Now it happened that while he was performing his priestly service before God in the appointed order of his division, 9according to the custom of the priestly office, he was chosen by lot to enter the temple of the Lord and burn incense. 10And the whole multitude of the people were in prayer outside at the hour of the incense offering. 11And an angel of the Lord appeared to him, standing to the right of the altar of incense. 12Zacharias was troubled when he saw the angel, and fear gripped him. 13But the angel said to him, "Do not be afraid, Zacharias, for your petition has been heard, and your wife Elizabeth will bear you a son, and you will give him the name John. 14You will have joy and gladness, and many will rejoice at his birth. 15For he will be great in the sight of the Lord; and he will drink no wine or liquor, and he will be filled with the Holy Spirit while yet in his mother's womb. 16And he will turn many of the sons of Israel back to the Lord their God. 17It is he who will go as a forerunner before Him in the spirit and power of Elijah, to turn the hearts of the fathers back to the children, and the disobedient to the attitude of the righteous, so as to make ready a people prepared for the Lord."
1:8 "while he was performing his priestly service before God" The Mishnah (part of the Talmud) says there were so many priests at this time that each offered incense only once in his lifetime; others, not at all.
1:9 "he was chosen by lot" Lots were a mechanical way to determine the will of God (cf Acts 1:21-26). There were several priests on duty at one time. This was the regular way to determine which offered the ritual.
In the OT the "lot" originally referred to the Urim and Thummim (cf. Lev. 16:8), which was carried behind the breastplate of the High Priest. It was a mechanical way of determining the will of God, usually for the King.
It was used as a way to divide the Promised Land among the tribes in Joshua 13-19.
The casting of lots was used by the early church to choose a new apostle to replace Judas in Acts 1.
▣ "to burn the incense" This procedure is described in Exod. 25:6; 30:7; 31:11. The incense itself is described in Exod. 30:34-38.
1:10 Obviously this was a set time of prayer associated with the sacrifice of the Continual (a twice daily sacrifice and burnt offering of a lamb) at 9 a.m. and 3 p.m. Jewish sources advocate the offering of incense twice a day in connection to "the Continual" sacrifice (cf. Exod. 30:7-8). Incense was a physical symbol of prayer rising to God.
1:11 "an angel of the Lord" This phrase is used two ways in the OT.
1. an angel (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Jdgs. 5:23; 1 Sam. 24:16; 1 Chr. 21:15ff; Zech. 1:28)
2. as a way of referring to a physical manifestation of YHWH (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-24; 13:3-23; Zech. 3:1-2).
Luke uses the phrase often (cf. Luke 1:11,13; 2:9; Acts 5:19; 7:30; 8:26; 12:7,11,23; 10:3; 27:23) in the sense of #1 above. The NT does not use sense #2, "an angel of the Lord," unless Acts 18:26 and 29 is in a reference to the Holy Spirit.
▣ "standing to the right of the altar of incense" The altar of incense was located in the Holy Place, next to the veil of the Holy of Holies. The description of this golden incense altar is found in Exod. 30:1-10. This would place the angel between the incense altar and the seven pointed candle stand (Menorah).
1:12 Fear is the common human response in the presence of the spiritual realm (cf. Gen. 15:1; 21:17; Exod. 14:13,31; Jos. 8:1; 10:8; Dan. 10:12,19; Rev. 1:17). However, again and again the divine message is a clear "fear not" (cf. Luke 1:13,30; 2:10).
1:13 "Do not be afraid" This is a present middle (deponent) imperative with the Negative particle, which usually means stop an act already in progress. We get the English term "phobia" from this Greek term (phobos).
▣ "your petition has been heard" Zacharias was still praying for a child. The incense he was offering to God was a symbol of prayer. In Zacharias' priestly circle the offering of incense was considered a great honor. It was also considered to be a special time for personal requests.
▣ "John" In Hebrew it means "one whom God has graciously given" or "YHWH is gracious" (BDB 220).
1:14 John's birth will be a blessing, not only to Zacharias and his family, but to Israel and to all the earth.
1:15 "he will be great in the sight of the Lord" This is an idiom for "he will serve God's plan and kingdom in a special way." He is the promised precursor of the Messiah (cf. Isa. 40:3; Mal. 3:1; 4:5,6). In Luke 1:32 this same term "great" is used of Jesus.
▣ "he will drink no wine or liquor" This is a strong double negative with an aorist active subjunctive. He was to be a Nazarite (cf. Numbers 6), which was a special dedicatory life given completely to God's service.
For alcohol (fermentation) and alcoholism (addiction) see Special Topic at Luke 22:18.
▣ "he will be filled with the Holy Spirit" This was an OT way of affirming God's power and giftedness (cf. Exod. 28:3; 31:3; 35:31,35, where it refers to those who helped build the tabernacle). This special presence and activity of the Spirit had been missing for 400 years. In Jesus the new age of the Spirit had come.
This will become a powerful NT idiom of the power and presence of the Lord with His people (cf. Acts 2:4; 3:10; 4:8,31; 9:17; 13:9; Eph. 5:18). See Special Topic: The Personhood of the Spirit at Luke 12:12.
▣ "while yet in his mother's womb" This shows God's initiation and blessing, not only in conception, but even fetal spiritual development (cf. Luke 1:41). This phrase also parallels God's affirmation to Jeremiah in Jer. 1:4 (cf. Isa. 49:1; Ps. 139:13-16).
1:16 John's primary task was to spiritually prepare Israel for her Messiah (cf. Mark 1:15). His message was repent and be restored. He was the first true prophet (i.e., filled with the Spirit) since Malachi. Huge numbers of spiritually hungry Jews flocked to him.
The Greek verb epistrephō is used in the Septuagint to translate the Hebrew word for repentance (shub, cf. Num. 10:36; Deut. 30:2). It is used in this sense in Luke 1:16,17; 22:32; Acts 3:19; 9:35; 11:21; 14:15; 15:19; 26:18,20; 28:27. See Special Topic: Repentance at Luke 3:3.
▣ "the Lord their God" This probably reflects the OT combination of the names for deity, as in Gen. 2:4,5,7,8 and many other verses.
1. Lord – YHWH (redeemer and covenant maker, cf. Gen. 3:14-15)
2. God – Elohim (creator, provider, and sustainer of all life, cf. Gen. 1:1)
This seems to reflect Luke's usage in Luke 1:16,32,68. See Special Topic: Names for Deity at Luke 1:68.
1:17 "in the spirit and power of Elijah" This verse is an allusion to the prophecies of Mal. 3:1 and 4:5-6. Elijah was to precede the Messiah. However, John fills the role of Elijah (cf. Matt. 11:14; 17:10-13). The fact that John fulfills the Elijah prophecies should warn us about western literalsim!
As Elisha received the Spirit of Elijah to become a prophet (cf. 1 Kgs. 19:16), Elisha asks for a double portion of Elijah's spirit (cf. 2 Kgs. 2:9). In a sense Elisha continued the ministry of Elijah. This is what John does; he extends the eschatological ministry of Elijah foretold in Malachi 3 and 4.
NASB (UPDATED) TEXT: LUKE 1:18-20
18Zacharias said to the angel, "How will I know this for certain? For I am an old man and my wife is advanced in years." 19The angel answered and said to him, "I am Gabriel, who stands in the presence of God, and I have been sent to speak to you and to bring you this good news. 20And behold, you shall be silent and unable to speak until the day when these things take place, because you did not believe my words, which will be fulfilled in their proper time."
1:18 "How will I know" This sounds very much like Abraham (cf. Gen. 15:8) and Mary (cf. Luke 1:34). However, apparently God knows the heart, he asked in a doubting way to which God reacted (cf. Matt. 12:38; 16:1; Mark 8:11-12; John 2:18; 6:30; 1 Cor. 1:22). Modern interpreters are not able to do psycho analysis on biblical characters!
1:19 "Gabriel" This Hebrew name means "God's strong man," "man of God," or "God is my warrior" (BDB 150). This is God's messenger angel (cf. Luke 1:26; Dan. 8:16; 9:21). There are only two angels named in the Bible: (1) Gabriel, who is God's messenger angel to Daniel, Zacharias, and Mary, and (2) Michael (BDB 567), who is the national archangel (cf. Dan. 10:13,21; 12:1; Jude 9; Rev. 12:7).
▣ "who stands in the presence of God" Angeology became a major element of rabbinical theology and speculation following Israel's contact with Zoroastrianism (Persian religion). The Bible is silent and vague about the spiritual realm. What is presented is often in metaphors or symbols. From the OT there are two types of angels surrounding YHWH's throne—Seraphim (cf. Isaiah 6) and Cherubim (cf. Ezekiel 1,10).
Gabriel's authority rests on his relationship with and proximity to God. This is an important message from God for His purposes (i.e., good news).
1:20 This verse serves as a powerful warning about rejecting, or at least not fully believing, the message from God. Humans may fear the spiritual realm (angels), but they must respect their message! The consequences of rejection are potent.
NASB, NKJV"behold"
NRSV, TEV"But"
NJB"Look"
This is the Greek term idou, which was an imperative of eidein, "to see." For Luke it has become a literary technique to draw attention to a statement. It is used many times in the Luke's writings and the Revelation.
NASB (UPDATED) TEXT: LUKE 1:21-23
21And the people were waiting for Zacharias, and were wondering at his delay in the temple. 22But when he came out, he was unable to speak to them; and they realized that he had seen a vision in the temple; and he kept making signs to them, and remained mute. 23When the days of his priestly service were ended, he went back home.
1:21 "the temple" This is the term naos. Literally it is from the term "to dwell." It came to be used of the central shrine made up of the Holy of Holies and the Holy Place.
1:22 "when he came out, he was unable to speak" According to rabbinical tradition it was customary for the priest to bless the people when he came out from burning incense, using the Aaronic blessing of Num. 6:24-26.
NASB (UPDATED) TEXT: LUKE 1:24-25
24After these days Elizabeth his wife became pregnant, and she kept herself in seclusion for five months, saying, 25"This is the way the Lord has dealt with me in the days when He looked with favor upon me, to take away my disgrace among men."
1:25 This shows how she felt about being barren. It was viewed as a curse from God (cf. Gen. 30:23). See note at Luke 1:7.
NASB (UPDATED) TEXT: LUKE 1:26-38
26Now in the sixth month the angel Gabriel was sent from God to a city in Galilee called Nazareth, 27to a virgin engaged to a man whose name was Joseph, of the descendants of David; and the virgin's name was Mary. 28And coming in, he said to her, "Greetings, favored one! The Lord is with you." 29But she was very perplexed at this statement, and kept pondering what kind of salutation this was. 30The angel said to her, "Do not be afraid, Mary; for you have found favor with God. 31"And behold, you will conceive in your womb and bear a son, and you shall name Him Jesus. 32He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; 33and He will reign over the house of Jacob forever, and His kingdom will have no end." 34Mary said to the angel, "How can this be, since I am a virgin?" 35The angel answered and said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God. 36And behold, even your relative Elizabeth has also conceived a son in her old age; and she who was called barren is now in her sixth month. 37For nothing will be impossible with God." 38And Mary said, "Behold, the bondslave of the Lord; may it be done to me according to your word." And the angel departed from her.
1:26 "sixth month" This refers to Elizabeth's pregnancy (cf. Luke 1:36).
▣ "Gabriel" See note at Luke 1:19.
▣ "a city in Galilee called Nazareth" Galilee was known as a Gentile area although many Jews lived there (apparently a small, new community from the royal tribe of Judah lived in Nazareth). Nazareth is never mentioned in the OT or Talmud or by Flavius Josephus. The name Nazareth itself may be related to the Messianic title "Branch" (nezer, cf. Isa. 11:1; Matt. 2:23). See SPECIAL TOPIC: JESUS THE NAZARENE at Luke 4:34. People from this area were generally looked down upon by Judean Jews. This is related to the prophecy of Isa. 9:1.
1:27 "a virgin" The Greek word from the Septuagint pathenon is not ambiguous as the Hebrew Almah (BDB 761 II) is in Isa. 7:4. It specifically means virgin. Matthew and Luke assert that Jesus had no human father (cf. Luke 1:34), that He was the ultimate fulfillment of Isa. 7:14 and Gen. 3:15! This child is of God, not of man (i.e., Immanuel). It is surprising that Luke's source does not mention Isa. 7:14.
Outside of the birth accounts of Matthew and Luke the virgin birth is not specifically mentioned in the NT. It does not appear in any of the sermons of Acts or the later Epistles. This is not because it is not true, but because it might be misunderstood by a polytheistic Greek/Roman culture, which believed that the gods at Olympus regularly took human women and produced offspring. The uniqueness of the biblical account would be lost in this cultural context.
At this point I wold like to use my comments from Isa. 7:14 (see www.freebiblecommentary.org).
"virgin" The Hebrew term here is almah (BDB 761). This term is used for a young woman of marriageable age (cf. Gen. 43:24; Exod. 2:8; Pro. 30:19). It designates a woman who is sexually mature. There is another Hebrew term for virgin, bethulah (BDB 143), which is used by Isaiah in Isa. 23:4, 12; 37:22; 47:1; 62:5. The Septuagint translates this verse with the Greek term "virgin." These terms are semantically overlapping and all of the young girls in Israeli culture were considered to be virgins. However, I do not believe in two virgin births, but one. There was a normal conception in Ahaz's day as a sign and a ("the," MT) virgin conception in Jesus' day (cf. Matt. 1:18-23; Luke 1:26-38). This is a multi-fulfillment prophecy!
I think the reason that the NT does not emphasize this more (only appears in the two birth narratives [i.e., Matt. 1:23; Luke 1:31,34] and never in a sermon in Acts or an Epistle by any Apostle) is because of the possible misunderstanding of Greco-Roman religion where the cohabitation of gods and humans, resulting in offspring, was common.
To try to base a doctrine of sin as transmitted through male sperm and, therefore, show the reason for a virgin birth is, in my opinion, folly! In reality it is similar to the barren wives of the Patriarchs having children only at God's instigation. God is in control of the Messiah! An even greater truth is revealed in the NT where the Messiah is presented clearly as incarnated Deity (i.e., John 1:1; 5:18; 10:33; 14:9-11; Phil. 2:6)! Thus the need for a virgin birth!
▣ "engaged" This is a perfect passive participle. In Jewish culture of the first century, this was legally binding. Only divorce or death could break this arrangement. Girls became marriageable at 12 years of age (bat mitzvah) with a one year betrothal period (Ketubot 4.4-5). For OT background see Deut. 22:23-27.
▣ "Joseph, of the descendants of David" Whether Joseph (BDB 415, meaning "may YHWH add") and Mary both were of Davidic descent or just Joseph is uncertain (cf. Luke 2:5). The issue is significant because of the promises and prophecies of 2 Sam. 7:12-16; Ps. 89:19ff). The obvious differences between the genealogies of Matthew and Luke are probably due to different lineages. Many commentators assume that Luke records the royal genealogy of Mary (Jesus' actual lineage), while Matthew records Joseph's royal lineage (Jesus' Jewish legal lineage). However, this is only speculation.
▣ "name was Mary" In Hebrew this is the name Mara (i.e., "bitter" [BDB 600] of Ruth 1:20). In the Septuagint it is Mariam (BDB 599). Luke (like all the Synoptic Gospels) spells the name Maria (cf. Luke 1:27).
1:28
NASB, REB,
NIV, NET"Greetings"
NRSV, NJB"rejoice"
TEV"peace"
This is a form of the normal term for "greeting" (chairein, cf. Acts 15:23; James 1:1) in the Greco-Roman world of the first century. Its grammatical form is present active imperative. Its basic meaning is "be full of joy" or "continue to rejoice." It may reflect the Messianic passage of Zech. 9:9.
There is the added possibility that this phrase was used in the Septuagint in contexts where
1. the phrase "do not be afraid" is used
2. God's people are told to rejoice because God is about to deliver them
a. Lamentations 4:21-22
b. Zephaniah 3:14-20
c. Joel 2:21-27
d. Zechariah 9:9
The angel's first words are a sound play on chaire and kecharitōmenē (a perfect passive participle), which is "be glad, favored one." These words have different etymological roots, but they sound alike.
▣ "favored one" The Vulgate has "Hail, Mary, full of grace." This is a good translation if we see that Mary is the recipient of God's grace, not the giver of grace (NJB, "you who enjoy God's favor!"). There is only one mediator, Jesus (cf. 1 Tim. 2:5). However, this was a great and unique honor for a young, peasant woman (cf. Luke 1:48). This greeting shocked her (cf. Luke 1:29).
▣ "you" There are several ancient Greek uncial manuscripts (MSS A, C, D) which add the phrase "blessed are you among women." This illustrates one of the recurrent tendencies of copyists (i.e., scribes) to harmonize phrasing (see Luke 1:42). The UBS4 critical apparatus gives the absence of the phrase (MSS א, B, L, W) in Luke 1:28 an "A" rating (certain).
1:30 "'Do not be afraid'" This is a present imperative with the negative particle negated, which usually means to stop an act in process. This is a common angelic message to humans (see note at Luke 1:13).
▣ "you have found favor with God" This seems to be an OT idiom for God's special activity in someone's life (cf. Gen. 6:8; 18:3; 19:19; 30:27; Exod. 33:12,17; Acts 7:46). God chooses to use imperfect, but available, humans who choose to trust Him to accomplish His purposes in this world.
1:31 "you will conceive in your womb" Mary could have been stoned for pregnancy outside of marriage (cf. Deut. 22:24-25).
A virgin-born child fulfills the prophecy and promise of Gen. 3:15 (cf. Gal. 4:4). Until this point in progressive relation, neither Isa. 7:14 nor Gen. 3:15 made sense. But now John 1:1-14; Rom. 1:3; 8:3; Phil. 2:6-11 make perfect sense. God became incarnate to deal with human sin.
In Jesus, God's justice,( "the soul that sins it will surely die") and God's grace ("For God so loved the world He gave His only begotten Son") meet in a redemptive, loving, sacrificial climax (cf. Isa. 52:13-53:12; Mark 10:45; 2 Cor. 5:21)!
▣ "you shall name Him Jesus" Jesus is the Aramaic equivalent of the Hebrew "Joshua" (BDB 221). Both are a compound of "YHWH" and "salvation." In the Matthew parallel (Matt. 1:21) the name is explained by the angel.
1:32-33 These two verses describe who this male child is and what he will do.
1. He will be great (cf. Micah 5:4).
2. He will be called the Son of the Most High (cf. 2 Sam. 7:14; Ps. 2:7).
3. The Lord God will give Him the throne of His father David (cf. 2 Sam. 7:12; Ps. 132:11; Micah 5:2)
4. He will reign over the house of Jacob (cf. Micah 5:3-4)
5. His kingdom will have no end (cf. Dan. 2:44; 7:14,18,27).
These phrases must have shocked Mary because
1. The Jews were not expecting an incarnation, but an empowering (like the Judges).
2. Her child will be the promised Messiah (cf. Isa. 9:7)
3. His kingdom would be universal and eternal (cf. 2 Sam. 7:13,16; Isa. 9:7; Dan. 2:44; 7:14,18,27; Micah 5:4).
1:32 "the Son of the Most High" In the OT the King is called a "son" (cf. 2 Sam. 7:14; Ps. 2:7). For a note on "Most High" see 1:76.
▣ "the Lord God will give Him the throne of His father David" That Jesus is a descendant of David is a major Messianic affirmation (cf. 2 Sam. 7; Ps. 89:3-4; 132:11; Isa. 9:6-7; 11:1; Jer. 23:5; 33:15-18; Micah 5:2); it is a recurrent theme of the Gospels (both Matthew's and Luke's genealogies, cf. Luke 1:32,69; 2:4; 3:31; Acts 2:29-31; 13:23; Matt. 15:22; 20:3; 21:9,15; John 7:42); Paul's Epistles (cf. Rom. 1:3; 2 Tim. 2:8); and the book of the Revelation (cf. Luke 3:7; 22:16).
1:33 "He will reign. . .forever, and His kingdom will have no end" This obviously is not a reference to a millennial reign (cf. Rev. 20:1-6, as a matter of fact, Jesus never refers or alludes to a limited Messianic reign), but an eternal kingdom (cf. Ps. 45:7; 93:2; Isa. 9:6,7; Dan. 7:14,18; and implied in Mic. 5:2-5a). For "kingdom" see Special Topic at Luke 4:21.
SPECIAL TOPIC: FOREVER (GREEK IDIOM)
1:34
NASB, NRSV,
TEV"Since I am a virgin"
NKJV"since I do not know a man"
NJB"since I have no knowledge of a man"
The word "know" in Hebrew implies an intimate, personal relationship (cf. Jer. 1:5), even a sexual union (cf. Gen. 4:1; 1 Sam. 1:19). This same idiom is used in the same sense in the Septuagint (cf. Jdgs. 11:39; 21:12).
1:35 "overshadow you" This was not a sexual experience for God or Mary. The Spirit does not have a physical, human body. There is a parallel relationship between "The Holy Spirit will come upon you" and "the power of the Most High will overshadow you." In this context it is not the person of the Spirit that is emphasized, but that OT concept of Him as the power of God that goes forth to do God's bidding (cf. Gen. 1:2). As the power of God came upon Mary (eperchomai) to accomplish His purposes, so too did it come upon the early church (cf. Acts 1:8).
We must be careful not to involve Greek polytheistic ideas in these virgin-birth texts. See note at Luke 1:27. This may be the very reason that this truth does not appear in the sermons of Acts or in the NT Epistles.
"Overshadow" (episkiazō) seems to be related to the OT Shekinah cloud of the Wilderness Wanderings which symbolized God's presence (cf. Septuagint of Exod. 40:35). The same Greek term is used of God's presence overshadowing the inner circle of Apostles on the Mount of Transfiguration (cf. Matt. 17:5; Mark 7:9; Luke 9:34). It showed His personal presence and power.
NASB, TEV"the holy Child"
NKJV"that Holy One who is to be born"
NRSV"the child to be born will be holy"
NJB"the child will be holy"
It is obvious from these English translations there is a problem in the Greek text. Literally the phrase is "wherefore also the thing being born holy." To the participle "being born" (present passive) some ancient Greek manuscripts add "out of (or "from") you" (i.e., Mary, cf. MS C*). There have been several possible explanations.
1. The two previous clauses have "you."
2. The addition follows the Matthew parallel (cf. Matt. 1:20).
3. This is one of several purposeful theological additions by scribes to deter ancient Christological heresies (cf. Bart D. Ehrman, The Orthodox Corruption of Scripture, p. 139).
This is used in the sense of "sinless" (cf. Acts 3:14; 7:12; 22:14), but also "given to accomplish God's tasks" (cf. Acts 4:27).
Holiness is a family characteristic of God ("holy child" is parallel to "Son of God"). See Special Topic below.
▣ "the Son of God" See Special Topic: The Son of God at Luke 1:32.
1:37 "For nothing will be impossible with God" This statement refers to Luke 1:36, but also to Gabriel's message to Mary (Luke 1:26-35). Elizabeth's pregnancy was a way of confirming God's supernatural actions in human conception (cf. LXX of Gen. 18:14). This phrase is an OT idiom of God's power accomplishing His purposes (cf. Job 42:2; Jer. 32:17; Zech. 8:6). It may be an allusion to Gen. 18:14, which deals specifically with the birth of Isaac (another supernatural, but not virgin, birth). It also occurs in a similar affirmation in Mark 10:27 and Luke 18:27.
1:38 "the bondslave of the Lord" The term "Lord" (kurios which reflects adon) obviously refers to YHWH here, but in Luke 1:43 Elizabeth uses the term for Jesus. See fuller note at Luke 1:43 and Special Topic at Luke 1:68.
▣ "may it be done to me according to your word" This is an aorist middle (deponent) optative, which is a prayer or expressed desire. What great faith this young girl displayed! She is not sinless, but has great faith (cf. Luke 1:45). This verse shows the theological balance between God's sovereignty and His covenant mandate (i.e., "if. . .then") of human response. God planned and initiated; Mary cooperated!
NASB (UPDATED) TEXT: LUKE 1:39-45
39Now at this time Mary arose and went in a hurry to the hill country, to a city of Judah, 40and entered the house of Zacharias and greeted Elizabeth. 41When Elizabeth heard Mary's greeting, the baby leaped in her womb; and Elizabeth was filled with the Holy Spirit. 42And she cried out with a loud voice and said, "Blessed are you among women, and blessed is the fruit of your womb! 43And how has it happened to me, that the mother of my Lord would come to me? 44For behold, when the sound of your greeting reached my ears, the baby leaped in my womb for joy. 45And blessed is she who believed that there would be a fulfillment of what had been spoken to her by the Lord."
1:39 Zacharias and Elizabeth did not live in Jerusalem, but close by.
1:41 "baby leaped in my womb" This is not unusual for the sixth month of pregnancy, but the timing is miraculous! The eye of faith saw great meaning in a common occurrence. The rabbis asserted that the unborn child could respond to spiritual things (cf. Gen. 25:22). John, who was conceived with God's help, was in the presence of Jesus (both yet unborn).
▣ "filled with the Holy Spirit" Notice that this phrase (so common in Acts) occurs here in a pre-Pentecostal setting. However, Elizabeth's resulting prophetic insight is far-reaching and obviously supernatural.
1:42 "'Blessed. . .blessed" These are both exclamatory forms (Hebrew and Aramaic), like Ps. 1:1 (no verbs). These are also both perfect passive participles. Mary is blessed for a divine purpose. The world is blessed because of her child (cf. Gen. 3:15).
1:43 "my Lord" Elizabeth is using the theologically significant term "Lord" (cf. Exod. 3:14; Ps. 110:1) to refer to the unborn Messiah (cf. Luke 2:14). The filling of the Spirit has clearly opened her eyes as He did for Simeon in Luke 2:26; for Anna in Luke 2:36-38; for Nathanael in John 1:49; and for Peter in Matt. 16:16.
Elizabeth uses the same Greek term, "Lord," of YHWH in Luke 1:45 and 46-47 (by means of His messenger angel). In later Jewish worship the Jews were nervous of pronouncing the covenant name for God, YHWH, so they substituted the Hebrew term Adon (husband, owner, master, lord) for it in their reading of Scripture. This in turn affected later translations like the English ones, which use Lord for YHWH and Lord for Adon (cf. Ps. 110:1). See Special Topic at Luke 1:68.
1:45 "blessed" This is a different Greek word for blessed (makaria) than Luke 1:42 (twice), which is eulogeō. The term in Luke 1:42 is used only of God (once of Mary in Luke 1:42), while the term in Luke 1:45 is used of humans (cf. Luke 6:20-23; Matt. 5:3-11).
▣ "is she who believed" This seems to be a purposeful comparison with Zacharias' expressed doubts and resulting dumbness. However, it could also function as a way to denote the evangelistic purpose of all the Gospels (cf. John 20:30-31). Luke wants his Gentile readers/hearers to also exercise faith in God's word and promises!
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)
SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteuō, [verb], Pistos [adjective])
▣ "that there would be a fulfillment" This is the Greek term teleiōsis, which means "completion" or "accomplishment." Mary believed God's word to her. This is the key to the biblical concept of faith. Throughout the OT God spoke to human beings. Those who would be believers must believe! They must respond to God's word by yielding to His will and purpose. Many surely fit this "faith" category (cf. Hebrews 11).
NASB (UPDATED) TEXT: LUKE 1:46-55
46And Mary said: "My soul exalts the Lord, 47And my spirit has rejoiced in God my Savior. 48For He has had regard for the humble state of His bondslave; For behold, from this time on all generations will count me blessed. 49For the Mighty One has done great things for me; And holy is His name. 50And His mercy is upon generation after generation Toward those who fear Him. 51He has done mighty deeds with His arm; He has scattered those who were proud in the thoughts of their heart. 52He has brought down rulers from their thrones, And has exalted those who were humble. 53He has filled the hungry with good things; And sent away the rich empty-handed. 54He has given help to Israel His servant, In remembrance of His mercy, 55As He spoke to our fathers, To Abraham and his descendants forever."
1:46-47 "soul. . .spirit" These two terms (psuchē and pneuma) are in a parallel relationship, therefore, these are synonymous (as are "Lord" and "God my Savior"). Humans are a unity, not a dichotomy or trichotomy (cf. Gen. 2:7). This is a controversial issue, so I would like to insert the note from my commentary on 1 Thess. 5:23 (www.freebiblecommentary.org):
"This is not an ontological dichotomy in mankind, but a dual relationship to both this planet and to God. The Hebrew word nephesh is used of both mankind and the animals in Genesis, while spirit (ruah) is used uniquely of mankind. This is not a proof-text on the nature of mankind as a three-part (trichotomous) being. Mankind is primarily represented in the Bible as a unity (cf. Gen. 2:7). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity, see Millard J. Erickson's Christian Theology (second edition) pp. 538-557; Frank Stagg's Polarities of Man's Existence in Biblical Perspective (p. 133) and W. T. Conner, Revelation and God, pp. 50-51."
▣ "exalts. . .rejoiced" The first is present tense. The second is aorist tense. It is possible that the first phrase refers to the unborn Messiah and the second phrase to Mary's faith in YHWH.
1:46 "Mary" There is an interesting discussion about which name—(1) Mary, (2) Elizabeth, or (3) no name at all—appeared in the original autograph. All Greek witnesses have "Mary" (spelled two different ways), but three Latin texts and comments by Irenaeus and Jerome, commenting on Origen's notes, have given rise to speculation. For further information, see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 130-131.
1:47 "God my Savior" Mary recognizes her need for a savior!
As there has been an ambiguity in the use of Lord (kurios), possibly referring to YHWH or the Messiah, it is interesting to me how this possibly "purposeful" ambiguity continues throughout the NT. The Trinitarian aspect of God's nature unifies the Father and the Son. See SPECIAL TOPIC: THE TRINITY at Luke 3:22.
In Paul's letter to Titus he calls the Father "Savior" three times (cf. Titus 1:3; 2:10; 3:4). In every context he also calls Jesus "Savior" (cf. Titus 1:4; 2:13; 3:6).
1:48 "humble state" God chose a young peasant girl to be the Messiah's mother (cf. Gen. 3:15). Isn’t that just like God! He is in control. He will be magnified. He does not need human merit or performance. He will bring redemption!
▣ "will call me blessed" Elizabeth has already blessed her younger relative twice (cf. Luke 1:42,45). This will be repeated throughout time because of the significance of her Son!
1:49 "the Mighty One" This reflects the Patriarchal name of God, El Shaddai (cf. Exod. 6:3). See SPECIAL TOPIC: NAMES FOR DEITY at Luke 1:68.
▣ "holy is His name" See Special Topic at Luke 1:35.
1:50 "His mercy is upon generation after generation" This is an OT allusion to YHWH's unchanging character of mercy and covenant loyalty toward those who believe (cf. Deut. 5:10; 7:9; Ps. 103:17).
▣ "fear Him" This means to respect or revere Him, to keep Him in a place of awe (of God in Acts 9:31; of government officials in Rom. 13:7; of slave owners in 1 Pet. 2:18).
1:51 "He has done mighty deeds with His arm" This is an anthropomorphic phrase. God does not have a physical body. It is used in the Bible to describe God's power to act (cf. Ps. 98:1; 118:15-16; Isa. 51:9; 52:10). Often Jesus is depicted at the Father's right hand (cf. Matt. 22:44; 26:64; Luke 20:42; 22:69; Acts 2:33,34; 5:31; 7:55,56).
SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)
▣ "He has scattered those who were proud in the thoughts of their heart" This reflects YHWH's actions in the OT recorded in the Septuagint (cf. Num. 10:35; Deut. 30:1,3; Jer. 51:20-22). God's ways are so different from mankind's ways (cf. Isa. 55:8-9). He exalts those who are weak, powerless, and humble, like Mary (cf. Luke 10:21).
The Greek term for "proud" (huperēphanos) is used often in Isaiah (cf. Isa. 1:25; 2:12; 13:11; 29:20).
For "heart" see Special Topic below.
1:52 This is parallel to Luke 1:51, as is Luke 1:53. This is known as a "reversal" promise. YHWH will bring down the proud and powerful, but will exalt the lowly!
1:53 This is a quote from Ps. 107:9. The same concept is found in Ps. 146:7-9. God's ways are not mankind's ways (cf. Isa. 55:8-11).
1:54 "to Israel His servant" The term "servant" was originally used in the OT as an honorific title for leaders (e.g., Moses, Joshua, David).
It came to be used in a collective sense for Israel, especially in the Servant Songs of Isaiah (cf. Luke 41:8-9; 42:18-19; 43:10). This collective sense is personified in an ideal Israelite (i.e., the Messiah in Isa. 42:1; 52:13-53:12).
▣ "In remembrance of His mercy" God is and has been faithful to Israel because of His unchanging character (cf. Mal. 3:6) of mercy and covenant love (Hebrew hesed).
1:55 This verse emphasizes the call of Abraham (cf. Gen. 12, 15, 17) and his descendants who will provide a family and a nation for the Messiah. Jesus is the fulfillment of "the seed" of Abraham (cf. Rom. 2:28-20; Gal. 3:15-19).
▣ "forever" See Special Topic: Greek Idioms for "Forever" at Luke 1:33.
NASB (UPDATED) TEXT: LUKE 1:56
56And Mary stayed with her about three months, and then returned to her home.
1:56 "then returned to her home" Obviously to face ridicule. Belief always costs!
NASB (UPDATED) TEXT: LUKE 1:57-58
57Now the time had come for Elizabeth to give birth, and she gave birth to a son. 58Her neighbors and her relatives heard that the Lord had displayed His great mercy toward her; and they were rejoicing with her.
1:57 For Jews the birth of a child, especially a son, was a blessing from God. Elizabeth had been childless for so long and now had delivered a healthy boy!
NASB (UPDATED) TEXT: LUKE 1:59-66
59And it happened that on the eighth day they came to circumcise the child, and they were going to call him Zacharias, after his father. 60But his mother answered and said, "No indeed; but he shall be called John." 61And they said to her, "There is no one among your relatives who is called by that name." 62And they made signs to his father, as to what he wanted him called. 63And he asked for a tablet and wrote as follows, "His name is John." And they were all astonished. 64And at once his mouth was opened and his tongue loosed, and he began to speak in praise of God. 65Fear came on all those living around them; and all these matters were being talked about in all the hill country of Judea. 66All who heard them kept them in mind, saying, "What then will this child turn out to be?" For the hand of the Lord was certainly with him.
1:59 "on the eighth day they came to circumcise the child" This was practiced by all of Israel's neighbors except the Philistines (Greek Aegean people). For most cultures it was usually a rite of passage into manhood, but not for Israel. It was instead an initiation rite into the covenant People. It was a sign of a special faith relationship with YHWH (Gen. 17:9-14). Each Patriarch circumcised his own sons (i.e., acted as priest for his own family). Robert Girdlestone, Synonyms of the Old Testament, p. 214, says the rite of circumcision connected the rite of blood-shedding with the act of circumcision. Blood was connected to covenant forming (cf. Gen. 15:17), covenant breaking (cf. Gen. 2:17), and covenant redemption (cf. Isaiah 53).
The eighth day was the set time for male Jews to have the foreskin of their penises removed (cf. Lev. 12:3; Gen. 17:12). It was so important that even if the eighth day occurred on the Sabbath the ritual was still performed.
1:60 "he shall be called John" Naming was usually the choice of the father, but for both Jesus (cf. Matt. 1:21) and John (cf. Luke 1:13) the messenger angel gave their names.
1:63 "they were all astonished" This is the Greek term thaumazō, which is used often by Luke (cf. Luke 1:21,63; 2:18,33; 4:22; 7:9; 8:25; 9:43; 11:13,38; 20:26; 24:12,41; Acts 2:7; 3:12; 4:13; 7:31; 13:41). Luke's vocabulary is influenced by the Septuagint. This word is also found in several OT contexts (cf. Gen. 19:21; Lev. 19:25; 26:32; Deut. 10:17; 28:50; Job 41:4; Dan. 8:27). The noun form is used of God's miracles (cf. Exod. 3:20; Deut. 34:12; Jdgs. 6:13; and 1 Chr. 16:9).
▣ "fear" These neighbors, family, and friends recognized God's special presence and divine purpose (cf. Luke 1:66) in this conception and birth. This fear (a better word, "awe," cf. NJB) is the common human response to the presence of the supernatural.
1:66 "For the hand of the Lord was certainly with him" Luke adds these personal comments several times (cf. Luke 2:50; 3:15; 7:39; 16:14; 20:20; 23:12).
This was a Semitic idiom for God's presence, power, and plan for individuals who become part of His design for the Kingdom (cf. 1 Chr. 28:19; Ezek. 1:3). By analogy it would apply to the mindset and worldview of all believers. God is with us, for us, and has a plan and purpose for our lives. See Special Topic at Luke 1:51.
NASB (UPDATED) TEXT: LUKE 1:67-79
67And his father Zacharias was filled with the Holy Spirit, and prophesied, saying: 68"Blessed be the Lord God of Israel, For He has visited us and accomplished redemption for His people, 69And has raised up a horn of salvation for us In the house of David His servant – 70As He spoke by the mouth of His holy prophets from of old – 71Salvation from our enemies, And from the hand of all who hate us; 72To show mercy toward our fathers, And to remember His holy covenant, 73The oath which He swore to Abraham our father, 74To grant us that we, being rescued from the hand of our enemies, Might serve Him without fear, 75In holiness and righteousness before Him all our days. 76And you, child, will be called the prophet of the Most High; For you will go on before the Lord to prepare His ways; 77To give to His people the knowledge of salvation By the forgiveness of their sins, 78Because of the tender mercy of our God, With which the Sunrise from on high will visit us, 79To shine upon those who sit in darkness and the shadow of death, To guide our feet into the way of peace."
1:67 "was filled with the Holy Spirit" This shows the presence and the power of the Holy Spirit who was active in the world before Pentecost. Be careful about making too radical a distinction between the OT actions of the Spirit and the NT actions of the Spirit. The difference is in the NT personification of the Spirit (see Special Topic at Luke 12:12), not His actions.
▣ "prophesied" See Special Topic below.
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
1:68-70 Zacharias, John the Baptist's father, thanks "the Lord God of Israel" for sending His promised Messiah. The context does not mention his own son (i.e., John) until Luke 1:76-77. In this same section, Luke 1:71-75 and 78-79 are also a psalm of thanksgiving to YHWH for the salvation He has brought in His Messiah (cf. Eph. 1:3-12).
1:68 "Blessed" See note at Luke 1:45.
▣ "the Lord God of Israel" This phrase contains a Greek translation of the two most common names for deity.
1. "Lord" reflects YHWH of Exod. 3:14, which denotes God as Savior, Redeemer, and Covenant-making God.
2. "God" reflects the general name for God, Elohim (cf. Gen. 1:1), which denotes God as creator, provider, and sustainer of all life on this planet.
The creator and redeeming God (cf. Gen. 2:4) reveals Himself to the world through His dealings with Abraham and his descendants (cf. Gen. 12,15,17). Israel will be the source of God's promised Messiah.
SPECIAL TOPIC: NAMES FOR DEITY
▣ "For He has visited us" This visit of YHWH was in the person and work of Jesus. Jesus has brought redemption, not only for Israel, but for the world (cf. Gen. 3:15; 12:3; Exod. 19:5-6).
▣ "redemption" See Special Topic below.
1:69 "horn of salvation" In the OT an animal's horns were a symbol of that animal's power (cf. Deut. 33:17; Ps. 92:10; Zech. 1:18-21). It was used to describe the power of the wicked (cf. Ps. 75:10) and the righteous (cf. 1 Sam. 2:1; Ps. 75:10; 89:17; 148:14).
This cultural idiom came to be used for the efficacious power of the altar of sacrifice (cf. Exod. 27:2; 30:10; 1 Kgs. 1:50; 2:28). From this developed the concept of God as the efficacious protector of one's salvation (cf. 2 Sam. 22:2; Ps. 18:2).
▣ "in the house of David His servant" This phrase brings several OT connotations.
1. The key term is "house" and the key context is 2 Samuel 7. From this Messianic promise comes Ps. 132:17 and Isa. 11:1. The Messiah will be from the tribe of Judah (cf. Genesis 49) and the family of Jesse (cf. Matt. 1:1; Luke 1:32; John 7:42; Acts 13:23; Rom. 1:3; Rev. 22:16).
2. "Servant" was an OT title of honor and of Moses and Joshua.
1:70 The "He" of this verse refers to the "Spirit" of Luke 1:67. This is the NT affirmation of the inspiration and relevance of OT prophecy (cf. Rom. 1:2; 3:21; 16:26). It is also an affirmation of the personality of the Spirit. See Millard J. Erickson, Christian Theology, 2nd Ed., pp 875-878. See Special Topic at Luke 12:12.
NASB, NRSV"from of old"
NKJV"who have been since the world began"
TEV"long ago"
NJB"from ancient times"
This phrase relates to the OT prophets. It was inserted between "holy" and "prophets" (cf. Acts 3:21). The theological thrust is that the Messiahship of Jesus was not a recent invention, but ancient, inspired prophecy. He would bring physical (OT) and spiritual (NT) salvation to Israel and beyond (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).
1:71 "Salvation" In the OT the word "salvation" has a primary meaning of physical deliverance (cf. Luke 1:74). This introduces a quote from Ps. 106:10.
1:72
NASB"to show mercy toward our fathers"
NKJV"to perform the mercy promised to our fathers"
NRSV"thus he has shown the mercy promised to our ancestors"
TEV"He said He would show mercy to our ancestors"
NJB"and show faithful love to our ancestors"
The two lines of Luke 1:72 are parallel. The covenant to Abraham (cf. Gen. 12,15,17) is specifically mentioned in Luke 1:73-75. This was a conditional covenant based on God's promise in Luke 1:73-74a and the appropriate faith response in Luke 1:74b-75.
▣ "holy covenant" See Special Topic below.
1:73 "The oath which He swore to Abraham our father" God's covenant with Abraham is recorded in Lukes 12 and 15, but this specific oath is recorded in Gen. 22:16-18. Paul mentions this oath/promise several times in Romans 4, where he documents that God's salvation has always been based on (1) God's mercy and covenant initiation and (2) mankind's faith response.
1:74 The infinitive that begins this verse in NASB, NKJV, and NJB is found in Luke 1:73 in UBS4 and NRSV.
The purpose of human redemption is human service to God. This is Paul's very point in Romans 6!
Fear of God is caused by sin. The Messiah removes the penalty of sin and restores the "image of God" (cf. Gen. 1:26-27) in fallen mankind, so fellowship without fear is possible again, as it was in the Garden of Eden.
1:75 "holiness" See Special Topic: Holy at Luke 1:35.
▣ "righteousness" See Special Topic at Luke 1:6.
1:76 "you, child, will be called the prophet of the Most High" This was a startling statement since there had been no prophet in Israel since Malachi, over 400 years earlier.
The title "Most High" (hupsistos) comes from the Septuagint's translation of the Hebrew Elion. It is first applied to God in Gen. 14:18,19,20,22 in connection with Melchizedek (cf. Heb. 7:1) and again in Num. 24:16 in connection with Balaam.
Moses uses it of God in Deut. 32:8 (cf. Acts 17:26). It is used several times in the Psalms (cf. Luke 18:13; 78:35; 89:27).
The Gospel writers use it several times in connection to Jesus being called the Son of the Most High (cf. Luke 1:32; Mark 5:7; and parallel Luke 8:28) and here in this text, John the Baptist as prophet of the Most High. See Robert B. Girdlestone, Synonyms of the Old Testament, p. 35.
▣ "you will go on before the Lord to prepare His ways" The Jews were expecting a forerunner to the Messiah and because of Mal. 4:5, they were expecting Elijah to be reincarnated. John the Baptist dressed and lived much like Elijah.
John did not see himself in this role (cf. John 1:21), but Jesus says he fulfilled this prophecy (cf. Matt. 11:14). John describes himself (cf. Luke 3:2-6) by this very quote from Mal. 3:1 (cf. Isa. 40:3-4).
The word "Lord" is a way to translate YHWH. It refers to the Covenant God of Israel (cf. Luke 1:16-17; Mal. 3:1; Isa. 40:3-4). John prepares for the coming of YHWH in His Messiah.
1:77 John's ministry of preparation had a threefold purpose.
1. to accentuate a spiritual sense of need (i.e., baptism of repentance)
2. to bring knowledge of salvation (i.e., repent and believe) in God's mercy, God's Messiah, God's soon-coming provision (cf. Luke 1:15)
3. to point toward Jesus (cf. John 1:29-34, 35-37)
John cannot bring salvation by the forgiveness of sins, but he points toward One who can and will—Jesus of Nazareth.
1:78 "Because of the tender mercy of our God" It was the unchanging character of God the Father (cf. Mal. 3:6, although it could reflect Isa. 9:2 or 60:1), which sent the Messiah (cf. John 3:16). Mercy is the key to "predestination" (cf. Rom. 9:15,16,18; 11:30,31,32).
The Greek term translated "tender" is literally splagchnon, which denoted "the inward parts" of a sacrifice, which the Canaanites ate but the Jews offered to YHWH on the altar of sacrifice at the Tabernacle (cf. Exod. 29:13; Lev. 3:3-4,10,15; 4:8-9; 7:3-4; 8:16,25; 9:10,16).
The Ancients located the feelings in these "lower organs" (liver, kidneys, intestines, cf. Isa. 63:15; Jer. 4:19; and the metaphor is continued in the NT, cf. 2 Cor. 6:12; 7:15; Phil. 1:8; 2:1; Col. 3:12; Philemon 7,12,20).
NASB"With which the Sunrise from on high will visit us"
NKJV"With which the Dayspring from on high has visited us"
NRSV"The dawn from on high will break upon us"
TEV"He will cause the bright dawn of salvation to rise on us"
NJB"In which the rising Sun has come from on high to visit us"
Because there have been several allusions to Malachi in this praise of Zacharias, this is probably an allusion to Mal. 4:2a. "But for you who fear My name the sun of righteousness will rise with healing in its wings."
The word "sun" does not appear in the Greek text, but only the term "rising" (as it does in the LXX of Mal. 4:2). The term "sun" has two possible origins.
1. The Zoroastrians' (i.e., Persian religion during the captivity of Israel) symbol of their high, good god (Ahura Masda) was the sun disk with wings.
2. The title for God, "Most High" (cf. Luke 1:32,76) is a way of referring to God's gift of light/sun (cf. Ps. 19:1-6).
Malachi 4 speaks of a day of salvation coming symbolized by light/healing.
There are Greek manuscript variations as to the verb tense (present/future). The Malachi prophecy is future, but the Christ-event for John the Baptist was present.
1:79 This is a quote from Isa. 9:1-2 (which means Luke 1:78 could also refer to Isa. 9:2). There have been several quotes from Malachi that have had parallels in Isaiah (i.e., prepare the way of the Lord). This seems to be another (i.e., a rabbinical wordplay on "sun rise" and "shine").
Originally the Isaiah prophecy referred to the first defeated tribes in the north of Israel who were taken captive first by the northern invasion of Assyria in the eighth century b.c. Isaiah asserts they will be the first to have good news presented to them. Jesus' first area of ministry was Galilee!
▣ "to guide our feet into the way of peace" This is an aorist active infinitive of the Greek term "to direct." It is used only three times in the NT: here and twice by Paul in his letters to Thessalonica (cf. 1 Thess. 3:11; 2 Thess. 3:5). In all three occurrences it emphasizes God's guidance. In the Septuagint it is linked to "keep one straight" (i.e., on God's path).
OT faith is characterized as a clear path. God's people are to follow the path, stay on the straight path. It is not by accident the early church in Acts is called "the Way."
NASB (UPDATED) TEXT: LUKE 1:80
80And the child continued to grow and to become strong in spirit, and he lived in the deserts until the day of his public appearance to Israel.
1:80 "the child continued to grow and to become strong" This is very similar to the description of Jesus' development, both physically and spiritually (cf. Luke 2:40).
▣ "in spirit" As is often the case, the interpretive issue is, does this refer to the Holy Spirit or to John's human spirit? Possibly to both, based on an allusion to Isa. 11:1-2.
SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is the virgin birth an important biblical concept?
2. How did the Spirit accomplish this task?
3. How do we balance the greatness of Mary's faith with the normalcy of her humanity?
4. What is the important truth revealed in Luke 1:51-53?
5. Why are the titles of the godly king listed in Luke 1:6 so significant in our understanding of Jesus of Nazareth?
6. Why can Zacharias be filled with the Holy Spirit before Pentecost?
7. Why is the Davidic origin of the Messiah so important?
8. Why were the Jews expecting Elijah to be reincarnated?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Birth of Jesus | Christ Born of Mary | The Birth of Jesus | The Birth of Jesus | The Birth of Jesus and Visit of the Shepherds |
2:1-7 | 2:1-7 | 2:1-7 | 2:1-3 | 2:1-14 |
2:4-7 | ||||
The Shepherds and the Angels | Glory in the Highest | The Shepherds and the Angels | ||
2:8-14a | 2:8-13 | 2:8-14 | 2:8-12 | |
2:13 | ||||
2:14-20 | 2:14 | |||
2:14b-20 | ||||
2:15-20 | 2:15 | 2:15-20 | ||
2:16-20 | ||||
Circumcision of Jesus | Jesus Is Named | The Circumcision of Jesus | ||
2:21 | 2:21 | 2:21 | 2:21 | 2:21 |
The Presentation of Jesus in the Temple | Jesus Presented in the Temple | Jesus is Presented in the Temple | Jesus is Presented in the Temple | |
2:22-24 | 2:22-24 | 2:22-24 | 2:22-24 | 2:22-28 |
Simeon Sees God's Salvation | ||||
2:25-35 | 2:25-35 | 2:25-32 | 2:25-32 | The Nunc Dimittis |
2:29-32 | ||||
The Prophecy of Simeon | ||||
2:33-35 | 2:33-35 | 2:33-35 | ||
Anna Bears Witness to the Redeemer | The Prophecy of Anna | |||
2:36-38 | 2:36-38 | 2:36-38 | 2:36-38 | 2:36-38 |
Return to Nazareth | The Family Returns to Nazareth | The Return to Nazareth | The Hidden Life of Jesus at Nazareth | |
2:39-40 | 2:39-40 | 2:39-40 | 2:39-40 | 2:39-40 |
The Boy Jesus in the Temple | The Boy Jesus Amazes the Scholars | The Boy Jesus at Jerusalem | The Boy Jesus in the Temple | Jesus Among the Doctors of the Law |
2:41-52 | 2:41-50 | 2:41-51 | 2:41-48 | 2:41-45 |
2:46-50 | ||||
Jesus Advances in Wisdom and Favor | 2:49-50 | The Hidden Life at Nazareth Resumed | ||
2:51-52 | 2:52 | 2:51-52 | 2:51-52 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 2:1-7
1Now in those days a decree went out from Caesar Augustus, that a census be taken of all the inhabited earth. 2This was the first census taken while Quirinius was governor of Syria. 3And everyone was on his way to register for the census, each to his own city. 4Joseph also went up from Galilee, from the city of Nazareth, to Judea, to the city of David which is called Bethlehem, because he was of the house and family of David, 5in order to register along with Mary, who was engaged to him, and was with child. 6While they were there, the days were completed for her to give birth. 7And she gave birth to her firstborn son; and she wrapped Him in cloths, and laid Him in a manger, because there was no room for them in the inn.
2:1 "decree" These Roman enrollments ran in fourteen-year cycles which began under Caesar Augustus (30 b.c. to a.d. 14, cf. Luke 3:1; Matt. 22:17). We learn of these cycles from Egyptian papyri. They took years to finish. A second census is mentioned in Acts 5:37 and in the writings of Josephus, which says that it was done in a.d. 6; therefore, the first was begun about 8 b.c. (cf. Acts 5:37).
▣ "census" This registration was for the purpose of taxation and military conscription. Jews, however, were exempt from military service. It also included, possibly, an oath of loyalty to Caesar.
▣ "the inhabited earth" This refers to the Roman Empire or the known civilized world (cf. Luke 4:5; 21:26; Acts 11:28; 17:6,31; 19:27; 24:5; Matt. 24:14; Rev. 3:10). It is surely possible that some of these texts reflect a world-wide emphasis, like Matt. 24:14; Acts 17:31; and Heb. 1:6; 2:5).
2:2 "This was the first census" A second census is mentioned in Acts 5:37. These Roman censuses took many years to complete, possibly up to fourteen years (i.e., evidence from Egypt).
▣ "Quirinius" There is a problem with this statement and secular history. Quirinius was the civil governor of Syria in a.d. 6. He was the military leader in Syria, of which Judea was a part, from 10-7 b.c., however, he did not become the political leader until a.d. 6. He came to Judea in a.d. 6/7 for the explicit purpose of registration for taxation (Josephus, Antiq. 18.1-2,26). The footnote in the NRSV gives the information that Quirinius was a special legate of Augustus to deal with a rebellious tribe (Homonadenses, cf. Tacitus, Annals, 13.48) and, therefore, was the military governor of Syria while Varas was the civil governor (Oxford, 1991, edited by Bruce M. Metzger and Roland Murphy, pp. NT 79-80).
A Translator's Handbook on the Gospel of Luke, p. 105, asserts that Quirinius acted as a special representative of the Emperor from 12 b.c. to a.d. 16, which included an administrative charge related to the census. It also asserts that he was twice governor of Syria, from 3-2 b.c. and again in a.d. 6-16. The authors of the UBS Handbook, Reiling and Swellengsegel, cite Interpreter's Dictionary of the Bible, vol. 3, pp. 975-977, as their source.
2:3 The "everyone" refers to males, possibly males with taxable property (land, businesses, etc.).
▣ "each to his own city" This was the unique aspect related to Jewish culture. Nazareth had a clan from the tribe of Judah (family of Jesse) living there, but for several families Bethlehem was their ancestral city.
2:4 "Bethlehem" This was a small Judean village about six miles southwest of Jerusalem and, therefore, about seventy miles south of Nazareth. It was known in the OT as Ephrath (cf. Gen. 35:19), which became Bethlehem Ephrathah of Micah 5:2. This was a way to distinguish it from a Bethlehem in the north of Israel.
This city is known as the city where Boaz and Ruth, who were ancestors of King David, lived (cf. Ruth 4:11). David's father, Jesse, lived here also (cf. 1 Sam. 17:12). Because it was the ancestral home of David, it was the prophesied but unexpected site of Jesus' birth (cf. Mic. 5:2; Matt. 2:5,6; John 7:42).
▣ "because he was of the house and family of David" One wonders how much of the prophecy of 2 Sam. 7:12-17 Luke had in mind (cf. Luke 1:32) when he recorded this phrase about the lineage of Jesus. This phrase may have been a direct allusion to these OT Messianic promises.
2:5 "to register along with Mary" One wonders why Mary traveled so late in her pregnancy when only males were required to return to their ancestral home.
1. Joseph did not want to leave her in Nazareth where she would be verbally ridiculed
2. Joseph or Mary knew the prophecy of Micah 5 and wanted to fulfill it
3. God was working in the situation, unbeknown to either Joseph or Mary
▣ "engaged" Matthew 1:24-25 implies that they were married, but the marriage had not been consummated. In Jewish culture engagement was legally binding. Marriages were arranged by families and this engagement period usually lasted up to a year.
2:6 "While they were there" This may imply an extended period in Bethlehem, possibly to keep Mary from the derision in Nazareth.
2:7 "firstborn" This is used in the OT sense of "heir." It also suggests that Mary had other children (cf. Matt. 13:55-56; John 7:35).
▣ "wrapped Him in cloths" This term (BDB 367) meant to wrap up with cloth, like a broken arm (cf. Ezek. 30:21). It is used of wrapping a newborn in Ezek. 16:4 (cf. Wis. 7:4). It is used metaphorically in Job 38:9.
Apparently the entire body of a newborn was wrapped (similar to American Indians) for its warmth and protection. This would have been the common procedure for every child.
▣ "manger" This was a feeding trough (cf. LX, Isa. 1:3; Pro. 14:4) for domestic animals. These were very crude, non-hygenic conditions, but so was all of the ancient, peasant world.
▣ "inn" The term kataluma is indefinite and could refer to
1. A guest room (animals often lived in close proximity to their owners, cf. Mark 14:14; Luke 22:11; see Kenneth Bailey, Through Peasant Eyes, p. xv).
2. Justin Martyr (a.d. 110-162/168) says that Jesus was born in a cave used as an animal corral (common in this area).
3. Others say it was in an open-air courtyard of the Inn.
4. The more traditional interpretation is in a room on the lowest level shared with animals of the home owner (i.e., not an inn).
Bethlehem was a very small village. I am not sure there would be enough travelers to warrant an inn (normal word, pandocheion, cf. Luke 10:34). Jewish culture stressed the cultural obligation of hosting relatives. There were so many relatives in town for the enrollment that no guest room was available. Luke uses this same word in Luke 22:11 for a "guest room" (cf. Mark 14:14).
The term is used in a wide variety of meanings in the Septuagint, but one of them is a room in one's house, usually on the roof (cf. 1 Sam. 1:18; 2 Sam. 7:6; 1 Chr. 17:5).
NASB (UPDATED) TEXT: LUKE 2:8-14
8In the same region there were some shepherds staying out in the fields and keeping watch over their flock by night. 9And an angel of the Lord suddenly stood before them, and the glory of the Lord shone around them; and they were terribly frightened. 10But the angel said to them, "Do not be afraid; for behold, I bring you good news of great joy which will be for all the people; 11for today in the city of David there has been born for you a Savior, who is Christ the Lord. 12This will be a sign for you: you will find a baby wrapped in cloths and lying in a manger." 13And suddenly there appeared with the angel a multitude of the heavenly host praising God and saying, 14"Glory to God in the highest, And on earth peace among men with whom He is pleased."
2:8 "In the same region" This refers to Bethlehem.
▣ "shepherds" The rabbis considered them to be religious outcasts and their testimony was not admissible in court (i.e., later Jewish tradition). This was because they lived with the sheep and could not keep all the rules and regulations of the rabbis (i.e., Talmud). There may be some symbolic connection with David's being a shepherd in this same area. The Messiah's birth was announced first to Jewish shepherds! This is surprising, recorded by a Gentile, writing for Gentiles, while Matthew, writing to Jews, mentions the wise men (possibly Gentiles) from the east.
▣ "their flock" There is no way to fix the time of the year of Jesus' birth because the Temple flocks were kept in that area all year. God's Lamb (cf. John 1:29) was born in the same area that the sacrificial lambs used year round in the daily temple sacrifice. If so, these shepherds may have been Levites.
The traditional date of December 25 to celebrate Jesus' birth developed hundreds of years later (i.e., fourth century, Constitutions of the Holy Apostles, Luke 2:3.13), apparently chosen to coincide with a pagan, astral festival (winter solstice). Some of the elements of modern Christmas were a part of the Roman holiday known as "the Feast of Saturnalia."
Clement of Alexandria, at the end of the second century, noted the lack of agreement on the exact birth date of Jesus (Stromata, 1.21). Even today some believers celebrate January 6, not December 25 (i.e., Eastern Orthodox, Armenian Orthodox).
2:9 "an angel of the Lord" This angel seems to be separate from the heavenly hosts who later speak or sing. The KJV has the definite article, but it is not in the Greek text. This exact Greek phrase is used of the angel who appeared to Zacharias in the Holy Place (see note at Luke 1:11).
▣ "the glory of the Lord" This phrase is often used in the Septuagint to denote the glorious personal presence of YHWH (cf. Exod. 16:7,10; 24:16; 40:34-38; Num. 16:19).
▣ "stood before them" This same verb is used of the two angels at the Ascension (cf. Luke 24:4).
▣ "shone around them" This same word is used by Paul of his Damascus road experience in Acts 26:13. These are the only two occurrences of the term in the NT; it does not appear at all in the Septuagint. I wonder if Luke got the term, which describes God's glorious presence, from hearing Paul's testimony so many times?
NASB"they were terribly frightened"
NKJV"they were greatly afraid"
NRSV, NJB"they were terrified"
NJB"they were terribly afraid"
The Greek phrase is literally "they feared a great fear." The verb and the object are the same term. This is called a "cognate accusative." The sight of the spiritual realm always frightens fallen humanity.
2:10 "Do not be afraid" This is a present imperative with the negative particle, which usually means to stop an act already in process. This is a very common angelic greeting to frightened humanity (cf. Luke 1:13,30).
▣ "good news of great joy" Their "great fear" is now balanced with "great joy."
The word translated "good news" (euangelizō, cf. Luke 1:19) is a combination of the words "good" and "message." It is used often in the Septuagint for preaching a glad message (cf. 1 Sam. 31:9; 2 Sam. 1:20; 4:10; 18:19-20,31; 1 Kgs. 1:42; Ps. 39:10). It came to be used in a technical sense for preaching the gospel of Jesus Christ (cf. Luke 3:18; 4:18,43; 7:22; 8:1; 9:6; 16:16; 20:1; Acts 5:42; 8:4,12,25,35,40; 10:36; 11:20; 13:32; 14:2,15,21; 15:35; 16:10; 17:18).
▣ "for all the people" This was the promise of Gen. 3:15; 12:3; Exod. 19:5-6; and of the eighth century prophets. This is the mystery hidden in ages past, but now fully revealed in Christ (cf. Eph. 2:11-3:13). This good news even reaches to outcast shepherds (and by implication to Luke's Gentile readers)! This same universal emphasis is repeated and defined in Luke 2:32.
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
2:11 "for today" The NET Bible has a good comment about Luke's use of "today" (cf. p. 1796, #9). Luke often uses it to denote the presence of the new age.
1. Luke 2:11 – Christ's birth
2. Luke 4:21 – OT quotes from Isa. 61:1-2 (at Luke 2:18-19)
3. Luke 5:26 –Jesus' healing of the leper (sign of the new age)
4. Luke 13:32-33 – healings (sign of the new age)
5. Luke 19:9 – salvation comes to Zaccheus' house
6. Luke23:43 – with Jesus in Paradise
7. Acts 4:9 – healings of Peter denote the new age
8. Acts 13:33 – Jesus' resurrection (sign of the new age, quote from Ps. 2:7)
The new Messianic age, the age of the Spirit, has now broken into time!
▣ "the city of David" This refers to Bethlehem. See note at Luke 2:4.
▣ "Savior" This title was used of YHWH in the OT (cf. Luke 1:47; Isa. 43:3,11; 45:15,21; 49:26; 60:16). In the Roman Empire it was used of Caesar. The word in Hebrew means "deliverer" (BDB 446) and is part of the name of Jesus (i.e., Hosea, BDB 448). This and 1:47 are surprisingly the only use of this term in the Synoptic Gospels.
The fact that Jesus the carpenter from Nazareth is called by two major OT titles of YHWH (Savior and Lord) is striking. When you add the title Messiah (Christ), it is obvious that Luke is piling affirmation on affirmation of the deity of Jesus. The Synoptics, especially Mark, tend to hide Jesus' deity until the end. John clearly and forcefully asserts Jesus' pre-existence and deity in John 1:1-18. Luke, by using these titles, sets the theological stage for Gentiles (the audience for both John's and Luke's Gospels) to comprehend who Jesus was/is.
▣ "Christ" The literal meaning is "Anointed One" from the verb chriō. It refers to the Coming King (Mashiach, Ps. 2:2; 18:50; 84:9; 89:49-51; 132:10,17) who will be called and equipped to do God's will in initiating the restoration and the New Age. The Hebrew term is translated in Greek as "Christ."
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
▣ "Lord"The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" or "the full God-man" (cf. John 9:36, 38). The OT (Hebrew, adon) usage of this term came from the Jews' reluctance to pronounce the covenant name for God, YHWH, which was from the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking the Commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7; Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ (e.g., Luke 2:11; John 20:28; Acts 10:36; 1 Cor. 2:8; Phil. 2:11; James 2:1; Rev. 19:16). The phrase "Jesus is Lord" was the public confession of faith and a baptismal formula of the early church (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:11). In Acts 2:36 both Christ and Lord are used of Jesus.
See SPECIAL TOPIC: NAMES FOR DEITY at Luke 1:68.
2:12 "This will be a sign for you" One wonders if this was an intentional allusion to Isaiah 7. Zacharias and Mary had to believe without immediate confirmation, but these shepherds are given immediate confirmation. I wonder if they followed Jesus' life and ministry, if they were in the crowds that followed Him. I am surprised we do not hear more about their eyewitness testimony.
▣ "in a manger" There was nothing unusual about His clothing, but there was something unusual about the Messiah lying in an animal feeding trough!
2:13 "heavenly host" This is literally "army of heaven." It reflects the Hebrew "sabbaoth," which also has a military connotation (cf. Jos. 5:14). See SPECIAL TOPIC: NAMES FOR DEITY at Luke 1:68.
2:14 "Glory to God in the highest" God is given glory for
1. His person ("in the highest")
2. His good news ("peace among men")
3. the sending of His Son
4. the good news of His finished work of redemption of fallen mankind)
God deserves glory (see Special Topic at Luke 2:9) and praise from creation and from His redeemed children!
There is some confusion as to the physical location of these angels. The first angel seems to have appeared on the earth next to the shepherds, but the large number of angels may have appeared in the sky. The text is ambiguous. The phrase "in the highest" refers to God, not the angels.
NASB"on earth peace among men with whom He is pleased"
NKJV"on earth peace, good will toward men"
NRSV"on earth peace among those whom he favors"
TEV"peace on earth to those with whom he is pleased"
NJB"on earth peace for those he favors"
There is a manuscript variant connected to the last word in Greek. The genitive form (cf. NASB, NRSV, TEV, NJB) is found in MSS א*, A, B*, D and in the Greek text used by Cyril of Jerusalem, Jerome, and Augustine. The UBS4 gives this form an A (certain) rating. This grammatical construction is unusual for Koine Greek, but is a Semitic construction found in the Dead Sea Scrolls. The opening chapters of Luke have many of these Semitic constructions (cf. Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 133), which may reflect Aramaic-written documents.
The familiar King James rendering gives the wrong theological impression. This is not a text on God's love for all humanity like 2:10; John 3:16; 1 Tim. 2:4; or 2 Pet. 3:9, but of God's offer of peace to those who know Him and are involved in His kingdom. The gospel was not good news to many Jews of Jesus' day, so it cannot refer to Israel alone. It is surely true that the mystery of God's election and human free will is difficult to harmonize, but both are biblically true. We must not proof-text part of the NT tension, but fully embrace the tension—preach God's sovereignty to whosoever will receive! There is a tension between Luke 2:10 (whether Israel or humanity) and Luke 2:14!
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
NASB (UPDATED) TEXT: LUKE 2:15-20
15When the angels had gone away from them into heaven, the shepherds began saying to one another, "Let us go straight to Bethlehem then, and see this thing that has happened which the Lord has made known to us." 16So they came in a hurry and found their way to Mary and Joseph, and the baby as He lay in the manger. 17When they had seen this, they made known the statement which had been told them about this Child. 18And all who heard it wondered at the things which were told them by the shepherds. 19But Mary treasured all these things, pondering them in her heart. 20The shepherds went back, glorifying and praising God for all that they had heard and seen, just as had been told them.
2:15 These shepherds recognized the prophetic aspect of the angels' message and wanted (both verbs are subjunctive) to go and confirm this great revelation in the nearby village.
I would have hated to be the one shepherd who had to stay and watch the sheep!
This verse uses rēma as "thing" (cf. Luke 2:19) instead of "word" or "statement" (cf. Luke 2:17).
2:16 It was not hard to find Mary, Joseph, and the baby in the small village of Bethlehem. The scene was exactly as the angels had said.
2:17-18 To whom does the "all" refer? It could be the people and visitors in Bethlehem or, because of the proximity of Jerusalem and the importance and source of the message, it may refer to the religious leaders in Jerusalem. However, notice that we do not hear of the message again anywhere else in the NT. Possibly the bias of the Jewish leadership against shepherds caused them to discredit the whole account.
2:19 "But Mary treasured all these things, pondering them in her heart" Mary thought about these events again and again (cf. Luke 2:51). Luke's source for these early years seems to have been Mary. He possibly visited her while Paul was in prison at Caesarea for two years.
2:20 It must have been hard to return to life as usual. I wonder how many of these shepherds were still alive when Jesus began His public ministry some thirty years later.
▣ "glorifying and praising God" This involves two present participles.
1. glorifying God – Luke 2:20; 5:25,26; 7:16; 13:13; 17:15; 18:43; 23:47; Acts 4:21; 11:18; 21:20; 23:47
2. praising God – Luke 2:13,20; 19:37; Acts 2:47; 3:8,9
Other parallel expressions are
1. blessed by God – Luke 1:64,68; 2:28; 24:53
2. gave thanks to God – Luke 2:38
3. give glory to God – Luke 2:14; 17:18; 19:38; 12:23 (negated)
It is obvious this is a recurrent theme in Luke's writings. God deserves glory, praise, and blessing!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was the Roman world enrolled?
2. Is there a problem with Luke's chronology?
3. Why is Jesus' birth in Bethlehem so important? What does this say about God's control of history?
4. Why was Jesus born in a stable?
5. What is the significance of God's angel announcing Christ's birth to shepherds?
6. Why are the titles "Savior," "Messiah," and "Lord" so important?
CONTEXTUAL INSIGHTS TO LUKE 2:21-52
There are several Jewish rituals referred to in this passage.
A. The Ritual of Circumcision
1. The sign of YHWH's covenant with Abraham (cf. Gen. 17:1-14)
a. every male
b. eight days old (cf. Lev. 12:3)
c. for all generations
d. for domestic servants (cf. Exod. 12:44)
e. the uncircumcised male is to be cut off from the faith community
2. flint knives used
a. Exodus 4:25
b. Joshua 5:2-3
3. no special place, but done by the father (cf. Gen. 17:23-27), usually locally (not in the Tabernacle)
4. done by Patriarchs (cf. Gen. 34:13-24), but neglected in captivity (cf. Exod. 4:24-26) and restarted in conquest (cf. Jos. 5:4-9)
B. The Ritual of Childbirth Purification
1. period of uncleanness
a. any fluid that leaked from the body caused one to be ceremonially unclean
b. the mother was unclean for seven days after the birth of a son (cf. Lev. 12:2)
c. the mother was unclean for fourteen days after the birth of a daughter (cf. Lev. 12:5)
d. she remains unclean for forty days for a son (cf. Lev. 12:3-4 and eighty for a daughter (cf. Lev. 12:6)
e. this ceremonial uncleanness is compared to the monthly menstrual cycle
2. rite of purification
a. after a waiting period the mother comes to the tabernacle and brings an offering of
(1) a one year old lamb for a burnt offering (cf. Lev. 12:6)
(2) a young pigeon or turtledove for a sin offering (cf. Lev. 12:6)
(3) if the person is poor, then two pigeons or turtle doves are acceptable (cf. Lev. 12:8)
b. these procedures result in a ceremonial cleansing
C. The Rite of Redemption of the Firstborn
1. Because of the death of the firstborn of Egypt, the firstborn of non-priestly families was given to serve YHWH (cf. Exodus 13).
2. The Levites and Priests as a tribe took the place of the firstborn males in serving YHWH (cf. Num. 3:12,45; 8:14).
3. The priest (any priest) had to be paid a set price by the parents to buy back their firstborn male child (cf. Exod. 34:20).
4. This seems to be reflected in Luke 2:23 and 27b, while the mother's rite of purification is in Luke 2:22,24.
5. The rabbis say that this redemption can be done with any priest on the thirty-first day. This does not fit the timing of Mary's forty-day uncleanness. Some scholars would see only two rituals in this context.
D. The command that all males (and by implication, their families) come to the tabernacle/Temple at least on the three annual feast days (cf. Exod. 23:14,17; Lev. 23)
1. The three main feasts
a. Passover/Unleavened Bread (cf. Exod. 23:14-15; Lev. 23:4-8; Num. 28:16-25)
b. Feast of Harvest/Pentecost (cf. Exod. 23:16; 34:22-34; Lev. 23:15-21; Num. 28:26-31)
c. Feast of Ingathering/Booths (cf. Exod. 23:16; Lev. 23:34-36; Deut. 16:13-17)
2. Jesus' parents brought Him to Jerusalem for the Feast of Passover when He was twelve (cf. Luke 2:41-43) just before His bar mitzvah at thirteen
3. Jesus fulfilled all aspects of the Mosaic Law (cf. Luke 2:39)
E. It is surprising how few OT quotes are in Luke's Gospel (Luke 2:23,24; 3:4-6). This is also true of Mark (who wrote for Romans). These three occur in Luke's first three chapters, which are possibly from his interviews with (or documents from) Mary. Luke, writing for Gentiles, does not feel the need to document OT prophecies as does Matthew (cf. Matt. 1:23; 2:15,18,23; 3:3; 4:15; 8:17; 12:18-21; 13:25; 21:5; 27:9), who writes for Jews.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 2:21
21And when eight days had passed, before His circumcision, His name was then called Jesus, the name given by the angel before He was conceived in the womb.
2:21 "eight days old" This was the Jewish time for circumcision (cf. Gen. 17:12; Lev. 12:3). It was considered so important that it was even performed on the Sabbath. All of the people in the Mediterranean area were circumcised (except the Philistines). The Romans performed this rite on the ninth day, the Greeks on the seventh or tenth day, and the Arabs on the thirteenth birthday (cf. Gen. 17:23-26). For the Jews it was a sign of YHWH's Covenant with Abraham. Jesus was born under the Law. See Contextual Insights, A.
▣ "His name was then called Jesus" The parents usually named their children, but this child's name had been revealed by Gabriel (cf. Luke 1:31; Matt. 1:21).
Jesus (Greek) and Joshua or Yeshua (Hebrew) are the same Hebrew names. They are a combination of the covenant name for God, YHWH, and the noun "help" or "deliver." The exact way to combine these two nouns is uncertain, a verb must be supplied. Here are some options.
1. "YHWH saves"
2. "salvation is of YHWH"
3. "YHWH delivers"
4. "YHWH is the deliverer"
NASB (UPDATED) TEXT: LUKE 2:22-24
22And when the days for their purification according to the law of Moses were completed, they brought Him up to Jerusalem to present Him to the Lord 23(as it is written in the Law of the Lord, "Every firstborn male that opens the womb shall be called holy to the Lord"), 24and to offer a sacrifice according to what was said in the Law of the Lord, "A pair of turtledoves or two young pigeons."
2:22 "the days for their purification" The pronoun "their" has bothered Bible students because it involves a sin offering for both the mother and the child. Jesus was born under the law (cf. Luke 2:21-22,27; Gal. 4:4-5) and He was to fulfill all things (cf. Matt. 3:15). He completely identified with the Jewish customs of His day. The period of purification was forty days after birth for a son and eighty days for a daughter (cf. Lev. 12:1-5). See Contextual Insights, B.
▣ "up to Jerusalem" Bethlehem is higher than Jerusalem physically, but to the Jews, no place on earth was spiritually higher than Jerusalem. In the Bible one must always go "up to Jerusalem." There are two or three Jewish rituals mentioned in Luke 2:22-44. The first was performed locally (circumcision), the others at the Temple at a later time. Mary's purification after forty days and buying back the firstborn male child was done according to later rabbinical traditions on the thirty-first day.
2:23 "Every firstborn male" This Jewish rite (cf. Exod. 13:2,12,13,15) was instituted at Passover (cf. Exodus 12). The Levites as a group took the place of the firstborn as God's special servants. The price of redemption in Jesus' day was five shekels, which was given to any priest (cf. Numbers 18:16). This was the normal price of a sacrificial lamb. See Contextual Insights, C.
2:24 "A pair of turtledoves or two young pigeons" This was the cheapest purification offering one could make. One bird was for a sin offering and the other was for a burnt offering (cf. Lev. 12:6-8). This rite is in reference to the purification of Luke 2:22. Any bodily emission made a Jewish person ceremonially unclean, therefore, birth was something that had to be dealt with by sacrifice. The women could watch the ritual by looking from the Nicor gate, but they could not enter into the inner court of the Temple because (1) they were considered ceremonially unclean and (2) they were women.
This offering shows that the wise men from the East had not yet brought their gifts.
NASB (UPDATED) TEXT: LUKE 2:25-32
25And there was a man in Jerusalem whose name was Simeon; and this man was righteous and devout, looking for the consolation of Israel; and the Holy Spirit was upon him. 26And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord's Christ. 27And he came in the Spirit into the temple; and when the parents brought in the child Jesus, to carry out for Him the custom of the Law, 28then he took Him into his arms, and blessed God, and said, 29"Now Lord, You are releasing Your bond-servant to depart in peace, According to Your word; 30For my eyes have seen Your salvation, 31Which You have prepared in the presence of all peoples, 32A Light of revelation to the Gentiles, And the glory of Your people Israel."
2:25 "Simeon" This is a very common name (BDB 1035, meaning "hearing" from Gen. 29:33). Some ancient sources suppose that he might have been the son of Rabbi Hillel and the father of Gamaliel, but this is very doubtful. Others suppose that he was the president of the Sanhedrin. These suggestions are proposed so that Simeon would be a priest and this would be the rite of the buying back of the firstborn male child, but this is not in the text! Tradition says that he was old, but the text is silent.
▣ "righteous" See full note and Special Topic at Luke 1:6.
▣ "devout" This term literally means "taking hold well." It refers to one who is careful about religious matters, therefore, a pious person. It was used in the Septuagint in Lev. 15:31 and Micah 7:2. It is found only in Luke's writings in the NT (cf. Luke 2:25; Acts 2:5; 8:2; 22:12).
▣ "consolation of Israel" This term is used several times in Luke's writings (cf. Luke 2:25; 6:24; Acts 4:36; 9:31; 13:15; 15:31), but it is not used in the other Gospels. It seems to be parallel to "the redemption of Jerusalem" in Luke 2:38 (cf. Luke 24:21) and possibly "the kingdom of God" in Luke 23:51 (cf. Mark 15:43). Therefore, it has an eschatological orientation (cf. Isa. 40:1-2). It is also a favorite phrase of Paul. In one paragraph in 2 Corinthians 1 he used it six times.
▣ "the Holy Spirit was upon him" The gospel is not the result of human research or discovery. It is the supernatural revelation of the Spirit of God (cf. Luke 2:26-27).
The Spirit is the source of the revelations of the working out of the redemptive plan of God in these opening chapters of Luke:
1. Elizabeth, Luke 1:41
2. Zacharias, Luke 1:67
3. Simeon, Luke 2:25,26
Notice the imperfect tense. The Spirit did not come and go, but remained upon him.
2:26 "Lord's Christ" The Spirit had promised Simeon that he would not experience physical death until he saw God's Redeemer, the Anointed One, the Messiah (see Special Topic at Luke 2:11) with his own eyes (sounds like Job 19:25-27).
The term "revealed" is a periphrastic perfect passive indicative. God did it and the revelation remains. The verb is used in the Septuagint of God's revealing Himself (cf. Jer. 32:30; 33:2; 36:23).
The term "Lord" obviously refers to YHWH and "Christ" to baby Jesus. Jesus did not earn His Messiahship; He was born the Christ (no Adoptionism, no Gnosticism, see Appendix: Glossary of Terms).
2:27 "the parents" This is simply the language of description. This says nothing about the doctrine of the virgin birth (cf. Luke 1:34; Matt. 1:18-25).
▣ "to carry out for Him the custom of the Law" This seems to refer to the Jewish rite of the redemption of the firstborn (cf. Exodus 13). See Contextual Insights, C.
2:28 "and blessed God" Simeon's blessing is directed toward YHWH for sending His promised redeemer (for all people, cf. Luke 2:29-32).
2:29
NASB, NKJV,"Lord"
TEV
NRSV, NJB"Master"
The term despotēs is used often in the Septuagint for YHWH (cf. Gen. 15:2,8; Jos. 5:14; Isa. 1:24; 3:1). In English we get the word "despot" from this Greek word. It is used of one who has supreme authority and power. It is used of YHWH in Acts 4:24 and Rev. 6:10 and of Jesus in 2 Pet. 2:1 and Jude 4.
▣ "to depart in peace" This is an OT idiom of physical death after a long, happy life (cf. Gen. 15:15; Jer. 34:5). Death is not an enemy to those who know God!
▣ "according to Your word" This refers in context to Luke 2:26. The Greek term "revealed" (perfect passive participle) is regularly used in the passive voice of divine revelations (cf. Matt. 2:12,22; Luke 2:26; Acts 10:22; Heb. 8:5; 11:7).
2:30 This emphasis on seeing God's salvation may come from OT prophecy (cf. Isa. 52:10) or reflect the same message.
In these opening chapters of Luke the term "salvation" has two connotations:
1. In the OT texts quoted it refers to the physical deliverance of Israel.
2. In light of the gospel it refers to spiritual salvation, which is brought through faith in Jesus' person and work.
In the OT, Israel is saved from the nations, but now Israel's Messiah will save the nations!
2:31-32 "all peoples. . .light. . .Gentiles" This is the universal gospel, which must have been very shocking to the Jews (I wonder if Simeon fully understood these prophecies in light of Christ), but was thrilling to be heard by Luke's Gentile readers (cf. Isa. 2:2-4; 9:2; 42:6; 49:6; 51:4; 60:1-3). This phrase could mean "in the presence of the Gentiles" (cf. Ps. 98:1-3; Isa. 52:1-10), however, this does not fit the context. It is amazing how many allusions there are to Isaiah's prophecies in the first two chapters of Luke. Isaiah, of all the prophets, saw this universal salvation (which becomes the theme of the NT (i.e., 24:47; John 1:12; 3:16; 4:10; Acts 10:34-35,43; 1 Tim. 2:4; 4:10; Titus 2:11; 1 John 2:1-2; 4:14; 2 Pet. 3:9).
NASB (UPDATED) TEXT: LUKE 2:33-35
33And His father and mother were amazed at the things which were being said about Him. 34And Simeon blessed them and said to Mary His mother, "Behold, this Child is appointed for the fall and rise of many in Israel, and for a sign to be opposed— 35and a sword will pierce even your own soul—to the end that thoughts from many hearts may be revealed."
2:33 "were amazed" This is a periphrastic imperfect. They marveled again and again. This possibly refers to the Gentiles being included in God's salvation! Mary already had the testimony of Gabriel and Elizabeth. Both Mary and Joseph had the shepherd's message.
2:34
NASB"is appointed"
NKJV, NRSV,
NJB"is destined"
TEV"is chosen"
This term is literally "to lie upon" or "be placed upon," but it came to have a metaphorical extension of "an appointed sign" in the Septuagint of Jos. 4:6. It is used in this sense several times in the NT (cf. 1 Thess. 3:3, which is also a present passive [deponent] indicative).
▣ "the fall" God's universal redemptive plan (see Special Topic at Luke 2:11), which will be manifested by a suffering Messiah, will not be easy to believe for many people. But, how they respond will determine their spiritual destiny and eternity (cf. John 1:12; 3:16-19; 9:39).
It is possible that "fall" refers to unbelieving Jews tripping over Jesus (cf. Luke 20:17-18; 1 Cor. 1:23; 1 Pet. 2:6-8). He is the stone which the builders rejected (cf. Isa 8:14; 28:16; Matt. 21:42,44; Rom. 9:33; 1 Cor. 1:23; 1 Pet. 2:8). Hearers of the gospel must make a choice about Jesus. There is no neutral ground about Him (cf. Matt. 10:34-39). He is the Christ or He is a false Messiah (cf. John 10:1-18; 14:6).
▣ "and rise" This same Greek term is translated "resurrection" in other texts. This special Child, the Messiah, will be the only way to be right with God. Trusting Him will determine one's eternal state. The mystery of evil is that even with the Holy Spirit and the good news of Christ, many will reject Him (cf. Luke 8:11-12; 2 Cor. 4:4).
NASB"for a sign to be opposed"
NKJV"for a sign which will be spoken against"
NRSV"to be a sign that will be opposed"
TEV"He will be a sign from God which many people will speak against"
NJB"destined to be a sign that is opposed"
One of the evidences which affirms Jesus' Messiahship is His rejection. This may be an allusion to OT texts like Isa. 6:9-10, of which Jesus says is the purpose of parables (i.e., to hide meaning, cf. Luke 8:10; Matt. 13:13; Mark 4:12; John 12:36b-43). The OT predicts again and again that only a faith remnant will be saved (delivered).
2:35 "a sword" This refers to the large sword which was carried by the Romans. This is a metaphorical reference to Jesus' rejection and crucifixion. Mary was present at Jesus' crucifixion (cf. John 19:26-27). This phrase seems to be addressed to Mary specifically. Notice the dashes in NASB.
▣ "thoughts from many hearts may be revealed" There is no middle ground with Jesus. He polarizes every group and by each one's response, his/her heart is revealed (cf. Luke 8:17-18). Being Jewish never did make one automatically right with God (neither does church membership or religious activity).
NASB (UPDATED) TEXT: LUKE 2:36-38
36And there was a prophetess, Anna the daughter of Phanuel, of the tribe of Asher. She was advanced in years and had lived with her husband seven years after her marriage, 37and then as a widow to the age of eighty-four. She never left the temple, serving night and day with fastings and prayers. 38At that very moment she came up and began giving thanks to God, and continued to speak of Him to all those who were looking for the redemption of Jerusalem.
2:36 "prophetess" There had not been any truly inspired spokesperson for God since Malachi (or the writer of Chronicles). Women in places of leadership were not a new or unusual thing in the OT. Miriam, Hannah, Deborah, Ruth, Huldah, and Esther are examples (cf. Acts 2:17; 21:9).
SPECIAL TOPIC: WOMEN IN THE BIBLE
SPECIAL TOPIC: PAUL'S USE OF WOMEN IN MINISTRY
▣ "the tribe of Asher" This shows the presence of a tribe out of the northern ten tribes who were exiled by Assyria in 722 b.c. in Jesus' day; some of the northern tribes did return.
2:37 "widow to the age of eighty-four" This woman had dedicated her life to God after the early death of her husband.
▣ "she never left the temple" This is the kind of phrase that becomes a point of contention among commentators. Some modern believers assert that it must be literal (i.e., she lived there) or the Bible is not true. For me this is obviously hyperbole. She was there during the day and at all special events. Worshiping God was her life. The same issue of literal vs. metaphorical relates to Ezekiel's lying in front of his house in Babylon for days on end (cf. Ezek. 4:4-8).
2:38 "to speak of Him" We are not told what she said, therefore, why would Luke mention her at all? It was to give the evidence of two witnesses required by Mosaic Law (cf. Num. 35:30; Deut. 17:6; 19:15). Both the young (unborn John) and the old (Simeon and Anna) as well as male and female recognized who He was.
▣ "looking for the redemption of Jerusalem" See note at "consolation of Israel" at Luke 2:25. Zacharias also speaks of this in Luke 1:68-74. For "redemption," see Special Topic at Luke 1:68.
NASB (UPDATED) TEXT: LUKE 2:39-40
39When they had performed everything according to the Law of the Lord, they returned to Galilee, to their own city of Nazareth. 40The Child continued to grow and become strong, increasing in wisdom; and the grace of God was upon Him.
2:39 "When they had performed everything according to the Law of the Lord" Jesus and His parents were orthodox Jews in every sense. They completely fulfilled the Mosaic requirements due at the temple for themselves and their child.
▣ "returned to Galilee" This was Jesus' initial area of ministry, which was predicted in the OT (cf. Isa. 11:1). This would have been the first part of the Promised Land, which was invaded and defeated by Syria, Assyria, Babylon, and Persia.
▣ "Nazareth" The village where Jesus grew up was called Nazareth. It is not mentioned in the OT, the Talmud, or in Josephus. It apparently was not settled until the time of John Hyrcanus (i.e., Hasmonaen), who ruled from 134-104 b.c. The presence of Joseph and Mary from this village implies that a clan of David's line settled here.
There may be an etymological connection between the names Nazareth and the Messianic title Branch (cf. Matt. 2:23, "called a Nazarene"), which is netser in Hebrew (cf. Isa. 11:1; Jer. 23:5; 33:15; Zech. 3:8; 6:12; Rev. 5:5; 22:16). See Special Topic at Luke 4:34.
It was apparently a term of reproach because of its location far from Jerusalem in a Gentile area (cf. John 1:46 and Acts 24:5, even though this, too, was prophecy [cf. Isa. 9:1]). This may be why "Jesus of Nazareth, King of the Jews" was inscribed on the placard which was placed on the cross above Jesus' head.
2:40 "The Child continued to grow" Jesus developed normally as a human child (as did John, cf. Luke 1:80) physically, emotionally, and spiritually (cf. Luke 2:52, see Special Topic at Luke 1:80). This may be an anti-Gnostic statement. He obviously attended synagogue school with the other children.
See Special Topic below.
▣ "the grace of God was upon Him" The Greek term charis has a wide semantic range. Louw and Nida, Greek-English Lexicon, vol. 2, p. 262, list "kindness, gift, thanks, and good will" as possible translations. The sense in which it is used in this verse is unique to the Synoptic Gospels. The term is used several times in Luke's Gospel, but only here in the sense of "grace."
NASB (UPDATED) TEXT: LUKE 2:41-51
41Now His parents went to Jerusalem every year at the Feast of the Passover. 42And when He became twelve, they went up there according to the custom of the Feast; 43and as they were returning, after spending the full number of days, the boy Jesus stayed behind in Jerusalem. But His parents were unaware of it, 44but supposed Him to be in the caravan, and went a day's journey; and they began looking for Him among their relatives and acquaintances. 45When they did not find Him, they returned to Jerusalem looking for Him. 46Then, after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them and asking them questions. 47And all who heard Him were amazed at His understanding and His answers. 48When they saw Him, they were astonished; and His mother said to Him, "Son, why have You treated us this way? Behold, Your father and I have been anxiously looking for You." 49And He said to them, "Why is it that you were looking for Me? Did you not know that I had to be in My Father's house?" 50But they did not understand the statement which He had made to them. 51And He went down with them and came to Nazareth, and He continued in subjection to them; and His mother treasured all these things in her heart.
2:41 "went to Jerusalem every year at the Feast of the Passover" Jewish males over 21 years of age were required to attend all three major annual feasts (cf. Ex. 23:14-17; 34:23; Deut. 16:16). In the first century this was reduced to one feast because of the number of Jews living outside of Palestine. This is another evidence of Jesus' parents' dedication to the law of Moses. Mary was not required by law to attend, but she wanted to.
2:42 "when He became twelve" Jesus was coming very close to His Bar Mitzvah, which made a Jewish boy a "son of the Law." This occurred at age thirteen. It is possible that Luke recorded His age as twelve to show how fully developed He was in the Scriptures even at this age. Jesus obviously, by this time, recognized who He was (cf. Luke 2:49).
2:43 "spending the full number of days" These bands of pilgrims came in groups for safety reasons and usually stayed either two or seven days (cf. Exod. 12:15-16; Lev. 23:6-8; Deut. 16:3).
▣ "Jesus stayed behind in Jerusalem. But His parents were unaware of it" Usually in these caravans of pilgrims the men and women traveled separately and often times the children would play together. Probably each parent thought that Jesus was in the care of the other.
2:44 "went a day's journey, and they began looking for Him" Usually these caravans left Jerusalem and stopped at Beereoth, about eight to ten miles from Jerusalem, for the night. The normal distance of a day's journey was over twenty miles.
2:46 "after three days" This includes their one day travel away from Jerusalem, the one-day journey back, and one day to search for Jesus.
▣ "in the temple" On the Sabbath and on feast days the rabbis lectured in the covered porches of the Court of the Women (outermost courtyard of the shrine).
▣ "both listening to them and asking them questions" This is a helpful model for all of us. We all have teachers who have influenced us and we thank God for them. It is good to have a receptive spirit. However, there must come a time of mature reflective thought when we ask questions about what we have been told, even of those we trust. Maturity both listens and questions. The truth that was shared by others must become our truth.
2:47 "And all who heard Him were amazed at His understanding and His answers" This is an imperfect middle indicative, which suggests a repeated experience. This was Jesus' only known chance to hear the great rabbis in Jerusalem and discuss the Law with them. These would be the same type of leadership that would not listen to Him as an adult.
This verse addresses the exceptional nature of Jesus, while Luke 2:52 stresses the normalcy of Jesus. Both are true. Jesus knew very early who He was and why He came! Yet, He was truly human!
2:48 "were astonished" This literally is "struck with a blow" (cf. Luke 2:48; 4:32; 9:43; Acts 13:12).
▣ "Your father and I" Notice the contrast between Mary's use of the pronoun "your father" and Jesus' use of the pronoun "My Father" in Luke 2:49. Verse 50 clearly states that Mary and Joseph did not clearly make the distinction, but young Jesus did!
▣ "have been anxiously looking for You" This is an imperfect. They had been looking for three days (cf. Luke 2:46) and were extremely anxious about Jesus' welfare.
2:49 "Did you not know that I had to be in My Father's house" These are the first recorded words of Jesus. This shows that Jesus knew something of His origin and purpose, even at this early age. This also may be Luke's attempt to refute the heresy of "Adoptionism."
For an interesting discussion of "adoptionism" and how early scribes modified their texts so as to reject this heretical Christology, see Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 47-118. For a brief definition see my glossary in the appendices.
2:50 There are three places in Luke's Gospel where it is specifically stated that Jesus hearers did not understand.
1. his parents – 2:50
2. the crowd – 9:45
3. the Twelve – 18:34 (about Jesus' death)
The Twelve were privileged to much of Jesus' private instruction (cf. Luke 10:21-24), but still they were unable to receive the information about His suffering and death in Jerusalem (cf. Mark 9:32; John 2:22; 12:16; 14:26) until after the resurrection (cf. Luke 24:45).
In John's Gospel this disconnect is part of the vertical dualism (i.e., Jesus is from above but humans are from below).
2:51 "He went down with them and came to Nazareth" This is the last mention of Joseph. Apparently he died at an early age, but the couple had several other children first (cf. Matt. 12:46; 13:55; Mark 6:3; John 2:12; 7:3,5,10; Acts 1:14; 1 Cor. 9:5; Gal. 1:19).
▣ "continued in subjection to them" This is a periphrastic imperfect passive, "He was continually subject to them." The law was very strict on this (cf. Deut. 21:18-21). Jesus grew up in a normal Jewish household, obeying and following the normal Jewish rules for children.
▣ "and His mother treasured all these things in her heart" Mary remembered these early events (cf. Luke 2:19), but did not understand them (cf. v 50) until after the resurrection. Luke apparently interviewed Mary and she is one of the sources of his Gospel. Possibly this interview took place during Paul's two-year imprisonment at Caesarea by the Sea.
NASB (UPDATED) TEXT: LUKE 2:52
52And Jesus kept increasing in wisdom and stature, and in favor with God and men.
2:52 Jesus had a normal childhood. He is truly human (contra the Gnostics); that is how He understands us completely (cf. Heb. 2:18; 4:15)!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Jesus need a sin offering to be offered for Him and Mary?
2. What is so unusual about Simeon's message?
3. Why is Hannah mentioned if her words about Jesus are not recorded?
4. Did Jesus have a "normal" childhood?
5. List the three Jewish rites which are discussed in Luke 2:21-41.
6. Why did Luke omit the account of the wise men and the flight to Egypt?
7. What was orthodox Judaism's attitude toward Jesus?
8. What do Luke 2:40 and 52 imply?
9. Was the occurrence in Luke 2:40 Jesus' Var Mitzvah?
10. Describe what a pilgrim caravan was like. Does this explain how Jesus' parents could have missed Him for a whole day?
11. Why were Jesus' parents astonished? Why was Jesus astonished at their reaction?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Preaching of John the Baptist | John the Baptist Prepares the Way | Activity of John the Baptist | The Preaching of John the Baptist | The Proclamation of John the Baptist |
3:1-6 | 3:1-6 | 3:1-6 | 3:1-6 | 3:1-6 |
John Preaches to the People | ||||
3:7-14 | 3:7-20 | 3:7-9 | 3:7-9 | 3:7-9 |
3:10-14 | 3:10 | 3:10-14 | ||
3:11 | ||||
3:12 | ||||
3:13 | ||||
3:14a | ||||
3:14b | ||||
3:15-20 | 3:15-20 | 3:15-17 | 3:15-18 | |
3:18-20 | John the Baptist Imprisoned | |||
3:19-20 | ||||
The Baptism of Jesus | John Baptizes Jesus | Jesus' Baptism | The Baptism of Jesus | Jesus is Baptized |
3:21-22 | 3:21-22 | 3:21-22 | 3:21-22 | 3:21-22 |
The Genealogy of Jesus | The Genealogy of Jesus Christ | The Genealogy of Jesus | The Ancestors of Jesus | The Ancestry of Jesus |
3:23-38 | 3:23-38 | 3:23-38 | 3:23-38 | 3:23-38 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 3:1-6
1Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the region of Ituraea and Trachonitis, and Lysanias was tetrarch of Abilene, 2in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness. 3And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins; 4as it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord, Make His paths straight. 5Every ravine will be filled, And every mountain and hill will be brought low; The crooked will become straight, And the rough roads smooth; 6And all flesh will see the salvation of God.'"
3:1 "fifteenth year of the reign of Tiberius Caesar" The exact date is unsure, but a date between a.d. 27 to a.d. 29 is possible.
Tiberius controlled the provinces two years before Augustus' death, however, he reigned from a.d. 14-37.
It is obvious that Luke 3:1-2 are Luke's way of precisely dating this event. Luke is far more concerned with corroborating the gospel events with secular history than any other NT author. Christianity is a historically based religion. It stands or falls on the "eventness" which the Bible records.
▣ "Pontius Pilate was governor of Judea" See Special Topic below.
▣ "Herod was tetrarch of Galilee" Herod Antipas, 4 b.c. - a.d. 39, was called governor or tetrarch. He was removed by Caligula for changing his title to "King." See Special Topic below.
SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT
▣ "Philip was tetrarch of the region" Of Herod's children, Philip, 4 b.c. - a.d. 34, was the best ruler.
▣ "Lysanias was tetrarch of Abilene" This person is mentioned only here in the NT. Josephus mentions an earlier son of Ptolemy, who ruled Chalcis, which included Abila (but not Abilene), beginning in 40 b.c. (cf. Josephus, Antiq. 15.4.1 and 14.13.3).
However, an inscription from Abilene specifically mentions a tetrarch named Lysanias. This inscription is from a.d. 11 or a.d. 14-29. Josephus also mentions a Lysanias connected to Abila (cf. Antiq. 19.5.1; 20.7.1; and Jewish Wars 2.11.5; 2.12.8). Again Luke's historicity is confirmed.
Abilene is north of Galilee and was originally part of Herod the Great's territory.
3:2 "high priesthood of Annas" His name in Greek is Hannas; Josephus calls him Hannanos. The name seems to come from the Hebrew "merciful" or "gracious" (hānān).
In the OT the high priest served for life and had to come from the lineage of Aaron. However, the Romans had turned this office into a political plum, purchased by a Levitical family. The high priest controlled and operated the merchandising in the Court of the Women. Jesus' cleansing of the Temple angered this family.
According to Flavius Josephus, Annas was the High Priest from a.d. 6-14. He was appointed by Quirinius, governor of Syria and removed by Valerius Gratus. His relatives (5 sons and 1 grandson) succeeded him. Caiaphas (a.d. 18-36), his son-in-law (cf. John 18:13), was his immediate successor. Annas was the real power behind the office. John depicts him as the first person to whom Jesus is taken (cf. John 18:13,19-22).
▣ "Caiaphas" Caiaphas was the High Priest, appointed by Rome in exchange for a price, from a.d. 18-36. He was the son-in-law of Annas, High Priest from a.d. 6-15. This powerful family was motivated more by politics and wealth than by spirituality. It is unfair to judge all Sadducees or, for that matter, the Sanhedrin, by them.
▣ "the word of God" This is an OT formula for God speaking to the prophets (e.g., Jer. 1:2). Here it is used for God's message through the last OT prophet, John the Baptist.
▣ "in the wilderness" He was possibly a member of or a visitor to the Essene community (cf. Mark 1:4; Matt. 3:1). The wilderness was also the regular habitation of Elijah. John looked, acted, and lived like Elijah. Jesus will say he fulfills the prophecies recorded in Mal. 3-4 about the coming of Elijah before the Messiah (cf. Matt. 11:14; 17:10-13).
3:3 "baptism" The first century Palestinian background to water baptism was possibly
1. the Essene community (i.e., Dead Sea Scrolls)
2. proselyte baptism for Gentiles converts
3. a symbol of cleansing in Judaism (cf. Isa. 1:16)
▣ "repentance" See Special Topic below.
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
▣ "forgiveness" This is a form of the common Greek term aphiēm, often used of forgiving sin (cf. Luke 5:20,21,23,24; 7:47,48). This was also a medical term (aphesis) for the relaxing of disease (cf. Luke 4:39). Luke uses aphesis often in his writings but it appears only once in Matthew, twice in Mark, not in John at all, and only twice in Paul's writings.
John's task was to call Israel back from sin and faithless ritual to personal faith. His message was targeted to the covenant people who had repeatedly broken and misunderstood YHWH's covenant mercy and love. John accentuated the spiritual need that only Jesus could meet!
SPECIAL TOPIC: WORDS FOR FORGIVENESS
3:4-6 This is a quote from Isa. 40:3-5. Only Luke gives the full quote of Luke 3:4 and 5; the other Gospels quote only Luke 3:3. This shows Luke's consistent universalism of the gospel for all people.
Notice the relevant aspects of the OT quote:
1. John was from the "wilderness."
2. John was to prepare the people for the message and ministry of Jesus the Messiah.
3. All obstacles to God, here symbolized by physical barriers, are to be removed.
4. "All flesh" will see and have available God's salvation.
3:4 "it is written" this perfect passive indicative of graphō was a Hebrew idiom used to introduce a quote from the OT. The Greek graphē was often used to describe Scripture in the NT (cf. Luke 4:21; 24:27,32).
▣ "in the book" This is the Greek word biblos (cf. Luke 20:42), from which we get the English word "book," and later "Bible," but here it refers to a parchment scroll (cf. Luke 4:20; Rev. 5:1-5).
▣ "Make ready the way" This is an aorist active imperative, which denotes urgency. In the Masoretic Hebrew text, Lord (i.e., adon) is read, but YHWH is in the text. The phrase originally referred to physical preparation for a royal visit (cf. Isa. 57:14; 62:10). It came to refer metaphorically to the ministry of John the Baptist spiritually preparing the way for Jesus the Messiah, who is also called "Lord" (i.e., kurios).
▣ "of the Lord" New Testament writers regularly attribute OT writings about YHWH to Jesus.
▣ "Make His paths straight" The Masoretic Text and Septuagint have "make straight the paths of our God." Mark (or Peter) modified the text (or quotes an unknown textual form) to make it specifically relate to Jesus, not YHWH (Luke uses Mark's Gospel here).
3:5 The imagery of this verse can be understood in two ways:
1. Historically it is used of preparing a road for a royal visit.
2. Eschatologically it is used of all physical barriers being removed for God's people to be gathered to Himself.
3:6 "'all flesh will see the salvation of God'" "Salvation" is from the Septuagint; Matthew has "glory" (cf. Luke 3:30-32). Universal salvation (i.e., for all who repent and believe) is being emphasized by Luke, who is writing for a Gentile audience.
NASB (UPDATED) TEXT: LUKE 3:7-9
7So he began saying to the crowds who were going out to be baptized by him, "You brood of vipers, who warned you to flee from the wrath to come? 8Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, 'We have Abraham for our father,' for I say to you that from these stones God is able to raise up children to Abraham. 9Indeed the axe is already laid at the root of the trees; so every tree that does not bear good fruit is cut down and thrown into the fire."
3:7 "saying" This imperfect tense shows John the Baptist's repeated message.
▣ "the crowds who were going out" This is a present middle (deponent) participle emphasizing that the crowds continued to come. There was a spiritual hunger in Israel.
▣ "'You brood of vipers’" There was also the presence of the Jewish establishment (cf. Matt. 12:34; 23:23). This is used in Matt. 3:7 of self-righteous Sadducees. We must remember that the people looked up to and admired these religious leaders (i.e., Sadducees and Pharisees). John did not admire them at all, but called them to personal repentance and faith (cf. Mark 1:15).
▣ "the coming wrath" Eschatological fulfillment calls for a new day of the Spirit, but also a day of judgment (cf. Matt. 24-25). To those who have much, much will be required (cf. Luke 12:48).
3:8 "bear fruits" This is an Aorist active imperative. John demanded a lifestyle change to give evidence of a true change of heart (repentance). This concept of spiritual fruit can be seen in Matt. 7:15-23; 12:33; Luke 6:39-45; Gal. 5:22-23. Eternal life has observable characteristics.
▣ "We have Abraham for our father" These Jewish leaders were trusting in their racial lineage (cf. John 8:37-59; Gal. 3:29). The rabbis believed that God's promises to Abraham and his descendants (cf. Gen. 12,15,17) were unconditional promises, but the OT prophets clearly declare they are conditioned on a faith response (cf. Rom. 9:4-5 vs. 10:1-4). Neither the merit of the Patriarchs nor the covenants of the OT can replace repentance, personal faith, obedience, and perseverance. The gospel does not focus on genealogy, but on faith (cf. Rom. 2:17-29).
▣ "descendants. . .stones" These two words have very similar sounds in Aramaic (sons – banayyā and stone – ’abnayyā). Jesus regularly spoke Aramaic, not Koine Greek. This may be an intentional word play. It could possibly allude to the New Age prophecy of Isa. 56:1-2.
3:9 This same metaphor of fruitlessness and the destruction of the tree is found in Matt. 7:19. This surely has an eschatological flavor. Although the Kingdom came in Jesus, it is not yet fully consummated. At the consummation a separation of judgment will occur (cf. Matt. 25:31-46 and Rev. 20:11-15). There is a spiritual principle, OT and NT—we reap what we sow (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12).
Fire in the OT prophets is a metaphor of judgment (eighth century examples, Isa. 5:24; 9:18-19; 10:16-17; 26:11; 33:11, 12,14; 47:14; 64:2,11; 66:15-16,24; and seventh century examples, Jer. 4:4; 5:14; 6:29; 11:16; 15:14; 17:4,27; 21:12,14; 22:7; 23:29; 43:12-13). See Special Topic at Luke 3:17.
NASB (UPDATED) TEXT: LUKE 3:10-14
10And the crowds were questioning him, saying, "Then what shall we do?" 11And he would answer and say to them, "The man who has two tunics is to share with him who has none; and he who has food is to do likewise." 12And some tax collectors also came to be baptized, and they said to him, "Teacher, what shall we do?" 13And he said to them, "Collect no more than what you have been ordered to." 14Some soldiers were questioning him, saying, "And what about us, what shall we do?" And he said to them, "Do not take money from anyone by force, or accuse anyone falsely, and be content with your wages."
3:10 "Then what shall we do" Obviously the rules, rites, and liturgies of rabbinical Judaism were not enough. The personal application of truth is crucial in biblical faith (i.e., a heart circumcision, cf. Deut. 10:16; 30:6; Jer. 4:4; 9:25-26; Rom. 2:28-29). We must live what we believe (cf. James 2:14-26). The gospel is a person to welcome (Jesus), truths about that person to be believed (the NT), and a life like that person to be lived (daily Christlikeness).
3:11 "tunics" This Greek word (chitōn) is thought to be a loan word from Hebrew. It is used in the Septuagint for:
1. a woman's undergarment, Gen. 3:21
2. a man's undergarment, Jdgs. 14:19
3. a priest's undergarment, Lev. 6:3
Moulton and Milligan, in their study of Koine Greek writings from the Egyptian papyri, The Vocabulary of the Greek Testament, p. 688, believe it is a term native to Asia Minor. It had two related meanings:
1. inner garment worn next to the skin by men and women (cf. LXX, Matt. 5:40; 10:10; Mark 6:9)
2. used generically for clothing (cf. Mark 14:63)
In this context the idea is that if people have more than they need, let them share it with others who have need (no clothes, no food).
3:12-14 "tax collectors. . .soldiers" Here are just two examples of John's ethical imperatives. Notice they (people in occupations considered unclean or evil) are not encouraged to change jobs, but to be fair and content. John is following in the OT ethical tradition of the prophets.
The verbs directed to the soldiers in Luke 3:14b are imperatives.
1. no one intimidates (aorist active imperative)
2. no one accuse falsely (aorist active imperative)
3. be satisfied with your pay (present passive imperative)
Were these Jewish soldiers? Jews often served as mercenaries (Elephantine Papyri), but most Jews under Roman occupation would not serve. The verbs used imply a heavy-handed treatment of the populace. Would Jews living in the same community treat fellow Jews this way? Rome gave Jews an exemption from serving in the military. It is possible that these were Jews who served in Herod's service and collected his taxes.
Could these be Roman soldiers or conscripts who worked with the tax collectors? The presence of kai in Luke 3:14 came to be interpreted as "even." If so, this shows Luke's interests in Gentiles hearing the good news very early, even in John's ministry. This may be another aspect of Luke's universal gospel.
NASB (UPDATED) TEXT: LUKE 3:15-17
15Now while the people were in a state of expectation and all were wondering in their hearts about John, as to whether he was the Christ, 16John answered and said to them all, "As for me, I baptize you with water; but One is coming who is mightier than I, and I am not fit to untie the thong of His sandals; He will baptize you with the Holy Spirit and fire. 17His winnowing fork is in His hand to thoroughly clear His threshing floor, and to gather the wheat into His barn; but He will burn up the chaff with unquenchable fire."
3:15 "in a state of expectation" The Greek term prosdokaō is used several times in Luke's writings (Gospel, six times; Acts, four times), mostly for "waiting" (as in the LXX), but also for eschatological expectations (cf. Luke 3:15; 7:19-20; 12:46).
▣ "as to whether he was the Christ" This is a present active optative. Messianic expectations were kindled by John's ministry. These disclaimers serve two theological purposes:
1. to lift up and exalt Jesus
2. to help quell the early church's heresies connected to John the Baptist (cf. Acts 19:1-7 and similar emphatic disclaimers in John's Gospel, 1:6-8,19-42).
3:16 "One is coming who is mightier than I" This message is repeated in all three Synoptic Gospels (cf. Matt. 3:11; Mark 1:7-8). John knew who he was and what his message was to be (cf. Isa. 40:3; Mal. 3:1; 4:5-6). He was the forerunner (cf. Isa. 40:4-5).
SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE
▣ "I am not fit to untie the thong of His sandals" The rabbis said that their disciples should do for them what slaves do for their masters, except untie their shoes. John uses this cultural detail to show his humility and the greatness of the Messiah.
▣ "with the Holy Spirit and fire" This phrase is used in the NT only in contexts which contrast John's water baptism with Jesus' spirit baptism (cf. Luke 3:16; Matt. 3:11; Mark 1:8; John 1:33; Acts 1:5; 11:16). Therefore it is a way to show and magnify the spiritual effectiveness of Jesus' ministry. The Spirit and fire are synonymous. This phrase should not be proof texted to denote a separate work of the Spirit. It refers to initial salvation through the gospel. Fire is probably a metaphor of cleansing (cf. Lev. 13:52,55,57), which is the forgiveness of sins (cf. Luke 3:3). John was sent to prepare, but Jesus to accomplish.
3:17 "winnowing fork" This is an OT metaphor of judgment, where one separates the grain from the husk (which is burned, cf. Job 21:17-18; Ps. 1:4; 35:5; 83:13; Isa. 17:13; 29:5; 41:15-16; Jer. 15:7; Hos. 13:3; Zeph. 2:2).
▣ "gather the wheat into His barn" This is an eschatological metaphor of the righteous being gathered from an evil world to be at home with God. Notice only two possible outcomes—God's barn or the fire! Many of Jesus' parables play on these agricultural themes.
▣ "unquenchable fire" This is the Greek word for extinguish or quench with the alpha privative, which negates it. This theme is repeated several times in the Gospels (cf. Matt. 3:12; 25:41; Mark 9:43-48). It may be an allusion to Isa. 66:24.
The theological question which this raises is not the eternal consequences of rejecting Christ, but the presence of pain and torment without a redemptive hope (i.e., hell). An interesting book by Edward Fudge, The Fire That Consumes, deals with the option of permanent annihilation for the lost after a period of judgment. I do not want to compromise or diminish in any way the eternal consequences of unbelief. It is hard to know for sure how much of the Bible which deals with the afterlife (good and bad) is metaphorical and how much is literal. Jesus is the person who emphasizes the consequences of hell. Most of Jesus' metaphors of Gehenna come from the garbage dump in the valley and the sons of Hinnom, just south of Jerusalem where the fire god, Molech, was worshiped by the sacrifice of children. Hell is a serious reality, far worse than human languages' ability to communicate. Hell is the isolating and permanent purging of evil from God's creation!
SPECIAL TOPIC: Where Are the Dead?
NASB (UPDATED) TEXT: LUKE 3:18-20
18So with many other exhortations he preached the gospel to the people. 19But when Herod the tetrarch was reprimanded by him because of Herodias, his brother's wife, and because of all the wicked things which Herod had done, 20Herod also added this to them all: he locked John up in prison.
3:18 "the gospel" It must be remembered that John the Baptist was the last OT prophet, not a NT gospel preacher. He did not know the full gospel. Here the sense of the term is the "good news" (i.e., gospel) of God's willingness to judge sin and God's coming full provision for sin through repentance and faith in the work of the Messiah (cf. Mark 1:15).
3:19 "Herodias" This text tells us that Herod had John killed at the instigation of Herodias. Josephus tells us he had him killed because he feared a riot (cf. Antiquities of the Jews, 18.5.2). She had been the wife of Philip, the brother of Herod Antipas (cf. Matt. 14:3). They had lived in Rome. She was also Antipas' niece through Aristobulus. Antipas had wooed her away from Philip and married her.
According to Josephus (i.e., Antiquities of the Jews 18.5.4), Herodias was married to Herod the Great's son, Herod (whose mother was Marianne, the high priest's daughter). He also says Herodias' daughter, Salome, later married Philip. It is possible that Herod was known as Herod Philip.
3:20 "locked John up in prison" Josephus tells us it was at the fortress Machaerus (cf. Antiq. 18.5.2,4). This was one of nine fortresses Herod the Great built throughout his kingdom which he used as dungeons for his enemies. Three of these nine were also palaces (Machaerus, Masada, and Herodium). Machaerus was located in the mountain on the eastern side of the Dead Sea (cf. Jewish Wars 7.6.2).
NASB (UPDATED) TEXT: LUKE 3:21-22
21Now when all the people were baptized, Jesus was also baptized, and while He was praying, heaven was opened,
22and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, "You are My beloved Son, in You I am well-pleased."
3:21 "Now when all the people were baptized" This implies either
1. how successfully John's preaching affected the lives of his hearers
2. that out of a larger crowd all those who responded stayed to be baptized.
▣ "Jesus was also baptized" Why Jesus was baptized has always been a concern for believers because John's baptism was a baptism of repentance. Jesus did not need forgiveness for He was sinless (cf. 2 Cor. 5:21; Heb. 4:15; 7:26; 1 Pet. 2:22; 1 John 3:5). The theories have been:
1. it was an example for believers to follow
2. it was His identification with believers' need
3. it was His ordination and equipping for ministry
4. it was a symbol of His redemptive task
5. it was His approval of the ministry and message of John the Baptist
6. it was a prophetic foreshadowing of His death, burial, and resurrection (cf. Rom. 6:4; Col. 2:12)
Whatever the reason, this was a defining moment in Jesus' life. Although it does not imply that Jesus became the Messiah at this point, which is the early heresy of adoptionism (cf. The Orthodox Corruption of Scripture by Bart D. Ehrman, pp. 47-118), it held great significance for Him.
▣ "while He was praying" Luke's Gospel, more than the others, emphasizes Jesus' prayer life (cf. Luke 3:21; 5:16; 6:12; 9:18,28-29; 11:1; 22:41). If Jesus, the sinless Son of God, sensed the need to pray often, how much more should we!
3:22 "Holy Spirit. . .Him. . .a voice out of heaven" This is one of several passages in the NT where all three persons of the Trinity are mentioned.
▣ "dove" This is an unusual symbol for the Spirit. God wanted all to see a physical manifestation of His Spirit on His Messiah. Some think it is related to
1. the Spirit brooding over the waters in Gen. 1:2
2. Noah's sending out a dove in Gen. 8:8-10
3. the rabbis' using it as a symbol for Israel (cf. Hos. 11:11)
John is surely mixing his metaphors to describe the Spirit's work from cleansing fire to the peace and innocence of a dove.
Luke is the only Gospel that has "in bodily form." Apparently Luke is trying to emphasize the physical manifestation of the unseen Spirit. This visible descent was not only an affirmation to Jesus, but a witness to the crowd of just-baptized hearers.
▣ "a voice came out of heaven" This is called a bath kol. It was an interbiblical rabbinical method to communicate that a message was from God (cf. Ps. 2:7; Isa. 42:1). God used a mechanism to which these Jewish hearers were accustomed to reveal His presence and power in Jesus.
▣ "You are My beloved Son" This shows (1) the Father's affirmation to the Son and (2) a witness to the crowd. This is an allusion to Psalm 2, which is a royal Psalm of God's victory on behalf of the Davidic king (i.e., Son, cf. Luke 2:7). This title (Son) is repeated at Jesus' transfiguration (cf. Luke 9:35).
George E. Ladd, A Theology of the New Testament, p. 164, has an interesting comment about "Beloved" (agapētos), where he asserts that it appears in the Septuagint as the translation of the Hebrew yachid, "only" (i.e., only Son, cf. Gen. 22:2; Jer. 6:26). Based on this he further asserts that it is synonymous with monogenēs (cf. John 3:16), thus making this quote refer to Jesus as God's only, unique, one-of-a-kind Son (i.e., Messiah).
▣ "in You I am well-pleased" This is an allusion to Isa. 42:1 (LXX), which is one of the Servant Songs of Isaiah. In this verbal affirmation to Jesus and before the believing crowd God unites the OT concepts of royal king and suffering servant (cf. Isa. 52:13-53:12). These are the very words of Mark 1:11.
An interesting discussion of the several variants related to this verse is found in Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 62-67. He asserts that the reading of MS D (which quotes Ps. 2:7) is original, but that since it gave theological support for the heresy of "adoptionism," scribes altered it.
NASB (UPDATED) TEXT: LUKE 3:23-38
23When He began His ministry, Jesus Himself was about thirty years of age, being, as was supposed, the son of Joseph, the son of Eli, 24the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 25the son of Mattathias, the son of Amos, the son of Nahum, the son of Hesli, the son of Naggai, 26the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda, 27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 28the son of Melchi, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er, 29the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 30the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim, 31the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan, the son of David, 32the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 33the son of Amminadab, the son of Admin, the son of Ram, the son of Hezron, the son of Perez, the son of Judah, 34the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 35the son of Serug, the son of Reu, the son of Peleg, the son of Heber, the son of Shelah, 36the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cainan, 38the son of Enosh, the son of Seth, the son of Adam, the son of God.
3:23 "about thirty years of age" The exact dating of NT events is uncertain, but by comparing other NT texts, other secular histories, and modern archaeology, these dates are moving more and more in a narrow range. This text is not asserting thirty years old exactly, but in His thirties.
▣ "being, as was supposed, the son of Joseph" Joseph is mentioned to fulfill Jewish legal requirements. The term "supposed" validates Luke's understanding and affirmation of the virgin birth (as does 1:34-35).
NASB"the son of Eli"
NKJV, NRSV,
TEV, NJB"the son of Heli"
The only difference in spelling is the rough breathing mark. The real question is, who was Joseph's father? Luke's genealogy has Eli/Heli and Matthew's genealogy has Jacob.
There are several differences in the list of ancestors between Matthew and Luke. The best guess is that Luke records Mary's lineage. And Matthew records Joseph's lineage.
One of my favorite commentators, F. F. Bruce in Questions and Answers (p. 41) mentions another possibility for the differences between Matthew and Luke's genealogies, Matthew records the royal lineage (i.e., the line of succession to the throne of Judah), while Luke records Joseph's actual blood line (a part of the Davidic line, but not the family of royalty).
I guess my problem is that Luke's comments about Joseph being the "supposed" father of Jesus (Luke 3:23) seem to demand that Mary must be of Davidic descent also for the prophecy of 2 Sam. 7:12-16 to be fulfilled.
3:32
NASB, NKJV,
TEV"Salmon"
NRSV, NJB"Sala"
There are several variants related to the name.
1. Sala – MSS P4, א*, (UBS4 gives it a B rating)
2. Salmōn – MSS אi2, A, D, L (from Matt. 1:4,5)
3. Salman – some minuscules (from Ruth 4:20)
4. Salma – not in Greek MSS, but in 1 Chr. 2:11
3:33 This verse has many variants. For details see Bruce Metzger, Textual Commentary, pp. 207-208.
3:38 "the son of Adam" Matthew, written for Jews, takes the lineage back to Abraham. Luke, written for Gentiles, takes it back to Adam for the beginning of the human race. Luke even alludes to the special creation of humans (cf. Gen. 2:7) made in God's image (cf. Gen. 1:26-27).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does Luke make such an effort to date John the Baptist's ministry?
2. Why was John's message so radical in its day?
3. Why were Luke 3:7-9 so striking to the Jews of John's day?
4. Why did Herod have John killed?
5. Why was Jesus baptized?
6. Why is the genealogy in Luke different from Matthew's?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Temptation of Jesus | Satan Tempts Jesus | Jesus' Temptation | The Temptation of Jesus | Testing in the Desert |
4:1-13 | 4:1-13 | 4:1-4 | 4:1-2 | 4:1-4 |
4:3 | ||||
4:4 | ||||
4:5-8 | 4:5-7 | 4:5-8 | ||
4:6 | ||||
4:9-13 | 4:9-11 | 4:9-13 | ||
4:12 | ||||
Events and Teachings in Galilee (4:14-9:50) |
4:13 | |||
The Beginning of the Galilean Ministry | Jesus Begins His Galilean Ministry | Jesus Returns to Galilee | Jesus Begins His Work in Galilee | Jesus Begins to Preach |
4:14-15 | 4:14-15 | 4:14-15 | 4:14-15 | 4:14-15 |
The Rejection of Jesus at Nazareth | Jesus Rejected at Nazareth | In the Synagogue at Nazareth | Jesus is Rejected at Nazareth | Jesus at Nazareth |
4:16-30 | 4:16-30 | 4:16-30 | 4:16-19 | 4:16-22a |
4:20-21 | ||||
4:22 | ||||
4:22b-24 | ||||
4:23-27 | ||||
4:25-27 | ||||
4:28-30 | 4:28-30 | |||
The Man with an Unclean Spirit | Jesus Casts Out an Unclean Spirit | The Synagogue at Capernaum | A Man with an Evil Spirit | Jesus Teaches in Capernaum and Cures a Demoniac |
4:31-37 | 4:31-37 | 4:31-37 | 4:31-34 | 4:31-32 |
4:33-35 | ||||
4:35 | ||||
4:36-37 | 4:36-37 | |||
The Healing of Many People | Peter's Mother-in-law Healed | Healing and Preaching | Jesus Heals Many People | Cure of Simon's Mother-in-law |
4:38-41 | 4:38-39 | 4:38-39 | 4:38-39 | 4:38-39 |
Many Healed After Sabbath Sunset | A Number of Cures | |||
4:40-41 | 4:40-41 | 4:40-41a | 4:40-41 | |
4:41b | ||||
A Preaching Tour | Jesus Preaches in Galilee | Jesus Preaches in the Synagogue | Dawn Departure from Capernaum and Travels Through Judea | |
4:42-44 | 4:42-44 | 4:42-44 | 4:42-43 | 4:42-44 |
4:44 |
CONTEXTUAL INSIGHTS TO 4:1-13
A. It is extremely significant that immediately following God's affirmation of the Messianic Sonship of Jesus (cf. Luke 3:22) the Spirit "drives" Jesus into the desert to be tempted (cf. Mark 1:12). Temptation was in the will of the Father for the Son. Temptation can be defined as the enticement of a God-given desire beyond God-given bounds. Temptation is not a sin. This temptation was initiated by God. The agent was Satan (cf. 2 Kgs. 22:13-23; Job 1-2; Zech. 3).
B. Could Christ really have sinned? This is really the mystery of the two natures of Christ. The temptation was real. Jesus, in His human nature, could have violated the will of God. This was not a puppet show. Jesus is truly human though without a fallen nature (cf. Phil. 2:7-8; Heb. 4:15; 7:26). In this respect He was like Adam. We see this same true, but weak, human nature in the Garden of Gethsemane, where Jesus prayed three times for another way of redemption other than the cross (cf. Luke 26:36-46; Mark 14:32-42). This tendency is the essence of each one of Satan's temptations in Matthew 4, cf. James S. Stewart, The Life and Teachings of Jesus Christ). How will Jesus use His Messianic gifts to redeem mankind? Any way other than substitutionary atonement was the temptation!
C. Jesus must have told this experience to His disciples later because He was alone in the desert. This implies that this account not only teaches us about Christs temptation, but also helps us in our temptations (cf. Heb. 2:18; 4:15).
D. The Synoptic parallels of Luke 4 are found in Mark 1:12-13 and Matt. 4:1-11. Since only Matthew and Luke record this full event, and it does not occur except briefly in Mark (1:12-13), scholars say this comes from a list of Jesus' sayings (possibly written by Matthew in Aramaic), which they call Quelle, the German for "source." The account of the temptations is similar (order of temptations vary, but same three temptations and dialogue) that there "must" have been a common source. The problem is that "Q" has never been found, not even a part of it. It is assumed because of logic and church tradition.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 4:1-4
1Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness 2for forty days, being tempted by the devil. And He ate nothing during those days, and when they had ended, He became hungry. 3And the devil said to Him, "If You are the Son of God, tell this stone to become bread." 4And Jesus answered him, "It is written, 'Man shall not live on bread alone.'"
4:1 "full of the Holy Spirit" This refers to Jesus' baptism in Luke 3:22. Luke's emphasis on the Spirit can be seen by the Spirit being mentioned twice in the opening clauses as well as verses 14 and 18. Notice that the temptations occurred while Jesus was filled with the Spirit, even led by the Spirit (cf. Mark 1:12) into this time of testing (as well as spiritual preparation and mental clarification).
Luke is often called the Gospel of the Spirit. The Holy Spirit is revealed as the empowering source of Jesus.
1. conceived by the Spirit – Luke 1:35
2. came in the Spirit to the temple – Luke 2:27
3. will baptize with the Spirit – Luke 3:16
4. Spirit descended upon Him – Luke 3:22
5. full of the Spirit – Luke 4:1
6. led by the Spirit – Luke 4:1
7. in the power of the Spirit – Luke 4:14
8. anointed by the Spirit – Luke 4:18
Some theologians try to contrast "full of the Spirit" with "filling of the Spirit" as if the first were permanent (which is surely true of Jesus, cf. Luke 4:14; 4:18). However, the "filling" is used of several in Luke's writings:
1. Luke
(a) Elizabeth in Luke 1:41
(b) Zacharias in Luke 1:67
2. Acts
(a) the Seven in Acts 6:3
(b) Stephen, one of the Seven in Acts 7:55
(c) Barnabas in Acts 11:24
Several times in Acts the disciples are said to "be filled":
1. all those in the upper room, Luke 2:4
2. Peter, Luke 4:8
3. the group, Luke 4:31
4. Paul, Luke 9:17; 13:9
Even Jesus has a previous experience of the Spirit in Luke 3:22.
I have included several Special Topics related to the Spirit
1. Spirit (pneuma) in the NT at Luke 1:80
2. The Trinity at Luke 3:22
3. The Personhood of the Spirit at Luke 12:12
4. Spirit in the Bible (see below)
SPECIAL TOPIC: SPIRIT IN THE BIBLE
▣ "forty days" Mark (Peter) chose a motif from the OT of (1) Moses' forty days and forty nights on Mt. Sinai (cf. Exod. 24:18; 34:28; Deut. 9:9; 10:10) and (2) Israel wandering in the wilderness for forty years (cf. Num. 14:26-35). Matthew saw Jesus as the New Law giver and deliverer.
The term "forty" was used often in the Bible, implying that it could function both literally (forty years from Egypt to Canaan) and figuratively (the flood). The Hebrews used a lunar calendar. "Forty" implied a long, indefinite period of time longer than a lunar cycle, not exactly forty twenty-four hour periods.
▣ "was led by the Spirit" This phrase is different in each of the Synoptics.
A. Mark (1:12) has ekballō ("to throw out") in its present active indicative form, which would denote an ongoing experience. This was a strong term, used of exorcism (cf. Mark 1:34,39; 3:15,22,23; 6:13; 7:26; 9:18,28,38).
B. Matthew (4:1) has anagō, a compound from ana – "up" and agō – "to go" or "to lead." In its aorist passive indicative form, which denotes a finished, one-time event. This term is also used of offering sacrifices (cf. Acts 7:41).
C. Luke (4:1) has agō in its imperfect passive indicative form, which emphasizes the beginning of an action.
All three assert the action of the Spirit (see Special Topic at Luke 12:12) in this inaugural preparation experience for public ministry.
▣ "the wilderness" This refers, not to the desert, but to the uninhabited pastureland south and east of Jerusalem. It was during the wilderness wandering of Israel (i.e., the Exodus) that YHWH was uniquely present, powerful, and constantly providing for Israel's needs. The rabbis later called this forty-year (actually thirty-eight years) wandering the honeymoon between YHWH and Israel. This was the very region where John had spent his time of preparation.
It is also possible that "the wilderness" symbolizes the dwelling place of evil spirits (azazel, cf. Lev. 16:8,10). These spirits were denoted by certain animals (cf. Isa. 13:21; 34:14-15). There is an allusion to this in Matt. 12:43.
SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT
4:2 "forty" There seems to be some literary attempt by the Gospel writers to connect Jesus' experience in the wilderness with Moses in the wilderness (cf. Exod. 16:35; Num. 14:33-34; Duet. 8:2) or Moses on the mountain of God (cf. Exod. 24:18; 34:28; Deut. 9:18; 10:10). This play on Moses is much more obvious in the Matthean parallel (cf. Matthew 4).
▣ "tempted" See Special Topic below.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "by the devil" This is the Greek term diabolos, for the OT Satan. See Special Topic following.
▣ "He ate nothing" Fasting for spiritual sensitivity was practiced regularly in Judaism of the first century. Although Jesus ate nothing (double negative) this does not mean He did not drink fluids. Physically life cannot be sustained after the third or fourth day without fluids. See SPECIAL TOPIC: FASTING at Luke 5:33.
▣ "He became hungry" Jesus was a normal man with bodily needs. Scholars still debate whether Luke's emphasis on Jesus' humanity was in any way connected to the early church heresy of Gnosticism, which denied His true humanity. (See Special Topic at Luke 2:40).
It is possible that Satan/Devil waited until the end of the fast, when Jesus was weak and hungry, to start the temptations, the first of which deals with bread.
4:3, 9 "if" This is a first class conditional sentence and may have several meanings: (1) the statement is assumed true so that the author can make his point or (2) the author is assenting the truthfulness of the statement. In this context I am assuming #2. The Devil was not doubting who He was (i.e., "the Son of God," 3:22, also mentioned in Luke 1:32,35), but how He would accomplish His God-given Messianic task (cf. James S. Stewart, The Life and Teachings of Jesus Christ).
4:3 "stone. . .bread" Apparently these rocks in the Judean desert were shaped like loaves of baked bread used in first century Palestine. Satan was tempting Jesus to use His Messianic powers both to meet His personal needs and to win human followers by feeding them. In the OT the Messiah was described as feeding the poor (cf. Isa. 58:6-7,10). These temptation experiences, to some extent, continued to occur during Jesus' ministry. The feeding of the five thousand (Matt. 14:13-21) and of the four thousand (Matt. 15:29-33) showed how humans would, and did, abuse God's provision of physical food. This again was similar to the problems of Israel's wilderness experience (i.e., God providing food). Matthew saw a parallel between Moses and Jesus. The Jews were expecting the Messiah to perform many of the functions of Moses (cf. John 6).
4:4 "it is written" This is a perfect passive indicative. This was the standard way of introducing an inspired quotation from the OT (cf. Luke 4:4,7,10), in this case, from Deut. 8:3 from the Septuagint (LXX). This particular quote relates to God providing manna to the children of Israel during the wilderness period.
All of Jesus' responses to Satan's temptations were quotes from Deuteronomy (i.e., Deut. 6:13,16; 8:3). This must have been one of His favorite books.
1. He quoted repeatedly from it during His temptation by Satan in the wilderness, Matt. 4:1-16; Luke 4:1-13.
2. It is possibly the outline behind the Sermon on the Mount, Matthew 5-7.
3. Jesus quoted Deut. 6:5 as the greatest commandment, Matt. 22:34-40; Mark 12:28-34; Luke 10:25-28.
4. Jesus quoted this section of the OT (Genesis - Deuteronomy) most often because the Jews of His day considered it the most authoritative section of the canon.
Jesus memorized God's word and hid it in His heart that He might not sin against God (cf. Ps. 119:11). If Jesus needed God's word in His mind and heart to face temptation, how much more do we?
▣ "man shall not live on bread alone" This quote is from Deut. 8:3. There is a Greek manuscript variant involving this quote.
1. NASB, NRSV, TEV, and NJB follow the Greek uncial manuscripts א, B, L, and W (UBS4 gives it a B rating).
2. NKJV follows MSS A and D, which come from the Septuagint translation of Deut. 8:3 and the Matt. 4:4 parallel.
NASB (UPDATED) TEXT: LUKE 4:5-8
5And he led Him up and showed Him all the kingdoms of the world in a moment of time. 6And the devil said to Him, "I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish. 7Therefore if You worship before me, it shall all be Yours." 8Jesus answered him, "it is written, 'You shall worship the Lord your God and serve Him only.'"
4:5 "he led Him up" This is the term anagō, which was used in Matt. 4:1, where Luke has agō. The preposition ana means up. The Matthew parallel has the temptations in a different order, but the parallel adds "to a very high mountain" (cf. Matt. 4:8).
▣ "show Him all the kingdoms of the world in a moment of time" This phrase makes me think that these temptations, real though they were, were in Jesus' mind (cf. George E. Ladd, A Theology of the New Testament, p. 49). There was no mountain from which one could see all the kingdoms, even in this one part of the world. The instantaneous time factor further confirms this. This same issue of physical vs. mental can be seen in Ezekiel 8 and John's visions in Revelation.
4:6 "this domain" See Special Topic at Luke 20:2.
▣ "it has been handed over to me" The Bible presents Satan as the ruler (god) of this world (cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 2:2; 1 John 5:19). However, he is not the owner.
This is a perfect passive indicative, which denotes something that has become a settled position and was given by an unnamed agent. The crux of the interpretation is "is this statement true" or "is it a lie by the great liar?"
If true, it is a result of Genesis 3. If true, this time of sin and rebellion may have been allowed by God to test His human creation. There is surely mystery here! If false, it just fits into so many other lies of Satan, the accuser and father of lies.
Theologically they may be parallel. Satan successfully tricked Adam and Eve, but he will not be able to trick Jesus, the second Adam (cf. Rom. 5:12-21; 2 Cor. 15:45-49; Phil. 2:6-11). Satan "claims" all authority here, but Jesus has all authority (cf. Matt. 28:18, as well as Matt. 11:27; John 3:35; 13:3; 17:2).
▣ "I give it to whomever I wish" This was a lie. Satan can do only what God allows (cf. 1 Kings 22:19-23; Job 1-2; Zechariah 3).
4:7 "if" This is a third class conditional sentence, which denotes potential action but with an element of contingency.
NASB, NKJV"worship before me"
NRSV, TEV"worship me"
NJB"do homage to me"
Theologians have assumed that Satan wants to replace God. This is often based on (1) Isaiah 14 and Ezekiel 28 or (2) Dan. 11:36-39 and (3) Revelation 13. The rabbis say Satan, a created angel, rebelled when he was told he must serve fallen humanity. Now he wants to supplant God.
In the OT Satan is a servant of god, but an enemy of humanity. There is a progressive development of evil in the Bible (see A. B. Davidson, An Old Testament Theology, pp. 300-306).
4:8 This is a quote from Duet. 6:13. Jesus answers the devil's temptations with another quote from Deuteronomy. This was a significant book for Him. He must have memorized it. He quoted it three times to Satan in this context.
NASB (UPDATED) TEXT: LUKE 4:9-12
9And he led Him to Jerusalem and had Him stand on the pinnacle of the temple, and said to Him, "If You are the Son of God, throw Yourself down from here; 10for it is written, 'He will command His angels concerning You to guard You,' 11and, 'On their hands they will bear You up, So that You will not strike Your foot against a stone.'" 12And Jesus answered and said to him, "It is said, 'You shall not put the Lord your God to the test.'"
4:9 "pinnacle of the temple" This was the corner that overlooked the Kidron Valley where the priest announced the morning and evening sacrifices. The temptation here was to win the world by the miraculous and spectacular. Many Jews expected the Messiah to appear suddenly in the Temple (cf. Mal. 3:1).
4:10 Satan quotes from Ps. 91:11-12. He misquotes it slightly but still in context. This is a good example of how proof-texting is a poor method of biblical interpretation (even Satan can make the Bible say what he wants it to using this method).
4:12 This is a quote from Deut. 6:16. Every response of Jesus to Satan in this context is from Deuteronomy, and all from the sections where Israel was in the wilderness. Jesus refused to force God to act (cf. Dan. 3:16-18).
NASB (UPDATED) TEXT: LUKE 4:13
13When the devil had finished every temptation, he left Him until an opportune time.
4:13 "When the devil had finished every temptation" Matthew and Luke record these same temptations in a different order. This phrase may imply there were others. However, this may be a summary statement so common in Luke's writings. Jesus knows our temptations and loves us anyway (cf. Heb. 2:18; 4:15-16) because He's been there!
▣ "he left Him until an opportune time" This phrase has implications.
1. temptation is not a once-and-for-all event
2. Satan looks for times of vulnerability (cf. Matt. 16:22-33)
CONTEXTUAL INSIGHTS, LUKE'S GALILEAN MINISTRY OF JESUS (4:14-9:50)
A. This begins Luke's Galilean ministry of Jesus. The Gospel of John's recording of an early Judean ministry (cf. John 1:19-4:42) does not fit Luke's theological pattern. Luke wants Jesus' visit to Jerusalem to climax His ministry. The majority of Luke's presentation of Jesus is "on the way/road to Jerusalem," which characterizes 9:51 (i.e., "He resolutely set His face to go to Jerusalem," cf. Luke 13:22; 17:11; 18:31; 19:11,28).
This focus on Jerusalem may also be why Luke rearranges the order of Satan's temptations so that Jerusalem is last.
B. Luke takes a day in the life of Jesus (both in Nazareth and Capernaum) and uses it to reveal His whole life and ministry. The themes of "gladly welcomed" and "rejection, even murder" are repeated. Readers see the whole reflected in a part.
C. Remember, as Jesus used typological Christology to reveal Himself from the OT (cf. Luke 24:13-35, esp. 25-27), so too, Luke, writing long after Jesus' death, resurrection, and the spread of the gospel, gives us hints of the main points of Jesus' life and message very early in his account. Only a backwards view fully reveals Luke's perspective. Luke's Gospel is as much theology as chronological, sequential history. True historical events are selected, adapted, and arranged for theological impact (see Fee, Stuart, How To Read the Bible For All Its Worth, pp. 127-148)!
NASB (UPDATED) TEXT: LUKE 4:14-15
14And Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district. 15And He began teaching in their synagogues and was praised by all.
4:14 "returned to Galilee" Both Matthew and Luke move directly from the temptation experience in Judea into the Galilean ministry which runs from 4:14 to 9:50. Only John 1:35-4:44 describes the intervening ministry in Judea. Galilee, which in Hebrew means "circle" (BDB 165 II), was interpreted by the rabbis as meaning encircled by the Gentiles. This area was despised by the Orthodox Jews from Judea, however, Jesus' ministry here was a fulfillment of predictive prophecy (cf. Isa. 9:1). Josephus describes this region in Jewish Wars 3.3.1-2.
Mark (1:14) and Matthew (4:12) mention that Jesus' return to Galilee coincided with John the Baptist's arrest by Herod.
▣ "in the power of the Spirit" Temptation does not cause the loss of the Spirit. Jesus spoke the Father's words and acted in the Spirit's power. The fluidity between the ministries of the three persons of the Trinity is evident throughout the NT (cf. Luke 4:18-19). See SPECIAL TOPIC: THE TRINITY at Luke 3:22.
▣ "news about Him spread through all the surrounding district" This is one of Luke's characteristic statements (cf. Luke 4:37; 5:15; 7:17). He tended to add brief summaries both in his Gospel and Acts.
4:15 "synagogues" This local Jewish institution developed during the Babylonian Exile to offer the Jews who were estranged from their Temple a place of prayer, worship, study, and ministry. It was probably the single most significant means of the Jews retaining their culture. Even after they returned to Palestine they continued this local institution.
▣ "was praised by all" The Gospels record Jesus' popularity with the common people in the local Galilean synagogues. But they also record a growing opposition from the religious leaders.
Luke often adds a comment about how people preserved Jesus' words (cf. Luke 4:22; 8:25; 9:43; 11:27; 13:17; 19:48).
NASB (UPDATED) TEXT: LUKE 4:16-30
16And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. 17And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written, 18"The Spirit of the Lord is upon Me, Because He anointed Me to preach the gospel to the poor. He has sent Me to proclaim release to the captives, And recovery of sight to the blind, To set free those who are oppressed, 19To proclaim the favorable year of the Lord." 20And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. 21And He began to say to them, "Today this Scripture has been fulfilled in your hearing." 22And all were speaking well of Him, and wondering at the gracious words which were falling from His lips; and they were saying, "Is this not Joseph's son?" 23And He said to them, "No doubt you will quote this proverb to Me, 'Physician, heal yourself! Whatever we heard was done at Capernaum, do here in your hometown as well.'" 24And He said, "Truly I say to you, no prophet is welcome in his hometown. 25But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a great famine came over all the land; 26and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. 27And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian." 28And all the people in the synagogue were filled with rage as they heard these things; 29and they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff. 30But passing through their midst, He went His way.
4:16-30 The footnote in the New Jerusalem Bible translation (1966) on p. 99 #g makes the interesting assertion that Luke combines three separate visits to Nazareth.
1. vv. 16-22, where Jesus is honored (cf. Matt. 4:13)
2. vv. 23-24, where Jesus amazes the townspeople (cf Matt. 13:54-58)
3. vv. 25-30, where Jesus is attacked, which is not mentioned by Matthew or Mark
The NJB (Jerome Biblical Commentary, pp. 131-132) says this account functions as a theological summary of how Jesus will be initially received and then rejected by Palestinian Jews.
4:16 "Nazareth" The spelling of "Nazareth" (Nazara) is unusual and is found only here and Matt. 4:13, which is also the temptation of Jesus. This seems to give evidence that both Matthew and Luke used a common source for their Gospel accounts.
This was Jesus' hometown (cf. Luke 2:39,51, see Special Topic at Luke 4:34). There is some question as to whether Mark 6:1-6 and Matt. 13:53-58 are parallel or this is a second trip to Nazareth. For me, the similarities are too overwhelming to be a second visit. Luke purposefully places this event first as a summary of Jesus' whole life-ministry.
It must be remembered that the Bible is not a western history. Near Eastern history is selective, but not inaccurate. The Gospels are not biographies, but gospel tracts written to different groups of people for the purpose of evangelism and discipleship, not just history. Often Gospel writers selected, adapted, and arranged the material for their own theological and literary purposes (cf. Gordon Fee and Douglas Stuart's How To Read the Bible For All Its Worth, pp. 94-112, 113-134). This does not mean to imply they falsify or make up events or words. The differences in the Gospels do not deny inspiration. They affirm eyewitness accounts and the unique evangelistic purpose of each author.
▣ "as was His custom, He entered the synagogue" Jesus grew up participating in public worship. I’m sure he learned the OT in synagogue school (starting at age 5). Habits are a vital, healthy part of our religious life.
▣ "Sabbath" This is from the Hebrew word meaning "rest" or "cessation" (BDB 992). It is connected to the seventh day of creation where God ceased His labor after finishing initial creation (cf. Gen. 2:1-3). God did not rest because He was tired, but because
1. creation was complete and good (cf. Gen. 1:31)
2. to give mankind a regular pattern for worship and rest
The Sabbath begins like all the days of Genesis 1, at twilight, therefore, twilight on Friday to twilight on Saturday was the official time period. All the details of its observance are given in Exodus (especially chapters 16, 20, 31, and 35) and Leviticus (especially chapters 23-26). The Pharisees had taken these regulations and, by means of their oral discussions, interpreted them to include many rules (the Oral Traditions, later the written Talmud). Jesus often performed miracles, knowingly violating their picky rules so as to enter into a dialogue with them. It was not Sabbath that Jesus rejected or belittled, but the self-righteous legalism and lack of love exhibited by the religious elite.
SPECIAL TOPIC: SYNAGOGUE SERVICE
▣ "stood up to read" The general order of worship in the synagogue service is as follows:
1. prayer
2. a reading from the Pentateuch
3. a reading from the Prophets
4. exposition of the texts (this order was followed by the early church, but they added the reading of the NT)
As was the custom of the Jews, Jesus stood up to read the Scripture, but sat down to teach (cf. Luke 4:20). See Alfred Edersheim, The Life and Times of Jesus the Messiah, chapter 10, pp. 430-450.
Jesus quoted Deuteronomy several times during His temptation experience. All were quotes from the Greek translation of the OT, called the Septuagint. Here in the synagogue of Nazareth His reading seems to also come from the Septuagint. Most Jews of Jesus' day had lost the ability to read Hebrew. They spoke Aramaic, but most could also use Koine Greek as a second language.
I would assume, along with F. F. Bruce, Answers to Questions, p. 175, that Jesus could read and speak (everyone read aloud) Hebrew. If so, Jesus was trilingual. The real question is what text of the Scriptures was used in the synagogues of Galilee? Most Jewish sources would assert that the reading of the Scriptures would have been in Hebrew, then an Aramaic translation would be provided.
4:17 "the book of the prophet Isaiah" The Hebrew Scriptures are written on long parchment scrolls that had to be turned to find the right place. A good resource book on this type of background information is F. F. Bruce's The Books and the Parchments.
4:18 "This is a partial quote of Isa. 61:1-2 from the Septuagint with the omission of verses 61c and 62b, but with an insertion of a verse from Isa. 58:6d. The combining and editing of OT texts was common in rabbinical Judaism.
There is a variant in the Greek MSS concerning the quote of Isa. 61:1-2.
1. some MSS stop at "He has sent me" – א, B, D, L, W
2. others add the full sentence from Isa. 61:1 – A, Delta, Epsilon
The UBS4 gives option #1, the short text, and A rating (certain).
One wonders if Jesus intentionally omitted the line from Isaiah 61 because He chose not to do any miracles in Nazareth. This may explain why He added another line from Isa. 58:6.
▣ "The Spirit of the Lord is upon Me" Notice the different divine Persons. See SPECIAL TOPIC: THE TRINITY at Luke 3:22. The new age of righteousness is the Age of the Spirit.
▣ "He anointed Me" This Hebrew word is the same root as "Messiah" (see Special Topic at Luke 2:11). In Greek the term "Messiah" is translated "Christ." This was a way of denoting God's calling and equipping of leaders. In the OT prophets, priests, and kings were anointed. See SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)in the Bible also at Luke 2:11.
▣ "preach the gospel" At this point the full gospel (lit. "good news") is not yet available. Only after Jesus' death and resurrection did His actions and teachings come into perfect focus.
▣ "poor. . .captives. . .blind. . .downtrodden" Notice the types of people that Jesus came to help. His care for these fulfilled many prophetic texts.
4:19 "To proclaim the favorable year of the Lord" This originally referred to the year of Jubilee (cf. Lev. 25:8-17), but in this context (Isa. 61:2), it applies to the eschatological fulfillment of Jesus' ministry. Clement and Origen of Alexandria said that this means that Jesus ministered only one year, but this is far too literal in understanding how this OT passage is fulfilled in Christ.
4:20 Joseph A. Fitzmyer, in his commentary on Luke 1-9 in the Anchor Bible, has an interesting comment on the VERB atenizō (fixed intently). He notes that it is a term used often by Luke, especially in Acts.
"In most instances it expresses a steadfast gaze of esteem and trust—the nuance intended here. It is part of the assembly's initial reaction of admiration or pleasant surprise" (p. 533).
4:21 "Today this Scripture has been fulfilled in your hearing" This is a perfect passive indicative. It speaks of the eschatological fulfillment of the promise of the coming of the Kingdom of God, which was now present in Jesus. What a shocking statement!
The Kingdom of God is the focus of Jesus' preaching. It is the reign of God in human hearts now that will one day be consummated over all the earth as it is in heaven (cf. Matt. 6:10). It is both here and now and yet future!
SPECIAL TOPIC: THE KINGDOM OF GOD
4:22 "all were speaking well of Him" Jesus' initial popularity continued (cf. Luke 4:15), but it will be short-lived at Nazareth!
▣ "Is this not Joseph's son" This question in Greek expects a "yes" answer. This shows the normalcy of Jesus' childhood in Nazareth (i.e., 2:40,52). It was a statement of pride in a hometown boy.
4:23 "proverb" This is literally "parable," which means "to throw alongside of." It was a method of teaching which used a common occurrence of life to illustrate or highlight a spiritual truth.
▣ "'Physician, heal yourself’" The point Jesus is making is obvious: to these townspeople of Nazareth, Jesus held no special place in their minds. They wanted Jesus to do the miracles that He had done in Capernaum in His hometown also. We learn from Mark 6:1-6 that because of their unbelief, He did not do many mighty miracles here (cf. Luke 4:24).
▣ "we heard what was done at Capernaum" This is a good place to see how Luke uses Mark's Gospel. Mark 1:21ff records Jesus' ministry in Capernaum. In Mark, the healing at Capernaum found in Luke 4:31-37 is placed in chapter 1.
The difficulty modern western readers and commentators face in trying to understand the Gospels is that we assume they are chronological, detailed, sequential, cause-and-effect, modern histories, which they are not. For a good discussion on interpreting the Gospels, see Fee and Stuart, How to Read the Bible for All Its Worth, pp. 113-134.
4:24 "'Truly I say to you’" This is literally "amen." Only Jesus uses this as a literary technique to introduce a significant statement.
▣ "no prophet is welcome in his hometown" This statement is similar to our English statement "familiarity breeds contempt." It must have been so hard for Jesus' family and neighbors to accept His Messiahship (cf. Mark 6:4; Matt. 13:57).
4:25-27 Jesus mentions two OT examples where God acted in miraculous ways for non-Jews and no miracles for covenant people are recorded (Stephen will pick up on these examples in Acts 7) . This fits Luke's universal emphasis of the gospel's availability to all humans who repent and believe. The majority of Jews, however, will not believe, as in the days of Elijah and Elisha.
Notice that the two prophets mentioned were northern prophets from the area Jesus was addressing (i.e., tenth century b.c. Israel).
4:25 "when the sky was shut for three years and six months" This same time element is mentioned in James. 5:17, however, 1 Kgs. 18:1 mentions only three years. Apparently, this was a rabbinical tradition. It was also an apocalyptic idiom for "a set time of persecution" (cf. Dan. 7:25; 12:7; Rev. 11:2; 12:6,14).
4:26 "Elijah. . .sent to Zarephath. . .to a woman who was a widow" God sent His prophet to minister to a needy Phoenician foreigner (and a woman at that), instead of the contemporary Israelis, who were also in need. Luke records Jesus' sayings and teachings which emphasize His love and care for outcasts!
4:27 "Elisha. . .Naaman the Syrian" God sent His prophet (Elisha) to heal a foreign military leader (an enemy at that) instead of the many sick among God's Covenant people, Israel (cf. 2 Kings 5).
4:28 "And all the people in the synagogue were filled with rage as they heard these things" God's universal love toward the Gentiles was the source of these nationalistic Jews' rage (the same is true of Stephen's sermon in Acts 7). They did not think well of Him now (cf. Luke 4:22a and 29). They did not want to hear God's truth, but only wanted affirmation of their own biases and nationalistic traditions (not much has changed with humans of every age). These religious worshipers are "filled with rage" against Him who is full of the Spirit. What irony!
4:29 "they got up and drove Him out of the city. . .to throw Him down the cliff" It is amazing how quickly the attitude of this crowd moved from wonder and awe to rage and murder.
4:30 "But passing through their midst, He went His way" This is a remarkable miracle, the exact nature of which is not explained (cf. John 8:59; 10:39). It was simply not His hour (cf. John 7:30). It, at least, shows us that Jesus was an ordinary-looking man of His day.
NASB (UPDATED) TEXT: LUKE 4:31-37
31And He came down to Capernaum, a city of Galilee, and He was teaching them on the Sabbath; 32and they were amazed at His teaching, for His message was with authority. 33In the synagogue there was a man possessed by the spirit of an unclean demon, and he cried out with a loud voice, 34"Let us alone! What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!" 35But Jesus rebuked him, saying, "Be quiet and come out of him!" And when the demon had thrown him down in the midst of the people, he came out of him without doing him any harm. 36And amazement came upon them all, and they began talking with one another saying, "What is this message? For with authority and power He commands the unclean spirits and they come out." 37And the report about Him was spreading into every locality in the surrounding district.
4:31 "He came down to Capernaum, a city of Galilee" Capernaum became Jesus' headquarters and He probably moved His family to this locale.
▣ "and He was teaching them on the Sabbath" In these early days of ministry, Jesus spoke in the local synagogues as much as possible (as did Paul, cf. Acts 3:26; Rom. 1:16). There would quickly come a time when He was forced to speak to the large crowds in the open air of the countryside.
4:32 "and they were amazed at His teaching, for His message was with authority" The Greek term translated "amazed" literally meant "struck by a blow" or "knocked beside themselves." Jesus' message was different (both in content and form) because He did not speak as the scribes who quoted the famous pair of rabbinical teachers like Shammai (the conservative rabbinical school) and Hillel (the liberal rabbinical school). He spoke as one who had authority in Himself (cf. Matt. 7:28-29; John 7:46).
▣ "authority" See Special Topic: Luke's Use of Exousia at Luke 20:2.
4:33 "a man possessed by the spirit of an unclean demon" See Special Topic below.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
▣ "cried out" This implies at the top of his voice.
4:34
NASB, NRSV"Let us alone"
NKJV"Let us alone"
TEV"Ah"
NJB"Ha"
The Greek particle ea is used in the Septuagint of Job where it is translated "alas" in Luke 19:5 and "let alone" in Luke 15:16. It is used in Hellenistic poetry to express displeasure or surprise.
NASB"What business do we have with each other"
NKJV"What have we to do with You"
NRSV"What have you to do with us"
TEV, NJB"What do you want with us"
This expression is used in the Septuagint with a hostile connotation (cf. Jgds. 11:12; 2 Sam. 16:10; 19:22; 1 Kgs. 17:18; 2 Chr. 35:21).
▣ "Jesus of Nazareth" See Special Topic below.
SPECIAL TOPIC: JESUS THE NAZARENE
▣ "us" Notice the plural. In the NT possession often involves numbers of demons (cf. Luke 8:2,27,30).
▣ "I know who You are—the Holy One of God" The demon's recognition and testimony was not meant to help Jesus, but to add to the Pharisee's charge that His power was from Satan (cf. Luke 4:41; 11:15; Matt. 9:34; 12:24; Mark 3:22).
The phrase "Holy One of God" is an OT Messianic title. It is alluded to in Luke 1:35 and Acts 3:14. It is the title by which the demonic addressed Jesus in Mark 1:24 and Luke 4:34.
4:35 "'Be quiet’" This is an aorist passive imperative singular meaning "be muzzled." Notice the switch from "us" (Luke 4:34) to the singular here. Possibly only one demon spoke on behalf of them all.
▣ "come out" This is an aorist active imperative. Exorcisms were common in Jesus' day, but Jesus' methods were radically different. His exorcisms were a sign of the New Age. The rabbis used magic formulas, but Jesus used His own authority. There is so much confusion and bad information circulating today about exorcism and the demonic. Part of this problem is that the NT does not discuss these issues. As a pastor I wish I had more information on this subject. Here are some books I trust:
1. Christian Counseling and the Occult, Kurt E. Koch
2. Demons in the World Today, Merrill F. Unger
3. Biblical Demonology, Merrill F. Unger
4. Principalities and Powers, Hendrik Berkhof
5. Three Crucial Questions About Spiritual Warfare by Clinton Anthony
It surprises me that exorcism is not listed as one of the spiritual gifts and that the subject is not addressed in the Apostolic letters. I believe in a biblical world view which includes the spiritual realm (i.e., good and evil), present and active in the physical realm (i.e., Job 1-2; Daniel 10; Eph. 2:2; 4:14; 6:10-18). However, God has chosen not to reveal the specifics. As believers we have all the information we need to live godly, productive lives for Him! Some subjects are not revealed or developed.
▣ Several physical manifestations of an unclean spirit leaving a person are recorded (cf. Mark 1:26; 9:26; Luke 9:39). This may have been a way of confirming that the spirit had truly left.
This first sign of power clearly shows the Messianic implications of Jesus. The OT title (cf. Ps. 16:10) by which the demons acknowledge Him and His power to control and judge them clearly reflects the spiritual authority of Jesus of Nazareth (cf. Luke 4:27c).
4:36 "amazement" This is a different Greek term from Luke 4:32, but a synonym (cf. Louw and Nida, Greek-English Lexicon, vol. 1, pp. 311-312). Luke uses it in Luke 4:36; 5:9 and Acts 3:10.
▣ "authority" See Special Topic at Luke 20:2. Jesus' message about Himself was radical and unexpected. He verified His claims with His actions!
4:37 "spreading" We get the English term "echo" from this Greek term. The message of Jesus' power over unclean spirits, as well as His physical healings, caused great excitement and the gathering of large crowds.
NASB (UPDATED) TEXT: LUKE 4:38-39
38Then He got up and left the synagogue, and entered Simon's home. Now Simon's mother-in-law was suffering from a high fever, and they asked Him to help her. 39And standing over her, He rebuked the fever, and it left her; and she immediately got up and waited on them.
4:38 "Simon's mother-in-law" Peter was obviously married (cf. Matt. 8:14; Mark 1:29-34; 1 Cor. 9:5). Celibacy is a gift, not a forced norm for clergy. Marriage is the biblical norm (cf. Gen. 1:28; 2:18; 9:1,7).
▣ "was suffering from" This is a periphrastic imperfect passive. This fever was a pre-existent, recurrent problem.
▣ "a high fever" This is a medical term used by Galen for a "category of fever." The Gospels make a distinction between Jesus exorcizing demons and healing sickness.
▣ "He rebuked the fever" In Luke Jesus rebukes
1. demons (Luke 4:35,41; 9:42)
2. fever (Luke 4:39)
3. the wind and waves (Luke 8:24)
4. the disciples (Luke 9:21,55)
This showed His authority and power. Jesus was truly human, but He was also God incarnate. It is hard to hold these two in balance. Luke's Gospel emphasizes both aspects!
Just a word about Jesus rebuking a fever. This literary personification of a physical problem does not make this an exorcism. Demons can cause physical problems, but not all physical problems are demonic. Be careful of the extremes (no demons; demons cause everything)! See note at Luke 4:35 on exorcisms.
NASB (UPDATED) TEXT: LUKE 4:40- 41
40While the sun was setting, all those who had any who were sick with various diseases brought them to Him; and laying His hands on each one of them, He was healing them. 41Demons also were coming out of many, shouting, "You are the Son of God!" But rebuking them, He would not allow them to speak, because they knew Him to be the Christ.
4:40 "While the sun was setting" This meant it was the end of the Sabbath. The Jews count the day from twilight in the evening to the next twilight following (cf. Gen. 1:5). Many Jews felt even healing on the Sabbath was inappropriate.
▣ "brought them to Him" The people had seen Jesus' power in the synagogue (Luke 4:31-37) and had heard His words of compassion and prophecy. Jesus now shows by His actions that He has both the power and the compassion of YHWH!
▣ "laying His hands on each one of them" Note the laying on of hands was for the sick, never the demon possessed (cf. Luke 4:41).
SPECIAL TOPIC: LAYING ON OF HANDS IN THE BIBLE
▣ "healing them" Notice that Jesus cured all who came! Also notice the distinction between the medical problems of Luke 4:40 and the demon possession of Luke 4:41. These actions reveal the gracious, loving, kind heart of God for humanity and the compassion and power of God's Messiah.
4:41 "many" From the English text it seems that Jesus healed all of those with physical ailments, but only some of those with demons. There are two possible solutions:
1. There is a volitional aspect to deliverance/exorcism.
2. The Bible uses "all" and "many" interchangeably (cf. Isa. 53:6, "all" vs. 53:11,12, "many" or the parallelism of Rom. 5:18, "all" and Rom. 5:19, "many").
▣ "the Son of God" See Special Topic at Luke 1:35.
▣ "not allow them to speak" This is another reason that Jesus did not allow their testimony. The people had a false view of His Messianic task (nationalism). These demons were not witnessing to support Jesus, but allowing the religious leaders to claim that His power came from Satan, not God.
▣ "they knew Him to be the Christ" Demons have theological knowledge (cf. James 2:19), but they do not have a personal faith relationship with the Father or the Son. Here is a good example of knowledge without faith being futile (cf Matt. 7:21-23). See Special Topic: Messiah at Luke 2:11.
NASB (UPDATED) TEXT: LUKE 4:42-43
42When day came, Jesus left and went to a secluded place; and the crowds were searching for Him, and came to Him and tried to keep Him from going away from them. 43But He said to them, "I must preach the kingdom of God to the other cities also, for I was sent for this purpose."
4:42 This verse is one of Luke's ways of showing
1. the humanity of Jesus and His need to get away and relax
2. the crowds seeking Jesus, not for His teachings, but for His physical healings and exorcisms. He did not want to be known for these things, but they did give Him access to large numbers of people.
4:43 "the kingdom of God" The Kingdom of God is a central concept of Jesus' preaching. It involves the reign of God in human hearts now which will one day be consummated over all the earth. The kingdom is placed in the past in Luke 13:28, in the present in Luke 17:21, and in the future in Matt. 6:10-11. See SPECIAL TOPIC: THE KINGDOM OF GOD at Luke 4:21.
▣ "I was sent for this purpose" Jesus knew something of His special calling and purpose by age twelve (cf. Luke 2:49). Mark 10:45 reveals Jesus' mature self-understanding. Jesus is the Father's special agent, His sent One, His anointed One (cf. John 17:3). The verb here is apostellō (cf. Luke 4:18), which came to be used of those special disciples Jesus commissioned and sent (Apostles of John 17:18; 20:21). This term takes on special meaning in John's Gospel, but in the Synoptic Gospel it is just one of several Greek words used for sending.
NASB (UPDATED) TEXT: LUKE 4:44
44So He kept on preaching in the synagogues of Judea.
4:44 "Judea" This geographical location is very unusual because of Luke 4:14, 31, and 37. Jesus is supposed to be in Galilee (cf. Matt. 4:23).
Because of the confusion caused by "Judea" (found in MSS P75, א, B, C, L) several early Greek manuscripts have "Galilee" (cf. MSS A and D and the Vulgate and Peshitta), which follows Mark 1:39 and Matt. 4:23.
The editorial committee of the UBS4 gives "Judea" a B rating (almost certain). This may be (1) the use of Judea referring to all of Israel (i.e., the Prophets) or (2) the Gospels are not western histories, but eastern gospel tracts.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Could Jesus have been tempted to sin?
2. Is temptation a sin?
3. Does God ever cause temptation?
4. How is Jesus' Messianic task related to these temptations?
5. Why are the temptations listed in different order (cf. Matt. 4:1-11; Lk. 4:1-12)?
6. Why did the Gospels leave out such large sections of Jesus' ministry?
7. Why did Jesus regularly teach in the synagogue?
8. Why were the people in Nazareth so angry?
9. Explain why Jesus' message was so different from the rabbinical teachers of His day.
10. Why were the people astounded at Jesus' teachings?
11. What about demons? Who are they? What is their purpose?
12. What does Peter's having a mother-in-law imply about celibacy?
13. What is the significance concerning Jesus' healing everyone who was brought to Him?
14. What is the Kingdom of God? Define it in your own words.
15. What is the problem with the word "Judea" in Luke 4:44?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Calling of the First Disciples | Four Fishermen Called as Disciples | The Unexpected Catch | Jesus Calls the First Disciples | The First Four Disciples are Called |
5:1-11 | 5:1-11 | 5:1-11 | 5:1-3 | 5:1-3 |
5:4 | 5:4-7 | |||
5:5-8 | ||||
5:8-11 | ||||
5:9-10 | ||||
5:11 | ||||
The Cleansing of a Leper | Jesus Cleanses a Leper | A Leper Healed | Jesus Heals a Man | Cure of a Man Suffering from a Virulent Skin Disease |
5:12-16 | 5:12-16 | 5:12-16 | 5:12 | 5:12-14 |
5:13-14 | ||||
5:15-16 | 5:15-16 | |||
The Healing of a Paralytic | Jesus Forgives and Heals a Paralytic | Forgiveness of Sins | Jesus Heals a Paralyzed Man | Cure of a Paralytic |
5:17-26 | 5:17-26 | 5:17-26 | 5:17-20 | 5:17-25 |
5:21 | ||||
5:22-24 | ||||
5:25-26 | ||||
5:26 | ||||
The Calling of Levi | Matthew the Tax Collector | Call of Levi | Jesus Calls Levi | The Call of Levi |
5:27-32 | 5:27-32 | 5:27-28 | 5:27-28 | 5:27-28 |
Eating With Sinners in Levi's House | ||||
5:29-32 | 5:29-30 | 5:29-32 | ||
5:31-32 | ||||
The Question About Fasting | Jesus is Questioned About Fasting | On Fasting | The Question About Fasting | Discussion on Fasting |
5:33-39 | 5:33-39 | 5:33-39 | 5:33 | 5:33-35 |
5:34-35 | ||||
5:36-39 | 5:36 | |||
5:37-39 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-11
A. There are three separate and unique accounts of Jesus' calling fishermen as disciples.
1. Mark 1:16-20 and Matt. 4:18-22
2. John 1:40-42
3. Luke 5:1-11
B. Whether these accounts are parallel eyewitness accounts or subsequent accounts of different callings is uncertain.
C. Luke 5 shows Jesus' power
1. over nature (cf. Luke 5:1-11)
2. over disease (cf. Luke 5:12-26)
3. over sin (cf. Luke 5:27-32)
D. John 21:1-14 describes a time when Jesus helped these fishermen catch fish. It is very similar to this account, however, there are differences. I believe they are two separate occurrences (possibly like the cleansing of the Temple in John), one at the beginning of Jesus' ministry and one after His resurrection.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 5:1-11
1Now it happened that while the crowd was pressing around Him and listening to the word of God, He was standing by the lake of Gennesaret; 2and He saw two boats lying at the edge of the lake; but the fishermen had gotten out of them and were washing their nets. 3And He got into one of the boats, which was Simon's, and asked him to put out a little way from the land. And He sat down and began teaching the people from the boat. 4When He had finished speaking, He said to Simon, "Put out into the deep water and let down your nets for a catch." 5Simon answered and said, "Master, we worked hard all night and caught nothing, but I will do as You say and let down the nets." 6When they had done this, they enclosed a great quantity of fish, and their nets began to break; 7so they signaled to their partners in the other boat for them to come and help them. And they came and filled both of the boats, so that they began to sink. 8But when Simon Peter saw that, he fell down at Jesus' feet, saying, "Go away from me Lord, for I am a sinful man, O Lord!" 9For amazement had seized him and all his companions because of the catch of fish which they had taken; 10and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not fear, from now on you will be catching men." 11When they had brought their boats to land, they left everything and followed Him.
5:1 "the crowd was pressing around Him" Jesus' preaching/teaching/healing ministry caused large crowds to follow Him; most of them tried to touch Him.
▣ "listening to the word of God" This is a Lukan phrase (cf. Luke 5:1; 8:11,21; 11:28; and Acts 4:31; 6:2,7; 8:14; 11:1; 12:24; 13:5,7,44,46,48; 16:32; 17:13). It is used only once in each of the other Gospels. It reflects a Septuagint idiom.
Sometimes we modern believers think the "word of God" is only the Bible, but in reality, the phrase has a much wider meaning. It refers to all that God has communicated to us. Some of it is recorded in the Bible. Psalm 19:7-11 and 119 are OT examples of how the Jews understood this phrase. The NT understanding can be seen in Luke 1:2; 8:11-15,21; 11:28; 24:44. Thank God for the words we do have! We must act on them and not worry about what we do not have. We have all we need for salvation and the Christian life. We must resist our curiosity.
▣ "by the lake of Gennesaret" This body of water goes by several other names.
1. "Chinneroth"
2. the Sea of Galilee
3. the Sea of Tiberias
4. sometimes just "the sea" (cf. Matt. 13:1; Mark 4:1, from the Septuagint of Num. 34:11; Jos. 12:3)
It is a body of water about twelve miles by eight miles and is 680 feet below sea level, surrounded by low rolling hills. The etymology of the term Gennesaret is uncertain. Because it is the name of a land area west of the lake that was very fertile, some suppose it means "princely garden."
5:2 "He saw two boats" This Greek term can be used of any size boat. The fact that this boat was manned by several men in Luke 5:2, 4, and 5 implies that at least one was a large fishing boat.
▣ "were washing their nets" Fishing normally was done on the Sea of Galilee at night. Apparently these men had been fishing all night and simply were washing and repairing their nets (cf. Mark 1:19) for the next night.
5:3 "He got into one of the boats" The press of the crowd was so great that Jesus got into the boat as a means of protecting Himself (cf. Mark 3:9; 4:1) and possibly as a way of amplifying His voice to the large crowd.
▣ "Simon's" He will be the leader of the Apostolic group. Jesus changes his name to Peter (Cephas) in Matt. 16:16-18. He is first called Peter in Luke's Gospel in Luke 6:14.
▣ "He sat down and began teaching" This is the normal position for rabbis when teaching (cf. Luke 4:20; Matt. 26:55), but in this context it would have been safer to sit than stand in a boat.
5:4 "Put out into the deep water" These are both aorist active imperatives. It was the wrong time of day, the wrong place, and the wrong depth to catch fish, yet Peter obeyed (after arguing briefly, cf. Luke 5:5)!
5:5 "Master" The Greek term epistatēs literally means "one placed over." The term was used of one in charge. This term is also used by Luke in Luke 8:24,45. Luke never uses the term rabbi because he is writing to Gentiles (cf. Luke 5:5; 8:24,45; 9:33,49; 17:13).
▣ "we worked hard all night and caught nothing" Why did Luke record this incident out of all the things Jesus said and did? One reason is that this chapter has a series of incidents that show Jesus' power over (1) nature; (2) disease; (3) sin. This would have confirmed His new teachings about Himself and the present Kingdom of God. He not only spoke with authority, He acted with authority (cf. Luke 4:32,36).
Still (noting this is still Luke, not John) one wonders whether this is not a slap at human effort, energy, merit, and knowledge. These professional fishermen tried their best with no results, but Jesus' word was overwhelmingly productive.
5:6 "they enclosed a great quantity of fish" Jesus, being Lord of all creation, understood well the habits of fish and could control them (cf. Matt. 17:27). This is not an example of a great fisherman, but Jesus, God's agent of creation and Spirit-filled Messiah!
5:8 "when Simon Peter saw that, he fell down at Jesus' feet" The phrase is literally "fell at the knees of Jesus." He fell down in the middle of the fish! Peter, who knew fishing, recognized the miraculous nature of this event and the power of the person!
▣ "Lord" When we interpret the Gospels we must remember they were written well after the events. Those who wrote knew the full story. It is difficult to know how much of their full gospel knowledge is read back into their accounts of Jesus' life and ministry. The term "Lord" is a good example. It is obvious that this term takes on divine attributes after the resurrection (cf. Acts 2:36; Rom. 10:9-13; Phil. 2:9-11), but also culturally it could simply be a polite address comparable to our "mister " or "sir " (cf. Matt. 18:26; Luke 7:6; 9:57; John 4:11). It is possible that Luke intentionally plays on this ambiguity (cf. Vincent Taylor, The Names of Jesus, p. 42, examples Luke 7:13,19; 10:1,39,41). This account here is a good illustration. What did Peter mean by kneeling before Jesus and calling Him Lord? It is obvious adoration, but was it worship to Jesus as the incarnate Son of God, the Messiah (cf. Luke 9:20)?
▣ "I am a sinful man" The closer we get to God, the more we recognize our own sinfulness (cf. Job 42:5-6; Isa. 6:5). There is also the reassurance that God loves and works with sinful, fallen, marred people (e.g. Moses, David, Apostles). Fallen mankind's only hope is the gracious character of God and the self-giving work of Christ.
5:9 "For amazement had seized him and all his companions because of the catch of fish" The miracle astonished the helpers also.
5:10 "James and John, sons of Zebedee, who were partners with Simon" These would become the inner circle of Jesus' disciples. All of them were middle-class businessmen from Galilee.
▣ "Do not fear" This is a present middle (deponent) imperative with the negative particle, which usually means stop an act already in process. This is a characteristic Lukan phrase (cf. Luke 1:13,30; 5:10; 8:50; 12:32; Acts 18:9; 27:24).
▣ "you will be catching men" This Greek phrase implies "catching them alive." This may be an allusion to Jer. 16:16 about YHWH sending fishermen and hunters into the world to find and restore His people. It is possible that the early church's symbol of a fish for Christianity is related to
1. the acrostic, "Jesus Christ, God's Son, Savior"
2. catching fish, used as an evangelistic metaphor
5:11 "they left everything" After a tremendous catch of fish like this, which was worth so much, they left them. The question has been raised, did they leave them to rot? Obviously not. There were other workers of Zebedee, or possibly they were used to feed the crowd.
Here again, one wonders how much this phrase is meant to symbolically characterize true faith (cf. Luke 5:28; 14:33).
▣ "followed Him" This is probably not the first time they had heard, seen, and talked with Jesus. We learn from John's Gospel that Andrew had introduced them earlier (cf. John 1:29-42). I am sure they had heard Him preach and teach. Possibly they had seen Him perform miracles. It is significant to realize they left everything and immediately followed Him! This was a rabbinical way of acknowledging their officially becoming disciples of Jesus (cf. Luke 5:27-28; 9:23,49,57,59,61; 18:22,28).
CONTEXTUAL INSIGHTS TO VERSES 12-32
A. These accounts are paralleled in Mark 1:40-45; Matt. 8:1-4; and Mark 2:14-17; and Matt. 9:9-13.
B. These incidents show Jesus' revolutionary attitudes and actions toward lepers and publicans so different from the rabbis of His day.
C. Luke purposefully chose incidents which showed Jesus' power
1. over nature (Luke 5:1-11)
2. over disease (Luke 5:12-26)
3. and over prejudice and human sin (Luke 5:27-32)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 5:12-16
12While He was in one of the cities, behold, there was a man covered with leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean." 13And He stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately the leprosy left him. 14And He ordered him to tell no one, "But go and show yourself to the priest and make an offering for your cleansing, just as Moses commanded, as a testimony to them." 15But the news about Him was spreading even farther, and large crowds were gathering to hear Him and to be healed of their sicknesses. 16But Jesus Himself would often slip away to the wilderness and pray.
5:12 "He was in one of the cities" Leviticus 13:46 and Num. 5:2-4 forbade lepers from involvement in normal Israeli society.
▣ "a man covered with leprosy" Luke, the medical doctor, uses several medical terms in this passage.
1. in Luke 5:12 he denotes the severity of the illness by use of a technical term
2. in Luke 5:18 he uses the technical term for "paralyze"—different from Matthew and Mark who used the more popular term
3. in Luke 5:31 Luke uses the medical term for "well"
▣ "leprosy" There were many illnesses covered by this term. Whether it is modern leprosy is uncertain. Leprosy (or whichever skin disease was meant) was seen in Judaism as an illness given by God as punishment (possibly because of Uzziah, cf. 2 Chr. 26:16-23).
▣ "Lord, if You are willing, You can make me clean" This man obviously had heard of Jesus' power, but was uncertain of His willingness. This is an example of a third class conditional sentence which means potential action, contingent on other actions.
5:13 "He. . .touched him" Technically this would have made Jesus ceremonially unclean. Jesus' life showed the priority of people over Jewish rules and ceremonial cleanliness.
5:14 "He ordered him to tell no one" Jesus veils His deity in the Synoptic Gospels until the great redemptive events are complete. See full list in the texts at Luke 8:56. Jesus did not want to be known as a healer only. The gospel was not yet complete. Jesus was offering more, far more, than physical healing. From Mark 1:45 we learn this man disobeyed.
▣ "go and show yourself to the priest" This refers to regulations found in Lev. 14:1-32. Jesus wanted
1. to witness to the priest
2. to show that He did recognize and fulfill the Mosaic law
Luke records another leper who was told to do the same thing in Luke 17:14.
5:15 "the news about Him was spreading even farther" Fallen, sick, lonely humanity will go anywhere for help and hope.
5:16 "But Jesus Himself would often slip away to the wilderness and pray" Jesus, God's Son Incarnate, set the example for believers' prayer lives (cf. Luke 3:21; 5:16; 6:12; 9:18,28). If Jesus needed to get away and pray to face life, how much more do we!
NASB (UPDATED) TEXT: LUKE 5:17-26
17One day He was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was present for Him to perform healing. 18And some men were carrying on a bed a man who was paralyzed; and they were trying to bring him in and to set him down in front of Him. 19But not finding any way to bring him in because of the crowd, they went up on the roof and let him down through the tiles with his stretcher, into the middle of the crowd, in front of Jesus. 20Seeing their faith, He said, "Friend, your sins are forgiven you." 21The scribes and the Pharisees began to reason, saying, "Who is this man who speaks blasphemies? Who can forgive sins, but God alone?" 22But Jesus, aware of their reasonings, answered and said to them, "Why are you reasoning in your hearts? 23"Which is easier, to say, 'Your sins have been forgiven you,' or to say, 'Get up and walk'? 24But, so that you may know that the Son of Man has authority on earth to forgive sins," — He said to the paralytic — "I say to you, get up, and pick up your stretcher and go home." 25Immediately he got up before them, and picked up what he had been lying on, and went home glorifying God. 26They were all struck with astonishment and began glorifying God; and they were filled with fear, saying, "We have seen remarkable things today."
5:17 "One day He was teaching; and there were some Pharisees and teachers of the law" See parallels in Mark 2:3-12 and Matt. 9:1.
▣ "Pharisees" See Special Topic below.
▣ "teachers of the law" This seems to be parallel with "the scribes" of Luke 5:21 (see Special Topic at Luke 5:21). Most of them were Pharisees, but not all. They were the experts in applying the oral and written law to the practical matters of everyday life. In a sense they took over the role of the OT local Levites. These "biblical lawyers" became the rabbis of today's Judaism.
▣ "from Jerusalem" We learn from rabbinical literature that Jerusalem was considered a separate district of Judah. These were Jewish representatives from "headquarters"! In essence these biblical experts convened to examine Jesus.
▣ "and the power of the Lord was present for Him" Notice in Luke 4:14 it says "power of the Spirit." We must remember the close interpersonal relationship between the persons and work of the Triune God (see SPECIAL TOPIC: THE TRINITY at Luke 3:22). Notice also the term "Lord" in this text refers to YHWH. Jesus was YHWH's agent in creation, redemption, and judgment.
SPECIAL TOPIC: JESUS AND THE SPIRIT
▣ There are several related Greek manuscript variants in Luke 5:17. These are attempts by scribes to clarify the sentence.
1. It seems a staggering statement to say Pharisees and scribes from every village of Galilee, Judea, and Jerusalem came to hear Jesus (cf. MSS אi1, Ac, B, C, L, W and the Vulgate and Syriac translations), so scribes changed the sentence to refer to those who were being healed (cf. MS א* and some Coptic and the Armenian translations).
This shows that the later scribes, as well as modern westerners, do not understand Eastern literature (hyperbole).
2. The "him" is singular and refers to Jesus (cf. MSS א, B, L, W), but some scribes thought it referred to those being healed and made it plural (cf. MSS A, C, D, and the Vulgate, Peshitta and Armenian translations). UBS4 gives "him" an "A" rating, which means "certain."
5:18 "paralyzed" Luke, the Gentile physician, uses the technical, medical term (Hippocrates, Galen), while Matthew and Mark use the common vernacular.
5:19 "they went up on the roof and let him down through the tiles" Most homes had outside stairs where the roof was accessible. The roof was a place of socializing and even sleeping in the hot season of the year. Can you imagine what it must have been like for those people sitting in the crowded home when the roof started falling in on them?
5:20 "Seeing their faith" "Their" refers to the friends as well as the paralytic man.
The term "faith" is a major NT term (cf. Luke 5:20; 7:9,50; 8:25,48; 17:5,6,19; 18:8,42; 22:32). The Greek noun is pistis and the verb is pisteuō. This term is translated into English by three words—faith, believe, trust (see Special Topics at Luke 1:45). The concept is crucial for an understanding of salvation (cf. John 1:12; 3:16) and the Christian life (cf. Heb. 11:1,3,6).
The Hebrew equivalent is emeth, which originally referred to someone in a stable stance, but it developed the metaphorical extension of someone who is dependable, loyal, trustworthy, and faithful.
Faith is not something we do, but it is the hand that receives the gifts of God (cf. Eph. 2:8-9). It is not a work, but a receptive attitude of need and thanksgiving. We are not dependable, loyal, trustworthy, or faithful, but God is! We trust His trustworthiness; we faith His faithfulness. The hope of all fallen humanity is the unchanging character of God, His mercy and grace towards His rebellious human creation.
These friends believed Jesus, as God's representative, would act graciously toward their friend and they would do anything to get their friend to Jesus (cf. Luke 7:9,50; 8:48; 17:19; 18:42). Oh, that friends had that kind of love and concern today!
▣ "your sins are forgiven" The grammatical form is a Perfect passive indicative. This was an astonishing statement. It was meant to provoke a dialogue with the religious leaders who were present. In rabbinical Judaism, sin and sickness were related (cf. John 5:14 and James. 5:13-15, however, not all sin is related to sickness, cf. John 9:3). Human guilt causes many physical ailments.
5:21 "scribes" See Special Topic below.
▣ "Who can forgive sins, but God alone" This was exactly Jesus' point! Jesus was clearly, unambiguously giving them the sign they asked for. He is clearly proclaiming His Messiahship.
5:22 "But Jesus, aware of their reasonings" Does this imply that
1. Jesus overheard them
2. Jesus knew their theology
3. Jesus read their minds
The end of Luke 5:22 implies #3.
5:23-24 The man's healing was an outward sign for these religious leaders of the purpose, power, and person of the Messiah (cf. Luke 4:18-19). Instead of praise and adoration (which they initially gave, cf. Luke 5:25-26), their hearts will turn to self-interest, even murder (cf. Luke 22:2; Matt. 12:14; 26:1; Mark 14:1; John 5:18; 7:1,19; 8:37,40; 11:53).
Healing can occur without faith. Jesus healed people as a means of
1. getting the attention of His hearers
2. demonstrating the power and compassion of God and His Messiah
3. training the disciples
Forgiveness of sin, however, is never possible without personal faith.
SPECIAL TOPIC: IS HEALING GOD's PLAN FOR EVERY AGE?
5:24 "Son of Man" This term is Jesus' chosen self-designation. In the book of Ezekiel (example 2:1; Ps. 8:4) it means simply "human being," but in Dan. 7:13-14 it derives an added connotation of deity (cf. 1 John 4:1-3). This term was not used by rabbinical Judaism and, therefore, it did not have militaristic, nationalistic, exclusivistic connotations. See fuller note at Luke 6:5.
The parallel in Matt. 9:8 has the phrase "glorified God, who had given such authority to men." The comment accentuates the human aspect of "Son of Man." One wonders how much the more developed Gnosticism of Luke's day is reflected in Luke choosing those aspects of Jesus' life and teachings which reflect His humanity.
▣ "has authority on earth to forgive sins" This was the central question of the Jewish leaders. Where did Jesus get His power and authority (see Special Topic: Authority at Luke 20:2)? They could not deny His miracles or the power of His teaching, so they tried to attribute His authority to the Evil One.
5:26 "they were filled with fear" Jesus was filled with the Spirit before birth (cf. Luke 1:15). Elizabeth and Zacharias were filled with the Spirit so they could better understand His person and birth (cf. Luke 1:41,67), but the Jews (i.e., Nazarites) are filled with anger (cf. Luke 4:25) and their leaders are filled with fear (cf. Luke 5:26) and rage (cf. Luke 6:11).
Luke continues this theme in Acts.
1. The disciples are filled with the Spirit (cf. Luke 2:4; 4:8,31; 9:17; 13:9).
2. The Jewish leaders (Sadducees) were filled with jealousy (cf. Luke 5:17).
3. The Jewish crowd at Pisidian Antioch was filled with jealousy (cf. Luke 13:45).
One's reaction to the gospel determines what one is filled with.
NASB (UPDATED) TEXT: LUKE 5:27
27After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, "Follow Me." 28And he left everything behind, and got up and began to follow Him.
5:27 "a tax collector named Levi" We know from Mark 9:9 that he was also called "Matthew" (gift of YHWH). We also know from Mark 2:13 that he was "son of Alphaeus." Apparently Jesus did not change his name, but he had one Jewish name and one Galilean name.
SPECIAL TOPIC: CHART OF APOSTLES' NAMES
▣ "tax booth" This occupation was a position purchased from both the Romans and the Herods and was open to great abuse. Obviously Levi collected Herodian and Roman taxes on the major road known as the Via Maris. He was completely ostracized by the local Jews from all religious and social events because of this. Luke chooses to record several events involving these social pariahs (cf. Luke 3:12-13; 5:27-28,29-32; 7:34; 15:1-2; 18:9-14; 19:1-10). This was Luke's way of assuring his Gentile readers that YHWH and His Christ would include them by faith also.
▣ "'Follow Me'" This is a present active imperative. The fact that Jesus would call a tax collector to follow Him was absolutely amazing to the people of Capernaum and even to the disciples. It was surely a symbol that the gospel was open to all people.
5:28 "And he left everything behind, and got up and began to follow Him" Apparently he had heard Jesus preach. He acted in the same way as James, John, and Peter (cf. Luke 5:11).
NASB (UPDATED) TEXT: LUKE 5:29-32
29And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other people who were reclining at the table with them. 30The Pharisees and their scribes began grumbling at His disciples, saying, "Why do you eat and drink with the tax collectors and sinners?" 31And Jesus answered and said to them, "It is not those who are well who need a physician, but those who are sick. 32I have not come to call the righteous but sinners to repentance."
5:29 "Levi gave a big reception. . .a great crowd of tax collectors" Luke records many dinners which Jesus attended, always for the purpose of teaching and revealing Himself (cf. Luke 7:36; 9:12; 10:38; 11:37; 14:1; 19:7; 22:14; 24:30; 24:41). Because Capernaum was on a major road, there was a large number of tax collectors.
Everyone else in town would be shocked that Jesus would associate with, even eat with, this group and their outcast friends (another insight into the gospel, cf. Luke 7:34; 15:1-2).
Jesus ate with the socially and religiously outcast as a way of initiating a religious dialogue with them. They flocked to Him because He acted so different from the self-righteous rabbis and scribes. Eating was a special event in the Ancient Near East which expressed friendship and acceptance. They would have reclined on their left elbow around a low horseshoe-shaped table with their feet behind them (this has been challenged by J. Jeremias in his book The Eucharistic Words of Jesus, pp. 20-21. He asserts the Jews did not regularly follow the Mediterranean custom of reclining, except during feast days). In the Near East others who were not invited to the meal could come in to the dining area and stand around the walls or at the door or windows and listen to the conversation.
One wonders how much eschatological symbolism should be read into this context. Is this feast a foreshadowing of the Messianic banquet which will include outcasts (cf. Matt. 8:11; Luke 13:29, possibly reflecting Isa. 59:15b-21)? If so, then there is the theological insight that temporal fellowship with Jesus mirrors eschatological kingdom fellowship. Sinners are reconciled now and in eternity! All sinners are welcome (and all are sinners, even the OT covenant people, cf. Rom. 3:9-18).
5:30 "Pharisees" These Pharisees were present at the dinner, but were not a part of the dinner. It seems unusual, but in the ancient world anyone could come and stand around the walls or look in the windows and participate in the conversation without being an official guest at the dinner. Apparently "the Pharisees" was another name for "the scribes," who were mentioned earlier in this context. They were a group of committed Jews who followed a particular tradition affirming the Oral Tradition of the Jews (the Talmud). Notice that they confronted the disciples and not Jesus Himself. Jesus, by eating with these notorious sinners, was expressing fellowship and friendship. John the Baptist had come earlier as an ascetic and the Jewish leaders had rejected him; now they rejected Jesus, who came as a more social person (cf. Matt. 11:19; Luke 7:34). They even accused Jesus of being a "wine-bibber," which meant a "glutton" or "one who over-drinks." Quite often religious conservatism has an ugly and self-righteous side.
For a discussion of the origin and theology of the Pharisees, see Special Topics: Pharisees at Luke 5:17 and Scribes at Luke 5:21.
▣ "Why do you eat and drink with tax collectors and sinners" The verbs are both present active indicatives, which implies a regular activity. I think many "church people" would ask this same question today, which shows how easy it is to forget the purpose of Jesus' coming.
5:31 "It is not those who are well who need a physician, but those who are sick" The parallel in Mark 2:15-17 is helpful. I would like to insert a note from my commentary on Mark 2 (see www.freebiblecommentry.org).
"2:17 "those who are sick" They had a sense of need that was essential for faith (cf. Matt. 5:3-4) and Jesus was their healer and friend (cf. Luke 7:34; 19:10).
▣ "I did not come to call the righteous, but sinners" This is an ironic, possibly sarcastic, statement like Mark 7:19. This statement was not meant to imply that the religious leaders were righteous (cf. Matt. 5:20) and, therefore, did not need to repent, but rather that Jesus' message (cf. Mark 1:14-15) was more appealing to those who sensed their own spiritual need. Jesus uses proverbial statements often in His teaching (cf. Mark 2:17,21,22,27; 3:27; 4:21,22,25; 7:15; 8:35,36,37; 9:40,50; 10:25,27,31,43-44). No one is more blind than those who think they see!
In his book, The Method and Message of Jesus' Teachings, Robert H. Stein makes a good point about this statement:
'Although the term "totalitarian" has many negative connotations, Archibald M. Hunter's use of this term is an accurate one and describes well the total commitment that Jesus demanded of his followers. On the lips of anyone else the claims of Jesus would appear to be evidence of gross egomania, for Jesus clearly implies that the entire world revolves around himself and that the fate of all men is dependent on their acceptance or rejection of him. . .according to Jesus, the fate of man centers around him. Rejection of him means eternal judgment; acceptance of him means acceptance by God. The pivotal point of history and salvation, Jesus claims, is himself. To obey him is to be wise and escape judgment, but to reject his words is to be foolish and perish, for his words are the only sure foundation upon which to build (Matt. 7:24-27).' (p. 118)."
▣ "well" This was used as a technical medical term for "wholeness."
5:32 "repentance" The Greek term "repentance" means a change of mind. The Hebrew term for "repentance" means a change of action. Both are required for true biblical repentance. It is turning from (repentance), as well as a turning to (faith). We can see this so well in Mark 1:15, where it says "repent and believe" (cf. Acts 3:16,19; 20:21). This shows the positive aspect of faith and the negative aspect of repentance. Jesus said it so well when He said "unless you repent you shall all likewise perish" (cf. Luke 13:3). See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Luke 3:3.
NASB (UPDATED) TEXT: LUKE 5:33-39
33And they said to Him, "The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink." 34And Jesus said to them, "You cannot make the attendants of the bridegroom fast while the bridegroom is with them, can you? 35But the days will come; and when the bridegroom is taken away from them, then they will fast in those days." 36And He was also telling them a parable: "No one tears a piece of cloth from a new garment and puts it on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. 37And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined. 38But new wine must be put into fresh wineskins. 39And no one, after drinking old wine wishes for new; for he says, 'The old is good enough.'"
5:33 In the parallel (and probably the original account) Mark 2:18 has the Jewish leaders asking Jesus' disciples a question (cf. MSS אi*,2, A, C, D, and the Vulgate and Syriac translations), but in Luke it is a statement (cf. MSS P4, אi1, B, L, W, and several Coptic translations). The UBS4 translation committee said Luke's statement was "almost certain" (B rating) to be the original. Later, scribes changed the form to make it conform to Mark's account.
▣ "fast" The Pharisees and John's disciples were culturally conditioned to fast twice a week, on Mondays and Thursdays (cf. Luke 18:12). The Mosaic Law had only one fasting day a year, the Day of Atonement (cf. Leviticus 16). These twice-a-week fasts are a good example of developed traditionalism (cf. Zechariah 7-8). Fasting loses its spiritual value when it becomes mandatory and draws attention to itself (cf. Matt. 6:16-18). See Special Topic following.
5:34-35 "the bridegroom" The question of Luke 5:34 expects a "no" answer. There is so much OT imagery involved in the concept of "bridegroom." In the OT YHWH is the bridegroom or husband of Israel. However, it is never a Messianic title. In this context Jesus is the bridegroom and the church is the bride (cf. Eph. 5:23-32). In Luke 5:35 "the bridegroom is taken away" refers to a time when a separation will occur.
Now, as interpreters, we have two choices. First, we can see this as a cultural metaphor about a time of joy connected to a wedding. No one fasts during a wedding! Second, we can see it as parabolic of Jesus' time on earth and His coming crucifixion. Mark (who recorded Peter's sermons in Rome and developed them into the first Gospel) would have known the full implication of these metaphorically-laden terms (in Judaism the bridegroom was a metaphor, not of the Messiah, but of the coming Kingdom of God). Is this a prediction of Jesus' death? He has clearly revealed His Messiahship and deity through His words and deeds (i.e., exorcism, healings, forgiving of sins). His followers will fast in an appropriate way and at an appropriate time.
5:36 The Markan (2:21) and Matthean (9:16) parallels help us understand this parable by noting that the patch is from an unshrunk piece of cloth (it will shrink). The new patch (Jesus and the gospel) will destroy the old clothing (Judaism).
There has been much discussion about how to apply this truth. It seems to emphasize the need to be flexible in one's faith. However, one must be careful as to the nature and extent of this flexibility. It is a condemnation of rabbinical Judaism's literalistic interpretation of the Oral Tradition. God help us! Sometimes we are more committed to our traditions and legalisms than we are to God (cf. Isa. 29:13). This parable is paralleled in Mark 2:19-20 and Matt. 9:16-17.
5:37 "wineskins" This referred to goats being skinned in such a way as to allow the skins to be used as a container for liquids (i.e., water, Gen. 21:15; milk, Jdgs. 4:19; and wine, Jos. 9:4,13). These newly-tanned skins would have elastic qualities. When these skins became old, the fermentation process and expansion of the new wine would cause them to split. Judaism was unable to receive Jesus' insights and corrections and, therefore, was about to be made null and void. The new covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) has come in Jesus! Nothing can remain the same.
5:39 The fifth century a.d. Western family of manuscripts, D (Bezae), omits Luke 5:39 because
1. it is omitted by Mark 2:22 and Matt. 9:17
2. it seems to give priority to the OT (cf. Metzger, A Textual Commentary, p. 139)
Where did Luke get the closing comment? It is not from Mark. It is not in Matthew, so possibly not in "Q" (Quell, saying of Jesus possibly written by Matthew). Luke apparently interviewed many people. It must be oral tradition.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is Luke 5 such an important chapter in showing Jesus' power and preeminence?
2. Why did Jesus want the leper to show himself to the priest?
3. Why did Jesus tell the leper not to tell anyone?
4. Why did Jesus say, "Your sins are forgiven"?
5. Why was Jesus' invitation for a tax collector to become a disciple so radical?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Plucking Grain on the Sabbath | Jesus is Lord of the Sabbath | Jesus and Sabbath Laws | The Question About the Sabbath | Picking Corn on the Sabbath |
6:1-5 | 6:1-5 | 6:1-5 | 6:1-2 | 6:1-5 |
6:3-4 | ||||
6:5 | ||||
The Man With A Withered Hand | Healing on the Sabbath | The Man With a Paralyzed Hand | Cure of the Man With a Withered Hand | |
6:6-11 | 6:6-11 | 6:6-11 | 6:6-10 | 6:6-11 |
6:11 | ||||
The Choosing of the Twelve | The Twelve Apostles | Choosing the Twelve | Jesus Chooses the Twelve Apostles | The Choice of the Twelve |
6:12-16 | 6:12-16 | 6:12-16 | 6:12-16 | 6:12-16 |
Ministering to a Great Multitude | Jesus Heals a Great Multitude |
The Sermon on the Plain (6:17-49) |
Jesus Teaches and Heals | The Crowds Follow Jesus |
6:17-19 | 6:17-19 | 6:17-19 | 6:17-19 | 6:17-19 |
Blessing and Woes | The Beatitudes | Happiness and Sorrow | The First Sermon: the Beatitudes | |
6:20-26 | 6:20 | 6:20-21 | 6:20-21 | 6:20-21 |
6:20b-23 | ||||
6:22-25 | 6:22-25 | 6:22-23 | ||
Jesus Pronounces Woes | The Curses | |||
6:24-26 | 6:24-25 | |||
6:26 | 6:26 | 6:26 | ||
Love for Enemies | Love Your Enemies | Love for Enemies | Love of Enemies | |
6:27-36 | 6:27-36 | 6:27-31 | 6:27-31 | 6:27-36 |
6:32-36 | 6:32-36 | |||
Judging Others | Do Not Judge | Judging Others | Compassion and Generosity | |
6:37-42 | 6:37-42 | 6:37-38 | 6:37-38 | 6:37-38 |
Integrity | ||||
6:39-42 | 6:39-40 | 6:39-42 | ||
6:41-42 | ||||
A Tree Known by Its Fruit | A Tree Is Known by Its Fruit | A Tree and Its Fruit | ||
6:43-45 | 6:43-45 | 6:43-45 | 6:43-45 | 6:43-45 |
The Two Foundations | The Two House Builders | The True Disciple | ||
6:46-49 | 6:46-49 | 6:46-49 | 6:46-49 | 6:46 |
6:47-49 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This chapter seems to divide into several separate incidents:
1. Jesus is confronted by the Pharisees over His disciples' eating grain on the Sabbath (cf. Luke 6:1-6)
2. Jesus is confronted by the Pharisees over the "healing of the man with the withered hand" on the Sabbath (cf. Luke 6:6-11)
3. Jesus chooses twelve disciples (cf. Luke 6:12-19)
4. Luke's recording of a sermon similar to "The Sermon on the Mount" in Matt. 5:7 (recorded in Luke 6:20-49)
B. There is an obvious difference between the "Sermon on the Mount" recorded in Matthew and "The Sermon on the Plain" in Luke (cf. Luke 6:17). Luke seems to be written on the level of social conditions and attitudes toward our material world (some scholars would say Luke is dealing with a delayed Parousia); whereas Matthew seems to be written as a progression of spiritual levels progressing to Christlikeness (an eschatological setting). It is uncertain why Luke includes the "curses" (i.e., OT prophetic "woes." These woes are antithetically parallel to the blessings), while Matthew completely leaves them out (this shows the sermons recorded in the NT are not verbatim, but summaries and excerpts). Basically, the Beatitudes are not specific commands to be followed, but examples of an attitude toward our present world and our place in it. It is hard to decide whether or not Luke and Matthew record two different sermons using similar themes and examples (cf. Gleason Archer, Encyclopedia of Bible Difficulties, p. 312 and 366) or the same sermon recorded differently (cf. D. A. Carson, "Matthew" in Expositor's Bible Commentary). Remember each of the Gospel writers selected, adapted, and rearranged Jesus' teachings to address their target audiences. Luke leaves out much of the Jewish elements in Jesus' teaching that Matthew records for his Jewish readership.
C. Luke's version of Jesus' sermon has been greatly ignored by scholarship. Most interpreters use Matthew's account to interpret Luke's account. However, they are very different. Luke's beatitudes are not eschatological, but contemporary. Jesus is addressing His disciples (cf. Luke 6:20). The Kingdom is here! Believers' outward physical conditions must not affect their trust and joy in God.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 6:1-5
1Now it happened that He was passing through some grainfields on a Sabbath; and His disciples were picking the heads of grain, rubbing them in their hands, and eating the grain. 2But some of the Pharisees said, "Why do you do what is not lawful on the Sabbath?" 3And Jesus answering them said, "Have you not even read what David did when he was hungry, he and those who were with him, 4how he entered the house of God, and took and ate the consecrated bread which is not lawful for any to eat except the priests alone, and gave it to his companions?" 5And He was saying to them, "The Son of Man is Lord of the Sabbath."
6:1 "passing through some grainfields" This referred to the footpaths through the grain fields which surrounded the villages and towns. These "grainfields" could refer to any kind of cereal grain grown in this area (e.g., barley, wheat).
The Talmud taught that any journey over 2,000 paces on the Sabbath was considered work and, therefore, not permitted. It is interesting that the crowds, along with the Pharisees and the Scribes, were following Jesus on the Sabbath, therefore, they also were guilty of breaking this Sabbath law.
This reflects Luke's continuing emphasis on the conflict between Jesus and the religious leaders over the Oral Law (traditions of the Elders). Their legalism came from a sincere desire to keep God's word! They were sincere and obviously very committed. They believed that Moses received the oral traditions from God on Mt. Sinai and passed them on verbally. It is at this point that Jesus' three parables of Luke 5:33-39 are crucial.
▣ "on a Sabbath" This phrase is found in MSS P4, א, B, L, W and UBS4 gives it a "C" rating because a more unusual (unique) option, "on the second first Sabbath," is found in MSS A, C, D, K, X, Delta.
There have been several theories about the unique wording.
1. From a Semitic expression from a Palestinian priestly calendar referring to the Sabbath after the feast of unleavened bread, but the second after Passover, from which the Jews count 50 days until Pentecost (cf. Lev. 23:15, see Archer Bible Commentary, vol. 28, p. 607.
2. From a scribal error confusing the three mentions of Jesus' activities of the Sabbath (cf. Luke 4:16,31; 6:1, see Bruce Metzger, Textual Commentary, p. 139).
▣ "His disciples were" Obviously the disciples were following their Master and were violating the traditional Sabbath laws (cf. Matt. 12:1).
▣ "picking the heads. . .rubbing them in their hands" The Pharisees considered the disciples' actions as
1. harvesting
2. winnowing
3. preparing food on the Sabbath
These actions were illegal according to their oral traditions based on Exod. 34:21. For one example of the rabbinic traditions see Shabbath 7:2. Jesus' disciples were not doing anything illegal in their actions according to the gleaning laws of the OT (cf. Deut. 23:25); the problem was the day (cf. Gen. 2:1-3; Exod. 20:8-11; 23:12; 31:15; Deut. 5:12-15) on which they did it! It seems that the Gospel writers record Jesus' actions on the Sabbath to show
1. the controversies they caused
2. that Jesus did these kinds of things every day and the Sabbath was no exception
6:2 "some of the Pharisees" The Pharisees were assuming that Jesus was violating Exod. 34:21. This shows that Jesus always had a crowd following Him. That crowd was made up of disciples, the sick, the curious, and representatives of the religious leaders trying to catch Him in a situation they could exploit.
It is this mixture (1) of motives and (2) the people to whom Jesus is speaking which causes some of Jesus' teaching (without their specific context) to be so difficult to interpret because we are unsure to whom He addressed His teachings.
6:3 "Have you not even read what David did" This incident from David's life seems to emphasize that human need takes precedence over legalistic rituals and traditions (cf. 1 Sam. 21:1-6). Just a brief comment about this account in 1 Samuel, I think David lied to the priest at Nob to protect him from the charge of helping David. Unfortunately he was killed by Saul for his supposed treason by helping David.
6:4 "the house of God" This refers to the Tabernacle (cf. Exod. 25-31).
▣ "bread" This refers to the twelve large loaves of bread (which symbolized God's provision for the Twelve Tribes) that were placed on the table in the Holy Place and were replaced every seven days. These loaves were for the priests alone to eat (cf. Exod. 25:30; Lev. 24:5-9). They weighed approximately 6 1/4 pounds.
▣ "and gave it to his companions" This phrase is repeated in all three Synoptic Gospels (cf. Matt. 12:3; Mark 2:25). This is the implication of 1 Samuel 21, but in reality, David was lying about having companions. He apparently did this to protect the priests at Nob whom he knew Saul would retaliate against. David's companions, as well as other disgruntled Israelites, did not join him until 1 Sam. 22:1.
6:5 "The Son of Man" This was an adjectival phrase from the OT. It was used in Ezekiel 2:1 and Ps. 8:4 in its true etymological meaning of "human being." However, it was used in Dan. 7:13 in a unique context which implied both the humanity and deity of the person addressed by this new eschatological royal title (cf. Mark 8:38; 9:9; 13:26; 14:26). Since this title was not used by rabbinical Judaism and, therefore, had none of the nationalistic, exclusivistic, militaristic implications, Jesus chose it as the perfect title of both veiling and revealing His dual nature, fully man and fully divine (cf. 1 John 4:1-6). It was His favorite self-designation. It is used twenty three times in Luke (cf. Luke 5:24; 6:5; 9:22,26,44,58; 11:30; 12:8,10,40; 17:22,24,26,30; 18:8,31; 20:13; 21:27,36; 22:22,48,69; 24:7).
▣ "is Lord of the Sabbath" This has staggering Messianic implications (cf. Matt. 12:6). The Sabbath (see Special Topic at Luke 6:1) was divinely instituted (cf. Gen. 2:1-3; Exod. 28:11) and here Jesus claims to be Master and Ruler over it.
The Sabbath regulations had become the priority. These traditions, not love for humans made in God's image, had become the issue of religion. The priority of rules had replaced the priority of people. Merit had replaced love. Religious traditions (i.e., the Oral Law) have replaced God's intent (cf. Isa. 29:13; Col. 2:16-23).
How does one please God? A good OT analogy might be sacrifice. God intended it as a way for sinful, needy humanity to come to Him and restore broken fellowship, but it turned into ritual, liturgical procedure. So too, Sabbath law! Mankind had become the servant instead of the object (i.e., the reason for the laws).
NASB (UPDATED) TEXT: LUKE 6:6-11
6 On another Sabbath He entered the synagogue and was teaching; and there was a man there whose right hand was withered. 7The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him. 8But He knew what they were thinking, and He said to the man with the withered hand, "Get up and come forward!" And he got up and came forward. 9And Jesus said to them, "I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?" 10After looking around at them all, He said to him, "Stretch out your hand!" And he did so; and his hand was restored. 11But they themselves were filled with rage, and discussed together what they might do to Jesus.
6:6 "On another Sabbath He entered the synagogue and was teaching" This event is paralleled in Matt. 12:9-14 and Mark 3:1-6. The synagogue developed during the Babylonian Exile. It was primarily a place of education, prayer, worship, and fellowship. It was the local expression of Judaism, as the Temple was the national focal point.
Jesus attended the synagogues regularly. He learned His Scriptures and traditions at synagogue school in Nazareth. He fully participated in first century Jewish worship.
It is also interesting that Jesus, apparently purposefully, acted in provocative ways on the Sabbath and in synagogue. He intentionally violated the Oral Traditions (i.e., Talmud) of the elders so as to enter into a theological confrontation/discussion with the religious leaders (both local and national; both Pharisees and Sadducees). The best extended discussion of His theology as it deviates from the traditional norms is the Sermon on the Mount (cf. Matthew 5-7, especially 5:17-48).
▣ "a man there whose right hand was withered" Only Luke, the physician, records the detail that it was the right hand, which probably means his vocational life had been terminated.
6:7 "scribes and the Pharisees were watching Him closely" This is an imperfect middle indicative which refers to repeated action, the beginning of an action, or the beginning of an action in past time. There was always a contingent of these religious leaders trying to trap or catch Jesus in an infraction of the written or Oral Law (cf. Luke 14:1; 20:20; Mark 3:2).
▣ "if" This is a first class conditional sentence which follows Mark 3:2. They assumed He would do something that violated their traditions.
▣ "to accuse Him This is a common verb in the Septuagint (cf. Deut. 6:5; I Macc. 7:6,25; II Macc. 4:47; 10:13,21).
6:8 "He knew what they were thinking" See note at Luke 5:22. This same term is used in Luke 9:47 in reference to the disciples, while in Luke 5:22 and 6:8 it refers to His enemies.
▣ "'Get up and come forward'" These are both imperatives, the first a present active and the second an aorist active. This man did not ask to be healed, but Jesus uses him as an object lesson for the disciples and the Pharisees. Often Jesus' use of miracles was primarily to teach those who observed.
6:9 This is the issue! What is the Sabbath for (cf. Matt. 12:11; Mark 3:4)?
▣ "a life" This is a good example of the Greek word psuchē used of a person or a life, not of a "soul." Biblically speaking, humans do not have "a soul"; they are a soul (cf. Gen. 2:7). There are several different words in Hebrew and Greek that refer to aspects of humanity, but are really synonymous of earthly life.
6:10 "looking around at them all" Mark (Peter) adds "in anger" (cf. Mark 3:5).
▣ "he said to him" Some ancient Greek texts add "in anger" (NKJV), which comes from Mark 3:5 where it is directed at the Pharisees, not the crippled man. The UBS4 gives the shorter text (MSS P4, א, A, B, C, W) an A rating (certain).
▣ "'Stretch out your hand'" This is an aorist active imperative. The Talmud allows for medical help to save a life on the Sabbath, but not to heal.
▣ "and he did so" Here is the man's faith act.
6:11 "they themselves were filled with rage" This shows the ongoing scheming of the religious leaders (cf. Mark 3:6). The word "rage," "unreasoning fury," is made up of the word for "mind" (nous) with the alpha privative. This term is used in the Gospels only here, but it is used by Paul in 2 Tim. 3:9. It was a common term in wisdom literature in the Septuagint (cf. Job 33:23; Ps. 22:3; Pro. 14:8; 22:15; and Eccl. 11:10).
▣ "and discussed together what they might do to Jesus" From Mark 3:6 we learn that the consultation was held between the Herodians and the Pharisees, who were traditional enemies (in politics and religion).
These leaders saw themselves as YHWH's defenders! It is amazing that the religious leaders saw no conflict in their premeditated murder compared to Jesus' supposed ritual and Sabbath breaking (cf. Matt. 26:4; John 11:53).
NASB (UPDATED) TEXT: LUKE 6:12-16
12It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God. 13And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles: 14Simon, whom He also named Peter, and Andrew his brother; and James and John; and Philip and Bartholomew; 15and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot; 16Judas the son of James, and Judas Iscariot, who became a traitor.
6:12 "He went off to the mountain" In the OT psalms mountains are places of safety, strength, and permanence. They are associated with YHWH's presence (cf. Ps. 121:1) or with the temple (i.e., Mt. Moriah, cf. Ps. 87:1). Moses met YHWH on a mountain (i.e., Mount Sinai, cf. Exod. 19:16-25). Matthew's Gospel, in his recording of Jesus' Sermon on the Mount, makes a definite link between Moses and Jesus. Jesus' famous sermon (cf. Matthew 5-7) was given on a mountain. This detail may have come from Mark's Gospel (Peter's eyewitness) in Mark 3:13. However, Luke records this sermon "on a plain."
It is uncertain to what mountain this refers. There is a mountain in Galilee that is mentioned often in connection with Jesus' post-resurrection meeting with disciples (cf. Matt. 26:32; 28:7,10). Whatever the location it was obviously a time to get away and be close to the Father (cf. Luke 9:28).
▣ "to pray and He spent the whole night in prayer to God" Luke, more than any other Gospel writer, emphasizes Jesus' prayer life (cf. Luke 3:21; 6:12; 9:18,28; 11:1-4) and His teachings on prayer (cf. Luke 11:5-8; 18:1-8,9-14).
Jesus spent the entire night in prayer (periphrastic imperfect active) before He chose twelve special disciples to later represent Him. Here is the tension between predestination (The Father) and human will (Jesus). Jesus, full of the Spirit, incarnate deity, still needed to pray. Judas the betrayer was one of the prayerful choices!
6:13 "He called His disciples to Him" There were many people who followed Jesus, men and women, old and young (cf. Acts 1:21-22). Jesus selected twelve to be His special representatives and leaders. He spent much time and effort in their discipleship (see Robert Coleman, The Master Plan of Discipleship).
▣ "twelve" This seems to relate to the twelve tribes of Israel as a symbol of the people of God.
SPECIAL TOPIC: THE NUMBER TWELVE
▣ "whom He also named as apostles" This comment is unique to Luke. This comes from the verb "to send" with the rabbinical implication of delegated authority. It is used in the Greek Classics like our term "ambassador." See Special Topics: Send (apostellō) at Luke 9:48 and Chart of the Apostles' Names at Luke 5:27.
6:14 "Simon, whom He also named Peter" There are three other listings of the twelve apostles. Peter is always first; Judas Iscariot is always last. There are three groups of four which remain the same, even though the order of names within the groups is often reversed (cf. Matt. 10:2-4; Mark 3:16-19; Acts 1:13).
▣ "Andrew" The Greek term means "manly." From John 1:29-42 we learn that Andrew was a disciple of John the Baptist and that he introduced his brother, Peter, to Jesus.
▣ "James" This is the Hebrew name "Jacob" (BDB 784), which means "supplanter," cf Gen. 25:26). There are two men named James in the list of the Twelve. One is the brother of John (cf. Mark 3:17) and part of the inner circle (i.e., Peter, James, and John). This is the brother of John.
▣ "John" This was James' brother and a member of the inner circle of disciples. He wrote five NT books and lived longer than any other Apostle.
▣ "Philip" The Greek name means "fond of horses." His call is recorded in John 1:43-51.
▣ "Bartholomew" The name means "son of Ptolemy." He may be the Nathanael of the Gospel of John (cf. John 1:45-49; 21:20).
▣ "Matthew" The Hebrew name (from the Mattithiah, cf. 1 Chr. 9:31; 15:18,21; 16:5; 25:3,21; Neh. 8:4) means "gift of YHWH." This is referring to Levi (cf. Mark. 2:13-17).
▣ "Thomas" The Hebrew name means "twin" or Didymus (cf. John 11:16; 20:24; 21:2).
▣ "James the son of Alphaeus" This is the Hebrew name "Jacob." There are two men named James in the list of the Twelve. One is the brother of John (cf. Luke 6:17) and part of the inner circle (i.e., Peter, James, and John). This one is known as "James the less" (cf. Mark 3:17).
▣ "Simon who was called the Zealot" The Greek text of Mark has "Cananaean" (also Matt. 10:4). Mark, whose Gospel was written to Romans, may not have wanted to use the political "hot button" word, zealot, which referred to a Jewish anti-Roman guerilla movement. Luke does call him by this term (cf. Acts 1:13). The term Cananaean has several derivatives.
1. from the area of Galilee known as Cana
2. from the OT use of Canaanite as merchant
3. from a general designation as a native of Canaan.
If Luke's designation is right, then zealot is from the Aramaic term for "enthusiast" (cf. Acts 1:17). Jesus' chosen twelve disciples were from several different and competing groups. Simon was a member of a nationalistic group which advocated the violent overthrow of Roman authority. Normally this Simon and Levi (i.e., Matthew, the tax collector) would not have been in the same room with each other.
▣ "Judas the son of James" He was also called "Lebbeus" (cf. Matt. 10:3) or "Judas" (cf. John 14:22). Both Thaddaeus and Lebbeus mean "beloved child."
▣ "Judas Iscariot" There are two Simons, two Jameses, and two Judases. The name Iscariot has two possible derivations:
1. man of Kerioth (a city) in Judah (cf. Jos. 15:23, which would mean he was the only Judean)
2. his father's name (cf. John 6:71; 13:2,26)
3. "dagger man" or assassin, which would mean he also was a zealot, like Simon
See SPECIAL TOPIC: ISCARIOT at Luke 27:3.
▣ "who became a traitor" There is so much speculation about Judas and his motives. He is mentioned and vilified often in John's Gospel (cf. John 6:71; 12:4; 13:2,26,39; 18:2,3,5). The modern play "Jesus Christ Superstar" depicts him as a faithful but disillusioned follower who tried to force Jesus into fulfilling the role of the Jewish Messiah, which was to overthrow the Romans, punish the wicked, and set up Jerusalem as the capital of the world. However, John depicts his motives as greedy and malicious.
The main problem is the theological issue of God's sovereignty and human free will. Did God or Jesus manipulate Judas? Is Judas responsible for his acts if Satan controlled him or God predicted and caused him to betray Jesus? The Bible does not address these questions directly. God is in control of history; He knows future events, but mankind is responsible for their choices and actions. God is fair, not manipulative.
There is a new book that tries to defend Judas—Judas: Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. I do not agree with this book because it depreciates the testimony of John's Gospel, but it is very interesting and thought provoking.
NASB (UPDATED) TEXT: LUKE 6:17-19
17 Jesus came down with them and stood on a level place; and there was a large crowd of His disciples, and a great throng of people from all Judea and Jerusalem and the coastal region of Tyre and Sidon, 18who had come to hear Him and to be healed of their diseases; and those who were troubled with unclean spirits were being cured. 19And all the people were trying to touch Him, for power was coming from Him and healing them all.
6:17 This is paralleled in Matt. 4:24-25 and Mark 3:7-8. This introduces the sermon called "the Sermon on the Mount" in Matthew 5-7 and "the sermon on the Plain" in Luke.
6:18 "to be healed of their diseases; and those who were troubled with unclean spirits were being cured" In the Gospels, distinctions are made between physical sickness and demon possession. See SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS) at Luke 4:33 and notes on exorcism at Luke 4:35. Although demonic forces might cause physical symptoms, the cure for each is different. Jesus healed all those who were brought to Him. We know from other accounts that healing was sometimes based on
1. the faith of the individual
2. the faith of the sick individual's friends
3. sometimes it came without much faith at all (cf. John 5:1-9a)
Physical healing did not always mean or imply immediate spiritual salvation (cf. John 9).
6:19
NASB"for power was coming from Him"
NKJV"for power went out from Him"
NRSV"for power came out from him"
TEV"for power was going out from him"
NJB"because power came out of him"
This is an imperfect passive (deponent) indicative. The Spirit's power resided in Him and flowed to others in need (cf. Luke 5:17; 8:46; Mark 5:30). Ministry took something out of Jesus.
NASB (UPDATED) TEXT: LUKE 6:20-26
20And turning His gaze toward His disciples, He began to say, "Blessed are you who are poor, for yours is the kingdom of God. 21Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh. 22Blessed are you when men hate you, and ostracize you, and insult you, and scorn your name as evil, for the sake of the Son of Man. 23Be glad in that day and leap for joy, for behold, your reward is great in heaven. For in the same way their fathers used to treat the prophets. 24But woe to you who are rich, for you are receiving your comfort in full. 25Woe to you who are well-fed now, for you shall be hungry. Woe to you who laugh now, for you shall mourn and weep. 26Woe to you when all men speak well of you, for their fathers used to treat the false prophets in the same way."
6:20 "turning His gaze toward His disciples" Jesus addresses this sermon to His disciples, while in Matthew He addresses different groups in the large crowd.
▣ "Blessed are you who are poor" Matthew relates these series of Beatitudes (cf. Matt. 5:1-12) to the spiritual life, while Luke's abbreviated form seems to relate to social conditions (i.e., poor, hungry, weeping, and hatred, cf. Luke 6:20-22).
This term (makarios) meant "happy" or "honored" (cf. Luke 6:20-22). The English word "happy" comes from the Old English "happenstance." Believers' God-given happiness is not based on physical circumstances but inner joy. There are no verbs in these statements. They are exclamatory in form like Aramaic or Hebrew (cf. Ps.1:1). This blessedness is both a current attitude toward God and life as well as an eschatological hope.
▣ "kingdom of God" The phrase "Kingdom of Heaven" or "Kingdom of God" is used over 100 times in the Gospels. Matthew, writing for people with a Jewish background who were nervous about pronouncing God's name because of Exod. 20:7, usually used the phrase "the Kingdom of Heaven," although in Matt. 6:33; 12:28; 19:24; 21:31,43, even he uses "Kingdom of God." But the Gospels of Mark (cf. Mark 10:14) and Luke were written to Gentiles. The two phrases are synonymous (Frank Stagg, New Testament Theology, pp. 151-152).
M. R. Vincent, Word Studies in the New Testament, has a list of the places he believes the Kingdom is both present and future:
"1. present – Matt. 11:12; 12:28; 16:19; Luke 11:20; 16:16; 17:21 and the parables of: the Sower, the Tares, the Leaven, and the Dragnet
2. future – Dan. 7:27; Matt. 13:43; 19:38; 25:34; 26:29; Mark 9:47; 1 Cor. 6:9; 2 Pet. 1:11; Rev. 20" (p. 161).
6:21 "blessed are you who hunger now, for you shall be satisfied" Luke does not clearly state when this meeting of needs or change of circumstances will take place. Is it a future time, but in this life ("now" of Luke used twice in Luke 6:21, twice in Luke 6:25) or is it an eschatological setting (like the future eschatological setting of Matthew's Beatitudes, cf. Matt. 5:1-11)? The point is that those who trust Christ will be blessed and physically rewarded (the Matthew parallel focuses on a spiritual future). Salvation changes everything eventually. Most of the early church in Jerusalem was poor (that is one reason why Paul wanted to collect an offering for them from the Gentile churches). Luke is not promising that the gospel will immediately change one's physical, financial, or cultural circumstances, but he does assert it will immediately change one's attitude and hope!
6:22 There were and are repercussions for following Jesus in a fallen world (cf. Matt. 5:10-11). This blessing is different from the rest in that there is a condition required—persecution (cf. Acts 14:22; Rom. 5:3-4; 8:17; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet. 3:14; 4:12-19; Rev. 11:7; 13:7). These pronounced blessings are both now and ultimately in an eschatological setting (in heaven, cf. Luke 6:23).
▣ "Son of Man" See note at Luke 6:5.
6:23 "Be glad. . .leap" These are both aorist imperatives. Believers' attitudes and actions in the midst of persecution, rejection, and torture are a powerful witness of their salvation and their persecutor's judgment.
▣ "For in the same way their fathers used to treat the prophets" Religious persecution is not new. Those who do it think they serve God (cf. John 16:2). The Jews have a track record of this kind of persecution (cf. Heb. 11:36-40).
However, there is an implication that Jesus' disciples are the new prophets. They were foretellers of God's good news. God's OT spokespersons were rejected and now the same thing has happened to Jesus and His followers.
6:24 "woe" The term ouai means "alas." This was a prophetic formula used in the Septuagint for introducing a funeral dirge of judgment. These are the corollaries (exact opposite, antithetical parallelism) of the blessings. Luke is the only Gospel that records this cursing section (cf. Luke 6:24-26). This is surprising, especially if Matthew is intentionally making a comparison with Moses because this pattern reflects Deuteronomy 27-28 (cursings and blessings section).
▣ "rich" The rich are singled out because of their illusions of self-sufficiency. The "woes" are a role-reversal with the "blessed." God's ways are not our ways (cf. Isa. 55:8-9). What looks like prosperity may, in reality, be a curse!
NASB"you are receiving your comfort in full"
NKJV, NRSV"you have received your consolation"
TEV"you have your easy life"
NJB"you are having your consolation now"
This is a Present active indicative. Notice the "this life" orientation (cf. Matt. 6:2,5,16) of this phrase (and of the next three woes as well).
6:25 "Woe to you who laugh now" This seems to refer to the superficial merriment related to earthly comfort. These woes are a contrast to Jesus' blessings of believers (cf. Luke 6:23).
6:26 "when all men speak well of you" This verse contrasts Luke 6:23. The theological balance to this statement is found in 1 Tim. 3:7. We are not to seek the acclaim of the world at any cost, but we are to attempt to remove any handle for criticism so as to facilitate evangelism and ministry.
NASB (UPDATED) TEXT: LUKE 6:27-36
27"But I say to you who hear, love your enemies, do good to those who hate you, 28bless those who curse you, pray for those who mistreat you. 29Whoever hits you on the cheek, offer him the other also; and whoever takes away your coat, do not withhold your shirt from him either. 30Give to everyone who asks of you, and whoever takes away what is yours, do not demand it back. 31Treat others the same way you want them to treat you. 32If you love those who love you, what credit is that to you? For even sinners love those who love them. 33If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 34If you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners in order to receive back the same amount. 35But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for He Himself is kind to ungrateful and evil men. 36Be merciful, just as your Father is merciful."
6:27 "I say to you who hear" This is parallel to "He who has ears to hear, let him hear" of Luke 8:8; 14:35; Mark 4:9,23; Rev. 2:7,11,17,29; 3:6,13,22; 13:9. Only those who have the indwelling Spirit and are sensitive to His prompting can understand these spiritual truths because they are so different from the world's.
By using this phrase Luke shows that the target group (disciples) for these sayings (cf. Luke 6:27-38) is different from that of Luke 6:24-26 ("woe to you").
▣ "love your enemies" This whole section of imperatives deals with an attitude of sacrificial, self-giving love (cf. Luke 6:35; Matt. 5:44). How are believers to do this?
1. do good to those who hate you (Luke 6:27)
2. bless those who curse you (Luke 6:28)
3. pray for those who mistreat you (Luke 6:28)
4. turn the other cheek (Luke 6:29)
5. give away your clothes (Luke 6:29)
6. give to all who ask (Luke 6:30)
These are to be done even in the presence of abuse by others. We act in such a way because of who we are in Christ, not how we are treated. Our witness of sacrificial, self-giving love is even more powerful in the face of abuse (i.e., Christ's rejection and death).
Luke's representation of Jesus' sermon deals with social issues and concerns now. How we live as believers is crucial in fulfilling the purpose of the church (cf. Luke 24:47; Matt. 28:18-20; Acts 1:8).
6:28 "pray for those who mistreat you" If believers take offense or try to avenge themselves, they lose the blessing, the joy, the contentment. Anger, hatred, and other emotions of the flesh can rob even believers of peace and contentment. They can also open a spiritual door for Satan to attack. We must give the pain to God. Often our love breaks down the barriers and provides an opportunity for witnessing (cf. Rom. 12:14-21).
Our forgiveness releases a joy in us and guilt in the abusers!
6:29 "coat. . .shirt" The first word refers to the outer garment, which was used to sleep in. This was the garment that one who loaned money could keep during the daytime to ensure repayment of a loan in the OT (cf. Exod. 22:25-26; Deut. 24:10-17).
The second term refers to an inner garment worn close to the skin. They were of different lengths. It would be similar to our modern underwear, including a top and shorts.
6:31 This is the universal, positive principle that goes far beyond the OT admonition of Lev. 19:18. The Matthean parallel is 7:12 in which Matthew records Jesus saying that this attitude and action fulfills all the Law and the Prophets.
6:32-34 This is a series of conditional sentences (the first is a first class; the other two are third class) that compare our love to the world's love. Possibly in our day, some other examples would be more appropriate:
1. our forgiveness and love while we are driving
2. our help given to others without demanding receipts for a tax break
3. our love and prayers for other denominational groups
4. our help in picking up the neighbor's trash that has blown in our yard without making a big deal out of it
6:35 "love your enemies" This is another present active imperative, an ongoing command to believers (cf. Luke 6:32-34).
NASB"expecting nothing in return"
NKJV"hoping for nothing in return"
NRSV
(footnote)"despairing of no one"
TEV"expect nothing back"
NJB"without any hope of return"
The New Testament: An American Translation, by Edgar J. Goodspeed, has "never despairing." This same meaning is found in The RSV Interlinear Greek-English New Testament by Alfred Marshall, p. 251.
This word is found only here in the NT. Most English translations assert that the parallelism of "if you lend to those from whom you expect (hope – elpizō) to receive" in Luke 6:34 demands a synonym (cf. Louw and Nids, Greek-English Lexicon, vol. 1, p. 357), but this is a meaning that this word has in no ancient usage.
However, the word used in the Septuagint in the sense of "to despair" or "to be despaired" (cf. Isa. 29:19; II Macc. 9:18), and also in the same sense in the Egyptian papyri (cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 56). It was a medical term for a terrible disease, gives credence to "despair."
Another option is that the phrase alludes to Lev. 25:35-36 relating to loaning money to a covenant partner at interest.
▣ "you will be sons of the Most High" We should exemplify the loving, giving family characteristics of God, not the self-centered, "me first" characteristics of (1) fallen humanity or (2) the evil one (cf. Luke 6:36; Matt. 5:45).
▣ "for He Himself is kind to ungrateful and evil men" What an extraordinary statement! Thank God there is no tit-for-tat in Him. The only hope for sinners is the unchanging, gracious, merciful, loving character of God (cf. Luke 6:36; Mal. 3:6).
6:36 This verse is a command (present middle [deponent] imperative) related to Luke 6:32-35. We are to live out before the world what we claim to believe and affirm. Actions speak louder than words.
The adjective "merciful" or "compassionate" is used only two times in the NT (cf. James 5:11, where it also describes God, cf. Rom. 12:11; 2 Cor. 1:3), but the noun is used several times where it describes what believers should be (cf. Phil. 2:1; Col. 3:12).
There is an interesting possibility that these words of Jesus, recorded in Luke 6:36, reflect the pseudo-Jonathan Targum of Leviticus 22:28, while the parallel in Matt. 5:48 reflects the Targum from Lev. 22:27 (cf. M. Black, An Aramaic Approach to the Gospels and Acts [3rd ed.], p. 181, which is mentioned in F. F. Bruce, The Books and the Parchments, p. 128). Jesus probably preached these sermons in Aramaic. Early church tradition claimed that "Q" (the sayings of Jesus used by Matthew and Luke) was written by Matthew in Aramaic.
NASB (UPDATED) TEXT: LUKE 6:37-38
37"Do not judge, and you will not be judged; and do not condemn, and you will not be condemned; pardon, and you will be pardoned. 38Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return."
6:37-39 This section deals with the same material recorded in Matthew 7, which speaks of our attitude toward others, within and without the family of God.
6:37 "Do not judge. . .do not condemn" These are two present active imperatives with the negative particle, which usually means to stop an act already in process. Christians have a tendency to be critical of one another. This verse is often quoted to prove that Christians should not judge each other at all. But, Matt. 7:5,6,15; 1 Cor. 5:1-12; and 1 John 4:1-6 show that Jesus was assuming that believers evaluate one another spiritually. One's attitude and motives are the keys (cf. Gal. 6:1; Rom. 2:1-11; 14:1-23; James 4:11-12).
The Greek word "judge" is the etymological source for our English word "critic." It seems to imply a critical, judgmental, self-righteous spirit which judges others more severely than it does itself. It emphasizes one set of sins over another set of sins. It excuses one's own faults, but will not excuse the faults of others (cf. 2 Sam. 12:1-9).
SPECIAL TOPIC: SHOULD CHRISTIANS JUDGE ONE ANOTHER?
▣ "and you will not be judged. . .you will not be condemned" Both of these phrases have the strong double negative.
▣ "pardon, and you will be pardoned" This is another present active imperative. The first two are negated, but this third and fourth are positive. Not only is the lack of judgment and condemnation crucial, but also the presence of forgiveness. This is similar to what God tells Job in chapter 42 about how he (Job) should act toward his three friends.
This verse contains a significant truth which was repeated quite often in the NT (cf. Matt. 5:7; 6:14-15; 18:35; Mark 4:24-25; 11:25; James 2:13; and 5:9). How believers act toward others is a reflection of how God has acted toward them. This is not meant to destroy the biblical truth of justification by faith. It is meant to emphasize the appropriate attitude and lifestyle of those who have been so freely forgiven. Eternal life has observable characteristics!
6:38 "it will be given to you" This is a metaphor from the commercial marketplace. Fairness and kindness result in fairness and kindness.
▣ "they will pour into your lap" Marketers in this period would often carry dry goods (grain, flour, beans) in a fold in their robe, turned into a pocket by their belt.
▣ "by your standard of measure it will be measured to you" The number of parallels in Matthew using this maxim is startling (cf. Matt. 5:7; 6:14-15; 18:35). This was a familiar cultural proverb of the day.
The passive voice verbs are used throughout Luke 6:37-38 to denote God's activity in
1. judging
2. condemning
3. pardoning
4. giving
5. measuring
How we act toward others gives evidence of our relationship to God. We reap what we sow (cf. Gal. 6:7).
NASB (UPDATED) TEXT: LUKE 6:39-45
39 And He also spoke a parable to them: "A blind man cannot guide a blind man, can he? Will they not both fall into a pit? 40A pupil is not above his teacher; but everyone, after he has been fully trained, will be like his teacher. 41Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? 42Or how can you say to your brother, 'Brother, let me take out the speck that is in your eye,' when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye. 43For there is no good tree which produces bad fruit, nor, on the other hand, a bad tree which produces good fruit. 44For each tree is known by its own fruit. For men do not gather figs from thorns, nor do they pick grapes from a briar bush. 45The good man out of the good treasure of his heart brings forth what is good; and the evil man out of the evil treasure brings forth what is evil; for his mouth speaks from that which fills his heart."
6:39 "pit" This Greek term was used in the Septuagint for:
1. a grave, 2 Sam. 18:17
2. an animal trap, Isa. 24:17-18
It is only used three times in the NT. The Matthew passages (cf. Matt. 12:11; 15:14), as this passage in Luke, could refer to a ditch or well. The implication is that false teachers lead their followers to disaster and death.
6:39-40 There is some confusion about exactly how this teaching relates to the immediate context. Verse 39 is paralleled in Matt. 15:14 and Luke 6:40 in Matt. 10:24. Jesus often used the same illustrations in different ways and contexts. Grammatically the first question of Luke 6:39 expects a "no" answer, while the second question expects a "yes" answer.
6:40 Jesus lived what He taught. He was rejected in the midst of His love and ministry to the people. Jesus' followers will experience the same type of treatment in a fallen world. When we as believers (1) emulate our culture or (2) are fully accepted by our culture, that is a sure sign that we are not modeling Jesus' teachings. New Testament Christianity has never been socially acceptable. A selfish world is made uneasy by self-sacrifice and self-giving love!
NASB"has been fully trained"
NKJV"who is perfectly trained"
NRSV"who is fully qualified"
TEV"completed their training"
NJB"fully trained disciple"
This is a perfect passive participle of a term that means
1. baby chicks, old enough to be sold in the market as fryers
2. broken bones, now mended and the arm and leg can be used again
3. torn fishing nets, now repaired and capable of catching fish
4. a fully built ship, now equipped with sails and rigging, ready to sail
The term means fully equipped for the assigned task (cf. Eph. 4:12), or possibly restored to usefulness (cf. Gal. 6:1).
6:41-42 Jesus used humor and Oriental overstatement to convey the tremendously important message to religious people about criticism. This is one reason western literalists have interpreted His sayings so rigidly.
6:41 "speck" "Speck" was used by Classical Greek writers for the material that made up a bird's nest. Therefore, we are talking about bits of plant material and similar insignificant small items.
▣ "do not see the log that is in your own eye" The "log" referred to some large piece of lumber, a building timber or rafter. Jesus often used this literary form of hyperbole to communicate spiritual truths (cf. Matt. 5:29-30; 19:24; 23:24).
6:42 "brother" In this context this word could refer to
1. other Jews (cf. Luke 14:12; Acts 2:29 [cf. Luke 6:22],37; 3:17; 7:2)
2. believers (cf. Luke 17:3; 22:32; Acts 1:15; 6:3)
▣ "hypocrite" This compound word came from the theatrical world and was used for an actor performing behind a mask. It came from two Greek words: "to judge" (krinō) and "under" (hupo). It described a person acting in one way, but being another (Luke 18:9). A good example of this kind of activity can be seen in the life of David (cf. 2 Sam. 12:1-9). Jesus used this term to describe the self-righteous Pharisees in Matt. 5:20; 6:2,5,16; 15:1,7; 23:13.
This verse implies the appropriateness of believers' concern for other Christians when it is not done in a condescending, self-righteous manner (cf. Rom. 14:1). The Church has always had to spiritually examine and exhort its leadership and membership.
6:43-45 The parallel is in Matt. 7:16,20. Our actions reveal our hearts. Our actions reveal who our true father is (God or Satan). Our actions bring consequences, either positive or negative.
6:45 "for his mouth speaks from that which fills his heart" This is a powerful NT truth (cf. Matt. 12:34-35; 15:18).
NASB (UPDATED) TEXT: LUKE 6:46-49
46"Why do you call Me, 'Lord, Lord,' and do not do what I say? 47Everyone who comes to Me and hears My words and acts on them, I will show you whom he is like: 48he is like a man building a house, who dug deep and laid a foundation on the rock; and when a flood occurred, the torrent burst against that house and could not shake it, because it had been well built. 49But the one who has heard and has not acted accordingly, is like a man who built a house on the ground without any foundation; and the torrent burst against it and immediately it collapsed, and the ruin of that house was great."
6:46-47 Lip service only is not the essence of true discipleship (cf. Isa. 29:13; Matt. 7:21,22). Obedience which flows from a personal commitment is crucial. Obedience does not precede grace, but it does follow after it!
6:46 "Lord, Lord" The rabbis said that the doubling of a name shows affection (cf. Gen. 22:11).
The Greek word Kurios was used in several distinct ways in the first century. It could simply mean (1) "sir"; (2) "master"; (3) "owner"; or (4) "husband." But, in theological contexts, it is usually interpreted with its full meaning derived from the OT substitution of the Hebrew term adon (owner, master, husband, lord) when reading Scripture for the covenant name YHWH (cf. Exod. 3:14). See Special Topic at Luke 1:68. In this context these men were making a theological statement about Jesus, but did not have a personal relationship with Him (cf. Matt. 7:21-25). It is difficult at this early stage in Jesus' ministry to know how much theological weight to attach to this term. Peter uses it early as a theological title for Jesus (cf. Luke 5:8), as does this verse, where Jesus links one's verbal affirmations with obedience.
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
▣ "hears My words and acts on them" This parable was unique to Matthew (Matt. 7:24-27) and Luke (Luke 6:47-49). This is similar to the connotation of the Hebrew word Shema of Deut. 6:1, where the word implies "to hear so as to do." Christianity involves
1. knowledge
2. personal response
3. a lifestyle of service
It is interesting that both builders are said to hear Jesus' words. Again, it looks as if the context of these warnings is religious people who have heard and responded at some level.
6:48-49 This ending is very similar to Matthew's conclusion of the Sermon on the Mount (cf. Matt. 7:26-27).
6:48 "because it had been well built" This corresponds to "dug deep and laid a foundation on the rock." This phrase is found in the ancient Greek manuscripts P75, א, B, L, and W (the UBS4 gives it an A rating). However, another phrase was taken from the Matthew parallel (cf. Luke 7:25) and very early was substituted for the Lukan phrase (cf. MSS A, C, D, and the Vulgate). Many of these scribal additions happened very early in the period of hand copying these texts. Here is a good example. Manuscript P75 is from the early third century, while MS A (Alexandrinus) is from the fifth century.
I want to remind you that none of the ancient Greek manuscripts of the NT (over 5,000) completely agree with each other, but the differences really affect no major doctrine. The NT is the best preserved text from the ancient world. We can trust that it faithfully communicates God's truth to us who believe and obey! Within the Greek manuscripts we have the original words. Nothing has been lost! We are just not sure which reading is original.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does Jesus continue to challenge the religious leaders on the subject of the oral traditions concerning the Sabbath?
2. Why do the lists of the names of the disciples vary?
3. Why is the Sermon on the Mount so different from the Sermon on the Plain?
4. What is the purpose of the Sermon on the Plain in its Lukan context?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Healing of a Centurion's Servant | Jesus heals a Centurion's Servant | The Centurion's Slave | Jesus Heals a Roman Officer's Servant | Cure of the Centurion's Servant |
7:1-10 | 7:1-10 | 7:1-10 | 7:1-5 | 7:1-10 |
7:6-8 | ||||
7:9 | ||||
7:101 | ||||
The Raising of the Widow's Son at Nain | Jesus Raises the Son of the Widow of Nain | The Widow's Son at Nain | Jesus Raises a Widow's Son | The Son of the widow of Nain Restored to Life |
7:11-17 | 7:11-17 | 7:11-17 | 7:11-15 | 7:11-17 |
7:16 | ||||
7:17 | ||||
The Messengers from John the Baptist | John the Baptist Sends Messengers to Jesus | Jesus and John | The Messengers from John the Baptist | The Baptist's Question-Jesus Commends Him |
7:18-30 | 7:18-35 | 7:18-23 | 7:18-19 | 7:18-23 |
7:20 | ||||
7:21-23 | ||||
7:24-30 | 7:24-28 | 7:24-27 | ||
7:28-30 | ||||
7:29-30 | Jesus Condemns His Contemporaries | |||
7:31-35 | 7:31-35 | 7:31-35 | 7:31-32 | |
7:33-35 | ||||
A Sinful Woman Forgiven | A Sinful Woman Forgiven | The Woman Who Was a Sinner | Jesus at the Home of Simon the Pharisee | The Woman Who Was a Sinner |
7:36-50 | 7:36-50 | 7:36-50 | 7:36-39 | 7:36-38 |
7:39-43 | ||||
7:40 | ||||
7:41-42 | ||||
7:43a | ||||
7:43b-47 | ||||
7:44-50 | ||||
7:48 | ||||
7:49 | ||||
7:50 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 7:1-10
1When He had completed all His discourse in the hearing of the people, He went to Capernaum. 2And a centurion's slave, who was highly regarded by him, was sick and about to die. 3When he heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave. 4When they came to Jesus, they earnestly implored Him, saying, "He is worthy for You to grant this to him; 5for he loves our nation and it was he who built us our synagogue." 6Now Jesus started on His way with them; and when He was not far from the house, the centurion sent friends, saying to Him, "Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof; 7for this reason I did not even consider myself worthy to come to You, but just say the word, and my servant will be healed. 8For I also am a man placed under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it." 9Now when Jesus heard this, He marveled at him, and turned and said to the crowd that was following Him, "I say to you, not even in Israel have I found such great faith." 10When those who had been sent returned to the house, they found the slave in good health.
7:1 "When He had completed all His discourse in the hearing of the people" This refers to the sermon recorded in Luke 6:20-49.
▣ "Capernaum" This was Jesus' local headquarters in Galilee. See note at Luke 4:23.
7:2 "a centurion" A centurion was a Roman (or Gentile conscript) and part of an army of occupation. He seems to have been a God-fearer, much like Cornelius in Acts 10. Every mention of Centurions in the NT is positive. These non-commissioned soldiers were the heart of the Roman army.
▣ "slave" The Matthew parallel (Matt. 8:5-13) has the term "boy."
▣ "who was highly regarded by him" This term was common and in the Septuagint, where it is used
1. of God's name, cf. Deut. 28:58
2. of the Messiah, cf. Isa. 28:16 and NT in 1 Pet. 2:4,6
3. of honorable men, cf. Num. 22:15; and NT in Phil. 2:29
The best parallel to this NT usage is 1 Sam. 26:21 and Isa. 13:12, where a person's life is precious.
7:3 "he sent some Jewish elders asking Him to come" The parallel account is in Matt. 8:5-13, but not in Mark. From Luke 7:5 we see why the Jewish elders (local synagogue leaders) were willing to be intermediaries.
▣ "save" The Greek term sozō is used often in the NT for spiritual salvation (ex. James 1:21; 2:14; 4:12), but here it is used in its OT sense of physical deliverance (ex. James 5:20; Matt. 9:22; Mark 6:56). The term literally means "to make whole" (physically and/or spiritually).
7:6 "Lord" This is the vocative form of the Greek term kurios, which can be
1. a title of respect like "sir"
2. a title for a superior like "master"
3. a theological affirmation of Jesus as God's Messiah (cf. Luke 7:13)
In this context (like John 4) it is option #1. Also note the ambiguity of its use in Luke 7:19.
▣ "do not trouble Yourself" This is a Present middle imperative (Zerwick and Grosvenor, A Grammatical Analysis of the Greek New Testament, p. 199 and A. T. Robertson, Word Pictures, p.99), while Barbara, Tim Friberg, Analytical Greek New Testament, p. 199 and Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 370, call it a present passive imperative.
▣ "I am not worthy for You to come under my roof" Obviously this Roman army officer knew the Jewish attitude toward Gentile homes. There is an obvious contrast between Luke 7:5 (the message of the elders) and this man's own sense of his unworthiness (cf. Luke 7:7).
7:7 "but just say the word" Jesus' physical presence was not demanded. This man was used to delegating authority (cf. Luke 7:8). This gesture shows this Gentile's great faith in the power of Jesus. It also gives a precedent for trusting Jesus' words, not His presence, for one's salvation (physical here, but for the Gentile readers, spiritual also). Luke chooses the accounts he will record to reach Gentiles!
▣ There is an ancient Greek manuscript variant connected with this verse. Luke has the aorist passive imperative, iathētō (cf. P75, B, L, and some Coptic translations, the UBS4 gives this one a B rating), but other ancient texts have iathēsetai (future passive indicative), which occurs in Matt. 8:8 (cf. MSS א, A, C, D, W, and the Vulgate and Armenian translations). Which one does not change the meaning of the text, but this does show how easily these scribal corrections or alterations occurred (between a.d. 200-400).
7:9 "He marveled" See note at Luke 1:63.
▣ "not even in Israel have I found such great faith" This is an extremely significant theological assertion. Remember that Luke is writing to Gentiles. In this context Jesus commends a Gentile military officer for his faith, heals a widow's child (like Elijah, cf. Luke 4:25-26), and is willing to help a sinful woman and even commend her faith (cf. Luke 7:50). It is obvious that faith, not national origin or privileged standing, is the key to the new age inaugurated by Jesus.
NASB (UPDATED) TEXT: LUKE 7:11-17
11Soon afterwards He went to a city called Nain; and His disciples were going along with Him, accompanied by a large crowd. 12Now as He approached the gate of the city, a dead man was being carried out, the only son of his mother, and she was a widow; and a sizeable crowd from the city was with her. 13When the Lord saw her, He felt compassion for her, and said to her, "Do not weep." 14And He came up and touched the coffin; and the bearers came to a halt. And He said, "Young man, I say to you, arise!" 15The dead man sat up and began to speak. And Jesus gave him back to his mother. 16Fear gripped them all, and they began glorifying God, saying, "A great prophet has arisen among us!" and, "God has visited His people!" 17 This report concerning Him went out all over Judea and in all the surrounding district.
7:11 "He went to a city called Nain" This account is recorded only in Luke. It seems not to be a special event, but a typical event in the travels and ministry of Jesus. Nain is about six miles southeast of Nazareth, close to Mt. Tabor. It is parallel to what Elijah did in Luke 4:25-26 (cf. 1 Kgs. 17:17-24).
▣ "His disciples were going along with Him, accompanied by a large crowd" There was always a large crowd of the sick, the curious, and religious leaders following Jesus. Much of Luke's presentation of Jesus' life and teachings is structured as travel narratives. These travel narratives include many of the teachings found in Matthew's "Sermon on the Mount." In Luke, Jesus is heading toward the climatic confrontation in Jerusalem. As always in the Gospels, Jesus' healings had several purposes:
1. to help a needy person (a lady in Luke 7:13)
2. to witness to:
a. the disciples (for maturity)
b. the crowd (for saving faith)
c. the townspeople (cf. Luke 7:12)
d. the religious leaders who were always there
3. to demonstrate His Messiahship
7:12 "the only son of his mother" How did Jesus know this fact? Possibly
1. someone in the crowd told Him
2. this is another example of His supernatural knowledge
3. this is an editorial comment by the evangelist
The fact that this was the only son meant this woman had no means of support!
▣ "a sizeable crowd from the city was with her" Jewish funerals involved the entire community and were remarkably noisy and emotional.
7:13 "Lord" This is the first use of this title for Jesus in Luke. See SPECIAL TOPIC: NAMES FOR DEITY at Luke 1:68.
▣ "He felt compassion for her" This is a developed connotation from "bowels." The ancients thought the lower viscera or the major organs (heart, liver, lungs) were the seat of the emotions (cf. Septuagint of Pro. 12:10; 26:22; Jer. 28:13,51; II Macc. 9:5-6; IV Macc. 10:8; Baruch 2:17). Paul uses this metaphor often (cf. 2 Cor. 6:12; 7:15; Phil. 1:8; 2:1; Col. 3:12; Philemon 1:7,12,20). Luke, probably following Paul, also uses it (cf. Luke 1:78; 7:13; 10:33; 15:20; Acts 1:18). It is meaningful to me to know of the human emotions and empathy that Jesus shares with us (cf. Mark 1:41; 6:34; 8:2).
▣ "and said to her" She would have been leading the funeral procession (Alfred Edersheim, Jewish Social Life)..
▣ "do not weep" This is a present active imperative with the negative particle, which usually implies stop an act in process.
7:14 "coffin" This refers to an open bier (cf. NRSV). Jesus did not fear ceremonial defilement by touching ceremonially unclean things or people.
▣ "Young man, I say to you, arise" This man's age is uncertain, for in Jewish society one was considered to be a young man up to the age of forty. The verb is an aorist passive imperative. Jesus has power over death and hades (cf. Rev. 1:18). What a powerful sign of His Messiahship (cf. Luke 7:22).
7:15 "The dead man sat up and began to speak" The verb "sat up" is rare and used only by medical doctors in Greek literature. The NT never records the words of those who have been raised from the dead. What powerful evidence to confirm Jesus' words and ministry!
7:16 "they began glorifying God, saying, 'A great prophet has arisen among us’" Jesus did work similar to Elijah and Elisha in the very same geographical area. These people were attributing to Jesus the highest title that they knew.
▣ "God has visited His people" The Jews had experienced YHWH"s visitation many times. God is active in the life of His people. There is a real tension in the Bible between the transcendence of God and the immanence of God. He is the Holy One of Israel, yet Father!
7:17 All the Synoptic Gospels have these summary statements (cf. Mark 1:28,45; Matt. 4:24; 9:31; 14:1), but Luke has the most (cf. Luke 4:14,37; 5:15; 7:17). Jesus did not perform miracles (healing, exorcisms, raising the dead) in secret, but in public, and word of it spread rapidly to a needy, expectant Palestine.
NASB (UPDATED) TEXT: LUKE 7:18-23
18The disciples of John reported to him about all these things. 19Summoning two of his disciples, John sent them to the Lord, saying, "Are You the Expected One, or do we look for someone else?" 20When the men came to Him, they said, "John the Baptist has sent us to You, to ask, 'Are You the Expected One, or do we look for someone else?'" 21At that very time He cured many people of diseases and afflictions and evil spirits; and He gave sight to many who were blind. 22And He answered and said to them, "Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have the gospel preached to them. 23Blessed is he who does not take offense at Me."
7:18 "The disciples of John reported to him about all these things" The parallel is in Matt. 11:2-19.
7:19 "Are You the Expected One, or do we look for someone else" There have been several theories trying to explain John's confusion about Jesus.
1. He said this only to convince his own disciples (John Calvin, cf. John 1:29-42).
2. John, the outdoors man, trapped in a cell, was getting nervous.
3. John was impatient for Jesus to act.
4. Jesus was not acting in the expected pattern of eschatological judgment (cf. Matt. 3:12; Luke 3:13).
7:21 The opening clause is a summary of Jesus' ministry to the crowds. His actions clearly revealed who He was, if they could only recognize its prophetic fulfillment.
▣ "gave sight to many who were blind" This is the most common recorded healing with definite Messianic implications (cf. Isa. 35:5-6; 61:1). It is surely a sign of the spiritual blindness which had infected Judaism (cf. John 9).
7:22 "Go and report to John" "Go" is an aorist passive (deponent) participle used in an imperative sense; "Report" is an aorist active imperative.
This is a good example that grammar must be related to context. These are not commands, but a way of directing John's representatives. They came to do this very thing—"report to John." As words have meaning only in context, so too, grammatical constructions.
▣ The rest of Luke 7:22 is a combination of several OT quotes which link up with Jesus' activities recorded in Luke 7:21. The first two partial quotes are from Isa. 61:1 (or possibly Isa. 29:18-19; 32:3-4; 35:5-6; 42:7,16). This is from the section of Isaiah that deals with the new age (chapters 56-66).
▣ "the lepers are cleansed" Leprosy and barrenness were diseases that Jews thought showed God's displeasure.
▣ "the dead are raised up" There are only three accounts of resuscitation in the NT, but apparently there were actually many more.
There are three terms which describe God's dealing with humans relating to physical life:
1. Translated. Enoch (cf. Genesis 5), like Elijah (cf. 2 Kings), was taken to heaven without physical death.
2. Resuscitation. Humans are restored to physical life, but will die again.
3. Resurrection. Jesus is the first to have a physical body of the new age. This is the promise of eternal life, a new body prepared for life with God (cf. 1 Corinthians 15).
▣ "the poor have the gospel preached to them" This was the unique element that pointed to the nature of Jesus' mission. God graciously included those whom Jewish society neglected. This is a hint of God's inclusion of the Gentiles.
7:23 "Blessed is he who does not take offense at Me" Jesus was warning John about his presuppositions concerning the Messiah. This is a good word to us also. Judaism missed its own Messiah because of their preconceived images of Him.
NASB (UPDATED) TEXT: LUKE 7:24-30
24When the messengers of John had left, He began to speak to the crowds about John, "What did you go out into the wilderness to see? A reed shaken by the wind? 25But what did you go out to see? A man dressed in soft clothing? Those who are splendidly clothed and live in luxury are found in royal palaces! 26But what did you go out to see? A prophet? Yes, I say to you, and one who is more than a prophet. 27This is the one about whom it is written, 'Behold, I send My messenger ahead of You, Who will prepare Your way before You.' 28I say to you, among those born of women there is no one greater than John; yet he who is least in the kingdom of God is greater than he." 29When all the people and the tax collectors heard this, they acknowledged God's justice, having been baptized with the baptism of John. 30But the Pharisees and the lawyers rejected God's purpose for themselves, not having been baptized by John.
7:24-27 This is a series of questions expecting a "no" answer. They emphasize the quality of John's character.
7:27 "it is written" These references (cf. Mal. 3:1; 4:5; Isa. 40:3-4) show that Jesus recognized who and what he was.
7:28 "I say to you, among those born of women there is no one greater than John" What a tremendous statement from the Messiah concerning the forerunner (cf. Matt. 11:11)! It must be recognized that Jesus' concluding remarks in Luke 7:28 show that John was the last of the OT prophets, not the first of the NT gospel preachers.
The NT affirms the unique power of John's preaching and message. He was a Spirit-led prophet. However, the NT also depreciates John so that the worship and preeminence goes to Jesus' person and ministry. There were some heretical groups in the early centuries that tried to elevate John.
▣ "yet he who is least in the kingdom of God is greater than he" As radical as the first part of Luke 7:28 is, this second phrase is even more shocking! It does clearly demonstrate the radical newness of the age of the Spirit, the Kingdom of God. The context shows the least:
1. Roman centurion and his servant (Luke 7:2-10)
2. widow of Nain and her child (Luke 7:11-17)
3. the people of Isa. 61:1 (Luke 7:21-22)
4. tax collectors (Luke 7:29)
7:29-30 These two verses can be seen as to how
1. Jesus comments about how John 6's message was received
2. Luke's comments about Jesus' message was received (NET Bible)
7:29 This verse and Luke 7:30 show the makeup of the crowd that continuously followed Jesus: social outcasts and religious leaders. I am sure that they stood in their respective groups! These two verses may be Luke's editorial comment.
The social outcasts were receptive to a message of repentance and faith (cf. Mark. 1:15), but the religious leaders were not. They thought they were an elite group who were exclusively accepted by God.
NASB"they acknowledged God's justice"
NKJV"justified God"
NRSV"acknowledged the justice of God"
TEV"who had obeyed God's righteous demands"
NJB"acknowledged God's saving justice"
This is literally "justified (aorist active indicative) God." The spiritually receptive ones recognized God's righteous ways being revealed in John's message. John's public baptism was an admission of spiritual need and trust in God's acceptance of repentant people.
It is surprising how limited is the Gospel's use of "justify" (cf. Matt. 11:19; 12:37; Luke 7:29,35; 10:29; 16:15; 18:14) when it is used so often in Paul' writings (i.e., 13 times in Romans and 8 times in Galatians). Paul speaks often of justification (i.e., how a sinner is right with God), but Jesus speaks of being part of the Kingdom of God.
Jesus was speaking to Jews who thought they were accepted by God because of Abraham and the Law of Moses, but Paul spoke mostly to Gentiles who had no covenant background. They both address the need of being in fellowship with God and how that fellowship will manifest itself in believers' lives (i.e., words, actions, motives).
▣ "baptized by John" John's and Jesus' messages were initially similar, but there is a vast difference between John's baptism and Christian baptism. John focused on an OT foundation, whereas Jesus focused on Himself on a NT foundation.
One wonders whether John's disciples who followed Jesus were re-baptized. Rituals are symbols, carriers of meaning, but they are not mechanisms of grace! Religious acts and liturgy without personal faith are barriers instead of bridges to God. The key in true faith is the heart, not just the outward forms of faith.
NASB (UPDATED) TEXT: LUKE 7:31-35
31"To what then shall I compare the men of this generation, and what are they like? 32They are like children who sit in the market place and call to one another, and they say, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.' 33For John the Baptist has come eating no bread and drinking no wine, and you say, 'He has a demon!' 34The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!' 35Yet wisdom is vindicated by all her children."
7:31-34 This paragraph is paralleled in Matt. 11:16-19. John and Jesus came with different styles of ministry (John as an ascetic; Jesus as socially available), yet the Jewish leaders rejected them both. Verse 30 shows the close-mindedness and self-righteousness of the Jewish leaders.
7:31 "this generation" This term is used in a negative sense of current hearers who see and hear God's truth, but refuse to respond appropriately (cf. Luke 7:31; 9:41; 11:29,50; 17:25). This may be an allusion to Deut. 32:5; Ps. 78:8; Jer. 2:31; 7:29. There is far more guilt connected to those who hear the truth and refuse to embrace it than to those who never have seen or heard.
7:33 "John the Baptist has come eating no bread and drinking no wine" John the Baptist was a Nazarite (cf. Numbers 6). He also lived in the wilderness and did not freely socialize with those to whom he preached (like Elijah). See Special Topic below.
▣ "and you say, 'He has a demon’" This was the same charge that they used of Jesus (cf. Luke 11:14-26). They could not explain away God's mighty use of this man so they attributed his power to a supernatural force of evil.
▣ This accusation reveals
1. the animosity of the religious elite
2. the compassion of Jesus.
Luke was writing to Gentiles who were also poor. This shows Jesus' love and identification with the common person.
7:35 This was a cultural proverb much like Luke 6:44, "each tree is known by its own fruit." The actions and attitudes of those baptized by John (cf. Luke 7:29) were clearly distinct from the religious leaders (cf. Luke 7:30). The Jews often used the OT idiom "son of. . ." as an adjective to describe a person.
NASB (UPDATED) TEXT: LUKE 7:36-50
36 Now one of the Pharisees was requesting Him to dine with him, and He entered the Pharisee's house and reclined at the table. 37And there was a woman in the city who was a sinner; and when she learned that He was reclining at the table in the Pharisee's house, she brought an alabaster vial of perfume, 38and standing behind Him at His feet, weeping, she began to wet His feet with her tears, and kept wiping them with the hair of her head, and kissing His feet and anointing them with the perfume. 39 Now when the Pharisee who had invited Him saw this, he said to himself, "If this man were a prophet He would know who and what sort of person this woman is who is touching Him, that she is a sinner." 40And Jesus answered him, "Simon, I have something to say to you." And he replied, "Say it, Teacher." 41"A moneylender had two debtors: one owed five hundred denarii, and the other fifty. 42When they were unable to repay, he graciously forgave them both. So which of them will love him more?" 43Simon answered and said, "I suppose the one whom he forgave more." And He said to him, "You have judged correctly." 44Turning toward the woman, He said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has wet My feet with her tears and wiped them with her hair. 45You gave Me no kiss; but she, since the time I came in, has not ceased to kiss My feet. 46You did not anoint My head with oil, but she anointed My feet with perfume. 47For this reason I say to you, her sins, which are many, have been forgiven, for she loved much; but he who is forgiven little, loves little." 48Then He said to her, "Your sins have been forgiven." 49Those who were reclining at the table with Him began to say to themselves, "Who is this man who even forgives sins?" 50And He said to the woman, "Your faith has saved you; go in peace."
7:36-50 This account is similar to Mary of Bethany's actions recorded in Mark 13:3-9; Matt. 26:6-13; John 12:2-8. It is obvious that on further reflection, the account in Luke, though similar, is distinct from Mary of Bethany's anointing mentioned in the other Gospels.
Luke often uses these meals given by Pharisees to communicate the gospel (cf. Luke 7:36; 11:37; 14:1).
7:36 "one of the Pharisees" Jesus ministered to all groups. He wanted to reach all people. See Special Topic: Pharisees at Luke 5:17.
▣ "was requesting Him to dine with him" One wonders the motive of this request:
1. curiosity
2. spiritual hunger
3. being seen with Jesus
4. trying to find out something he could use against Him (cf. Luke 7:44-45)
These dinners were social events for the entire community. Although only invited guests ate, anyone was welcome to come and listen to the table conversation.
▣ "reclining at the table" Luke is the only NT author to use this term kataklinō (cf. Luke 7:36; 9:14,15; 14:8; 24:30). Other NT writers use anakeimai.
The Jews of the first century did not use tables and chair as the Persians did (cf. Esther 1:6; 7:8) and some Egyptians. Typically they would recline on their left elbow on pillows spread around horseshoe-shaped tables, usually three on a side.
7:37 "a woman in the city who was a sinner" The implication is that she was a local prostitute, however, this phrase is unspecific. To the Jewish leaders, anyone who did not keep all the expected rules and rituals of the Talmud was considered a sinner (e.g., shepherds, tanners). This city was in the north, possibly Capernaum. The other Gospels record an anointing by a woman at a Simon's house, near Jerusalem. However, the other Gospels record a similar anointing of Jesus' feet by Mary Magdalene (cf. Matt. 26:6; Mark 14:3; John 12:2).
▣ "alabaster vial of perfume" Alabaster was a whitish yellow stone which was named for the town in Egypt (Alabastron) in which it was developed. The perfume was very expensive. Women often carried this as a dowry around their necks on a chain.
7:38 "and standing behind Him at His feet" At these social events others from the town who were not invited were welcome to come and sit along the walls, look in the windows and doors, and listen to the conversations. Remember that Jesus was reclining on his left elbow with His feet behind Him.
▣ "and kept wiping them with the hair of her head" For a Jewish woman, to have her hair undone in public was a sign of social impropriety.
▣ "kissing His feet and anointing them with the perfume" This was a highly unusual act that seems to symbolize this woman's joy over forgiveness and the deep sense of gratitude for Jesus' attitude concerning people like herself (cf. Luke 7:35).
7:39 "If this man were a prophet" This is a second class conditional sentence. The form of this sentence shows that he did not believe Jesus was a prophet. This is a unique Greek construction which would be understood as "if this man were a prophet, which he is not, he would know who and what sort of person this woman is who is touching him, but he does not." This Pharisee totally misunderstood Jesus and His motives, purposes, and actions.
The very early codex B, called Vaticanus because it was found in the Vatican library, has the definite article with "prophet." This is obviously a theological attempt to link Jesus with "the Prophet" of Moses' prophecy in Deut. 18:15. This was a Messianic prediction. But from the context of Luke this Pharisee is not calling Jesus the Messiah, but a non-prophet!
A book that documents these theological variants is Bart D. Ehrman, The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament. Oxford, 1993.
7:40 "Simon" This was a common name. There are many examples in the NT of people named Simon:
1. Simon Peter, Matt. 4:18
2. Simon the Canaanite, Matt. 10:4; Acts 1:13
3. Simon, Jesus' half-brother, Matt. 13:55
4. Simon the Leper, Matt.26:6; Mark 14:3
5. Simon the Cyrene, Matt. 27:32
6. Simon the Pharisee, Luke 7:40
7. the father of Judas Iscariot, John 6:71
8. Simon Magnes, Acts 8:5
9. Simon the Tanner, Acts 9:43
The parallels in Matthew and Mark also place the dinner at the home of a man named Simon, but he is not called a Pharisee.
7:41 It is only in Luke that Jesus tells this parable to Simon. Matthew and Mark have a totally different reason for the woman's actions (i.e., prepare Jesus for His upcoming death by anointing Him for burial).
▣ "500 denarii" A denarius was a common coin of the period. It represented a day's wage for a soldier or day-laborer (cf. Matt. 20:2). See Special Topic: Coins in Use in Palestine in Jesus' Day at Luke 15:8.
7:42 "So which of them will love him more" This account obviously deals with two kinds of people:
1. the self-righteous who thought they needed little or no forgiveness
2. the humble and repentant who knew they needed God's forgiveness
This parable has much in common with the parable of the Pharisee and the sinner (cf. Luke 18:9-14).
7:44-47 There are several actions that Simon the Pharisee did not perform for Jesus that were expected of a host in Jewish culture:
1. he did not wash His feet when he entered, Luke 7:44
2. he did not give Him a kiss of greeting, Luke 7:45
3. he did not anoint Him with oil, Luke 7:46
7:47 "I say to you, her sins, which are many, have been forgiven" Jesus did not overlook this woman's sins, but He forgave them. This pericope (gospel story) clearly shows the radically new covenant (cf. Jer. 31:31-34; Ezek. 36:22-38). Salvation is based on faith in Jesus, not personal achievement, merit, or performance (cf. Eph. 2:8-9). This is the new covenant way of being accepted by God!
Theologians emphasize the word "love" and turn it into a new requirement for forgiveness and acceptance. Love is surely the by-product of a personal relationship with God through Christ, but it is not the criterion for acceptance. Acceptance is based on the finished and complete work of the Son. Humans must respond in repentance and faith, but they cannot add to or take away from this freely given salvation. A changed and changing life of love, obedience, and perseverance are evidence that we have met God in Christ. Believers are saved "unto good works" (cf. Eph. 2:10), not "by good works" (cf. Rom. 3:21-30)!
7:48 "Your sins have been forgiven" This is a perfect passive indicative. This must have been a tremendous shock to the Jews sitting there who knew that only God could forgive sins (cf. Luke 5:21-24).
7:50 "'Your faith has saved you" This is a perfect active indicative. This woman's expression of love was the result, not the means, of forgiveness. Faith in Christ is the key issue (cf. Luke 5:20; 7:9; 8:48; 17:19; 18:42).
▣ "go in peace" This is a present middle (deponent) imperative (cf. Luke 8:48).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why are the accounts of Luke 7 and Matthew 8 so different?
2. Why was Jesus so impressed with this man's faith?
3. Why did Jesus resuscitate the widow of Nain's son?
4. Why did John the Baptist doubt that Jesus was the Messiah? How did Jesus answer his question?
5. Is John the Baptist an OT prophet or a NT preacher?
6. Why is Jesus' statement of Luke 7:48 an anathema to the Jewish leaders?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Some Women Accompany Jesus | Many Women Ministered to Jesus | On Tour | Women Who Accompanied Jesus | The women Accompanying Jesus |
8:1-3 | 8:1-3 | 8:1-3 | 8:1-3 | 8:1-3 |
The Parable of the Sower | The Parable of the Sower | The Parable of the Sower | The Parable of the Sower | The Parable of the Sower |
8:4-8 | 8:4-8 | 8:4-8 | 8:4 | 8:4 |
8:5-8a | 8:5-8 | |||
8:8b | ||||
The Purpose of the Parables | The Purpose of the Parables | Purpose of the Parables | Why Jesus Speaks in Parables | |
8:9-10 | 8:9-10 | 8:9-10 | 8:9-10 | 8:9-10 |
The Parable of the Sower Explained | The Parable of the Sower Explained | Jesus Explains the Parable of the Sower | The Parable of the Sower Explained | |
8:11-15 | 8:11-15 | 8:11-15 | 8:11-15 | 8:11-15 |
A Light Under a Vessel | The Parable of the Revealed Light | On Obedient Listening | A Lamp Under a Bowl | Parable of the Lamp |
8:16-18 | 8:16-18 | 8:16-18 | 8:16 | 8:16-18 |
8:17 | ||||
8:18 | ||||
The Mother and Brothers of Jesus | Jesus' Mother and Brothers Come to Him | Jesus' True Family | Jesus' Mother and Brothers | The True Family of Jesus |
8:19-21 | 8:19-21 | 8:19-21 | 8:19-20 | 8:19-21 |
8:21 | ||||
The Calming of a Storm | Wind and Waves Obey Jesus | Wind and Sea Calmed | Jesus Calms a Storm | The Calming of the Storm |
8:22-25 | 8:22-25 | 8:22-25 | 8:22-24a | 8:22-25 |
8:24b-25a | ||||
8:25b | ||||
The Healing of the Gerasene Demoniac | A Demon-Possessed Man Healed | The Gerasene Demoniac | Jesus Heals a Man with Demons | The Gerasene Demoniac |
8:26-31 | 8:26-39 | 8:26-31 | 8:26-29 | 8:26-27 |
8:28-31 | ||||
8:30a | ||||
8:30b-31 | ||||
8:32-39 | 8:32-33 | 8:32-33 | 8:32-33 | |
8:34-39 | 8:34-38a | 8:34-37 | ||
8:38b-39a | 8:38-39 | |||
8:39b | ||||
Jairus' Daughter and the Woman Who Touched Jesus' Garment | A Girl Restored to Life and a Woman Healed | Jairus' Daughter Raised | Jairus' Daughter and the Woman Who Touched Jesus' Cloak | Cure of the woman with a Hemorrhage – Jairus' Daughter Raise to Life |
8:40-42a | 8:40-56 | 8:40-42a | 8:40-42a | 8:40-42 |
8:42b-48 | 8:42b-48 | 8:42b-45a | ||
8:43-48 | ||||
8:45b | ||||
8:46-48 | ||||
8:49-56 | 8:49-56 | 8:49 | 8:49-56 | |
8:50 | ||||
8:51-52 | ||||
8:53-56 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This chapter is made up of several incidents
1. the parable of the soils, Luke 8:1-18
2. Jesus deals with His own family, Luke 8:19-21
3. Jesus calms a storm, Luke 8:22-25
4. Jesus heals the Gadarene Demoniac, Luke 8:26-39
5. Jesus raises Jairus' daughter and heals a woman with an issue of blood, Luke 8:40-55
The Gospels were written many years after Jesus' life. Those who write the Gospels (by the aid of the Spirit) were culturally accustomed to oral teaching. The rabbis taught by oral presentation. Jesus continued this oral approach to teaching. To our knowledge He never wrote down any of His teachings or sermons. To aid in the memory, teaching presentations were repeated, summarized, and illustrated. The Gospel writers retained these memory aids. Parables are one of these techniques. Parables are hard to define:
"Parables are best defined as stories with two levels of meaning; the story level provides a mirror by which reality is perceived and understood" (Dictionary of Jesus and the Gospels [p. 594]).
"A parable is a saying or story that seeks to drive home a point that the speaker wishes to emphasize by illustrating it from a familiar situation of common life" (The Zondervan Pictorial Bible Encyclopedia [p. 590]).
It is hard to define exactly what was understood by the term "parable" in Jesus' day
1. Some say it reflects the Hebrew term mashal, which was any kind of riddle (Mark 3:23), clever saying (Proverbs, Luke 4:23), short saying (Mark 7:15) or mysterious saying ("dark saying").
2. Others hold to the more limited definition of a short story.
This was a major NT literary genre. Depending on how one defines the term, over one-third of Jesus' recorded teachings are in parabolic form. Parables are certainly authentic sayings of Jesus. If one accepts the second definition, there are still several different types of short stories
1. simple stories (Luke 13:6-9)
2. complex stories (Luke 15:11-32)
3. contrasting stories (Luke 16:1-8; 18:1-8)
4. typological/allegorical stories (Matt. 13:24-30, 47-50; Luke 8:4-8, 11-15; 10:25-37; 14:16-24; 20:9-19; John 10; 15:1-8)
In dealing with this variety of parabolic material, one must interpret these sayings on several levels.
The first level would be general hermeneutic principles applicable to all biblical genres:
1. identify the purpose of the entire book, or at least the larger literary unit in which the parable appears
2. identify the original audience. It is significant that the same parable is sometimes given to different groups.
a. lost sheep in Luke 15 directed to sinners
b. lost sheep in Matthew 18 directed toward disciples
3. be sure to note the immediate context of the parable. Often Jesus or the Gospel writer tells the main point (usually at the end of the parable or immediately after it).
4. express the central intent(s) of the parable in one declarative sentence. Parables often have two or three main characters. Usually there is an implied truth, purpose, or point to each character.
5. check the parallel passages in the other Gospels, then other NT books and OT books.
The second level of interpretive principles are those that relate specifically to parabolic material:
1. Read (hear if possible) the parable again and again. These were given for oral impact, not written analysis.
2. Most parables have only one central truth, which is related to the historical and literary contexts of both Jesus and/or the evangelist.
3. Be careful of interpreting the details making it an allegory instead of a parable. Often they are just part of the setting of the story.
4. Remember parables are not reality. They are life-like analogies, but often exaggerations, to drive home a point (truth).
5. Identify the main points of the story that a first century Jewish audience would have understood. Then look for the twist or surprise. Usually it comes toward the end of the story (cf. A. Berkeley Mickelsen, Interpreting the Bible, pp. 221-224).
6. All parables were given to elicit a response. That response is usually related to the concept of "the Kingdom of God." Jesus was the inaugurator of the new Messianic Kingdom (Matt. 21:31; Luke 17:21). Those who heard Him must respond to Him now! The Kingdom is also future (Matthew 25). A person's future is dependent on how he responded to Jesus at the time. Kingdom parables described the new kingdom that had arrived in Jesus. They described its ethical and radical demands for discipleship. Nothing can be as it was. All is radically new and focused on Jesus!
7. Parables often do not express the point or central truth. The interpreter must seek the contextual keys that reveal the original culturally obvious central truths which, because of time, language, and culture, are now obscure to us.
A third level that is often controversial is that of the hiddenness of parabolic truth. Jesus often spoke of the hiddenness of parables (cf. Matt. 13:9-15; Mark 4:9-13; Luke 8:8-10; John 10:6; 16:25). This is related to the prophecy in Isa. 6:9-10. The heart of the hearer determines the level of understanding (cf. Matt. 11:15; 13:9,15,16,43; Mark 4:9,23,33-34; 7:16; 8:18; Luke 8:8; 9:44; 14:35).
However, it must also be stated that often the crowd (cf. Matt. 15:10; Mark 7:14) and the Pharisees (cf. Matt. 21:45; Mark 12:12; Luke 20:19) understood exactly what Jesus was saying, but refused to respond appropriately by faith and repentance. In one sense this is the truth of the Parable of the Soils (cf. Matt. 13; Mark 4; Luke 8). The parables could conceal or reveal truth (cf. Matt. 13:16-17; 16:12; 17:13; Luke 8:10; 10:23-24).
Grant Osborne, Hermeneutical Spiral, p. 239, makes the point that "parables are an 'encounter mechanism' and function differently depending on the audience. . .Each group (i.e., leaders, crowds, disciples) is encountered differently by the parables." Often even the disciples did not understand either His parables or His teachings (cf. Matt. 15:16; Mark 6:52; 7:18; 8:17-18,21,33; 9:10,32; Luke 9:45; 18:34; John 12:16).
A fourth level is also controversial. It deals with the central truth of parables. Most modern interpreters have reacted (justifiably so) against the allegorical interpretation of the parables. Allegory turned the details into elaborate systems of truth. This method of interpretation does not focus on the historical setting, literary setting, or authorial intent; it presents the thoughts of the interpreter, not the inspired text.
However, it must be admitted that the parables that Jesus interpreted are very close to allegorical or at least typological. Jesus used the details to convey truth (the Sower, Matthew 13; Mark 4; Luke 8 and the wicked tenants, Matthew 21; Mark 12, Luke 20).
Some of the other parables also have several main truths. A good example is the parable of the Prodigal Son (Luke 15:11-32). It is not only the love of the Father and waywardness of the younger son, but also the attitude of the older son, that is integral to the full meaning of the parable.
Here is a helpful statement from Linguistics and Biblical Interpretation by Peter Cotterell and Max Turner:
"It was Adulf Julicher more than any other who directed New Testament scholarship towards a decisive attempt to understand the role of parable in the teaching of Jesus. The radical allegorizing of the parables was abandoned and the search begun for a key that would enable us to penetrate their true meaning. But as Jeremias made clear, 'His efforts to free the parables from the fantastic and arbitrary interpretations of every detail caused him to fall into a fatal error.' The error was to insist not merely that a parable should be understood as conveying a single idea, but that the idea should be as general as possible" (p. 308).
Another helpful statement from The Hermeneutical Spiral by Grant Osborne is:
"Yet I have noted many indications that the parables are indeed allegories, albeit controlled by the author's intention. Blomberg (1990) in fact argues that there are as many points as there are characters in the parables and that they are indeed allegories. While this is somewhat overstated, it is nearer the truth than the 'one point' approach" (p. 240).
Should parables be used to teach doctrinal truths or illuminate doctrinal truths? Most interpreters have been influenced by the abuse of the allegorical method of interpreting parables, which allowed them to establish doctrines that had no connection to Jesus' original intent or that of the Gospel writer. Meaning must be linked to authorial intent. Jesus and the Gospel writers were under inspiration, but interpreters are not.
However badly the parables have been abused, they still function as vehicles of truth. Hear Bernard Ramm on this point!
"Parables do teach doctrine and the claim that they may not be used at all in doctrinal writing is improper. . .we must check our results with plain, evident teaching of our Lord, and with the rest of the New Testament. Parables with proper cautions may be used to illustrate doctrine, illuminate Christian experience and to teach practical lessons." Protestant Biblical Interpretation (p. 285).
In conclusion let me give three quotes that reflect warnings in our interpretation of parables:
1. Taken from How to Read the Bible For All Its Worth by Gordon Fee and Doug Stuart:
"The parables have suffered a fate of misinterpretation in the church second only to the Revelation" (p. 135).
2. Taken from Understanding and Applying the Bible by J. Robertson McQuilkin:
"Parables have been the source of untold blessing in enlightening God's people concerning spiritual truth. At the same time, parables have been the source of untold confusion in both doctrine and practice in the church" (p. 164).
3. Taken from The Hermeneutical Spiral by Grant Osborne:
"Parables have been among the most written about yet hermeneutically abused portions of Scripture. . .the most dynamic, yet the most difficult to comprehend of the biblical genres. The potential of the parable for communication is enormous, since it creates a comparison or story based upon everyday experiences. However, that story itself is capable of many meanings, and the modern reader has as much difficulty interpreting it as did the ancient hearers" (p. 235).
C. A Checklist for Interpreting Parables
1. General Hermeneutical Principles
a. What is the central purpose of:
(1) the whole Gospel
(2) the literary unit
(3) the immediate context
b. Identify, if possible, the original audience (disciples, crowd, religious leaders)
c. Seek the historical setting
(1) of Jesus
(2) of the Gospel author
d. What is the main truth(s) of the story
(1) express it in one declarative sentence
(2) list the main characters of the parable (usually 2 or 3) and assign a purpose, truth, or plot development to each
e. Check the other gospels for their use of the parabolic material. Is it the same or different?
2. Special Hermeneutics
a. Read (or better, listen to) the story again and again
b. Identify the cultural aspects of the story. Look for what would have surprised the original hearers. This surprising twist usually comes toward the end. It can be a statement of Jesus or the hearers or a character in the story or the Gospel writer
c. What response was Jesus seeking to elicit in the story?
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 8:1-3
1Soon afterwards, He began going around from one city and village to another, proclaiming and preaching the kingdom of God. The twelve were with Him, 2and also some women who had been healed of evil spirits and sicknesses: Mary who was called Magdalene, from whom seven demons had gone out, 3and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who were contributing to their support out of their private means.
8:1
NASB"from one city and village to another"
NKJV"every city and village"
NRSV"cities and villages"
TEV, NJB"towns and villages"
Jesus was trying to reach everyone with the Good News. This extensive tour of Galilee was precipitated by the leaders' rejection of Him in Judea.
▣ "proclaiming and preaching" These two Greek terms (kērussō and euangelizō) are synonymous. They (usually, but not always, cf. Luke 1:19) both reflect the public announcement of the gospel. Both of these are present participles.
▣ "the kingdom of God" This refers to the reign of God in human hearts now that will one day be consummated in God's reign over all the earth. This is the focal message of Jesus' ministry (cf. Matt. 6:10). See Special Topic at Luke 4:21.
▣ "The twelve" See Special Topic at Luke 6:13.
8:2 "some women who had been healed of evil spirits and sicknesses" This is a periphrastic perfect passive. Jesus had healed or exorcized this group of women. These women apparently followed and contributed to the needs of Jesus and the Apostolic group (money for sure and probably cooking, washing clothes, etc.). They traveled with Jesus and the Twelve. See Special Topic: The Demonic at Luke 4:33
▣ "Mary who was called Magdalene, from whom seven demons had gone out" This phrase indicates that this personis being introduced for the first time. Therefore, she is not the woman who anointed Jesus at Simon's house.
This phrase says several things about her.
1. her given name – Mary
2. where she was born/grew up – Magdala (cf. Matt. 15:39)
3. her condition from which Jesus freed her – demon possession (the seven denotes a full and complete possession)
8:3 "Joanna" She is mentioned only here and in Luke 24:10. She was married to a servant of Herod Antipas (see Special Topic at Luke 3:1), which means she was a woman of means. How much or how often she traveled with Jesus and the Apostolic group is uncertain. She traveled through Galilee in Luke 8 and was present in Jerusalem during the Passion Week. She may have seen the crucifixion and helped prepare the spices for burial (cf. Luke 23:55-56). She then returned to the tomb (cf. Luke 24:10).
▣ "Susanna" There is no other mention of this woman in the NT.
SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS
NASB"to their support"
NKJV"who provided for Him"
NRSV, NJB"who provided for them"
TEV"to help Jesus and his disciples"
The Greek manuscript evidence is divided between the singular (cf. MSS א, A, L, and Matt. 27:55; Mark 15:41) and the plural(cf. MSS B, D, and W). It is hard to decide which is original (UBS4 gives the plural a "B" rating, meaning "almost certain"), but as with most variants, it really does not make much difference. Several women followed Jesus and the Apostles and helped them.
NASB (UPDATED) TEXT: LUKE 8:4-8
4When a large crowd was coming together, and those from the various cities were journeying to Him, He spoke by way of a parable: 5"The sower went out to sow his seed; and as he sowed, some fell beside the road, and it was trampled under foot and the birds of the air ate it up. 6Other seed fell on rocky soil, and as soon as it grew up, it withered away, because it had no moisture. 7Other seed fell among the thorns; and the thorns grew up with it and choked it out. 8Other seed fell into the good soil, and grew up, and produced a crop a hundred times as great." As He said these things, He would call out, "He who has ears to hear, let him hear."
8:4 "parable" See introduction to the chapter for hermeneutical helps.
8:5 "'The sower went out to sow his seed’" This would have been an agricultural procedure everyone in that culture would have identified with. There may have been a sower in the distance that Jesus pointed to.
This parable is repeated in all three Synoptic Gospels. In many ways this parable, accompanied with Jesus' interpretation, is the paradigm for all the rest.
Notice that salvation is not human discovery or merit, but divine revelation (word of God); also note this is not a text on predestination, but the eternal consequences of human choices! This is really a parable about different soils (i.e., human hearts).
▣ "road" The farmer sowed his entire field, even the footpaths that traversed them then he plowed it all. The seed that fell in these well-worn paths did not penetrate the packed soil and it was quickly trampled on by passers-by.
8:6 "rocky soil" The farmer could not tell where the rocky ledges or the large underground boulders were located, but the seeds did not have enough soil in which to root.
8:7 This refers to the well established, thorny weeds which were plowed under (therefore they could not be seen), but quickly reestablished and crowded out the newly germinated grain.
8:8 "a hundred times as great" Matthew has a scale of grain production graded from 30 to 60 to 100 (cf. Matt. 13:8).
▣ "He who has ears to hear, let him hear" This implies that an openness to the Spirit was required for understanding (cf. Mark 4:9; Matt. 13:9). In a sense, these parables were spiritual riddles. The heart (prepared by the Spirit, cf. John 6:44,65) of the hearer was crucial.
Notice also that of the four types of soil, three allowed the seed to germinate, but only one allowed fruit-bearing. Salvation involves evidence. Eternal life has observable characteristics! Be careful of an initial response as the only evidence of salvation. The yield varies, but not fruitfulness. True salvation is an initial response to the gospel followed by a daily response. This parable is a warning against an "easy believism" (as is John 15)!
NASB (UPDATED) TEXT: LUKE 8:9-10
9His disciples began questioning Him as to what this parable meant. 10And He said, "To you it has been granted to know the mysteries of the kingdom of God, but to the rest it is in parables, so that seeing they may not see, and hearing they may not understand.
8:9 "His disciples began questioning Him as to what this parable meant" Even the inner group of Apostles did not understand the spiritual significance of parables. This is comforting to me when I do not understand Jesus' words either.
8:10 "'To you it has been granted’" This is a perfect passive indicative. We are responsible stewards of the spiritual truths we possess. "To whom much is given, much is required" (cf. Luke 12:48).
This private teaching, which seems to be a regular occurrence, may explain the differences between the Synoptic Gospels (i.e., public teaching) and John's Gospel (private teaching). Jesus speaks very differently in John. It is possible that the parabolic teachings, so common in the Synoptics, were done before the crowds and that the totally different style (i.e., "I Am" statements) of the Gospel of John were done in private with the disciples.
It is just possible that this whole issue of special instruction for the Twelve may have functioned in the early church as a way of accentuating Apostolic authority. They, and they alone, knew the "true" interpretation of Jesus' words. All revelation comes through these chosen and inspired disciples (NT authors).
▣ "the mysteries of the kingdom of God" This is the Greek term mustērion. It is used in the NT in several different senses. Here in Luke it is plural. In Mark 4:11 and here it is revealed truth which the leaders and the crowd could not comprehend (cf. Isa. 6:9-10).
SPECIAL TOPIC: MYSTERY IN THE NT
▣ "but to the rest it is in parables" Parables had the linguistic ability
1. to reveal truths
2. to hide truths
▣ "so that seeing they may not see, and hearing they may not understand" This is a quote from Isa. 6:9. This prophetic passage (Isa. 6:9-10) is used often to explain unbelief (cf. Matt. 13:14-15; Mark 4:12; John 12:40; Acts 28:26,27; Rom. 11:8).
This emphasizes that only a heart and mind touched by the Spirit of God can understand the gospel. This is the mystery of Divine Sovereignty and required human response. Somehow both are true! Humans can only respond to God's initiation. The question remains, "Does He touch all or only some?" The evidence of a Divine touch is a human response (repentance, faith, obedience, perseverance).
NASB (UPDATED) TEXT: LUKE 8:11-15
11"Now the parable is this: the seed is the word of God. 12Those beside the road are those who have heard; then the devil comes and takes away the word from their heart, so that they will not believe and be saved. 13Those on the rocky soil are those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away. 14The seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity. 15But the seed in the good soil, these are the ones who have heard the word in an honest and good heart, and hold it fast, and bear fruit with perseverance."
8:11 "the word of God" See note at Luke 5:1.
8:12 "the devil comes and takes away the word from their hearts" The NT teaches the reality of a personal force of evil out to thwart God's gospel (cf. 2 Cor. 4:4). See SPECIAL TOPIC: SATAN at Luke 4:2.
The NET Bible (footnote #23, p. 1822) makes the interesting observation that each of the Synoptic Gospels uses a different name for God's opponent.
1. Luke – "the devil"
2. Matthew – "the evil one"
3. Mark – "Satan"
This shows the freedom of the Gospel writers to record true events and teachings in their own words.
▣ "will not believe and be saved" It is so hard to precisely define the procedure and process of salvation (ex. the variety of conversions in Acts). This is because the NT approaches the subject from several different angles:
1. repentance and faith
2. faith and works
3. faith and baptism
4. faith and tongues
However, the consistent requirement is faith. I have come to understand this faith as having three crucial aspects.
1. receiving/welcoming a person (Jesus)
2. believing truths about that person (the NT)
3. living a life emulating that person (Christlikeness).
Some of these are initial; others develop over time. New Testament faith is a dynamic relationship which is difficult to explain. It is more than just faith, but it starts there and finishes there for us. In reality it starts and finishes with God.
▣ "from their heart" This is the OT use of the term "heart" to refer to the person (cf. Luke 8:15). Often today we speak of inviting Jesus into our heart, which is the same metaphorical usage of heart as the will, mind, and emotions of a person. See Special Topic at Luke 1:51.
8:13 "those who, when they hear, receive the word with joy" This shows that the joyful acceptance of the gospel is not automatically eternal salvation! The word "receive" (cf. John 1:12) is synonymous with "believer" (cf. John 3:16). Receive/believe is used in John 8:31 for Jews who later tried to kill Jesus (cf. Luke 8:59).
SPECIAL TOPIC: THE NEED TO PERSEVERE
8:14 "are choked with worries and riches and pleasure of this life" Here is another group who, after what seems to be a vital initial response to the Good News, succumbed to the pressures of earthly fallen life (cf. Demas in 2 Tim. 4:10; God and mammon in Luke 16:13). The theological questions has always been, "Are these people lost, immature or saved and lost"?
See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Luke 6:46.
▣ "bring no fruit to maturity" This issue is fruit-bearing, not germination only (cf. Matthew 7).
8:15 "hold it fast and bear fruit with perseverance" Both of these are present active indicatives. Here is the key—the harvest is the result of a whole life, not one emotional incident of dedication to God (cf. Gal. 6:9). There is a good article on "Apostasy" in Dictionary of Biblical Imagery, pp. 38-40.
NASB (UPDATED) TEXT: LUKE 8:16-18
16"Now no one after lighting a lamp covers it over with a container, or puts it under a bed; but he puts it on a lampstand, so that those who come in may see the light. 17For nothing is hidden that will not become evident, nor anything secret that will not be known and come to light. 18So take care how you listen; for whoever has, to him more shall be given; and whoever does not have, even what he thinks he has shall be taken away from him."
8:16 "Now no one after lighting a lamp covers it over with a container" This is related to the preceding parable. It emphasizes the true believer's need to live and share the truth of the gospel. We are saved to serve, to tell.
▣ "lampstand" This could refer to several different ways by which lights were positioned in the home so as to give off the most illumination:
1. an out-cropping in the wall
2. a hanger on the wall
3. some type of pedestal
8:17-18 These two verses must relate to the previous context of "apparent" believers. The intentions of the heart will one day be revealed. God looks first at the heart, not the religious actions. One's true motive will become evident (1) in this life or (2) on judgment day.
NASB (UPDATED) TEXT: LUKE 8:19-21
19And His mother and brothers came to Him, and they were unable to get to Him because of the crowd. 20And it was reported to Him, "Your mother and Your brothers are standing outside, wishing to see You." 21But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it."
8:21 "My mother and My brothers" This shocking statement shows Jesus' self-understanding and the radical nature of biblical faith that can only be described in terms of a new birth, a new family. Family life was such an important aspect of Jewish life (cf. J. Duncan, M. Derrett, Jesus' Audience, pp. 38-45) that to use this of fellow believers is significant. Believers relate to deity as family members; God is Father, Jesus is the unique Son and Savior, but believers, even the least, are children of God too!
▣ "who hear the word of God and do it" This reflects the Hebrew word Shema (cf. Deut. 5:1; 6:4), which means hear so as to do (cf. Luke 11:28). This is the emphasis of the book of James. Eternal life has observable characteristics!
NASB (UPDATED) TEXT: LUKE 8:22-25
22 Now on one of those days Jesus and His disciples got into a boat, and He said to them, "Let us go over to the other side of the lake." So they launched out. 23But as they were sailing along He fell asleep; and a fierce gale of wind descended on the lake, and they began to be swamped and to be in danger. 24They came to Jesus and woke Him up, saying, "Master, Master, we are perishing!" And He got up and rebuked the wind and the surging waves, and they stopped, and it became calm. 25And He said to them, "Where is your faith?" They were fearful and amazed, saying to one another, "Who then is this, that He commands even the winds and the water, and they obey Him?"
8:23 "a fierce gale of wind descended on the lake" The Sea of Galilee is several hundred feet below sea level, surrounded by high, rolling hills. The wind that funnels down from these hills is able to swirl the lake into a tempest in a relatively short time.
One wonders how this miracle is related to God's
1. control of the waters (cf. Ps. 65:7; 89:9; 107:23-32)
2. victory over chaos (cf. Job 9:13; Ps. 89:10-11; Isa. 27:1; 51:10)
Water is the only aspect of creation not said to be spoken into existence in Genesis 1. There may have been many OT allusions behind this event. These Jewish fishermen would have known these verses much like the tumultuous waters.
8:24 "Master, Master" See note at Luke 5:5.
▣ "we are perishing" This is a present middle indicative. Remember these were seasoned fishermen. It must have been some storm!
8:25 "Where is your faith" The parallels in Matthew (cf. Matt. 8:26) and Mark (cf. Mark 4:40) add "why are you afraid?" Many of Jesus' miracles were for the purpose of training the disciples.
▣ "Who then is this" This verse clearly displays the Apostles' theological immaturity. Jesus faced several types of unbelief: (1) His family's; (2) the crowds’; and (3) the disciples’. Numbers 1 and 3 are spiritually growing. Their unbelief is based on ignorance, but number 2 is willful.
Everyone who hears the gospel must answer this question about Jesus! It is the crucial issue.
NASB (UPDATED) TEXT: LUKE 8:26-31
26Then they sailed to the country of the Gerasenes, which is opposite Galilee. 27And when He came out onto the land, He was met by a man from the city who was possessed with demons; and who had not put on any clothing for a long time, and was not living in a house, but in the tombs. 28Seeing Jesus, he cried out and fell before Him, and said in a loud voice, "What business do we have with each other, Jesus, Son of the Most High God? I beg You, do not torment me." 29For He had commanded the unclean spirit to come out of the man. For it had seized him many times; and he was bound with chains and shackles and kept under guard, and yet he would break his bonds and be driven by the demon into the desert. 30And Jesus asked him, "What is your name?" And he said, "Legion"; for many demons had entered him. 31They were imploring Him not to command them to go away into the abyss.
8:26 "country of the Gerasenes" This area goes by several names in the Gospels:
1. Gadarenes (Matt. 8:28; MSS A, W)
2. Gerasenes (Mark 5:1, MSS P775, B, D)
3. Gergesenes (Luke 8:26,37; MSS א, L)
It is sometimes called Gadara. There is a town by this same name several miles away from the sea, but we have learned from archeological evidence that this town owned land near the sea.
8:27 "a man" Matthew 8:28 has two men, but this is characteristic of the Gospel of Matthew, which often has "two," while the other Synoptics have one. Another example would be the blind man/men of Jericho (cf. Matt. 20:29; Mark 10:46; Luke 18:35). Some have supposed that two were mentioned because this number was required to be witnesses in court (cf. Num. 35:30; Deut. 17:6; Matt. 18:16). There is a good article in Hard Sayings of the Bible, pp. 371-377.
▣ "who was possessed with demons" See Special Topic: The Demonic at Luke 4:33 and the note at Luke 4:35.
▣ "in the tombs" He had been ostracized by the community and this was the only place where he could find shelter. During this period of time small manmade or natural caves were used as burial places. Whether this location was connected with his demon possession is uncertain. There are many specific questions about demons and angels which cannot be answered because there is not enough biblical information. Our world is permeated by a personal force of evil with his servants, the demonic, who are out to thwart the will of God and to destroy mankind, God's ultimate creation and the focus of His love and attention.
8:28
NASB"What business do we have with each other"
NKJV"What have I to do with You"
NRSV"What have you to do with me"
TEV, NJB"What do you want with me"
This is literally "what to me and to you." In A Translator's Handbook on the Gospel of Mark, Bratcher and Nida note that "In classical Greek the phrase would mean 'what have we in common?' Here, however, it corresponds to the Hebrew 'Why do you meddle with me’" (p. 49). This idiom is illustrated in Jdgs. 11:12; 2 Sam. 16:10; 19:22; 1 Kgs. 17:18; 2 Chr. 35:21.
▣ "Jesus, Son of the Most High God" These demons knew who Jesus was (cf. James 2:19; Mark 1:23), but Jesus refused their testimonies because He knew that the religious leaders who could not deny His power would later accuse Him of using Satan's power (cf. Luke 11:14-26). See notes at Luke 1:32 and 1:76.
▣ "do not torment me" It is interesting that in this conversation sometimes the plural is used of the demons and sometimes the singular (head demon).
This is grammatically an aorist active subjunctive of prohibition functioning as an Aorist active imperative, which implies "never start an action" (cf. Barbara and Timothy Friberg's Analytical Greek New Testament, p. 120). The demonic knew that judgment was coming and that Jesus had power and authority over them (cf. Mark 1:23-24; Matt. 25:41; Rev. 12:9; 20:10). The parallels in Matt. 8:29 and Mark 5:7 also imply eschatological judgment. These demons apparently did not know about the two comings of the Messiah. This context shows that even "spirits" can suffer!
8:29 This describes the man's previous life (cf. Mark 5:3-5; Matt. 8:28).
▣ "into the desert" These non-inhabited regions were often associated in the OT with the demonic (cf. Luke 4:1-2).
8:30 "Legion" In the Roman Army 6,000 troops made up a Legion (though in reality they often had less than this ideal number). This may have been a metaphor of the degree of their control over the man. However, because of Luke 8:32, which describes the demons causing the death of many hogs, it may be literal.
8:31 "the abyss" This seems to refer to Hades in Rom. 10:7. It is also mentioned in Rev. 9:1; 11:7; 17:8; 20:1,3. Let me quote my note from Rev. 9:1 (see www.freebiblecommentary.org):
"▣ "the key of the bottomless pit was given to him" A "key" is mentioned in Rev. 1:18 and Rev. 20:1. It symbolizes authority. God exercises authority over the demonic hordes of judgment. The abyss is a Greek term that meant "depth" negated by an alpha privative. It is used in the Septuagint (Greek translation of the OT) in Gen. 1:2 and 7:11.
It seems to be synonymous with the term "tartarus" (cf. 2 Pet. 2:4 and I Enoch 21:7), a place where evil angels are held in prison (cf. Luke 8:31; Jude 6; Rev. 11:7; 17:8; 20:1-3; and I Enoch 10:4; 86:1; 88:1; Jubilees 5:6-11). Paul used this term in Rom. 10:7 for the place of the dead (cf. Isa. 24:21-22). Later the rabbis said it was the name of the unrighteous part of Sheol/Hades."
NASB (UPDATED) TEXT: LUKE 8:32-33
32 Now there was a herd of many swine feeding there on the mountain; and the demons implored Him to permit them to enter the swine. And He gave them permission. 33And the demons came out of the man and entered the swine; and the herd rushed down the steep bank into the lake and was drowned.
8:32 "swine" Obviously this was a Gentile area (cf. Lev. 11:7; Deut. 14:8).
8:33 Notice that the demons made a request to Jesus. The text does not tell us why Jesus allowed these demons to go into the hogs or why they wanted to. Possibly the demons leaving the man and entering the hogs was a visible way of encouraging the man to believe he was delivered. Perhaps it was a visual aid, similar to Jesus putting spit (cf. Mark 8:23) and/or mud into blind eyes (cf. John 9:6) or putting His fingers in a deaf person's ears (cf. Mark 7:33). The demons may have requested it because
1. they preferred hogs to the abyss
2. this action would cause the townspeople to ask Jesus to leave
Demons do not do things to help Jesus!
NASB (UPDATED) TEXT: LUKE 8:34-39
34When the herdsmen saw what had happened, they ran away and reported it in the city and out in the country. 35The people went out to see what had happened; and they came to Jesus, and found the man from whom the demons had gone out, sitting down at the feet of Jesus, clothed and in his right mind; and they became frightened. 36Those who had seen it reported to them how the man who was demon-possessed had been made well. 37And all the people of the country of the Gerasenes and the surrounding district asked Him to leave them, for they were gripped with great fear; and He got into a boat and returned. 38But the man from whom the demons had gone out was begging Him that he might accompany Him; but He sent him away, saying, 39"Return to your house and describe what great things God has done for you." So he went away, proclaiming throughout the whole city what great things Jesus had done for him.
8:34-37 What a sad account of fear and greed (cf. Mark 5:15). There was no joy over the man's restitution, just fear (cf. Luke 8:37). They were so concerned over the loss of a herd of pigs and other possible consequences that they asked Jesus to leave, and He did! This is a good example that shows that miracles, in and of themselves, do not always result in faith!
8:38-39 "the man from whom the demons had gone out was begging Him that he might accompany Him" Jesus wanted this Gentile man to witness to his family and friends about the love and power of God. This was the first "home missionary" (assuming he was a Gentile). This man's presence and testimony may have negatively affected Jesus' mission to the lost sheep of the house of Israel.
NASB (UPDATED) TEXT: LUKE 8:40-42
40And as Jesus returned, the people welcomed Him, for they had all been waiting for Him. 41And there came a man named Jairus, and he was an official of the synagogue; and he fell at Jesus' feet, and began to implore Him to come to his house; 42for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him.
8:41 "Jairus’" This is a Hebrew name which means "he who gives light" (BDB 22, cf. Jdgs. 10:3) or "YHWH has enlightened."
▣ "he was an officer of the synagogue" He was in charge of both the order of service on the Sabbath and the physical maintenance of the synagogue. This was a man of religious stature in the community.
8:42 "for he had an only daughter, about twelve years old, and she was dying" The girl was this man's only child. She was at the age of becoming a marriageable woman, responsible for keeping the Law (bat mitzvah). Jesus was his only hope!
NASB (UPDATED) TEXT: LUKE 8:43-48
43And a woman who had a hemorrhage for twelve years, and could not be healed by anyone, 44came up behind Him and touched the fringe of His cloak, and immediately her hemorrhage stopped. 45And Jesus said, "Who is the one who touched Me?" And while they were all denying it, Peter said, "Master, the people are crowding and pressing in on You." 46But Jesus said, "Someone did touch Me, for I was aware that power had gone out of Me." 47When the woman saw that she had not escaped notice, she came trembling and fell down before Him, and declared in the presence of all the people the reason why she had touched Him, and how she had been immediately healed. 48And He said to her, "Daughter, your faith has made you well; go in peace."
8:43 "a woman who had a hemorrhage for twelve years and could not be healed by anyone" It is interesting to me that Luke leaves out the references to (1) the doctors' inability to heal the woman and (2) her spending her entire savings trying to be healed (There is a Greek manuscript variant connected with the inclusion of this phrase concerning doctors in Luke. It is missing in MSS P75 and B. It may have been assimilated from Mark 5:26). This ailment would have made her ceremonially unclean (cf. Lev. 15:25-27). She could not have attended synagogue or religious festivals. The rabbinical cures for this kind of illness are very strange:
1. carry the ashes of an ostrich egg in a linen rag in the summer and a cotton rag in the winter
2. carry the barley corn from the dung of a while female donkey (cf. Shabb. 110 A & B)
8:44 "and touched the fringe of His cloak" This refers to His tallith. This was the prayer shawl worn by rabbinical teachers in fulfillment of Num. 15:38-40 and Deut. 22:12. It has four tassels (cf. Matt. 9:20) to symbolize the law of Israel and she touched one of these.
There is a Greek manuscript variant connected to the word "the fringe." It is included in MSS P75, A, B, C, L W, but missing in some Old Latin manuscripts. Possibly scribes were influenced by its absence at Mark 5:27. The UBS4 gives its inclusion a B rating (almost certain).
8:45 "Jesus said, 'Who is the one who touched Me?’" Either Jesus did not know who touched Him or He wanted the woman to make a public profession of her faith and healing.
NASB"Peter said"
NKJV"Peter and those with him"
The shorter reading is found in the ancient Greek manuscripts P75 and B, but the vast majority of ancient texts support the longer reading (cf. MSS א, A, C*, D, L, P, and W; Mark 5:31 does not mention Peter specifically, but does say, "His disciple said to Him"). The UBS4 translation committee chooses the shorter reading and give it a "B" rating (almost certain).
8:46 "for I was aware that power had gone out of Me" Exactly what this involves is uncertain. Apparently, Jesus' physical healing of others took something out of Him (cf. Luke 5:17; 6:19; Mark 5:30).
8:47 Her illness made her ceremonially unclean. She should never have touched a religious teacher. She now testified that her touch had immediately resulted in her healing (cf. Luke 8:44).
8:48 "your faith has made you well" Not her touch, but acting on her faith in Him was the key. Faith itself is not the issue, but the object of faith (i.e., Jesus). There was nothing magical here, nor was it the power of positive thinking, but the power of Jesus. This is another use of the Greek sōzō in both its OT and NT senses. It is a perfect active indicative, which implied she was healed and remained healed of the physical problem and her spiritual problem.
▣ "go in peace" This is a present middle (deponent) imperative. She was not only physically healed, but spiritually healed.
NASB (UPDATED) TEXT: LUKE 8:49-56
49While He was still speaking, someone came from the house of the synagogue official, saying, "Your daughter has died; do not trouble the Teacher anymore." 50But when Jesus heard this, He answered him, "Do not be afraid any longer; only believe, and she will be made well." 51When He came to the house, He did not allow anyone to enter with Him, except Peter and John and James, and the girl's father and mother. 52Now they were all weeping and lamenting for her; but He said, "Stop weeping, for she has not died, but is asleep." 53And they began laughing at Him, knowing that she had died. 54He, however, took her by the hand and called, saying, "Child, arise!" 55And her spirit returned, and she got up immediately; and He gave orders for something to be given her to eat. 56Her parents were amazed; but He instructed them to tell no one what had happened.
8:49 "Your daughter has died" This is a perfect active indicative. She died and had entered into death. Whether this girl was dead or in a coma is difficult to know (cf. Acts 20:7-12). The family thought she was dead and had hired professional mourners, which was a common practice in that day.
▣ "do not trouble" This is a present active imperative. This word was also used by the centurion seeking Jesus for healing (cf. Luke 7:6).
▣ "the Teacher" Luke never calls Jesus "rabbi" because he is writing to Gentiles. However, this designation is also used often in Matthew's Gospel. It was a way to characterize Jesus' ministry. He acted, then He explained the significance of His person, work, and mission. Preaching and teaching are used interchangeably in the Gospels.
8:50 "Do not be afraid" This is a present middle (deponent) imperative with the negative participle, which usually denotes the cessation of an act in process.
This man had stood there patiently as Jesus visited with the woman, but now it was too late. This delay may have been purposeful to test this man's faith in Jesus (cf. Mary and Martha's test of faith in John 11).
▣ "only believe" This is an aorist active imperative. Faith is the opposite of fear (doubt). Believe what? Believe that Jesus was capable of healing his daughter and fulfilling His word.
This is still the issue today. Will Jesus fulfill His word? Can we trust Him to do what He promised?
8:51 "He did not allow anyone to enter with Him, except Peter and John and James" This is the inner circle of disciples who were present at all the intimate, special times with the Lord.
8:52 "they" This must refer to the crowd of mourners gathered at this home (cf. Luke 8:53).
▣ "Stop weeping" This is another Present active imperative with the negative particle, which usually means to stop an act in progress.
▣ "asleep" Sleep is an OT circumlocution for physical death (cf. John 11:11). It is difficult to know whether this is a healing (cf. Luke 8:52) or a resuscitation (cf. Luke 8:49,53,55). This series of miracles has shown Jesus' power over nature, the demonic, illness, and death.
8:54 "arise" This is a present active imperative. This is a common verb with a large semantic range; it is often used of resuscitation (cf. Luke 7:14,22; 8:54; 9:2; 20:37), but also of the resurrection (cf. Luke 9:22; 24:6,34). Jesus has power over death (cf. John 10:17-18).
8:56 "He instructed them to tell no one what had happened" In the Synoptics, Jesus' deity is veiled until after the great truths of Calvary and the resurrection are revealed.
1. demons not allowed to reveal His person
a. Mark 1:34; 3:12
b. Luke 4:34-35,41
2. those He healed not allowed to tell others about it
a. Matt. 8:4; 9:30; 12:16
b. Mark 1:43-44; 5:43; 7:36
c. Luke 5:14; 8:56
3. the disciples not allowed to reveal His Messiahship
a. Matt. 16:20; 17:9
b. Mark 8:30; 9:9
c. Luke 9:21 The crowds wanted favors, not truth; healing, not conversion
Jesus did not want to be known as a healer. The crowds wanted favors, not truth; healing, not conversion.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the major truth in the parable of the soils?
2. Is it possible for someone to receive Jesus Christ and then later to be lost?
3. Why does Jesus mention the Kingdom of God so often?
4. Why did Mary and Jesus' brothers come to see Him?
5. Is demon possession a live option today? Is it a possibility for believers?
6. Why did Jesus tell the parents not to say anything about the raising of their daughter?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Mission of the Twelve | Sending Out the Twelve | Commissioning and Instruction of the Twelve | Jesus Sends Out the Twelve Disciples | The Mission of the Twelve |
9:1-6 | 9:1-6 | 9:1-6 | 9:1-5 | 9:1-6 |
9:6 | ||||
Herod's Anxiety | John the Baptist Beheaded | Herod Asks About Jesus | Herod's Confusion | Herod and Jesus |
9:7-9 | 9:7-9 | 9:7-9 | 9:7-9 | 9:7-9 |
The Feeding of the Five Thousand | Feeding the Five Thousand | Five Thousand Fed | Jesus Feeds Five Thousand | The Return of the Apostles–Miracle of the Loaves |
9:10-17 | 9:10-17 | 9:10-11 | 9:10-11 | 9:10-11 |
9:12-17 | 9:12 | 9:12-17 | ||
9:13a | ||||
9:13b-14a | ||||
9:14b | ||||
9:15-17 | ||||
Peter's Declaration About Jesus | Peter Confesses Jesus As the Christ | Peter's Confession | Peter's Declaration About Jesus | Peter's Profession of Faith |
9:18-20 | 9:18-20 | 9:18-20 | 9:18 | 9:18-21 |
9:19 | ||||
9:20a | ||||
9:20b | ||||
Jesus Foretells His Death and Resurrection | Jesus Predicts His Death and Resurrection | Jesus Speaks about His Suffering and Death | First Prophecy of the Passion | |
9:21-27 | 9:21-22 | 9:21-22 | 9:21-22 | 9:22 |
Take Up the Cross and Follow Him | On Discipleship | The Condition of Following Christ | ||
9:23-27 | 9:23-27 | 9:23-27 | 9:23-26 | |
The Kingdom Will Come Soon | ||||
9:27 | ||||
The Transfiguration of Jesus | Jesus Transfigured on the Mount | The Transfiguration | The Transfiguration | The Transfiguration |
9:28-36 | 9:28-36 | 9:28-36 | 9:28-33 | 9:28-36 |
9:34-35 | ||||
9:36 | ||||
The Healing of a Boy with an Unclean Spirit | A Boy Is Healed | Epileptic Child Healed | Jesus Heals a Boy with an Evil Spirit | The Epileptic Demoniac |
9:37-43a | 9:37-42 | 9:37-43a | 9:37-40 | 9:37-43a |
9:41 | ||||
9:42-43a | ||||
Jesus Again Foretells His Death | Jesus Again Predicts His Death | The Passion Foretold Again | Jesus Speaks Again About His Death | Second Prophecy of the Passion |
9:43b-45 | 9:43-45 | 9:43b-45 | 9:43b-45 | 9:43b-45 |
Who Is Greatest? | Who Is the Greatest? | True Greatness | Who Is Greatest? | Who Is Greatest? |
9:46-48 | 9:46-48 | 9:46-48 | 9:46-48 | 9:46-48 |
He Who Is Not Against You Is For You | Jesus forbids Sectarianism | The Unknown Exorcist | Whoever Is Not Against You Is For You | On Using Jesus' Name |
9:49-50 | 9:49-50 | 9:49-50 | 9:49 | 9:49-50 |
Events on the Way to Jerusalem (9:51-18:14) |
9:50 | |||
A Samaritan Village Refuses to Receive Jesus | A Samaritan Village Rejects the Savior | The Hostile Samaritans | A Samaritan Village Refuses to Receive Jesus | A Samaritan Village is Inhospitable |
9:51-56 | 9:51-56 | 9:51-56 | 9:51-54 | 9:51-56 |
9:55-56 | ||||
The Would-Be Followers of Jesus | The Cost of Discipleship | Claims of Discipleship | The Would-Be Followers of Jesus | Hardships of the Apostolic Calling |
9:57-62 | 9:57-62 | 9:57-62 | 9:57 | 9:57-58 |
9:58 | ||||
9:59a | 9:59-60 | |||
9:59b | ||||
9:60 | ||||
9:61 | 9:61-62 | |||
9:62 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 9:1-6
1And He called the twelve together, and gave them power and authority over all the demons and to heal diseases. 2And He sent them out to proclaim the kingdom of God and to perform healing. 3And He said to them, "Take nothing for your journey, neither a staff, nor a bag, nor bread, nor money; and do not even have two tunics apiece. 4Whatever house you enter, stay there until you leave that city. 5And as for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them." 6Departing, they began going throughout the villages, preaching the gospel and healing everywhere.
9:1 "He called the twelve together" Possibly all twelve were not with Jesus all the time. They had responsibilities at home with their families (cf. 1 Tim. 5:8) and it is quite possible that different groups of Apostles (four groups of three) went home at different times for short periods.
Here Luke seems to follow Mark 6:7 in calling the disciples "the Twelve" (dōdeka, MSS P75, A, B, D, W), but some Greek manuscripts address them as
1. his disciples – in several lectionaries
2. his twelve disciples (cf. Mark 10:1) – MSS C3, E, F, H
3. twelve apostles – MSS א, C*, L
The UBS4 gives "the Twelve" a B rating (almost certain).
▣ "gave them power and authority" Dunamis means the ability to overcome; exousia means legal right or authority. These two terms are used earlier in Luke 4:36, also in connection with Jesus' exorcisms of demons. See Special Topic: Luke's Use of Exousia at Luke 20:2.
▣ "over all the demons and to heal diseases" Notice the distinction that is made between demon possession and physical illness. Demons often cause physical symptoms, but in exorcisms there is a clear distinction in the NT between demonic activity and physical diseases. See Special Topic: The Demonic at Luke 4:33.
9:2 "He sent them out" The term "sent" (apostellō) is related to the term "apostle" (apostolos). The primary meaning in rabbinical circles was "to send someone" as an official representative with authority. They were to preach that the kingdom of God had come in Jesus of Nazareth and then confirm their message with signs.
Jesus' power and authority can be delegated to His followers. Surely there is an intensity shared between the Twelve and Jesus that cannot be duplicated, but God's power is available to His church. Where is the power in our day? It seems that these power signs are used to confirm the gospel message and give credence to the gospel preacher. This is still true today. However, in cultures where the gospel message has taken root, then believers must walk by faith, not by sight; trust in God, do not demand miracles (cf. John 4:48). Miracles are not the answer to faith problems! It is also very possible that the judgment of God on the modern western church is the perception of success, but the reality of ineffectiveness.
Signs and miracles, as well as demonic and angelic activity, increased in Jesus' and the Apostles' day. This spiritual activity is surely present in every age, but it intensified at Jesus' first coming and will intensify again as His Second Coming draws near.
I rejoice in the manifestations of God's love and power (i.e., the gifts are still active), but I trust in gospel truths, not the presence or absence of physical confirmations. Miracles and signs can be counterfeit (cf. Matt. 24:24; 2 Thess. 2:9; Rev. 13:13; 16:14; 19:20). Believers must not demand confirmation! Childlike faith is spiritually superior to supernatural signs and wonders.
This is a good place to compare Luke's account of the mission of the Twelve to Matthew's account (cf. Matt. 10:5), where Jesus specifically says not to go to the Gentiles or Samaritans, but only to "the lost sheep of the house of Israel." The questions arises, what exactly did Jesus say? Does Luke edit Jesus' words or does Matthew expand Jesus' words? This is the kind of question that cannot be answered. Each evangelist (Gospel writer) had a particular audience in mind (Matthew – Jews, Luke – Gentiles). They select, arrange, and adapt Jesus' words to fit this target audience (see Fee and Stuart, How To Read the Bible For All Its Worth, pp 127-148 ). This example of the sending of the Twelve illustrates the differences! This does not violate inspiration; it is part of it!
▣ "the kingdom of God" This was the central thrust of Jesus' teachings. It relates to the reign of God in human hearts now that will one day be consummated with God's reign over all the earth (cf. Matt. 6:10). This new day of God's activity (the New Age of the Spirit) began in Jesus' ministry. They did not yet know all the gospel details, but they did know the gospel person—Jesus. It is Him they preach. See Special Topic: The Kingdom of God at Luke 4:21.
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
9:3 "Take nothing for your journey, neither a staff" There seems to be a contradiction between this verse and Mark 6:8. Some explain it by saying that there was a confusion in translating the two Aramaic terms. Others assert that "a staff" is mentioned because often it had a secret compartment for carrying money. Although I cannot explain the discrepancy, it is obvious the main thrust of this verse is that they were to depend on God's provision, not their own. It is also obvious that this was not a universal principle to be followed in all ages (cf. Luke 22:35-36).
These comparisons are confusing and painful to our simplistic understanding of the nature of the inspiration of the Gospels, but we cannot get away from them. A good discussion of this and other "discrepancies" between Gospel accounts is found in Hard Sayings of the Bible, pp. 422-424.
9:4 "Whatever house you enter, stay there" The disciples were not to be moving from house to house seeking better food or accommodations, but were to stay where they were first invited. This showed the community that they were not self-seeking.
9:5 "shake the dust off your feet as a testimony against them" This was a cultural sign of rejection. The rabbis did this whenever they had to travel through Gentile areas before reentering Jewish areas. It was also used in the book of Acts (cf. Acts 13:51). This may have been a subtle way of treating Jewish unbelievers the way they treated Gentiles.
9:6 As Jesus passed through all the villages preaching and healing, so now the Apostolic group mimics the Master. See Robert Coleman's The Master Plan of Discipleship.
NASB (UPDATED) TEXT: LUKE 9:7-9
7Now Herod the tetrarch heard of all that was happening; and he was greatly perplexed, because it was said by some that John had risen from the dead, 8and by some that Elijah had appeared, and by others that one of the prophets of old had risen again. 9Herod said, "I myself had John beheaded; but who is this man about whom I hear such things?" And he kept trying to see Him.
9:7 "Herod the tetrarch" This refers to Herod Antipas. He was the one who had John the Baptist beheaded and was ruler of Galilee and Perea. He took power from his father, Herod the Great, in 4 b.c. and reigned until a.d. 39. See Special Topic: The Family of Herod the Great at Luke 3:1.
Luke mentions this Herod often.
1. his perplexity and desire to see Jesus, Luke 9:7-9
2. his attempt to kill Jesus, Luke 13:31-33
3. his questioning of Jesus at the request of Pilate, Luke 23:8-12
▣ "he was greatly perplexed" This is an imperfect active indicative, which refers to repeated action in past time. Luke uses this term (diaporeō) several times (Luke 9:7; Acts 2:12; 5:24; 10:17). It is not used by any other NT writers.
▣ "John had risen from the dead" Matthew (cf. Matt. 14:2) and Mark (cf. Mark 6:14) tell us that Herod was worried about Jesus being John the Baptist.
9:8 "by some that Elijah had appeared" In this context all three of the guesses involve a resuscitation. They are repeated again in Luke 9:19. Elijah and John the Baptist were both prophets, similar in their lifestyle and dress.
9:9 "I myself had John beheaded" The fuller account is in Mark 6:14-29.
NASB (UPDATED) TEXT: LUKE 9:10-11
10When the apostles returned, they gave an account to Him of all that they had done. Taking them with Him, He withdrew by Himself to a city called Bethsaida. 11But the crowds were aware of this and followed Him; and welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing.
9:10 "When the apostles returned, they gave an account to Him of all that they had done" Jesus tried to provide a time ofdebriefing, rest, and recuperation, but from Luke 9:11, it is obvious that a crowd followed Him. It is amazing how Jesus always had time for common people (welcoming, speaking about the Kingdom, and curing those in need). But He needed time alone with the Twelve. See Robert Coleman, Master Plan of Discipleship.
▣ "to a city" There are several textual variants.
1. "a city" – MSS P75, אi1, B, L, X (UBS4 gives it a B rating)
2. "a town" – MS D
3. "a desert place of a city" – MSS A, C, W
4. "a desert place" – MSS אi*,2 (similar to Matt. 14:13; Mark 6:32)
Again the variants do not affect the meaning of the text.
▣ "Bethsaida" This is a city on the north side of the Sea of Tiberias (cf. John 6:1, Sea of Galilee). The name means "house of hunting." This was the home of Peter, Andrew, and Philip (cf. John 1:44; 12:21). Philip the tetrarch had enlarged this village into a city and renamed it Julias, after Augustus Caesar's daughter (cf. Josephus Antiq. 18.2.1).
NASB (UPDATED) TEXT: LUKE 9:12-17
12Now the day was ending, and the twelve came and said to Him, "Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat; for here we are in a desolate place." 13But He said to them, "You give them something to eat!" And they said, "We have no more than five loaves and two fish, unless perhaps we go and buy food for all these people." 14(For there were about five thousand men.) And He said to His disciples, "Have them sit down to eat in groups of about fifty each." 15They did so, and had them all sit down. 16Then He took the five loaves and the two fish, and looking up to heaven, He blessed them, and broke them, and kept giving them to the disciples to set before the people. 17And they all ate and were satisfied; and the broken pieces which they had left over were picked up, twelve baskets full.
9:12 Jesus' popularity had caused Him to preach out in the countryside; no building was large enough and the Jewish leaders did not want Him preaching in the Synagogues. The problem was that there were no facilities in these remote areas to accommodate the needs of the crowd (food, shelter, latrines, etc.). The Apostles were exhibiting concern and practicality, but Jesus wanted them to exhibit faith!
9:13 "You give them something to eat" The account of feeding the five thousand is recorded in all four Gospels (cf. Matt. 14:13-31; Mark 6:32-44; John 6:1-4). These miraculous feedings were tremendous evidences of Jesus as the promised Messiah based on the rabbinical interpretation of OT promises about the Messiah providing food, like Moses (cf. Deut. 18:15,18; Ps. 132:15; Isa. 49:10). It is even possible it is an allusion to 2 Kgs. 4:42-44, which would make it another sign of Jesus' prophetic role. However, they are also related to the temptation experiences of Jesus (cf. Luke 4:3-4). Quite often the crowds misunderstood His motive and followed Him for the wrong reasons (cf. John 6:14,15).
▣ "We have no more than five loaves and two fish" We learn from John 6:9 that this was one boy's lunch. Jesus' command (aorist active imperative) was met with an analysis of their resources. They were not trusting in His provision!
▣ "unless" This is a third class condition which usually has ean, but here it has ei (cf. 1 Cor. 14:5 and Phil. 3:12). This denotes potential action.
9:14 "(For there were about five thousand men)" Exactly how large the crowd was is uncertain, but the presence of at least some women and children is probable, indicating many more people.
▣ "Sit down to eat in groups of about fifty each" Jesus organized the task. Just think of how many groups of fifty it would take to accommodate 5,000 plus people. Even with twelve disciples serving them, this was a major task!
9:16 "He looked up to heaven" Jesus knew and acknowledged the source of His power. The typical physical position for Jewish prayer was:
1. standing
2. hands lifted to God
3. eyes open looking up
4. direct address to God
▣ "He blessed them, broke them, and kept giving them" The first two verbs are aorist active indicatives, implying a prayer and a breaking, but the third is an imperfect active indicative, implying a continual giving. The miracle continued to occur as He broke the food and kept passing it out! Think again of the size of this crowd! The disciples were amazed again.
9:17 "twelve baskets full" "Baskets" are also mentioned in the feeding of the four thousand, found in Mark 8:8. But, the baskets there are large, hamper-sized baskets (spuris), while the baskets in this text are small knapsacks (kophinos). The disciples collected the food to eat later. Jesus did not regularly multiply food for the disciples' needs.
Luke follows Mark's chronology, but for some reason, a major section of Mark (i.e., Mark 6:45-8:26) is omitted between Luke 9:17 and Luke 9:18. The exact reason is uncertain, but most scholars assume it has to do with Luke wanting to keep Jesus' activity in Galilee. Mark's Gospel has Jesus' activity outside Galilee (Mark 6:14-8:30). Luke's structure is Jesus traveling to Jerusalem. To maintain this emphasis he omits some events of Jesus' life that Mark chose to include.
NASB (UPDATED) TEXT: LUKE 9:18-22
18And it happened that while He was praying alone, the disciples were with Him, and He questioned them, saying, "Who do the people say that I am?" 19They answered and said, "John the Baptist, and others say Elijah; but others, that one of the prophets of old has risen again." 20And He said to them, "But who do you say that I am?" And Peter answered and said, "The Christ of God." 21But He warned them and instructed them not to tell this to anyone, 22saying, "The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day."
9:18 "while He was praying alone" For a fuller discussion of this event see Matt. 16:13ff. Luke records Jesus praying before the major events of His ministry much more than any of the other Gospels. He was praying alone, possibly removed a distance from the disciples; the phrase may mean that only Jesus and His special inner circle of disciples (Peter, James, and John) were present.
▣ "Who do people say that I am" The same three guesses mentioned in Luke 9:8 and 9 are repeated here. It is important that Elijah is connected with the Messianic kingdom (cf. Mal. 4:5). "One of the prophets of old" possibly refers to Moses' statement in Deut. 18:15,18 about "the Prophet."
9:20 "But who do you say that I am" The "you" (plural) is emphatic. This question was given to all the disciples.
▣ "The Christ of God" Peter, as a spokesman for the others, affirmed that Jesus was the promised Messiah (see Special Topic at Luke 2:11). Christ is the Greek translation of "the Anointed One." However, their concept of what this meant was formed more by rabbinical Judaism than Jesus' teachings (cf. Acts 1:6). The Jews of Jesus' day were expecting an empowered Jewish leader, like the Judges of the OT, to militarily free Israel from foreign domination and restore the Jews to a place of power and independence. In a sense this judgmental aspect is exactly what He will do when He returns. However, they had missed the Gen. 3:15; Psalm 22; Isaiah 53; Ezekiel 9-14; Zechariah 9 aspect of a humble, suffering, and dying Savior.
9:21 "But He warned them and instructed them not to tell this to anyone" These are two strong terms for a command, even an implied threat. There has been much discussion about this because it seems so unusual. Apparently the gospel was not yet complete and they had nothing to tell except their false Messianic views (cf. see full list of texts at Luke 8:56). We must remember that these Gospels were written decades after the events. The Evangelists knew the full account, but they (except John) wrote as if it was an unfolding truth to their readers.
9:22 "The Son of Man" This was Jesus' self-chosen designation. It had no rabbinical connotations. It is a phrase that means "human being" (cf. Ps. 8:4; Ezek. 2:1). However, in Dan. 7:13-14 it involves the idea of deity. See Special Topic at Luke 5:24.
▣ "must" This Greek word, dei means "necessity." Jesus had to suffer (cf. Luke 9:44; 12:50; 13:33; 17:25; 18:31-33; 22:37; 24:7,26,46). What a shocking reflection on human sin (cf. Mark 10:45; 2 Cor. 5:21)! In a sense this term should be translated with all the following phrases.
▣ "suffer many things" The great stumbling block to Jesus being the Messiah for the Jewish people was His suffering and death (cf. 1 Cor. 1:23). The OT seems to depict one coming of the Messiah, in power and glory. The NT reveals that such passages as Gen. 3:15; Ps. 22; Isa. 53; Ezek. 9-14; and Zech. 9 describe the coming of the Messiah as a Suffering Servant, which the Jewish nation—and for a long time, the Apostles—misunderstood.
▣ "be rejected by the elders and chief priests and scribes" This may be an allusion to Ps. 118:22 (cf. Luke 20:17). The term "rejected" is a legal term for the examination and rejecting of someone. This series of nouns reflects the deliberations of the Sanhedrin, which was the ruling court of the Jews in Jerusalem made up of seventy members that had limited authority under the Roman Empire.
Jesus fully understood His mission and its cost (cf. Mark 10:45). See Special Topic below.
▣ "raised up on the third day" Jesus was in the grave somewhere around thirty hours, but in Jewish reckoning of time, it was three days (cf. 1 Cor. 15:3-4). Each part of a day, twilight to twilight, was counted as a full day.
1. died at 3 p.m., but buried before 6 p.m. on Friday (day one)
2. in the tomb all of the high holy Sabbath of Passover Week (day two)
3. arose sometime before dawn Sunday following the high holy Sabbath (day three)
This phrase could refer to Hos. 6:1-2. It is interpreted in a similar way in the Aramaic Targum on this verse. However, Jesus seems to be making an allusion to Jonah 1:17 (cf. Matt. 12:39; 16:4). This type of predictive sign was exactly what the Pharisees were asking for in Luke 9:12 (cf. Matt. 16:4). This type of prediction was the basis of defining a true prophet according to Deut. 13:2-5; 18:18-22. Jesus gave them sign after sign, but they could not comprehend. Luke used the phrase "three days" often (cf. Luke 9:22; 13:32; 18:33; 24:7,21,46; Acts 10:40) in connection with Jesus' resurrection.
SPECIAL TOPIC: THE RESURRECTION
NASB (UPDATED) TEXT: LUKE 9:23-27
23And He was saying to them all, "If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me. 24For whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it. 25For what is a man profited if he gains the whole world, and loses or forfeits himself? 26For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels. 27But I say to you truthfully, there are some of those standing here who will not taste death until they see the kingdom of God."
9:23 "if" This is a first class conditional sentence which is assumed to be true from the writer's perspective or for his literary purposes.
▣ "anyone" Here again is the mystery of election and free will. Jesus' invitation is wide open to all (possibly all who had heard Him preach and were fed), but we know from other texts that no one can respond without the wooing and drawing of the Spirit (cf. John 6:44,65). Food alone is a poor motive (cf. John 6:15).
▣ "he must deny himself, and take up his cross daily and follow Me" There are three imperatives in this phrase. The first is an aorist middle (deponent, "deny himself"), followed by an aorist active ("take up daily"), but then a present active ("and continue to follow Me"). There is a gate and then a road (cf. Matt. 7:13-14). There is an initial response and an ongoing response. Both are necessary! This speaks of our once-and-for-all death to selfish ambitions and our ongoing followship of Jesus (cf. Matt. 10:38; Gal. 2:20; 6:14). The Jews understood that "the cross" referred to a once-for-all death. Condemned criminals had to carry their own cross (the top beam) to the place of execution. We die to self so as to live daily for God (cf. Rom. 6; 8:36; 1 Cor. 15:31; 2 Cor. 5:14-15; Gal. 2:20; 1 John 3:16).
The Fall (Genesis 3) has made mankind's independence and self-centeredness the goal of life, but now believers must return to selfless dependence on God. This should become a world view and life directive (i.e., daily). It is not a one-time decision, but a recurrent, volitional choice of priorities (cf. Luke 14:33).
9:24 "life. . .life" There is a play on two connotations of the Greek word psuchē, which reflects the OT term nephesh. Both of these terms simply refer to a human's personality or life force (cf. Luke 17:33; Matt. 10:38-39; John 12:25). I think these two terms relate to the two Jewish ages. Physical life is bound to this fallen age of rebellion, but eternal life is part of the age to come. See Special Topic: This Age and the Age to Come at Luke 9:2.
Not only is there a play on the word "life," but also on the word "save." Its OT sense was physical deliverance, but its NT connotation is eternal spiritual salvation.
Our decisions about knowing, trusting, and following Jesus have in-time and beyond-time consequences! He lay down His life for us; we must reciprocate (cf. 2 Cor. 5:14-15; Gal. 2:20; 1 John 3:16)!
9:25 This is a penetrating question. It is very similar to the parable of the rich fool in Luke 12:16-20. Those who cling to this world (age) lose the next. One cannot serve/love God and mammon (cf. Luke 16:13; Matt. 6:24).
9:26 "whoever" The warning is as wide as the invitation (cf. Luke 9:23,24).
▣ "is ashamed of Me and My words" This refers to the time when each person is confronted with the gospel. This same truth is expressed in a different way in Matt. 10:32-33 and Luke 12:8-9. What people decide today about the gospel determines their future. Jesus is the gospel!
▣ "when He comes" The OT clearly reveals one coming of the Messiah. However, Jesus showed that Gen. 3:15; Psalm 22; and Isaiah 53 also refer to a suffering of the Messiah. The second glorious coming of the Messiah as Lord and Judge of the Kosmos will be exactly the way the Jews were expecting Him to come the first time. Their closed-minded, theological dogmatism caused them to reject Jesus.
The Second Coming is a major and oft repeated NT truth (cf. Matt. 10:23; 16:27-28; 24:3,27,30,37; 26:64; Mark 8:38-39; 13:26; Luke 21:27; John 21:22; Acts 1:11; 1 Cor. 1:7; 15:23; Phil. 3:20; 1 Thess. 1:10; 2:19; 3:13; 4:16; 2 Thess. 1:7,10; 2:1,8; James 5:7-8; 2 Pet. 1:16; 3:4,12; 1 John 2:28; Rev. 1:7).
SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN
SPECIAL TOPIC: THE SECOND COMING
▣ "In His glory, and the glory of the Father and of the holy angels" This is an OT prediction from Dan. 7:10 (cf. Matt. 16:27; Mark 13:20; Luke 9:26; 2 Thess. 1:7). This refers to the Second Coming. This was another way of asserting the deity of Jesus. Several times in Matthew the angels are the eschatological gatherers and dividers of humanity (cf. Matt. 13:39-41,49; 24:31).
In the OT the most common Hebrew word for "glory" (kbd) was originally a commercial term (which referred to a pair of scales) meaning "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1). See Special Topic at Luke 2:9.
9:27 There have been many theories to explain Jesus' statement. It may have referred to
1. Jesus' ascension
2. the Kingdom already present in Jesus
3. the coming of the Spirit at Pentecost
4. the destruction of Jerusalem in a.d. 70
5. the expectation of Jesus' early return
6. the rapid spread of Christianity
7. the transfiguration
These theories focus on different phrases in the text:
a. "some of the people standing here"
b. "the Kingdom of God"
c. "come in its power" (parallels in Mark 9:1)
The best guess is #7 because of the immediate context (cf. Mark. 9; Matt. 17; also 2 Pet. 1:16-18). Also, no other theory can explain all three aspects of the Markan text (Mark 8:38).
▣ "truthfully" Luke has replaced the "amen" of Mark 9:1 with alēthōs because his Gentile audience would not know the Hebrew term. See Special Topic: Amen at Luke 4:24.
▣ "not" This is the strong double negative.
▣ "taste death" This same idiom is used in the Synoptic parallels of Matt. 16:28; Mark 9:1. It is also used in John 8:51,52 and Hebrews 2:9.
NASB (UPDATED) TEXT: LUKE 9:28- 36
28Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. 29And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. 30And behold, two men were talking with Him; and they were Moses and Elijah, 31who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. 32Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. 33And as these were leaving Him, Peter said to Jesus, "Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah" -- not realizing what he was saying. 34While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. 35Then a voice came out of the cloud, saying, "This is My Son, My Chosen One; listen to Him!" 36And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen.
9:28 "some eight days after these sayings" The parallel in Mark 9:2 has "six days." The reason for the difference is one of the mysteries of why God allowed four Gospels to be written which do not agree on chronology, sequence, or details! These differences are the reason the term "inerrant" is an inappropriate adjective for Scripture. Which one of the four Gospels is the historically accurate one? They are all true, but they are eastern and ancient, not western and modern literary accounts.
One theory about Mark's "six days" is that it links this event to Exod. 24:12-18.
▣ "went up on the mountain to pray" Context seems to make Mt. Hermon the best possibility (cf. Matthew 16 at Caesarea Philippi). Tradition from the non-Canonical Gospel According to Hebrews affirms Mt. Tabor. In the fourth century the tradition grew that Mt. Tabor was also the Mount of Temptation as well as transfiguration, but this cannot be true.
Only Luke mentions "to pray." Jesus' prayer life is a recurrent theme in Luke's Gospel. Prayer is crucial.
9:29 The other two Synoptic Gospels (cf. Matt. 17:1-11; Mark 9:2-8) describe this same event with the Greek term metamorphoō, which means to transfigure, to change the external form. Paul uses this metaphorically of Christians being changed in Rom. 12:2; 2 Cor. 3:18. Luke simply describes the outburst of radiant glory (cf. Mark 9:3) connected to Jesus' meeting with two OT leaders.
9:30 "Moses and Elijah" Apparently they were (1) two eschatological OT figures (cf. Deuteronomy 18 and Malachi 3-4) or (2) those who had unusual deaths and their bodies were never found. There is no evidence in Judaism that Moses and Elijah represented the Law and Prophets sections of the Hebrew canon. They were meant to encourage Jesus and discuss His upcoming (periphrastic present active infinitive) crucifixion and resurrection (cf. Luke 9:31).
9:32 "Peter and his companions had been overcome with sleep" Literally this is "were having been burdened," a periphrastic perfect passive. This experience is very similar to what happened in the Garden of Gethsemane (cf. Matt. 26:43).
▣ "they saw His glory" This was one of the purposes of the event. Little by little it was dawning on them who He was!
9:33 Peter was very impetuous and often spoke out of turn. The term "tabernacles" refers to the leafy booths that were made to briefly live in during the Feast of the Tabernacles.
Peter wanted to hold on to this glorious moment. Who wouldn’t?! However, they were needed down in the valley, and so are we.
▣ "not realizing what he was saying" This can be understood as Peter not recognizing the uniqueness of Jesus. He cannot/could not be one with even Moses and Elijah. He was not a prophet but the incarnation of God (cf. Luke 9:35).
9:34 "a cloud" I think this is related to the Shekinah Glory of the OT (cf. Exod. 13:21,22; 14:19,20,24; 16:10; 19:9,16; 24:15,16,18; 40:34-38; Num. 9:15-23), which represents the very presence of YHWH. It is seen several times in the NT.
1. at Jesus' baptism
2. at the transfiguration
3. at the ascension
4. at the return of Jesus at the Second Coming (cf. 1 Thess. 4:13ff)
In a sense it is the transportation of deity (cf. Dan. 7:13; Matt. 24:30; 26:64; Acts 1:9-11; Rev. 1:7).
▣ "formed and began to overshadow them" This is the very same word used of the Spirit overshadowing Mary in the conception of Jesus (cf. Luke 1:35). This was an awesome spiritual experience!
9:35 "a voice came out of the cloud" This kind of event, of God's speaking out of a cloud, was not unique. The rabbis referred to it as a Bath-kol. It was the tradition during the inter-biblical period of how to know and affirm God's will.
▣ "This is My Son, My Chosen One; listen to Him" This statement of the Father is recorded three different ways in the Synoptic Gospels.
1. Mark, "This is My beloved Son, listen to Him!" (Mark 9:7)
2. Matthew, "This is My beloved Son, with whom I am well-pleased; listen to Him!" (Matt. 17:5)
3. Luke, "This is My Son, My Chosen One; listen to Him!" (MSS P45, P75, א, B, L; UBS4 gives it a "B" rating)
The Lukan statements seem to be a combination of the Royal Messianic Psalm, Psalm 2 (My Son) and the Servant Song of Isaiah 42:1 (My Chosen One, cf. Luke 23:35). In this combination the two functions (Savior and Judge) or two comings of Christ are united—Savior and Judge/King.
The common element in all three is, "Listen to Him!" (Present active imperative - plural). This may be an allusion to one Messianic passage of Deut. 18:15.
9:36 This experience was so awesome that they:
1. did not ask Jesus any questions
2. did not tell anyone, even the other disciples, until after the resurrection.
NASB (UPDATED) TEXT: LUKE 9:37-43a
37On the next day, when they came down from the mountain, a large crowd met Him. 38And a man from the crowd shouted, saying, "Teacher, I beg You to look at my son, for he is my only boy, 39and a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth; and only with difficulty does it leave him, mauling him as it leaves. 40I begged Your disciples to cast it out, and they could not." 41And Jesus answered and said, "You unbelieving and perverted generation, how long shall I be with you and put up with you? Bring your son here." 42While he was still approaching, the demon slammed him to the ground and threw him into a convulsion. But Jesus rebuked the unclean spirit, and healed the boy and gave him back to his father. 43And they were all amazed at the greatness of God.
9:37-62 This is a series of events that clearly illustrates the disciples' lack of spiritual maturity.
1. the demonized boy, Luke 9:37-43
2. the prophecy of Jesus' death, Luke 9:43-45
3. the fight over who is greatest, Luke 9:46-48
4. jealousy over other exorcists, Luke 9:49-50
5. the anger of the Apostles, Luke 9:51-56
6. mixed loyalties, Luke 9:57-62
9:37-43a Mark 9:14-20 is a much fuller account of this healing.
9:39 The physical symptoms are of a grand mal seizure. Demons often manifest symptoms of diseases. However, the NT makes a clear distinction between disease and demon manifestation.
9:40 Jesus had given power and authority over the demonic to His Apostles in Luke 9:1-6. However, in this instance they were unable to exorcize the boy.
9:41 "Jesus answered" This is an allusion to the Song of Moses from Deut. 32:5,20; it addresses not only the disciples (cf. Matt. 17:19-21), but also the crowd (Israel).
NASB (UPDATED) TEXT: LUKE 9:43b-45
43bBut while everyone was marveling at all that He was doing, He said to His disciples, 44"Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men." 45But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement.
9:44
NASB, NRSV"Let those words sink into your ears"
NKJV"Let those words sink down into your ears"
TEV"Don’t forget what I am about to tell you"
NJB"For your part, you must have these words constantly in mind"
This is an idiom (cf. Exod. 17:14). The verb tithēmi basically means "to place," "to set," or "to lay." Here the imperative is used to encourage attention and remembrance. This phrase functions like Jesus' "Amen, Amen" to introduce a significant truth statement.
▣ "the Son of Man is going to be delivered into the hands of men" In all the Synoptic Gospels Jesus predicts and warns the disciples about the upcoming events in Jerusalem. This is an allusion to Isaiah 53, especially Luke 9:12, in the Septuagint (i.e., "deliverance"). Mark has a much fuller account in Luke 9:30-32. He predicted this for several reasons:
1. to show His knowledge of future events
2. to reveal the redemptive plan of God
3. to try to help them prepare
9:45 Only Luke has this statement. Jesus spoke to them, but someone veiled (periphrastic perfect passive participle) their eyes (cf. Luke 18:34). Was it the Spirit or was it Satan? If it is the Spirit, then the disciples were just not ready to receive this truth. It would come in time. If Satan, then the purpose is to cause them not to understand and, therefore, cause more fear and confusion. What surprises me is that Jesus makes this statement to them and, for some reason, it is veiled. Why would Luke add this? What could be his purpose?
The confusion and fear of the disciples is revealed in the last phrase, "they were afraid to ask Him about this statement" (cf. Luke 9:36). This entire section deals with the Apostles' immaturity.
NASB (UPDATED) TEXT: LUKE 9:46-48
46An argument started among them as to which of them might be the greatest. 47But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, "Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great."
9:46-48 This discussion is recorded in all three Synoptic Gospels (cf. Mark 9:33-37; Matt. 18:1-5), but each is slightly different. Verses 37-56 have a series of events which reveals the disciples immaturity.
Here they argue over who of them was greatest (obviously they did not acknowledge Peter's leadership). Jesus defines true greatness as service, not control!
SPECIAL TOPIC: SERVANT LEADERSHIP
9:47 "knowing what they were thinking in their heart" See the discussion at Luke 5:22 and 6:8.
There is a Greek manuscript variant in this phrase. Some texts have "knowing" (cf. MSS א, B, F) and some have "seeing" (cf. MSS A, C, D, L, W, and the Vulgate). Either one makes sense in this context. UBS4 puts "knowing" in the text but gives it a C rating.
9:48 "in My name" See Special Topic below.
SPECIAL TOPIC: THE NAME OF THE LORD
▣ "receives Him who sent Me" This phrase reflects the theological emphasis of John's Gospel (cf. John 17:3,8,18,21,23,25). Jesus acknowledges His dependence on the Father (cf. Luke 10:16). Jesus serves also!
▣ This same type of teaching is also found in Luke 22:26 and Matt. 10:40-42. Jesus must have used this concept often in different teaching situations.
The truth is that greatness is in service and that those who men consider "the least" are significant to God.
Also, the life-changing power of Jesus' name means that not only do we speak it, we must conform to and emulate Him. Jesus is the ultimate example of love, service and, therefore, greatness (cf. Mark 9:35b).
SPECIAL TOPIC: SEND (APOSTELLŌ)
NASB (UPDATED) TEXT: LUKE 9:49-50
49John answered and said, "Master, we saw someone casting out demons in Your name; and we tried to prevent him because he does not follow along with us." 50But Jesus said to him, "Do not hinder him; for he who is not against you is for you."
9:49-50 This is also found in Mark 9:38-40.
9:49 "someone" The question is, was it a Jewish exorcist simply using Jesus' name as a magic formula or was this a disciple, but not part of the Twelve?
9:50 This is an important principle in our relationship to other Christian denominations ("in My name"), however, it cannot be a blank check of acceptance (cf. Luke 11:23).
▣ "Do not hinder him" This is a present active imperative with the negative particle, which usually means to stop an act in process. The disciples were jealous of others involved in ministry. Oh my!
▣ "he who is not against you is for you" When one compares Luke 11:23a and Matt. 12:30a with this text, there seems to be a paradox. Many of Jesus' teachings were framed in this type of tension-filled statement. It is an eastern way of expressing truth. All truths can be taken to extremes. Metaphors, analogies, and illustrations all break down when pressed. Remember these were oral statements given in specific contexts. See Hard Sayings of the Bible, pp. 466-467.
Be careful of proof-texting literalism! All Scripture is inspired, not just my favorite parts and verses. A little knowledge often causes undue dogmatism and judgmentalism!
This brief account may reflect a situation in the later church (setz im laben of Luke). The Gospels have two authors: (1) Jesus and (2) the evangelist. The evangelist wrote his Gospel for a later target audience. It is possible, even probable, that some of Jesus' actions and teachings were chosen to relate to and impact later controversies.
SPECIAL TOPIC: EASTERN LITERATURE
NASB (UPDATED) TEXT: LUKE 9:51-5651When the days were approaching for His ascension, He was determined to go to Jerusalem; 52and He sent messengers on ahead of Him, and they went and entered a village of the Samaritans to make arrangements for Him. 53But they did not receive Him, because He was traveling toward Jerusalem. 54When His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them?" 55But He turned and rebuked them, [and said, "You do not know what kind of spirit you are of; 56for the Son of Man did not come to destroy men's lives, but to save them."]And they went on to another village.
9:51-62 A new section of Luke's Gospel that describes Jesus' travel to Jerusalem begins here (cf. Luke 9:51-19:44). Luke structures his Gospel around Jesus' travels and especially His march to Jerusalem (cf. Luke 9:51; 13:22; 17:11; 18:38; 19:11,28). We are thankful that Luke recorded this section, for this tremendous information is unique to Luke.
9:51
NASB"when the days were approaching"
NKJV"when the time had come"
NRSV"when the days drew near"
TEV, NJB"As the time drew near"
This is another idiom, literally "to fill up with" (a present passive infinitive). There was a set plan for Jesus' life and death (cf. Acts 2:23; 3:18; 4:28; 13:29). Jesus had revealed to them what would happen in Jerusalem (cf. Luke 9:22,31) and now Luke comments that the time of these events was approaching.
▣ "for His ascension" Jesus has told them of His upcoming trial, death, and resurrection (cf. Luke 9:22; Matt. 16:21; Mark 8:31), but now Luke introduces "the ascension," that special event forty days after the resurrection, where Jesus is taken into heaven by a cloud from the Mount of Olives (cf. Luke 24:51; Acts 1:2,9,11,22; 1 Tim. 3:16). It had not been mentioned before and it is not defined here at all, but simply mentioned in passing. It may be an intentional linking of Elijah's ascension (2 Kgs. 2:9-11) with Jesus' ascension (Acts 1:2,11).
NASB"He was determined to go to Jerusalem"
NKJV"He steadfastly set His face to go to Jerusalem"
NRSV"he set his face to go to Jerusalem"
TEV"he made up his mind and set out on his way to Jerusalem"
NJB"he resolutely turned his face toward Jerusalem"
This is another Semitic idiom. The NRSV is closest to a literal translation. He metaphorically looked straight ahead. He let nothing distract Him to the right or to the left. God's will was in Jerusalem (cf. Mark 10:32). This may be an allusion to Isa. 50:7 or Jer. 42:15,17 (cf. Dan. 9:3).
9:52 This is the only time the Gospels mention Jesus sending people ahead of Him to prepare for His visit. Who they were and why they were rejected is uncertain.
It is surprising that Luke is the only Synoptic Gospel to record this negative account when his other accounts related to Samaritans are so positive (cf. Luke 10:25-27; 17:11-19; Acts 1:8; 8:1-13,14,25; 9:31; 15:3). Luke mentions this outcast group often to show Jesus' love and concern for all people (i.e., his Gentile audience), but not here!
9:53 "they did not receive Him, because He was traveling toward Jerusalem" This relates to Jewish/Samaritan prejudices. These two groups hated each other. It is also possible that they knew He was traveling to a feast at the Temple and they rejected Jerusalem as the site of the true Temple, which they thought was on Mt. Gerizim, near Shechem. Josephus mentions Jewish travelers to Jerusalem feasts being harassed (cf. Antiq. 20.6.1).
This verse sets the stage for the request of James and John in Luke 9:54, which Jesus rebukes in Luke 9:55.
9:54 "James and John" See Mark 3:17, where these two men are called "sons of thunder." This very incident is how they got their nicknames.
▣ The KJV (NRSV and TEV footnote) inserts a phrase ("just as Elijah did," which is in MSS A, C, D, W), but it is not in MSS P45,75, א, B, or L. The UBS4 committee gave the shorter reading a "B" rating (almost certain).
9:55-56 The KJV inserts a phrase ("and said, 'You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men's lives, but to save them’"), which is found only in the uncial manuscript K and later versions. It is missing in MSS P45,75, א, A, B, C, L, and W. The UBS4 committee gave the shorter reading an "A" rating (certain).
NASB (UPDATED) TEXT: LUKE 9:57-62
57As they were going along the road, someone said to Him, "I will follow You wherever You go." 58And Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head." 59And He said to another, "Follow Me." But he said, "Lord, permit me first to go and bury my father." 60But He said to him, "Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God." 61Another also said, "I will follow You, Lord; but first permit me to say good-bye to those at home." 62But Jesus said to him, "No one, after putting his hand to the plow and looking back, is fit for the kingdom of God."
9:57-62 The cost of discipleship is a radical commitment that supersedes all cultural and family ties. There are three different people who want to follow Jesus (cf. Luke 9:57,59,61). In the context of Middle Eastern culture (see Kenneth E. Bailey, Through Peasant Eyes, pp. 22-32), Jesus' call to follow was a radical commitment not to an easy life, but to suffering and rejection. It was a call to leave the most significant cultural commitment—"family"— and become a part of a new family (cf. Luke 8:19-21; Matt. 12:46-50; Mark 3:31-35).
Jesus tries to get these "would-be" followers to count the cost before they make the choice (cf. Luke 14:25-35). His first coming was one of suffering and rejection; this will certainly be the experience of His followers also. These first century Jews were expecting a powerful, glorious, conquering Messiah (Daniel), not a Suffering Servant (cf. Isaiah 53).
9:57 "someone said to Him" The parallel in Matthew 8:19-22 has "a scribe said."
▣ "I will follow You wherever You go" This eager disciple had good intentions, but did not realize the price of followship (cf. Matt. 26:33,35). Talk is easy; daily denial and focused commitment are very hard.
9:58 Jesus is calling for a reality check. Jesus' Jewish followers were still thinking in terms of kingdom benefits and perks (cf. Matt. 20:20-28; Mark 10:35-45; Acts 1:6), which is very much like "what's in it for me" Christianity, which turns the gospel into a message of more-and-more for me!
9:59 "Follow Me" This imperative reflects the terminology which the rabbis used to call their disciples. We have examples of Jesus saying this very thing to the Twelve (cf. Luke 5:27; 9:23,59; 18:22; Matt. 4:19; 8:22; 9:9; 16:24; 19:21; Mark 2:14; 8:34; 10:21; John 1:43; 10:27; 12:26; 21:19-22).
▣ "permit me first to go and bury my father" This is very similar to Elisha's response to Elijah in 1 Kgs. 19:19-20. In the ancient world children (especially the oldest male) were duty-bound to care for their parents (cf. Luke 9:61). However, Jesus' call to followship superceded every earthly call (cf. Matt. 10:37-39; Luke 14:26-35). This statement would have shocked the rabbis.
This is another example of one word with two connotations (like "life" [psuchē] in Luke 9:24). Here the word "dead" refers to the spiritually dead (cf. Eph. 2:1) and the physically dead. The death is related to their lack of response to Jesus' words and call.
9:60 "go and proclaim everywhere the kingdom of God" These imperatives show the mandate of the Great Commission ministry (cf. Luke 24:47; Matt. 28:18-20; Acts 1:8). The self-centered life of the fall (cf. Genesis 3) is replaced by the kingdom-centered, Spirit-filled, service to others. Jesus' followers are to mimic Jesus' actions (cf. Luke 8:1; 9:6). He sent out the Twelve (Luke 9) to preach, as well as the Seventy (Luke 10).
9:62 What a shocking statement! The Kingdom is ultimate! It must take priority over every aspect of self and culture. Followship with God in Christ is the only worthy goal. Keep focused!
In ancient times plowing with an animal held two dangers of not staying focused on the ground ahead:
1. One could hit a rock or root and damage the plow.
2. One could plow a crooked row and cause loss of crop.
Again this type of call for priority discipleship cannot be used in every family issue. We all live in families and are called on to act responsibly toward them (cf. 1 Tim. 5:8). John was told to care for Jesus' mother (cf. John 19:26), which he did until her death in Palestine; then John went to Asia Minor. Jesus' statements are hard-hitting priority truths, but they must not be pushed so as to damage other Scriptural truths.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does Luke give such a condensed account of these events?
2. How is demon possession related to physical illness?
3. How does one reconcile 9:3 with Mk. 6:8?
4. Explain in your own words what Luke 9:23 means.
5. Why did Moses and Elijah appear with Jesus?
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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Mission of the Seventy-Two | The Seventy Sent Out | Mission of the Seventy | Jesus Sends Out Seventy-Two | The Mission of the Seventy-Two Disciples |
10:1-12 | 10:1-12 | 10:1-12 | 10:1-12 | 10:1-12 |
Woes to Unrepentant Cities | Woe to the Unrepentant Cities | The Unbelieving Towns | ||
10:13-16 | 10:13-16 | 10:13-16 | 10:13-15 | 10:13-15 |
10:16 | 10:16 | |||
The Return of the Seventy-Two | The Seventy Return with Joy | Return of the Seventy | The Return of the Seventy-Two | True Cause for the Apostles to Rejoice |
10:17-20 | 10:17-20 | 10:17-20 | 10:17 | 10:17-20 |
10:18-20 | ||||
The Rejoicing of Jesus | Jesus Rejoices in Spirit | Prayer of Jesus | Jesus Rejoices | The Good News Revealed to the Simple–The Father and the Son |
10:21-24 | 10:21-24 | 10:21-22 | 10:21 | 10:21-22 |
10:22 | The Privilege of the Disciples | |||
10:23-24 | 10:23-24 | 10:23-24 | ||
The Good Samaritan | The Parable of the Good Samaritan | A Lawyer's Question | The Parable of the Good Samaritan | The Great Commandment |
10:25-37 | 10:25-37 | 10:25-28 | 10:25 | 10:25-28 |
10:26 | ||||
10:27 | ||||
The Good Samaritan | 10:28 | The Parable of the Good Samaritan | ||
10:29-37 | 10:29 | 10:29-37 | ||
10:30-35 | ||||
10:36 | ||||
10:37a | ||||
10:37b | ||||
Visiting Martha and Mary | Mary and Martha Worship and Serve | Martha and Mary | Jesus Visits with Martha and Mary | Martha and Mary |
10:38-42 | 10:38-42 | 10:38-42 | 10:38-40 | 10:38-42 |
10:41-42 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Much of this chapter is unique to Luke's Gospel
1. the mission of the seventy, Luke 10:1-20
2. dinner at Martha and Mary's, Luke 10:38-42
B. Luke and Matthew record Jesus' praise to the Father, Luke 10:21-24; Matt. 11:25-27
C. Along with the other Synoptic Gospels, Luke records the question of the scribe/lawyer, Luke 10:25-37; Mark 12:28-31; Matt. 22:34-40
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 10:1-12
1Now after this the Lord appointed seventy others, and sent them in pairs ahead of Him to every city and place where He Himself was going to come. 2And He was saying to them, "The harvest is plentiful, but the laborers are few; therefore beseech the Lord of the harvest to send out laborers into His harvest. 3Go; behold, I send you out as lambs in the midst of wolves. 4Carry no money belt, no bag, no shoes; and greet no one on the way. 5Whatever house you enter, first say, 'Peace be to this house.' 6If a man of peace is there, your peace will rest on him; but if not, it will return to you. 7Stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house. 8Whatever city you enter and they receive you, eat what is set before you; 9and heal those in it who are sick, and say to them, 'The kingdom of God has come near to you.' 10But whatever city you enter and they do not receive you, go out into its streets and say, 11'Even the dust of your city which clings to our feet we wipe off in protest against you; yet be sure of this, that the kingdom of God has come near.' 12I say to you, it will be more tolerable in that day for Sodom than for that city."
10:1 "appointed" Luke uses this term in two different senses.
1. to make known by lifting up (i.e., a torch to see or a hand to designate), Luke 1:80; Acts 1:24
2. to assign a task to, Luke 10:1
Both of these follow Septuagint uses (#1, Hab. 3:2; #2, Dan. 1:11)
▣ "seventy others" Several manuscripts have the number "seventy-two." There has been much discussion about which number is appropriate. There are two possible theories about the origin of this larger number:
1. it comes from Num. 11:16-26, where Moses appoints seventy elders
2. it comes from the rabbis' interpretation of Genesis 10-11, where seventy (Masoretic Text) or seventy-two (Septuagint) represents the nations and languages of the world. Option two fits Luke's overall purpose in writing the Gospel (cf. Luke 24:47).
The Greek manuscript tradition is equally divided as to which number is original ("seventy," MSS א, A, C, L, W, and "seventy-two," MSS P75, B, D). If one approaches this variant with the position that the most unusual reading is probably true, then "seventy-two" is original. The number 70 was a common round number in the OT (cf. Exod. 1:5).
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE
▣ "in pairs" This methodology follows the sending (same verb, apostellō) of the Twelve (cf. Luke 9:1-6; Mark 6:7).
▣ "ahead of Him" Now this is a new element. The Twelve went to villages that Jesus Himself never visited to heal, exorcize demons, and preach. The first time we hear of Jesus sending representatives ahead is in Luke 9:52, concerning a village in Samaria.
10:2 "The harvest is plentiful" Apparently Jesus used the same phrases and teachings in different locations under different circumstances (cf. Matt. 9:37-38 and John 4:35). It is important to note that we are to pray for God to send workers, not to simply go ourselves. Need does not constitute a call! However, the priority of the gospel is an issue every believer must contemplate!
NASB"beseech"
NKJV, TEV"pray"
NRSV, NJB"ask"
The term deomai is characteristic of Luke's writing (eight times in Luke and seven times in Acts, once in Matthew and never in Mark and John). Here it is an aorist passive (deponent) imperative. It follows his emphasis on prayer. Believers see the evangelistic potential, recognize the spiritual need, and appeal to the only One who can help (God). It is His field and His harvest (cf. Matt. 9:35-38)! The Great commission (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) is a worldview!
▣ "send" This is literally the stronger word "thrust" (ekballō). There is an urgency and a mandate.
10:3
NASB, TEV"Go"
NKJV"Go your way"
NRSV"Go on your way"
NJB"Start off now"
This is a present active imperative. Theologically this is parallel to the Great Commission of Matt. 28:19, "Go" (aorist participle used in the sense of an imperative). In context this looks like a specific assignment; so this cannot be interpreted "as you are going through life" or "through your daily affairs." This is a specific mission.
This section of Luke is similar to the sending out of the Twelve in Luke 9.
▣ "I send you out as lambs in the midst of wolves" The parallel in Matt. 10:16 has a fuller statement. Luke wants these representatives to know that there will be opposition and rejection (cf. Luke 10:11). The Spirit of God is with them and will provide for them.
This is a foreshadowing of the reception Jesus will receive in Jerusalem.
10:4 The significance of this verse is that they are to depend totally on God's provision, not their own resources (cf. Luke 9:3-5). Jesus repeats this to the disciples at the Last Supper (cf. Luke 23:35-36).
▣ "greet no one on the way" Their mission was so important that they were not to be delayed with long, detailed, ceremonial eastern greeting rituals (cf. 2 Kgs. 4:29).
10:6 "If a man of peace is there" The "if" is a third class conditional sentence, which means potential action. This is literally "son of peace." The Jerome Biblical Commentary (vol. 2, p. 143) makes the statement that this expression in Luke denotes that salvation has come to this welcoming home (cf. Luke 1:79; 2:14,29; 7:50; 8:48; 12:51; 19:38). The home welcomes Jesus' messengers and Jesus' message!
▣ "if" The second "if" in Luke 10:6 is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes.
10:7 "stay in the house" This is a Present active imperative. This was to be the standard operating procedure of traveling missionaries (cf. Luke 9:4).
▣ "eating and drinking what they give you" These are both perfect active participles. Missionaries are not to seek better and better accommodations or food. Hospitality was a cultural requirement in the east. They gave the best they had to guests (and still do).
▣ "for the laborer is worthy of his wages" This was an eastern agricultural proverb or truism (cf. Matt. 10:10; 1 Cor. 9:14; 1 Tim. 5:18)
▣ "Do not keep moving" This is a present imperative with the negative particle which usually implies "stop an act already in process." Apparently they were moving from home to home with the object of getting the finest facilities available.
10:8 "eat what is set before you" These being conservative Jews, they were likely to be very picky about the food that was offered to them. The Great Commission (cf. Matt. 28:18-20) is more important than food laws (cf. Mark 7:1-23). For believers the Mosaic food laws of Leviticus 11 are annulled (i.e., Acts 10:9-16,34; 15:6-11; 1 Cor. 10:27).
10:9 "heal those in it who are sick" This is another present active imperative. There are two possible ways to interpret this phrase: (1) their task was to heal anyone and everyone in order to confirm their message about Jesus and the Kingdom of God or (2) they were to heal those who had faith (much like, stay in those homes who welcome you).
Jesus did both of these in different settings (cf. Matt. 4:23; 8:16; 9:35; 14:14; 15:30; 19:2; 21:14, while Mark says "many," Mark 1:34; 3:10).
▣ "The kingdom of God has come near to you" This verb is a perfect active indicative. The Kingdom of God is inaugurated in Jesus' coming (cf. Luke 10:11; 11:20; 21:31; Matt. 3:2; 4:17; 6:10; 10:7; Mark 1:15). There comes a time in every person's life when God draws near. That is the time of response (cf. Luke 19:9; 2 Cor. 6:2).
This is such a controversial text today because of the theological view that the Kingdom is future only. I would like to include my notes from my commentary on Mark 1:15 (www.freebiblecommentary.org):
"Mark 1:15 "'time is fulfilled’" This phrase is introduced by hoti, which usually denotes a quote and is common in Mark. This reflects Peter's memory of Jesus' words. This is perfect passive indicative, which has prophetic/messianic significance (cf. Eph. 1:10; Gal. 4:4; 1 Tim. 2:6; Titus 1:3). The passive voice reflects God's activity in and control of time and history.
▣ "'the kingdom of God’" This refers to God's reign. It is both a present reality and a future consummation. In Matthew's Gospel this is usually referred to as "kingdom of heaven." These phrases are synonymous (compare Matt. 13:11 with Mark 4:11 and Luke 8:10). The kingdom arrived when Jesus was born. It is described and embodied in Jesus' life and teachings. It will be consummated at His return. It was the subject of Jesus' sermons and parables. It was the central theme of His spoken messages.
NASB, NKJV"is at hand"
NRSV"has come near"
TEV"is near"
NJB"is close at hand"
This is a perfect active indicative, which implies that the kingdom was a past reality (cf. Luke 10:1-3) as well as a current reality (cf. Matt. 12:28; Luke 11:20; 17:21). The phrase "the time is fulfilled" parallels this phrase and emphasizes the reality of God's prophetic word now becoming a historical event. The "New Age of Righteousness" was inaugurated at Jesus' birth, but not fully known until the Passion Week's events and not fully empowered until Pentecost.
Although the Kingdom has truly come, there are also NT texts which imply that its complete manifestation is future (cf. Luke 9:1; 14:25; Matt. 26:29; Luke 22:18; Acts 1:11; 1 Thess. 4:13-18). What we do with Christ now determines our eschatological hope (cf. Luke 8:38)."
10:10-11 Jesus had just received this same type of treatment in Samaria (cf. Luke 9:51-56). However, Jesus' reaction to the potential rejection of "the seventy" was severe and put in an eschatological-judgment setting. We must be very careful of building theological systems out of one text. We only have a small percentage of Jesus' words and actions. The Gospel writers selected what they did record for evangelism and the needs of the early church. Moderns must be content with the snapshots we have of Jesus' life without trying to turn them into dogmatic rules for every culture and every situation. Our only hope is to keep the main truth of the event, pericopes, or paragraph, and not turn all the details into a Christian Talmud!
10:11 This was a cultural gesture of rejection and judgment (cf. Matt. 10:14; Luke 9:5)
10:12 "'I say to you, it will be more tolerable in that day’" I believe the Bible does teach degrees of both reward and punishment based on how much one understands, receives, and acts on the will of God.
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
▣ "Sodom" This evil city's fiery destruction was a symbol of God's judgment (cf. Matt. 10:15). Jesus surely knew of an end-time judgment (cf. Matt. 5:21-30; 7:13-27; 10:15; 11:20-24; 12:36,41-42; 25:1-46; Luke 11:31-32).
NASB (UPDATED) TEXT: LUKE 10:13-15
13"Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had been performed in Tyre and Sidon which occurred in you, they would have repented long ago, sitting in sackcloth and ashes. 14But it will be more tolerable for Tyre and Sidon in the judgment than for you. 15And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades!"
10:13
NASB, NKJV,
NRSV"Woe"
TEV"How terrible"
NJB"Alas"
This is one of the OT prophetic literary markers. It symbolized a funeral dirge. Luke records more of Jesus' woes than any other Gospel writer (cf. Luke 6:24, 25, 26; 10:13; 11:42, 43, 44, 46,4 7, 52; 17:1; 21:23; 22:22). Life choices have spiritual consequences.
▣ "Chorazin" This was a city in Galilee, two miles north of Capernaum. It is mentioned only in Matt. 11:21 and here. We do not have any recorded information about Jesus' ministry in this city.
The point is that cities (Bethsaida and Capernaum) where Jesus taught and ministered were responsible. Many OT cities who were judged by God would have responded to Jesus' message and miracles if only given the chance.
▣ "if" This is a second class conditional sentence (cf. Matt. 11:23), where a false assertion heightened a false result. Jesus' miracles were not done in Tyre and Sidon and they did not repent.
▣ "Tyre and Sidon" These were two of the major seaport towns in Phoenicia, which is modern Lebanon (cf. Matt. 11:22,24). They are often used in the OT as symbols of pride and arrogance (cf. Isaiah 23; Ezekiel 26-28).
▣ "would have repented long ago, sitting in sackcloth and ashes" These are OT symbols of repentance or mourning. Several could be listed:
1. sitting on the ground
2. wearing sackcloth
3. putting ashes or dirt on the head
4. pulling out one's beard or hair (disheveled hair)
5. tearing one's clothing
6. wailing loudly
7. being barefoot
10:14 Light and understanding bring spiritual responsibility (cf. Luke 12:47-48). See Special Topic: Degrees of Reward and Punishment at Luke 10:12.
10:15 "Capernaum" This was Jesus' self-chosen headquarters. To whom much is given, much is required.
The question of Luke 10:15 expects a "no" answer.
NASB, NRSV"You will be brought down"
NKJV"You. . .will be thrust down"
TEV"You will be thrown down"
NJB"you shall be flung down"
This is possibly an allusion to Num. 16:30; Ezek. 31:18; or 32:18 in the Septuagint (which uses katabainō). The parallel in Matt. 11:23 speaks of being brought down to hades or the pit (cf. Isa. 14:13,15; Ezek. 26:20; 31:14; 32:24). This Greek word is found in several ancient manuscripts (cf. P75, B, D).
However, the rarer and more intense katabibazō (thrust down) is found in the ancient Greek manuscripts P45, א, A, C, L, W, and the Vulgate and Peshitta translations.
The meaning of the text is not affected, but which term was original cannot be determined.
▣ "Hades" This may be an allusion to Isa. 14:15 or Ezek. 26:20; 28:8; 31:14; 32:18,24. This referred to the realm of the dead (cf. Luke 16:23). According to the rabbis, there was a righteous part called Paradise and a wicked part called Tartarus. This may be true. Jesus' words to one of the criminals crucified with Him in Luke 23:43 seem to imply a righteous part of Hades because Jesus did not return to heaven until forty days after Passover. At Jesus' resurrection He took the righteous part of Hades (sheol) to be with Him. Therefore, Paul can now say in 2 Cor. 5:6,8 that to be absent from the body is to be present with the Lord. See SPECIAL TOPIC: Where Are the Dead? at Luke 16:23.
NASB (UPDATED) TEXT: LUKE 10:16
16"The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me."
10:16 To reject the gospel is to reject Jesus. To reject Jesus is to reject the Father (cf. 1 John 5:10-12). It is extremely important that we realize the dignity which believers have as Christian witnesses (cf. Luke 9:48; Matt. 10:40; Mark 9:37; John 13:20). The gospel is not our message, but God's. People do not reject us, but Him.
NASB (UPDATED) TEXT: LUKE 10:17-20
17The seventy returned with joy, saying, "Lord, even the demons are subject to us in Your name." 18And He said to them, "I was watching Satan fall from heaven like lightning. 19Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing will injure you. 20Nevertheless do not rejoice in this, that the spirits are subject to you, but rejoice that your names are recorded in heaven."
10:17 "Lord, even the demons are subject to us in Your name" This is a present passive indicative. This was surprising to the seventy because they were not expecting this. It was a sign that the power and authority of God in Christ had been effectively delegated to His followers, and that the kingdom of Satan had been effectively defeated.
For "name" see SPECIAL TOPIC: THE NAME OF THE LORD at Luke 9:48.
10:18 "He said to them, 'I was watching Satan fall from heaven like lightning’" This is an imperfect tense followed by an aorist tense. This statement is only in Luke's Gospel. There has been much discussion about exactly what this relates to: (1) Satan's fall from heaven, or (2) Satan's fall from earthly power. See SPECIAL TOPIC: SATAN at Luke 4:2. It seems to me that #2 is best because the context relates this entire account to the exorcisms by the seventy.
When did Satan fall from heaven? (cf. 2 Cor. 4:4; Eph. 2:2; 1 Pet. 5:8; 1 John 5:19)
1. before Gen. 1:1 (angelic fall predates creation)
2. between Gen. 1:1 and 1:2 (gap theory)
3. after Job 1-2 (Satan in heaven)
4. after Zech. 3:1-2 (Satan in heaven)
5. metaphors in Isa. 14:12-16; Ezek. 28:12-16 (possibly refers to Satan being kicked out of heaven because of pride)
6. during Jesus' life on earth (cf. Matt. 12:29; John 12:31; 16:11); especially His victory over satanic temptation, cf. Luke 4:1-13
7. during the mission of the seventy (here)
8. after Calvary/Resurrection (Col. 2:15; 1 Cor. 15:24)
9. in the future (Rev. 12:9)
10. every time they performed an exorcism
F. F. Bruce in Answers to Questions, thinks that Satan was cast out of heaven to the earth as the immediate consequence of Jesus' earthly ministry (p. 228). This same thought is found in Hard Sayings of the Bible, pp. 465-466.
George E. Ladd in A Theology of the New Testament, thinks it is only metaphorical of Satan's defeat in the mission of the seventy, but that Satan's final destruction is future (pp. 67, 625).
10:19 "I have given you authority to tread on serpents and scorpions, and over all the power of the enemy" This is a perfect active indicative (a past event with abiding results). There have been many theories concerning this reference:
1. that snakes and scorpions are symbols of the power of the evil one
2. that this is a reference to Ps. 91:13-14; Rom. 16:20
3. that it is related to Mark 16:17-18, which is a non-inspired manuscript addition to the Gospel of Mark
It is obvious to me that #1 is the only possible meaning in this context. This is a wonderful truth for believers living and serving in a fallen world. See Special Topic: Luke's Use of Exousia at Luke 20:2.
▣ "and nothing will injure you" This is a strong double negative. This must be interpreted in the light of other NT texts. But it does assert God's presence, protection and provision (cf. 1 John 5:19).
10:20 "Nevertheless do not rejoice" This is a present imperative with the negative particle, which usually means stop an act already in process. They are not to rejoice over the power of exorcism, but rejoice (Present active imperative) over the fact that their names are written in the Book of Life.
▣ "but rejoice that" This is a present active imperative. There is a place for appropriate rejoicing!
▣ "your names are recorded in heaven" This is a perfect passive indicative (abiding results). Daniel 7:10 and Revelation 20:12 list the two books which are symbols of God's memory and mankind's destiny. They are
1. the Book of Life (those who know God, cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:15; 21:27)
2. the Book of Deeds (the acts of the saved and the unsaved, cf. Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16)
NASB (UPDATED) TEXT: LUKE 10:21-22
21At that very time He rejoiced greatly in the Holy Spirit, and said, "I praise You, O Father, Lord of heaven and earth, that You have hidden these things from the wise and intelligent and have revealed them to infants. Yes, Father, for this way was well-pleasing in Your sight. 22All things have been handed over to Me by My Father, and no one knows who the Son is except the Father, and who the Father is except the Son, and anyone to whom the Son wills to reveal Him."
10:21-22 This is paralleled in Matt. 11:25-27. Because the wording is so similar, it may be an early hymn in liturgy.
10:21
NASB"He rejoiced greatly in the Holy Spirit"
NKJV"Jesus rejoiced in the Spirit"
NRSV"Jesus rejoiced in the Holy Spirit"
TEV"Jesus was filled with joy by the Holy Spirit"
NJB"filled with joy by the Holy Spirit"
There are several different forms of this phrase in the Greek manuscript tradition. This is probably because this is an unusual and unique phrase, "he exulted in (by) the Holy Spirit." The exact text is uncertain, but the sense is not affected. Because of the seventy's spiritual victories over the demonic, Jesus was greatly encouraged and began to praise the Father.
▣ "I praise You" This is a present middle indicative. This word is used several times in OT Wisdom Literature in the sense of "to give thanks" or "praise." In the middle voice in Koine Greek it means to profess, confess openly (cf. Rom. 14:11; 15:9; Phil. 2:11; Rev. 3:5).
▣ "O Father, Lord of heaven and earth" Notice how Jesus combines YHWH's immanence (Father, see Special Topic at Luke 22:42) and transcendence (Lord of heaven and earth). See SPECIAL TOPIC: NAMES FOR DEITY at Luke 1:68. It is this combination of glory, power, and intimacy that describes deity so well to the human experience. His power and awesomeness are seen in nature; His love and mercy are seen in Christ.
▣ "infants" In Matthew 18 this obviously refers to new believers. Also notice John's use of "my little children" in 1 John to describe believers. Here it refers to Jesus' disciples, who are still immature in so many ways.
▣ "this way was well-pleasing in Your sight" The Father reveals truth to believers to show that the gospel is not a human discovery and that no flesh will glory before God (cf. Eph. 2:9). God's gospel is based solely on His unchanging character of grace and mercy, not human performance or merit at any level.
10:22 In Luke 10:21 Jesus addresses the Father, but in Luke 10:22 He addresses the disciples. Because of this abrupt transition some Greek manuscripts added a descriptive phrase.
▣ "all things have been handed over to Me by My Father" This is a recurrent theme in the NT (cf. Matt. 11:27; 28:18; John 3:35; 13:3; Eph. 1:20-22; Col. 1:16-19; 2:10; 1 Pet. 3:22). Jesus was the Father's agent in (1) creation, (2) redemption, and (3) judgment.
▣ "no one knows who the Son is except the Father, and who the Father is except the Son" This is the theological assertion that Jesus fully and completely reveals the Father (cf. John 1:14; 14:6,9-10; 17:25-26; Col. 1:15; Heb. 1:3). Only a personal revelation could fully reveal a personal God.
▣ "and anyone to whom the Son wills to reveal Him" This shows how both the Spirit and the Son reveal the Father. Humans do not understand until their hearts and minds are quickened by Divine agency (cf. John 6:44,65; 17:2).
These words of Jesus in Luke 10:22 sound so much like John's Gospel (cf. Hard Sayings of the Bible, pp. 379-380). This is evidence that John truly recorded Jesus' words. A good explanation of the difference between the words of Jesus, recorded in the Synoptic Gospels, and John may be that John records the private conversations (cf. Luke 10:23), while the Synoptics record public teaching (parables).
NASB (UPDATED) TEXT: LUKE 10:23-24
23Turning to the disciples, He said privately, "Blessed are the eyes which see the things you see, 24for I say to you, that many prophets and kings wished to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them."
10:23 "Turning to the disciples, He said privately" This phrase shows the presence of "the crowd," or at least the seventy. The Gospels do not always tell us to whom Jesus directed His words.
▣ "Blessed" This is a beatitude like Matt. 5:1-12. Jesus is pronouncing the benefit of His choice to reveal to His disciples truths which they could have never had apart from Him.
These disciples had seen and heard the mysteries of the Kingdom of God. They lived during the culmination of God's OT promises. No OT prophet fully understood God's plan (cf. Heb. 1:1; 1 Pet. 1:10-12), but in Jesus they (the disciples) now understand (cf. Acts 2:23; 3:18; 4:28; 13:29; Col. 1:26-27; Heb. 1:2-3).
▣ "many prophets and kings wished to see the things which you see, and did not see them" The Matthew parallel has "prophets and righteous men" (cf. Matt. 13:16-17). Surely the "kings" in Luke refers to the godly Kings of Judah, such as David, Hezekiah, and Josiah.
It is always shocking and humbling to me to realize that NT believers know more of the eternal plan and purposes of God than any OT person (Adam, Noah, Abraham, Jacob, Moses, Isaiah, etc.). The question then comes, "What are we doing with the knowledge?" With light comes responsibility (cf. Luke 12:47-48).
NASB (UPDATED) TEXT: LUKE 10:25-37
25And a lawyer stood up and put Him to the test, saying, "Teacher, what shall I do to inherit eternal life?" 26And He said to him, "What is written in the Law? How does it read to you?" 27And he answered, "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself." 28And He said to him, "You have answered correctly; do this and you will live." 29But wishing to justify himself, he said to Jesus, "And who is my neighbor?" 30Jesus replied and said, "A man was going down from Jerusalem to Jericho, and fell among robbers, and they stripped him and beat him, and went away leaving him half dead. 31And by chance a priest was going down on that road, and when he saw him, he passed by on the other side. 32Likewise a Levite also, when he came to the place and saw him, passed by on the other side. 33But a Samaritan, who was on a journey, came upon him; and when he saw him, he felt compassion, 34and came to him and bandaged up his wounds, pouring oil and wine on them; and he put him on his own beast, and brought him to an inn and took care of him. 35On the next day he took out two denarii and gave them to the innkeeper and said, 'Take care of him; and whatever more you spend, when I return I will repay you.' 36Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands?" 37And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same."
10:25-37 This dialogue and parable of the Good Samaritan is discussed from an eastern perspective in Kenneth Bailey, Through Peasant Eyes, pp. 33-56. It is so helpful to allow the culture of the original author to illuminate the text.
10:25 "lawyer" This refers to scribes (cf. Mark 12:28) and from Matt. 22:34, a Pharisee. Scribes developed during the exilic period and supplanted the Levites as interpreters of the written OT and oral traditions (Talmud) to the contemporary situation. They could be Sadducees or Pharisees. Most in Jesus' day were Pharisees. They will become the rabbis of our day. See SPECIAL TOPIC: SCRIBES at Luke 5:21.
▣ "stood up" This shows that they were in an official teaching session of Jesus.
▣ "test" This term implies evil motives on the scribe's part; Luke 10:29 seems to substantiate this. This term is used in the NT in the connotation of "to test with a view toward destruction." See Special Topic at Luke 4:2.
▣ "what shall I do to inherit eternal life" This implies one great act or a series of human acts. This man, as most first century Jews (cf. Luke 18:18), based salvation on human actions and merits (keeping the Mosaic Law, cf. Lev. 18:5; Deut. 27:26; Gal. 3:1-14). Luke, writing to Gentiles, asks about salvation instead of the greatest commandment of the Jewish Law. Since all humans are sinful (cf. Rom. 3:9-18,23), they cannot be saved by their actions. This is where the gift of God in Christ's death and resurrection is crucial (cf. Rom. 5:6-11; 6:23; Eph. 2:8-9).
Notice that Jesus does not say here "trust Me," but describes how a person who has trusted Jesus will act (cf. Matt. 25:31-46). Jews thought they were right with God because of their lineage (i.e., seed of Abraham) and obedience to the Mosaic Law and its interpretation in the Oral Tradition. Jesus tries to startle this man's thinking by highlighting "love," unexpected, outrageous love.
▣ "eternal life" "Eternal life" is a characterization used often by John to describe the life of the new age, God's kind of life. This question shows that this was a Pharisee because the Sadducees denied the resurrection. He was interpreting this phrase in light of his own background so, therefore, eternal life was a continuation of the present order.
10:26
NASB"How does it read to you"
NKJV, NJB"What is your reading of it"
NRSV"What do you read there"
TEV"How do you interpret them"
This man was a trained Bible interpreter, so Jesus asked him about his personal understanding of the question. Jesus even affirms his interpretation. There are two concerns here.
1. All believers need to be able to document what they believe from Scripture, not from culture, traditions, or denominational indoctrination. This man knew his Bible!
2. Though right on a theological truth, he missed the most important thing—salvation through faith in Christ.
10:27 "What is written in the Law" This refers to the Mosaic Law (Genesis - Deuteronomy). Every Jewish person in first century Palestine went to Synagogue school as a child. This man had further training in the OT. He knew the OT well, especially the writings of Moses.
Jesus is testing his knowledge just as he was trying to test Jesus.
SPECIAL TOPIC: THE GREATEST COMMANDMENT
▣ "he answered and said, 'You shall love the Lord your God’" This is from Deut. 6:4-5, called the Shema ("to hear so as to do"). This man possibly pointed to his phylactery, which contained this verse. It shows that primary focus is on our attitude of commitment toward God that includes everything we are.
▣ "and your neighbor as yourself" This is a quote from Lev. 19:18 in the Septuagint. Jesus linked theological truth to practical, ethical demands. It is impossible to love God and hate those made in His image (cf. 1 John 2:9-11; 3:15; 4:20).
It is impossible to love your neighbor (i.e., covenant brother or sister) as yourself if you do not love yourself. There is an appropriate self-love which is based on God's priority love for mankind. We are His creation, fashioned in His image (cf. Gen. 1:26,27). We must rejoice in our giftedness and accept our physical, mental, and psychological makeup (cf. Psalm 139). To criticize ourselves is to criticize our Maker! He can transform our fallenness into a reflection of His glory (i.e., Christlikeness).
Christianity involves a personal faith commitment to God through Christ. It starts as an individual volitional decision of repentance and faith. However, it issues in a family experience (so important in Eastern culture). We are gifted for the common good (cf. 1 Cor. 12:7). We are part of the body of Christ. How we treat others reveals our true devotion to Christ. The oneness of God and mankind made in the image and likeness of God demands an appropriate response toward God and toward other humans, (i.e., especially those of the household of faith).
10:28 "do this" This is a present active imperative. We must act on our understanding of God's truth and will. Remember that Jesus was speaking to a scribe.
▣ "and you will live" This is not Jesus' affirmation of potential works-righteousness, but a response geared to the man's OT understanding (cf. Ezek. 20:11). For NT understanding of the place of the Mosaic Law in salvation see Gal. 3:6-14 and Rom. 3:20-21. The new covenant of Jer. 31:31-34 is an internal, mercy-based covenant, not a performance-based covenant. Mankind was unable to choose the right and avoid the evil (cf. Rom. 3:9-18,23). The Sermon on the Mount extends OT performance to attitude, yet it still demands holiness (cf. Matt. 5:48). The first truth of the gospel is mankind's inability and spiritual need (cf. Rom. 3:9-18). One only needs a Savior when they realize their need!
10:29 "who is my neighbor" This was a hot question in Judaism. Mostly it was Jews only, and often only certain Jews.
10:30 "A man" The implication was a fellow Jew. For guidelines on interpreting parables, see the contextual insights in Luke 8, B.
▣ "Jerusalem to Jericho" Jerome later called this highway "the bloody way" because of the violence which so often occurred there. It was a seventeen mile trip which descended 3000 feet.
10:31-32 "priest. . .Levite" These religious leaders were afraid of (1) thieves; (2) defilement (cf. Lev. 21 or Num 19:11); (3) involvement; and (4) time constraints.
10:33 "Samaritan" Jesus really shocked these Jews by using a hated Samaritan as the hero of the parable. Samaritans were half Jew and half pagan, resulting from the resettlement policies of the Assyrian exile of the northern ten tribes in 722 b.c. (i.e., fall of Samaria). They had developed a rival temple (Mt. Gerizim) and a rival text (the Samaritan Pentateuch).
10:34 "oil. . .wine" These were medicines of the day, oil for softening the skin and wine, with its natural alcohol, for killing infections.
▣ "brought him to an inn" Today there are archaeological remains of two caravan-stop compounds about halfway between Jerusalem and Jericho.
10:35 "two denarii" One denarius was a day's wage for a laborer or soldier. This amount would pay for about 14 days' room and board.
▣ "when I return I will repay you" Apparently the man was a regular customer. His care and concern was consistent and persistent.
10:36 Here is the key point of the parable and Jesus' answer to this man's question in Luke 10:29.
10:37 "The one who took showed mercy toward him" The scribe could not bring himself to say "Samaritan."
▣ "Go and do the same" This is a present middle (deponent) imperative and a present active imperative. This verse links up contextually to Luke 10:28.
This extension of "neighbor" from OT "covenant partner" (i.e., fellow Jew) to the hated Samaritan would have shocked this lawyer/scribe. Yet, it is this very extension that characterized Jesus' teaching (and Luke's emphasis). The OT categories of national and racial emphasis are expanded into global spheres. The new paradigm is believer vs. unbeliever, not Jew vs. Gentile (cf. Rom. 3:22; 10:12; 1 Cor. 12:13; Gal. 3:28; Col. 3:11). No NT author reaffirms OT national, racial, or geographical promises. Jerusalem is no longer a city in Palestine, but the "New Jerusalem" coming down out of heaven to a recreated earth (cf. Rev. 21:2). The new age is not Jewish!! The gospel is not about Israel but about Jesus!
NASB (UPDATED) TEXT: LUKE 10:38-42
38Now as they were traveling along, He entered a village; and a woman named Martha welcomed Him into her home. 39She had a sister called Mary, who was seated at the Lord's feet, listening to His word. 40But Martha was distracted with all her preparations; and she came up to Him and said, "Lord, do You not care that my sister has left me to do all the serving alone? Then tell her to help me." 41But the Lord answered and said to her, "Martha, Martha, you are worried and bothered about so many things; 42but only one thing is necessary, for Mary has chosen the good part, which shall not be taken away from her."
10:38 "Now as they were traveling along" This is the way Luke structures this portion of his Gospel. Jesus is traveling to His divine destiny to Jerusalem (cf. Luke 9:51,56,57; 10:38; 13:22; 17:11; 18:31,35; 19:1,11).
▣ "a village" From John 11:1 we know the village is Bethany, only two miles from Jerusalem on the Mt of Olives on the road to Jericho.
▣ "Martha" In Aramaic this means "lady," the feminine form of "Lord."
▣ "welcomed Him into her home" Martha was acting like the head of the house. Apparently Lazarus was not home. It was usual for the villagers around Jerusalem to welcome pilgrims into their homes during feast days. At certain times during the year the population of the Holy City swelled to two or three times its normal size. There were no accommodations available.
10:39 "Mary" In Hebrew this is Miriam, which means "bitter" (cf. Ruth 1:20).
▣ "was seated at the Lord's feet"A crowd must have followed Jesus to Bethany. It was highly unusual for a rabbi to teach women (another example of Luke's inclusive theme). Mary took advantage of the occasion to learn. "Sitting at the feet" was the common term for teaching situations (cf. Acts 22:3).
10:40 "was distracted" Apparently both women sat down to listen. Mary remained listening, but Martha's personality began to worry about the task of hostess.
▣ "Lord, do You not care" Martha agitated herself and then blamed her sister and then Jesus! The question expects a "yes" answer.
▣ "left me to do all the serving alone" Martha was majoring on a minor!
▣ "tell her to help me" This is an aorist active imperative.
10:41 "you are worried and bothered about so many things" It was not that Martha's concern was inappropriate, but her attitude and anxiety were out of bounds. She missed a once-in-a-lifetime moment because of daily concerns.
10:42 Jesus may have used Martha's elaborate dinner preparations as a metaphor for life's priorities.
NASB"but only one thing is necessary"
NKJV"but one thing is needed"
NRSV"there is need of only one thing"
TEV"but just one is needed"
NJB"yet a few are needed, indeed only one"
The question is, to what does "thing" refer? It could refer to a simple meal versus an elaborate meal, or it could refer to Jesus' visit and teaching. The remainder of the verse implies the second option.
There are several textual variants connected to this statement. The NJB follows one variant that adds "a few are needed" (cf. MSS P3, א, B, L).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is this parable so significant?
2. Did Jesus answer his questions?
3. How is love related to salvation?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Teaching About Prayer | The Model Prayer | Sayings on Prayer | Jesus' Teaching on Prayer | The Lord's Prayer |
11:1-4 | 11:1-4 | 11:1-4 | 11:1-4 | 11:1-4 |
A Friend Comes at Midnight | The Importunate Friend | |||
11:5-13 | 11:5-8 | 11:5-8 | 11:5-13 | 11:5-8 |
Keep Asking, Seeking, Knocking | Effective Prayer | |||
11:9-13 | 11:9-13 | 11:9-13 | ||
Jesus and Beelzebul | A House Divided Cannot Stand | Sources of Jesus' Power | Jesus and Beelzebul | Jesus and Beelzebul |
11:14-23 | 11:14-23 | 11:14-23 | 11:14-15 | 11:14-22 |
11:16-20 | ||||
11:21-22 | No Compromise | |||
11:23 | 11:23 | |||
The Return of the Unclean Spirit | An Unclean Spirit Returns | The Return of the Evil Spirit | Return of the Unclean Spirit | |
11:24-26 | 11:24-26 | 11:24-26 | 11:24-26 | 11:24-26 |
True Blessedness | Keeping the Word | True Happiness | The Truly Blessed | |
11:27-28 | 11:27-28 | 11:27-28 | 11:27 | 11:27-28 |
11:28 | ||||
The Demand for a Sign | Seeking a Sign | Request for a Sign | The Demand for a Miracle | The Sign of Jonah |
11:29-32 | 11:29-32 | 11:29-32 | 11:29-32 | 11:29-32 |
The Light of the Body | The Lamp of the Body | Concerning Light | The Light of the Body | The Parable of the Lamp Repeated |
11:33-36 | 11:33-36 | 11:33-36 | 11:33-36 | 11:33-36 |
The Denouncing of the Pharisees and Lawyers | Woe to the Pharisees and Lawyers | Against Pharisees and Lawyers | Jesus Accuses the Pharisees and the Teachers of the Law | The Pharisees and the Lawyers Attacked |
11:37-44 | 11:37-54 | 11:37-41 | 11:37-41 | 11:37-44 |
11:42-44 | 11:42 | |||
11:43-44 | ||||
11:45-54 | 11:45-52 | 11:45 | 11:45-46 | |
11:46-51 | ||||
11:47-48 | ||||
11:49-51 | ||||
11:52 | 11:52 | |||
11:53-54 | 11:53-54 | 11:53-54 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 11:1-4
A. There are many textual variants of Luke 11:1-4 (and, for that matter, the whole chapter) which are attempts to harmonize Jesus' prayer in this context with Matt. 6:9-13, which was used liturgically in the church very early.
B. It is still surprising to modern readers and interpreters how differently the Synoptic Gospels record Jesus' life and teachings. These eyewitness accounts (i.e., Mark from Peter, Luke from interviews or written documents from eyewitnesses) are verified by their very differentness. We have essentially what Jesus said, but not the exact wording.
C. The doctrine of inspiration must cover the variety found within the four Gospels. Remember they are salvation tracts, not modern western biographies nor histories. We must be content with the trustworthiness of the differing accounts.
D. From 5:33 it seems that John the Baptist taught his disciples to pray in a patterned way. Here, too, Jesus is setting a pattern (present middle [deponent] subjunctive). The different elements of this prayer were to be repeated emphases in regular prayer, not necessarily the exact words.
1. God's character magnified
2. God's reign increase
3. God's provision sure
4. God's forgiveness certain
5. God's presence effective
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 11:1-4
1It happened that while Jesus was praying in a certain place, after He had finished, one of His disciples said to Him, "Lord, teach us to pray just as John also taught his disciples." 2And He said to them, "When you pray, say: 'Father, hallowed be Your name. Your kingdom come. 3Give us each day our daily bread. 4And forgive us our sins, For we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.'"
11:1 "while Jesus was praying in a certain place" Luke often records Jesus praying before significant events or teachings. This prayer emphasis is unique to Luke (although Mark mentions it twice, cf. Mark 1:35; 6:46). Matthew records Jesus telling His disciples to pray, but does not mention Jesus praying as much as Luke.
▣ "after He had finished" Jesus' regular prayer life impressed and interested the Apostles. It was the source of His fellowship and intimacy with the Father. Jesus' power, authority, and message came from this intimacy. The disciples were delegated the power, authority, and message, but to fulfill their assignment, they also needed Jesus' fellowship with the Father. This only occurs by faith through prayer.
▣ "teach us to pray" This is an aorist active imperative. These disciples felt an urgency about this request. They needed Jesus' peace and composure.
▣ "as John also taught his disciples" We know from John 1:29-41 that some of Jesus' disciples were first John the Baptist's disciples.
It was the task of the teacher (rabbi) to train his followers in all the ways and truths necessary to function independently at some point in the future (cf. Luke 5:33). Prayer establishes a life-long dependence on the Father. This was the key to Jesus' earthly mission (cf. Luke 10:21-24).
11:2 "And He said to them, 'When you pray, say’" It seems that one's attitude is more significant than one's words, however, this particular phraseology implies that the form may be repeated (cf. Matt. 6:9). Luke's version is much shorter than Matthew's (cf. Matt. 6:9-13). Jesus probably repeated His teachings on this subject several times and to different groups.
▣ "'Father’" The OT introduces the intimate familial metaphor of God as Father.
1. in Deuteronomy the analogy of God as Father is used (Deut. 1:31; 32:6)
2. this analogy is stated in Ps. 103:13 and developed in Ps. 68:5 (the father of orphans)
3. the nation of Israel is often described as YHWH's "son" (cf. Hos. 11:1; Mal. 3:17)
4. it was common in the prophets (cf. Isa. 1:2; 63:8; Israel as son, God as Father, 63:16; 64:8; Jer. 3:4,19; 31:9)
Jesus spoke Aramaic, which means that many of the places where "Father" appears as the Greek Pater it may reflect the Aramaic Abba (cf. Luke 14:36). This familial term "Daddy" or "papa" reflects Jesus' intimacy with the Father; His revealing this to His followers also encourages our own intimacy with the Father. The term "Father" was used sparingly in the OT (and not often in rabbinical literature) for YHWH, but Jesus uses it often and pervasively. It is a major revelation of our new relationship with God through Christ. Heaven is a family experience.
There are several ancient Greek uncial manuscripts that change "Father" (MSS P75, א, B, L) into the phrase found in Matt. 6:9, "Our Fahter who are in heaven" (MSS A, C, D, W). The UBS4 gives the short reading an "A" rating (certain). Luke's version of "the Lord's Prayer" is much more condensed.
▣ "hallowed be Your name" This is an aorist passive imperative. "Hallowed" comes from the root "be holy" (see SPECIAL TOPIC: HOLY at Luke 1:35) and refers to the character of God (cf. 2 Kgs. 19:22; Ps. 71:22; 78:41; 89:18; Isa. 1:4; 29:23 [used 28 times in Isaiah]). He is separated from evil. This term was used often in the Septuagint
1. of things, Gen. 2:3; Amos 2:12
2. of people
a. a firstborn, Exod. 13:2,12
b. Israel, Exod. 19:14
c. Priests, Exod. 19:22; 29:21; 2 Chr. 26:18
d. Levites, Neh. 12:47
▣ "Your kingdom come" This aorist active imperative refers to the reign of God in human's hearts now that will one day be consummated over all the earth. This is an eschatological emphasis (see SPECIAL TOPIC: THE KINGDOM OF GOD at Luke 4:21). The kingdom of God is spoken of in the Synoptic Gospels as
1. past (Luke 13:28)
2. present (Luke 17:21; Matt. 4:17; 12:28)
3. future (Luke 11:2; Matt. 6:10)
11:3 "Give us each day" This is another present active imperative. The Matthew parallel has an aorist active imperative. Verse 3 emphasizes our continual daily dependence on God.
This is one example of modern theologians asserting that Luke has a modified eschatology that envisions a delayed Second Coming. The argument runs like this: Matthew has the aorist, implying a once-for-all giving (i.e., eschatological fulfillment), but Luke has the present, implying a regular (daily) giving through time. This may be true. Paul, Luke's friend and missionary companion, also emphasizes a delayed Second Coming in 2 Thessalonians (one of Paul's early books).
▣ "each day" Luke uses the phrase kath' hēmeran often (cf. Luke 9:23; 11:3; 16:19; 19:47; 22:53; Acts 2:46,47; 3:2; 16:11; 17:11). It denotes repeated action.
▣ "daily" The Greek word translated "daily" (epiousios) is found only here and in Matt. 6:11. It is used of a master giving a slave enough food to accomplish the task he was assigned for that day (Koine papyri found in Egypt, cf. TEV). The emphasis here seems to be that
1. believers' need to trust God constantly
2. God provides for us on a daily basis (Greek idiomatic usage), not a once-for-all provision
This word may also carry the eschatological emphasis of "bread of the future or new age." This would imply that the kingdom is present now in believers (analogous to "eternal life" now). This is the "already-yet-future" tension of Jesus' preaching.
▣ "bread" There have been many theories as to the meaning of this word in this context:
1. physical bread
2. the bread of the Eucharist (cf. Acts 2:46)
3. bread as referring to the word of God (cf. Matt. 4:4; Luke 4:4)
4. Jesus Himself (cf. John 6:41,48,51,58)
5. the Messianic bread (cf. Luke 14:15)
It seems to me the literal is best here, but it is used for God's provision of all believers' daily needs.
11:4 "And forgive us our sins" This is an aorist active imperative. This seems to refer to the finished work of God in Christ in the lives of believers (initial justification and sanctification) as well as the ongoing need for forgiveness (progressive sanctification, cf. 1 John 1:9).
The Greek term "sin" means "to miss the mark." The Matthew parallel has Jesus' Aramaic "debts," which is a Jewish idiom that Luke's Gentile readers would not understand.
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
▣ "For we ourselves also forgive everyone who is indebted to us" Forgiving is a sign that we have been forgiven (cf. Matt. 5:7; 6:14-15; 7:1-2; 10:8; 18:35; Luke 6:36; Col. 3:13; James 2:13; 5:9). Our forgiveness of others is not the grounds of our being forgiven, but the result and evidence of a new heart and a new mind (i.e., the new covenant, cf. Jer. 31:31-34; Ezek. 36:22-35). This phrase is the only one relating to human actions.
▣ "lead us not into temptation" This is a negated aorist active subjunctive ("don't ever"). The term "temptation" (peirazō) is a term that has the connotation in the NT of "to tempt with the view toward destruction." See Special Topis at Luke 10:25. Jesus told his disciples to pray for this very same thing in Luke 22:40,46. James 1:13 uses a different word (dokimazō) for test, which has the connotation of "to test with a view toward approval." God does not test us for destruction, but He does test us to strengthen us (cf. Gen. 22:1; Exod. 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; 2 Chr. 32:31; Matt. 4:1; 1 Thess. 2:4; 1 Pet. 1:7; 4:12-16).
Several ancient Greek uncial manuscripts add a phrase from Matt. 6:13 (MSS A, C, D, W). The short text of Luke is found in MSS P75, אi*,1, C, L. The UBS4 gives the shorter reading an "A" rating (certain).
NASB (UPDATED) TEXT: LUKE 11:5-13
5Then He said to them, "Suppose one of you has a friend, and goes to him at midnight and says to him, 'Friend, lend me three loaves; 6for a friend of mine has come to me from a journey, and I have nothing to set before him'; 7and from inside he answers and says, 'Do not bother me; the door has already been shut and my children and I are in bed; I cannot get up and give you anything.' 8I tell you, even though he will not get up and give him anything because he is his friend, yet because of his persistence he will get up and give him as much as he needs. 9So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. 10For everyone who asks, receives; and he who seeks, finds; and to him who knocks, it will be opened. 11Now suppose one of you fathers is asked by his son for a fish; he will not give him a snake instead of a fish, will he? 12Or if he is asked for an egg, he will not give him a scorpion, will he? 13If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him?"
11:5-13 This is a story not to illustrate God's reluctance to answer our prayers, but His willingness. This is called a contrasting parable. It is a fictitious account to highlight mankind's reluctance but God's willingness.
11:5
NASB, NRSV,
TEV, NJB"suppose one of you"
NKJV"which of you"
This is literally "who of you." Luke uses this often to introduce Jesus' teachings (cf. Luke 11:5,11; 12:25; 14:5,28; 15:4; 17:7). This literary introduction can be seen in the OT in Isa. 42:23 and 50:10.
This verse culturally expects an emphatic "no" answer (see Kenneth Bailey, Poet and Peasant, pp. 119-141).
11:6 "for a friend of mine has come to me" Travelers might travel at night to avoid the heat in some Middle Eastern countries, but in others travel at night was dangerous and unusual.
▣ "I have nothing to set before him" It was a host's cultural duty to provide a meal.
11:7 "Do not bother me" This is a present active imperative with the negative particle, which usually means stop an act already in process. Then the homeowner lists two reasons why he cannot get up.
11:8 This verse explains the point of the parable. Persistence is an important aspect of prayer (cf. Luke 11:9-10). This is not because God is reluctant, but because prayer develops intimacy with God. Our greatest need is God, not the answer to all our prayers (cf. Luke 18:1-6).
God invites His children to come to Him even in times and circumstances that may seem inappropriate. God is more available than any ancient host (cf. Ps. 23:5-6).
11:9 "ask, and it will be given to you; seek, and you will find; knock, and it will be opened" These are all present active imperatives which speak of habitual, lifestyle commands (cf. Deut. 4:29; Jer. 29:13). It is important that one balance human persistence with God's responsive character. Believers cannot force God to do that which is not good for them. However, at the same time, they can bring any perceived need to their heavenly Father at any time and as often as desired. Jesus prayed the same prayer in Gethsemane three times (cf. Mark 15:36,39,41; Matt. 26:39,42,44). Paul also prayed three times about his thorn in the flesh (cf. 2 Cor. 12:8). But the great thing about prayer is not that one receives a specific answer to his request, but that he has spent time with the Father!
Persistence (literally "shamelessness") is important (cf. Luke 18:2-8). However, it does not coerce a reluctant God, but reveals the level of interest and concern of the person praying. Neither one's many words nor his repeated prayers will motivate the Father to give that which is not in one's best interest. The best thing believers get in prayer is a growing relationship and dependence on God.
11:11-12 Both questions expect a "no" answer. Jesus used the analogy of a father and son to describe the mystery of prayer. Matthew gives two examples, while Luke gives three (cf. Luke 11:12, although there is some confusion in the manuscript tradition). The whole point of the illustrations was that God will give believers the "good things." Luke defines this "good" as "the Holy Spirit" (cf. Luke 11:13). Often the worst thing our Father could do for us is answer our inappropriate, selfish prayers! All three examples are a play on things that look alike: stone as bread, fish as eel, and egg as a coiled, pale scorpion.
11:11 "instead of a fish" The Semitic form of this would use "and instead" (cf. MSS P45,75, B), while the normal Greek idiom would require "not instead" (cf. MSS א, A, D, L, W). This clearly shows how later Greek scribes did not fully understand the Aramaic influence on the writers of the NT (even Luke) and changed the unusual Semitic forms to their common Koine Greek forms.
We do not have the exact words of Jesus. The Gospels are not video tapes, but Holy Spirit-inspired memories. Their differences do not affect inspiration or trustworthiness.
11:13 This is a First class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. In a rather oblique way this is an affirmation of the sinfulness of all men (cf. Rom. 3:9,23). The contrast is between evil human beings and a loving God. God shows His character by the analogy of the human family.
▣ "how much more will your heavenly Father give the Holy Spirit to those who ask Him" There is some question about the wording of this verse. It is important to look up the parallel in Matt. 7:11, which replaces "the Holy Spirit" with "good things." Manuscripts P45 and D of Luke 11:13 have "good gift" (as does the Greek text used by Ambrose). This seems to imply that this reference is more to spiritual gifts (cf. F. F. Bruce, Answers to Questions, p. 53) than to the Holy Spirit Himself (there is no article). I do not know of one place in the Scriptures that we are to ask the Father for the Holy Spirit since we are given the Holy Spirit at salvation. The indwelling Spirit comes when Jesus is received. However, the manuscript attestation of "Holy Spirit" is overwhelming (cf. MSS P75, א, A, B, C, W).
There is another variant in this text. The designation for God can be (1) "the Father from heaven" (cf. MSS P75, א, L) or (2) "the Father will give from heaven" (cf. MS P45 and the parallel in Matt. 7:11). As with most variants, the meaning of the text is not affected.
NASB (UPDATED) TEXT: LUKE 11:14-23
14And He was casting out a demon, and it was mute; when the demon had gone out, the mute man spoke; and the crowds were amazed. 15But some of them said, "He casts out demons by Beelzebul, the ruler of the demons." 16Others, to test Him, were demanding of Him a sign from heaven. 17But He knew their thoughts and said to them, "Any kingdom divided against itself is laid waste; and a house divided against itself falls. 18"If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. 19And if I by Beelzebul cast out demons, by whom do your sons cast them out? So they will be your judges. 20But if I cast out demons by the finger of God, then the kingdom of God has come upon you. 21When a strong man, fully armed, guards his own house, his possessions are undisturbed. 22But when someone stronger than he attacks him and overpowers him, he takes away from him all his armor on which he had relied and distributes his plunder. 23He who is not with Me is against Me; and he who does not gather with Me, scatters."
11:14 "a demon, and it was mute" Matthew 12:22 says the demon caused blindness as well as dumbness. Both Matt. 12:22-32 and Mark 3:2-30 record this same discussion in a different settings and locations.
There is a Greek manuscript variant here in the phrase "and it was mute." Most manuscripts omit "and it was" (cf. MSS P45,75, א, A*, B, L).
Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 158, says the full form reflects a Semitism used by Luke, but the shorter reading has overwhelming Greek manuscript attestation. The translation committee of the UBS3 put the phrase in brackets and gave it a "D" rating (with great difficulty). However, the UBS4 has it as a "C" Rating (difficulty in deciding). Scholars change their minds!
As with most of these variants, this does not affect the thrust of the verse or affect the meaning of the paragraph as a whole.
11:15 "But some of them said" Matthew 12:24 has "Pharisee," while Mark 3:22 has "scribes from Jerusalem."
▣ "Beelzebul, the ruler of the demons" Beelzebul is an OT fertility god (Ba’al BDB 127) of Ekron (cf. 2 Kgs. 1:2,3,6,16). The manuscripts of the NT differ between the spelling of Beelzebub and Beelzebul (cf. Mark 3:22 and Matt. 10:25). This is probably due to the Jews' attempt to make fun of idols by slightly changing their names. The term Zebub means "lord of dung." Zebul means "is exalted" and later became a title in Judaism for the chief of demons. It is found in the Vulgate and Peshitta translations.
The phrase "the ruler of the demons" identifies "Beelzebul" as Satan (cf. Luke 11:18). Although the OT is silent on the relationship between Satan and the demonic (see Special Topic: The Demonic in the To at Luke 4:1), interbiblical literature (affected by Zoroastrianism) identifies Satan as the head of demons.
Also the relationship between the OT fallen angels and the demonic is uncertain (cf. Rev. 12:9). I Enoch says the Nephilim of Genesis 6, who died in the flood, became the demonic seeking a physical body.
11:16 "to test Him" This term (peirazō, see note at Luke 11:4 and Special Topic at Luke 10:25) is used in the NT with the connotation of "to test with a view toward destruction."
This paragraph seems to mix two separate issues:
1. exorcisms of Jesus
2. testing by those wanting a sign
The exorcisms themselves were the most relevant sign that could be given of Jesus' origin, authority, and power.
▣ "demanding of Him a sign from heaven" They had a sign, the exorcism, but they would not accept it (cf. 1 Cor. 1:22). The demand for signs became a major stumbling block to the Jews (cf. Luke 11:29-30; Matt. 12:38; John 2:18; 6:30).
This repeated insistence for a sign reminds us of Jesus' temptation (cf. Matthew 4; Luke 4), where Satan tempts Him to jump from the pinnacle of the temple, apparently on a crowded feast day to impress the Jewish crowd (cf. Luke 4:9).
▣ "He knew their thoughts" See notes at Luke 5:22; 6:8; 9:47; 24:38.
11:17-18 Jesus asserts the logical absurdity of His opponents. Why would Satan defeat his own servants (cf. Luke 11:18)?
11:18 "if" This is the first of three first class conditional sentences (cf. Luke 11:18, 19, 20) which are assumed to be true from the author's perspective or for his literary/logical purposes.
The one in Luke 11:19 is an example of how the first class conditional is not true to reality, but to help the author make a strong, logical point. In reality, this statement is not true!
▣ "his kingdom" Satan has a kingdom and wants to keep it and expand it. There is a spiritual conflict (cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 2:2; 4:14,27; 6:11-12,16; James 4:7; 1 Pet. 5:8-9).
11:19 "by whom do your sons cast them out" The Jews were quite active in exorcisms (cf. Acts 19:13-16; see Josephus, Antiq.8.2,5). If they denied Jesus' power to exorcize demons, how did they explain Jewish exorcisms (esp. those using Jesus' name, cf. Luke 9:49-50; Mark 9:38-40)?
▣ "So they will be your judges" At least these Jewish exorcists who were using Jesus' name recognized His power. This crowd (Matthew says Pharisees) had committed the unpardonable sin by calling light dark. They clearly saw and heard, but deemed it evil!
SPECIAL TOPIC: Exegetical Procedures for Interpreting "The Unpardonable Sin"
11:20 "by the finger of God" This phrase is used several times in the OT:
1. God as creator, Ps. 8:3
2. God as giver of revelation, Exod. 31:18; Deut. 9:10
3. God as redeemer, the plague which brought deliverance from Egypt, Exod. 8:19
This is an anthropomorphic phrase (see Special Topic at Luke 1:51). Humans have only earthly vocabulary to describe spiritual persons, events, and things. All our language about God is analogical and metaphorical. God is personal and, therefore, the Bible describes Him in human terms (physical, emotional, relational). God is an eternal Spirit, present throughout creation. He does not have a human body, though He can take that form (e.g., Gen. 3:8; 18:33; Lev. 26:12; Deut. 23:14).
▣ "then the kingdom of God has come upon you" The logic is overwhelming. If Jesus cast out demons by God's power, then He was the Messiah. The crowd's rejection of Him and His power and authority was a rejection of YHWH (cf. 1 John 5:10-12).
The casting out of demons showed the defeat of Satan and his kingdom. The eschatological event (cf. Isa. 24:21-23; Rev. 20:1-3) has come in the ministry of Jesus. The kingdom is present (cf. Matt. 12:28), yet future! This is the NT tension of the "already" and "not yet." Satan is defeated and is being defeated!
11:21-22 Jesus' power over the kingdom of Satan and his followers shows Jesus' God-given authority. The exorcism of Jesus and those He delegates clearly shows God's power over the evil one (even "a strong, fully armed" – perfect passive participle). Satan is helpless against Jesus, cf. Luke 11:22; 10:18).
11:22 "plunder" This may be an allusion to Isa. 53:12b ("He will divide the booty with the strong"). It (skulon) is a metaphor of military victory, the dividing of spoils (cf. Septuagint of Exod. 15:9; Num. 31:11,12,26,27; 1 Sam. 23:3).
11:23 This seems to contradict 9:50, but remember the ones to whom Jesus is speaking. In Luke 9:50 He is addressing His disciples about tolerance. Jewish exorcists or other disciples recognized Jesus' power and were using it to help people. However, here it is those who are trying to test Jesus (cf. Luke 11:16) who were rejecting His power and authority from God by asserting that He was using Satan's power. There are two totally different contexts and recipients!
NASB (UPDATED) TEXT: LUKE 11:24-26
24"When the unclean spirit goes out of a man, it passes through waterless places seeking rest, and not finding any, it says, 'I will return to my house from which I came.' 25And when it comes, it finds it swept and put in order. 26Then it goes and takes along seven other spirits more evil than itself, and they go in and live there; and the last state of that man becomes worse than the first."
11:24-26 This passage has three possible meanings.
1. The Jewish exorcists performed exorcisms without personal faith, and the demonic spirit returned.
2. It is an allusion to national Israel in the sense of their rejection of idol worship without replacing it with a faith relationship to YHWH.
3. it referred to the preaching of John the Baptist, whom they accepted as being from God, while rejecting Jesus.
The last condition was far worse than the existential problem.
11:24 "the unclean spirit" See Special Topic: The Demonic at Luke 4:33 and the note on Exorcism at Luke 4:35.
▣ "it passes through waterless places seeking rest" In the OT the demonic lived in uninhabited places (cf. Lev. 16:10; Isa. 13:21; 34:11).
The term "rest" (anapausis) is used in the Septuagint of Isa. 34:14 (according to Joseph A. Fitzmyer, The Gospel According to Luke, vol. 2, p. 925), which describes the resting place of the Lilith (female night demon). See SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT at Luke 4:1.
11:26 "seven other spirits" This is metaphorical for a more severe possession.
▣ "the last state of that man becomes worse than the first" Evil, if not dealt with decisively by faith in Christ, can develop and progress. Evil can and will intensify because its ultimate goal is the destruction of the person.
NASB (UPDATED) TEXT: LUKE 11:27-28
27While Jesus was saying these things, one of the women in the crowd raised her voice and said to Him, "Blessed is the womb that bore You and the breasts at which You nursed." 28But He said, "On the contrary, blessed are those who hear the word of God and observe it."
11:27 The parallel in Matt. 12:46-50 records the account of Jesus' mother and brothers seeking an audience with Him. Luke has recorded this earlier in Luke 8:19-21.
This shows us that the Gospels are not structured chronologically. This does not depreciate their historicity, but helps us remember that the Gospels are not modern, western cause-and-effect, sequential histories, nor are they biographies. They are gospel tracts for the purpose of salvation and Christian maturity. The main issue is the person and work of Christ.
11:28 "But He said" Jesus was appreciative of the woman's affirmation of approval, but He affirmed that an even closer relationship (even a blessing) exists between those who hear and follow (cf. Luke 6:46-49) His message more than those who simply have family ties (i.e., blood kin).
NASB"On the contrary"
NKJV"more than"
NRSV, TEV"rather"
NJB"more"
The Greek compound (men + oun) has several connotations. It addresses what has just been said and adds to it. It can (1) affirm it, (2) negate it, or (3) go beyond it (cf. Rom. 9:20; 10:18; Phil. 3:8). Option three fits this context best.
▣ "blessed are those who hear the word of God and observe it" This is parallel to Luke 8:21. These are both present active participles. Together they reflect the Hebrew word shema, Deut. 6:4-6. Jesus' true family are those who hear and do God's will expressed in God's word! God wants a people who reveal and demonstrate His characteristics to the world.
Jesus is the one who is giving the word (Logos) and is the Word (cf. John 1:1). Believers are blessed when they hear and do the gospel.
NASB (UPDATED) TEXT: LUKE 11:29-32
29As the crowds were increasing, He began to say, "This generation is a wicked generation; it seeks for a sign, and yet no sign will be given to it but the sign of Jonah. 30For just as Jonah became a sign to the Ninevites, so will the Son of Man be to this generation. 31The Queen of the South will rise up with the men of this generation at the judgment and condemn them, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, something greater than Solomon is here. 32The men of Nineveh will stand up with this generation at the judgment and condemn it, because they repented at the preaching of Jonah; and behold, something greater than Jonah is here."
11:29 "this generation is a wicked generation" The Matthew parallel (cf. Luke 12:38-42) calls them "an evil and adulterous generation," which Luke's Gentile readers would not have understood in its OT connotation (i.e., faithless, idolatrous, e.g., Exod. 34:15-16; Deut. 31:16; Jdgs. 2:17; 8:27; Ezek. 6:9; 23:30; Hos. 3:1; 4:12; 9:1). This verse may refer to Luke 11:16.
▣ "it seeks a sign"In Mark 8:11-12 Jesus refuses to give a sign! Both Matthew and Luke record Jesus as alluding to the sign of the prophet Jonah.
1. Matthew to his being in the great fish three days (i.e., Jesus' resurrection)
2. Luke to his preaching on Nineveh repenting (i.e., what the crowd should do)
They had heard Jesus' teachings and had seen the healings and the exorcisms performed by Him, but they wanted some ultimate sign to convince them to believe on Him. This is exactly the temptation of Matt. 4:5-7, to which Jesus would not succumb. However, in reality, He had given them sign after sign, but they would not or could not see!
▣ "yet no sign will be given to it but the sign of Jonah" The Matthew parallel (Matt. 12:38-42) emphasizes Jonah in the great fish three days as Jesus was three days in the grave (Hades). We must remember that this is three days by Jewish reckoning, not three twenty-four hour periods. Any part of a day, which for them was evening to evening (cf. Genesis 1), was reckoned as a full day. Jesus' allusion to Jonah confirms the historicity of the prophet Jonah (as does 2 Kgs. 14:25). It is precisely the experience in the great fish that was used as the analogy. Also, Jonah's preaching resulted in the salvation of Gentiles (Luke's target audience was Gentiles).
Luke emphasizes the repentance of Nineveh at Jonah's preaching. In Luke Jesus is calling for the crowds' repentance in light of His teachings and miracles as the OT sign they sought (cf. Luke 11:32).
11:30 It was Jonah's preaching which God used to cause ancient Nineveh, the capital of the evil and cruel Assyria (Israel's enemy), to repent. The Matthew parallel uses Jonah in the great fish for three days and Jesus in the earth three days as the sign.
11:31 "The Queen of the South" This refers to the visit of the Queen of Sheba (a Gentile) to hear Solomon's wisdom recorded in 1 Kings 10 and 2 Chronicles 9.
▣ "something greater than Solomon is here" What a tremendous self-affirmation and the self-understanding of this carpenter of Nazareth. He saw himself as having greater wisdom (i.e., "something") than Solomon (cf. Luke 11:49,52).
Jesus, in His dialogs with different groups, clearly asserts that He is "greater than"
1. the temple, Matt. 12:6,8
2. Jonah, Matt. 12:41; Luke 11:31
3. greater than Solomon, Matt. 12:42; Luke 11:32
4. greater than Jacob, John 4:12
5. greater than John the Baptist, John 5:36
6. greater than Abraham, John 8:53
This is either the rambling of a mad man or the witness of incarnate deity! Each hearer/reader must decide.
11:32 "men of Nineveh" This is obviously the generic use of "men" as people.
▣ "something greater than Jonah is here" Notice again "something." Jesus' wisdom and message are greater than any OT wisdom and message. Jonah's message caused a pagan nation to repent. Jesus' message is greater than Jonah's, but these religious leaders will not repent and believe. Their condemnation is far worse because the message they heard was so superior!
NASB (UPDATED) TEXT: LUKE 11:33-36
33"No one, after lighting a lamp, puts it away in a cellar nor under a basket, but on the lampstand, so that those who enter may see the light. 34The eye is the lamp of your body; when your eye is clear, your whole body also is full of light; but when it is bad, your body also is full of darkness. 35Then watch out that the light in you is not darkness. 36If therefore your whole body is full of light, with no dark part in it, it will be wholly illumined, as when the lamp illumines you with its rays."
11:33-36 These same metaphors are used in Matt. 5:15; Mark 4:21; and Luke 8:16, but with different applications. Apparently Jesus used the same illustrations in different settings. Here they refer to mankind's attitudes and openness to God in Christ.
This is commonly called the unpardonable sin (see Special Topic at Luke 11:19). See notes below from my commentaries on the parallel contexts in Mark 3:29 and Matt. 12:31-32.
"Mark 3:29 "but whoever blasphemes against the Holy Spirit" This must be understood in its pre-Pentecostal historical setting. It was used in the sense of God's truth being rejected. The teaching of this verse has commonly been called "the unpardonable sin." It must be interpreted in light of the following criteria:
1. the distinction in the OT between "intentional" and "unintentional sins," (cf. Num. 15:27-31)
2. the unbelief of Jesus' own family contrasted with the unbelief of the Pharisees in this context
3. the statements of forgiveness in Mark 3:28
4. the differences between the Gospel parallels, particularly the change of "son of man," (cf. Matt. 12:32; Luke 12:10) to "sons of men," (cf. Matt. 12:31; Mark 3:28)
In light of the above, this sin is committed by those who, in the presence of great light and understanding, still reject Jesus as God's means of revelation and salvation. They turn the light of the gospel into the darkness of Satan (cf. Mark 3:30). They reject the Spirit's drawing and conviction (cf. John 6:44,65). The unpardonable sin is not a rejection by God because of some single act or word, but the continual, ongoing rejection of God in Christ by willful unbelievers (i.e., the scribes and Pharisees).
This sin can only be committed by those who have been exposed to the gospel. Those who have heard the message about Jesus clearly are the most responsible for its rejection. This is especially true of modern cultures that have continual access to the gospel, but reject Jesus (i.e., America, western culture).
▣ "never has forgiveness" This statement must balance with Mark 3:28.
▣ "but is guilty of an eternal sin" This was a willful rejection of the gospel (i.e., the person and works of Jesus) in the presence of great light!
There are many variants related to the phrase "an eternal sin." Some ancient Greek manuscripts (1) changed it to a GENITIVE phrase (i.e., hamartias) - C*, D, W; (2) added "judgment" (i.e., kriseōs) - A and C2 (cf. KJV); or (3) added "torment" (i.e., kolaseōs), minuscule 1234.
It was shocking to the early scribes to talk about an "eternal sin." Robert B. Girdlestone, in his book Synonyms of the Old Testament, has an interesting comment on the word "eternal":
"The adjective aiōnios is used more than forty times in the N.T. with respect to eternal life, which is regarded partly as a present gift, partly as a promise for the future. It is also applied to God's endless existence in Rom. 16.26; to the endless efficacy of Christ's atonement in Heb. 9.12, 13.20; and to past ages in Rom. 16.25, 2 Tim. 1,9, Titus 1.2.
This word is used with reference to eternal fire, Matt. 18.8,25. 41, Jude 7; eternal punishment, Matt. 25.46; eternal judgment or condemnation, Mark 3:29, Heb. 6.2; eternal destruction, 2 Thess. 1.9. The word in these passages implies finality, and apparently signifies that when these judgments shall be inflicted, the time of probation, change, or the chance of retrieving one's fortune, will have gone by absolutely and for ever. We understand very little about the future, about the relation of human life to the rest of existence, and about the moral weight of unbelief, as viewed in the light of eternity. If, on the one hand, it is wrong to add to God's word, on the other we must not take away from it; and if we stagger under the doctrine of eternal punishment as it is set forth in Scripture, we must be content to wait, cleaving to the Gospel of God's love in Christ, while acknowledging that there is a dark background which we are unable to comprehend" (pp. 318-319).
Matt. 12:31-32 This reference to blasphemy against the Spirit is often called "the unpardonable sin." From the parallel in Mark 3:28 it is obvious that "Son of Man" was not a title for Jesus in this context but a generic use of the Hebrew idiom "sons of men" or "mankind." This is supported by the parallelism of Matt. 3:31 and 3:32. The sin discussed was not the sin of ignorance, but of willful rejection of God and His truth in the presence of great light. Many people worry about whether they have committed this sin. People who desire to know God or are afraid that they have committed this sin have not! This sin is the continuing rejection of Jesus in the presence of great light, to the point of spiritual callousness. This is similar to Heb. 6 and 10."
11:34
NASB, NJB"clear"
NKJV, NIV"good"
NRSV"healthy"
TEV, REB"sound"
See note at Matt. 6:22-23 at www.freebiblecommentary.org.
SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)
11:36
NASB, NRSV,
NJB"rays"
NKJV"bright shining"
TEV"its brightness"
REB, NIV"shines"
This word normally means "lightning" (cf. Luke 17:24; 24:4), but here it denotes "a bright shining" (see Harold Moulton, The Analytical Greek Lexicon Revised (p. 57).
NASB (UPDATED) TEXT: LUKE 11:37-41
37Now when He had spoken, a Pharisee asked Him to have lunch with him; and He went in, and reclined at the table. 38When the Pharisee saw it, he was surprised that He had not first ceremonially washed before the meal. 39But the Lord said to him, "Now you Pharisees clean the outside of the cup and of the platter; but inside of you, you are full of robbery and wickedness. 40You foolish ones, did not He who made the outside make the inside also? 41But give that which is within as charity, and then all things are clean for you."
11:37 "a Pharisee asked" Remember this context deals with the Pharisees' rejection of Jesus. This account (cf. Luke 11:37-41) illustrates their spiritual blindness to the major truths and nit-picking legalism based on Talmudic regulations (human traditions, cf. Isa. 29:13). See SPECIAL TOPIC: PHARISEES at Luke 5:17.
▣ "lunch" The terms ariston and deipnon distinguish between a meal about noon (or earlier, cf. Matt. 22:4; John 21:12,15) and a larger meal about 4 p.m. (cf. Luke 14:12). This first term is used here for an early meal in the mid-morning.
11:38 "When the Pharisee saw it, he was surprised that He had not first ceremonially washed before the meal" Apparently Jesus, on purpose, left out this expected rabbinical ceremonial procedure in order to bring the Pharisee into dialogue (this parallels Jesus' actions on the Sabbath).
The word wash is baptizō, where it means to ceremonially purify by washing. Modern interpreters must be careful of using etymology to dogmatically define Greek words and then insert their technical definition (dying by means of immersion) into every place that word is used. This context is not referring to immersion, but the Jewish ritual of pouring a certain amount (two hen eggs) of water over the elbow until it drips off the fingers and then again over the fingers until it drips off the elbow.
There is a good article in Robert B. Girdlestone's Synonyms of the Old Testament, pp. 152-157 on the Hebrew thaval and the Greek baptizō.
11:39 "Now you Pharisees clean the outside of the cup and of the platter" Jesus wanted to discuss the Pharisees' orientation of minute details (Talmud) as a sign of being spiritual. The heart is the key to all religious acts. God knows the heart (cf. 1 Sam. 2:7; 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27).
11:40 This question expects a "yes" answer.
▣ "You foolish ones" See Special Topic following.
SPECIAL TOPIC: TERMS FOR FOOLISH PEOPLE
11:41
NASB"charity"
NKJV, NRSV,
NJB"alms"
TEV—
This verse seems to imply that if the inside of the cup is loving and obedient, then it will show in outward manifestations of love to the poor and needy, not legalisms and elitisms (cf. Luke 11:42; Micah 6:8). See Special Topic below.
▣ "then all things are clean for you" This was a radical statement for those brought up under kosher rules (cf. Leviticus 11). However, Jesus modified the OT requirement (cf. Mark 7:1-23), thereby showing He is Lord of Scripture (i.e., its only true interpreter, cf. Matt. 5:17-48). This truth is used as an illustration for Peter in Acts 10:9-16. Paul followed this understanding of ceremonial defilement (cf. Rom. 14:14,20; 1 Cor. 10:25-26; 1 Tim. 4:4; Titus 1:15).
NASB (UPDATED) TEXT: LUKE 11:42-44
42"But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others. 43Woe to you Pharisees! For you love the chief seats in the synagogues and the respectful greetings in the market places. 44Woe to you! For you are like concealed tombs, and the people who walk over them are unaware of it."
11:42 "'woe to you’" This reflects an OT prophetic curse formula using a funeral dirge (cf. Luke 11:42,43,44,46,52; Matt. 23:13-36).
▣ "pay tithe on" See Special Topic following.
▣ "yet disregard justice and the love of God" It is extremely important that we do not let rituals or liturgical acts blind us to God's will for His people, which is
1. love for God (cf. Deut. 6:4-6; Luke 10:27)
2. justice towards humans (cf. Lev. 19:18; Luke 10:27)
▣ "but these are the things you should have done without neglecting the others" They strained at a gnat and swallowed the camel (cf. Matt. 23:24). Is tithing the spices of the kitchen more important, more spiritual, than how we live and love?
An early church heretic, Marcion (early second century in Rome), rejected the OT and only accepted a modified Gospel of Luke and certain letters of Paul as inspired. Since he rejected the OT, the phrase, "but these are the things you should have done without neglecting the others" is omitted in codex Bezea (D), but included in most earlier Greek manuscripts and versions, so probably its omission in MS D was due to his influence.
11:43 "For you love the chief seats in the synagogues" These were places of prominence. The chief seats were on a semi-circular bench around a place where the Torah was kept, facing the congregation (cf. A. T. Robertson, Word Pictures in the New Testament, vol. 2, p. 167). See parallel in Matt. 23:1-12.
▣ "and the respectful greetings in the market place" Apparently there were standard phrases and titles used by religious leaders for one another, spoken in public. This phrase, therefore, rebukes their pride in their positions in the synagogue and society. They loved being recognized and praised!
11:44 "'For you are like concealed tombs, and the people who walk over them are unaware of it’" Physical contact with the tomb made one ceremonially unclean (cf. Lev. 21:1-4; Num. 19:11-22) for one week (rabbinical interpretation), however, in this case the people would not realize it, therefore, the Jews white-washed the tombs in order to avoid this type of inadvertent ceremonial defilement (cf. Matt. 23:27). Jesus accuses these self-righteous, legalistic leaders of being the real cause of spiritual defilement!
NASB (UPDATED) TEXT: LUKE 11:45-52
45One of the lawyers said to Him in reply, "Teacher, when You say this, You insult us too." 46But He said, "Woe to you lawyers as well! For you weigh men down with burdens hard to bear, while you yourselves will not even touch the burdens with one of your fingers. 47Woe to you! For you build the tombs of the prophets, and it was your fathers who killed them. 48So you are witnesses and approve the deeds of your fathers; because it was they who killed them, and you build their tombs. 49For this reason also the wisdom of God said, 'I will send to them prophets and apostles, and some of them they will kill and some they will persecute, 50 so that the blood of all the prophets, shed since the foundation of the world, may be charged against this generation, 51from the blood of Abel to the blood of Zechariah, who was killed between the altar and the house of God; yes, I tell you, it shall be charged against this generation.' 52Woe to you lawyers! For you have taken away the key of knowledge; you yourselves did not enter, and you hindered those who were entering."
11:45 "One of the lawyers" This refers to a scribe (see Special Topic at Luke 5:21) whose major task was to interpret the oral (Talmud) and written (OT) law. They took the place of the local Levites as instructors and interpreters of the Law and became the religious experts for people to consult about daily matters (binding and loosing). Most scribes in Jesus' day were also Pharisees.
▣ "you insult us too" The Greek term hubrizō means "violent mistreatment" (cf. Matt. 22:6; Luke 18:32; Acts 14:5; 1 Thess. 2:2). It is common in the Septuagint ("to insult," cf 2 Sam. 19:44; II Macc. 14:42 and "to be haughty," Jer. 31:29). These Jewish religious leaders felt the sting of Jesus' comments (cf. Matthew 23).
11:46 "For you weigh men down with burdens hard to bear" There is a word play (cognate accusative) in this verse. The verb and noun (twice) of "burden" are used. This refers to rabbinical nit-picking interpretations of the Torah developed in the Oral Traditions (later codified in the Talmud). These religious rules and procedures were so complicated and contradictory that normal working people could not do them (cf. Matt. 23:4; Acts 15:10).
NASB"while you yourselves will not even touch the burdens with one of your fingers"
NKJV"you yourselves do not touch the burden with one of your fingers"
NRSV"you yourselves do not lift a finger to ease them"
TEV"you yourselves will not stretch out a finger to help them carry those loads"
NJB"burdens that you yourselves do not touch with your fingertips"
They did meticulously perform their rabbinical interpretations, yet would not make any exceptions for others or even take time to help others.
The word "touch" is found only here in the NT (not in the Septuagint or the Egyptian Papyri). M. R. Vincent, Word Studies, vol. 1, p. 187, says it is a medical term used of lightly touching a sore. If this was the general connotation, then these religious leaders would not even sympathize with the plight of the common person ("people of the land") as they tried to keep the meticulous rules of the Pharisees.
11:47 "you build the tombs of the prophets" The parallel in Matt. 23:29-33 is striking! In the OT God's people would kill God's prophets (i.e., reject their message) and then build large tombs for them to honor their memory. The building of monuments to God's spokesmen is not what God wanted. He desires obedience to His message. As the leaders of the OT killed the prophets, these leaders will kill Jesus and His followers (cf. Matt. 23:34).
11:49 "For this reason also the wisdom of God said" There is no place in the OT where this is quoted. Therefore, many believed that Jesus was referring to Himself as "the Wisdom of God" (cf. 1 Cor. 1:24,30; Col. 2:3), which would be an allusion to Pro. 8:22-31. This OT text is the background to John 1:1-14.
▣ "prophets and apostles" This seems to refer to OT and NT speakers for God. This is a panorama of how the Jews received God's spokespersons (death and persecution).
11:50 "may be charged against this generation" This is a shocking verse. Jesus was the culmination of Jewish theology, history, and hope. To miss Him was to miss everything! Ultimate truth had come and now they were rejecting Him (cf. Luke 11:14-26,29-36)! See full note at Luke 11:31.
This may refer to the destruction of Jerusalem in a.d. 70 by Titus.
11:51 "from the blood of Abel" This refers to the first premeditated murder in the Bible, recorded in Gen. 4:8.
▣ "to the blood of Zechariah, who was killed between the altar and the house of God" This refers to the incident recorded in 2 Chr. 24:20-22.
It is possible that Jesus chose one example (i.e., Abel) from Genesis, the first book of the Hebrew canon, and one (Zechariah) from 2 Chronicles, the last book of the Hebrew canon, to illustrate the ongoing problem of the Jews (cf. Deut. 9:6,7,13,24,27; 31:27).
The altar referred to is the sacrificial altar at the entrance to the temple, while the "House of God" refers to the building itself, which had two major chambers, the outer one called "the Holy Place" and the inner one called "the Holy of Holies."
Abel's death was an evidence of the fall (cf. Genesis 3), while Zechariah's death showed a willful disregard for God's special dwelling place (the temple). The Jews now were plotting (cf. Luke 11:53-54) to murder Jesus also.
11:52 "For you have taken away the key of knowledge" The Jewish leaders who should have recognized Jesus ("the key of knowledge") not only missed Him, but led others into their willful blindness in God's name (cf. Matt. 23:13). This is shocking condemnation of the religious elite of Jesus' day.
When we share Christ we use the "keys of the kingdom" (cf. Matt. 16:19). When believers live godless or arrogant lives, they become like the Pharisees (cf. Matt. 23:13-15) who hinder people seeking God.
Jesus, not human knowledge, is the key of wisdom (cf. 1 Cor. 1:18-31). Jesus has the keys of death and hades (cf. Rev. 1:18). Jesus is the true descendant and promise of David (cf. 2 Samuel 7 and Rev. 3:7).
NASB (UPDATED) TEXT: LUKE 11:53-54
53When He left there, the scribes and the Pharisees began to be very hostile and to question Him closely on many subjects, 54plotting against Him to catch Him in something He might say.
11:53
NASB, NRSV"began to be very hostile"
NKJV"began to assail Him vehemently"
TEV"began to criticize him bitterly"
NJB"began a furious attack on him"
The first term, deinōs, means "terrible," "vehement," or "dreadfully" (cf. Matt. 8:6). It was used in the Septuagint in Job 10:16 and 19:11 in the same sense.
The second term, enechō, means to fix upon in the sense of to hold a grudge (cf. Mark 6:19). The anger and hatred of the religious leaders, both Sadducees and Pharisees, which is so evident the last week of Jesus' life in Jerusalem, started much earlier (cf. Mark 6:19; Luke 11:53). This settled opposition was instigated by Jesus' pointed condemnation of their hypocrisy, self-righteousness, and arrogance.
NASB"to question Him closely on many subjects"
NKJV, NRSV"to cross-examine Him about many things"
TEV"ask him questions about many things"
NJB"tried to force answers from him on innumerable questions"
The verb apostomatizō is used only here in the NT. It is not used in the Septuagint, but is used in classical and late Greek literature in the sense of rote memory or repeating what someone else has said. It seems to imply a rapid series of questions so as not to give Jesus a chance to think through His answers. The whole purpose was to catch Him in a misspoken response, so they could condemn Him (cf. Luke 11:54) as He so powerfully condemned them! But they could not (cf. Luke 20:26).
11:54 "to catch Him in something He might say" This word literally means "to hunt wild animals." Jesus had become a serious theological problem. They must eliminate Him (cf. Luke 20:20) to maintain their leadership.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is the Lord's Prayer, as recorded in Matthew and Luke, different?
2. How do we reconcile Luke 11:4 and James. 1:13?
3. Is God reluctant to hear our prayers and we must continue asking over and over?
4. Why is it so significant that they were calling Jesus Beelzebul?
5. Why was Jesus so angry with the religious leaders of first century Judaism?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
A Warning Against Hypocrisy | Beware of Hypocrisy | Encouragement of Disciples | A Warning Against Hypocrisy | Open and Fearless Speech |
12:1-3 | 12:1-3 | 12:1-3 | 12:1-3 | 12:1-3 |
Whom to Fear | Jesus Teaches the Fear of God | Whom to Fear | ||
12:4-7 | 12:4-7 | 12:4-7 | 12:4-5 | 12:4-7 |
12:6-7 | ||||
Confessing Christ Before Men | Confess Christ Before Men | Confessing and Rejecting Christ | ||
12:8-12 | 12:8-12 | 12:8-12 | 12:8-9 | 12:8-9 |
12:10 | 12:10 | |||
12:11-12 | 12:11-12 | |||
The Parable of the Rich Fool | The Parable of the Rich Fool | Parable of the Rich Fool | The Parable of the Rich Fool | On Hoarding Possessions |
12:13-21 | 12:13-21 | 12:13-21 | 12:13 | 12:13-15 |
12:14-15 | ||||
12:16-20 | 12:16-21 | |||
12:21 | ||||
Care and Anxiety | Do Not Worry | On Anxiety | Trust in God | Trust in Providence |
12:22-34 | 12:22-34 | 12:22-31 | 12:22-28 | 12:22-31 |
12:29-31 | ||||
Riches in Heaven | ||||
12:32-34 | 12:32-34 | 12:32 | ||
On Almsgiving | ||||
12:33-34 | ||||
Watchful Servant | The Faithful Servant and the Evil Servant | On Watchfulness | Watchful Servants | On Being Ready for the Master's Return |
12:35-40 | 12:35-48 | 12:35-38 | 12:35-40 | 12:35-40 |
12:39-40 | The Faithful or the Unfaithful Servant | |||
12:41-48 | 12:41-48 | 12:41 | 12:41-46 | |
12:42-46 | ||||
12:47-48 | 12:47-48 | |||
Jesus the Cause of Division | Christ Brings Division | On the End of the Age | Jesus the Cause of Division | Jesus and His Passion |
12:51-53 | ||||
Discern the Time | Understanding the Time | On Reading the Signs of the Times | ||
12:54-56 | 12:54-56 | 12:54-56 | 12:54-56 | 12:54-56 |
Settling With Your Accuser | Make Peace with Your Adversary | Settle With Your Opponent | ||
12:57-59 | 12:57-59 | 12:57-59 | 12:57-59 | 12:57-59 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BRIEF OUTLINE OF TO WHOM JESUS ADDRESSES HIS WORDS
Luke 12:1-12 disciples
Luke 12:13-21 a person in the crowd
Luke 12:22-53 disciples
Luke 12:54-56 the crowd (also Luke 13:1-9)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 12:1-3
1Under these circumstances, after so many thousands of people had gathered together that they were stepping on one another, He began saying to His disciples first of all, "Beware of the leaven of the Pharisees, which is hypocrisy. 2But there is nothing covered up that will not be revealed, and hidden that will not be known. 3Accordingly, whatever you have said in the dark will be heard in the light, and what you have whispered in the inner rooms will be proclaimed upon the housetops.
12:1 "after so many thousands of people had gathered together" The term "thousands" reflects an OT term "myriad" (cf. LXX Gen. 24:60; Lev. 26:8; Num. 10:36; Deut. 32:30), which usually denotes tens of thousands. Here it seems to mean a very large number. This continues the Synoptic Gospels' emphasis on "the crowd." Huge numbers of people came to hear Jesus.
1. the common people
2. the sick
3. the curious
4. disciples
5. the religious elite
One reason it is hard to interpret Jesus' words is because modern interpreters are not sure to which group in the crowd Jesus is talking. Jesus' teachings are received only by those with open ears and receptive hearts (i.e., the parable of the soils, cf. Luke 8:4-15).
▣ "Beware of the leaven of the Pharisees" This is a present active imperative ("be on your guard," NJB) of a word used often in the Septuagint (e.g., Gen. 24:6; Exod. 10:28; 34:12; Deut. 4:9) and used only by Luke in the NT (cf. Luke 17:3; 20:46; 21:34; Acts 5:35; 20:28). It seems to refer to an attitude of "nit-picking" legalism (cf. Luke 11:37-52) instead of the love and care for the poor and needy people in God's name (cf. Luke 11:41; 12:33; 18:22).
The term "leaven" (zumē) is used in two senses in both the OT and the NT:
1. a sense of corruption and, therefore, a symbol of evil
a. Exod. 12:15; 13:3,7; 23:18; 34:25; Lev. 2:11; 6:17; Deut. 16:3
b. Matt. 16:6,11; Mark 8:15; Luke 12:1; Gal. 5:9; 1 Cor. 5:6-8
2. a sense of permeation and, therefore, influence, not a symbol of evil
a. Lev. 7:13; 23:17; Amos 4:5
b. Matt. 13:33; Luke 13:20-21
Only context can determine the meaning of this word (which is true of all words!).
▣ "hypocrisy" This comes from two Greek words, "to judge" and "under" (cf. Luke 6:42; 12:56; 13:15). This was a theatrical term that speaks of "actors playing a part behind a mask" (cf. LXX II Macc. 5:25; 6:21,24; IV Macc. 6:15,17). The following context shows that the secrets of these religious leaders' hearts will one day be clearly revealed (cf. Luke 12:2-3).
In the Matthew parallel (cf. Matt. 16:12) the leaven refers to the teachings of the Pharisees and Sadducees, but here in Luke it is related to the hypocrisy of the Pharisees. Each inspired Gospel writer had the editorial right to select from Jesus' words, sayings, and miracles and choose those that best communicated the gospel to his readers. They also had the editorial right to arrange Jesus' sayings and miracles for theological (not chronological) purposes. They even had the limited right to modify or adapt His words and actions within certain boundaries. This accounts for the differences among the four Gospels. I do not believe they had the editorial right to invent words, actions, dialogs, or events! They all used various sources for their Gospel. These Gospels are not western histories or biographies, but evangelistic tracts targeting certain people-groups.
12:2 "covered up" This is a periphrastic perfect passive indicative. Sinful humans attempt to completely conceal their sins and bad attitudes, but they cannot.
The future passive indicative in Luke 12:2 ("will not be revealed. . .will not be known") point toward an eschatological judgment (cf. Luke 12:40,45-47). Jesus knew the true motives and thoughts of the human heart and mind, and one day all will know! The divine judgment will reveal the true intents and thoughts of the unbelieving heart.
12:3 In context this may refer to the scheming and plotting of the Pharisees (cf. Luke 11:53-54) and the Sadducees (cf. Matt. 16:6) against Jesus (and possibly also the Herodians, cf. Mark 8:15).
▣ "proclaimed upon the housetop" In Palestine the houses had flat roofs that were used as places to eat, sleep, and socialize in hot weather. This then is a metaphor of people talking to their neighbors and the report spreading all over town.
NASB (UPDATED) TEXT: LUKE 12:4-7
4"I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do. 5But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him! 6Are not five sparrows sold for two cents? Yet not one of them is forgotten before God. 7Indeed, the very hairs of your head are all numbered. Do not fear; you are more valuable than many sparrows.
12:4 "My friends" This is the only use of this phrase in the Synoptic Gospels. Jesus often talks about "a friend," but only here does He say "My friends." However, it occurs three times in John 15:14-15. What a tremendous affirmation of His disciples, not just Lord, but friend!
▣ "do not be afraid" "Do not be afraid" is an aorist passive (deponent) subjunctive. "Fear" (Luke 12:5) is another aorist passive (deponent) subjunctive. The second and third "fear" in Luke 12:5 are aorist passive (deponent) imperatives.
There is obviously an intended word play in these two verses. The difference between these forms is only an accent mark. The subjunctive mood denotes a contingency. In light of human choices and their consequences the imperative gives God's inspired directive! Fear is not and should not characterize believers, but rather awe and respect toward God, which are always wise and appropriate. Circumstances and even evil people are temporary, but God and His judgments are permanent and affect the body (physical and temporal) and the soul (spiritual and eternal).
▣ "kill the body" Earthly enemies can terminate our physical life, but only God can give eternal life (cf. Matt. 10:28)!
12:5 "who, after He has killed, has authority to cast into hell " This is referring to God the Father. In the OT monotheism was affirmed by attributing all causality to YHWH (cf. Deut. 32:39; 1 Sam. 2:6; Job 5:18; Isa. 30:26; Hos. 6:1). Further progressive revelation asserts that God allows evil to exist to serve His purposes (cf. A. B. Davidson, An Old Testament Theology, pp. 300-306).
However, sometimes we say that God sends no one to hell, that humans send themselves by their unbelief. This again, is the mystery of predestination and human free will. Humans are responsible for their choices and actions. God is the One who will make them responsible. The mystery is why some do not believe!
See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE at Luke 2:14.
▣ "hell’" The term Gehenna is an abbreviation of the OT phrase "the valley of Hinnom." It was the site of the worship of the Phoenician fire god, Molech (which is a corruption of the Hebrew term for king, MLK, BDB 572). This worship is mentioned often throughout the OT (cf. Lev. 18:12; 1 Kgs. 11:7; 2 Kgs. 23:10; 2 Chr. 28:3; 33:6; Jer. 32:35; Ezek. 16:20). This place was called Topeth (burning) and is described in 2 Kgs. 16:3; 21:6; 23:10; Jer. 7:32; 19:4-6; 32:34-35. The Jews turned this area south of Jerusalem into the garbage dump for the city because they were so ashamed their ancestors used it for idolatry (offering their children as sacrifices for the fertility of crops, herds, and people). See SPECIAL TOPIC: Where Are the Dead? at Luke 16:23.
▣ "fear Him" This is an aorist passive (deponent) imperative (cf. Luke 12:5b, repeated for emphasis). It is used in the sense of reverence for God as being the high and holy Creator/Redeemer/Judge.
12:6 "Are not five sparrows sold for two cents" Sparrows were not used as sacrifices, but were eaten by the poor (cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 594).
The "two cents" is the Greek term assarion, which comes from the Latin as. It was a small brass coin worth about one tenth of a denarius. These birds were very inexpensive. See the parallel in Matt. 10:24-33.
See SPECIAL TOPIC: COINS IN USE IN PALESTINE IN JESUS' DAY at Luke 15:8.
▣ "Yet not one of them is forgotten before God" This is a periphrastic perfect passive indicative. Usually sparrows were sold four for two cents and they received one free. Even the free one is not forgotten by God (cf. Matt. 10:29-30). God truly loves human beings because they were created in His image (cf. Gen. 1:26-27).
▣ God is not only the creator, but the provider and sustainer of all life (cf. Neh. 9:6; Matt. 5:45; Col. 1:17). He is moving all creation toward His purposes.
For a good discussion of the doctrine of "Providence," see Millard J. Erickson, Christian Theology, 2nd edition, pp. 412-435.
God has a special relationship of care for those who trust His Son (i.e., Father). Believers can trust God's provision in every area of life (cf. 1 Pet. 5:7).
12:7 "Indeed, the very hairs of your head are all numbered" This is a perfect passive indicative. This does not mean that God literally keeps track of every hair on our heads, but is metaphorical (cf. OT idiom in 1 Sam. 14:45; 2 Sam. 14:11; and 1 Kgs. 1:52, see Archer Bible Commentary, vol. 28A, p. 960) of every problem, every need, every aspect, and every situation of believers' lives being a concern to Him.
▣ "Do not fear" This is a perfect middle (deponent) imperative with the negative particle, which usually means stop an act already in process. Fear is a characteristic of fallen, guilty humanity, but should not be of believers!
Christians must be careful not to interpret this paragraph as a general promise that nothing bad will ever happen to them. This is untrue in history and in the first century. This is a promise that God will be for us at eschatological judgment! The next paragraph also speaks of eschatological judgment, as well as contemporary judgments. The thrust of them both is God is with us and for us, but we live in a fallen world. Bad things happen (see John William Wenham, The Goodness of God)! The world has rejected God's Son; it will reject, persecute, and kill His followers (cf. Matt. 10:21-22; John 16:2), but God will be with them in time and will set everything straight when time is no more! My favorite book on this subject is Hannah Whithall Smith's The Christian's Secret of a Happy Life. It has been a blessing.
NASB (UPDATED) TEXT: LUKE 12:8-12
8"And I say to you, everyone who confesses Me before men, the Son of Man will confess him also before the angels of God; 9but he who denies Me before men will be denied before the angels of God. 10And everyone who speaks a word against the Son of Man, it will be forgiven him; but he who blasphemes against the Holy Spirit, it will not be forgiven him. 11When they bring you before the synagogues and the rulers and the authorities, do not worry about how or what you are to speak in your defense, or what you are to say; 12for the Holy Spirit will teach you in that very hour what you ought to say."
12:8 "everyone" I love the inclusive pronouns used to describe the gospel invitation, like John 3:15-16 ("whoever") and 1:12 ("as many as") as well as Rom. 10:9-13 ("whosoever"). In this verse "everyone" shows the extent of the love of God (cf. 1 Tim. 2:4; Titus 2:11; and 2 Pet. 3:9).
However, "everyone" is limited to those who truly believe and receive the gospel. Passages like Matt. 7:21-23 show that there are those who speak with their lips, but not their hearts (cf. Isa. 29:13).
▣ "who confesses Me before men" The term "confesses" (aorist active subjunctive) translates the Greek work homolegeo. It is used in 1 John 1:9 for believers confessing their sins to God. However, this same term is used in Matt. 10:32 and Mark 8:38 for believers' public affirmation of trust in Jesus. We cannot institutionalize this verse into a set liturgical form, but all humans who profess, share, and live their trust in and knowledge of Christ fulfill this verse. Mark 8:38 puts this same saying of Jesus into an eschatological context.
▣ "Son of Man. . .Son of Man" I believe one of the problems dealing with the interpretation of the "unpardonable sin" in Luke 12:10 is that we mistakenly identify these two phrases. The term "Son of Man" in Luke 12:8 applies to Jesus, but the term "Son of Man" in Luke 12:10, because of the parallels in Matt. 12:31-32 (Son of Man) and Mark 3:28-29 (sons of men), is used generically to speak of mankind (cf. Luke 12:9; Matt. 12:31a). The "unpardonable sin" is the rejection of Jesus in the presence of great light. We know this because the other two contexts (i.e., Matthew and Mark) also follow the Beelzebul controversy. See extensive notes at Luke 11:33-36 and Special Topic at Luke 11:19.
▣ "before the angels of God" This is a circumlocution for God's presence (cf. Luke 15:7,10). This verse is a theological affirmation of the power of Jesus' intercession to God on behalf of believers (cf. Rom. 8:34; Heb. 7:25; 9:24; 1 John 2:1).
12:9 "denies" The term (aorist middle [deponent] participle) means "to deny," "to disclaim," "to disown," "to renounce," or "to refuse." It is used in the same sense in the Septuagint (cf. Gen. 18:15; IV Macc. 8:7; 10:15; Wisdom 12:27; 16:16). It is a word that has the connotation of rejection of Jesus. It is the culmination of unbelief and rejection! The temporal refusal of the gospel has eternal consequences.
12:10 "everyone" The inclusive term is used in both Luke 12:8 and Luke 12:10. The gospel is as wide as all humanity, but judgment is also as wide as all of those who say "no"!
12:11 The verbs of Luke 12:11 are subjunctives (contingency), which implies that this specific persecution will not happen to every believer, but it will surely happen to some!
▣ "authorities" See Special Topic: Archē at Luke 1:2.
▣ "do not worry" This is an aorist active subjunctive with the negative particle which implies do not even start to be worried.
▣ "about how or what you are to speak" This cannot be a proof-text for a preacher's lack of personal study and preparation to preach on Sundays! This is a promise to those believers going through persecution and public trials.
12:12 "for the Holy Spirit will teach you in that very hour what you ought to say" In times of persecution God will provide special help for these powerful witnessing opportunities (cf. Luke 21:15; Matt. 10:16-20).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
NASB (UPDATED) TEXT: LUKE 12:13-21
13Someone in the crowd said to Him, "Teacher, tell my brother to divide the family inheritance with me." 14But He said to him, "Man, who appointed Me a judge or arbitrator over you?" 15Then He said to them, "Beware, and be on your guard against every form of greed; for not even when one has an abundance does his life consist of his possessions." 16And He told them a parable, saying, "The land of a rich man was very productive. 17And he began reasoning to himself, saying, 'What shall I do, since I have no place to store my crops?' 18Then he said, 'This is what I will do: I will tear down my barns and build larger ones, and there I will store all my grain and my goods. 19And I will say to my soul, "Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry."' 20But God said to him, 'You fool! This very night your soul is required of you; and now who will own what you have prepared?' 21So is the man who stores up treasure for himself, and is not rich toward God."
12:13 "Someone in the crowd said to Him" Apparently this man broke into Jesus' teaching session to ask a trivial question related to family inheritance. He did not think anything unusual about this because these were common questions addressed to rabbis, and it seems to relate to Deut. 21:15-17.
12:14 "But He said to him, "Man’" This is a mild reproach (cf. Luke 22:58,60; Rom. 2:3; 9:20).
▣ "who appointed Me a judge or arbitrator over you"Jesus is rejecting the idea that He is just another rabbi or local Levite. His task of proclaiming the arrival of the Kingdom of God took precedence over all other issues of life.
The term "arbitrator" is used only here in the NT and not at all in the Septuagint, but it is common in Greek literature. The verb form ("divide") is used in Luke 12:13 by Jesus' questioner. Because of the rareness of the term several other terms are found in the Greek MSS, but UBS4 gives this reading (MSS P75, א, B. L) a "B" rating (almost certain).
12:15 "Beware, and be on your guard against every form of greed" This is a very emphatic statement in Greek (a present active imperative and a present middle imperative, both plural). Greed (or covetousness) is the attitude and lifestyle of "more and more for me at any cost" (cf. Rom. 1:29; Eph. 4:19; 5:3; Col. 3:5)! It is the fruit of the knowledge of good and evil! Greed kills (1 Tim. 6:9-10).
12:16 "And He told them a parable" The following context deals with right and wrong attitudes toward earthly possessions. This parable emphasizes the false security that money and possessions provide. There was a Roman proverb that says, "Money is like sea water, the more you drink, the more you want!" The problem here is not money, but the love of money, the priority of money, the self-sufficiency that money seems to provide (cf. Mark 8:36-37).
12:17 "he began reasoning to himself" This is an imperfect middle (deponent) indicative. It can be understood in two ways.
1. the rich man of Jesus' parable began to reason (NASB)
2. the rich man reasoned within himself over and over again
12:19 "soul" This is the Greek term psuchē, which reflects the Hebrew term nephesh. This refers to our being, our self, our personhood (cf. Acts 2:41; 3:23; Rom. 13:1) or life force connected to this planet, this physical sphere of existence.
▣ "take your ease" The theological emphasis here is on the frailty and presumption of human plans (cf. Pro. 27:1; James 4:13-15). True life is much more than physical prosperity!
12:20 "You fool" This man was not a theological atheist, but he lived his life in practical atheism, as so many in the church today (cf. Ps. 14:1; 53:1). The NT book of James is a good NT commentary on the priority of wealth!
This is a different word for "fool" (aphrōn, cf. Luke 11:40; 12:20; 1 Cor. 15:36) and not the word "fool" (mōros) of Matt. 5:22, which reflects the Aramaic raca. Jesus Himself uses mōros in Matt. 23:17,19. See SPECIAL TOPIC: TERMS FOR FOOLISH PEOPLE at Luke 11:40.
▣ "required" This is surprisingly a plural. It is literally "they require your soul."
1. Luke often uses this form without focusing on the "they" (cf. Luke 6:38; 12:11,20; 16:9; 23:31).
2. A. T. Robertson, Word Pictures in the New Testament, vol. 2, p. 176, thinks it is a circumlocution of the rabbis to avoid using God's name, therefore, a form of the OT "plural of majesty."
3. Michael Magill, NT Transline (p. 239) thinks it refers to angels (cf. Luke 16:22).
▣ "and now who will own what you have prepared" This is a penetrating question for materialists (cf. Ps. 39:6; 49:10; Eccl. 2:18-23).
12:21 "rich toward God" It is so hard to keep time and eternity in proper balance in a fallen world with the residual effects of the fall in all of us (cf. Luke 12:33; Matt. 6:19-34).
Surprisingly MS D (fifth century) and some Old Latin versions (a,b,d from the fourth and fifth centuries) omit Luke 12:21. The UBS4 gives its inclusion an A rating (certain), because it is found in MSS P45,75, א, A, B, L W, and many Old Latin versions.
NASB (UPDATED) TEXT: LUKE 12:22-32
22And He said to His disciples, "For this reason I say to you, do not worry about your life, as to what you will eat; nor for your body, as to what you will put on. 23For life is more than food, and the body more than clothing. 24Consider the ravens, for they neither sow nor reap; they have no storeroom nor barn, and yet God feeds them; how much more valuable you are than the birds! 25And which of you by worrying can add a single hour to his life's span? 26If then you cannot do even a very little thing, why do you worry about other matters? 27Consider the lilies, how they grow: they neither toil nor spin; but I tell you, not even Solomon in all his glory clothed himself like one of these. 28But if God so clothes the grass in the field, which is alive today and tomorrow is thrown into the furnace, how much more will He clothe you? You men of little faith! 29And do not seek what you will eat and what you will drink, and do not keep worrying. 30For all these things the nations of the world eagerly seek; but your Father knows that you need these things. 31But seek His kingdom, and these things will be added to you. 32Do not be afraid, little flock, for your Father has chosen gladly to give you the kingdom."
12:22 "And He said to His disciples" Apparently Jesus directed His teachings to different groups in this large audience (the sick, the curious, the religious leaders, the disciples). This paragraph is paralleled in Matt. 6:25-33, which is part of the Sermon on the Mount (Matthew 5-7).
The pronoun "His" is missing in some very early MSS (P45,75, B) and two Old Latin versions c and e). However, its inclusion follows Luke's writing style and it is found in MSS א, A, D, L, W. The UBS4 cannot decide between its inclusion or exclusion, so it puts it in brackets.
▣ "do not worry about your life" This is a present active imperative with the negative particle, which usually implies stop an act in process. The disciples were worrying (cf. Luke 12:11,22,25,26) about physical needs (cf. Matt. 6:25,27,28,31,34).
The term life is psuchē, as in Luke 12:19 and 23, which denotes the self.
12:23 This is the theological summary. Believers are co-inheritors (cf. Rom. 8:17) of all things (cf. Luke 12:31-32).
12:24 "Consider the ravens" Even these unclean birds (cf. Lev. 11:15) were provided for by God (cf. Ps. 147:9) and even used by God (cf. Gen. 8:7; 1 Kgs. 17:4,6). This verse may reflect Job 38:41.
▣ "how much more valuable you are than the birds" This is the second time Jesus has made this statement (cf. Luke 12:7; Matt. 10:31).
12:25 "which of you by worrying can add a single hour to his life's span" The term pēchus is literally "cubit." It is the distance between a man's elbow and his longest finger. It is usually about 18 inches long. It is used in two different ways in Greek.
1. it can be used of size (cf. John 21:8; Rev. 21:17)
2. it can be used of time (cf. Matt. 6:27; Luke 12:25)
The same dual meaning is found in the Greek term hēlikia (NKJV, "add one cubit to his stature"). It can refer to size (cf. Luke 19:3; Eph. 4:13) or time (cf. John 9:21,23; Heb. 11:11). Both terms seem to refer to time in this context.
12:26 "if" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes.
12:27 "consider" This is an aorist active imperative. The term is made up of the preposition kata plus the verb to understand or comprehend (cf. Matt. 7:3), which denotes very carful consideration. Luke uses it often in his writings (cf. Luke 6:41; 12:24,27; 20:23; Acts 7:31,32; 11:6; 27:39).
▣ "lilies" This refers to the anemones, crocuses, or irises of Palestine. In Song of Songs 5:13, this flower is used for the color of a woman's lips.
NASB, NKJV
NET, NIV,"how they grow: they neither toil nor spin"
NJB, NRSV
(footnote),
REB"they never spin or weave"
The NASB follows MSS P45,75, א, A, B, L, W, while the NJB follows MS D. The UBS4 gives the first option a "B" rating (almost certain). This is also the wording of Matt. 6:28.
▣ "not even Solomon in all his glory clothed himself like one of these" Nature reflects the beauty and design of its creator. Nature is part of the revelation of God (cf. Ps. 19:1-6). The beauty, intricacy, and power of nature is becoming a way of asserting evidence of the existence of God (cf. Rom. 1:19; 2:14; see Mere Creation, ed. William A. Dembski and The Battle of Beginnings by Del Ratzsch.
12:28 "if" This is another first class conditional sentence (cf. Luke 12:26).
▣ "the grass in the field, which is alive today and tomorrow is thrown into the furnace" This reflects an OT idiom of the transitory nature of grass (human life) compared to God (cf. Isa. 40:6-8; Job 8:12; 14:1-2; Ps. 37:2,20; 90:5-6; 102:11-12; 103:15-17; James 1:10-11; 1 Pet. 1:24-25).
▣ "how much more will He clothe you" This is the repeated theme of Luke 12:24b. Humans are more important than grass.
▣ "You men of little faith" This is a compound term "little" plus "faith." It is used especially by Matthew (cf. Matt. 6:30; 8:26; 14:31; 16:80), but only here in Luke. It is not used at all in the Septuagint or the Koine Egyptian Papyri. Even flawed, weak, and worrying believers are valuable to God.
12:29 "do not seek what you will eat" This is a present active imperative which relates to the next two phrases, "what you will eat" and "what you will drink" (both aorist active subjunctives). The pronoun "you" is placed first in the Greek sentence to emphasize the God's provision for believers/disciples.
▣ "do not keep worrying" This is a present middle (deponent) imperative with the negative particle, which usually denotes stopping an act in process (cf. Luke 12:11; Matt. 6:31).
This Greek word meteōrizō is used only here in the NT. In Greek literature it means "to lift up" ( cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 405). It is used several times in the Septuagint in this same sense. Because of this some scholars (Luther) want to translate it as "do not be high minded." However, we must remember the linguistic principle that context determines meaning, not etymology or lexicons. "Worry" fits this context best.
12:30 "For all these things the nations of the world eagerly seek" God knows what humans need (cf. Matt. 6:32); He will provide in His time and in His way. This is often called the doctrine of Providence. God provides the physical needs of all life on this planet (cf. Matt. 5:45). Jesus is God's agent in this role in Col. 1:17 and Heb. 1:3. For a good discussion of this concept see Millard J. Erickson, Christian Theology, 2nd ed., pp. 412-435.
▣ "your Father" This surely goes back to Jesus' teaching on prayer (cf. Luke 11:2,13; also note 6:36).
12:31 "But seek His kingdom" This is a present active imperative. When we have God, we have everything, but without Him even physical life is fearful and anxious!
Several early Greek manuscripts have "The Kingdom of God" (cf. MSS P45, A, D1, W, and most Old Latin versions, as well as the Vulgate and Syriac translations, cf. NKJV), but most English translations (NASB, NRSV, TEV, NJB, NIV) have "His kingdom" (cf. MSS א, B, D*, L, and the Coptic version) Context makes the pronoun antecedent obvious. The UBS4 editors give the pronoun a "B" rating (almost certain). The papyri manuscript P75 omits both.
12:32 "do not be afraid" This is another present active imperative with the negative particle, which usually means stop an act in process. Jesus said this often (cf. Matt. 17:7; 28:10; Mark 6:50; Luke 5:10; 12:32; John 6:20; Rev. 1:17).
▣ "'little flock"" This is the only use of this term in the NT. It emphasizes the significance of the Christian community (cf. Luke 13:18-21). This term is used in Isa. 40:11 (and 40:14 in the LXX) for God as Shepherd (cf. Psalm 23.) In Zechariah 13 the Messiah ("My Shepherd," "My Associate") is depicted as the smitten shepherd of God. Jesus spoke of Himself as "the Good Shepherd" in John 10:11-18.
▣ "for your Father has chosen gladly to give you the kingdom" The term eudokeō is used in the Synoptic Gospels predominately for God the Father being "well-pleased" with the Son (cf. Matt. 3:17; 12:18; 17:5; Mark 1:11; Luke 3:22; and 2 Pet. 1:17).
In this context the focus is on the Father's will to make us part of His family and Kingdom (cf. Eph. 1:5,9). Moulton and Milligan, The Vocabulary of the Greek Testament, p. 260, call this verb "a characteristically Jewish Greek verb." It occurs often in the Septuagint. Luke knew the Septuagint well.
NASB (UPDATED) TEXT: LUKE 12:33-34
33"Sell your possessions and give to charity; make yourselves money belts which do not wear out, an unfailing treasure in heaven, where no thief comes near nor moth destroys. 34For where your treasure is, there your heart will be also."
12:33 "Sell your possessions" This is an aorist active imperative. It is not a universal command, but deals with the priority structure of our lives (cf. Luke 14:33; 18:22; Matt. 19:21; 1 Cor. 13:3). If God is not priority, everything and anything else must be eliminated from first place (cf. Matt. 5:29-30). This recurrent theme clearly shows the radical aspect of the Christian commitment. God must be first! All else is idolatry. However, many people in the Bible—Abraham, Isaac, Jacob, Joseph, Job, Jewish Kings, Zachaeus, Joseph of Arimathea, are wealthy. Wealth is not the problem, but the priority of wealth!
▣ "and give to charity" This probably refers to 11:41. Love for the poor and needy is evidence that God has changed one's perspective and worldview. Luke's Gospel emphasizes Jesus' love for the outcasts and ostracized of society. See Special Topic: Alms at Luke 11:41.
▣ "make yourselves money belts" This is another aorist active imperative. The term ballantion is used only by Luke in the NT (cf. Luke 10:4; 12:33; 22:35,36). It is used in the Septuagint for a bag or purse (cf. Job 14:17; Pro. 1:14).
John uses a different term, glōsskomon, for the disciples' money box (cf. Luke 12:6; 13:29). This term originally referred to a box used to store musical reeds or mouthpieces.
Matthew and Mark use the term zōnē which refers to
1. a girdle (cf. Matt. 3:4; Mark 1:6; Acts 21:11; Rev. 1:13; 15:6 and the Septuagint for priestly sash in Exod. 28:4,39,40; Deut. 23:14) or
2. a money belt (cf. Matt. 10:9; Mark 6:8)
▣ The rest of the verse lists several characteristics of the money bag of generous believers (cf. Matt. 6:19-20).
1. will not wear out
2. will not fail or be exhausted
3. thief cannot steal
4. moth cannot corrupt
Ancient sources of wealth were
1. weight of precious metals or jewels
2. expensive clothing adorned with gold, silver, or jewels
3. food stores
Security was a major problem. Thieves could steal, mildew destroy, and insects or rodents could eat. This list was a way of describing believers' secure inheritance with God (cf. 1 Pet. 1:4-5), which was evidenced by generosity while here on earth.
NASB (UPDATED) TEXT: LUKE 12:35-38
35"Be dressed in readiness, and keep your lamps lit. 36Be like men who are waiting for their master when he returns from the wedding feast, so that they may immediately open the door to him when he comes and knocks. 37Blessed are those slaves whom the master will find on the alert when he comes; truly I say to you, that he will gird himself to serve, and have them recline at the table, and will come up and wait on them. 38Whether he comes in the second watch, or even in the third, and finds them so, blessed are those slaves."
12:34 "For where your treasure is, there your heart will be" This is a summary statement. One's relationship to God is observable by how he/she handles their earthly resources. For modern, western believers, priority commitments are clearly seen in their checkbooks and calendars. We fool ourselves into thinking that by giving to God of the excess of our wealth and a few hours out of our week in gathered worship, we are NT disciples!
12:35
NASB"Be dressed in readiness, and keep your lamps lit"
NKJV"Let your waist be girded and your lamps burning"
NRSV"Be dressed for action and have your lamps lit"
TEV"Be ready for whatever comes, dressed for action and with your lamps lit"
NJB"See that you have your belts done up and your lamps lit"
This verse has a main verb and two related participles (periphrastic).
1. the present imperative of eimi ("let be")
2. the perfect passive particle, "having your loins girdled" (a symbol for constantly being ready for action)
3. the present passive participle, "keep burning" (but used as a middle voice, referring to oil lamps)
These are all idioms for being ready for strenuous activity at any moment (cf. Luke 12:36; Matt. 25:1-13). These relate to the activity of servants waiting for their master's return, as believers wait for the return of Christ (cf. Luke 12:37-38,43).
12:37 "truly I say to you" See Special Topic: Amen at Luke 4:24.
▣ "he will gird himself" This shocking reversal of roles reminds one of Jesus' actions in the upper room in washing the disciples feet (cf. John 13:4). The standard treatment of slaves is stated in Luke 17:7-10.
12:38 "the second watch" The Romans divided the night into four watches (6-9, 9-12, 12-3, 3-6, cf. Matt. 14:25; Mark 13:35), but the Jews divided the night into three (6-10, 10-2, 2-6, cf. Jdgs. 7:19).
▣ "whether. . .even" This verse is a third class conditional sentence (kai + ean, twice), which speaks of potential action.
NASB (UPDATED) TEXT: LUKE 12:39-40
39"But be sure of this, that if the head of the house had known at what hour the thief was coming, he would not have allowed his house to be broken into. 40You too, be ready; for the Son of Man is coming at an hour that you do not expect."
12:39 "if" This is a second class conditional sentence (ei + an + subjunctive), which makes a false assertion to emphasize a false conclusion. It is often called the "contrary to fact condition." Example: "if the head of the house had known at what hour the thief was coming (which he did not), he would not have allowed his house to be broken into (which it was)." Some other examples of this construction in Luke are 4:26; 7:39; 17:6; 19:23.
▣ "what hour the thief was coming" This metaphor is common in the NT in dealing with the any-moment return of the Lord (cf. 1 Thess. 5:2; 2 Pet. 3:10; and Rev. 3:3; 16:15). There is a tension in the NT between the "any-moment return of the Lord" and "some events must occur first." See Special Topic below.
Only the Father knows the time of the Second Coming (cf. Matt. 24:36; Mark 13:32; Acts 1:7)!
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VERSUS THE NOT YET (NT PARADOX)
▣ "he would not have allowed" There is an addition of several words from the parallel of this saying in Matt. 24:43 that is found in MSS אi1,2, A, B, L, W. The shorter reading is found in P75, א*, D. The UBS4 gives the shorter reading a "B" rating (almost certain).
▣ "broken into" This is literally "dug through." Robbers were called "mud diggers" because they dug through the mud-thatched walls of homes and businesses.
12:40 "You too, be ready" This is a present middle (deponent) imperative. This is our responsibility (cf. Luke 21:36; Mark 13:33)!
SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN
NASB (UPDATED) TEXT: LUKE 12:41-48
41Peter said, "Lord, are You addressing this parable to us, or to everyone else as well?" 42And the Lord said, "Who then is the faithful and sensible steward, whom his master will put in charge of his servants, to give them their rations at the proper time? 43Blessed is that slave whom his master finds so doing when he comes. 44Truly I say to you that he will put him in charge of all his possessions. 45But if that slave says in his heart, 'My master will be a long time in coming,' and begins to beat the slaves, both men and women, and to eat and drink and get drunk; 46the master of that slave will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces, and assign him a place with the unbelievers. 47And that slave who knew his master's will and did not get ready or act in accord with his will, will receive many lashes, 48but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more."
12:41 This is exactly the question that modern interpreters ask of Jesus' teachings, "Who are they directed to?" There were many different groups in the crowds that followed Jesus; a crucial element of interpretation is "which group is addressed?"
12:42-48 This is paralleled in Matt. 24:45-51, but is not found in Mark. It is these sayings and teachings (those common to Matthew and Luke, but not Mark) that are assumed to have been contained in a list of Jesus' sayings that modern biblical scholars called "Quelle," from the German for "source." This list has never been found, but it is logically necessary for at least one current theory (the two-source theory, see Introduction to Luke) related to modern understanding of the relationship between the Synoptic Gospels.
12:42 Notice how the steward is characterized:
1. the faithful
2. sensible
3. in charge of the other servants
These seem to be referring to either the Twelve or later church leaders. It must be emphatically stated that every believer is a called, gifted minister, so Jesus' words may refer to alert and diligent believers who live every day in light of the Second Coming!
12:43 This is the repeated emphasis from Luke 12:35-38.
▣ "blessed" This is the term used in the Beatitudes (makarios, cf. Luke 6:20-22; Matt. 5:3-11). Jesus regularly used it to pronounce a type of person blessed, privileged, or happy (cf. Luke 1:45; 6:20-22; 7:23; 10:23; 11:27,28; 12:37,38,43; 14:14,15; 23:29).
12:44 "Truly" This is the term alēthōs used in the sense of the Hebrew "amen." See SPECIAL TOPIC: AMEN at Luke 4:24. Luke was writing to Gentiles who would not have understood the Hebrew term.
12:45 "if" This is a third class conditional sentence, which means potential action.
12:46 "and will cut him in pieces" This was an OT form of capital punishment (cf. LXX of 2 Sam. 12:31; 1 Chr. 20:3). It is used literally in the LXX of Exod. 29:17; Ezek. 24:4. Here it is used figuratively to intensify the eschatological judgment even on those who claim to know and serve Jesus! This term appears in the NT only here and in Matt. 24:57. Moulton and Milligan, Vocabulary of the Greek Testament, p. 165, provide an inscription which also uses the term figuratively.
12:47-48 This seems to assert degrees of punishment. Verse 47 implies that humans are punished in accordance with the best light they have (cf. James. 4:17). Verse 48 implies that everyone has some light and has not lived up to it (cf. Rom. 1:19-20; 2:14). For other passages on the seeming degrees of punishment see Luke 10:12-15; 11:31-32; Matt. 18:6,7. See SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENTs at Luke 10:12
NASB (UPDATED) TEXT: LUKE 12:49-53
49"I have come to cast fire upon the earth; and how I wish it were already kindled! 50But I have a baptism to undergo, and how distressed I am until it is accomplished! 51Do you suppose that I came to grant peace on earth? I tell you, no, but rather division; 52for from now on five members in one household will be divided, three against two and two against three. 53They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against daughter-in-law and daughter-in-law against mother-in-law."
12:49 "I have come to cast fire upon the earth" The word "fire" is placed first in the Greek sentence for emphasis (see Special Topic at Luke 3:17). In John 3:17-21 it states that Jesus did not come the first time as Judge, but as Savior. After being among fallen humans, He now wishes eschatological judgment was already present (cf. Luke 12:49b). Gospel hearers are divided into two, and only two, groups by how they respond to Jesus and His message (cf. Luke 24:44-49).
▣ "how I wish it were already kindled" Some see this as
1. a second class conditional sentence (cf. Bass-Debrunner-Funk, Greek Grammar of the New Testament, pp. 359-360)
2. a Semitic idiom (cf. Black, An Aramaic Approach to the Gospels and Acts, p. 123)
3. A. T. Robertson, Word Pictures in the New Testament, vol. 2, p. 182, takes ti as "how" and ei as "that" (hoti), but also admits, "it is not clear what this passage meant"
4. George M. Lamsa's translation of the ancient Syriac (Aramaic) manuscripts is "and I wish to do it, if it has not already been kindled"
Jesus wants the Kingdom of God to be manifest on the earth (cf. Matt. 6:10), even though there will be a great cost to Himself and others (the loss of unbelievers eternally and the persecution of believers temporarily).
12:50 "I have a baptism to undergo" The Greek has "a baptism to be baptized with." From Mark 10:38 it is obvious that this does not refer to Jesus' water baptism, but to
1. the persecution and rejection of His preaching
2. His testing in Gethsemane
3. His crucifixion on Calvary
Jesus saw Himself as the fulfillment of Gen. 3:15 (the Promised Seed) and Isaiah 53 (Suffering Servant). He saw Psalm 22 as foreshadowing His own experience.
▣ "how distressed" This term means a mental pressure (cf. Phil. 1:23). Jesus' struggle is so clearly seen in Gethsemane (cf. Mark 14:32-42; Matt. 26:36-46; and Luke 22:40-46).
Salvation may be free, but it was not cheap!
A good discussion of this verse is found in Hard Sayings of the Bible, pp. 472-475. This is a good resource book for difficult texts, both OT and NT. I commend it to you!
12:51 "Do not suppose that I came to grant peace on earth" See the parallel in Matt. 10:34-39. Even the close family relationships in a Jewish home will experience division over Jesus. There is a priority commitment needed to follow Him! Believers form a new family, the family of God (cf. Luke 8:21; 11:27-28)!
12:53 This may be a poem or dirge. It may be an allusion to Micah 7:6, because of the Matthew parallel (cf. Matt. 10:35,36), which quotes Micah 7:6.
NASB (UPDATED) TEXT: LUKE 12:54-56
54And He was also saying to the crowds, "When you see a cloud rising in the west, immediately you say, 'A shower is coming,' and so it turns out. 55And when you see a south wind blowing, you say, 'It will be a hot day,' and it turns out that way. 56You hypocrites! You know how to analyze the appearance of the earth and the sky, but why do you not analyze this present time?"
12:54 "He was saying to the crowds" Notice Jesus expressly states the group He is addressing (see note at Luke 12:41).
▣ "When you see" Jesus offers a series of weather forecasting signs (Luke 12:54-55) that this Palestinian audience knew well. They could predict the weather, but were blind to the coming judgment of God. They missed God's Messiah (cf. Luke 12:56)!
12:56 "hypocrites" See Special Topic at Luke 6:42.
NASB (UPDATED) TEXT: LUKE 12:57-59
57"And why do you not even on your own initiative judge what is right? 58For while you are going with your opponent to appear before the magistrate, on your way there make an effort to settle with him, so that he may not drag you before the judge, and the judge turn you over to the officer, and the officer throw you into prison. 59I say to you, you will not get out of there until you have paid the very last cent."
12:57-59 This is paralleled in Matt. 5:25-26. This brief teaching fits the general topic of eschatological judgment, but it does not fit well into this context. Luke is selecting, arranging, and adapting Jesus' words from
1. Mark
2. Quell
3. his unique sources (cf. Luke 1:1-4)
4. Paul
The Gospels are not chronological, sequential, cause-and-effect biographies. They are targeted, evangelistic tracts (see Fee and Stuart, How To Read the Bible For All Its Worth pp. 127-148).
12:59 "cent" This is the term lepton. It was the smallest Jewish coin and was made of copper (cf. Mark 12:42). It was worth about 1/64 of a denarius. See Special Topic: Coins in Use in Palestine in Jesus' Day at Luke 15:8.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the "leaven of the Pharisees"?
2. Describe the difference between the NT term "Hades" and "Gehenna."
3. How does one confess Jesus Christ publicly?
4. How does one explain Luke 12:33?
5. What is the central truth of Luke 12:35-41?
6. Are there degrees of heaven and hell?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Repent or Perish | Repent or Perish | On Repentance | Turn From Your Sin or Die | Examples Inviting Repentance |
13:1-5 | 13:1-5 | 13:1-5 | 13:1-5 | 13:1-5 |
The Parable of the Barren Fig Tree | The Parable of the Barren Fig Tree | The Parable of the Unfruitful Fig Tree | Parable of the Barren Fig Tree | |
13:6-9 | 13:6-9 | 13:6-9 | 13:6-9 | 13:6-9 |
The Healing of a Crippled Woman on the Sabbath | A Spirit of Infirmity | A Crippled Woman Healed | Jesus Heals a Crippled Woman on the Sabbath | Healing of a Crippled Woman on the Sabbath |
13:10-17 | 13:10-17 | 13:10-17 | 13:10-13 | 13:10-13 |
13:14 | 13:14-17 | |||
13:15-17 | ||||
The Parable of the Mustard Seed and the Leaven | The Parable of the Mustard Seed | Parables of Mustard Seed and Yeast | The Parable of the Mustard Seed | Parable of the Mustard Seed |
13:18-19 | 13:18-19 | 13:18-19 | 13:18-19 | 13:18-19 |
The Parable of the Leaven | The Parable of the Yeast | Parable of the Yeast | ||
13:20-21 | 13:20-21 | 13:20-21 | 13:20-21 | 13:20-21 |
The Narrow Door | The Narrow Way | On the End of the Age | The Narrow Door | The Narrow Door: Rejection of the Jews, Call of the Gentiles |
13:22-30 | 13:22-33 | 13:22-30 | 13:22-23a | 13:22-24 |
13:23b-30 | ||||
13:25-27 | ||||
13:28-29 | ||||
13:30 | ||||
The Lament Over Jerusalem | Words to Herod Antipas | Jesus' Love for Jerusalem | Herod the Fox | |
13:31-35 | 13:31-33 | 13:31 | 13:31-33 | |
Jesus Laments Over Jerusalem | Lament Over Jerusalem | 13:32-33 | Jerusalem Admonished | |
13:34-35 | 13:34-35 | 13:34-35 | 13:34-35 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 13:1-5
1Now on the same occasion there were some present who reported to Him about the Galileans whose blood Pilate had mixed with their sacrifices. 2And Jesus said to them, "Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate? 3I tell you, no, but unless you repent, you will all likewise perish. 4Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? 5I tell you, no, but unless you repent, you will all likewise perish."
13:1 "there were some present" This phrase (an imperfect indicative) can mean
1. they were always in the crowd
2. they had just arrived
▣ "the Galileans whose blood Pilate had mixed with their sacrifices" We do not have any other historical reference of this account, but because of the tendency of the Galileans to be rabble rousers and the personality of Pilate, it is surely factual. Why mention it except to establish a historical point of reference?
Apparently these Galilean Jews came to Jerusalem to offer a sacrifice at the temple, and something went terribly wrong that involved the Roman government, not just temple police (i.e., special Levites). Most commentators assume they were involved in the "zealot" movement (free Palestine from Rome at any cost).
13:2 "And He answered and said to them, 'Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate’" Old Testament theology tended to relate the problems in life to personal sin (cf. Deut. 27-28), however, the Book of Job, Psalm 73, and Jesus in this passage (see also John 9) assert that is not always the case.
It is hard theologically to know the reason for problems or persecutions in this world.
1. It could be punishment for personal sin and rebellion.
2. It could be the activity of personal evil.
3. It could be the results of living in a fallen world (statistical evil).
4. It could be an opportunity for spiritual growth.
Jesus is asking questions the Jewish hearers would relate to #1 and the traditional theology of the rabbis (cf. The three friends of Job). The presence of problems, persecutions, and hard times is not a sign of God's wrath. However, the crucial issues relate to the lack of repentance from sin and faith in Jesus! Bad things happen! Two good books that have helped me in this area are Hannah Whithall Smith's The Christian's Secret of A Happy Life and John Wenham, The Goodness of God.
An added thought, these Galileans were in the temple area, but the temple (the great Jewish hope) could not save them.
13:3 "but unless you repent, you will all likewise perish" This is a third class conditional sentence. It is a Present active subjunctive followed by a Future middle indicative. This is emphasizing the need for personal repentance (cf. Luke 13:3,5; 15:7,10; 17:3,4; Mark 1:15; Acts 3:19; 20:21). Repentance is the turning from sin and self, while faith is turning to God. The term "repent" in Hebrew means "a change of action." The term repent in Greek means "change of mind." Both are required. Notice that both are initial and ongoing (see note at Luke 13:5). See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Luke 3:3.
13:4 Here is another local historical incident that Jesus' hearers knew about personally. Jesus intensifies His truth statements by these historical illustrations of personal (intentional, Luke 13:1-2) and natural (unintentional, Luke 13:4) contemporary events.
NASB"culprits"
NKJV"sinners"
NRSV"offenders"
TEV, NJB–omit–
This is literally the term "debts" as in Matt. 6:12, which was a Jewish idiom for sin or sinners. Luke does not use the term in his version of the Lord's Prayer (cf. Luke 11:2-4) because his Gentile readers would not normally comprehend this idiom.
13:5 This verse is parallel to Luke 13:3. Verse 3 has a present subjunctive, while Luke 13:5 has an aorist subjunctive. This seems to refer to a decisive act of repentance (and faith) versus the ongoing need for repentance in Luke 13:3. Both are necessary.
▣ "perish" This is the future middle indicative form of the term apollumi. See Special Topic at Luke 19:10.
NASB (UPDATED) TEXT: LUKE 13:6-8
6And He began telling this parable: "A man had a fig tree which had been planted in his vineyard; and he came looking for fruit on it and did not find any. 7And he said to the vineyard-keeper, 'Behold, for three years I have come looking for fruit on this fig tree without finding any. Cut it down! Why does it even use up the ground?' 8And he answered and said to him, 'Let it alone, sir, for this year too, until I dig around it and put in fertilizer; 9and if it bears fruit next year, fine; but if not, cut it down.'"
13:6 "A man" The NASB 1970 has "a certain man" (tis). This is a literary marker for Luke's introducing a parable of Jesus (cf. Luke 10:30; 12:16; 13:6; 14:16; 15:4; 16:1,19; 19:12).
▣ "had a fig tree" The fig tree was often used as a symbol of Israel (cf. Hos. 9:10; Joel 1:7). However, in the account in Matt. 21:19ff, the fig tree is a symbol of Israel's leaders only. In the OT allusion from Isaiah 5, the bad fruit came from God's special vineyard. This context seems to refer to national Israel as a whole, whose spiritual life and priorities were characterized in her leaders.
13:7 "for three years" It takes several years for a fruit tree of any kind to start producing fruit. That time had passed by three years. God was patient, but there is a limit to His longsuffering.
13:8-9 This symbolizes the patience and mercy of God, however, Luke 13:9 shows the reality of judgment. God wants a righteous people who reflect His character. This passage, like John 15:2-6, is a warning against unfruitful lives in His people! God takes obedience seriously (cf. Luke 6:46). This is not works-righteousness, but true salvation evidenced by godly living (cf. Eph. 2:8-10). Salvation is not a product, a ticket to heaven, or a fire insurance policy, but a changed and changing life of godliness! Eternal life has observable characteristics (cf. Matthew 7).
13:9 "and if" This is the Greek compound kai ean, which makes this a partial third class conditional sentence (potential action). Its being incomplete was a way of making the supposed conclusion stand out.
▣ "but if not" This is a first class conditional sentence (ei de mē ge), which assumes it will not bear fruit even with further special care (cf. Luke 3:9).
NASB (UPDATED) TEXT: LUKE 13:10-17
10And He was teaching in one of the synagogues on the Sabbath. 11And there was a woman who for eighteen years had had a sickness caused by a spirit; and she was bent double, and could not straighten up at all. 12When Jesus saw her, He called her over and said to her, "Woman, you are freed from your sickness." 13And He laid His hands on her; and immediately she was made erect again and began glorifying God. 14But the synagogue official, indignant because Jesus had healed on the Sabbath, began saying to the crowd in response, "There are six days in which work should be done; so come during them and get healed, and not on the Sabbath day." 15But the Lord answered him and said, "You hypocrites, does not each of you on the Sabbath untie his ox or his donkey from the stall and lead him away to water him? 16"And this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen long years, should she not have been released from this bond on the Sabbath day?" 17As He said this, all His opponents were being humiliated; and the entire crowd was rejoicing over all the glorious things being done by Him.
13:10 Many of Jesus' teachings and miracles were done in synagogues on the Sabbath for two unrelated reasons:
1. Jesus fulfilled all Jewish requirements. Sabbath worship was surely one of these (cf. Gen. 2:2-3; Exod. 20:8-11).
2. He acted on the Sabbath to instigate dialog with the religious leaders who cherished their rules and traditions over people.
13:11 "a woman" Luke uniquely records Jesus' ministry to women. This was shocking to Jewish sensibilities! See Special Topic: Women in the Bible at Luke 2:36.
▣ "a sickness caused by a spirit" Obviously this was a case of demon possession. The NT makes a distinction between someone being demonized and someone being diseased, although demons often do cause disease. See Special Topic at Luke 4:33.
▣ "bent double" This is a Greek medical term for "a bent spine." Luke was a Gentile physician (cf. Col. 4:14) or at least a highly educated man.
13:12 "When Jesus saw her" Jesus does this (1) out of compassion for this lady and/or (2) to engage the religious leaders in theological dialog. She does not expect or ask Him to act on her behalf.
▣ "Woman, you are freed from your sickness" This is a perfect passive indicative. Jesus usually never lays hands on people for exorcism. Apparently at His word the demon fled, but Jesus laid hands on her to increase her faith and to enable her to stand erect (cf. Luke 13:13).
13:13 "and He laid His hands on her" See SPECIAL TOPIC: LAYING ON OF HANDS in the Bible at Luke 4:40.
13:14 "But the synagogue official, indignant" This man asserts that there are six other days of the week on which this could have legally occurred (according to rabbinical Oral Traditions' interpretation of Exod. 20:9 and Deut. 5:13), but this lady had been attending synagogue services weekly for eighteen years in her pitiful condition and had not been helped by Jewish rules, Jewish healers (scribes), or synagogue worship! See SPECIAL TOPIC: SABBATH at Luke 6:1.
13:15-16 Jesus exposed this man and all who think like him (plural, hypocrites). The rabbis had great compassion in their oral traditions for the human treatment of animals on the Sabbath (cf. Luke 14:5), but were restrictive in their treatment of humans. Jesus illustrates the fallacy of the rabbinical system's legalism without compassion for people. We must be careful of our rules. They often become more important then people. People are priority with God. Only people are eternal. God made creation for fellowship with people! Our rules often say more about us than about God!
13:15 "hypocrites" See Special Topic at Luke 6:42.
13:16 This verse obviously links the demonic and Satan (see Special Topic at Luke 4:2). He is the chief demon (cf. Luke 11:15,18). This woman was bound in a worse way than any oxen (cf. Luke 13:15). Verse 16 expects a "yes" answer.
13:17 "all His opponents were being humiliated" This shows the presence of many religious leaders in the synagogue. This one "ruler of the synagogue" spoke on behalf of many who were present.
The word "ashamed" (imperfect passive indicative) is used only here in the Gospels, but is used nine times by Paul (i.e., Romans, I and 2 Corinthians). Luke must have heard it often in Paul's sermons. It was used often in the Septuagint (esp. Isa. 45:16). Luke knew this Greek translation of the Hebrew Bible well. He was influenced by its terminology and idioms.
▣ "the entire crowd was rejoicing over all the glorious things done by Him" What a contrast: religious leaders embarrassed, but the common people (people of the land) rejoicing over Jesus' words and deeds (cf. Luke 9:43; 13:17; 18:43; 19:37)! Again, the hearts of the hearers determines the response (e.g., the parable of the soils, cf. Luke 8:4-15).
NASB (UPDATED) TEXT: LUKE 13:18-21
18So He was saying, "What is the kingdom of God like, and to what shall I compare it? 19It is like a mustard seed, which a man took and threw into his own garden; and it grew and became a tree, and the birds of the air nested in its branches." 20And again He said, "To what shall I compare the kingdom of God? 21It is like leaven, which a woman took and hid in three pecks of flour until it was all leavened."
13:18 "What is the kingdom of God like" Here are two parables that imply the smallness and insignificance of the kingdom then, but, one day, its pervasiveness and power.
13:19 "the birds of the air nested in its branches" A mustard seed grew to about ten feet tall. This OT quote is a symbol of the pervasiveness, protection, and provision of the kingdom of God (cf. Ezek. 17:23; 31:6; Dan. 4:12,21).
13:21 "leaven" This is not a symbol of evil in this context, but a sign of pervasiveness. See SPECIAL TOPIC: LEAVEN at Luke 12:1.
NASB (UPDATED) TEXT: LUKE 13:22-30
22And He was passing through from one city and village to another, teaching, and proceeding on His way to Jerusalem. 23And someone said to Him, "Lord, are there just a few who are being saved?" And He said to them, 24"Strive to enter through the narrow door; for many, I tell you, will seek to enter and will not be able. 25Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, 'Lord, open up to us!' then He will answer and say to you, 'I do not know where you are from.' 26Then you will begin to say, 'We ate and drank in Your presence, and You taught in our streets'; 27and He will say, 'I tell you, I do not know where you are from; depart from Me, all you evildoers.' 28In that place there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being thrown out. 29And they will come from east and west and from north and south, and will recline at the table in the kingdom of God. 30And behold, some are last who will be first and some are first who will be last."
13:22 Here again is Luke's emphasis on Jesus traveling on His way to Jerusalem to His divine appointment (cf. Luke 9:51; 13:22; 17:11; 18:31; 19:11,28; Acts 2:23; 3:18; 4:28; 13:29).
13:23 "Lord, are there just a few who are being saved" This was a highly discussed issue among the rabbis (cf. Matt. 7:13-14). They argued whether all the Jews would be saved from God's wrath on Judgment Day or just certain sects within Judaism (their own). This question may also relate to the OT concept of "remnant" (cf. Isa. 10:20-23; 16:14; Micah 2:17; 4:6-8; 5:7-9; 7:18-20). The tragedy of ancient Israel was that although they were the special chosen nation of YHWH, most never had a personal faith relationship with Him. Israel's history is one of judgment, restoration, and judgment again. The prophets only saw a faithful remnant (sh’r) returning from Assyrian and Babylonian exile.
SPECIAL TOPIC: THE REMNANT, THREE SENSES
13:24 "Strive to enter through the narrow door" This is a Present middle (deponent) imperative - plural. The term "strive" means "to enter an athletic contest." We get the English word "agony" from this Greek term (cf. Luke 22:44). This is not emphasizing works righteousness, but that following Jesus costs. Jesus, not Jewish legalism, is the door to salvation (cf. Luke 13:25-26; John 10:1-3,7; Galatians). In Matt. 7:13 it is a narrow gate that leads to a path, but here it is a narrow door that enters the house.
▣ "for many, I tell you, will seek to enter and will not be able" This asserts that many of those who thought they were certain of entrance into the kingdom will be surprised (cf. Luke 13:28; Matt. 8:12). This is a shocking verse for legalists of all ages and cultures. Salvation is not human effort, but a response of personal faith to God's gift and provision—Jesus (cf. John 10:1-18; 14:6). The picture here may be of many people wailing outside a small door and trying to enter all at once. At the moment of the Parousia there will be no time to prepare or act (cf. Matt. 15:1-13).
13:25 This is very similar to the eschatological parable of preparation and persistence found in Matt. 15:1-13. Whenever one encounters Jesus, that is the time of salvation. People must not put off the spiritual decision that needs to be made today. In this parable, when the host of the feast recognizes that the time for the meal has come, He locks the door so that no more guests may come in.
Humans do not initiate spiritual decisions. They can only respond to God's initiation (cf. John 6:44,65). God has spoken through Christ. They must respond now or be locked out of the Messianic banquet.
13:26 "we ate and drank in Your presence" Often Jews trusted in their racial ancestry (cf. Luke 3:8; John 8:31-59) or religious performance (cf. Matt. 7:21-23). Knowing Jesus in the flesh or simply calling on His name (liturgically or flippantly) is not equivalent to a personal faith relationship (cf. John 1:12; 3:16; Rom. 10:9-13).
13:27
NASB"I do not know where you are from"
NKJV"I do not know you, where are you from"
NRSV, NJB"I do not know where you came from"
TEV"I don't know where you came from"
Verses 25 and 27 are parallel, but Luke 13:27 seems to have dropped the pronoun "you" (humas) in the ancient Greek manuscripts P75 (early third century), B (fourth century), L (eighth century), and 070 (sixth century). The question comes, "Was it originally an exact parallel?" Many other ancient texts have it (cf. MSS א, A, W, and most early versions). Jesus' words to these hearers paralleled His words to the religionists of Matt. 7:21-23! Religious rules, actions, and liturgy, without personal faith, were a horrible tragedy to national Israel and a modern tragedy to legalists!
M. R. Vincent, Word Studies, p. 192, asserts that the phrase ("where are you from") relates to the speaker's birthplace or family. If so, this may refer to the Jewish preoccupation with Abraham as their ancestor (cf. Matt. 3:9; John 8:33,37,39). The two Jewish hopes were (1) their racial ancestry and (2) their Mosaic temple (cultus). Jesus depreciates both and replaces them with personal faith in Himself as the only way to be right with God.
▣ "all you evildoers" This seems to be a quote of Ps. 6:8 (cf. Matt. 7:23).
13:28 "there will be weeping and gnashing of teeth" This is used for eschatological rejection (cf. Matt. 8:12; 13:42,50; 22:13; 24:15; 25:30; Rev. 18:19). These Jews are grieving (see Special Topic at Luke 10:13) because
1. Abraham and the Patriarchs will be with Jesus
2. these Jewish leaders will not be with Jesus
3. Gentiles from all over the world will be with Jesus
NASB"but yourselves being thrown out"
NKJV"and yourselves thrust out"
NRSV"and you yourselves thrown out"
TEV"while you are thrown out"
NJB"and yourselves thrown out"
The imagery of a locked entrance (cf. Luke 13:24-25) is changed and intensified to an extraction. Some who thought they were in will be cast out. The image has switched from a house owner to the Kingdom of God.
13:29 "recline at the table in the kingdom of God" This refers to the imagery of the Messianic banquet (cf. Isa. 25:6-8; 55:1-2; 65:13-14), often referred to in the book of Revelation as the Wedding Feast of the Lamb (cf. Rev. 3:20; 19:9). This is an inaugural event of the beginning of the consummated Kingdom of God (cf. Luke 14:15; 22:16,30).
13:30 Verses 25-27 refer to Jesus' hearers. Some respond to Him, some think they have responded to Him, and many openly reject Him. The eschatological consequences for rejecting Him are severe.
Verse 30 relates to the evaluation of believers within the Kingdom. Those who seemed so prominent here will not be in heaven (cf. Matt. 19:30; 20:16; Mark 10:31). God's ways of evaluation are different from human ways (cf. Isa. 55:8-11). Motives and attitudes will one day be known and rewarded.
NASB (UPDATED) TEXT: LUKE 13:31-35
31Just at that time some Pharisees approached, saying to Him, "Go away, leave here, for Herod wants to kill You." 32And He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I reach My goal.' 33Nevertheless I must journey on today and tomorrow and the next day; for it cannot be that a prophet would perish outside of Jerusalem. 34O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it! 35Behold, your house is left to you desolate; and I say to you, you will not see Me until the time comes when you say, 'Blessed is He who comes in the name of the Lord!'"
13:31 Was this an act of kindness or a way to get Jesus out of town so that He could not condemn them and increase His disciples?
▣ "Go away, leave here" This is an aorist active imperative followed by a present middle (deponent) imperative.
▣ "Herod" See note at Luke 9:7.
▣ "wants to kill you" This is ironic because, in reality, the Pharisees (see Special Topic at Luke 5:17) and Sadducees (see Special Topic at Luke 20:27) also wanted Jesus dead. Perhaps the Pharisees were hoping Herod would kill Him and save them the trouble and blame.
13:32 "Go and tell" This is an aorist passive (deponent) participle used in the sense of an imperative plus an Aorist active imperative. However, this is a good example of an imperative used as a literary device (not literally). Jesus is not asking these Pharisees to serve as His messenger to Herod.
▣ "I cast out demons and perform cures" This may relate to 9:7. Herod knew of Jesus and wanted to question Him.
▣ "today and tomorrow, and the third day I reach My goal" This phrase clearly shows that Jesus knew that it was God's will for Him to die in Jerusalem (cf. Luke 13:33; John 5:36; 17:23; 19:28) and no one (Herod) could stop God's redemptive plan. Luke's Gospel has been emphasizing Jesus' determined travel to Jerusalem since 9:51.
It is possible that this phrase is an apocalyptic idiom of Luke 3:5, which refers to a period of persecution (cf. Dan. 7:25; 8:14; 12:12; and possibly Luke 4:25).
13:34 "Jerusalem, Jerusalem" The doubling is a Semitic way of showing intensity (cf. Gen. 22:11 and LXX Gen. 22:1). However, in most NT examples it shows mild reproach.
▣ "the city that kills the prophets and stones those sent to her" This is another expression of God's repeated attempt to call His people to repentance (cf. Hos. 11:2). The Jewish people killed these "sent" messengers by stoning, which was the Mosaic punishment for blasphemy (they were thought to bring a false message). Now the city will kill "the Son" (cf. Luke 20:9-18).
▣ "How often I wanted to gather your children together" This is another phrase which shows God's repeated attempts at communication and fellowship. Notice that Jesus expresses Himself as YHWH.
▣ "as a hen gathers her brood under her wings" This is a feminine metaphor used by Jesus for Himself. Deity is neither male or female (cf. Gen. 1:2; Exod. 19:4; Deut. 32:11; Ps. 17:8; 36:7; Isa. 49:15; 16:9-13; and Hos. 11:1-4). God is an eternal, omnipresent Spirit. He made both males and females and incorporated the best in Himself. Humans call God "He" because of His personality and the ancient tradition from the Jewish patriarchal culture.
SPECIAL TOPIC: SHADOW AS METAPHOR FOR PROTECTION AND CARE
13:35 "your house is left to you desolate" The metaphor of "your house" is reminiscent of Luke 11:21-26. This verse is not directed to Jewish leadership only, but the inhabitants of Jerusalem who represented all of Israel. God's repeated overtures of love had been repeatedly and violently rejected. Now come the consequences.
But, please remember that the consequences of their sin, and our sin, were paid for through Christ's death on our behalf in this very city just condemned. Jesus is God's open door of forgiveness for whosoever will (cf. John 1:12; 3:16). That door is open as long as life remains and time remains!
▣ "desolate" This term is not found in the ancient Greek manuscripts P45,75, א, A, B, L, W, or the Greek texts used by Epaphanus and Augustine. This same textual problem occurs in Matt. 23:38. The UBS4 rates the addition of "desolate" in Matt. 23:38 as "B" (almost certain) but its omission here as "B" (almost certain). It seems to have been added later (MS D) to clarify the meaning of the Greek phrase, or possibly as an allusion to Jer. 22:5. For many it is a prophecy of the destruction of Jerusalem in a.d. 70 (cf. Luke 21), which foreshadows the destruction preceding the Second Coming. Jerusalem's destruction in the lifetime of these hearers was a powerful witness of the trustworthiness of Jesus' words.
▣ "you shall not see Me until the time when you say, 'Blessed is He who comes in the name of the Lord’" This is an allusion to Ps. 118:26 in the Septuagint.
This has a double reference: (1) it refers to Jesus' triumphal entry into Jerusalem (cf. Luke 19:38) and (2) it refers to the Second Coming. Notice that Jesus comes as the prophets came "in the name of the Lord," which means YHWH's representative. This judgment pronouncement was not permanent, but conditional. God's heart breaks for His rebellious people (cf. Hos. 11:8-9; Rom. 9-11; Zech. 12:10).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Are illnesses and problem in life a sign of God's displeasure?
2. Is Israel still the major thrust of God's redemption of all the earth?
3. Why was Jesus in such controversy with the Pharisees over the oral law?
4. How many people will be saved?
5. Is God masculine or feminine?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Healing of the Man with Dropsy | A Man with Dropsy Healed on the Sabbath | Healing a Man with Dropsy | Jesus Heals a Sick Man | Healing of a Dropsical Man on the Sabbath |
14:1-6 | 14:1-6 | 14:1-6 | 14:1-3 | 14:1-6 |
14:4-5 | ||||
14:6 | ||||
A Lesson to Guests and a Host | Take the Lowly Place | On Humility | Humility and Hospitality | On Choosing Places at Table |
14:7-14 | 14:7-14 | 14:7-11 | 14:7-11 | 14:7-11 |
On Choosing Guests to be Invited | ||||
14:12-14 | 14:12-14 | 14:12-14 | ||
The Parable of the Great Banquet | The Parable of the Great Supper | The Great Dinner | The Parable of the Great Feast | The Invited Guests Who Make Excuses |
14:15-24 | 14:15-24 | 14:15-24 | 14:15 | 14:15-20 |
14:16-24 | ||||
14:21-24 | ||||
The Cost of Discipleship | Leaving All to Follow Christ | Conditions of Discipleship | The Cost of Being a Disciple | Renouncing All that One Holds Dear |
14:25-33 | 14:25-33 | 14:25-33 | 14:25-33 | 14:25-27 |
Renouncing Possessions | ||||
14:28-33 | ||||
The Tasteless Salt | Tasteless Salt is Worthless | Worthless Salt | On Loss of Enthusiasm in a Disciple | |
14:34-35 | 14:34-35 | 14:34-35 | 14:34-35 | 14:34-35 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
PRINCIPLES FOR INTERPRETING PARABLES (See full notes at the Introduction to Chapter 8)
A. Look to the context that precedes and follows to determine
1. the recipients of Jesus' words
2. the purpose of the parable
B. Determine the major theme (themes are usually linked to the number of main characters).
C. Do not press minor details into theological interpretations (parables are fictitious stories).
D. Avoid allegorizing and spiritualizing unless something in the text demands it.
E. Do not build doctrine solely on parables; they serve best as illustrations.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 14:1-6
1It happened that when He went into the house of one of the leaders of the Pharisees on the Sabbath to eat bread, they were watching Him closely. 2And there in front of Him was a man suffering from dropsy. 3And Jesus answered and spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath, or not?" 4But they kept silent. And He took hold of him and healed him, and sent him away. 5And He said to them, "Which one of you will have a son or an ox fall into a well, and will not immediately pull him out on a Sabbath day?" 6And they could make no reply to this.
14:1
NASB"one of the leaders of the Pharisees"
NKJV"one of the rulers of the Pharisees"
NRSV"of a leader of the Pharisees"
TEV, NJB"of one of the leading Pharisees"
The NASB seems a bit interpretative; he was a local religious leader, who was a Pharisee.
▣ "on the Sabbath" This was a continuing controversy between the written Law of Moses and the rabbinical interpretations of it known as the Oral Law, which was later codified in the Talmud. Jesus had continually confronted the Phraisees on their nit-picking rules that superceded and depreciated people (cf. Luke 4:31ff; 6:6ff; 13:10ff). This paragraph looks like a purposeful confrontation either on the part of Jesus or on the part of the Pharisees. See Special Topic at Luke 6:1.
▣ "to eat" Notice Jesus continues to try to engage the Pharisees in dialog. He eats with them (cf. Luke 7:36; 11:37). He worships with them. He performs miracles before them. In many ways Christianity is an extension of Phariseeism, as is rabbinical Judaism. Pharisees were lifestyle practitioners of their faith. They were serious about God's word and will. The missing elements were
1. personal faith in Jesus
2. salvation as a gift of God's grace (to all)
3. not trusting in human performance as a means of being right with God
Luke uses meals and the dialogue which accompanies them as a literary way for Jesus to present truth (cf. Luke 5:29; 7:36; 9:13; 10:39; 11:37; 14:1; 22:14; 24:30, much in the same way John uses dialogues). Eating was an intimate and important social event for family, friends, and community in the first century Mediterranean world.
▣ "they were watching Him closely" This is a periphrastic imperfect middle. They continued to watch Jesus for the purpose of finding something He said or did by which to condemn Him, both to the Jewish population and to the Romans.
14:2 "dropsy" Notice that Jesus does not heal this man based on his faith, but as a sign to religious leaders (just like the women in Luke 13:10-17) with whom He was still trying to work (cf. Luke 14:3). Dropsy was a retention of fluid that resulted in swelling (the term is from the root for "water"). It usually was the result of other physical problems. It is only mentioned here in the NT, which is appropriate for a physician (cf. Col. 4:14), although it is used by non-physicians in Greek literature. The rabbis said this disease was caused by serious sin, which may add to the drama of the moment. Some commentators think this man was planted there by the Pharisees to trick Jesus into doing something disallowed by the Oral Traditions on the Sabbath.
14:3-4 Jesus is asking these experts in the Mosaic Law a practical question. These were not cold hearted men, but they were committed to worshiping YHWH through a system of rabbinical discussions (Shammai and Hillel), which interpreted OT texts. In the long history of these religious debates, the priority of human beings was lost. Jesus tries to restore the central place of mankind, made in the image of God. Jesus is Lord of the Sabbath (cf. Matt. 12:8; Mark 2:28; Luke 6:5) and the Sabbath is made for mankind, not mankind for the Sabbath (cf. Mark 2:27). Legalism and self-righteousness are still alive and well among very sincere and committed religious people.
14:3 "the lawyers" See special Topic at Luke 5:21.
14:5 "He said to them, 'Which one of you will have a son or an ox fall into a well, and will not immediately pull him out on a Sabbath day’" There is a manuscript problem here:
1. the term "son" (uios) is found in the ancient Greek manuscripts P45,75, A, B, and W
2. the term "donkey" (onos) is found in MSS א and L
The two words have a very similar ending. The manuscript evidence supports "son" (UBS4 gives it a "B" rating, meaning "almost certain"), while the context supports "donkey." If one follows the principle of the most unusual being the most ancient attestation, then "son" is to be preferred, but the major thrust of Jesus' statement is that the Jews had greater compassion for animals than for humans (cf. Luke 13:15).
14:6 Jesus' questions (Luke 14:4) and examples (Luke 14:6) were so devastating that these religious leaders could not respond. Their rules had become more important than people!
NASB (UPDATED) TEXT: LUKE 14:7-11
7And He began speaking a parable to the invited guests when He noticed how they had been picking out the places of honor at the table, saying to them, 8"When you are invited by someone to a wedding feast, do not take the place of honor, for someone more distinguished than you may have been invited by him, 9and he who invited you both will come and say to you, 'Give your place to this man,' and then in disgrace you proceed to occupy the last place. 10But when you are invited, go and recline at the last place, so that when the one who has invited you comes, he may say to you, 'Friend, move up higher'; then you will have honor in the sight of all who are at the table with you. 11For everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
14:7 This account is unique to Luke's Gospel. Jesus was not the only guest at this meal. In the first century Palestinian setting, weddings and meals were a community event. Some were invited to eat (cf. Luke 14:12-14), but many others came to stand around and listen, even participate in the dinner conversation.
▣ "they had been picking out the places of honor" One would have to be acquainted with the Orient to understand the confusion in the seating arrangement at all their social events. The right people had to be in the right place (i.e., social and religious elite) before the meal could begin. Verses 7-14 deal with a lesson, not in proper etiquette or procedures, but in humility (cf. Luke 14:11; 18:14; Matt. 23:12; James 4:6; 1 Pet. 5:5; Job 22:29; Pro. 29:23). The opposite of humility is addressed in Luke 11:43; 20:46; Matt. 23:1-12; Mark 12:38-40.
14:9 "and then in disgrace you proceed to occupy the last place" The only place to recline that was left by this time was at the end of the table. This role reversal (common in Jesus' teachings) is also emphasized in Luke 13:30.
14:11 The NASB Study Bible (p. 1491) makes a good comment here, "a basic principle repeated often in the Bible (see Luke 11:43; 18:14; 20:46; 2 Chr. 7:14-15; Pro. 3:34; 25:6-7; Matt. 18:4; 23:12; James 4:10; 1 Pet. 5:6)."
NASB (UPDATED) TEXT: LUKE 14:12-14
12And He also went on to say to the one who had invited Him, "When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, otherwise they may also invite you in return and that will be your repayment. 13But when you give a reception, invite the poor, the crippled, the lame, the blind, 14and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous."
14:12 "do not invite your friends or your brothers or your relatives or rich neighbors" This account is found only in Luke. This is a present active imperative with the negative particle, which usually means "stop an act already in process." Jesus often gives truth that is diametrically opposed to what is normal, cultural, or expected (cf. Isa. 55:8-9).
14:13 Jesus reflects His own ministry by denoting the people whom the OT prophecies predict will be ministered to by the Messiah (cf. Deut. 14:28-29; 16:11-14; 26:11-13; Isa. 29:18-19; 35:5-6; 42:7,16; Jer. 31:8). Kingdom people care about the needy, ostracized, sick, and poor. Fellowship with God is evidenced by care, concern, and ministry to these kinds of people. This type of ministry characterized Jesus' life and should characterize the life of all Kingdom people.
14:14 Throughout Luke's Gospel Jesus "blesses" (makarios, cf. Luke 6:20-22; 7:23; 10:23; 11:27-28; 12:37-38; 14:14; 23:29) as well as warns (i.e., "woes," cf. Luke 6:24-26; 10:13; 11:42-52; 17:1; 21:23; 22:22) His hearers.
This blessing is reserved for the eschatological judgment. It is based on selfless actions now which reflect a new attitude toward God (cf. Matt. 25:31-46). Jesus is using the term "righteous" in the sense of Matt. 6:1, which involved almsgiving (see Special Topic at Luke 11:41), prayer, and fasting (see Special Topic at Luke 5:33). Judaism saw these as meritorious acts to be rewarded by God. The motive for religious actions is crucial. God looks at the heart first!
The NASB Study Bible (p. 1491) has a helpful summary of the Scriptures related to the resurrection of all vs. the resurrection of some. "All will be resurrected (Dan. 12:2; John 5:28-29; Acts 24:15). Some hold that the resurrection of the righteous (1 Cor. 15:23; 1 Thess. 4:16; Rev. 20:4-6) is distinct from the 'general' resurrection (1 Cor. 15:12,21; Heb. 6:2; Rev. 20:11-15)."
NASB (UPDATED) TEXT: LUKE 14:15-24
15When one of those who were reclining at the table with Him heard this, he said to Him, "Blessed is everyone who will eat bread in the kingdom of God!" 16But He said to him, "A man was giving a big dinner, and he invited many; 17and at the dinner hour he sent his slave to say to those who had been invited, 'Come; for everything is ready now.' 18But they all alike began to make excuses. The first one said to him, 'I have bought a piece of land and I need to go out and look at it; please consider me excused.' 19Another one said, 'I have bought five yoke of oxen, and I am going to try them out; please consider me excused.' 20Another one said, 'I have married a wife, and for that reason I cannot come.' 21And the slave came back and reported this to his master. Then the head of the household became angry and said to his slave, 'Go out at once into the streets and lanes of the city and bring in here the poor and crippled and blind and lame.' 22And the slave said, 'Master, what you commanded has been done, and still there is room.' 23And the master said to the slave, 'Go out into the highways and along the hedges, and compel them to come in, so that my house may be filled. 24'For I tell you, none of those men who were invited shall taste of my dinner.'"
14:15 "Blessed is everyone who will eat bread in the kingdom of God" This was obviously a heartfelt outburst, but Jesusrecognizes in it the Jewish self-righteous attitude that expected to be blessed. This entire context involves the Jews' expectation of God's love (Israel's chosenness, cf. John 8:31-59).
▣ "eat bread in the kingdom of God" It is obvious that this was a Pharisee speaking because they expected a physical after-life (see Special Topic at Luke 5:17). The Messianic banquet is a very common metaphor in Scripture to describe personal, joyful fellowship with God in heaven (cf. Luke 13:29; Ps. 23:5; Isa. 25:6-9; Matt. 8:11-12; 26:29; Rev. 19:9). One must realize the social bond and intimate fellowship involved in eating together in the Mediterranean world.
14:16-24 This is a parallel to Matt. 22:2-14, although the details differ (in Matthew it is a wedding feast).
14:17 It seems to have been the custom in Palestine of Jesus' day for formal invitations to a banquet to be sent early, and on the day of the dinner (or feast) the servants were sent to tell the guests that all was ready (table set, food hot), to come now.
14:18 "'But they all alike began to make excuses" The excuses were:
1. bought a piece of land
2. bought oxen
3. just got married
Although these things are not improper actions, they show an attitude of false priorities, lack of commitment, and a sense of personal rejection or belittling of the host.
14:21 These social meals were very expensive. Preparations were made based on those invited, who were expected to be there. There was also the loss of respect to the host who had graciously invited them.
▣ The host's first thought was to invite the needy of the community (cf. Luke 14:21). This list has OT Messianic implications. When this was still not enough, even the travelers and aliens who were passing by were invited (cf. Luke 14:23). This second category may be a way to refer to "Gentiles" (see Kenneth Bailey, Through Peasant Eyes, pp. 100-103).
14:23 Maybe this is an answer to the question of how many will be saved in Luke 13:23. God's house will be filled (i.e., Gentiles and foreigners will be invited and will rush to Jesus for salvation).
14:24 "none of those men who were invited shall taste of my dinner" This is a summary word by Jesus. It obviously refers to national Israel (cf. Luke 14:15; Romans 9-11). The Gentiles had been included; Israel had failed to fulfill her missionary mandate of Gen. 12:3 (cf. Exod. 19:5-6; Eph. 2:11-13). Now the host (God) closes the door!!
Throughout her history Israel had rebelled against YHWH (cf. Acts 7); only a faith remnant was truly right with God. Salvation has always been an act of grace and mercy from God. However, God wanted a righteous, separate people to be witnesses of His character to a fallen world (cf. Ezek. 36:22). It is this desire for personal righteousness that confused Israel (and still confuses legalists). The righteousness was the result, the evidence of a personal faith relationship with God, not the basis of that relationship!
Oh, the tragedy in time and eternity of legalism and self-righteousness!
NASB (UPDATED) TEXT: LUKE 14:25-33
25Now large crowds were going along with Him; and He turned and said to them, 26"If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. 27Whoever does not carry his own cross and come after Me cannot be My disciple. 28For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it? 29Otherwise, when he has laid a foundation and is not able to finish, all who observe it begin to ridicule him, 30saying, 'This man began to build and was not able to finish.' 31Or what king, when he sets out to meet another king in battle, will not first sit down and consider whether he is strong enough with ten thousand men to encounter the one coming against him with twenty thousand? 32Or else, while the other is still far away, he sends a delegation and asks for terms of peace. 33So then, none of you can be My disciple who does not give up all his own possessions."
14:25 "Now large crowds were going along with Him" This is an imperfect tense. These large crowds characterize Luke's Gospel's structure of Jesus' ministry since 9:51 as He travels to Jerusalem to die.
14:26 "If" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes.
▣ "anyone" What a wonderful word! Thank God for the Bible's invitations to "anyone," "everyone," "as many as," and "whosoever"! However, there are also demands and requirements. Notice it comes contextually after Luke 14:21! All are welcome!
▣ "comes to me" This is the personal requirement for salvation (much like John's Gospel). Faith (see Special Topic at Luke 1:45) in Jesus is key to forgiveness and a personal relationship with God. We were created (cf. Gen. 1:26-27) to know Him and fellowship with Him (cf. Gen. 3:8). Life without Him is futile and empty (i.e., Mark 8:36). As Augustine said, there is a God-shaped hole in every human being, and we will never be happy until we find peace with Him.
▣ "hate his own father" This is a Hebrew idiom of comparison (cf. Gen. 29:31,33; Deut. 21:15; Mal. 1:2-3 [Rom. 9:13]; John 12:25). It is obvious that this cannot be taken literally because of Jesus' statement of honoring your father and mother in Matt. 15:4, which reflects the Ten Commandments. This section speaks of death to self (cf. Gal. 2:20) and earthly priorities. In the Near East commitment to family superceded every other commitment, but Jesus must become believers' first priority (cf. Luke 12:49-53; Matt. 10:34-39).
▣ "even his own life" Jesus sets the pattern of ministry (cf. Luke 9:23; 17:33; 1 John 3:16).
▣ "he cannot be My disciple" This point is emphasized in Luke 14:27 and 33. It is difficult to balance the grace of God so clearly demonstrated in the parable of the Great Banquet (Luke 14:15-24) with the radical call to a complete sacrifice of self in Luke 14:25-33. Both are true. Grace initiates and provides, but receivers must make a life-altering, priority choice! Followship (Luke 14:25) is not the same as discipleship. Just as in the parable of the soils, germination is not the same as fruit bearing!
14:27 "Whoever does not carry his own cross" This refers not to problems believers face, but to death itself (cf. Luke 9:23-26; Matt. 10:34-39; 16:24; Gal. 2:20). It was the custom in Palestine of the first century for condemned prisoners who were to be crucified to carry the cross beam to the place of crucifixion.
14:28-32 This speaks of the need to recognize the cost of followship! No quick decisions! The gospel is absolutely free, but it costs everything that we are and have (cf. Matt. 13:44-46). In light of this, western modern Christianity is a weak manifestation of "what's in it for me" cultural religion! Modern western Christians have turned biblical faith into a weekly event, a place we park our car for a few hours instead of a 24 hour-a-day, seven-day-a-week relationship of service to Christ. We only give the leftovers of our busy lives and plans to Him. We worship and praise Him with peripherals and non-essentials. This is why we have such large, beautiful church buildings and elaborate organizations and programs and NO SPIRITUAL POWER, NO CHANGED LIVES, NO WHATEVER-IT-TAKES ATTITUDES!! God forgive us for cultural, peripheral, easy believism!
Just one additional thought, this emphasis on counting the cost of discipleship must also relate to the age one receives Christ. One must be old enough to
1. know the Scriptures
2. know that they violated them
3. understand the gospel
4. be able to access the "cost of discipleship"
If "decisions" are made too early they result in confused Christians or perpetual "pre-Christians"!
14:31 "will not first sit down and consider where he is strong enough" This does not mean estimating our own resources, but our deliberate conscious choice of the cost of followship.
14:33 Before we dismiss this as hyperbole, reread the context and parallels (cf. Luke 9:23-26,61-62; 12:33; 15:22). Biblical faith is a serious priority commitment. Nothing, nothing, nothing must be above Him (family, nation, livelihood, one's own life). If anything precedes Him, give it away. Whatever is left, use it for Him! See F. F. Bruce, answers to Questions, p. 54.
NASB (UPDATED) TEXT: LUKE 14:34-35
34"Therefore, salt is good; but if even salt has become tasteless, with what will it be seasoned? 35It is useless either for the soil or for the manure pile; it is thrown out. He who has ears to hear, let him hear."
14:34 "salt is good" Because of the extreme value of salt in the ancient world
1. for healing and cleansing
2. for preserving food
3. for flavoring food
4. for sustaining moisture in humans in very dry climates
Salt was a prized possession. It was often used to pay soldiers' wages. Christians are called the "salt of the earth" because of their penetrating and preserving power in a lost world. Believers are salt. It is not an option. The only choice is what kind of salt will they be. Salt can become adulterated and useless. Lost people are watching.
14:35 "He who has ears to hear, let him hear" This referred to the fact that unless the Holy Spirit aids believers' insight they cannot understand spiritual truth (cf. Matt. 13:9,43; Mark 4:9,23; Luke 8:8; Rev. 2:7,11,17,29; 3:6,13,22; 13:9). However, it also implies a willingness of the individual to hear and respond.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Jesus continue to confront the religious leaders about their Oral Traditions?
2. Explain the metaphor and purpose of the Messianic Banquet.
3. Does Jesus want us to be poor and without family ties to be true disciples?
4. How are Christians "salt"?
Why are they "salt"?
What is their purpose in the lost world?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Parables About the Lost (15:1-32) |
Three Parables of God's Mercy (15:1-22) |
|||
The Parable of the Lost Sheep | The Parable of the Lost Sheep | The Lost Sheep | The Lost Sheep | The Lost Sheep |
15:1-7 | 15:1-7 | 15:1-2 | 15:1-3 | 15:1-3 |
15:3-7 | ||||
15:4-7 | 15:4-7 | |||
The Parable of the Lost Coin | The Parable of the Lost Coin | The Lost Coin | The Lost Coin | The Lost Drachma |
15:8-10 | 15:8-10 | 25:8-10 | 15:8-10 | 15:8-10 |
The Parable of the Lost Son | The Parable of the Lost Son | The Lost Son | The Lost Son | The Lost Son (The Prodigal) and the Dutiful Son |
15:11-24 | 15:11-32 | 15:11-24 | 15:11-20a | 15:11-13 |
15:14-20a | ||||
15:20b-24 | 15:20b-24 | |||
15:25-32 | 15:25-32 | 15:25-32 | 15:25-30 | |
15:31-32 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Luke 14:25-35 sets the stage that many in the crowd, on hearing the cost of discipleship, ceased to follow Jesus. Luke 15 shows that the religious and social outcasts continued to come to Him.
B. These three parables have four foci:
1. the lostness of man
2. God's active love for all men (cf. 1 Tim. 2:4; 2 Pet. 3:9)
3. the Savior's mission of seeking and saving (cf. Mark 10:45)
4. the self-righteous reaction of the religious leaders (cf. Luke 15:2, typified in the older brother, 25-32)
C. Notice the main characters in the parables were people who were looked down on by the religious authorities: shepherds, women, and rebellious children.
D. Three parables, which are unique to Luke (Matt. 18:12-14 uses the "lost sheep," but in a context referring to disciples, not Pharisees), disclose Jesus' understanding of God's seeking and saving character and purpose (the restoration of all fallen, sinful humanity to full fellowship with Himself, cf. John 4:23; Luke 19:10).
E. Luke 15 and 16 have a series of five parables. Remember chapter divisions are not inspired.
F. There is one resource I have found especially helpful in the interpretation of the parables in Luke: Kenneth E. Bailey, Poet and Peasant and Through Peasant Eyes, Eerdmans, 1983. It is not so much the author's supposed chiasms as his knowledge of Near Eastern society and customs that has brought such insight to this eastern genre.
PRINCIPLES FOR INTERPRETING PARABLES
(for a full discussion, see Introduction to Chapter 8)
A. Look to the context that precedes and follows to determine the purpose of the parable.
B. Determine the major theme (occasionally themes).
C. Do not press minor details into theological interpretations.
D. Avoid allegorizing and spiritualizing unless something in the text demands it.
E. Do not build doctrine on parables.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 15:1-2
1Now all the tax collectors and the sinners were coming near Him to listen to Him. 2Both the Pharisees and the scribes began to grumble, saying, "This man receives sinners and eats with them."
15:1 "all" Luke often uses hyperbole (i.e., use of "all" in Luke 3:16; 4:15; 9:1) to accentuate the impact that Jesus had on the outcasts of Palestine. Surely not every outcast and sinner approached Jesus, but many did (cf. Luke 1:65,66; 2:1,38,47; 3:15,20; 4:5,15; 6:26; 7:16,17,29; etc.).
▣ "tax collectors" These Jews worked for the Romans (or Herod) and their salary usually came from over-taxing their countrymen. They were hated and ostracized by the local people. Jesus even called one of them to be an Apostle, Levi ( cf. Matt. 9:9-10).
▣ "sinners" This refers to either
1. openly immoral persons
2. persons who were outcasts because of their occupation
3. common villagers who did not completely follow the Oral Traditions
It was very difficult for common people to fully observe all the rabbinical rules.
These two groups characterized all those rejected by the religious elite of Jesus' day (cf. Luke 5:30; Mark 2:16). The sects (Pharisees, Sadducees, zealots, Essenes) of Judaism even excluded each other as acceptable to God. Religion had become a status based on performance or exclusive party affiliation.
▣ "were coming near Him" This PERIPHRASTIC IMPERFECT implies this was a normal occurrence. They found acceptance with Jesus, which they never found with the other religious leaders. It is interesting that this same Greek VERB is used for approaching God in Heb. 7:19 and James 4:8. These people were seeking God (cf. 2 Chr. 15:2); the Pharisees were claiming to seek Him, but in reality, they were clinging to their traditions (cf. Isa. 29:13) and leading people away from God (cf. Matt. 23:16,24; Rom. 2:19).
▣ "to listen to Him" This is a present infinitive. These outcasts wanted to hear Jesus' teachings.
15:2 "the Pharisees and the scribes" This is the same order as Luke 5:30; usually the order is reversed i.e., Luke 5:17,21). They were probably part of an official delegation sent from Jerusalem to spy on Jesus. They were hoping to find something to officially charge Him with in court. In Jesus' day most scribes (Mosaic lawyers) were Pharisees. See Special Topics: Pharisees at Luke 5:17 and Scribes at Luke 5:21.
▣ "began to grumble" This is an imperfect active indicative, which denotes repeated action in past time (cf. Luke 5:30).
This is a compound (dia + gogguzō) used only here and in Luke 19:7. Both involve the grumbling of the religious elite. In the Septuagint this compound was used of the Israelites who grumbled at Moses and even YHWH during the Wilderness Wandering period (cf. Exod. 15:24; 16:2,7,8; Num. 14:2).
▣ "This man" This is often used in the Gospels in a derogatory sense as a way to not use the person's name (cf. Mark 14:71).
▣ "receives sinners" This present middle (deponent) indicative means Jesus continuously made the choice to include these people. He may have sponsored this meal and specifically invited them. This same criticism is seen in Luke 5:27-32 (cf. Luke 7:34).
Jesus' reception of the outcast, needy, and sick is one of the OT Messianic signs these religious leaders should have recognized (see note at Luke 14:13). The surprising aspect of these three parables is not only the type of people addressed (shepherds, women, rebellious children), but also the implication that Jesus receives and forgives sinners. This is the unique domain of God (cf. Mark 2:1-12)! This is a powerful evidence of Jesus' self-understanding (i.e., Incarnated Deity).
▣ "and eats with them" This is a present active indicative. Often wealthy Jews fed the poor of their community by giving alms to the local synagogue (see Special Topic at Luke 11:41). However, they never ate with them. To eat with someone in this culture showed full acceptance and fellowship. Jesus loved/loves sinners and tried/tries to reach them for God, which changes them from being sinners to guests and friends. In a sense these eating events foreshadow the Messianic banquet. Some who think they will be there, will not.
This is the theological setting of all three parables in Luke 15. The parallel in Matt. 18:12-13 also shows the heart of God.
NASB (UPDATED) TEXT: LUKE 15:3-7
3So He told them this parable, saying, 4"What man among you, if he has a hundred sheep and has lost one of them, does not leave the ninety-nine in the open pasture and go after the one which is lost until he finds it? 5When he has found it, he lays it on his shoulders, rejoicing. 6And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost!' 7I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance."
15:4 "What man among you" Jesus is referring to herdsmen. These were some of the vocations ostracized by the Pharisees because their jobs prevented them from observing all the rules and regulations of the Oral Traditions. Those rejected by the religious leaders were welcomed by Jesus. As a matter of fact, it was to shepherds that the first announcement of the birth of the Messiah was made (cf. Luke 2).
▣ "leave the ninety-nine" This is a very specific number. The shepherd would count the sheep as he put them in an enclosure for the night. Every sheep was important to the shepherd. A flock of one hundred sheep was considered a medium sized flock. The ninety nine were not left alone, but with other shepherds or still in the enclosure. The metaphor of God as Shepherd is common in the OT (cf. Psalm 23; 80:1; Isa. 40:10,11). It is also used of false leaders (cf. Ezek. 34:1ff; Isa. 56:9-12). There is even a wounded Messianic shepherd in Zechariah 13. Jesus calls Himself "the Good Shepherd" in John 10.
▣ "in the open pasture" This term means uninhabited pasture land.
▣ "the one which is lost" This may be an allusion to Isa. 53:6. Sinful Jews are identified as lost sheep (cf. Jer. 50:6; Matt. 9:36; 10:6).
15:5 "lays it on his shoulders, rejoicing" One of the beautiful works of art depicting Jesus is of a shepherd with a lamb on His shoulders. This shows the loving care of the shepherd.
15:6 "Rejoice with Me" This aorist passive (deponent) Imperative is repeated in Luke 15:9 and is paralleled in Luke 15:23 (literally as "be merry," aorist passive subjunctive). This command reflects the desire of God who wants to accept and rejoice over all who return to Him through a repentant faith response to His Messiah, His Son.
15:7 "repents" This is a present active participle denoting ongoing action. The Greek term metanoeō means "a change of mind." The matching Hebrew term means a "change of action." Both are involved in repentance. It is interesting that Matthew and Luke mention "repentance" so much more than Mark and John, who do not mention the word at all. See Special Topic at Luke 3:3.
The gospel can be summarized as (1) repent and (2) believe/faith/trust (i.e., Mark 1:15; Acts 20:21). Luke mentions the need to repent often (cf. Luke 5:32; 10:13; 11:32; 13:3,5; 15:7,10; 16:30; also notice Acts 2:38; 3:19; 8:22; 17:30; 20:21; 24:47; 26:20).
▣ "joy in heaven over one sinner" This shows God's heart and the priority of people being saved. In the three parables of this chapter the gospel's purpose is clearly revealed (the restoration of the image of God in humanity, cf. Gen. 1:26-27, and humanity's restored fellowship with God, cf. Gen. 3:8).
▣ "who need no repentance" This is irony, not doctrine, like Luke 5:31-32; Matt. 9:12-13 and Mark 2:17. Those who knew they were in spiritual need readily came to Jesus, but the religious elite felt no such need. Jesus eats, fellowships with, and forgives those who came (and come) to Him in faith and repentance.
NASB (UPDATED) TEXT: LUKE 15:8-10
8"Or what woman, if she has ten silver coins and loses one coin, does not light a lamp and sweep the house and search carefully until she finds it? 9When she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin which I had lost!' 10In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents."
15:8 "if" This is a third class conditional sentence, which means potential action.
▣ "ten silver coins" This Greek word drachma, is used only here in the NT. It was a day's wage for a soldier or laborer (similar to a dēnarius). These were this woman's status symbol and possibly her dowry. Near Eastern custom informs us that this may have been a headdress.
SPECIAL TOPIC: COINS IN USE IN PALESTINE IN JESUS' DAY
▣ "and search carefully until she finds it" This is not meant to denote a universalism (in the end all will be saved). The details of a parable cannot be forced into theological doctrine. As Rom. 5:18 must be interpreted in the context of Romans 1-8, so too, small phrases cannot be used to teach truths that are clearly denied in the immediate context (cf. "sinner who repents," Luke 15:7, 10). If all exercised repentance and faith, all could be saved, but the mystery of evil is that even in the presence of great light, many will not respond (i.e., the Pharisees). See SPECIAL TOPIC: THE UNPARDONABLE SIN at Luke 11:19.
I believe that Jesus' death covers all sin, but the gospel demands an initial and continuing faith response.
▣ "light a lamp" The poorer homes of this time had no windows and thus no natural light.
15:9 This repeats the theological emphasis of Luke 15:6-7.
15:10 "the angels of God" This is a rabbinical way of referring to God (as is "joy in heaven" in Luke 15:7). Matthew has many of these phrases that refer to God without mentioning His name (circumlocutions).
NASB (UPDATED) TEXT: LUKE 15:11-24
11And He said, "A man had two sons. 12The younger of them said to his father, 'Father, give me the share of the estate that falls to me.' So he divided his wealth between them. 13And not many days later, the younger son gathered everything together and went on a journey into a distant country, and there he squandered his estate with loose living. 14Now when he had spent everything, a severe famine occurred in that country, and he began to be impoverished. 15So he went and hired himself out to one of the citizens of that country, and he sent him into his fields to feed swine. 16And he would have gladly filled his stomach with the pods that the swine were eating, and no one was giving anything to him. 17But when he came to his senses, he said, 'How many of my father's hired men have more than enough bread, but I am dying here with hunger! 18I will get up and go to my father, and will say to him, "Father, I have sinned against heaven, and in your sight; 19I am no longer worthy to be called your son; make me as one of your hired men."' 20So he got up and came to his father. But while he was still a long way off, his father saw him and felt compassion for him, and ran and embraced him and kissed him. 21And the son said to him, 'Father, I have sinned against heaven and in your sight; I am no longer worthy to be called your son.' 22But the father said to his slaves, 'Quickly bring out the best robe and put it on him, and put a ring on his hand and sandals on his feet; 23and bring the fattened calf, kill it, and let us eat and celebrate; 24for this son of mine was dead and has come to life again; he was lost and has been found.' And they began to celebrate."
15:11 "two sons" These will typify the Jews who heard Jesus: (1) the common people and (2) the religious leaders. Their response to the lostness of all humans (in this context, Israelites) before God will be very different. One group rejoices in the potential salvation of all humans, but the other is offended by God's love for all humans.
15:12 "give me the share of the estate that falls to me" This did not belong to him until his father's death. It would involve one-third of the estate with two thirds going to the oldest son (cf. Deut. 21:17). This shows a rebellious, unloving, independent spirit. This very question would have been unheard of in eastern culture. This implies a desire for the father's death (cf. Kenneth E. Bailey, Poet and Peasant, pp. 142-206).
▣ "So he divided his wealth between them" There are several cultural and legal reasons for an early inheritance to be given, but not at the request of a son! The father's actions in allowing this inappropriate and culturally unheard of request does not denote God's character, but is a literary device to accentuate God's undeserved and overwhelming love and forgiveness later in the parable.
As for the older son, his silence at both the brother's request and the father's action would be unforgivable in eastern culture. He should have vigorously protested. He also will be singled out for censure at the conclusion of the parable. As a matter of fact, he represents the attitudes of the Pharisees. (Will they accept sinners like God does, or will he reject his brother?)
15:13 "gathered everything together" To transfer the farm assets into cash meant to (1) disrupt the farm and even jeopardize its future existence and (2) sell them at a very reduced price.
If land was involved, the buyer did not take possession until after the father's death. The father would have use of it until then.
▣ "and went on a journey" This represents the younger son's seeking independence from the family. He will do it his way!
NASB"there he squandered his estate with loose living"
NKJV"there he wasted his possession with prodigal living"
NRSV"there he squandered his property in dissolute living"
TEV"where he wasted his money in reckless living"
NJB"where he squandered his money on a life of debauchery"
PESHITTA
(Syriac)"there he wasted his wealth in extravagant living"
This is from the verb sōzō (save) with the alpha privative (one who cannot save). All English translations translate asōtōs, an adverb which occurs only here in the NT, as immoral, godless, riotous living (cf. Luke 15:3 and the LXX of Pro. 7:11; 28:7). However, the fifth century Syriac (Aramaic) version denotes one who is careless or thoughtless with his resources (German Bible Society's Greek - English Lexicon of the Septuagint, lists "wastefulness" as a translation option for asōtia, p. 69), but not necessarily immoral (cf. Kittel, vol. 1, p. 507 and Louw and Nida, vol. 1, p. 753).
15:15 "he went and hired himself out to one of the citizens of that country" The key interpretive issue is the word "hired" (kollaō). It is used predominately by Luke and Paul. It can mean "associate with" (cf. Acts 5:13; 9:26; 10:28), "cleave to" (cf. Matt. 19:5; Luke 10:11), or "join" (cf. Acts 8:29; 17:74). It originally meant "to glue." Did this young foolish Jew hire himself out for wages or did he cling desperately to a local, non-Jewish farmer for life? The question is one of desperation. How desperate was the young man? How much in need?
Possibly "the citizen" was trying to get rid of the Jewish young man by asking him to feed pigs! Perhaps he was so hungry, so desperate, so in need, that he would do anything just to survive.
15:16
NASB, NKJV"he would have gladly filled his stomach with the pods"
NRSV"he would have gladly filled himself with the pods"
TEV"he wished he could fill himself with the bean pods"
NJB"he would willingly have filled himself with the husks"
The first two translations follow the ancient Greek manuscripts P75, א, B, D, L, and Augustine's Greek text, which has the verb gemizō and the word "stomach." However, the last three follow the ancient Greek manuscript A and the Old Latin Vulgate and Syriac versions, which have the verb chortazō and excludes the word "stomach." Usually when א and B agree over A, modern textual critics follow the former manuscripts. However, the UBS4 gives the second option a "B" (almost certain) rating. It is somewhat surprising that the NASB (1995) follows KJV.
As usual, this variant does not affect the meaning of the passage.
▣ "the pods" There were apparently two types of this carob bean (cf. Bailey, Poet and Peasant, pp. 171-172). One is found in Syria, which is sweet and eaten by the general population. The other is a wild carob which is a short plant with black, sour berries. It does not provide enough sustenance for life. It is these wild berries that the young man wanted to eat, but he knew they would not help his hunger.
▣ "and no one was giving anything to him" In context this may mean that other servants would not let him eat the pigs' food. Here is the problem of a cruel world. This is a situation that this young man did not plan for, now he was in life-threatening need (cf. Luke 15:17).
15:17
NASB, TEV,
NJB"he came to his senses"
NKJV, NRSV,
PESHITTA"he came to himself"
This is a Hebraic idiom of (1) acceptance of responsibility and repentance or (2) a person's internal thought process, an epiphany (cf. Luke 18:4, the exact Greek phrase). Verses 18-19 imply meaning #1.
▣ "hired men" There were several levels of servants in rural village life of the Near East (cf. Bailey, Poet and Peasant, p. 176):
1. doulos, a domestic servant who lived with the master
2. paides, slaves who performed menial tasks but lived on the farm
3. misthos, temporary, hired workers who did not live on the farm
In context #2 fits best as the desire of the son.
15:18 "against heaven" This is another circumlocution which refers to God. See note at Luke 15:10.
15:20 "But while he was still a long way off, his father saw him. . .and ran. . .and embraced him and kissed him" The father's expectancy and unusual actions reflect the intensity of his love.
The last two actions, "embraced him" and "kissed him," may reflect the Septuagint of Gen. 33:4; 45:14-15, which denotes reunion. The last action, "kissed him," could be a sign of forgiveness from 2 Sam. 14:33. This compound term, kata + phileō, implies fervent affection (cf. Luke 7:38; Acts 20:37).
When interpreting parables one must look for the central truth (usually in what would be culturally shocking or unexpected) and not push (allegorize) all the details. The father's actions in allowing the young man's initial request which jeopardized the whole family, was morally and culturally inappropriate. They must not be attributed as characteristics of God. God will not give us what would destroy us! He does, however, give us the freedom to destroy ourselves! However, the father's unconditional forgiveness and gracious restoration of such an undeserving person is surely a characteristic of God. Remember the parable's larger context is the unforgiving and non-accepting attitude of the Pharisees (i.e., the older brother, Luke 15:25-32, especially Luke 15:28).
15:21 There is a Greek manuscript variant in the verse. Some ancient texts at the end of the sentence have "your son," but others add the remaining phrase from Luke 15:19 ("make me as one of your hired men"). Scribes tended to fill out phrases, therefore, UBS4 gives the shorter text an "A" rating (certain).
15:22 The intensity of the moment is carried by the three aorist active imperatives. The slaves are commanded to do these things immediately!
▣ "best robe" This was a sign of position in the family.
▣ "a ring" This was a sign of his restored family position and authority.
▣ "sandals" This was a sign of a son of the owner, not a hired servant.
15:23 "the fattened calf" The Jews ate red meat only at very special occasions. This was the most valuable meat available.
Kenneth E. Bailey, Poet and Peasant/Through Peasant Eyes, makes the comment that by implication the killing of the fatted calf involved the whole community. There would be too much meat just for the estate. If so, this implies that the father solves the problem of the young son's acceptance back into the community by this feast (cf. pp. 181-187).
Also notice that this lavish banquet for the rebellious son is the unexpected element of the parable. Table fellowship was a Jewish metaphor for heaven (eschatological banquet). The shock is that the younger son (symbolizing the tax collectors and sinners) is the object of the feast, while the older son (symbolizing the religious leaders) refuses to attend and makes the point that there is no feast for him. This role reversal is typical of Jesus' teachings.
15:24 This parallels Luke 15:6-7 and 9-10. Heaven rejoices at the restoration of sinners!
NASB (UPDATED) TEXT: LUKE 15:25-32
25"Now his older son was in the field, and when he came and approached the house, he heard music and dancing. 26And he summoned one of the servants and began inquiring what these things could be. 27And he said to him, 'Your brother has come, and your father has killed the fattened calf because he has received him back safe and sound.' 28But he became angry and was not willing to go in; and his father came out and began imploring him. 29But he answered and said to his father, 'Look! For so many years I have been serving you and I have never neglected a command of yours; and yet you have never given me a young goat, so that I might celebrate with my friends; 30but when this son of yours came, who has devoured your wealth with prostitutes, you killed the fattened calf for him.' 31And he said to him, 'Son, you have always been with me, and all that is mine is yours. 32'But we had to celebrate and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found.'"
15:25 "older son" If the prodigal represents lost and fallen humanity, then the older son represents the self-righteous attitude of religious leaders.
This parable has two main truths:
1. God's joy over one who repents
2. God's pain when part of His spiritual family will not forgive and accept other parts of the sinful family
In many ways nothing has changed. Sin and unforgiveness still live in the church building! There are two types of estrangement:
1. open rebellion
2. hidden superiority and jealousy
Each of these sons, for opposite reasons, was out of fellowship with the father.
15:28 God loves Pharisees also!
15:29 "I have been serving you" This shows the son's pent-up anger and resentment, possibly even jealousy and envy. The older son feels he deserves the father's love because of his obedience and continuance (i.e., self-righteous legalism, cf. parable at Matt. 20:1-16).
▣ "never given me a young goat" This was a less expensive animal than the fattened calf. He feels neglected.
15:30 "this son of yours" This phrase shows the depth of the older sons anger and continued rejection of his brother.
▣ "with prostitutes" This was only speculation on the elder son's part.
15:31 "all that is mine is yours" The remaining inheritance belonged completely to this son. The life and livelihood of the younger son was, in reality, in the hands of the older brother. The younger son was completely at the older brother's mercy once the father died.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the major thrust of these three parables?
2. Which son represents you?
3. Why is there no conclusion to the last parable?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Parable of the Dishonest Steward | The Parable of the Unjust Steward | The Dishonest Manager | The Shrewd Manager | The Crafty Steward |
16:1-13 | 16:1-13 | 16:1-13 | 16:1-8 | 16:1-4 |
16:5-7 | ||||
16:8 | ||||
The Right Use of Money | ||||
16:9-12 | 16:9-12 | |||
16:13 | 16:13 | |||
The Law and the Kingdom of God | The Law, the Prophets, and the Kingdom of God | Teaching About the Law | Some Sayings of Jesus | Against the Pharisees and Their Love of Money |
16:14-18 | 16:14-18 | 16:14-15 | 16:14-15 | 16:14-15 |
The Kingdom Stormed | ||||
16:16-17 | 16:16-17 | 16:16 | ||
The Law Remains | ||||
16:17 | ||||
Marriage Indissoluble | ||||
16:18 | 16:18 | 16:18 | ||
The Rich Man and Lazarus | The Rich Man and Lazarus | The Rich Man and Lazarus | The Rich Man and Lazarus | The Parable of the Rich Man and Lazarus |
16:19-31 | 16:19-31 | 16:19-31 | 16:19-31 | 16:19-22 |
1623-26 | ||||
16:27-31 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Luke 16 is related contextually to Luke 15:
1. Both were addressed to Pharisees, 15:2-3; 16:14;
2. The additional audience was the disciples, 14:33; 16:1;
3. The parables of these two chapters were designed to rebuke the attitudes of the religious leaders and to reveal to the disciples God's redemptive and seeking heart;
4. The unifying issue of Luke 15 was God's love for lost sinners, while Luke 16 focuses on the Pharisees' love for money, 16:14-15. (Luke 16 is unified by a rabbinical play on "mammon" or money.)
B. The parable (16:1-13) has caused much controversy in interpretation, for it seems to praise fraud. However, it must be understood that this is a certain type of parable (i.e., a contrasting story) which illustrates a positive truth by a negative example (cf. Luke 18:1-8).
1. The keys to a proper interpretation of the parable
a. who is speaking in Luke 16:8a, Jesus or the landowner of the parable?
b. verses 8b-13
(1) Jesus' comments on the problem of the love of money
(2) the early churches' comments (the author of the gospel)
(3) a separate literary unit?
2. Do not read too much into the details of the parable. Look for the central truth(s).
3. There are similarities between the Prodigal Son and the Unjust Steward:
a. a merciful father/landowner
b. in one, a son is unfaithful; in the other, a well paid steward is unfaithful;
c. in both, neither offers excuses for his sins but throws himself on the mercy of the father/debtors
C. This chapter does not have an obvious unifying theme. It is often hard to see the literary units. Is Luke 16:13 an independent saying? How are Luke 16:16-17 and 18 related to the larger context?
Luke seems to have combined several unrelated sayings of Jesus, but why and how remains uncertain. The overarching theme is the inappropriate priority of self, wealth, and this world order.
D. The account of Lazarus in Luke 16:19-31 is the fifth parable in a series (Luke 15-16). It seems to have been designed illustrate the truths of Luke 16:8b-13 and 14. The improper love of money is the issue in Luke 16.
The Pharisees whom Jesus was addressing were like Lazarus' brothers (Luke 16:29). They had the Law and the Prophets, but they chose not to respond in the appropriate way! They believed in a future physical life with God, but they missed the fact that faith in Jesus is the key to this future life. There is a surprise reversal awaiting the religious leaders of Jesus' day.
E. Kenneth E. Bailey, Poet and Peasant and Through Peasant Eyes, is a thought-provoking and helpful structural and cultural approach to interpreting the parables in Luke.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 16:1-9
1Now He was also saying to the disciples, "There was a rich man who had a manager, and this manager was reported to him as squandering his possessions. 2And he called him and said to him, 'What is this I hear about you? Give an accounting of your management, for you can no longer be manager.' 3The manager said to himself, 'What shall I do, since my master is taking the management away from me? I am not strong enough to dig; I am ashamed to beg. 4I know what I shall do, so that when I am removed from the management people will welcome me into their homes.' 5And he summoned each one of his master's debtors, and he began saying to the first, 'How much do you owe my master?' 6And he said, 'A hundred measures of oil.' And he said to him, 'Take your bill, and sit down quickly and write fifty.' 7Then he said to another, 'And how much do you owe?' And he said, 'A hundred measures of wheat.' He said to him, 'Take your bill, and write eighty.' 8And his master praised the unrighteous manager because he had acted shrewdly; for the sons of this age are more shrewd in relation to their own kind than the sons of light. 9And I say to you, make friends for yourselves by means of the wealth of unrighteousness, so that when it fails, they will receive you into the eternal dwellings."
16:1 "disciples" The term mathētēs meant "learners." The NT does not focus on decisions, but on disciples (cf. Matt. 28:19). Christianity is an initial decision of faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) followed by a lifestyle of faith and repentance.
Jesus is warning the disciples about the attitudes and actions (i.e., "Leaven of the Pharisees," cf. Luke 12:1) of the religious leaders.
NASB, NRSV,
NJB"There was a"
NKJV"There was a certain"
TEV"There was once a"
The Greek term tis or ti often introduces parables in Luke (cf. Luke 7:41; 10:30; 14:16; 15:11; 16:1,19; 19:12; 20:9 [MS A]). Notice that in this series of five parables in Luke 15-16, tis introduces three of them.
NASB, NRSV,
NJB"manager"
NKJV"steward"
TEV"a servant who managed"
The Greek term oikonomos could refer to
1. a person hired to manage an estate (cf. Luke 12:42; 16:1,3,8)
2. an administrator or steward (cf. 1 Cor. 4:1-2; Titus 1:7; 1 Pet. 4:10)
3. a city treasurer (cf. Rom. 16:23)
This may have been an educated slave or a hired freed person.
NASB"reported"
NKJV"an accusation"
NRSV"charges"
TEV"was told"
NJB"was denounced"
This term is from the same root as "devil" [diabolos, dia plus bollos], which literally meant "to throw across" or metaphorically "to accuse."
▣ "squandering" This same word (diaskorpizō) was used of the Prodigal Son (cf. Luke 15:13).
▣ "possessions" This same word is used in Luke 14:33.
16:2 "Give an account of your stewardship" This is an aorist active imperative. From the context the steward was possibly guilty of loaning money or property (usury, cf. Exod. 22:25; Lev. 25:36; Deut. 23:19). The Talmud assigned an amount to be legally charged by a loaner in Baba Bathra 10:4. This steward exceeded this amount, possibly even by the amount to which he later reduced the bill.
▣ "you are no longer a steward" Notice that the man was not jailed or whipped, but dismissed! This would have been surprising to the original hearers. It would have said something significant about the merciful character of the landlord.
16:3-4 The man reviewed his employment options to himself.
16:4
NASB, TEV"I know what I shall do"
NKJV"I have resolved what to do"
NRSV"I have decided what to do"
NJB"Ah, I know what I will do"
This phrase was an idiom for sudden insight! He, like the prodigal son (cf. Luke 15:17), came to himself and chose to act decisively.
▣ "they" This refers to the master's debtors (cf. Luke 16:4), for whom he has reduced their contractual obligations to the landlord.
16:6
NASB, NKJV,
NJB"a hundred measures of oil"
NRSV"a hundred jugs of olive oil"
TEV"a thousand barrels of olive oil"
This was literally "100 bath," which was a Hebrew liquid measure. The amount is uncertain but one bath equaled approximately 8 to 9 gallons. Apparently there were differing standards of the measure in Palestine in Jesus' day. Besides, Jesus often used exaggerated numbers (hyperbole) in His parables for emphasis or shock value.
SPECIAL TOPIC: Ancient near Eastern Weights and Volumes (Metrology)
16:7
NASB, NKJV,
NJB"a hundred measures of wheat"
NRSV"a hundred containers of wheat"
TEV"a thousand bushels of wheat"
This was literally "100 kor," which was a Hebrew dry measure. The amount is uncertain but one kor equaled approximately ten to twelve bushels.
16:8
NASB, NRSV"his master"
NKJV, TEV,
NJB"the master"
The Greek text does not have "his," but "the." The antecedent of this title has caused great discussion among commentators. It is either (1) Jesus referred to as "Lord" or (2) the landowner of the parable referred to as "lord." In context it is the landowner (cf. Luke 16:3,5). It depends on where the parable stops.
▣ "He had acted shrewdly" This phrase is the interpretive crux of the parable. The man's decisive action in the face of impending crisis is extolled, not the manner of his actions.
The same landowner who dismissed the steward in Luke 16:2 praised him in Luke 16:8. This is the twist (main point) of the parable. Presumably the village tenant farmers were praising the landowner for his generosity and he, in turn, commented about the actions of the steward.
The steward was praised because he recognized the coming disaster and his guiltiness. He acted swiftly, gambling on the mercy of (1) the debtors (cf. Luke 16:4-5) or (2) the landlord. This reflects sinners who recognize their guilt and coming judgment and quickly respond to Jesus' offer of forgiveness and mercy (cf. Luke 16:16).
▣ "The sons of this age. . .the sons of light" This was a Hebrew idiom. Hebrew, being an ancient language, had few adjectives and, therefore, used "son of. . ." as an adjectival idiom.
The Jews saw two ages (cf. Matt. 12:32; Mark 10:30; Luke 20:34-35), the current evil age (cf. Gal. 1:4; 2 Cor. 4:4; Eph. 2:2) and the age to come (cf. Matt. 28:20; Heb. 1:3; 1 John 2:15-17). See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME at Luke 9:2. Believers live in the tension-filled time in which these ages have been overlapped (the two comings of Christ). Believers live in the "already and not yet" tension of the Kingdom of God and often they do not handle it well.
NASB"more shrewd in relation to their own kind"
NKJV"more shrewd in their generation"
NRSV"more shrewd in dealing with their own generation"
TEV"much more shrewd in handling their affairs"
NJB"more astute in dealing with their own kind"
PESHITTA"wiser in their generation"
This verse is contrasting how unbelievers act in a crisis situation and how believers should act (cf. Luke 16:1). However, the interpretive issue is how does this relate to Luke 16:9? What exactly is Jesus saying? See comments at Luke 16:9.
16:8 Jesus wants His followers to live wisely (cf. Matt. 10:16), but often they are foolish!
16:9 This verse is ironic sarcasm.
1. make friends by means of the wealth of unrighteousness
2. when it fails (Vulgate and NKJV have "when you fail")
3. they (cf. Luke 16:4) will receive you into the eternal dwellings
a. temporal setting – people of this world, "their homes" (cf. Luke 16:4)
b. eschatological setting, (1) people of God; (2) angels; or (3) God Himself, "eternal dwelling"
The point is, "Act now"!
NASB"make friends for yourselves by means of the wealth of unrighteousness,"
NKJV"make friends for yourselves by unrighteous mammon"
NRSV"make friends for yourselves by means of dishonest wealth"
TEV"make friends for yourselves with worldly wealth"
NJB"use money, tainted as it is, to win friends"
This is an aorist active imperative, which denotes urgency. "Mammon" was an Aramaic word for "riches," which was personified as a god in the Babylonian Talmud and in the nation of Syria. The word originally meant "to entrust something to someone." This is a summary of what the unjust steward did.
This may be sarcastic because of Luke 16:13. The contrast was between evil stewards who prepared for a physical future and kingdom people who did not prepare for the spiritual future.
▣ "they will receive you into the eternal dwellings" The Jews (Pharisees) believed in an afterlife of physical bliss (cf. Job 14:14-15; 19:25-27; Ps. 11:7; 16:11; 17:15; 140:13; Isa. 25:8; 26:19; Dan. 12:2).
NASB (UPDATED) TEXT: LUKE 16:10-13
10"He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much. 11Therefore if you have not been faithful in the use of unrighteous wealth, who will entrust the true riches to you? 12And if you have not been faithful in the use of that which is another's, who will give you that which is your own? 13No servant can serve two masters; for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You cannot serve God and wealth."
16:10 "a very little thing" This referred to earthly wealth or stewardship. Humans reveal their character in their daily choices and actions.
▣ "in much" This is uses twice in this verse. It refers to heavenly wealth (cf. Matt. 6:19-34).
16:11 "if" This is a first class conditional which was assumed to be true from the author's perspective or for his literary purposes. Believers must use the things of this world to (1) help people come to know Christ and (2) to help believers.
▣ "entrust" There is a word play between "faithful" (pistos, Luke 16:10,11,12) and "entrust" (pisteuō, Future active indicative). Believers are stewards (cf. 1 Cor. 4:1-5; Titus 1:7; 1 Pet. 4:10). The question is what kind of stewards (cf. Matt. 5:13-15).
The rhetorical question of Luke 16:11 expects a negative answer (as does Luke 16:12). People who do not know God cannot be faithful even in small things. An unstated contrast is the point of the parable. Smart people can get other people whom they have bribed to help them in this life (cf. Luke 16:4), but they have no resources for the next life ("eternal dwellings").
16:12 "if" This also is a first class conditional sentence. This rhetorical question is negated. Unbelievers are unfaithful in all things.
▣ "that which is another's" Many interpreters see this as a reference to God's ownership of all things. Believers are stewards of everything and owners of nothing. This is true of the gospel and worldly resources.
▣ "that which is your own" There is a Greek manuscript variant involving the pronoun. UBS4 text says "you" (humeteron) an "A" rating (certain, cf. MSS P75, א, A, D, W, and the Vulgate, Syriac, Coptic, and Armenean versions).
But, other modern, eclectic Greek texts such as Nestles' 21st Edition have "our" (hēmeteron, i.e., the Father's and the Son's, cf. MSS B and L). The effect on meaning is negligible, but it gives the opportunity to discuss how the NT was copied and why variants like this occurred. Often one person read a Greek text while several others wrote down what he read. Therefore, words that sound alike were often confused. The pronunciation of these two pronouns was very similar, thus the variant! See Appendix Two.
16:13 "no servant can serve two masters" One cannot have two priorities (i.e., self and God). One must choose between this world's goods or spiritual treasures (cf. Matt. 6:19-34; 10:34-39; 1 John 2:15-17). "You cannot serve God and wealth."
▣ "hate . . . love" This was a Hebrew idiom of comparison (cf. Gen. 29:31; Deut. 21:15; Mal. 1:2-3; Luke 14:26; 16:13; John 12:25; Rom. 9:13). God and His kingdom must be priority.
NASB (UPDATED) TEXT: LUKE 16:14-15
14Now the Pharisees, who were lovers of money, were listening to all these things and were scoffing at Him. 15And He said to them, 'You are those who justify yourselves in the sight of men, but God knows your hearts; for that which is highly esteemed among men is detestable in the sight of God.’"
16:14-18 This may be a separate unit of thought inserted by Luke from Jesus' teachings at another time. It is related to the parable in Luke 16:1-13 and 19-31. The central issue is worldly wealth and the priority of self. See SPECIAL TOPIC: WEALTH at Luke 12:21.
16:14 "Now the Pharisees, who were lovers of money" This is a unifying theme of Luke 16. It shows that although the disciples were addressed in Luke 16:1, the Pharisees were equally a target for this truth (cf. Luke 15:2) and the next parable (Luke 16:19-31).
NASB"and were scoffing at Him"
NKJV"and they derided Him"
NRSV"and they ridiculed him"
TEV"they made fun of Jesus"
NJB"and jeered at him"
This is an Imperfect active indicative, implying (1) a repeated action or (2) the beginning of an action in past time. It is a compound idiom "to turn up the nose" (cf. Luke 23:35). This same term is used in the Septuagint in Ps. 2:4; 21:8; 34:16. This set the stage for the parable of Luke 16:19-31. The Pharisees heard and understood His teachings about money, but rejected them in light of their traditional understanding of money as a sign of divine blessing (cf. Deuteronomy 28).
16:15 "You are those who justify yourselves in the sight of men" This could refer to either public, weekly almsgiving or ostentatious giving in the temple (cf. Mark 12:41-44). Luke often records Jesus' teachings about this kind of self righteousness (cf. Luke 10:29; 16:15; 18:9,14). This was the problem of the Pharisees!
▣ "God knows your hearts" We must remember that God knows the motives of the human heart, which determine the appropriateness or inappropriateness of every action (cf. 1 Sam. 2:7; 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30;Ps. 7:9; 44:21; 139:1-4; Pro. 15:11; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27).
▣ "for that which is highly esteemed among men is detestable in the sight of God" Here is the surprising role reversal theme again. The Pharisees were thought of as the best of the best, but God judges by a different standard (cf. Matt. 5:20,48). God Himself is the standard and all fall short (cf. Rom. 3:23). Salvation must be a grace gift because fallen humanity cannot obtain it by merit (cf. Rom. 3:21-31; Galatians 3). God provided a way through His Messiah; all are welcomed through Him, but they would not come!
NASB"detestable"
NKJV, NRSV"abomination"
TEV"worth nothing"
NJB"loathsome"
In the Septuagint this term (in its various forms) relates to
1. idolatry (idol and its worship)
2. eschatological event or person (Daniel)
Here it is an idiom of that which pulls fallen humanity away from YHWH. It is worldliness versus spirituality. It is the priority of the immediate versus the eternal. It is humans' desire for independence from God.
NASB (UPDATED) TEXT: LUKE 16:16-17
16"The Law and the Prophets were proclaimed until John; since that time the gospel of the kingdom of God has been preached, and everyone is forcing his way into it. 17But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail."
16:16-18 As a commentator I feel so unsure about the meaning of these verses. They seem so unrelated and out of place. I am sure they are sayings of Jesus, but why Luke chose to put them into this context remains a mystery to me. Here is a good place to remind interpreters that clear texts must interpret difficult texts. It would be inappropriate to use these verses, or for that matter Luke 16, as the only biblical support for any doctrine or application. The overall meaning of Luke 15-16 is clear, but we must not push the details into doctrine.
16:16 "The Law and the Prophets" These were two of the three sections of the Hebrew Canon. Therefore, this phrase refers to the entire OT being in effect (cf. Luke 16:29; 24:44; Matt. 5:17; 7:12; 22:40; Acts 13:15; 28:23).
SPECIAL TOPIC: THE DIVISIONS OF THE HEBREW BIBLE
▣ "until John" John the Baptist was the last OT prophet and the first preacher of the New Age (cf. Matt. 11:13). He was the theological and temporal watershed between the Old Covenant in Moses and the New Covenant in Christ.
▣ "the gospel of the kingdom of God has been preached" The NASB, NRSV, and TEV include the term "gospel" or "Good News" in their translations, but this is not in the Greek text. It comes by implication from the verb "to preach" (euangelizō), which means "to proclaim good news" (cf. Luke 4:18; 9:6).
For "the kingdom of God" see Special Topic at Luke 4:21.
NASB, NJB"everyone is forcing his way into it"
NKJV"everyone is pressing into it"
NRSV"everyone tries to enter it by force"
TEV"everyone forces their way in"
"Everyone" is a hyperbole but it refers to those who hear the gospel.
This refers to the enthusiasm of the religious outcasts (i.e., the verb is a present middle [deponent] indicative) in accepting the teachings of Jesus versus the stand-offishness and rejection of the religious leaders. This saying of Jesus is used in a very different sense in Matt. 11:12.
It is possible that the verb is not middle but passive, denoting that those who hear the gospel preached are urged (by the Spirit) to respond in repentance and faith (NET Bible, p. 1856).
The Septuagint uses this same verb in a passive sense in Gen. 33:11 and Jdgs. 19:7. It may be used in a passive sense in Matt. 11:12.
16:17 Jesus, though asserting a new day had come with the proclamation of His gospel, nevertheless affirmed the stability and eternality of the OT (cf. Matt. 5:17-20). Jesus rejected the Oral Tradition of the Jews and its interpretations (cf. Matt. 5:21-48) and even changed some OT requirements (cf. Mark 7:19, food laws; Matt. 19:7-8, divorce and remarriage), thereby showing His superiority, even over Scripture!
NASB, NRSV"one stroke of a letter"
NKJV"one tittle"
TEV"the smallest detail"
NJB"one little stroke"
The word kepaia literally means "a horn," which in this context, refers to the small points or lines that distinguished one Hebrew letter from another (cf. Matt. 5:18). Therefore, the TEV expresses the meaning well. However, remember how Jesus commonly used hyperbole. This probably means the OT is God's revelation and it remains so. It is a permanent reflection of God's character and purpose. It surely does not mean that detailed observance of all OT ceremonial and cultic requirements is God's will for all humans. Verse 16 has asserted that a new day of openness and availability has arrived in Christ. Acts 15 clearly shows that Gentiles (Luke's audience) do not have to become practicing Jews to become Christians. See Paul's discussion of the purpose of the OT in Galatians 3 (www.freebiblecommentary.org).
NASB (UPDATED) TEXT: LUKE 16:18
18"Everyone who divorces his wife and marries another commits adultery, and he who marries one who is divorced from a husband commits adultery."
16:18 "everyone who divorces his wife and marries another commits adultery" This must be understood in the light of the context, as one example of the Jewish leaders trying to circumvent the obvious purpose of the Mosaic Law (cf. Luke 16:16-17 and the passage in Deut. 24:1-4), with the interpretations of their Talmudic, rabbinical traditions (Hillel, very liberal and Shammai, very conservative).
▣ "commits adultery" Does remarriage mean that one commits adultery? Was Jesus discussing Moses' statements found in Deut. 24:1-4? Moses wrote this to protect the rejected women of his day, who were so vulnerable to abuse. The only appropriate reason given for the dissolution of a marriage was sexually inappropriate behavior (Shammai, cf. Matt. 5:32). If a woman was put away the community assumed she was dismissed for sexual infidelity (she was stigmatized as an adulteress). This interpretation is confirmed by the passive voice verbals ("causes her to commit adultery) of Matt. 5:32 and 19:9.
For more information on divorce go to www.freebiblecommentary.org and click on "Controversial and Difficult Texts," then click on the "Christian Home" (audio lessons).
NASB (UPDATED) TEXT: LUKE 16:19-31
19"Now there was a rich man, and he habitually dressed in purple and fine linen, joyously living in splendor every day. 20And a poor man named Lazarus was laid at his gate, covered with sores, 21and longing to be fed with the crumbs which were falling from the rich man's table; besides, even the dogs were coming and licking his sores. 22Now the poor man died and was carried away by the angels to Abraham's bosom; and the rich man also died and was buried. 23In Hades he lifted up his eyes, being in torment, and saw Abraham far away and Lazarus in his bosom. 24And he cried out and said, 'Father Abraham, have mercy on me, and send Lazarus so that he may dip the tip of his finger in water and cool off my tongue, for I am in agony in this flame.' 25But Abraham said, 'Child, remember that during your life you received your good things, and likewise Lazarus bad things; but now he is being comforted here, and you are in agony. 26And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.' 27And he said, 'Then I beg you, father, that you send him to my father's house—28for I have five brothers—in order that he may warn them, so that they will not also come to this place of torment.' 29But Abraham said, 'They have Moses and the Prophets; let them hear them.' 30But he said, 'No, father Abraham, but if someone goes to them from the dead, they will repent!' 31But he said to him, 'If they do not listen to Moses and the Prophets, they will not be persuaded even if someone rises from the dead.’"
16:19-31 "there was a rich man" This is the fifth in a series of parables in Luke 15 and 16. It is a highly unusual parable because
1. it has no introduction
2. it has no explicit application
3. a person is specifically named.
However, the context demands that it be interpreted in light of Luke 16:8b-13. It is a parable. One cannot force the details to give believers theological answers in the area of the intermediate, disembodied state of the dead or a description of hell (because the text has hades, not Gehenna).
Luke often introduces parables by tis ("a certain _____," cf. Luke 15:11; 16:1,19). See note at Luke 16:1.
▣ "rich man" The Latin tradition called him Dives which is the Latin term for "rich." There are several other names given to this rich man found in different geographical areas and periods (cf. A Textual Commentary on the Greek New Testament by Bruce Metzger, pp. 165-166).
▣ "he habitually dressed in purple and fine linen;" Purple was a very expensive dye derived from shellfish. This was an extravagantly rich man with beautiful outer garments and soft undergarments. He dressed in this type of clothing often (imperfect middle indicative).
16:20 "Lazarus" This was the Hebrew name "Eleazar" (BDB 46), which meant "God is my help." This is a purposeful word play on the name. Nobody helps this poor man but God! This is part of the literary plot not an actual person.
▣ "was laid" This is a pluperfect passive indicative, which denotes regular begging. Poor and sick people always begged in rich neighborhoods or public places (cf. Acts 3:2).
▣ "covered with sores" This is a perfect passive participle of helkos (cf. LXX Exod. 9:9,10,11; Lev. 13:18). Luke would have noticed this detail in Jesus' parable.
16:21 "longing to be fed" This is the same word used of the Prodigal Son with the pigs in Luke 15:16. There is similarity between these two parables (cf. Contextual Insights, B. 3.).
▣ "with the crumbs which were falling from the rich man's table" All people in this culture ate with their hands. The very wealthy used white bread to wipe their hands and then threw it on the floor (cf. Matt. 15:27).
The word "crumbs" is in italics, which denotes it is not in the Greek text but is implied by the context. The word does appear in the parallel from Matt. 15:27 and is included in MSS אi2, A, D, W. However, it is missing in MSS P75, א*, B, L. The UBS4 gives it exclusion a "B" rating (almost certain).
▣ "even the dogs were coming and licking his sores" This showed that Lazarus was too weak to fend off these scavenging animals. Dogs were not house pets in this time and culture, but street mongrels.
16:22 Notice the contrasts in this verse:
1. one apparently unburied (by implication), one properly buried
2. one carried by the angels, one's transportation unmentioned
3. one with Abraham in paradise, one in torment apart from Abraham
Notice the commonalities.
1. both die
2. both are conscious
It is not stated why the poor one is accepted and the wealthy rejected, but in the larger context it is related to how they used their wealth (or lack of it). Their spiritual lives were not revealed by the physical circumstances (cf. Deuteronomy 28 vs. Job and Psalm 73). The rich man's lack of concern for the poor illustrated his selfish, earthly priorities.
One can learn the priorities of modern, western people by their checkbooks and calendars!
NASB, NKJV"Abraham's bosom"
NRSV"to be with Abraham"
TEV"to sit beside Abraham at the feast in heaven"
NJB"into Abraham's embrace"
This is a parable, not a teaching passage on heaven or how one gets there! This parable has nothing to say about heaven or hell. It uses the OT concept of sheol (BDB 982) or hades (the holding place of the dead which the rabbis said was divided into a righteous section called "paradise" and a wicked section called tartarus).
Abraham's bosom was an idiom for eating next to Abraham at a feast. This would be a reference to a welcoming meal for Jews into the righteous side of hades (paradise, cf. Luke 23:43).
16:23 "In Hades" Hades was equivalent to the OT Sheol which referred to the realm of the dead. It was distinct from Gehenna, which was the term Jesus used to describe "eternal punishment." Gehenna was from two Hebrew words, "ge – valley" and "henna" – a contraction of "sons of Hinnom" (cf. 2 Kgs. 23:10; 2 Chr. 28:3; 33:6; Jer. 7:31). This was the valley south of Jerusalem where the Phoenician fire god (Molech, BDB 574) was worshiped by child sacrifice. The Jews turned it into a garbage dump. It was distinct from Hades. This term is only used one time outside the words of Jesus (cf. James. 3:6).
See SPECIAL TOPIC: Where Are the Dead? at Luke 3:17.
▣ "He lifted up his eyes" The OT described reality in the language of description, using the five senses. This type of phenomenological language was based on God being "up" and the dead being in the ground (where they were buried). This is not anti-scientific, but pre-scientific. I Enoch 22-23 and IV Ezra 7:75-78 are Jewish inter-testamental documentation of the belief in a division of Sheol before Judgment Day.
▣ "being in torment" Many have used this passage to assert that there is suffering for the wicked now (cf. Luke 16:25,28), even before Judgment Day (cf. Matt. 25:31-46; Rev. 20:4-15). There are some OT passages of fire being related to Sheol, but remember that this is a parable. The details are not always meant to convey doctrinal truth. It is best to seek a central truth unless Jesus interprets the parable at a typological level (cf. Parable of the Soils or Wicked Tenants). There is no other NT text which teaches this truth.
16:24 "Father Abraham, have mercy on me" In a sense this was an attempt to use his Jewishness for favors. Rabbinical theology often asserted the merits of being Abraham's descendants. He was said to guard the realm of punishment lest any Jew be led there.
▣ "send Lazarus" The rich man still thought of Lazarus as a slave to do his bidding.
16:25 Again an unexpected role reversal! The rich man's wealth was supposed to be a sign of God's love (cf. Deuteronomy 28).
16:26 This verse expresses the pain and surprise that many will feel when they discover who is with God and who is not! It also denotes the permanency of the division at death ("fixed," perfect passive [implication by God] indicative). There are no second chances. Jesus is surely addressing this to Pharisees who trusted so confidently in their supposed religious standing with God.
NASV, NRSV"a great chasm"
NKJV, NJB"a great gulf"
TEV"a deep pit"
This term chasma is used in the Septuagint for a deep pit or hole (cf. 2 Sam. 18:17, where Absalom was buried).
16:27-29 "they have Moses and the prophets; let them listen to them" Notice that these brothers were not damned because of their wealth, but because of their rejection of biblical revelation and its claims on their daily lives (i.e., "Let them hear them," aorist active imperative). Humans are spiritually responsible for the light they have from natural revelation (cf. Psalm 19; Romans 1-2) and special revelation (cf. Ps. 19:7-13; 119; Matt. 5:17-18; Luke 12:48; 2 Tim. 3:15-17).
16:28
NASB, NRSV,
TEV, NJB"warn"
NKJV"testify"
This is the compound term dia plus marturomai, which denotes an earnest warning or solemn testimony (cf. LXX Exod. 19:10; Deut. 4:26; Zech. 3:7). This very term is used only here in the Gospels, but often by Luke to describe Christian witness in Acts (cf. Acts 2:40; 8:25; 10:42; 18:5; 20:21,23,24; 23:11; 28:23).
▣ "this place of torment" In context this place refers to hades, not Gehenna. It is current, not future. This is the only place in the NT that speaks of the torment of the unbelieving dead before Judgment Day. Since the details of parables are often just part of the story, one cannot use parables as the only source for a biblical doctrine.
The term "torture" is a metaphor from metallurgy. Harold K. Moulton, Analytical Greek Lexicon Revised, has an interesting note as to the source of this metaphor:
"Noun, lapis Lydius, a species of stone from Lydia, which being applied to metals was thought to indicate any alloy which might be mixed with them, and therefore used in the trial of metals; hence, examination of a person, especially by torture; in N.T. torture, torment, severe pain, Mat. 4.24; Lu.16.23, 28.
Verb, to apply the lapis Lydius or touchstone; met. to examine, scrutinise, try, either by words or torture; in N.T. to afflict, torment; pass. to be afflicted, tormented, pained, by diseases, Mat. 8.6, 29, et al.; to be tossed, agitated, as by the waves, Mat. 14.24" (pp. 66-67).
16:29 "if" This is a third class conditional sentence, which denotes potential action.
16:30 "repent" The Hebrew term for repentance meant a change of action. The Greek term meant a change of mind. Repentance is a willingness to change. It does not mean a total cessation of sin, but a desire for its end. As fallen humanity we live for ourselves, but as believers we live for God! Repentance and faith are God's requirements of the New Covenant for salvation (cf. Mark 1:15; Acts 3:16,19; 20:21). Jesus said "unless you repent, you will all perish" (cf. Luke 13:3,5). Repentance is God's will for fallen humanity (cf. Ezek. 18:23,30,32; 2 Pet. 3:9). See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Luke 3:3.
The mystery of the sovereignty of God and human free will can be clearly demonstrated by repentance as a requirement for salvation. However, it is also a gift of God (cf. Acts 5:31; 11:18; 2 Tim. 2:25). There is always a tension in the biblical presentation of God's initiating grace and mankind's needed response. The new covenant, like the old covenant, has an "if – then" structure. There are several terms used in the NT which relate to the concept of repentance. The classical text is 2 Cor. 7:8-11. The terms are:
1. "sorrow," [lupe] Luke 16:9,10,11, which was morally neutral
2. "regret," [metamelomai] Luke 16:8,10, which meant "sorrow over past acts." It was used of Judas (cf. Matt. 27:3) and Esau, (cf. Heb. 12:16-18)
3. "repentance," [metanoeō] Luke 16:9,10,11, which meant a change of mind, a new character, a new direction of life.
It is not sorrow that characterized repentance, but a willingness to change to conform to God's will.
6:31 There are two conditional sentences in this verse.
1. The first one is First class, denoting that Moses and the Prophets are speaking.
2. The second is third class, denoting that these brothers should have listened to God's revelation. This is exactly the point of the parable of the unjust steward. These brothers did not understand the need for decisive action immediately! They are really the focus of the parable.
Lazarus' being raised from the dead did not convince the hard-hearted religious leaders in Jerusalem. It only forced them to plan Jesus' death (cf. John 11:46; 12:9-11). A miracle is not automatically the answer to mankind's spiritual need (cf. Matt. 7:21-23; 24:24; Mark 13:22; 2 Thess. 2:9-12; Rev. 13:13-14).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do each the paragraph divisions of the chapter relate to the theme of the use of money? (1-8a; 8b-13; 14-18; 19-31)
2. Why is wealth dangerous?
3. What is the central truth of the parable (Luke 16:1-8a) and (9-31)?
4. Who is speaking and to whom are they speaking in Luke 16:8a and 8b?
5. Are verses 19-31 a parable or a historical account? Why?
6. Can we base our theology of the intermediate state on the details of this passage? (Luke 16:19-31)
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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Some Sayings of Jesus | Jesus Warns of Offenses | Sin | On Leading Others Astray | |
17:1-4 | 17:1-4 | 17:1-4 | 17:1-3a | 17:1-3a |
Brotherly Correction | ||||
17:3b-4 | 17:3b-4 | |||
Faith and Duty | Faith | The Power of Faith | ||
17:5-6 | 17:5-10 | 17:5-6 | 17:5 | 17:5-6 |
17:6 | ||||
A Servant's Duty | Humble Service | |||
17:7-10 | 17:7-10 | 17:7-10 | 17:7-10 | |
The Cleansing of Ten Lepers | Ten Lepers Cleansed | Ten Lepers Cleansed | Jesus Heals Ten Men | The Ten Victims of Skin-Disease |
17:11-19 | 17:11-19 | 17:11-19 | 17:11-13 | 17:11-19 |
17:14a | ||||
17:14b-19 | ||||
The Coming of the Kingdom | The Coming of the Kingdom | The Kingdom is Among You | The Coming of the Kingdom | The Coming of the Kingdom of God |
17:20-37 | 17:20-37 | 17:20-21 | 17:20-21 | 17:20-21 |
The End of the Age | The Day of the Son of Man | |||
17:22-37 | 17:22-30 | 17:22-25 | ||
17:26-30 | ||||
17:31-36 | 17:31-37 | |||
17:37a | ||||
17:37b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR's INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 17:1-4
1He said to His disciples, "It is inevitable that stumbling blocks come, but woe to him through whom they come! 2It would be better for him if a millstone were hung around his neck and he were thrown into the sea, than that he would cause one of these little ones to stumble. 3Be on your guard! If your brother sins, rebuke him; and if he repents, forgive him. 4And if he sins against you seven times a day, and returns to you seven times, saying, 'I repent,' forgive him."
17:1 "He said to His disciples" The context remains the same. Jesus is speaking to the Pharisees (cf. Luke 15:2; 16:14), but at this point he addresses the disciples again (cf. Luke 16:1; 17:5).
▣ "It is inevitable" We live in a fallen, rebellious world. Get ready!
NASB"stumbling blocks"
NKJV"offenses"
NRSV"occasions for stumbling"
TEV"things that make people fall into sin"
NJB"causes of falling"
The term is skandalon, which in the LXX, translated a Hebrew term (BDB 430) "snare" (cf. Jos. 23:13; Jgds. 2:3; 8:27), which denoted a baited trap stick. It can also be understood as a "stumbling block" (cf. Lev. 19:14; 1 Sam. 25:31; Ps. 119:165). The Anchor Bible (vol. 28A, p. 1138) notes that in time it came to mean to impel someone to "apostasy" or "abandonment of allegiance (to God or to His word as proclaimed by Jesus)."
▣ "but woe to him through whom they come" This is paralleled in Matthew 18. Disciples are addressed and warned (cf. Matt. 18:4-6,8-10). Jesus is referring to both the Pharisees and sinning believers. True believers are responsible for their brothers and sisters in Christ (cf. Rom. 14:1-15:13; 1 Cor. 8-10; Gal. 6:1-4).
Paul, in 1 Cor. 11:19, even asserts that these false teachers and their followers are manifested so that the true believers are clearly revealed.
17:2 "if" This is a First class conditional sentence which, in this context, reaffirms the inevitability that stumbling blocks will come and, so too, will judgment.
▣ "a millstone" In the OT grain was ground by hand mills, usually one flat stone (cf. Job 41:24) and one handheld rubbing stone (cf. Jdgs. 9:53). By NT times grinding was done by two round stones (18 to 20 inches). Wooden pegs held them in place and allowed the top one to rotate. The ground grain would work its way out around the edges.
It is possible that Jesus is referring to a larger pair of stones rotated by two men (cf. Matt. 24:41) or en even larger one pulled by animals (cf. Jdgs. 16:21).
▣ "thrown into the sea" Jews, being semi-desert dwellers, were always afraid of large bodies of water. Even Solomon's fleet was manned by Phoenicians, not Jews. Drowning was a terrifying prospect.
The severity of the warning is surprising. It could possibly be
1. a way of showing how important these new believers are to God
2. a way of referring to apostasy or causing these new believers to renounce their new faith (see Special Topic at Luke 6:46)
3. simply an eastern hyperbole, so common in Jesus' teachings
▣ "one of these little ones" This is not referring to children, but to new believers (cf. Matthew 18 and I Epistle of Clement to the Corinthians, chapter 46).
NASB, NRSV"to stumble"
NKJV"offend"
TEV"to sin"
NJB"the downfall"
This is the term skandalizō, which literally meant a baited animal trap trigger (the noun is used in Luke 17:1). It came to be used metaphorically of something that caused someone to be tempted, an impediment in one's spiritual or moral growth, or an occasion for sinning.
It is often used of someone taking offense to Jesus or the gospel (cf. Matt. 11:6; 13:57; 1 Cor. 1:23; Gal. 5:11), but this does not fit in this context if it is addressing believers. If, however, the target audience is Pharisees, then this connotation is right on target.
If believers are the audience, then it refers to godly living and forgiveness (cf. Luke 17:3-4). The Christian community must be one of openness, godliness, forgiveness, and fellowship. Wounded believers are a major problem (cf. 1 Cor. 8:12), then and now!
17:3
NASB, NRSV"Be on guard"
NKJV"Take heed to yourself"
TEV"So watch what you do"
NJB"Keep watch on yourselves"
This is a present active imperative, which denotes an ongoing command. Believers must guard their actions and personal choices (cf. Heb. 2:1; 2 Pet. 1:19). We are our brothers' (lost and saved) keeper!
Luke uses this term literally, "take heed to yourselves" (prosechete heautois) often in his writings (cf. Luke 12:1; 17:3; 21:34; Acts 5:35; 20:28 and just the verb in Luke 20:46).
▣ "If. . .if" These are Third class conditional sentences, which speak of potential action. It is amazing to me how much the Bible talks about forgiving as evidence of forgiveness (cf. Matt. 6:12,14-15; 18:21-35; Luke 6:38).
▣ "your brother sins, rebuke him" This is an Aorist active imperative, which denotes urgency. This is paralleled in Matt. 18:15-18 and is discussed in Gal. 6:1-5. As the family of God, we are responsible for one another.
▣ "if he repents" This is an aorist active subjunctive with ean, which denotes a third class conditional sentence. See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Luke 3:3.
▣ "forgive him" This is an another aorist active imperative, which denotes urgency. Believers are not to hold grudges or become bitter towards each other. Forgiveness always cleanses two hearts!
17:4 "And if he sins against you seven times a day" This is a third class conditional sentence. Peter asks this question in the parallel in Matt. 18:21-22.
▣ "returns to you seven times, saying 'I repent’" This may reflect the OT term for repent (shub, "turn") and the Greek word "repent" (metanoeō). Fellowship and restoration are not affected by numbers (7 x 70 in Matt. 18:21-22), but by an attitude of acceptance, which is modeled by a gracious God and a sacrificial Messiah. Believers are to emulate the love and forgiveness of the Trinity (cf. 1 John 3:16).
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
▣ "forgive him" This is a future active indicative used in the sense of the aorist active imperative of verse 3.
NASB (UPDATED) TEXT: LUKE 17:5-6
5The apostles said to the Lord, "Increase our faith!" 6And the Lord said, "If you had faith like a mustard seed, you would say to this mulberry tree, 'Be uprooted and be planted in the sea'; and it would obey you.
17:5 "Increase our faith" This is another aorist active imperative denoting urgency. In light of Jesus' statements in Luke 17:1-4, the Twelve felt a need for even greater faith to fulfill the ideals and requirements of the New Covenant, the gospel, and the New Age! This does not refer to saving faith, but daily faith, faithfulness in working with people—imperfect, impatient, often unloving, ungrateful believers and unbelievers!
17:6 "If you had faith" The initial phrase of this conditional sentence is first class, which is assumed to be true, but the second phrase is introduced with "an," which denotes a second class. The implication would be that Jesus knows they have faith, but will they use it appropriately (i.e., interpersonal relationships)?
▣ "like a mustard seed"A good source of quick but accurate information about the animals and plants of the Bible is United Bible Societies' Helps For Translators: Fauna and Flora of the Bible.
The article on "mustard" (sinapi) is on pp. 145-146. The seed referred to by Jesus is from the common black mustard plant. The seed is not actually the smallest (orchid), but was proverbial in Palestine for its smallness.
▣ "mulberry tree" The exact type of tree that Jesus is referring to is uncertain. Only Luke uses the name of these related and often confused trees in the NT:
1. mulberry tree (sukaminos) – brought from Persia. It is referred to only here in the NT (A. T. Robertson, Word Pictures, vol. 2, p. 226, calls it a "black mulberry")
2. sycamore tree (sukomorea) – a large tree (cf. Luke 19:4; A. T. Robertson calls it a "white mulberry")
The context demands a large tree in contrast to the very small seed. The meaning is that a little faith can affect large or great things (a Matthew parallel [17:20] has mountain instead of a tree).
Theologically it must be stressed that it is not the amount of faith, or the enthusiasm, or commitment which a person has that causes the results, but the object of his faith. Human faith is not the key, but faith in Jesus. He is the source of the effectiveness!
▣ "Be uprooted and be planted by the sea" This is obviously a hyperbolic idiom. Trees cannot be planted in the sea. It expresses the impossible, similar to 18:25. But what is impossible for humans is possible for God!
These are both aorist passive imperatives. Faith in Christ makes a visible difference in one's situation and attitude. In context these believers loving and caring for each other was very difficult, but faith in Jesus would enable them to love and forgive one another.
NASB (UPDATED) TEXT: LUKE 17:7-10
7"Which of you, having a slave plowing or tending sheep, will say to him when he has come in from the field, 'Come immediately and sit down to eat'? 8But will he not say to him, 'Prepare something for me to eat, and properly clothe yourself and serve me while I eat and drink; and afterward you may eat and drink'? 9He does not thank the slave because he did the things which were commanded, does he? 10So you too, when you do all the things which are commanded you, say, 'We are unworthy slaves; we have done only that which we ought to have done.'"
17:7-10 This is an entirely new literary unit. This is a very important statement that reminds us that all of our works and efforts do not merit God's love. This is a truth that is often forgotten, especially by church workers. God always acts in grace, never as a reward for human merit. Believers are slaves who have been turned into children. We must love and care for the rest of the family.
17:7 There is a series of rhetorical questions here. This is typical of Jesus' teaching in the Synoptic Gospels. In Luke's Gospel notice: 2:49; 5:21-23,34; 6:32-34,46; 7:24-26; 9:25; 11:5-7; 13:2-4; 14:28,31,34; 16:11-12; 17:7-9,17-18;18:7-8; 22:27,48,52.
Verse 7 contextually expects a "no" answer. MS D even adds the MĒ particle.
17:8 This question expects a "yes" answer (use of ou).
17:9 This question expects a "no" answer (use of MĒ).
17:10 Is this text saying
1. that the slave, after his long day in the field, should go and eat first before serving the owner's meal (TEV, NJB)
2. that he should sit down with the owner and eat (NASB, NKJV, NRSV, NIV)
3. even that he should be served by the owner (cf. Luke 12:37, which would be another dramatic reversal of roles so characteristic of Luke)
There is surely ambiguity here, but the intent of the paragraph is clear.
The very opposite of this is found in Luke 12:37. Eastern literature often approaches truth by presenting the opposites! Modern western interpreters often miss the significant differences between eastern and western literary forms. See SPECIAL TOPIC: EASTERN LITERATURE at Luke 9:50.
NASB (UPDATED) TEXT: LUKE 17:11-19
11While He was on the way to Jerusalem, He was passing between Samaria and Galilee. 12As He entered a village, ten leprous men who stood at a distance met Him; 13and they raised their voices, saying, "Jesus, Master, have mercy on us!" 14When He saw them, He said to them, "Go and show yourselves to the priests." And as they were going, they were cleansed. 15Now one of them, when he saw that he had been healed, turned back, glorifying God with a loud voice, 16and he fell on his face at His feet, giving thanks to Him. And he was a Samaritan. 17Then Jesus answered and said, "Were there not ten cleansed? But the nine—where are they? 18Was no one found who returned to give glory to God, except this foreigner?" 19And He said to him, "Stand up and go; your faith has made you well."
17:11-19 This is a new topic.
17:11 "While He was on the way to Jerusalem" Remember we are in a larger literary unit unique to Luke's Gospel, structured as Jesus' journey from Galilee to Jerusalem (cf. Luke 9:51-19:28).
NASB"He was passing between Samaria and Galilee"
NKJV"He passed through the midst of Samaria and Galilee"
NRSV"Jesus was going through the region between Samaria and Galilee"
TEV"he went along the border between Samaria and Galilee"
NJB"he was traveling in the borderlands of Samaria and Galilee"
"Between" or "through" (i.e., dia with the accusative) is found in MSS א, B, and L.
1. Jesus is moving south, so Galilee should have been listed first
2. by this time, Jesus should be far more to the south than the border of Galilee and Samaria
3. Jesus is moving eastward along the border to take a traditional route south to Jerusalem
This reaffirms my contention that Luke is not primarily in chronological order, but in theological order.
17:12 "ten leprous men who stood at a distance met Him" These diseased people (lepers) were forced to live in isolated, communal settings where all normal social barriers were removed (cf. Num. 5:1-3). It seems in this context that the lepers were made up of Jews and Samaritans. The rabbis assert that this was a divine illness sent by God on sinners (cf. 2 Kgs. 5:25-27; 15:5; 2 Chr. 26:16-23).
17:13 "Master" This is the Greek term epistatēs. See note at Luke 5:5. It was a title of respect. Whether it had theological implications is hard to know. These men had hope that Jesus could and would help them. They must have heard about Him.
17:14 "Go and show yourselves to the priests" The lepers had to act (an aorist passive [deponent] participle used in an imperatival sense and an aorist active imperative) in faith on Jesus' pronouncement that they were cleansed although their skin was still diseased (cf. Lev. 13:14 and 2 Kgs. 5:8-14).
This may have been Jesus' attempt to witness to the priests of Jerusalem even before His arrival. It also shows that Jesus fulfilled the Mosaic Law in His attentiveness to these Levitical regulations.
17:15 Only one cured leper turned back to give thanks, as did Naaman in 2 Kgs. 5:15.
17:16 "And he was a Samaritan" This seems to be an editorial comment by Luke or his source. The hatred between the Jews and Samaritans began after the Assyrian exile of the Northern Ten Tribes in 722 b.c. The subsequent imported Gentile population married the remaining Jewish population and the Judean Jews considered them religious half-breeds and refused to have any social or religious contract with them whatsoever. Jesus used this intense bias in two different parables that speak of God's love for all men (cf. Luke 10:25-37). This context also speaks of believers' need to love and forgive one another (cf. Luke 17:1-6).
17:19 "Stand up and go; your faith has made you well" This construction is parallel to Luke 17:14 (aorist active participles used in an imperatival sense and a present middle [deponent] Imperative).
▣ Notice that faith is the hand that received Jesus' power. The man's faith did not cure him; Jesus cured him by means of his faith (cf. Luke 7:9,50; 8:48; 17:19; 18:42; Mark 5:34; 10:52; Matt. 9:22,29; 15:28).
The verb is a perfect active indicative implying the cure remained. The verb is sōzō, the normal term for salvation in the NT, however, here it is used in its OT sense of physical deliverance (cf. James 5:15). Surely this man was both physically and spiritually saved (purposeful ambiguity). What a tragedy physical healing would be which resulted in eternal death! The man's request and gratitude reveal his faith in Jesus. But what of the other healthy nine?
NASB (UPDATED) TEXT: LUKE 17:20-21
20Now having been questioned by the Pharisees as to when the kingdom of God was coming, He answered them and said, "The kingdom of God is not coming with signs to be observed; 21nor will they say, 'Look, here it is!' or, 'There it is!' For behold, the kingdom of God is in your midst."
17:20 "Now having been questioned by the Pharisees" They had been present in the crowd which followed Jesus. They were present at all of Jesus' public teaching times and miracles.
▣ "when the kingdom of God was coming" The Pharisees (see Special Topic at Luke 5:17) were particularly interested in the afterlife, in contradistinction to the Sadducees (see Special Topic at Luke 20:27), who denied it. This is similar to the questions asked by several disciples in Mark 13:4. Luke's Gospel is unique in that it divides Jesus' eschatological discussion into two separate passages, Luke 17:20-37 and Luke 21. In both Matthew and Mark this eschatological passage is in one chapter (cf. Matthew 24 and Mark 13). Jesus may have repeated these teachings in different places at different times.
See SPECIAL TOPIC: THE KINGDOM OF GOD at Luke 4:21.
▣ "not coming with signs to be observed" This is a medical term for closely watching the symptoms and making a diagnosis. Here it is used of careful observation. Luke uses it often to denote the Scribes (see Special Topic at Luke 5:21) and Pharisees watching Jesus to find something with which to condemn Him (cf. Luke 6:7; 14:1; 20:20).
17:21 "nor will they say, 'Look, here it is or, "There it is"’" This introduces Luke 17:23 (cf. Matt. 24:23,26). The implication is that Jesus' return will be seen and known by all (cf. Luke 17:24; Matt. 24:27).
NASB"the kingdom of God is in your midst"
NKJV, TEV"the Kingdom of God is within you"
NRSV, NJB"the Kingdom of God is among you"
This is used in a sense of (1) within each of you or (2) among you (plural). In The Jerome Biblical Commentary, NT, p. 150, the three exegetical choices of the ancient church are mentioned.
1. within you ― the Gospel of Thomas
Hippolytus
Origen
Athanasius
Ambrose
Jerome
Bede
2. in your midst ― Ephraem
Cyril of Alexandria
Theophylat
3. within your grasp ― Tertullian
Cyprian
This refers to their personal faith response to Jesus, therefore, options #2 and 3 fit this context best. Option #1 would not apply to Pharisees! It would seem to be a "Gnostic" type theological statement. Jesus' personal presence brought the kingdom, and His personal return will consummate it. It is the reign of God in human hearts now that will one day be consummated over all the earth. When Jesus prays in the Lord's Prayer that "His will be done on earth as it is in Heaven" (cf. Matt. 6:10), He is praying for the kingdom to come. See SPECIAL TOPIC: THE KINGDOM OF GOD at Luke 4:21.
NASB (UPDATED) TEXT: LUKE 17:22-37
22And He said to the disciples, "The days will come when you will long to see one of the days of the Son of Man, and you will not see it. 23They will say to you, 'Look there! Look here!' Do not go away, and do not run after them. 24For just like the lightning, when it flashes out of one part of the sky, shines to the other part of the sky, so will the Son of Man be in His day. 25But first He must suffer many things and be rejected by this generation. 26And just as it happened in the days of Noah, so it will be also in the days of the Son of Man: 27they were eating, they were drinking, they were marrying, they were being given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. 28It was the same as happened in the days of Lot: they were eating, they were drinking, they were buying, they were selling, they were planting, they were building; 29but on the day that Lot went out from Sodom it rained fire and brimstone from heaven and destroyed them all. 30It will be just the same on the day that the Son of Man is revealed. 31On that day, the one who is on the housetop and whose goods are in the house must not go down to take them out; and likewise the one who is in the field must not turn back. 32Remember Lot's wife. 33Whoever seeks to keep his life will lose it, and whoever loses his life will preserve it. 34I tell you, on that night there will be two in one bed; one will be taken and the other will be left. 35There will be two women grinding at the same place; one will be taken and the other will be left. 36 [Two men will be in the field; one will be taken and the other will be left."] 37And answering they said to Him, "Where, Lord?" And He said to them, "Where the body is, there also the vultures will be gathered."
17:22 "The days will come when you will long to see one of the days of the Son of Man" The phrase "the days will come" seems to imply times of trials, persecution, illness, etc. Although post-millennialists (see The Meaning of the Millennium, Four Views, ed. By Robert Glouse) have asserted that things are going to get better and better and then the Lord will return, the Bible seems to teach that things are going to get worse and worse before the Lord's return (cf. Dan. 12:1; Rom. 8:18-23).
▣ "the Son of Man" This seems to be a self-designation used by Jesus that comes from Ezek. 2:1 and Dan. 7:13, which implies both human and divine qualities. See fuller note at Luke 6:5 and Special Topic at Luke 5:24.
▣ "you will not see it" Jesus is addressing the disciples in Luke 17:22-27. Therefore, this must denote
1. they will be killed and suffer persecution before His return
2. there will be a delay in the Parousia (cf. 2 Thessalonians 2)
3. it will come suddenly with no advance signs or warning
Jesus clearly admitted that He did not know the time or date of His return (cf. Matt. 24:36), but this phrase implies a delay.
17:23 "They will say to you, 'Look there! Look here!’" This verse is related to Luke 17:24, which assures the believers that Jesus will have a public, visible coming of which none of His disciples will be ignorant.
NASB"Do not go away, and do not run after them"
NKJV"Do not go after them or follow them"
NRSV"Do not go, do not set off in pursuit"
TEV"But don’t go out looking for it"
NJB"Make no move; do not set off in pursuit"
These are both aorist active subjunctives used in the sense of imperatives. The aorist subjunctive with the negative particle means "do not even start." Believers are not to get caught up in end-time frenzy or fanatical speculation on supposed physical manifestations.
17:24 This verse is paralleled in Matt. 24:27, but is absent in Mark 13. It is asserting that Jesus' return will be visible and obvious to all, no secret coming! Matthew 24:40-41 (Luke 17:27) in context refers to those who are killed in judgment ("as in the days of Noah"), not a select group of Gentile believers or the visible church.
There is a Greek manuscript variant related to the close of the verse. Some ancient Greek texts have "in His day" (cf. MSS א, A, L, W, and the Vulgate and Syriac Versions). However, several other ancient manuscripts do not have it (cf. MSS P75, B, and some Coptic Versions). Textually it is impossible to choose between these manuscripts, however, the phrase is found only here in the NT and may have caused scribes' confusion. The most unusual reading is probably original. See Appendix Two. But as so often is the case with these variants, the thrust of the passage is not affected by either choice.
17:25 "But first He must suffer many things and be rejected by this generation" Jesus has revealed this message several times to His disciples (cf. Matt. 16:21; 17:9,12,22-23; 20:18-19; Mark 8:31; 9:12; Luke 9:22,44; 12:50; 13:32-33; 18:32-33). A suffering Messiah was unexpected by the Jews of Jesus' day (cf. 1 Cor. 1:23), but the OT passages, as well as NT, are specific.
1. Genesis 3:15
2. Psalm 22; 118:22
3. Isaiah 8:14; 52:13-53:12
4. Zechariah 12:10
5. Luke 2:34
6. Matthew 21:42-46
7. Acts 2:23
▣ "this generation" Jesus used this phrase to refer to those contemporary Palestinian Jews who heard Him speak, but did not believe (cf. Luke 7:31; 9:41; 11:29,30,31,32,51; 16:8; 17:25; 21:32; Acts 2:40). "He came to His own and those who were His own did not receive Him" (John 1:11). This phrase is used in such a way as to clearly reveal that the way people respond to Jesus determines their destiny. The kingdom was inaugurated by Jesus' incarnation and will be consummated at His return.
17:26 "And just as it happened in the days of Noah" Noah's life is described in Genesis 6-9. The emphasis here is the continuation of the normal activities of life before the flood (cf. Luke 17:27-30; Matt. 24:36-39). Only eight people prepared for God's coming Judgment (cf. Gen. 7:7,13).
17:28-29 "Lot" Lot's life in Sodom is described in Gen. 12:5,13-14,19.
17:30 "It will be just the same on the day that the Son of Man is revealed" This context asserts several things about the Second Coming:
1. that it will be visible and public (cf. Luke 17:23,24)
2. that there will be normal social life (cf. Luke 17:27)
3. that it will be sudden
4. that it will be unexpected
This same revelation is described in Matt. 16:27; 24:29-44; 1 Cor. 1:7; 1 Thess. 4:12-18; 2 Thess. 1:7; 1 Pet. 1:7; and Rev. 11:15-19; 19:1-21.
17:31-32 This context has three examples which emphasize that believers should not be unduly concerned with worldly possessions or entanglements. These are used in other contexts with different applications. This leads me to believe that Jesus used the same teachings in different settings and in different ways. The three mentioned are
1. the person on the roof (cf. Matt. 24:17)
2. the man in the field
3. the negative example of one who turned back, Lot's wife (cf. Gen. 19:26)
Matthew 24 seems to combine the problems which will be present at the Second Coming with the problems related to the destruction of Jerusalem by the Roman general (later Emperor), Titus in a.d. 70. Verses 31-32 (cf. Matt. 24:17-18) may refer to the destruction of Jerusalem in the sense that some took Jesus' warnings and fled, but others did not act and were killed. Whatever the context (a.d. 70 or end-time) this is a context of the fate of unprepared, unexpecting unbelievers!
17:33 "Whoever seeks to keep his life will lose it" The term "keep" in the middle voice, means to acquire, gain, or earn. Jesus' call to discipleship was a call to personal abandonment (cf. Gal. 2:20; 1 John 3:16). It is a radical decision of self denunciation (cf. Luke 9:24; Matt. 10:39; 16:25; Mark 8:35; John 12:25).
The term "life" is literally the term psuche, often translated "soul," but it refers to the entire person. See note at Luke 12:19.
This same teaching is found in Luke 9:24 and Matt. 10:34-39; 16:25; Mark 8:35; John 12:25, which deals with the need for ultimate commitment to Jesus alone.
17:34 "on that night" This refers to the night of the Lord's return (cf. Luke 17:30).
▣ "two in one bed" The Greek idiom can mean a man and his wife.
17:34-35 These two examples are often used as a proof-text for a secret rapture of believers (by dispensational premillennialists). However, in this context, it seems to emphasize the separation of the lost and saved at the Second Coming, by the angels (cf. Matt. 24:31; Mark 13:27). In this context it is the judgment on the unprepared, the unbelieving ("as in the day of Noah," cf. Matt. 24:40-41). I do not believe in a secret rapture, but rather the visible return of the Lord, along the lines of 1 Thess. 4:13-18.
17:36 Verse 36 is not found in the early Greek manuscripts P75, א, A, B, L, or W. It comes from Matt. 24:40 and seems to be included in this parallel passage by a later scribe. The UBS4 committee rated its omission as "certain."
17:37 The exact meaning of this statement is uncertain. It is obvious the people who heard Jesus speak understood what He meant. It possibly
1. relates to the destruction of Jerusalem , as do Luke 17:31-32
2. is a common proverb (cf. Matt. 24:48)
3. means the spiritually dead attract God's judgment
The term "eagle" (aetos) is also used in a similar way in Matt. 24:28. The OT background is that the birds of prey (vultures) are attracted to battles and slaughter (cf. Job 39:26-30; Ezek. 39:17; Hab. 1:8). This implies an end-time judgment scene.
If it is true that Luke, like Matthew 24, refers to the fall of Jerusalem (cf. Luke 17:31-35), then it is possible that "eagle" may refer to the Roman army, whose standards were topped with eagles.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is this chapter is primarily written for the disciples or the Pharisees?
2. Why did the Jews hate the Samaritans?
3. Will the Second Coming be expected or unexpected, visible or secret?
4. Does the NT use the term "rapture"?
Define the concept in your own terms.
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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Parable of the Widow and the Judge | The Parable of the Persistent Widow | The Unjust Judge | The Parable of the Widow and the Judge | The Unscrupulous Judge and the Importunate Widow |
18:1-8 | 18:1-8 | 18:1-8 | 18:1-5 | 18:1-5 |
18:6-8 | 18:6-8 | |||
The Parable of the Pharisee and Tax Collector | The Parable of the Pharisee and the Tax Collector | Pharisee and Tax Collector | The Parable of the Pharisee and the Tax Collector | The Pharisee and the Tax Collector |
18:9-14 | 18:9-14 | 18:9-14 | 18:9-14 | 18:9-14 |
Little Children Blessed | Jesus Blesses Little Children |
From Galilee to Jerusalem (18:15-19:27) Blessing the Children |
Jesus Blesses Little Children | Jesus and the Children |
18:15-17 | 18:15-17 | 18:15-17 | 18:15-17 | 18:15-17 |
The Rich Ruler | Jesus Counsels the Rich Young Ruler | The Rich Ruler | The Rich Man | The Rich Aristocrat |
18:18-23 | 18:18-23 | 18:18-25 | 18:18 | 18:18-23 |
18:19-20 | ||||
18:21 | ||||
With God All Things are Possible | 18:22-23 | The Danger of Riches | ||
18:24-30 | 18:24-30 | 18:24-25 | 18:24-27 | |
18:26-27 | 18:26 | |||
18:27 | The Reward of Renunciation | |||
18:28-30 | 18:28 | 18:28-30 | ||
18:29-30 | ||||
A Third Time Jesus Foretells His Death and Resurrection | Jesus A Third Time Predicts His Death and Resurrection | The Passion Foretold Again | Jesus Speaks a Third Time About His Death | Third Prophecy of the Passion |
18:31-34 | 18:31-34 | 18:31-34 | 18:31-33 | 18:31-34 |
18:34 | ||||
The Healing of a Blind Beggar Near Jericho | A Blind Man Receives His Sight | A Blind Man Healed | Jesus Heals a Blind Beggar | Entering Jericho: the Blind Man |
18:35-43 | 18:35-43 | 18:35-43 | 18:35-36 | 18:35-43 |
18:37 | ||||
18:38 | ||||
18:39 | ||||
18:40-41a | ||||
18:41b | ||||
18:43 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. In the Synoptic Gospels (Matthew, Mark, and Luke) Jesus' teaching is often illustrated by parables.
B. Parables (OT mashal, BDB 605 II) take many forms.
1. proverb (Luke 4:23)
2. story (Luke 15 and 16)
3. allegory (Luke 8:4-15)
4. simile (Luke 13:19,21; 17:6)
5. contrast (Luke 11:5-13; 18:1-8)
C. For guidelines on the interpretation of parables, see the introduction to Luke 8.
D. This chapter is connected by the question of saving faith.
1. First parable (Luke 18:1-8), will the Son of Man find faith (persistent, prayerful faith) when He returns?
2. Second parable (Luke 18:9-14), the wrong kind of faith (self-righteous) versus repentant faith (the sinner, tax collector).
3. Parabolic example (Luke 18:15-17), Jesus and childlike faith without which no one can enter the kingdom.
4. Parabolic example (Luke 18:18-30), priority faith (rich, young, moral ruler). Jesus and the Kingdom must be number one!
5. Jesus' sacrificial death (Luke 18:31-34) is the key to eternal life which is received by faith.
6. Prophetic example (Luke 18:35-43) of the blind receiving their sight (physical and spiritual), which is the work of the "suffering" Messiah by faith (cf. Luke 18:42).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 18:1-8
1Now He was telling them a parable to show that at all times they ought to pray and not to lose heart, 2saying, "In a certain city there was a judge who did not fear God and did not respect man. 3There was a widow in that city, and she kept coming to him, saying, 'Give me legal protection from my opponent.' 4For a while he was unwilling; but afterward he said to himself, 'Even though I do not fear God nor respect man, 5yet because this widow bothers me, I will give her legal protection, otherwise by continually coming she will wear me out.'" 6And the Lord said, "Hear what the unrighteous judge said; 7now, will not God bring about justice for His elect who cry to Him day and night, and will He delay long over them? 8I tell you that He will bring about justice for them quickly. However, when the Son of Man comes, will He find faith on the earth?"
18:1 "Now He was telling them a parable" This is an antithetical or contrasting parable similar to Luke 11:5-13. It is a story that relates to the exact opposite of what God is truly like. The pronoun "them" refers to the disciples (cf. Luke 16:1; 17:5,22,37; 17:37).
▣ "that at all times they ought to pray and not to lose heart" Notice the Greek terms:
1. dei, which means "ought" or "necessary."
2. pas, here in adverbial form (pantote), which means "always."
This phrase is a mandate to keep on praying and not become discouraged (cf. Eph. 6:18). In several parallel passages in Paul's writings, persistent prayer is linked to thanksgiving (cf. Phil. 4:6; Col. 1:3; 4:2; 1 Thess. 5:17-18).
Prayer is a worldview; thanksgiving is an attitude; both dictate believers' actions toward people and circumstances.
▣ "not to lose heart" The Greek term is egkakeō (cf. 2 Cor. 4:1,16; Gal. 6:9; Eph. 3:13; 2 Thess. 3:13), which is probably the same as ekkakeō, which literally means "not to give in to the bad," but metaphorically to be faint, to be remiss, or to be slothful.
18:2 "a judge who did not fear God and did not respect man" He was not swayed by God's opinion or mankind's opinion. His judgments were based on personal interest or personal preference.
18:3 "a widow" Again Luke shows Jesus' concern and care for the socially powerless and/or ostracized. Widows were often taken advantage of in Jewish society (cf. Exod. 22:21-24; Deut. 10:18; 24:17). Luke is characterized by Jesus' interaction with and care for women.
▣ "give me legal protection" This could mean vindicate or give me justice (cf. Luke 18:7 and 8).
18:4 "for a while he was unwilling" This is an imperfect active indicative, which denotes the judge's ongoing refusal to act on behalf of the widow.
▣ "even though" This is a first class conditional sentence (cf. Robert Nanna, A Grammatical Aid to the Greek New Testament, vol. 1, p. 123), which asserts the reality of the statements of Luke 18:2.
In a sense this is similar to Luke 15:17. This judge had an epiphany; he came to himself. He began to realize the consequences of his decision.
18:5 "wear me out" This literally meant "to blacken one's eye" (cf. 1 Cor. 9:27). Here it is used metaphorically of someone or something that continually bothers.
18:7 "not" This is a double negative, which was a strong way of expressing "no, never under any circumstances."
1. Our heavenly Father is exactly the opposite of the unrighteous, inattentive, self-seeking judge.
2. His delay has a beneficial purpose (i.e., full number of the elect, cf. Rom. 11:25; John 10:16).
▣ "who cry to Him day and night" This phrase characterizes the persistent prayers of the elect (cf. Luke 11:9-13; Matt. 7:7-12). Persistence does not overcome God's reluctance, but it demonstrates trust and conviction.
▣ "His elect" This is an OT way of referring to God's people, especially as servants (cf. Isa. 42-43; 44:28-45:7).
SPECIAL TOPIC: Election/predestination and the Need for a Theological Balance
▣ "who cry to Him day and night" This is a way of expressing continual action (i.e., always). The order of "day and night" reflects a Gentile idiom, while 2:37, "night and day," reflects a Hebrew idiom. Luke was a researcher. He used his sources' idioms, yet he was also an editor and compiler and at times his own idioms become part of his Gospel (cf. Acts 9:24; 20:31; 26:7).
▣ "will He delay long over them" This is the second of two rhetorical questions in Luke 18:7 which contrast God and the attitude of this wicked judge. The first question expects a "yes" answer and this, the second question, a "no" answer.
The Greek "delay" (makrothumeō, put wrath far away) is ambiguous and may mean one of two things:
1. help for the persistent elect to grow in faith
2. more time for the wicked to repent (cf. Rom. 2:4; 2 Pet. 3:9)
3. the NASB (1970) has a marginal alternate translation, "and yet He is longsuffering over them," which denotes the patience of God with sinners
18:8 This is a surprising conclusion to this parable. It seems to be unrelated to the story. Jesus' return will be the mechanism of God's bringing justice to the elect (cf. Rev. 6:9-11).
What then does the prepositional phrase en tachei mean: (1) suddenly or (2) quickly? Is this a contrasting parable or a parable of differing motives for a delayed adjudication?
Many commentators assert that Luke's Gospel suggests a delayed Second Coming and tries to prepare a Gentile audience for this surprising development (ex. 12:35-48; 17:22-30).
▣ "when the Son of Man comes" This is an emphasis on the eschatological coming of the Messiah as Judge. The term "Son of Man" is primarily drawn from Ezek. 2:1 and Dan. 7:13, where it combines human and divine qualities. See Special Topic at Luke 17:22.
▣ "will He find faith on the earth" The NT emphasizes the physical, bodily return of Jesus Christ. However, it does not tell us when or how. It does tell us to be actively involved in the kingdom's work and to be ready moment-by-moment for His coming. This phrase seems to reflect this two-pronged piece of advice.
"Faith" has the definite article. This is
1. the belief that God will answer their prayers for help (cf. Luke 18:7). His best answer will be sending His Son back into the world a second time to set all things straight as He promised.
2. M. R. Vincent, Word Studies, p. 204, takes kai as "yet" (cf. John 9:30; 16:32), which implies not a direct contrast to the wicked judge, but gives reason for God's delay in answering His elect (the faith development).
3. Kenneth E. Bailey, Through Peasant Eyes, pp. 127-141, thinks it relates to the soon-coming event of Passion Week, described in Luke 18:31-34. These disciples will need persistent prayer and faith development very soon.
4. This is faith in Christ or Christianity.
The emphasis may be on what believers are praying for. Are they asking God repeatedly for personal things or kingdom things? If personal things, then believers are more like the unrighteous judge than they want to admit.
NASB (UPDATED) TEXT: LUKE 18:9-14
9And He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt: 10"Two men went up into the temple to pray, one a Pharisee and the other a tax collector. 11The Pharisee stood and was praying this to himself: 'God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. 12I fast twice a week; I pay tithes of all that I get.' 13But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful to me, the sinner!' 14I tell you this man went to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted."
18:9 "He also told this parable" This is the second parable about persistence in prayer.
▣ "to some people" Parables are addressed to the Pharisees and disciples in Luke 15-17, but here to "people" (i.e., the crowd, also note 15:3; 19:11). Context implies the ones addressed were Pharisees (cf. Luke 16:14-15). Parables are always told in public settings. They either make clear or hide truth, depending on the heart of the hearer!
▣ "who trusted in themselves that they were righteous" The term "trusted" is a perfect active participle of the term peithō, which is translated in the NT as "persuade," "trust" or "be assured." Jesus addresses those Jews (and all people) who think they are right with God based on their ancestry, attitudes, and actions. The Jews of Jesus' day considered (1) prayer (cf. Matt. 6:4-5), (2) almsgiving (cf. Matt. 6:2-4), and (3) fasting (cf. Matt. 6:16-18) as acts which brought personal righteousness (cf. Matt. 6:1).
The former parable dealt with a judge who did not believe in or respect God. This parable deals with those who outwardly seem to believe and respect God, but in actuality were trusting in their own goodness and performance. They felt God owed them! They expected to be fully compensated for their righteous acts (almsgiving, fasting, and prayer, as well as their keeping the rules of the Oral Tradition of the elders).
Self-righteousness may be the most dangerous sin of "religious" people (cf. Luke 10:29; 16:15; 18:9,14).
18:9 "and viewed others with contempt" The Greek term exoutheneō is used only by Luke (cf. Luke 18:9; 23:11; Acts 4:11 [LXX]) and Paul (cf. Rom. 14:3,10; 1 Cor. 1:28; 6:4; 16:11; 2 Cor. 10:10; Gal. 4:14; 1 Thess. 5:20). This judgmental attitude is the major problem of legalistic, religious people. God is longsuffering, but often those who claim to know Him and belong to Him are just the opposite!
The term "others" in the NASB is literally "the rest," which denotes the Pharisees' judgmental attitude. From their perspective all others were unacceptable and out of the love of God. Only their group (sect) was righteous! In this specific case, this Pharisee even stands off from all the other worshipers. He may have seen himself as even more righteous than other Pharisees.
18:10 "the temple to pray" There were three times of daily prayer in Judaism of the first century. Nine a.m. and three p.m. were the times of the daily sacrifice at the temple (the continual). The religious leaders of Jerusalem added noon as a third time of daily prayer. The setting of this parable would have been at 9 a.m. or 3 p.m.
▣ "one a Pharisee and the other a tax collector" The first was noted for his sincere religiosity and commitment to doing God's will. The second was known as a social outcast, friend of Rome, and totally ostracized from the religious community of Israel (cf. Luke 5:30; 7:34; 9:2,7; 15:1).
18:11 "The Pharisee stood and was praying this to himself" Here was the man who was praying to God while reviewing his own accomplishments (cf. Luke 18:12). When interpreting parables one looks for the "surprise," the unexpected turn of events, the role reversal. This is the key in understanding the parable (cf. Luke 18:13-14).
The phrase, "these things to himself," which comes after "standing," has several different forms in the Greek manuscript tradition. It very possibly reflects an Aramaic idiom, "taking his stand, prayed" (cf. C. C. Torey, Our Translated Gospels, p. 79 and M. Black, Aramaic Approach, 3rd ed., p. 103, from Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 168, footnote #1).
So the question for interpreters is, "Does this phrase refer to (1) thinking to himself (NASB, TEV) or (2) standing apart from the tax collector (NRSV)?
▣ "I thank you that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector" This man was trusting in his religious practice. We must remember that the prophet Isaiah says that human works of righteousness in connection with a merited salvation are as filthy rags before God (cf. Isa. 64:6). This parable and other parables in this chapter emphasize the need for a personal relationship through a contrite heart (repentance) and faith in the person and finished work of Jesus the Christ. God's grace and Jesus' sacrificial death are the sinner's only hope!
18:12 "I fast twice a week" The Pharisees of Jesus' day fasted (see Special Topic at Luke 5:33) on Monday and Thursday in commemoration of Moses' going up and coming down from Mt. Sinai, receiving the law from God. They went far beyond the OT requirement of one fast day a year (cf. Leviticus 16), the Day of Atonement (cf. Zechariah 7-8). In the interbiblical period the rabbis also set up another annual fast day to commemorate the destruction of the Temple in 586 b.c. by Nebuchadnezzar, King of Babylon (cf. Jeremiah 52; Lamentations 1-5).
▣ "I pay tithes of all that I get" It is not that his tithing was inappropriate. It was the attitude behind the tithe ("of all") that turns this into self-righteousness instead of devotion. This Pharisee depended on what he did, not on God's mercy and grace. He went far beyond the requirement of the law (cf. Deut. 14:22), but he missed God! This is the tragedy of self-righteous legalism! So many "do nots," but so little "love" (cf. Deut. 6:5; Lev. 19:18).
Just a thought or two on tithing as a Christian requirement. Surprisingly the NT does not give us guidelines for regular giving. It does discuss the proper motives for the one-time gift of Paul's Gentile churches to the mother church in Jerusalem (cf. 2 Corinthians 8-9). Tithing is a Jewish practice to support the temple, the local Levites, and the poor. However, Acts 15 clearly states that Gentile believers are not bound or obligated to a Jewish tithe to the Temple and its personnel.
Many of the sermons I hear on tithing use OT texts (especially Malachi) and try to force tithing through fear of divine retribution or promises of divine blessing (greed). There is a good article on tithing in Frank Stagg's New Testament Theology, pp. 290-293. Believers' whole lives ought to be a gift to Christ and His kingdom out of gratitude for a full and free salvation! See SPECIAL TOPIC: TITHING at Luke 11:42.
18:13 "But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast" Notice the three phrases related to this man's reluctance before God.
1. standing some distance away (perfect active participle)
2. not looking up to heaven (imperfect active indicative with a double negative)
3. beating his breast (imperfect active indicative)
Phrase #3 may be a gesture of repentance or agitation (cf. Luke 23:48) by striking one's heart (the center of the person, cf. Josephus, Antiq. 7.10.5).
Also note that everything this man does is opposite to the self-righteous Pharisee (especially noted is the "stance": the Pharisee took his stance away from the crowd of worshipers and apparently closer to the altar, while the tax collector took his stand away from the crowd and farther away from the altar).
This is the biblical foundation for our cultural tradition of bowing our heads and closing our eyes in prayer, however, the Jewish posture for prayer was the hands lifted, the eyes open with the face lifted to heaven. The key in prayer is not the position of the body, but of the heart!
▣ "God, be merciful to me" This is an aorist passive imperative. The word "merciful" (hilaskomai, found only here in Luke's writings) is from the same root as the term "mercy seat" or the "place of atonement" (in the Septuagint, hilastērion) in the sacrificial system of Israel (cf. Heb. 9:5). In the Septuagint this Greek verb is used to translate the Hebrew salach (BDB 699), which is exclusively used of God's forgiveness towards sinners (cf. Robert B. Girdlestone, Synonyms of the Old Testament, p. 135). Kenneth E. Bailey, Through Peasant Eyes, p. 154, says in Syriac it means, "make an atonement for me." Remember they are in a public worship setting at the time of the sacrifice of a lamb (twice daily) for Israel. This sinner cries out from his heart, "let that blood be for me!"
▣ "the sinner" This parable describes two Jews: one a Pharisee who thinks he is right with God because of all he does and a tax collector who knows that he is estranged from God. He feels himself "chief of sinners" (use of the definite article). Is it not ironic that the second went away right with God and the first went away estranged from God (cf. Rom. 10:2-4). What a culturally shocking role reversal!
18:14 "went to his house justified" This is a perfect passive participle which refers to believers' position of forgiveness from a merciful God. It was a gift freely given! This is analogous to Paul's justification by faith in Jesus Christ (cf. Galatians 3; Rom. 3:21-31; 4:5). The Pharisee was a moral man, but he was also a spiritually lost man because he trusted in himself and did not think he needed God's mercy and forgiveness. This is the Jewish religionist Isaiah is talking about in Isa. 6:9-10 and 29:13.
For "justified" see Special Topic: Righteousness at Luke 1:6.
▣ "everyone who exalts himself will be humbled" This may be an allusion to Isa. 57:15 (cf. Isa. 66:2; Ps. 34:18; 51:17). This was first introduced in Luke 14:11 (cf. Matt. 23:12). What a shocking role reversal from the OT perspective of Deuteronomy 27-29! The New Covenant depreciates human performance (cf. Jer. 31:31-34; Ezek. 36:22-38).
▣ "but he who humbles himself will be exalted" The word "exalted" (hupsoō) is used of Pharisees in Luke 16:15. It is used in connection with the humble in Luke 1:52; 14:11 (cf. Matt. 23:12). This does not mean exalted among others in the society, but refers to one's relationship with God. God raises the humble into intimacy with Himself.
NASB (UPDATED) TEXT: LUKE 18:15-17
15And they were bringing even their babies to Him so that He would touch them, but when the disciples saw it, they began rebuking them. 16But Jesus called for them, saying, "Permit the children to come to Me, and do not hinder them, for the kingdom of God belongs to such as these. 17Truly I say to you, whoever does not receive the kingdom of God like a child will not enter it at all."
18:15ff We have been in an extended literary context from 9:51-18:14 which has no direct parallel in the other Synoptic Gospels. At verse 15 Luke returns to the Markan chronology.
▣ "they were bringing even their babies to Him so that He would touch them" We must remember that in the Jewish traditions of this day these children were not thought to be saved by the prayer of the rabbi, but blessed for a happy, healthy, and prosperous life. They were thought to be saved because they were a part of national Israel. Therefore, this context has nothing to do with the salvation of children. We are dealing with the concept of rabbinical blessings for little ones.
In this context, we clearly see the heart of Jesus.
1. Jesus really does care for little children
2. this is not a passage on children only, but primarily a passage on child-like faith (cf. Matt. 18:3) that adults must have to be saved
3. Jesus always shows love to the neglected and ostracized groups of society like children, women, widows, and notorious sinners
This passage is similar to Matthew 18 with new believers being identified as little ones who believe in Jesus (cf. Matt. 18:6).
▣ "babies" The Greek term brephos can mean
1. an unborn child (cf. Luke 1:41,44)
2. a newly born baby (cf. Luke 2:12,16; Acts 7:19)
3. older children (cf. Luke 18:15; 2 Tim. 3:15)
The Matthew (cf. Luke 19:13-15) and Mark (cf. Luke 10:13-16) parallels use the Greek term "children" (paidia), which also denotes a child of any age (cf. Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 298).
The whole purpose of Jesus' analogy is that the children must be old enough to understand and exercise trust and faith in the gospel (i.e., childlike faith). For Jews this age of accountability was 13 years of age for boys (bar mitzvah) and 12 years for girls (bat mitzvah).
18:16 This verse contains two imperatives.
1. "permit" – aorist active (cf. Matt. 5:40)
2. "do not hinder" – present active with negative particle, which usually means to stop an act in process.
This verse does not imply that the Kingdom belongs to children, but to those who have childlike trust and faith in Jesus (cf. Matt. 19:13-15 and Mark 10:13-31).
18:17 "truly" This is literally "Amen." See Special Topic at Luke 4:24.
▣ "whoever does not receive the kingdom of God" There are several items that attract my attention.
1. "whoever" – the gospel is for all but must be accepted, received, believed.
2. "receive" – this is a negative contrast to John 1:12. The two verses use different words, but the theological concept is the same.
3. "the kingdom of God" – this is a way of referring to the gospel of Jesus. Notice John 1:12 says "receive Him." One's entrance into the kingdom of God depends completely and totally on one's faith/trust/belief in the gospel of Jesus, which is Jesus Himself. The simple and boundless trust of a child characterizes true faith.
4. the kingdom must be entered – cf, Luke 13:24; 18:24,25; Matt. 18:3; Mark 10:15; Acts 14:22.
▣ "will not enter it at all" This is the strong double negative, which means "never, no never under any circumstances." Simple, childlike trust is crucial, not just desirable. Believers must lean completely on God's character and Jesus' provision, not on their own merits or performance as a means of being accepted by God into the Kingdom of Heaven (cf. Rom. 3:21-31). This is so difficult for self-righteous, legalistic, religious people of all ages and cultures.
NASB (UPDATED) TEXT: LUKE 18:18-27
18A ruler questioned Him, saying, "Good Teacher, what shall I do to inherit eternal life?" 19And Jesus said to him, "Why do you call Me good? No one is good except God alone. 20You know the commandments, 'Do not commit adultery, Do not murder, Do not steal, Do not bear false witness, Honor your father and mother.'" 21And he said, "All these things I have kept from my youth." 22When Jesus heard this, He said to him, "One thing you still lack; sell all that you possess and distribute it to the poor, and you shall have treasure in heaven; and come, follow Me." 23But when he had heard these things, he became very sad, for he was extremely rich. 24And Jesus looked at him and said, "How hard it is for those who are wealthy to enter the kingdom of God! 25For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." 26They who heard it said, "Then who can be saved?" 27But He said, "The things that are impossible with people are possible with God."
18:18 "A ruler" It is uncertain exactly what this title (archōn) means, though in John 3:1 it refers to Nicodemus being a member of the Sanhedrin (cf. Luke 23:13,35; 24:20). It may refer to the person who was in charge of the local synagogue (cf. Luke 8:41; 14:1). It obviously refers to a well respected leader, possibly a judge (cf. Luke 12:58).
▣ "Good Teacher, what shall I do to inherit eternal life" This is exactly the same question that the Scribe asked in Luke 10:25 with an emphasis on personal performance. This is exactly the opposite of Luke 18:17. Eternal life and the Kingdom of God are parallel. See note on eternal life at Luke 18:30.
18:19 "Why do you call Me good" We must remember that this is not a theological passage dealing with the person of Jesus Christ. Many try to use this as a proof-text that Jesus did not consider Himself to be divine. This question and statement of Jesus reflects this man's understanding about his ability to be right with God based on his own efforts. This passage is similar to Matt. 19:16, which reads "teacher, what good things shall I do to obtain eternal life."
18:20 The Ten Commandments are listed in Exodus 20 and Deuteronomy 5. They basically break into two aspects: (1) human's view of and relationship to God and (2) human's view of and relationship with Covenant brothers and sisters. This list is out of order from the Masoretic Text of both Exodus 20 and Deuteronomy 5 as they relate to the proper relationship between Covenant people.
18:21 "And he said, 'All these things I have kept from my youth’" This man was not lying. He is asserting that he had lived up to all the religious requirements and traditions of his day since his bar mitzvah at age 13. Paul asserts this very same truth in Phil. 3:6.
We know from Rom. 1:18 through 3:23 that all men have sinned. We must remember that only the Spirit of God reveals this truth to the human heart.
This is the first required truth of the gospel. No one needs a savior until they recognize their need. Self-righteousness is a cruel and deceptive taskmaster. The gospel is only "good news" when one recognizes the bad news of Genesis 3 and human rebellion. No human will boast before God (cf. Eph. 2:8-9).
18:22 "One thing you still lack; sell all that you possess" This is an aorist active imperative. Jesus recognized this man's priority structure. The parallel in Mark 10:21 and some ancient uncial manuscripts of Luke (A and W) tell that Jesus had great care and love for this man, but he would not lower the standard of the gospel to allow him to receive eternal life. This is not a universal requirement for all humans (cf. Zaccheus, Luke 19). But it is a recurring statement (cf. Luke 18:28 and 12:33-34). Jesus realized that this man's heart was not fully turned to God. Anything in our lives that keeps us from fully trusting God is an idol and must be dealt with (cf. Matt. 6:24).
It is possible that Jesus was calling this man to be a disciple like the Twelve (cf. Matt. 19:21; Mark 10:21). This man could have been a significant Christian leader, but the pull of riches (cf. Luke 8:14) paralyzed the possibilities! Jesus used this very command ("come, follow Me") to call others:
1. Levi (Matthew), Mark 2:14; Luke 5:27; Matt. 9:9
2. Peter and Andrew, Matt. 4:19
3. Philip, John 1:43
However, it must also be said that this is a call to discipleship for all followers, not just the Twelve (cf. Matt. 8:22; 16:24; Mark 8:34; Luke 9:23,59; John 10:27; 12:26; 21:22). The gospel is
1. the welcoming of a person (Jesus)
2. believing truth about that person (the gospel, the NT)
3. living a life like that person (Christlikeness)
▣ "distribute it to the poor" This is an aorist active imperative. Jesus cares for the poor. He always had time for them. The issue here is not the poor as a social problem, but this man's priority structure (cf. Matt. 6:24). Remember the Jews of this day saw wealth as a gift from God for righteous living (cf. Deuteronomy 27-29). Paul uses this very illustration in 1 Cor. 13:3.
▣ "treasure in heaven" This reminds one of Matt. 6:19-21. What one considers "treasure" reveals that person's value structure.
▣ "come, follow Me" "Come" is an adverb used in the sense of an imperative (cf. Matt. 19:21; Mark 10:21). "Follow Me" is a present active imperative which emphasizes an ongoing following. Notice how Jesus switched the question from "doing good" to "following Him." He, not human performance, is the key to eternal life.
The NT emphasis is not on an initial decision, although that is certainly important, but on continuing faith and discipleship. The NT emphasizes relationship even before doctrinal content and lifestyle. These three criteria form the triad of assurance in the NT (cf. Mark 2:14; 8:34; 10:21; Matt. 4:19; 8:22; 9:9; 16:24; 19:21; Luke 5:17; 9:23,59; 18:22; John 1:43; 10:27; 12:26; 21:22).
18:24 "How hard it is for those who are wealthy to enter the kingdom of God" The disciples' reaction recorded in Luke 18:26 shows us how surprised they were that wealth was not a sign of God's blessing. Notice that the singular verbs and pronouns starting in Luke 18:18 now become plurals (general statement). Jesus is asserting here that those who have worldly things and positions tend to trust in their own resources and not in God (cf. Matt. 19:23-30; Mark 10:23-31). Jesus is addressing the problem of wealth and salvation using this ruler as an example.
18:25 "For it is easier for a camel to go through the eye of a needle" There have been several theories to describe this statement.
1. the term "needle's eye" refers to a small gate in the wall of Jerusalem only a pedestrian could walk through
2. the term "camel" (kamēlon) has been mistranslated and is really the term "rope" (kamilon)
3. this is Oriental exaggeration to make a point (cf. Luke 6:41)
4. this was a common proverb for the impossible
I believe either # 3 or #4 is correct. Number 1 has no historical corroboration (see Fee and Stuart, How To Read the Bible For All Its Worth, p. 25) and #2 is first found in one late uncial Greek manuscript (MS S) and a few minuscule manuscripts (i.e., #13, 59, 124, 130, 437, 472, 543). The UBS4 gives "camel" and "A" rating (certain).
Matthew and Mark record this same teaching and use the Greek term rhaphis (needle) from rhaptō, to sew, but Luke, the physician, uses belonē, which was used of a needle to sew up wounds (a medical term).
18:26 "Then who can be saved" This is the issue! It was especially the issue of traditional Judaism which interpreted wealth and social position as evidence of God's blessing and acceptance (cf. Deuteronomy 27-29). This parable directly addresses this false assumption, as do Job and Psalm 73. In this context, however, obedience and faith in Jesus is the key to eternal life, not human performance of Mosaic laws, personal wealth, or social status.
18:27 This may be an allusion to an OT characterization of YHWH (cf. Gen. 18:14; Job 42:4; Jer. 32:17,27; Zech. 8:6; Matt. 19:26; Mark 10:27; Luke 1:37).
God loves rich people. Abraham (and all the Patriarchs), David (and all the godly Jewish kings), Nicodemus, and Joseph of Arimathea are good biblical examples. The key is where their faith and trust are put, in possessions or in God? See SPECIAL TOPIC: WEALTH at Luke 12:21.
NASB (UPDATED) TEXT: LUKE 18:28-30
28Peter said, "Behold, we have left our own homes and followed You." 29And He said to them, "Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, 30who will not receive many times as much at this time and in the age to come, eternal life."
18:28 Peter and all the Apostles were shocked at Jesus' response to this moral, sincere, prosperous, Jewish leader. They wanted to reaffirm that they had left all (cf. Luke 5:11).
18:29 "Truly" See SPECIAL TOPIC: AMEN at Luke 4:24.
▣ "there is no one who has left" See Matt. 19:29; Mark 10:29-30, where the lists of things left differ.
18:30 The rewards of the kingdom are of the spirit/Spirit. There is a peace and joy now and in the future and there will be a face-to-face fellowship with the Triune God.
▣ "not" This is a strong double negative, which emphasizes that they will surely receive their future reward. The family one leaves will multiply into the fullness of God's family.
▣ "the age to come" See Special Topic at Luke 9:2.
▣ "eternal life" This is a characteristic of John's Gospel (cf. John 3:15; 4:36; 5:39; 6:54,68; 10:28; 12:25; 17:2-3), but it is also mentioned a few times in the Synoptic Gospels (cf. Matt. 19:16; 25:46; Mark 10:17,30; Luke 10:25; 18:11). It seems to reflect the Hebrew of Dan. 12:12 ("everlasting ['olam, BDB 761] life").
In Greek there are three terms for life (bios and psuchē – earthly life and zoē – spiritual life). This is not chronological life, but life in fellowship with God, life as it was meant to be!
NASB (UPDATED) TEXT: LUKE 18:31-34
31Then He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished. 32For He will be handed over to the Gentiles, and will be mocked and mistreated and spit upon, 33and after they have scourged Him, they will kill Him; and the third day He will rise again." 34But the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said.
18:31 "Then He took the twelve aside and said to them" This is another of the predictions of Jesus' death (cf. Luke 9:22,44; 17:25). There are allusions to Jesus' death in Jerusalem mentioned in Luke 5:35; 12:50; and 13:32-33.
▣ "and all things which are written through the prophets about the Son of Man will be accomplished" This refers to OT prophecies about the suffering, betrayal, death, and resurrection of the Messiah.(cf. Gen. 3:15; Ps. 22; 41:9; 118; Isa. 53; Zech. 9:9; 11:12-13). For "Son of Man" see Special Topic at Luke 17:22.
18:32 This prophecy is fulfilled in Luke 22:63,65; 23:11.
18:33 "the third day" In Jewish reckoning of time any part of a day was counted as a full day. Jesus died before 6 p.m. on Friday, therefore, that was one day. He was in the grave all of the Sabbath; that was day two. He arose sometime before sunrise on Sunday (remember Jews start their day at 6 p.m. ); that was day three.
18:34 Notice the three parallel phrases. It is so encouraging to me to know the disciples also did not fully understand Jesus' teachings and their meanings even though they lived with Him and saw His miracles (cf. Luke 2:50; 9:45; 18:34).
▣ "the meaning of this statement was hidden from them" This is a periphrastic perfect passive. Many of Jesus' teachings did not make sense to the Apostles until after the resurrection (cf. John 12:16) and the coming of the Spirit at Pentecost (cf. John 14:26; 15:26; 16:13-15). They could not yet see the fullness of the gospel message because it was so different from what they had been taught and were expecting.
NASB (UPDATED) TEXT: LUKE 18:35-43
35As Jesus was approaching Jericho, a blind man was sitting by the road begging. 36Now hearing a crowd going by, he began to inquire what this was. 37They told him that Jesus of Nazareth was passing by. 38And he called out, saying, "Jesus, Son of David, have mercy on me!" 39Those who led the way were sternly telling him to be quiet; but he kept crying out all the more, "Son of David, have mercy on me!" 40And Jesus stopped and commanded that he be brought to Him; and when he came near, He questioned him, 41"What do you want Me to do for you?" And he said, "Lord, I want to regain my sight!" 42And Jesus said to him, "Receive your sight; your faith has made you well." 43Immediately he regained his sight and began following Him, glorifying God; and when all the people saw it, they gave praise to God.
18:35 "As Jesus was approaching Jericho" The Synoptic Gospels have several variations of this same account: (1) Matthew has two blind men (cf. Matt. 20:30) or (2) Mark called this man Bartimaeus (cf. Mark 10:46). The seeming contradiction in location, entering (Luke 18:35) or leaving (Matt. 20:29; Mark 10:46) Jericho, seems to be due to the fact that there were two Jerichos, the old city and the new one built by Herod the Great.
▣ "a blind man" The Gospels record the healing of many blind people. It was an OT prophecy that the Messiah would heal the blind (cf. Isa. 29:18; 35:5; 42:7,15). Physical blindness was a metaphor of spiritual blindness (cf. Isa. 42:18-19; 59:9-10; John 9).
18:37 "Jesus of Nazareth" See SPECIAL TOPIC: JESUS THE NAZARENE at Luke 4:34. The fifth century uncial Greek manuscript Bezae (D) has Nazarene (cf. Luke 4:34; 24:19).
18:38 "Jesus, Son of David, have mercy on me" This had definite Messianic overtones related to 2 Sam. 7 (cf. Luke 1:27,32; 2:4; Matt. 9:27; 12:23; 15:22; 20:30,31; 21:9,15; 22:42).
18:39 "telling him to be quiet; but he kept crying out all the more" This is an example of persistence mentioned in Luke 18:1-8.
18:41 "Lord" The context implies that this is more than just a polite title. This blind man had called Jesus "Son of David." He had heard about Jesus and he acted on what he had heard.
18:42 "your faith has made you well" This phrase contains two key gospel terms:
1. faith (pistis) – this man believed that Jesus could and would help him and he acted.
2. well (sōzō) – this is the term usually translated "save." In the OT it referred to physical deliverance, as it does here. It also denotes spiritual salvation, which is surely the implication of the context (cf. Luke 7:50; 8:48; 17:19).
This encounter reveals the Messianic aspect of Jesus' ministry and the faith of this blind beggar. This blind man, who had nothing, received by faith, everything (physical and spiritual), while the rich, young ruler, who had everything, lost all that was ultimately important.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the main theological thrust of the parable in Luke 18:2-8?
2. What is the parable of the Pharisee and the sinner meant to convey to us in our day?
3. Does the NT discuss the salvation of children?
4. What is the major truth of the parable of the Pharisee and the tax collector in Luke 18:18-30?
5. Is Luke 18:19 a NT evidence that Jesus did not consider Himself to be God?
6. Why did the disciples not understand Jesus' words about His crucifixion and death when He told them so often about these things?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus and Zaccheus | Jesus Comes to Zaccheus' Home | Zaccheus | Jesus and Zaccheus | Zaccheus |
19:1-10 | 19:1-10 | 19:1-10 | 19:1-5 | 19:1-10 |
19:6-7 | ||||
19:8 | ||||
19:9-10 | ||||
The Parable of the Ten Pounds | The Parable of the Minas | Parable of the Pounds | The Parable of the Gold Coins | Parable of the Pounds |
19:11-27 | 19:11-27 | 19:11-27 | 19:11-14 | 19:11-14 |
19:15-27 | 19:15-26 | |||
The Last Week (19:28-23:56) |
19:27 | |||
The Triumphal Entry Into Jerusalem | The Triumphal Entry | Palm Sunday | The Triumphant Approach to Jerusalem | The Messiah Enters Jerusalem |
19:28-36 | 19:28-40 | 19:28 | 19:28-31 | 19:28-34 |
19:29-40 | ||||
19:32-33 | ||||
19:34-36 | ||||
19:35-38 | ||||
19:37-40 | 19:37-38 | Jesus Defends His Disciples for Acclaiming Him | ||
19:39 | 19:39-40 | |||
19:40 | ||||
Jesus Weeps Over Jerusalem | Jesus Weeps Over Jerusalem | Lament for Jerusalem | ||
19:41-44 | 19:41-44 | 19:41-44 | 19:41-44 | 19:41-44 |
The Cleansing of the Temple | Jesus Cleanses the Temple | Cleansing the Temple | Jesus Goes to the Temple | The Expulsion of the Dealers from the Temple |
19:45-46 | 19:45-46 | 19:45-46 | 19:45-46 | 19:45-46 |
Jesus Teaches in the Temple | ||||
19:47-48 | 19:47-48 | 19:47-48 | 19:47-48 | 19:47-48 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 19:1-10
1He entered Jericho and was passing through. 2And there was a man called by the name of Zaccheus; he was a chief tax collector and he was rich. 3Zaccheus was trying to see who Jesus was, and was unable because of the crowd, for he was small in stature. 4So he ran on ahead and climbed up into a sycamore tree in order to see Him, for He was about to pass through that way. 5When Jesus came to the place, He looked up and said to him, "Zaccheus, hurry and come down, for today I must stay at your house." 6And he hurried and came down and received Him gladly. 7When they saw it, they all began to grumble, saying, "He has gone to be the guest of a man who is a sinner." 8Zaccheus stopped and said to the Lord, "Behold, Lord, half of my possessions I will give to the poor, and if I have defrauded anyone of anything, I will give back four times as much." 9And Jesus said to him, "Today salvation has come to this house, because he, too, is a son of Abraham. 10For the Son of Man has come to seek and to save that which was lost."
19:1 "Jericho" Jericho is one of the most ancient cities in the world. It is located about nineteen miles northeast of Jerusalem on the western side of the Jordan River close to the mouth of the Dead Sea. It was noted for its balsam wood and date palms (cf. Josephus, Antiq. 15.4.2). It was once Anthony's gift to Cleopatra. There were apparently an old town and a new town, which helped explain the apparent discrepancy in the Synoptics between "entering" (Luke 18:35; 19:1) and "leaving" (Matt. 20:29; Mark 10:46).
▣ "was passing through" Luke uses this term often. It is a compound of dia and erchomai. Here it is an imperfect middle (deponent) indicative, which denotes the beginning of an action. This same tense can emphasize repeated action in past time, but this meaning does not make sense in this context. Context, not lexicons or Greek grammar, is the key to authorial intent. Words and forms have meaning only in a specific literary context.
Here are some examples of how Luke uses this term.
1. "to proceed," Luke 2:15 (cf. Acts 9:38)
2. "to pierce through," Luke 3:35
3. "to pass through," Luke 4:30
4. "to spread abroad a rumor," Luke 5:15
5. "to pass over," Luke 8:22
6. "to pass along," Luke 9:4
7. "to travel through a country," Luke 9:6
19:2 "Zaccheus" This is a Hebrew term meaning "pure" or "innocent" (cf. BDB 269). He will fulfill his name in this encounter with Jesus.
▣ "he was a chief tax collector" The term architelōnēs is very unusual and is not found in the Septuagint, Koine Papyri, or Greek literature, but it seems to mean that he was a tax commissioner over the district of Jericho. He would have purchased this position from the Roman authorities. The local Jews hated and ostracized those who worked for Rome because they often, if not always, overtaxed them. This is how they made their salaries.
▣ "and he was rich" Although he had wealth, he was not happy. He seems to be a perfect example of the truth found in Luke 18:24-27. Zaccheus is a literary foil to the rich, young ruler of Luke 18. See SPECIAL TOPIC: WEALTH at Luke 12:21.
19:3 "was trying to see who Jesus was" This imperfect tense here means continual action in past time. The Holy Spirit had already done His work drawing this man.
▣ "for he was small in stature" This term usually means "age" (cf. Luke 2:52; John 9:21,23; Heb. 11:11), but in the NT it can also mean "height" (cf. Luke 12:25; and possibly 2:52 and Eph. 4:13; Matt. 6:27). In this context the phrase can refer to the height or stature of Zaccheus or Jesus, but most probably of Zaccheus.
19:4 "he ran on ahead and climbed up into a sycamore tree" This is highly unusual for an Oriental of great wealth. His pride was gone. He had heard that Jesus accepted and fellowshipped with tax collectors. One was even one of His close associates (i.e., Levi, Matthew).
▣ "sycamore" This is not the same as the sycamore tree in America. This tree is of the nettle family, which also includes the mulberry and fig. In Greek the term sukomorea is made up of "fig" (sukon) and "mulberry" (moron). It was a large tree with low branches, which made it easy to climb (cf. United Bible Societies, Fauna and Flora of the Bible, pp. 179-182).
19:5 "He looked up and said to him, 'Zaccheus, hurry and come down’" This is an aorist active participle (used in the sense of an imperative) combined with an aorist active imperative which means "come down quickly." I wonder how Jesus knew his name. Some commentators use John 1:47-48 as a parallel of Jesus' supernatural knowledge.
▣ "I must stay at your house" Jesus had a divine appointment with this man (use of dei). I am so glad Jesus loved outcasts, both rich and poor, male and female, slave and free, Jew and Gentile!
19:6 Zaccheus was surprised but thrilled! The NET Bible (p. 1864 footnote 29) mentions that "joy as a response to what God was doing" is characteristic of Luke's Gospel (cf. Luke 1:14; 2:10; 10:20; 13:17; 15:5,32; 19:37; 24:41,52).
19:7 "When they saw it, they all began to grumble" This is another imperfect tense. The root word for "grumble" is from the buzzing of bees (cf. Luke 5:30). It was used in the Septuagint to describe the griping (murmuring) of Israel (cf. Exod. 15:24; 16:2,7,8; Num. 14:2). It is found only twice in the NT, both in Luke's Gospel (cf. Luke 15:2; 19:7). The local Jews felt that Jesus' fellowship with sinners (those unable or unwilling to observe the Oral Traditions) made him ceremonially unclean and theologically suspect (i.e., 5:30-32; 7:37-50; 15:1-2).
19:8 "Zaccheus stopped and said" Zaccheus must have heard the murmuring! This is his public statement of confession, repentance, and restitution as a sign that a brand new relationship of love and forgiveness had been established with God through this encounter with Jesus, the Messiah.
▣ "half of my possessions I will give to the poor" This was a large amount of money. Being right with God opens one's eyes to the needs of the poor!
Some think this refers to his regular actions, like Cornelius (cf. Acts 10:2), but in context it seems that it refers to his accumulated wealth. This man is an antithesis to the rich man in Luke 18.
▣ "if" This is a first class conditional sentence, which is assumed to be true. He was publicly admitting that he had defrauded the people.
▣ "I will give back four times as much" He was using the OT standard from Exod. 22:1 and the example in 2 Sam. 12:6 as restitution for a violent robbery. This was a much larger sum than Lev. 6:5 and Num. 5:7 required, where only an added one fifth was required as restitution. His restitution was a proof of a changed heart, not a means to it. This statement, combined with the previous promise, meant he was not a wealthy man anymore. What a contrast to Luke 18!
19:9 "And Jesus said to him, 'Today salvation has come to this house'" A new relationship with God was evidenced by this man's changed attitude and actions, which impacted his whole family (cf. Acts 10:2; 11:14; 16:15,31-33; 18:8). This salvation was a present reality (cf. 2 Cor. 6:2), as well as a future consummation.
The phrase "to this house" implies that the other members of the extended family and servants would be affected by Zaccheus' conversion. Household evangelism is seen several times in Acts (cf. Acts 10:2; 11:14; 16:15,31-34; 18:8). Western individualism is not the only biblical model.
▣ "because he, too, is a son of Abraham" Apparently he was already a racial Jew, but now through faith in Jesus, he had become a true descendant of Abraham by faith (cf. Rom. 2:28-29; 3:22; 4:11-12; 10:12; Gal. 3:9,26,28,29; 4:5,12; 5:6; 6:15). His lineage did not bring salvation, but his faith, evidenced by his public confession and restitution, surely did!
19:10 "the Son of Man has come to seek and to save that which was lost" This may be an allusion to the Septuagint of Ezek. 34:16 and it certainly relates to Luke 1:68-79. It is the theological emphasis of Luke 15's parables. It is also similar to the central summary statement of the Gospel of Mark (cf. Mark 10:45 and 1 Tim. 1:15). Theologically Jesus came for several reasons:
1. to reveal the Father
2. to die for sin
3. to give converted humans an example to follow
In this context the redemptive theme is emphasized. Both verbals "seek" and "save" are aorist active infinitives.
For "Son of Man" see Special Topic at Luke 5:24.
The word "lost" is a perfect active participle of apollumi, which means to destroy. Here it is used as a metaphor of permanent spiritual loss (see Matt. 10:6).
SPECIAL TOPIC: DESTRUCTION (APOLLUMI)
NASB (UPDATED) TEXT: LUKE 19:11-27
11While they were listening to these things, Jesus went on to tell a parable, because He was near Jerusalem, and they supposed that the kingdom of God was going to appear immediately. 12So He said, "A nobleman went to a distant country to receive a kingdom for himself, and then return. 13"And he called ten of his slaves, and gave them ten minas and said to them, 'Do business with this until I come back.' 14But his citizens hated him and sent a delegation after him, saying, 'We do not want this man to reign over us.' 15When he returned, after receiving the kingdom, he ordered that these slaves, to whom he had given the money, be called to him so that he might know what business they had done. 16The first appeared, saying, 'Master, your mina has made ten minas more.' 17And he said to him, 'Well done, good slave, because you have been faithful in a very little thing, you are to be in authority over ten cities.' 18The second came, saying, 'Your mina, master, has made five minas.' 19And he said to him also, 'And you are to be over five cities.' 20Another came, saying, 'Master, here is your mina, which I kept put away in a handkerchief; 21for I was afraid of you, because you are an exacting man; you take up what you did not lay down and reap what you did not sow.' 22He said to him, 'By your own words I will judge you, you worthless slave. Did you know that I am an exacting man, taking up what I did not lay down and reaping what I did not sow? 23Then why did you not put my money in the bank, and having come, I would have collected it with interest?' 24Then he said to the bystanders, 'Take the mina away from him and give it to the one who has the ten minas.' 25And they said to him, 'Master, he has ten minas already.' 26I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. 27But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence."
19:11 "a parable" See the Introduction to Luke 8 for the hermeneutical principles for interpreting parables.
▣ Jesus gives two reasons for telling this parable at this time and place:
1. He was approaching Jerusalem
2. the crowd was expecting an immediate coming of the Kingdom
Many commentators assert that Luke's Gospel accentuates a delayed Second Coming. This parable is one evidence (cf. Robert H. Stein, The Method and Message of Jesus' Teachings, pp. 54-55).
▣ "the kingdom of God was going to appear immediately" The Jews only expected one climactic coming of God in history through the Messiah and the setting up of the Age of Righteousness with Jews in charge! Many thought this would happen when Jesus came to Jerusalem at Passover. See Special Topics "The Kingdom of God" at Luke 4:21 and "This Age and the Age to Come" at Luke 2:17.
19:12 This is similar to Matt. 25:14-30. Obviously Jesus used the same themes and teachings in different settings for different purposes.
NASB, NRSV,
NJB"a nobleman"
NKJV"a certain nobleman"
TEV"there was once a man"
This parable is introduced with tis, which is normally translated "a certain." Many of Luke's parables are introduced with this textual marker (cf. Luke 7:41; 10:30; 14:16; 15:11; 16:1,19; 19:12).
▣ "A nobleman went to a distant country to receive a kingdom for himself, and then return" Many historians see this as an allusion to Herod the Great's death and his son Archelaus's attempted succession (cf. Luke 19:14, which is an unusual footnote). This historical incident is recorded in Josephus' Antiq. 17.
19:13 "he called ten of his slaves" Although he called ten, only three are mentioned specifically. The term doulos would denote a household servant.
▣ "and gave them ten minas" This is the Greek term maneh (Semitic loan word mena), which equals one hundred drachmas, (one sixth of a talent). A drachma is equivalent to a denarius, which was the day's wage for a laborer or soldier. Therefore, this was less than one third of a year's wage, not a large sum at all. It may reflect this master's stinginess or frugality. See Special Topic: Coins in Use in Palestine of Jesus' Day at Luke 15:8.
NASB, NRSV"do business with this until I come back"
NKJV"do business till I come"
TEV"See what you can earn with this while I am gone"
NJB"Trade with these, until I get back"
This is an aorist middle (deponent) imperative ("do business") followed by a present middle (deponent) indicative ("while I am gone"). In John 14:3 it is used of the return of Jesus. The master was testing the skills and trustworthiness of his servants. He gave them some responsibility! He will call them to account at an unspecified future date (cf. Luke 19:15-20).
19:17
NASB"you are to be in authority over ten cities"
NKJV"have authority over ten cities"
NRSV"take charge of ten cities"
TEV"I will put you in charge of ten cities"
NJB"you shall have the government of ten cities"
This is a periphrastic present active imperative, which denotes continuing authority.
19:20 "handkerchief" Possibly there is an Aramaic confusion between the word "ground" (see parallel in Matt. 25:25) and "handkerchief." The custom of the day would have this man burying the money in the ground for safekeeping. However, this term is used of a cloth in John 11:44.
19:21 "I was afraid of you" This is an Imperfect middle (deponent) indicative, which denotes repeated action in past time. Paralyzing fear is not a motive for effective service.
NASB, NJB"you are an exacting man"
NKJV"you are an austere man"
NRSV"you are a harsh man"
TEV"you are a hard man"
This Greek word is used in the Septuagint of II Macc. 14:30 for "harsh," "rough," or "sour behavior." It is used in the Koine Papyri for an exacting, strict, penny-pincher and letter-of-the-law type of personality.
This word is just part of the parable. It in no way describes Christ at judgment (cf. 2 Cor. 5:10).
19:22 Some translations make this verse a question (NASB, NRSV, NJB, NIV), but others see it as an affirmation (NKJV, TEV, NAB).
19:24-26 Remember this is a near eastern parable, which often uses hyperbole. The details of the story cannot be allegorized. These overstatements are usually part of the surprising twist which denotes the main point of the parable. Possibly this is analogous to 8:18.
The central paradox of the gospel is that salvation is free in the finished work of the Messiah, but the resulting reality is a cost-everything service (cf. Eph. 2:8-9,10). See Special Topic: Degrees of Rewards and Punishments at Luke 10:12.
19:25 The NKJV and NRSV put this verse in brackets because some ancient Greek texts omit it (MSS D, W, several lectionaries, as well as some Old Latin, Syrian, and Coptic translations. The UBS4 translation committee rates its inclusion as "certain"!
19:26 One wonders how far to push the details of this (and every) parable. Is it possible to identify
1. the nobleman as Jesus (Luke 19:12)
2. the slaves (Luke 19:13) as disciples
3. the citizens (Luke 19:14)
Is so then Luke 19:26 presents the interesting question, "Is the slave punished but still in the family (cf. Luke 8:18; Matt. 13:12; 25:29; Mark 4:25; 1 Cor. 3:10-15; Jude 23)? The Parable of the Soils (Matthew 13; Mark 4; Luke 8) strongly suggests that some initially respond, but do not remain. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Luke 6:46.
Although the speculation is interesting, usually parables have one main truth or at least one truth connected to each main character. Often the details are just part of the story. See Introduction to Luke 8.
19:27 "But bring these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence" This statement refers to Luke 19:14. Exactly how the people who rejected the master's reign relate to the slave who did not act, is uncertain. Possibly two groups are judged:
1. those who reject the master's reign
2. those who refuse to act in the service of the master
The introduction in Luke 19:11 relates this to Jesus' triumphal entry into Jerusalem. The people and their leaders will reject Jesus and be rejected for different reasons, related to #1. Zaccheus was fully accepted and his actions proved it, which related to #2.
NASB (UPDATED) TEXT: LUKE 19:28
28After He had said these things, He was going on ahead, going up to Jerusalem.
19:28 This paragraph division matches NRSV. This continues Luke's theme of Jesus' travels to Jerusalem, begun in Luke 9:51 and here concluded in His triumphal entry.
NASB (UPDATED) TEXT: LUKE 19:29-40
29When He approached Bethphage and Bethany, near the mount that is called Olivet, He sent two of the disciples, 30saying, "Go into the village ahead of you; there, as you enter, you will find a colt tied on which no one yet has ever sat; untie it and bring it here. 31If anyone asks you, 'Why are you untying it?' you shall say, 'The Lord has need of it.'" 32So those who were sent went away and found it just as He had told them. 33As they were untying the colt, its owners said to them, "Why are you untying the colt?" 34They said, "The Lord has need of it." 35They brought it to Jesus, and they threw their coats on the colt and put Jesus on it. 36As He was going, they were spreading their coats on the road. 37As soon as He was approaching, near the descent of the Mount of Olives, the whole crowd of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, 38 shouting: "Blessed is the King who comes in the name of the Lord; Peace in heaven and glory in the highest!" 39Some of the Pharisees in the crowd said to Him, "Teacher, rebuke Your disciples." 40But Jesus answered, "I tell you, if these become silent, the stones will cry out!"
19:29 "Bethphage" The Talmud says this was a suburb of Jerusalem. The exact location is uncertain. Its name meant "house of unripened figs" (cf. Matt. 21:1; Mark 11:1).
▣ "Bethany" This name means "house of dates" (cf. Matt. 21:17; Mark 11:1). This village was about two miles away from Jerusalem on the opposite side of the ridge of which the Mount of Olives was a part. When Jesus was in Jerusalem, He normally stayed in the home of Mary, Martha, and Lazarus, which was located in Bethany.
19:30 "you will find a colt tied on which no one yet has ever sat" This is a prophetic (typological) fulfillment of Zech. 9:9 (cf. Matt. 21:2). It must be remembered that the donkey (mule, cf. 2 Sam. 18:9; 1 Kgs. 1:33) was a royal mount of the kings of Israel. Near eastern asses were large, stately animals (United Bible Societies, Fauna and Flora of the Bible, 2nd ed., pp. 5-7). This was a symbol of Jesus' kingliness, not simply His being a man of peace. The reason it was a colt that no one had ridden is because the king had his own donkey that no one else rode (cf. 1 Kgs. 1:33). Jesus had either made previous arrangements (cf. Luke 19:31, 33-34) for this animal or he was using His supernatural knowledge.
19:31 "if" This is a third class conditional sentence, which denotes potential action.
19:36 "they were spreading their coats on the road" This was a sign of kingship (cf. 2 Kgs. 9:13). Luke does not mention the palm branches here. This event is characterizes as "the triumphal entry into Jerusalem" (cf. Matt. 21:1-9; Mark 11:1-10; John 12:12-15).
19:37 "near the descent of the Mount of Olives" M. R. Vincent, Word Studies, vol. 1, p. 208, makes the topological comment that on this pilgrim road approaching Jerusalem one can see the city briefly (Luke 19:37), but then it is hidden again for a period. Verse 41 describes the panoramic view of the final descent when the white, limestone temple comes into full view.
▣ "disciples began to praise God joyfully with a loud voice for all the miracles which they had seen" "The whole crowd of disciples" refers to
1. the disciples (cf. Luke 19:39)
2. those who traveled with them
3. pilgrims from Galilee who Jesus joined on the way to Jerusalem (cf. Luke 19:39)
"All the miracles which they had seen" refers to Jesus' previous actions from 9:51 through this context, which happened on the road to Jerusalem.
19:38 "Blessed is the King who comes in the name of the Lord" This is a quote from Ps. 118:26, but is modified:
1. "the King" replaces "the one who" (cf. Luke 13:35)
2. it omits Mark's "hosanna" (cf. Mark 11:9-10 because Gentiles would not know this term)
This quote (and Mark's) does not fit the MT (Masoretic Text) or the LXX (Septuagint). This is part of the Hallel (praise) psalms (Psalm 113-118) that were traditionally
1. quoted to pilgrims entering Jerusalem during the Passover season
2. chanted while the Passover lambs were slaughtered in the temple
3. chanted on the first day of Passover (and the other major feast days)
4. quoted before meals during Passover week (Psalm 113-114) and after meals (Psalm 115-118)
I believe much that is being said here was done every year, but the fact that the people of Jerusalem and the pilgrims applied the text specifically to Jesus of Nazareth shows that they understood the uniqueness of His person and work. This was not just another Passover!
▣ "Peace in heaven and glory in the highest" This phrase is not part of Ps. 118:26. It was part of the angel's message to the shepherds (cf. Luke 2:14). The promised peace is about to have a surprising redemptive cost (Calvary, cf. Isaiah 53 ).
19:39 "Some of the Pharisees in the crowd said" This refers to
1. the Pharisees who welcomed pilgrims to Jerusalem
2. the Pharisees who were part of the pilgrims who were traveling from Galilee through the Perean area to Jerusalem for the Passover Feast
3. the Pharisees planted in the crowd trying to find some way to charge Jesus with blasphemy (cf. Luke 13:31; 14:1,3; 15:2; 16:14; 17:20; 19:39)
Jesus' answer clearly asserts His sense of Messianic fulfillment in this statement (cf. Luke 19:40).
19:40 "if" This is a First class conditional sentence (using ean, cf. Acts 8:31).
▣ "the stones will cry out" This is possibly a proverb of immanent divine judgment (cf. Hab. 2:11). It could relate to nature's convulsions at God's approach (i.e., visitation, cf. Luke 19:44).
NASB (UPDATED) TEXT: LUKE 19:41-44
41When He approached Jerusalem, He saw the city and wept over it, 42saying, "If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes.
43For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, 44and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, because you did not recognize the time of your visitation."
19:41 "He saw the city and wept over it" Here we see Jesus expressing human emotions over the tragedy of His rejection by His own people (cf. Luke 13:34-35). The OT conditional promises have been nullified; only judgment remains!
19:42 "if" This is an incomplete second class conditional sentence (A. T. Robertson, Word Pictures, vol. 2, p. 246). The Jewish leadership and most of the population of Jerusalem ("even you") did not know the significance of Jesus' coming.
NASB, NRSV"the things which make for peace"
NKJV"the things that make for your peace"
TEV"what is needed for peace"
NJB"the way to peace"
This is a broken, incomplete sentence. Jesus' emotions over Jerusalem's coming judgment overwhelms Him! This spiritual peace, peace with God (this is a word play on "Jerusalem," BDB 436, "possession of peace") comes only through faith in Christ. Jesus brought this peace if they would have only listened to Him and responded (cf. Isa. 48:18). Jesus was not the kind of Messiah they expected, so they rejected Him and by so doing, sealed their physical (destruction of Jerusalem) and spiritual (personal and corporate lostness) doom.
▣ "but now they have been hidden from your eyes" This is an aorist passive indicative. Luke mentioned this in Luke 9:45; 10:21; 18:34. It either denotes a divine blinding (cf. Rom. 11:7,25) or an idiom expressing rejection.
19:43-44 This seems to refer to the destruction of Jerusalem (in five descriptive phrases of OT siege warfare, cf. Jeremiah 6) under the Roman General Titus in a.d. 70, as well as possibly foreshadowing the events of eschatological judgment (cf. Luke 21; Psalm 2; Isa. 29:1-4; Ezekiel 38-39; Dan. 9:24-27; Zechariah 13-14; Rev. 20:7-10).
The Bible is clear that a period of persecution precedes the Second Coming. However, some commentators believe that a.d.70 completely fulfills this prediction. They are called preterists. A good example of this position is John Bray, Matthew 24 Fulfilled.
Other commentators expect a future literal fulfillment affecting the city of Jerusalem and the nation of Israel. They are called dispensational premillennialists. Two good books are Dispensationalism Today by Charles C. Ryrie (reformed dispensationalism) and Progressive Dispensationalism by Blaising and Bock (progressive dispensationalism). There are also many who are historical premillennialists, like George E. Ladd, who hold to a similar end-time agenda.
This may be a multiple fulfillment prophecy, but I think the NT universalizes the OT prophecies whereby geographical and/or racial Israel is no longer the key to the gospel. The OT prophecies have been fulfilled and now include all people.
19:43 "the days will come" This was an idiom used of (1) the eschatological coming of the bridegroom (cf. Luke 5:35) and (2) the destruction of Jerusalem (cf. Luke 23:29). This idiom is used in the Septuagint of God's judgment on (a) Eli and his family (cf. 1 Sam. 2:31) and (b) Hezekiah's arrogant actions turning into prophecy of Judah's and the temple's destruction by Babylon (cf. 2 Kgs. 20:17).
19:44 "Because you did not recognize" This refers to Luke 19:42 (second class conditional). The Jews should have seen evidence in Jesus' words and actions that fulfilled OT prophecy. Their cherished traditions blinded them to the truth, however. May God have mercy on all of the fallen race of Adam!
Although Jesus never specifically mentions "the remnant" concept from the OT prophets, in effect, His disciples and followers were this believing prophetic remnant from Israel (cf. "little flock" of Luke 12:32). Even in the OT Israel as a whole was never "right" with YHWH. The "lost" of Luke 19:10 surely includes Israel!
▣ "the time of your visitation" From the OT this time of visitation could be for blessing or judgment (cf. Isa. 10:3; 23:17; 24:22; 29:6, episkopē in the LXX). In Luke 1:68,78 and 1 Pet. 2:12 it is a visitation of blessing for believers, but judgment for unbelievers (i.e., the Second Coming). It must be remembered that God's love and grace spurned turns to God's wrath of accountability and judgment (cf. the parable of Luke 19:11-27).
NASB"and they will level you to the ground and your children within you"
NKJV"and level you, and your children with you"
NRSV"they will crush you to the ground, you and your children within you"
TEV"they will completely destroy you and the people within your walls"
NJB"they will crush you and the children inside your walls to the ground"
The death of children may be an allusion to Ps. 137:8-9, where the very same verb is used in the Septuagint. The verb literally means "to level" (cf. Isa. 3:26), but came to mean metaphorically "to dash to the ground" (cf. Hos. 10:14; Nah. 3:10). This verb occurs only here in the NT. As salvation affected Zaccheus' family (cf. Luke 19:9), so too, is judgment a corporate experience (i.e., all the inhabitants of Jerusalem, cf. Luke 19:44-45).
I often ponder this corporate aspect of biblical faith, since I have grown up in a western, individual-focused culture. However, the Bible speaks of judgment to the third and fourth generations (cf. Deut. 5:9), but covenant loyalty to a thousand generations (cf. Deut. 5:10; 7:9)! This has helped me in my confidence that God will work with my children and their children (but this does not eliminate personal choice and consequences).
NASB (UPDATED) TEXT: LUKE 19:45-46
45Jesus entered the temple and began to drive out those who were selling, 46saying to them, "It is written, 'And My house shall be a house of prayer,' but you have made it a robbers' den."
19:45 "Jesus entered the temple and began to drive out those who were selling" This seems to be a prophetic fulfillment of Mal. 3:1-2 ("suddenly" is combined with "judgment"). John 2:13ff records a cleansing of the Temple earlier in Jesus' ministry, while the Synoptics record a cleansing in the last week of His ministry. Because of the thematic organization and freedom of the four Gospel writers, it is uncertain whether there were only one or two cleansings of the temple. The Sadducees owned the commercial rights on the Mount of Olives and in the Court of the Gentiles. They were cheating the people (1) with their exorbitant charges to exchange common coins into the Tyrian shekel and (2) their quick disqualifications of sacrificial animals brought from home. The sacrificial animals available through these merchants were very expensive.
This act of Jesus
1. reveals His authority
2. reveals the corruption in God's house
3. seals His death by the Jewish leaders (Sadducees, Herodians, and Pharisees, cf. Luke 19:47)
19:46 "It is written" This is an idiom for Scripture. Exactly why Luke did not quote the entire passage (cf. Isa. 56:7), which continues (in both MT and LXX), "unto all nations" is uncertain, because it would seem to fit his recurrent theme of Luke of a universal love of God through Jesus for all humans (of which Zaccheus is an immediate example).
▣ "but you have made it a robber's den" Jesus is combining Isa. 57:6 with Jer. 7:11 ("a den of robbers"). Jeremiah 7 is the prophet's famous temple sermon addressed to those who are trusting in the temple instead of YHWH.
NASB (UPDATED) TEXT: LUKE 19:47-48
47And He was teaching daily in the temple; but the chief priests and the scribes and the leading men among the people were trying to destroy Him, 48and they could not find anything that they might do, for all the people were hanging on to every word He said.
19:47 "He was teaching daily in the temple" This is a periphrastic imperfect. Jesus taught regularly in public during this last week of His life. Part of the Temple area was dedicated to teaching. It was known as the Portico of Solomon and it surrounded the Court of the Women, therefore, all visitors to the Temple (Jewish men and women, as well as Gentiles) could hear Him.
19:48 This verse is the culmination of the hostility which began in Luke 6:11and 11:53-54. It is quite sad, the leaders refused to listen to Jesus because they were threatened by His popularity. However, His popularity never lasted because the crowd heard the call to total commitment and service that was required and they were unwilling to pay the cost. The leaders wanted a different gospel and the people an easier gospel!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Compare the attitude of Zaccheus in Luke 19:1-10 with the attitude of the rich young ruler in Luke 19:18-23.
2. What is the central theological truth of the parable found in Luke 19:12-27?
3. What is the significance of the Triumphal Entry?
4. Why did Jesus cleanse the Temple? Why did the religious leaders allow Him to cleanse the Temple? How many times did He cleanse the Temple?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Authority of Jesus Questioned | Jesus' Authority Questioned | On Jesus' Authority | The Question About Jesus' Authority | The Jews Question Jesus' Authority |
20:1-8 | 20:1-8 | 20:1-8 | 20:1-2 | 20:1-8 |
20:3-4 | ||||
20:5-7 | ||||
20:8 | ||||
The Parable of the Vineyard and the Tenants | The Parable of the Wicked Vinedressers | Parable of the Vineyard | The Parable of the Tenants in the Vineyard | Parable of the Wicked Tenants |
20:9-19 | 20:9-19 | 20:9-19 | 20:9-15a | 20:9-15a |
20:15b-16a | 20:15b-18 | |||
20:16b | ||||
20:17-18 | ||||
The Question About Paying Taxes | ||||
20:19-22 | 20:19 | |||
Paying Taxes to Caesar | The Pharisees: Is It Lawful to Pay Taxes to Caesar? | Paying Taxes to Caesar | On Tribute to Caesar | |
20:20-26 | 20:20-26 | 20:20-26 | 20:20-25 | |
20:23-24a | ||||
20:24b | ||||
20:25 | ||||
20:26 | 20:26 | |||
The Question About the Resurrection | The Sadducees: What About the Resurrection? | Questions About the Resurrection | The Question About Rising From Death | The Resurrection of the Dead |
20:27-40 | 20:27-40 | 20:27-33 | 20:27-33 | 20:27-33 |
20:34-40 | 20:34-38 | 20:34-38 | ||
20:39-40 | 20:39-40 | |||
The Question About David's Son | Jesus: How Can David Call His Descendant Lord? | David's Son | The Question About the Messiah | Christ Not Only Son but Also Lord of David |
20:41-44 | 20:41-44 | 20:41-44 | 20:41-44 | 20:41-44 |
The Denouncing of the Scribes | Beware of the Scribes | On Pride and Humility | Jesus Warns Against the Teachers of the Law | The Scribes Condemned by Jesus |
20:45-47 | 20:45-47 | 20:45-47 | 20:45-47 | 20:45-47 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 20:1-47
This chapter is a series of confrontations.
A. Religious leaders attack Jesus
1. the chief priest, scribes, and elders (i.e., the Sanhedrin) ask the crucial question about the source of Jesus' authority, Luke 20:1-8
2. the Sanhedrin sends spies to try to catch Him by asking controversial, political questions meant to provide accusations which could be presented to the Roman authorities, Luke 20:19-26
3. the Sadducees ask a theological question related to the resurrection, Luke 20:27-40
B. Jesus challenges the attackers
1. He responds to the Sanhedrin's question
a. with a question, Luke 20:3-8
b. with a parable of God's rejection of Israel and her leadership, Luke 20:9-18
2. He responds to those trying to catch Him in a controversial political issue by a powerful, practical answer relating to human responsibility to God and government, Luke 20:23-25
3. He responds to the Sadducees' tricky, ridiculous question about Leverite (brother-in-law) marriage by asking them a question, Luke 20:41-44
4. He responds to all of them by a stern warning to the crowd, Luke 20:45-47
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 20:1-8
1On one of the days while He was teaching the people in the temple and preaching the gospel, the chief priests and the scribes with the elders confronted Him, 2and they spoke, saying to Him, "Tell us by what authority You are doing these things, or who is the one who gave You this authority?" 3Jesus answered and said to them, "I will also ask you a question, and you tell Me: 4'Was the baptism of John from heaven or from men?'" 5They reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why did you not believe him?' 6But if we say, 'From men,' all the people will stone us to death, for they are convinced that John was a prophet." 7So they answered that they did not know where it came from. 8And Jesus said to them, "Nor will I tell you by what authority I do these things."
20:1 This opening phrase shows that Jesus repeatedly and regularly taught in public. He imparted truth to whomever would come, listen, and receive. Christianity is open to all. There are no required academic degrees or special callings. Whosoever will come to God's banquet of truth may eat (cf. Isa. 55:1-13). Be careful of special teachers, speakers, and preachers who claim secret knowledge or special insight! There are no gurus or illuminati in biblical Christianity!
▣ "the chief priests and the scribes" This is the official designation for the Sanhedrin, which was the supreme court of the Jews made up of seventy leaders in Jerusalem. See SPECIAL TOPIC: THE SANHEDRIN at Luke 9:22.
NASB, NKJV"confronted Him"
NRSV, TEV"came"
NJB"came up"
Luke uses the Greek word ephistēmi often in his writings, but it is found in the rest of the NT only in Paul's writings. It has several connotations:
1. to approach suddenly, Luke 2:9; 21:34; 24:4; Acts 12:7; 23:27
2. to assault, Luke 20:1 (and possibly Luke 10:40); Acts 4:1; 6:12; 17:5
3. to appear, Acts 10:17; 11:11; 23:11
Remember that context, not a pre-set definition, determines meaning. Words have semantic ranges and only a context (sentence, paragraph) can denote which connotation is meant by the original author.
These religious leaders (the Sanhedrin was controlled by Sadducees) were concerned with both Jesus' popularity and His cleansing of the temple (cf. Luke 19:45-46). Jesus confronted their authority (the temple) with His own authority (He was the new temple of God, cf. Matt. 26:41; 27:40; Mark 14:58).
20:2 "Tell us by what authority You are doing these things, or who is the one who gave You this authority" This question of authority (exousia) is a central issue that all humans must think through
1. about God (world religions)
2. about the Bible (holy books)
3. about Jesus of Nazareth (holy persons)
Humans are incurably religious creatures, but who speaks the truth?
SPECIAL TOPIC: AUTHORITY (EXOUSIA)
20:3 "tell Me: 'Was the baptism of John from heaven or from men’" Jesus' counter question asks them about the source of John's authority to baptize Jews (cf. John 1:19-25). John the Baptist had previously witnessed to Jesus' person and authority (cf. Luke 7:18-23; John 1:29). If they answered the question affirmatively, they would have their answer about Jesus' authority. Neither John or Jesus were official scribes or teachers. Yet both clearly exhibited God's power and authority, which the people recognized and affirmed. The question of authority is not only a theological issue, but a practical matter of motives, actions, and results. Jesus' authority was clearly revealed in His life, teachings, and actions.
20:5 "if we say. . ." This is a third class conditional sentence, which denotes potential action (so is Luke 20:6). Self-interest, not truth, was the main issue in their deliberation.
20:6 "all the people will stone us" Although this verb (future active indicative) does not appear in the Septuagint, this is the OT response to blasphemy (cf. Lev. 24:14-23; Num. 15:35-36; Deut. 13:1-5; 21:21). Speaking the truth was important. Lying or false statements had serious consequences, especially for those who claimed to speak for God.
▣ "for they are convinced that John was a prophet" The term "convinced" is a periphrastic perfect passive. The people had a settled conviction that John the Baptist was a prophet (cf. Matt. 21:26). He was the last OT prophet fulfilling the prophecies about Elijah from Mal. 4:5.
20:7 They sidestepped the question. They had an opinion, but they would not publicly put themselves in jeopardy. Honesty was mitigated by self-interest. Jesus refused to respond to these hypocrites (cf. Luke 20:8). They did not want truth; they were not seeking information, but looking for an opportunity to condemn and attack Him for their self interest!
NASB (UPDATED) TEXT: LUKE 20:9-18
9And He began to tell the people this parable: "A man planted a vineyard and rented it out to vine-growers, and went on a journey for a long time. 10At the harvest time he sent a slave to the vine-growers, so that they would give him some of the produce of the vineyard; but the vine-growers beat him and sent him away empty-handed. 11And he proceeded to send another slave; and they beat him also and treated him shamefully and sent him away empty-handed. 12And he proceeded to send a third; and this one also they wounded and cast out. 13The owner of the vineyard said, 'What shall I do? I will send my beloved son; perhaps they will respect him.' 14But when the vine-growers saw him, they reasoned with one another, saying, 'This is the heir; let us kill him so that the inheritance will be ours.' 15So they threw him out of the vineyard and killed him. What, then, will the owner of the vineyard do to them? 16He will come and destroy these vine-growers and will give the vineyard to others." When they heard it, they said, "May it never be!" 17But Jesus looked at them and said, "What then is this that is written: 'The stone which the builders rejected, This became the chief corner stone'? 18Everyone who falls on that stone will be broken to pieces; but on whomever it falls, it will scatter him like dust."
20:9 This is paralleled in Mark 12:1-12 and Matthew 21:33-46.
▣ "And He began to tell the people this parable" See the introduction to Luke 8 for helpful guidelines for interpreting parables. This parable refers to either
1. the nation of Israel (cf. Isaiah 5)
2. the Jewish leadership (cf. Luke 20:19)
This is the strongest rejection of first century Judaism in the NT. Rejection of Jesus is rejection of God (cf. 1 John 5:10-12). This is a hard, shocking, culturally unacceptable (post-modernity), exclusivistic teaching, but true (if the NT is inspired)!
▣ "a man planted a vineyard" In the Markan parallel (Mark 12:1-11) Mark (who records and organizes Peter's sermons in Rome) introduces the parable with a quote from the Septuagint of Isa. 5:1-2. The grapevine was one of the symbols for the nation of Israel (as was the fig tree in Matt. 21:18-22 and Mark 11:12-14,20-25, but not in Luke).
It is hard to determine whether God rejected
1. Israel's illegal, non-Aaronic high priests
2. her self-righteous legalism
3. the unbelief of the entire nation
There is a Greek manuscript variant in this verse. Some manuscripts (MSS A and W, as well as the Syrian and Armenian versions and the Diatessaron) add tis (a certain man). Luke often uses tis to introduce parables (cf. Luke 7:41; 10:30; 12:16; 14:16; 15:11; 16:1,19; 19:12). It is missing in MSS א, B, L, and the Vulgate and Coptic versions, as well as the Greek texts used by Origen and Augustine. The UBS4 includes it in brackets and gives its inclusion a "C" rating (difficulty in deciding).
▣ "for a long time" This is a literary idiom unique to Luke's writings (cf. Luke 8:27; 23:8; Acts 8:11; 14:3; 27:9).
20:10 This parable reflects the culturally expected landowner/tenant farmer relationship of first century Palestine. The landowner received a portion of the yield.
▣ "beat him and sent him away empty handed" Here is the "surprise" or unexpected twist of the parable (cf. Luke 20:11-12,15). This repeated response by the tenant farmers would have shocked everyone!
20:12 "wounded" We get the English word "trauma" from this Greek word. Only Luke the physician uses it in the NT (cf. Luke 10:34; 20:12; Acts 19:16).
20:13,15 "my beloved son. . .they threw him out of the vineyard and killed him" These two statements seem to relate specifically to the life of Jesus of Nazareth at the hands of the religious leaders (i.e., My Beloved Son, cf. Luke 3:22; 9:35; Matt. 3:17; 17:5; Mark 9:7)! Jesus was killed outside the walls of Jerusalem.
20:16 "give the vineyard to others" This word seems to refer to Gentiles (cf. Rom. 11; John 10:16).
▣ In Mark's parallel Jesus asks the crowd a question (cf. Mark 12:9). Their answer seals their own doom!
NASB"May it never be!"
NKJV"Certainly not!"
NRSV"Heaven forbid!"
TEV"Surely not!"
NJB, REB"God forbid!"
NIV"May this never be!"
NET Bible"May this never happen!"
This is literally "May it not be" (negated aorist middle [deponent] optative), so common in Paul (esp. Romans), but used only here in the Gospels. Luke must have heard it often in Paul's teaching/preaching.
There are two ways to interpret this:
1. the Jewish leaders knew Jesus was talking directly to them (cf. Matt. 21:45)
2. this refers to the spontaneous outburst of the crowd, who in Mark 12:9 are shocked by the actions of the wicked tenants, not the landlord giving his vineyard to other tenants
They answered with an idiom which is an aorist middle (deponent) optative (a wish or prayer). This phrase is found several times in the Septuagint (cf. Gen. 44:17; Jos. 22:29; 24:26; 1 Kgs. 20:3). This is the only place it appears in the Gospels. Paul uses this same rare form often (cf. Rom. 3:4,6,31; 6:2,15; 7:7,13; 9:14; 11:1,11; 1 Cor. 6:15; Gal. 2:17; 3:21; 6:14). Jesus' parable totally shocked these religious leaders. This judgment and transfer of the OT promises from Israel to others was too much for them to hear!
20:17 "What then is this that is written" This verse is a quote from the Septuagint of Ps. 118:22, which is part of the Hallel Psalms, quoted during Passover. The emphasis of this passage is on the one (Jesus) they deemed unworthy who had become chief and central leader and Savior. This OT quote foreshadowed that the Messiah would be rejected by Israel's leaders.
▣ "the stone" See Special Topic following.
20:18 "Everyone who falls on that stone" Notice that the person's own choices and actions destroy himself/herself. This is an obvious Messianic reference. Rejecting Jesus results in being rejected by God!
▣ "will be broken to pieces" This is a future passive indicative of a word used several times in the Septuagint in judgment contexts (cf. Jdgs. 5:26; 9:53; Ps. 110:5; and Micah 3:3).
▣ "but on whomever it falls, it will scatter him like dust" Unbelief has eternal consequences (cf. Isa. 8:14-15; Dan. 2:34-35). The "everyone" and "whomever" express the truth that judgment is for any and all who reject God's representative, the Messiah, regardless of position, nationality, or rank.
▣ "like dust" This is the word used of winnowing grain so as to remove the husk which is scattered to the winds. This is also a judgment concept from the Septuagint (cf. Isa. 17:13; 30:22,24; 41:16; Jer. 30:27; Amos 9:9).
Verse 18 would be crystal clear to the Jewish leaders who heard it. Complete, total, and final judgment is coming to you!
NASB (UPDATED) TEXT: LUKE 20:19-26
19The scribes and the chief priests tried to lay hands on Him that very hour, and they feared the people; for they understood that He spoke this parable against them. 20So they watched Him, and sent spies who pretended to be righteous, in order that they might catch Him in some statement, so that they could deliver Him to the rule and the authority of the governor. 21They questioned Him, saying, "Teacher, we know that You speak and teach correctly, and You are not partial to any, but teach the way of God in truth. 22Is it lawful for us to pay taxes to Caesar, or not?" 23But He detected their trickery and said to them, 24"Show Me a denarius. Whose likeness and inscription does it have?" They said, "Caesar's." 25And He said to them, "Then render to Caesar the things that are Caesar's, and to God the things that are God's." 26And they were unable to catch Him in a saying in the presence of the people; and being amazed at His answer, they became silent.
20:19 "The scribes and the chief priests tried to lay hands on Him that very hour" They clearly understood Jesus' words of condemnation. This parable's meaning was not at all hidden from them (cf. Matt. 21:45). This parable and the cleansing of the temple sealed Jesus' death.
▣ "and they feared the people" They were afraid of either (1) the people's wrath (cf. Luke 20:6; 22:2) or (2) Rome's reaction to a riot (cf. Luke 20:20). In this context #1 is best.
▣ "for they understood that He spoke this parable against them" It is obvious that the religious leaders recognized that the previous parable was specifically addressed to them (cf. Matt. 21:45).
20:20 "they watched Him" The term means to watch closely for an opportunity (cf. Luke 6:7; 14:1). We learn from Matt. 22:15-16 and Mark 12:13 of this unlikely alliance between the Pharisees and the Herodians.
▣ "spies" This was "someone hired to lie in wait" or "ambush" (cf. LXX Jos. 8:9; Ezek. 35:5; I Macc. 10:52). It was an OT idiom related to premeditated murder.
▣ "pretended to be righteous" This is a theatrical word for "play acting" or hypocrisy (cf. LXX Job 34:30; 36:13; II Macc. 5:25; 6:21,24,25).
▣ "to the rule and authority of the governor" The term "governor" referred to the Roman ruler (cf. Matt. 27:2; Luke 2:2; 3:1). This means that these spies had to come up with a political charge, not a dispute over the Mosaic Law.
The Sanhedrin did not have the official authority to enact the death penalty. From time to time they did participate in mob violence to remove people who threatened them, like Stephen in Acts 7.
Jesus was accused of blasphemy and should have been stoned. However, based on the curse of Deut. 21:23, where the scribes of Jesus' day believed that being crucified meant being cursed by God, they wanted Jesus, this Messianic pretender, to be crucified!
I think this is one reason Paul had such a problem with Jesus being the promised Messiah, but after his personal encounter with Jesus on the Damascus Road (Acts 9), he saw that Jesus became the "curse" for us (cf. Gal. 3:13).
For "authority" see Special Topic at Luke 1:2.
20:21 "You are not partial to any" This is literally "lift the face." This originally meant no judicial favoritism by a Hebrew judge lifting a person's face to see who the accused was before pronouncing judgment.
They are trying to use flattery to trick Jesus into making a compromising statement about Roman taxation.
▣ "the way of God" Truth is personified as someone following an appropriate path (cf. Ps. 119:105; Pro. 6:23; also note Ps. 16:11; 139:24). The first title for the church in Acts was "the Way" (cf. Acts 9:2; 19:9,23; 22:4; 24:14,22).
God's truth is not hidden or hard to find. It is clearly defined lifestyle. The problem is human obedience!
20:22 "Is it lawful" This implies "is it lawful under the commands of God?" They were asking a political question under the guise of a religious question.
▣ "taxes" Both Matthew (Matt. 22:27) and Mark (Mark 12:14) have "poll tax" (kēnsos) This was an annual personal tax on males between fourteen and sixty five years of age and women between twelve and sixty five (cf. James S. Jeffers, The Greco-Roman World, p. 143). It was one denarius and it went into the Emperor's treasury.
Luke has phoros (Luke 20:22; 23:2; also Paul in Rom. 13:6,7), usually translated "tribute." Roman taxes were the major bone of contention with the Zealots. The Jewish leaders were hoping to catch Jesus on the horns of the dilemma between the people (Zealots and popular opinion) and Rome.
20:23 "He detected their trickery" See the parallel in Matt. 22:18.
20:24 "Show Me a denarius" This was a Roman silver coin imprinted with the image of Tiberius Caesar, who reigned from a.d. 14-27. On one side was his image with the caption "Tiberius Caesar Augustus the Son of Divine Augustus." On the opposite side was the statement "Highest Priest." This coin represented Roman power and rule. It also asserted deity to the Caesar.
20:25 "Then render to Caesar the things that are Caesar's, and to God the things that are God's" Jesus asserted that humans do owe allegiance (apodidōmi, meaning to give back what is due, to discharge an obligation) to the political authority under which they live (an aorist active imperative, cf. Rom. 13:1-7; 1 Tim. 2:1-4; Titus 3:1). However, He also asserts that when the claims of government enter the area of God's authority, believers must reject civil authority and receive whatever consequences there may be (cf. John's Revelation).
It is amazing to me how much of the modern discussion of the political concept of the separation of church and state has been built on this passage that has little to do with that issue. Most of our American political concerns about this issue come from historical precedents, not Scripture.
20:26 Later this same group of spies lied and perverted Jesus' statements (cf. Luke 23:2).
NASB (UPDATED) TEXT: LUKE 20:27-33
27 Now there came to Him some of the Sadducees (who say that there is no resurrection), 28and they questioned Him, saying, "Teacher, Moses wrote for us that if a man's brother dies, having a wife, and he is childless, his brother should marry the wife and raise up children to his brother. 29Now there were seven brothers; and the first took a wife and died childless; 30and the second 31and the third married her; and in the same way all seven died, leaving no children. 32Finally the woman died also. 33In the resurrection therefore, which one's wife will she be? For all seven had married her."
20:27 "the Sadducees" These were the wealthy aristocrats who supported the status quo because of their place of power. They controlled the high priesthood, which one family purchased from the Romans. Josephus said that they rejected the Oral Tradition so popular with the Pharisees and affirmed only the writings of Moses (i.e., Genesis - Deuteronomy). They also rejected any concept of the afterlife (cf. Acts 23:6-8) that was popular among the Pharisees (cf. Josephus' Wars of the Jews 2.8.14; The Antiquities of the Jews 18.1.4, which means they did not take seriously Job 14:14; 19:25-27; Ps. 16:9-11; Isa. 25:8; 26:19; or Dan. 12:1-2. This is the only mention of this particular political religious group in the Gospel of Luke). See Special Topic below.
20:28 "Moses wrote for us that" This refers to Deut. 25:5-10 in the Septuagint, commonly called the "Leverite marriage." The term "Leverite" comes from the Latin word levir, which means "brother-in-law," not "from the Tribe of Levi." The issue at stake was inheritance (cf. Num. 27:6-11; Ruth 4:1-2). Josephus records that it was still practiced in Palestine in Jesus' day (cf. Antiq. 4.8.23).
▣ "if" This is a third class conditional sentence, which denotes potential action.
20:33 This question assumes that the afterlife will mimic earthly, physical life.
NASB (UPDATED) TEXT: LUKE 20:34-40
34Jesus said to them, "The sons of this age marry and are given in marriage, 35but those who are considered worthy to attain to that age and the resurrection from the dead, neither marry nor are given in marriage; 36for they cannot even die anymore, because they are like angels, and are sons of God, being sons of the resurrection. 37But that the dead are raised, even Moses showed, in the passage about the burning bush, where he calls the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. 38Now He is not the God of the dead but of the living; for all live to Him." 39Some of the scribes answered and said, "Teacher, You have spoken well." 40For they did not have courage to question Him any longer about anything.
20:34 "the sons of this age" "Sons of" is a Semitic idiom of description. See Special Topic: This Age and the Age to Come at Luke 9:2.
▣ "the resurrection from the dead" This was a tenet of Pharisaic theology based on Job 14:7-15; 19:25-27; Dan. 12:1-2. However, they viewed it as just a continuation of the present life. Jesus clearly implies that the new age is different from the social structures of this age. Marriage was a crucial structure of Eden before the Fall of Genesis 3. God's command to be fruitful and multiply was a recurrent theme (cf. Gen. 1:28; 9:1,7).
20:35 "those who are considered worthy to attain to that age" Jesus is answering the Sadducees and does so within Jewish (Pharisaic) theology. The phrase "considered worthy" is used in the Septuagint in II Macc. 13:12; III Macc. 3:21; 4:11; IV Macc. 18:3 and also in Greek literature for those "deemed worthy." This is not Jesus affirming a works-righteousness, but an attempt to address these religious leaders. The NT teaches that one is only "worthy" in Christ (cf. Acts 13:46).
▣ "neither marry nor are given in marriage" The social structures connected to procreation, so common of this world (age), will not continue into the spiritual, eternal realm. Sex will not be needed for societal stability or offspring. The family unit will not survive death, but intimate family fellowship in God's extended family will!
20:36 "they are like the angels" Notice that the context is emphasizing, not sexlessness, but the state of immortality (cf. Luke 20:36a). I tentatively believe some angels once had a capacity for cohabitation, or at least some did, based on Gen. 6:1-4; Jude 6; and the Book of I Enoch. See Special Topic below.
SPECIAL TOPIC: "the sons of God" in Genesis 6
▣ "are sons of God, being sons of the resurrection" As the angels (sons of God, cf. LXX of Gen. 6:2; Job 1:6) are seen as sharing God's realm, so too, now are a select number of worthy humans (resurrected believers). This is somewhat ironic or sarcastic since the Sadducees denied the elaborate angelology of the Pharisees (as does Jesus, but He does affirm their existence).
The Bible also speaks of a resurrection of the unworthy (cf. Dan. 12:2; Acts 5:29; 24:15). One group is raised to judgment and one group to eternal bliss in fellowship with God.
20:37 "where he calls the Lord" This is a quote from Exod. 3:6, which is the very significant passage on the Covenant name for God, YHWH. It is from the verb "to be." See SPECIAL TOPIC: NAMES FOR DEITY at Luke 1:68.
20:38 "He is not the God of the dead but of the living" The patriarchs of Luke 20:37 are long since dead, but they still are present with God, which shows the continuing covenant relationship of YHWH and this chosen family even after death.
▣ "all live to Him" All life on this planet derives its existence from God. He is the origin of life and the sustainer of life (cf. Rom. 14:8).
Physical life is connected to Elohim (cf. Genesis 1) in the OT, but spiritual life is connected to YHWH, the covenant God of Israel (i.e., the Patriarchs). The only life that moves from this age to the next is that of those who know God's mercy through faith, only those who have a personal relationship with the redeemer God through Christ. In the OT it was the faithful remnant. In the NT it is those who receive God's Messiah by faith. These are the "worthy ones" who become "the sons of God" of the new age of righteousness by resurrection.
See SPECIAL TOPIC: THE REMNANT, THREE SENSES at Luke 13:23.
20:39 "Some of the scribes answered and said" These must have been Pharisees because they rejoiced in Jesus' routing of the Sadducees' theological argument.
20:40 This verse refers to the Pharisees of Luke 20:19-26 and the Sadducees of Luke 20:27-39. It is a strong double negative. Nobody dared ask Jesus any more theological questions (cf. Luke 20:41-44).
NASB (UPDATED) TEXT: LUKE 20:41-44
41Then He said to them, "How is it that they say the Christ is David's son? 42For David himself says in the book of Psalms, 'The Lord said to my Lord, "Sit at My right hand, 43Until I make Your enemies a footstool for Your feet."' 44Therefore David calls Him 'Lord,' and how is He his son?"
20:41 Jesus now asks them a Bible question!
▣ "the Christ is David's son" This is asserted in 2 Samuel 7 and Isaiah 11 (cf. Matt. 1:1; Rom. 1:3). Jesus seems to interject this Psalm because of their misunderstanding of the purpose of the Messiah (see Special Topic at Luke 2:11). As the Son of David, they expected Him to be a military leader, which He will be when He returns. He came the first time as the suffering servant of Isaiah 53 (cf. Gen. 3:15; Psalm 22; Zechariah 9; John 3:17-18).
20:42 "For David himself says in the book of Psalms" This is a quote from the Septuagint of Ps. 110:1. In this verse both terms for "Lord" appear. The first "Lord" translates YHWH; the second "Lord" translates Adon (owner, master, husband, lord). This second "lord" refers to the Messiah who comes after David. See Special Topic at Luke 1:68.
▣ "Sit at My right hand" This is an anthropomorphic phrase (see Special Topic at Luke 1:51), which means we use human words and worldly concepts to describe God who is an eternal, Spirit presence through the universe and not affected by time or space.
"Sit" denotes an Oriental palace, a throne and denotes a majestic ruler. God does not have a throne (cf. 1 Kgs. 8:27). It would be too limiting.
God does not have a right hand, although God can take physical form (cf. Gen. 3:8); He can speak (cf. Gen. 3:9); He is a Spirit. Humanly speaking the right hand is an idiom of our strongest arm (most humans are right handed), therefore, it denotes power, authority, and pre-eminence .
Be careful of thinking that to be true, the Bible must be literal. The Bible describes spiritual reality in veiled ways (cf. 1 Cor. 13:9-12) because of our sin. God accommodates Himself to truthfully communicate to His creatures, but we must be content with limited knowledge in metaphorical language. God is described in the Bible by negation, analogy, and metaphor. Even the concept of God as Father is metaphor. God is not a male (or, for that matter, a female)!
20:44 The thrust of Jesus' question seems to be
1. the pre-existence (deity) of the Messiah (see Special Topic at Luke 2:11)
2. the human, Davidic descent of the Messiah (cf. Luke 1:32-33; 3:31)
No one expected the Messiah to be incarnate deity. They were expecting a divinely empowered human, like the Judges or Kings of Israel.
This very issue of the full humanity and deity of the Messiah becomes the theological issue of the Gnostic false teachers (cf. Colossians, Ephesians, 1 John, the Pastorals). 1 John 4:1-3 even asserts that to deny either aspect makes one an antichrist!
There are hints of this truth in the OT, especially Dan. 7:13, where a son of man (human being) comes before the Ancient of Days (YHWH) and receives the eternal kingdom. This dual aspect of "son of man" may be why Jesus used this title for Himself. Psalm 110 and Dan. 7:13 are linked in Jesus' response to the high priest in Luke 22:69 and Mark 14:62. See SPECIAL TOPIC: THE SON OF MAN at Luke 5:24.
NASB (UPDATED) TEXT: LUKE 20:45-47
45And while all the people were listening, He said to the disciples, 46"Beware of the scribes, who like to walk around in long robes, and love respectful greetings in the market places, and chief seats in the synagogues and places of honor at banquets, 47who devour widows' houses, and for appearance's sake offer long prayers. These will receive greater condemnation."
20:46 "Beware of the scribes" This is a present active imperative of a compound Greek word from prous (for) and echo (I). Here it is followed by apo, which denotes "guard against" (cf. Matt. 6:1; 7:13).
Spiritual leaders (for "scribes" see Special Topic at Luke 5:21) must always be on guard for self-righteous, arrogant spirits. These were very sincere and highly motivated religious men, but they totally missed God because of their preconceived notions and self-centered attitudes (cf. Luke 6:39-40; Matt. 15:14; 23:16,24).
Jesus delineates some of their inappropriate actions:
1. They wear long religious robes to show everyone who they are, Luke 20:46.
2. They love to be greeted with respectful greeting and titles in public, Luke 20:46.
3. They want the best seats in the synagogue (i.e., on the raised platform near the scrolls), Luke 20:46.
4. They want the best seats at banquets next to the host at the head table, Luke 20:46.
5. They legally, but unethically, trick widows out of their homes and inheritances, Luke 20:47.
6. They pray long prayers so all will notice their wisdom and piety, Luke 20:47.
This sounds more like my day and its religious ethics than I feel comfortable admitting!
20:47 "These will receive greater condemnation" I personally believe in degrees of both heaven and hell based on knowledge and actions. Some of the Scriptures which seem to imply this are Matt. 11:22,24; Luke 12:47-48. See Special Topic: Degrees of Rewards and Punishments at Luke 10:12.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was the issue of the authority behind John's baptism so crucial to the question the Sanhedrin asked Jesus?
2. What is the central truth of the parable in Luke 20:9-16? To whom does it refer?
3. Why has so much been made of Luke 20:25 in America?
4. What implication does Luke 20:36 have for our view of heaven and sexuality?
5. Are there degrees of heaven and hell?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Widow's Offering | The Widow's Two Mites | The Widow's Offering | The Widow's Offering | The Widow's Mite |
21:1-4 | 21:1-4 | 21:1-4 | 21:1-4 | 21:1-4 |
The Destruction of the Temple foretold | Jesus Predicts the Destruction of the Temple | Destruction of the Temple Foretold | Jesus Speaks of the Destruction of the Temple | Discourse on the Destruction of Jerusalem: Introduction |
21:5-6 | 21:5-6 | 21:5-6 | 21:5-6 | 21:5-7 |
Signs and Persecutions | Signs of the Times and the End of the Age | On the End of the Age | Troubles and Persecutions | |
21:7-19 | 21:7-19 | 21:7-8 | 21:7 | The Warning Signs |
21:8-9 | 21:8-11 | |||
21:9-11 | ||||
21:10-19 | ||||
21:12-19 | 21:12-19 | |||
Destruction of Jerusalem Foretold | The Destruction of Jerusalem | Jesus Speaks of the Destruction of Jerusalem | The Siege | |
21:20-24 | 21:20-24 | 21:20-24 | 21:20-24 | 21:20-23 |
The Disaster and the Age of the Gentiles | ||||
21:24 | ||||
The Coming of the Son of Man | The Coming of the Son of man | The Coming of the Son of Man | Cosmic Disasters and the Glorious Appearing of the Son of Man | |
21:25-28 | 21:25-28 | 21:25-28 | 21:25-28 | 21:25-28 |
The Lesson of the Fig Tree | The Parable of the Fig Tree | The Lesson of the Fig Tree | The Time of His Coming | |
21:29-33 | 21:29-33 | 21:29-33 | 21:29-31 | 21:29-33 |
21:32-33 | ||||
Exhortation to Watch | The Importance of Watching | The Need to Watch | Be on the Alert | |
21:34-36 | 21:34-38 | 21:34-36 | 21:34-36 | 21:34-36 |
The Last Days of Jesus | ||||
21:37-38 | 21:37-38 | 21:37-38 | 21:37-38 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 21:1-4
1And He looked up and saw the rich putting their gifts into the treasury. 2And He saw a poor widow putting in two small copper coins. 3And He said, "Truly I say to you, this poor widow put in more than all of them; 4for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on."
21:1-4 This is paralleled in Mark 12:41-44.
21:1 "the treasury" This is a compound word of "treasure" and "guard" (cf. LXX 2 Kgs. 23:11; Esth. 3:9; Ezra 5:17; 6:1; 7:20). Jewish tradition (Shekalim 6 [fourth tractate in Mo’ed]; Josephus, Jewish Wars 5.5.2; 6.5.2; Antiq. 19.6.2; and Alfred Edersheim, Temple, pp. 48-49) asserts that there were thirteen trumpet-shaped, metal boxes located in the Court of the Women, where Jesus regularly taught (cf. Luke 20:1). Each one of them was designated for a different charitable purpose (cf. John 8:20). Archaeology has never confirmed the existence of these metal containers.
21:2 "a poor widow" Luke chooses from Jesus' words and actions to cast the religious and social outcasts of His day in a positive light (esp. women). Here a poor widow set the standard of sacrificial giving that all disciples should emulate.
▣ "two small copper coins" This refers to two copper Jewish coins called lepton. This term means "the thin one." This is the only Jewish coin mentioned in the NT. See Special Topic at Luke 15:8. Two lepta equal one quadrant; four quadrants equal one assarion; 16 assarions equal one denarius, which was a day's wage for a soldier or laborer.
Commentators often mentioned that someone could not give one lepta (rabbinical tradition), but this is a misunderstanding of the Jewish Talmud.
21:3 "Truly" This is the Greek term alēthōs (cf. Luke 9:27; 12:44), which is used synonymously with amēn in Luke 21:32. The parallel in Mark 12:43 has amēn. See SPECIAL TOPIC: AMEN at Luke 4:24.
21:4
NASB"into the offering"
NKJV"in offerings for God"
NRSV"have contributed"
TEV"offered their gifts"
NJB"put in money"
Literally this is "put into the gifts" (cf. MSS א, B, and L), but several other uncial manuscripts (cf. MSS A, D, W) and most ancient versions add "of God" to clarify the context for Gentiles. The UBS4 committee rated the shorter text as "B" (almost certain).
▣ "out of their surplus" This same principle of spiritual giving is found in 2 Cor. 8:12. It is surprising that the NT does not discuss regular giving principles. 2 Corinthians 8-9 deals with the Gentile churches' one-time gift to the mother church in Jerusalem. Tithing is an OT principle (see SPECIAL TOPIC: TITHING at Luke 11:42).
▣ "put in all that she had to live on" This woman trusted in God's daily provision (cf. Matt. 6:33). Luke records many of Jesus' teachings about worldly possessions and wealth (see SPECIAL TOPIC: WEALTH at Luke 12:21). Giving is a spiritual thermometer. It reveals our motives and priorities.
NASB (UPDATED) TEXT: LUKE 21:5-6
5And while some were talking about the temple, that it was adorned with beautiful stones and votive gifts, He said, 6"As for these things which you are looking at, the days will come in which there will not be left one stone upon another which will not be torn down."
21:5 "And while some were talking about the temple" In Mark 13 (and Matthew 24) it is the inner circle of disciples who mention the beautiful temple building as they all sat on the Mount of Olives viewing Jerusalem and the temple across the Kidron Valley, but Luke puts the discussion of the beauty of Herod's Temple in the Court of the Women in the temple itself. This Temple was not completely finished until a.d. 63, seven years before it was destroyed by Titus' army. This remodeled and enlarged national shrine became the object of Jewish religion, as it had in the OT (cf. Jeremiah 7). The same discussion is found in Mark 13:1 and Matt. 24:1-2.
▣ "beautiful stones" Herod's temple was build with huge polished limestones (i.e., mezzeh), which were 25 x 8 x 12 cubits (a cubit is 18-21", see Special Topic at Luke 12:25). Josephus records this information in Antiq. 15.11.3.
NASB"votive gifts"
NKJV"donations"
NRSV"gifts dedicated to God"
TEV"gifts offered to God"
NJB"votive offerings"
This is the Greek term anathēma, which is used only here in the NT. In the Septuagint it can refer to
1. a votive offering (cf. II Macc. 9:16)
2. an accursed thing (i.e., something given to God and thereby becomes holy and cannot be used by human beings, cf. Deut. 7:26)
One example of this was Herod's lavish gift of a huge golden grapevine that hung on the Temple's wall. The grapes were as tall as a man (cf. Josephus, Antiq. 15.2.3). This grapevine was a symbol of national Israel (cf. Ps. 80:8; Isa. 5:1-7).
21:6 "there will not be left one stone upon another which will not be torn down" This is a prediction of extensive destruction. It exactly describes the Roman destruction of Jerusalem under Titus in a.d. 70. The only stones left were the foundation stones of Solomon's Temple that are today known as the "Wailing Wall." This total destruction was prophesied in Micah 3:12 and Jer. 26:18.
NASB (UPDATED) TEXT: LUKE 21:7-9
7They questioned Him, saying, "Teacher, when therefore will these things happen? And what will be the sign when these things are about to take place?" 8And He said, "See to it that you are not misled; for many will come in My name, saying, 'I am He,' and, 'The time is near'. Do not go after them. 9"When you hear of wars and disturbances, do not be terrified; for these things must take place first, but the end does not follow immediately."
21:7 "They questioned Him" From Mark 13:3 we know that "they" refers to Peter, James, John, and Andrew. They seem to have asked three questions.
1. when will the Temple be destroyed
2. what will be the sign of the coming destruction
3. when will this age end and the new age begin (recorded only in Matt. 24:3)
Luke focuses on the destruction of Jerusalem, while Matthew and Mark focus on the end of the age. Jesus seems to merge these two topics in this teaching moment. Synoptic scholars have often mentioned that Luke seems to choose from Jesus' teachings to emphasize a delayed second coming.
The OT prophets took the crises of their days and projected them into an eschatological setting. Luke chooses to focus on an immediate, temporal judgment event (the destruction of Jerusalem and the temple), while Matthew and Mark focus on the end of the age (Second Coming, Judgment Day).
21:8 "See to it that you are not misled" This is a Present active imperative and an aorist passive subjunctive. It refers to the many Messianic imposters between the death of Jesus and the Roman War of a.d. 60-70. It was this nationalistic religious fanaticism that led to the total destruction of Jerusalem (cf. Josephus, Wars of the Jews 6.54).
▣ "misled" This is the Greek verb planaō, from which the English word "planet" (i.e., the wanderers) is derived. It refers to the unusual orbit of the planets compared to the constellations (stars). It is usually translated "error," but came to be used metaphorically of deceiving or leading astray (cf. Matt. 24:4,5,11,24).
▣ "'I am He'" This reflects Jesus' use of the OT covenant name for God (cf. Exod. 3:14; see Special Topic at Luke 1:68) as a designation of Himself (cf. John 8:24,58; 13:19; 18:5). Here it means many false prophets would claim to be the Jewish Messiah of Deut. 18:18-19 (cf. Acts 3:20-23).
▣ "The time is near" This is the message of the pseudo-Messiahs. This is another example of the delayed Second Coming emphasis in Luke. This refers to the time period between Jesus' death and the destruction of Jerusalem.
▣ "do not go after them" This is an aorist passive (deponent) subjunctive used in the sense of an imperative (Mark 13:7 is a present imperative). It has the negative particle, which usually denotes stopping an act in progress. These false messiahs had a large and zealous following.
21:9-11 These are precursor signs that are observable in every age. They designate the kind of world we live in, not uniquely the world immediately before the Second Coming of Jesus Christ (cf. John L. Bray, Matthew 24 Fulfilled, pp. 25,28).
21:9 "do not be terrified" This is another aorist passive subjunctive used in the sense of an imperative. It is also an idiom from the Septuagint.
NASB (UPDATED) TEXT: LUKE 21:10-11
10Then He continued by saying to them, "Nation will rise against nation and kingdom against kingdom, 11and there will be great earthquakes, and in various places plagues and famines; and there will be terrors and great signs from heaven.
21:10 "these things must take place first" The Markan parallel calls these precursor events "the beginning of the birth pangs of the new age" (cf. Mark 13:7-8). Both Mark and Luke have the word dei (must), which means necessity. God's children need to know and trust that all things are working out according to His plan!
The reason these bad events seem so magnified today is not their increased occurrences, but the immediacy of modern communication. We know of disasters and wars which happen in far away places almost immediately.
21:11
NASB"terrors"
NKJV"fearful sights
NRSV"dreadful portents"
NJB"terrifying events"
This form of the word "fear" is found only here in the NT, but it is also found in the LXX of Isa. 19:17.
▣ "great signs from heaven" The author uses OT apocalyptic language to describe these events (cf. Mark 13:25). Peter says that the prophecy of Joel 2:28-32, which also uses apocalyptic language, was fulfilled at Pentecost (cf. Acts 2), which shows it was not meant to be understood literally (cf. D. Brent Sandy, Plowshares & Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic).
There are several slightly different versions of the phrase in the Greek manuscript tradition. The variations do not alter the sense of the phrase in context. There is no way to determine which of the five variants is original.
NASB (UPDATED) TEXT: LUKE 21:12-19
12"But before all these things, they will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name's sake. 13It will lead to an opportunity for your testimony. 14So make up your minds not to prepare beforehand to defend yourselves; 15for I will give you utterance and wisdom which none of your opponents will be able to resist or refute. 16But you will be betrayed even by parents and brothers and relatives and friends, and they will put some of you to death, 17and you will be hated by all because of My name. 18Yet not a hair of your head will perish. 19By your endurance you will gain your lives.
21:12 There have been many examples both in Acts and in church history of this kind of persecution of believers. Notice the different types of persecution (i.e., "lay hands on," a LXX idiom).
1. synagogues – beatings for violation of Mosaic Law or judicial decision (cf. Deut. 25:1-3; Matt. 19:17; 23:34; Mark 13:9; Acts 6:9-10)
2. local governmental authorities (i.e., the different sons of Herod)
3. Roman authorities (Proconsuls or Procurators)
a. regional
b. in Rome
The NASB Study Bible (footnote Luke 21:12, p. 1503) asserts that the synagogue was also used as a place of confinement until trial.
21:13 Persecution can lead to proclamation opportunities (e.g., Paul in prison in Rome). It is surprising that Luke does not retain Mark's wording at this point because it fits Luke's purpose in writing his Gospel so well (i.e., Mark 13:10, "and the Gospel must be preached to all the nations")!
21:14-15 This does not refer to regular sermon preparation and Bible lessons, but to specific testimony in the face of persecution and trials before governmental authorities (cf. Luke 12:11-12).
21:16 "you will be betrayed even by parents and brothers and relatives and friends" Faith in Christ will divide families and lifelong friends (cf. Matt. 10:21; Mark 13:12).
21:17 "you will be hated by all because of My name" This is a Periphrastic future passive. The presence of "all" shows it is a hyperbole (exaggeration). Christians will be hated because of their identification with Jesus of Nazareth. The early church was accused of (1) atheism; (2) treason; (3) incest; and (4) cannibalism, which were all related to a misunderstanding of Christian doctrines, terminologies, and worship procedures. Persecution for Christ's sake is a NT evidence of believer's salvation and effective Christian living.
21:18 "Yet not a hair of your head will perish" This is a strong double negative. Verse 18 seems to contradict Luke 21:16. However, it must be understood that the main thrust here is (1) God is in control of history (2) physical death is not ultimate for believers.
Jesus used this same OT idiom of protection (cf. 1 Sam. 14:45; 2 Sam. 14:11; 1 Kgs. 1:52) in previous sermons (cf. Luke 12:7; Matt. 10:30).
▣ "perish" This is the Greek term apollumi. See Special Topic at Luke 19:10.
Robert B. Girdlestone, Synonyms of the Old Testament, p. 276, points out that there are several places where this term cannot be translated annihilation, "but such injury as makes the object practically useless for its original purpose."
1. the waste of ointment, Matt. 26:8
2. destruction of old wine skins, Matt. 9:17
3. destruction of hair, Luke 21:18
4. destruction of food, John 6:27
5. destruction of gold, 1 Pet. 1:7
6. destruction of the world, 2 Peter. 3:6
7. destruction of the physical body, Matt. 2:13; 8:25; 12:14; 21:41; 22:7; 26:52; 27:20; Rom. 2:12; 14:15; and 1 Cor. 8:11
This never refers to the annihilation of the person, but the end of bodily existence. It is also commonly used in a moral sense. "All men are regarded as morally destroyed, i.e., they have failed to carry out the intention for which the race was called into being" (p. 276). God's response to this problem was Jesus Christ (cf. John 3:15-16 and 2 Pet. 3:9). Those who reject the gospel are now subject to a further destruction, which does involve body and spirit (cf. 1 Cor. 1:18; 2 Cor. 2:15; 4:3; 2 Thess. 2:10). For the opposite opinion see Fudge, The Fire That Consumes.
21:19 This same emphasis on perseverance is found in Luke 21:36. True faith is a faith that lasts! See SPECIAL TOPIC: PERSEVERANCE at Luke 8:13.
There is a Greek manuscript variant in the verb.
1. Aorist middle (deponent) imperative (cf. MSS א, D. L, W)
2. Future middle indicative (cf. MSS A, B, and most ancient versions)
The UBS4 chooses #1, but "with difficulty" ("C" rating). The UBS3 gave #1 a D rating, "with great difficulty."
▣ "your lives" This is the Greek word psuchē (souls), which reflects the Hebrew word nephesh (BDB 659, i.e., physical life). Because of verse 16 this must refer to one's spiritual life. Christians will be killed but they have eternal life (cf. Matt. 10:28). See the word play between the two meanings at Mark 8:35-37.
NASB (UPDATED) TEXT: LUKE 21:20-24
20"But when you see Jerusalem surrounded by armies, then recognize that her desolation is near. 21Then those who are in Judea must flee to the mountains, and those who are in the midst of the city must leave, and those who are in the country must not enter the city; 22because these are days of vengeance, so that all things which are written will be fulfilled. 23Woe to those who are pregnant and to those who are nursing babies in those days; for there will be great distress upon the land and wrath to this people; 24and they will fall by the edge of the sword, and will be led captive into all the nations; and Jerusalem will be trampled under foot by the Gentiles until the times of the Gentiles are fulfilled.
21:20 "when you see Jerusalem surrounded by armies" Vespasian was Nero's general who subdued Palestine, but at Nero's death he had to return to Rome where three Emperors (Galba, Ortho, and Vitrello) followed in less than one year. Vespasian became Emperor and his son, Titus, finally destroyed the city and the Temple in a.d. 70 after a five month siege of Jerusalem beginning in April when the city was flooded with pilgrims.
21:21 "Then those who are in Judea must flee to the mountains" This is a present active imperative. Tradition (Eusebius, Eccl. His. 3.5.2-3) asserts that when the Christians saw the Roman armies coming, they heeded this prophetic message and fled to the Trans-Jordan region of the Decapolis to a city named Pella and most of them were spared the horrors of the siege and destruction of Jerusalem.
21:23 This obviously refers to the destruction of Jerusalem only, not to the Second Coming. The problem was the rapid flight that was necessary.
Jesus answers the questions of the disciples, but merges the fall of Jerusalem and the Second Coming. Notice also the synonymous parallelism which is so common in OT wisdom literature. Verses 23 and 24a form three double parallel lines.
21:24 "and they will fall by the edge of the sword" Josephus tells us that 1,100,000 were killed and 97,000 were taken prisoner (Wars of the Jews, 6.9.3). Josephus often exaggerated his numbers, but the terror and horror of this event is accurate.
▣ "and will be led captive into all the nations" The captured Jews were sold as slaves throughout the Roman Empire (as were all defeated peoples). Two-thirds of the population of the Roman Empire were slaves.
▣ "until the times of the Gentiles are fulfilled" There are several theories related to this phrase (cf. Luke 20:16; Mark 13:10; Rom. 11:12,25).
1. Gentiles as God's instrument of judgment on Israel
2. the Gentiles in political control of Palestine
3. the believing Gentiles receiving Israel's OT blessing and mandate of evangelism
4. the Good News being preached even to the Gentiles
NASB (UPDATED) TEXT: LUKE 21:25-28
25"There will be signs in sun and moon and stars, and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves, 26men fainting from fear and the expectation of the things which are coming upon the world; for the powers of the heavens will be shaken. 27Then they will see the Son of Man coming in a cloud with power and great glory. 28But when these things begin to take place, straighten up and lift up your heads, because your redemption is drawing near."
21:25-26 "There will be signs in sun and moon and stars" Again this is an example of OT apocalyptic language concerning God's breaking into history. Because of Peter's use of Joel 2:28-32 in Acts 2, this should not be taken literally. See note at verse 11.
21:25 "and on the earth dismay among nations, in perplexity at the roaring of the sea and the waves" Apocalyptic literature has much in common with OT wisdom literature. In this text there is a good example of synonymous parallelism. The metaphor of the sea for the nations comes from Daniel (cf. Luke 7:2-3).
21:26 "coming upon the world" This phrase is unique to Luke. It refers to the known inhabited world.
▣ "for the powers of the heavens will be shaken" This reflects several passages in Isaiah 13:10,13; 24:22; 34:4; 51:6. This imagery has two orientations.
1. If this were an astral deities context it would refer to their weakness and judgment.
2. If this were a visitation of YHWH context (and it is) then it refers to creation's convulsions at the approach of its creator.
21:27 "Then they will see" This seems to refer to all mankind. This seems to preclude a secret rapture.
▣ "the Son of Man coming in a cloud" "Son of Man" (see special Topic at Luke 5:24) is Jesus' self-chosen title. It apparently comes from Ezek. 2:1 and Dan. 7:13, where it combines humanity and deity (cf. Matt. 17:5). The presence of a cloud fits OT and NT allusions to a cloud being the transportation of deity. It is present at many of the major events of the end-time (cf. Matt. 24:30; 26:64; 1 Thess. 4:17; Rev. 1:7).
SPECIAL TOPIC: COMING ON THE CLOUDS
21:28 "But when these things begin to take place" These prophecies of Mark 13, Matthew 24, and Luke 21 are meant to encourage
1. those believers living between Jesus' death and the destruction of Jerusalem
2. those believers who suffer persecution in every age
3. those last generation Christians who will face the wrath of the Antichrist and his followers (cf. 2 Thessalonoans 2 and Revelation)
These prophecies may become strikingly literal for the last generation of persecuted believers, but it is impossible to speculate about which, how, and when. Jesus revealed these things to encourage us, not to divide us.
▣ "straighten up and lift up your heads" These are both aorist active imperatives. Believers' courage in the face of persecution and death is a powerful witness to the unbelievers who tremble in fear (cf. Luke 21:25-26).
▣ "because your redemption is drawing near" Verses 29-36 are built on the promise of Luke 21:28. It shows that Christians amid the sufferings of the end-time still have great confidence.
▣ "redemption" This means "purchased release" (found only here in the Gospels). It is the common OT term for God's gracious acts toward His people. See SPECIAL TOPIC: RANSOM/REDEEM at Luke 1:68.
▣ "is drawing near" This same word is used in Matt. 24:32-33. The parable used in Matt. 24:32-35 and Mark 13:28-32 is also in Luke 21:29-33.
NASB (UPDATED) TEXT: LUKE 21:29-33
29Then He told them a parable: "Behold the fig tree and all the trees; 30as soon as they put forth leaves, you see it and know for yourselves that summer is now near. 31So you also, when you see these things happening, recognize that the kingdom of God is near. 32Truly I say to you, this generation will not pass away until all things take place. 33Heaven and earth will pass away, but My words will not pass away."
21:29 "He told them a parable" This is also recorded in Matt. 24:32-35 and Mark 13:28-31. The little phrase "and all the trees" is unique to Luke and widens the warning to the whole world. Although believers cannot know the specific time of Jesus' coming, they can know the general time (cf. Luke 21:30-31).
21:31 "the kingdom of God" This refers to the eschatological kingdom. See Special Topic at Luke 4:21.
NASB"recognize"
NKJV, NJB"know"
NRSV"you know"
TEV"you will know"
The inflected form of "know" can be a
1. present active imperative (NASB, NKJV, NJB)
2. present active indicative (NRSV, TEV)
▣ "is near" Believers cannot know the exact time of Jesus' return, even He did not know (cf. Matt. 24:36). They will be surprised by it (cf. Matt. 24:44), but they can know the general season (Matt. 24:32-35; Mark 13:28-31) and be prepared for it.
The concept of the soon return has been a problem for interpreters because of the 2,000-year gap. See the Special Topic below from Rev. 1:1.
21:32 "Truly I say to you" This is literally, "amen." It is parallel to the idiom found in Luke 21:3. See Special Topic at Luke 4:24.
▣ "this generation will not pass away until all things take place" This is a strong double negative. There has been much discussion about the interpretation of this verse. There are two major theories.
1. this refers specifically to the destruction of Jerusalem in a.d. 70
2. this phrase is used in its OT sense of a people (cf. Deut. 32:5,20)
Both are true and both fit this context.
21:33 This is another strong double negative. It is a powerful affirmation of the eternality of God's promises (cf. Isa. 40:8; 55:11) and is repeated in Luke 16:17 and Matt. 5:18. Believers can trust these unconditional truths.
1. God's character
2. God's promises
3. God's Son
4. God's presence
5. God's purposes
Notice the emphasis of the similar wording of Matt. 5:18, which speaks of the fact that the OT has now been superceded by the words of Jesus (cf. Luke 21:21-48)!
NASB (UPDATED) TEXT: LUKE 21:34-36
34"Be on guard, so that your hearts will not be weighted down with dissipation and drunkenness and the worries of life, and that day will not come on you suddenly like a trap; 35for it will come upon all those who dwell on the face of all the earth. 36But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man."
21:34 "Be on guard" This is a present active imperative. It is a recurrent warning (cf. Luke 12:40,45 Mark 4:19; Matt. 24:42-44) and is the major thrust of Jesus' eschatological teachings:
1. be ready
2. be watching
3. be active in My service
▣ "hearts" See SPECIAL TOPIC: THE HEART at Luke 1:51. In this context "yourselves" and "hearts" are parallel.
▣ "weighted down with dissipation and drunkenness and the worries of life" This is addressed to the Apostles. The Christian life is a tension-filled pilgrimage. Many believers have damaged their witness and effective ministry by the temptations and cares of this age. Salvation is not the end of the struggle; sometimes it is the beginning.
The parallel of the soils in Mark 4 and Matthew 13 is a shocking witness to the need for fruit bearing and perseverance, not just initial response (germination). Salvation is an ongoing relationship (cf. Matt. 10:32; Mark 13:13), not only a ticket to heaven or an insurance policy! Daily choices reveal the heart and the true self. Faithfulness and perseverance are evidence of a free salvation. See Special Topic: The Need to Persevere at Luke 8:31.
▣ "and that day will come on you suddenly like a trap" "That day" is an OT idiom for God's visitation for blessing or judgment. See Special Topic below from the Eighth Century Prophets.
21:35 This may be an allusion to Isa. 24:17 in the Septuagint. If so, then the verse division slightly changes.
The Second Coming ("that day," Luke 21:34) will impact all human beings living and dead. All will give an account to God of the gift of life (cf. Matt. 25:31-46; 2 Cor. 5:10; Rev. 20:11-15).
For those who know God in Christ, it is a day of resurrection, reunion, and rejoicing. But, for those who have not responded to the gospel, it is a day of gloom, doom, rejection, and permanent judgment (separation).
21:36 "keep on the alert at all times" This is a present active imperative denoting constant attention (cf. Mark 13:33; Eph. 6:18). This verse reminds me of Eph. 6:19. There is a daily price to be paid!
Paul uses a form of this term to describe his suffering for Christ and the gospel in 2 Cor. 6:5 and 11:27.
▣ "praying" This is a present middle (deponent) participle used in the sense of an imperative. Luke uses this term often in the sense of
1. beseech or pray, Luke 5:12; 8:38; 10:2; 21:36; 22:32; Acts 4:31; 8:22,24; 10:2
2. beg, Luke 8:28; 9:38,40; Acts 21:39; 26:3
3. please tell, Acts 8:34
All of these senses are found in the Septuagint.
NASB, NRSV"that you may have strength to escape"
NKJV"that you may be counted worthy to escape"
TEV"that you will have the strength to go safely through"
NJB"for the strength to survive"
This is a purpose clause (hina) with an aorist active subjunctive (a note of contingency) and an aorist active infinitive. Some believers will be caught unaware and unprepared when the events of the end-time begin to rapidly unfold. They will have to face Christ ashamed and will receive no reward (cf. 1 Cor. 3:10-15; 2 Cor. 5:10).
There is a Greek manuscript variant in this phrase.
1. kataxiōthēte (aorist passive subjunctive), "may be judged/counted worthy" (cf. MSS A, C, D)
2. katischusēte (aorist active subjunctive), "may have strength" (cf. MSS א, B, L, W and in UBS4)
NASB (UPDATED) TEXT: LUKE 21:37-38
37Now during the day He was teaching in the temple, but at evening He would go out and spend the night on the mount that is called Olivet. 38And all the people would get up early in the morning to come to Him in the temple to listen to Him.
21:37 "during the day He was teaching in the temple" Jesus did not hide or decrease His public ministry (cf. Luke 20:1).
▣ "spend the night on the mount that is called Olivet" This refers to the fact that Jesus camped out on the Mount of Olives several nights and did not spend every night with Mary, Martha, and Lazarus in Bethany. This place was well known to Judas and will be the site of Jesus' arrest.
21:38 This shows Jesus' popularity with both the pilgrims attending the Passover and the local townspeople. This popularity was one of several reasons that caused the religious leaders to fear Him.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What spiritual truth about stewardship was Jesus communicating in Luke 21:1-4?
2. Why were the Jews so proud of the Temple?
3. Why is the discussion of the destruction of Jerusalem mixed with end-time events of the End of the Age?
4. What does the phrase in verse 25, "the times of the Gentiles," mean?
5. What is the major emphasis of Jesus' teachings concerning His Second Coming?
6. Do Luke 21:34-36 refer to believers? If so what is the implication?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Plot to Kill Jesus | The Plot to Kill Jesus |
Jesus' Death (22:1-23:56) |
The Plot Against Jesus | The Conspiracy Against Jesus: Judas Betrays Him |
22:1-6 | 22:1-6 | 22:1-2 | 22:1-2 | 22:1-2 |
Judas Agrees to Betray Jesus | ||||
22:3-6 | 22:3-6 | 22:3-6 | ||
The Preparation of the Passover | Jesus and His Disciples Prepare the Passover | The Last Supper | Jesus Prepares to Eat the Passover Meal | Preparation for the Passover Supper |
22:7-13 | 22:7-13 | 22:7-13 | 22:7-8 | 22:7-13 |
22:9 | ||||
22:10-12 | ||||
22:13 | ||||
The Institution of the Lord's Supper | Jesus Institutes the Lord's Supper | The Lord's Supper | The Supper | |
22:14-23 | 22:14-23 | 22:14-23 | 22:14-16 | 22:14-16 |
22:17-18 | 22:17-18 | |||
The Institution of the Eucharist | ||||
22:19-20 | 22:19-20 | |||
The Treachery of Judas Foretold | ||||
22:21-22 | 22:21-23 | |||
22:23 | ||||
The Dispute About Greatness | The Disciples Argue About Greatness | The Argument About Greatness | Who is Greatest? | |
22:24-30 | 22:24-30 | 22:24-27 | 22:24-27 | 22:24-27 |
The Reward Promised to the Apostles | ||||
22:28-30 | 22:28-30 | 22:28-30 | ||
Peter's Denial Foretold | Jesus Predicts Peter's Denial | Jesus Predicts Peter's Denial | Peter's Denial and Repentance Foretold | |
22:31-34 | 22:31-34 | 22:31-34 | 22:31-32 | 22:31-34 |
22:33 | ||||
22:34 | ||||
Purse, Bag, and Sword | Wallet, Bag, and Sword | Purse, Bag, and Sword | A Time of Crisis | |
22:35-38 | 22:35-38 | 22:35-38 | 22:35a | 22:35-38 |
22:35b | ||||
22:36-37 |
||||
22:38a | ||||
22:38b | ||||
The Prayer on the Mount of Olives | The Prayer in the Garden | Gethsemane | Jesus Prays on the Mount of Olives | The Mount of Olives |
22:39-46 | 22:39-46 | 22:39-46 | 22:39-40 | 22:39-40 |
22:41-44 | 22:41-44 | |||
22:45-46 | 22:45-46 | |||
The Betrayal and Arrest of Jesus | Betrayal and Arrest in Gethsemane | The Arrest of Jesus | The Arrest | |
22:47-53 | 22:47-53 | 22:47-53 | 22:47-48 | 22:47-51 |
22:49-50 | ||||
22:51 | ||||
22:52-53 | 22:52-53 | |||
Peter's Denial of Jesus | Peter Denies Jesus and Weeps Bitterly | Peter Denies Jesus | Peter's Denial | |
22:54-62 | 22:54-62 | 22:54-62 | 22:54-56 | 22:54-62 |
22:57 | ||||
22:58a | ||||
22:58b | ||||
22:59 | ||||
22:60a | ||||
22:60b-62 | ||||
The Mocking and Beating of Jesus | Jesus Mocked and Beaten | Jesus Is Mocked and Beaten | Jesus Mocked by the Guards | |
22:63-65 | 22:63-65 | 22:63-65 | 22:63-65 | 22:63-65 |
Jesus Before the Council | Jesus Faces the Sanhedrin | Jesus Before the Council | Jesus Before the Sanhedrin | |
22:66-71 | 22:66-71 | 22:66-71 | 22:66-67a | 22:66-23:1 |
22:67b-69 | ||||
22:70a | ||||
22:70b | ||||
22:71 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. 1 Corinthians 11:20ff is the first written account of the Last Supper. It was recorded by Paul. Luke, in many ways, mirrors Paul's presentation.
B. The only account of the dialog during the Lord's Supper is John 13-17, though no reference to the actual meal is included.
C. There are two great textual difficulties related to this chapter, Luke 22:17-20 and Luke 22:43-44. See the notes below.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 22:1-2
1Now the Feast of Unleavened Bread, which is called the Passover, was approaching. 2The chief priests and the scribes were seeking how they might put Him to death; for they were afraid of the people.
22:1 "the Feast of Unleavened Bread, which is called the Passover" These two feasts are discussed in Exodus 12 (Passover, Luke 22:1-14,21-36 and Unleavened Bread, Luke 22:15-20). Originally they were separate feasts, but were later combined into one eight- day feast (cf. Num. 28:16-31) beginning on the 14th of Nisan (March-April). The Passover Feast commemorates the Death Angle passing over the Jewish slaves' homes in Egypt and the deliverance of God's people from the Egyptians as promised in Gen. 15:12-21.
22:2 "The chief priests and the scribes" This refers to the Sanhedrin, the Supreme Court of the Jews in Jerusalem. See Special Topic: Sanhedrin at Luke 9:22.
▣ "how they might put Him to death" The religious leaders felt that Jesus
1. was heretical
2. could cause problems with Rome (cf. Matt. 26:5)
3. made them to feel jealous
The Gospel of John mentions several plots to kill Jesus (cf. John 7:30,44; 8:59; 10:31,39; 11:53).
▣ "death" This word for death (anaireō) is used in the NT almost exclusively by Luke for someone being put to death (cf. Luke 22:2; 23:32: Acts 2:23; 5:33,36; 7:28; 9:23,24,29; 10:39; 12:2; 13:28; 16:27; 22:20; 23:15,21,27; 25:3; 26:10). It is also used this way in the Septuagint (cf. Gen. 4:15; Exod. 15:9; 2 Sam. 10:18).
The other Synoptic Gospels use the terms apollumi or apokteinō for these murderous plots by these Jerusalem leaders.
Luke, being the only Gentile writer of the NT, had a different vocabulary from the other Gospel writers whose primary language was Aramaic. Luke is heavily influenced by the terminology and vocabulary of the Greek translation of the NT, the Septuagint.
▣ "for they were afraid of the people" This is a recurrent theme (cf. Matt. 21:26,44; Mark 11:18,32; 12:12; Luke 20:19).
NASB (UPDATED) TEXT: LUKE 22:3-6
3And Satan entered into Judas who was called Iscariot, belonging to the number of the twelve. 4And he went away and discussed with the chief priests and officers how he might betray Him to them. 5They were glad and agreed to give him money. 6So he consented, and began seeking a good opportunity to betray Him to them apart from the crowd.
22:3 "And Satan entered into Judas" Luke mentions Satan often (cf. Luke 4:13; 10:18; 13:16; and 22:3,31). Judas had heard, fellowshiped with, and observed the Lord Jesus at close range for several years, but apparently he still had no personal relationship with Him by faith (cf. Matt. 7:21-23). Peter undergoes the same intensity of temptation as does Judas, but with drastically different results. Much discussion has taken place over the motives of Judas' treachery: (1) it was primarily monetary (cf. John 12:6); (2) it was primarily political (cf. William Klassen, Judas Betrayer of Friend of Jesus?); (3) it was spiritual (cf. John 13:27).
On the subject of Satanic influence or demon possession, there are several good resources (listed in the order of those I trust).
1. Merrill F. Unger, Biblical Demonology, Demons in the World Today
2. Clinton E. Arnold, Three Crucial Questions About Spiritual Warfare
3. Kurt Koch, Christian Counseling and Occultism, Demonology Past and Present
4. C. Fred Dickason, Demon Possession and the Christian
5. John P. Newport, Demons, Demons, Demons
6. John Warwick Montgomery, Principalities and Powers
Also see my Special Topics at Luke 4:2 (Satan) and 4:33 (The Demonic).
Be careful of cultural myths and superstitions. Satan affects Peter in Matt. 16:23 to tempt Jesus in the very same way—to avoid His substitutionary death. Satan is consistent. He is trying any way possible to stop Jesus' redemptive work on our behalf.
1. Satan' temptation of Jesus, Luke 4; Matthew 4
2. Peter, Matthew 16
3. Judas and the Sanhedrin, here
Jesus even describes Judas as a devil in John 6:70. The Bible does not discuss the subject of demon possession and influence as it relates to believers. But, believers are obviously affected by personal choices and personal evil!
▣ "Iscariot"
▣ "belonging to the number of the twelve" These were the special disciples whom Jesus chose to intimately reveal Himself to and train to become the "new Israel." A really good book on Jesus' training methodology is Robert E. Coleman, The Master Plan of Evangelism. These men became known as "the Twelve." See Special Topic at Luke 6:13.
22:4 "officers" This refers to the Temple police. One of the divisions of the Levites was charged with guarding, maintaining order, and inflicting punishment on the Temple mount. The priests guarded the temple itself, but the temple police (we learn from Philo, De Specialibus Legibus (Loeb 7, 1.156) were assigned to
1. opening and closing the outer doors of the temple area
2. guarding the opening between the Court of the Gentiles and the Court of the Women
3. patrolling the commercial area known as the Court of the Gentiles
At night there were twenty-one guards posted around the temple area's perimeter (M. M. dd. 1.1).
They were under the control of the Sanhedrin, which usually met in the temple. They are usually referred to
1. as officials or attendants, John 7:32,45,46; 18:18
2. at Jesus' arrest, John 18:3,12
3. at the night trials, John 18:18,36
a. at Peter's denial, Matt. 26:58; Mark 14:54,65; John 18:18
b. at Jesus' sentencing by Pilate, John 19:6
4. in Acts 4:1; 5:22-26; 21:30
22:5 "they were glad" They rejoiced because now they could arrest Jesus quietly and discreetly in private without the pilgrims or townspeople knowing anything about it (cf. Luke 22:6).
▣ "and agreed to give him money" We learn from Matt. 26:15 that it was thirty pieces of silver, which fulfills the prophecy of Zech. 1:12.
22:6 "and began seeking a good opportunity to betray Him" The night of the Passover observance would have been an opportune time because everyone was home with their family groups on this special holy evening.
▣ "apart from the crowd" We must remember that Jesus was a very popular person in Galilee and during this festival hundreds and hundreds of people from Galilee were in Jerusalem. This is the very reason the High Priest had decided to wait in Mark 14:2, but when one of His own offered to betray Him, they changed their minds.
NASB (UPDATED) TEXT: LUKE 22:7-13
7Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed. 8And Jesus sent Peter and John, saying, "Go and prepare the Passover for us, so that we may eat it." 9They said to Him, "Where do You want us to prepare it?" 10And He said to them, "When you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house that he enters. 11And you shall say to the owner of the house, 'The Teacher says to you, "Where is the guest room in which I may eat the Passover with My disciples?"' 12And he will show you a large, furnished upper room; prepare it there." 13And they left and found everything just as He had told them; and they prepared the Passover.
22:7 "Then came the first day of Unleavened Bread on which the Passover lamb had to be sacrificed" There is a chronological difference between the Synoptic Gospels (Passover) and John (the day of preparation, cf. Exod. 12:6; John 13:1; 18:28) on exactly what day the Lord's Supper took place. Remember that Jewish days start at dusk because of Genesis 1. The day of Jesus' crucifixion is uniform in all four Gospels as being Friday. If one retraces the lunar calendar back to Jesus' day in a.d. 30, the 14th of Nisan (cf. Lev. 23:5-6) fell on a Thursday, the 15th of Nisan on a Friday, which fits exactly.
22:8 "And Jesus sent Peter and John" Only Luke names these two preparers. Usually James is included with this inner circle of Apostles, but not here.
▣ "Go and prepare" This is a good example of an idiomatic use of a participle before an imperative, where both are used as imperatives (cf. Matt. 28:19).
This preparation would have been done on the afternoon of the 14th of Nisan. The meal would be eaten that night (the 15th of Nisan).
22:9 "Where do You want us to prepare it" The disciples did not know the exact location, possibly because Jesus did not want Judas' betrayal to interrupt the meal.
22:10 "a man will meet you carrying a pitcher of water" Woman usually carried water in pitchers, men sometimes carried it in animal skins. This is another of many examples in the Gospels that can be interpreted as (1) the supernatural knowledge of Jesus or (2) a pre-arranged setting. The people of Jerusalem and surrounding areas opened their homes during these festival occasions for pilgrims.
22:11 "And you shall say to the owner of the house" This may have been John Mark's home, which became the disciples' meeting place in Jerusalem known as the upper room (cf. Acts 12:12).
▣ "the guest room" See note at Luke 2:7, where it is translated "inn."
NASB (UPDATED) TEXT: LUKE 22:14-23
14When the hour had come, He reclined at the table, and the apostles with Him. 15And He said to them, "I have earnestly desired to eat this Passover with you before I suffer; 16for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God." 17And when He had taken a cup and given thanks, He said, "Take this and share it among yourselves; 18for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes." 19And when He had taken some bread and given thanks, He broke it and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me." 20And in the same way He took the cup after they had eaten, saying, "This cup which is poured out for you is the new covenant in My blood. 21But behold, the hand of the one betraying Me is with Mine on the table. 22For indeed, the Son of Man is going as it has been determined; but woe to that man by whom He is betrayed!" 23And they began to discuss among themselves which one of them it might be who was going to do this thing.
22:14 "When the hour had come" This would be twilight on the beginning of the 15th of Nisan.
▣ "He reclined at the table" Remember the Lord's Supper was done as all Jewish meals, by reclining on the left elbow around a horseshoe-shaped, low table.
22:15 This verse has two wordplays.
1. "with desire (epithumia) I desired (epethumēsa)," which is a common idiom in the Septuagint for "strongly desired"
2. "passover" (pascha) and "suffer" (paschō)
Jesus had forewarned them several times (cf. Luke 9:22-27; Mark 8:31-9:1; Matt. 16:21-28; 17:9,12,22-23; 20:18-19) of His upcoming suffering in Jerusalem at the instigation of the Jewish authorities and the cruel Roman justice (crucifixion).
22:16 "I shall never again eat it until it is fulfilled in the Kingdom of God" This is a strong double negative, which refers to the Passover meal. It seems to be a reference to the Messianic banquet (cf. Luke 22:18,30; 14:15; Matt. 8:11; 26:29; Rev. 19:9).
This metaphor of intimate fellowship is hard to interpret. It obviously refers to table fellowship, which was so important in ancient Israel and the Near East. However, is it to be understood literally? Resurrected bodies do not need physical food. It is this type of idiomatic language about the afterlife that caused the Pharisees to think of it in such earthly, physical terms (Islam also). Humans have many questions about the afterlife, but the Bible speaks of it in symbol, idiom, analogy, and metaphor. Perhaps 1 Cor. 2:9, which is a quote from Isa. 64:4 and 65:17, is best!
▣ "kingdom of God" See Special Topic at Luke 4:21.
22:17-20 There is a manuscript variant in these verses. The long text (Luke 22:17-20) is recorded in the NASB, NRSV, NJB, NKJV, TEV. It is not in Manuscript D, on which the King James Version is normally based, but it is in the other four, most ancient witnesses (MSS P75, א, A, B) and is quoted by Justin Martyr around a.d. 150.
In the short text (Luke 22:17-19a), the wine comes before the bread, which follows the order of 1 Cor. 10:16 (and the Didache 9:1-3). If the longer text is followed, then the order is reversed which is found in Matthew, Mark, and 1 Cor. 11:23-27.
There are two good discussions of this textual problem:
1. Bruce M. Metzger, A Textual commentary on the Greek New Testament, pp. 173-177
2. Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 198-209
This textual problem does not affect any Christian doctrine (because of the parallels in Matthew and Mark), but only a proper reading of Luke and his purposes and idiosyncrasies as an author. At the stage of textual criticism there is no way to determine the reading of the autograph copy (original handwritten copy) of Luke. Both forms were known to second century Christians.
22:17 "a cup" There are four cups of blessing during the Seder service. I believe that Jesus used the third cup of blessing as the point of departure from the national meal of Israel to the new meal of the church.
SPECIAL TOPIC: PASSOVER (ORDER OF SERVICE)
22:18 "the fruit of the vine" See Special Topic below.
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
22:19 "some bread" Notice that the lamb is not mentioned. This meal has a completely new relevance for the church and is not linked inseparably to an annual Feast of national Israel. It symbolized a new deliverance (exodus) from sin (i.e., the new covenant, cf. Jer. 31:31-34).
▣ "This is My body" There have been four major understandings of this meal in the church:
1. Roman Catholic trans-substantiation, which means that this is in reality the body of Christ
2. Martin Luther's con-substantiation, which is slightly less literal than number 1
3. John Calvin's spiritual presence, which is slightly less literal than numbers 1 and 2
4. Zwingli's symbolic understanding
The interpretation that the elements actually become the body and blood of Christ comes from John 6:43-58 which, however, in context, it records the feeding of the five thousand and the Jews expectation that the Messiah would feed them as Moses did, not the Lord's Supper.
▣ "do this in remembrance of Me" This is a Present active imperative. The phrase is unique to Luke's Gospel. The word anamnēsis occurs twice in Paul's account of the Lord's Supper in 1 Cor. 11:24,25. Luke may have gotten his terminology from Paul's churches. This is probably why there are several non-Lukan forms and words in Luke 22:19b-20.
22:20
NASB, NRSV,
TEV, NJB"poured out"
NKJV"shed"
▣ "the new covenant in My blood" This new covenant is described in Jer. 31:31-34, Ezek. 36:22-36, and Zech. 9:11. It was horrid for Jews to think of drinking blood (cf. Lev. 17:14). It is obvious that Jesus is referring to His sacrificial death and not of literally drinking His blood!
SPECIAL TOPIC: THE LORD'S SUPPER IN JOHN 6
22:21 "the hand of the one betraying Me is with Mine on the table" In Luke, Judas participates in the entire Lord's Supper. In John 13:21-30 he leaves before the Supper is begun. In Matthew and Mark he takes part in half of the Supper. We must continue to remember that the Gospels are not modern histories, but evangelistic tracts! Judas' betrayal is a fulfillment of Ps. 41:9 (cf. John 13:18).
22:22 "the Son of Man is going as it has been determined" For "Son of Man" see Special Topic at Luke 5:24.
The verb is a perfect passive participle of horizō, which means a boundary or limit. We get the English word "horizon" from this Greek term. Jesus' sacrificial death is part of the pre-determined plan of God (cf. Gen. 3:15; Isa. 52:13-53:12; Acts 2:23; 3:18; 4:28; 10:42; 13:29; 17:26,31). Jesus's death was not an afterthought or plan B! Jesus came to die (cf. Mark 10:45; John 3:16; 2 Cor. 5:21)!
▣ "but woe to that man by whom He is betrayed" It is the Gospel of John that mentions Judas' treachery early and often (cf. John 6:70; 12:4; 13:2,26,27; 17:12; 18:2-5).
22:23 This verse shows the confusion and uncertainty of the Twelve. They had been with Jesus for several years. They had heard His teachings, seen His miracles, and functioned as His representatives, yet they did not understand! They were not even sure which one of them was the betrayer!
Passages like this are an encouragement to me in my doubts, confusions, and fear. Christianity is a life of faith, trust, hope, fear, and uncertainty; get used to it! The wonder of wonders is that through it all there is peace, joy, contentment, and assurance!
NASB (UPDATED) TEXT: LUKE 22:24-27
24And there arose also a dispute among them as to which one of them was regarded to be greatest. 25And He said to them, "The kings of the Gentiles lord it over them; and those who have authority over them are called 'Benefactors.' 26But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant. 27For who is greater, the one who reclines at the table or the one who serves? Is it not the one who reclines at the table? But I am among you as the one who serves."
22:24 "And there arose also a dispute among them as to which one of them was regarded to be greatest" Every time Jesus related His death, the disciples began to argue over who would be His successor (cf. Matt. 18:1-5; 20:24-28; Mark 9:33-37; 10:41-45; Luke 9:46-48). The Greek word for "dispute" implies one ready to argue. The context of John 13 involves this same issue. The larger context is the dialogue in the "guest room" during the Lord's Supper, John 13-17. They still had in their minds an earthly kingdom, a Jewish kingdom (cf. Acts 1:6). They were arguing over which one of them would take Jesus' place as leader.
22:25-27 Jesus uses several words denoting powerful men: "kings," "those who have authority," "benefactors" (used of Syrian kings). These all refer to people in power. Christ's leaders must be servant leaders. Jesus demonstrated this for them as He washed their feet in John 13:3-5 and supremely when He died on the cross. God's leaders must be Kingdom people, Great Commission people!
The fall involved selfishness; faith in Jesus promotes and provides selflessness (cf. Gal. 2:20). We are saved to serve; we live to serve! It is all about Jesus, not all about us (cf. Luke 9:48).
SPECIAL TOPIC: SERVANT LEADERSHIP
22:27 The second question of Luke 22:27 expects a "yes" answer. This is a typical biblical "role reversal" statement. God's ways are not our ways (cf. Isa. 55:8).
NASB (UPDATED) TEXT: LUKE 22:28-30
28"You are those who have stood by Me in My trials; 29and just as My Father has granted Me a kingdom, I grant you 30that you may eat and drink at My table in My kingdom, and you will sit on thrones judging the twelve tribes of Israel."
22:28
NASB"those who have stood by Me in My trials"
NKJV"those who have continued with Me in My trials"
NRSV"those who have stood by Me in my trials"
TEV"you have stayed with me all through my trials"
NJB"you are the men who have stood by me faithfully in my trials"
This is a Perfect active participle. Jesus must be referring to the events and struggles of their years together in ministry on the road. The large crowds came and went, but this core of followers remained. This group also included several women who traveled with them (cf. Luke 8:1-3) and some of the hundred and twenty in the upper room on Pentecost (cf. Acts 1:13-15).
SPECIAL TOPIC: WOMEN WHO TRAVELED WITH JESUS AND HIS DISCIPLES
22:29-30 Jesus knew who He was and why He came (cf. John 15:1-7). He has the authority (cf. Matt. 28:18) to appoint His followers a place that was given to Him by the Father (places of honor at the head table).
22:30 "and you will sit on thrones judging the twelve tribes of Israel" The exact time, purpose, and people to be ruled is uncertain (cf. Matt. 19:28; 2 Tim. 2:11-12; Rev. 3:21). This phrase surely links the OT Israel and the NT church in an inseparable embrace.
SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD
NASB (UPDATED) TEXT: LUKE 22:31-34
31"Simon, Simon, behold, Satan has demanded permission to sift you like wheat; 32but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers." 33But he said to Him, "Lord, with You I am ready to go both to prison and to death!" 34And He said, "I say to you, Peter, the rooster will not crow today until you have denied three times that you know Me."
22:31 "Simon, Simon" The doubling of a name was a way of gently chiding (cf. Luke 6:46; 10:41; 22:31; Acts 9:4; 22:7; 26:14). Notice Jesus calls him Simon and not Peter (rock). He will be anything but a rock in the next few hours.
NASB"Satan has demanded permission to sift all of you like wheat"
NKJV"Satan has asked for you, that he may sift you as wheat"
NRSV"Satan has demanded to sift all of you like wheat"
TEV"Satan has received permission to test all of you, to separate the good from the bad, as a farmer separates the wheat from the chaff"
NJB"Satan has got his wish to sift all of you like wheat"
The "you" is plural. This means all of the disciples. This sounds much like Job 1:12; 2:6. Satan must ask God's permission before he acts. The TEV and NJB catch the connotation of the verb exaiteō (here an aorist middle indicative) as it was used in the papyri (Moulton and Milligan, Vocabulary of the Greek Testament, p. 221).
Sifting was a process of (1) shaking grain through a strainer to remove dirt and small stones and other impurities before preparing it to eat or (2) separating the grain from the chaff by winnowing. Here it is metaphorical of a time of testing/separation.
22:32 "but I have prayed for you" The pronoun egō is fronted, implying "I myself." Jesus prayed specifically for Peter. Jesus prayed for His disciples then and now in John 17. Jesus continues to pray for all believers (cf. Heb. 7:25; 9:24; 1 John 2:1). This same verb is used in Luke 21:36 for believers praying and keeping watch.
▣ "that your faith may not fail" This is a sobering thought (see Special Topic at Luke 6:46). Peter will deny any knowledge of Jesus three times, with an oath! But Peter repents and reestablishes his relationship by faith (Judas does not).
If the strong leader of the Apostolic group is open to Satanic attack and failure, why not the rest of Jesus' followers (past and present)?
▣ "when once you have turned again" Even in the midst of temptation, Jesus strengthens Peter by this statement. I believe John 21 is Peter's official reinstatement as leader of the Apostolic group after his denial. Amazingly, he will preach the first Christian sermon at Pentecost in Acts 2!
22:33 This verse clearly shows the struggle of the will. Peter truly wanted to follow and serve his Lord, but there is a terrible conflict in the fallen human heart (cf. Eph. 6:10-19). Self, self-interest, and self-preservation become ultimate issues (cf. Rom. 7). Peter was willing to die for Jesus at the arrest in the garden of Gethsemane, but not at the fire outside the high priest's home (cf. Matt. 26:41; Mark 14:38).
22:34 "the rooster will not crow" The time of the crowing (before 3 a.m.) and the number of crowings (cf. Mark. 14:30) are examples of Jesus' supernatural knowledge.
▣ "that you know Me" The verb "know" is a perfect active infinitive denoting a past act come to a settled state of being. The Hebrew connotation of "know" is not facts about, but intimate personal relationship (cf. Gen. 4:1; Jer. 1:5). Peter was asserting that he had never had a personal relationship with Jesus!
NASB (UPDATED) TEXT: LUKE 22:35-38
35And He said to them, "When I sent you out without money belt and bag and sandals, you did not lack anything, did you?" They said, "No, nothing." 36And He said to them, "But now, whoever has a money belt is to take it along, likewise also a bag, and whoever has no sword is to sell his coat and buy one. 37For I tell you that this which is written must be fulfilled in Me, 'And He was numbered with transgressors'; for that which refers to Me has its fulfillment." 38They said, "Lord, look, here are two swords." And He said to them, "It is enough."
22:35 "When I sent you out without money belt and bag and sandals" This relates to the mission trips of the Twelve and the Seventy (cf. Luke 9:3; 10:4). This reminds them of a ministry time when they had to totally depend on God for sustenance, protection, and provision.
▣ "you did not lack anything did you" This question expects a "no" answer.
22:36 "and whoever has no sword is to sell his coat and buy one" Peter apparently took this literally as did the other disciples (see Luke 22:38). This is probably the background of Peter's cutting off the ear of the High Priest's servant. I do not believe Jesus was speaking literally, but figuratively of the struggle ahead.
There is a paradox between divine provision and human preparation. Both are needed. It is part of the faith covenant relationship with God. Believers are not blessed or effective because of their efforts, but because they are blessed they freely give themselves to the spiritual tasks assigned by God.
This verse, which contains three aorist active imperatives, shows that not all commands are to be taken literally. Human language has a complex relationship to specific historical settings and literary contexts. Part of the image of God in mankind is our linguistic abilities.
22:37 "that this which is written must be fulfilled in Me" This refers to OT prophecy (here Isa. 53:12). The verb "is written" is a Perfect passive participle, which is an idiom for inspired OT Scripture. Jesus' life, teachings, and actions had OT prophetic implications.
The OT and NT authors believed God was intimately involved in His creation. He reveals Himself to humans in Scripture. One of the powerful ways He substantiates the validity and authority of His revelation (Bible) is predictive prophecy. Many of the OT prophecies are typological fulfillments (something happens to Israel or her leaders that later also occur in Jesus' life, cf. Psalm 22; Hos. 11:1) and others like this one specifically record future events unique to the Messiah (cf. Isaiah 53; Micah 5:2). No other "holy book" of world religions has predictive prophecy. It clearly shows the supernatural nature of the Bible and God's control and knowledge of history.
NASB"for that which refers to Me has its fulfillment"
NKJV"for the things concerning Me have an end"
NRSV"and indeed what is written about me is being fulfilled"
TEV"what was written about me is coming true"
NJB"Yes, what it says about me is even now reaching its fulfillment"
This could refer to (1) prophetic Scripture about the Messiah or (2) Jesus' life work of accomplishing the redemptive will and plan of God, about to be finished. His hour has come. Charles B. Williams, The New Testament In the Language of the People has "yes that saying about me has its fulfillment," which makes Luke 22:37 Hebrew synonymous parallelism.
▣ "He was numbered with transgressors" This is a quote from a Servant Song of Isaiah 52:13-53:12 (cf. Luke 53:12). It is the most specific OT prophecy of the Messiah's rejection and subsequent death. The Messiah will suffer (cf. Gen. 3:15)!
22:38 "It is enough" This either refers to the fact that (1) there are enough swords or (2) this is enough of this kind of talk (cf. TEV footnote).
Both A. T. Robertson (Word Pictures) and Joseph A. Fitzmyer (Anchor Bible, vol. 28A) assume that Jesus is speaking metaphorically and that the Apostles have taken Him literally. Since He cannot communicate to them because of their world view/mind set, He terminates the discussion. They take this approach because it sounds so out of character for Jesus to advocate buying swords for a physical battle between His disciples and a large group of soldiers.
F. F. Bruce, Questions and Answers, says:
"Our Lord speaks here with a certain sad irony: since the Son of Man is about to be numbered with transgressors (more particularly, with bandits like the two who were crucified with Him), why should His followers not dress accordingly and wear swords as well as other articles which they had formerly been forbidden to take with them? Taking Him up literally, the disciples revealed that they had two swords with them. But He, realizing that they had not understood Him, dismissed the matter: "Enough!" He said, "that will do." He certainly did not wish them to use the swords for defending Him (as the sequel makes plain), and two swords would have been inadequate for their own self-defense" (p. 63).
This is basically the understanding found in Hard Sayings of the Bible, pp. 486-487.
NASB (UPDATED) TEXT: LUKE 22:39-46
39And He came out and proceeded as was His custom to the Mount of Olives; and the disciples also followed Him. 40When He arrived at the place, He said to them, "Pray that you may not enter into temptation." 41And He withdrew from them about a stone's throw, and He knelt down and began to pray, 42saying, "Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done." 43Now an angel from heaven appeared to Him, strengthening Him. 44And being in agony He was praying very fervently; and His sweat became like drops of blood, falling down upon the ground.
45When He rose from prayer, He came to the disciples and found them sleeping from sorrow, 46and said to them, "Why are you sleeping? Get up and pray that you may not enter into temptation."
22:39 "as was His custom to the Mount of Olives" Apparently Jesus used this place often for prayer. There is also the possibility that this was His camp site while in Jerusalem.
The Mount of Olives is really a ridge to the east of Jerusalem running about 2.5 miles. It is about 300-400' higher than the city. This makes it a beautiful place to overlook the holy city and the temple. Jesus apparently camped out here while in Jerusalem (cf. Luke 21:37).
22:40 "When He arrived at the place" Luke never mentions the garden of Gethsemane as Mark (cf. Luke 14:32) and Matthew (cf. Luke 26:36) do.
▣ "Pray that you may not enter into temptation" "Pray" is a present middle (deponent) imperative, which denotes an ongoing command. Jesus faced His hour of trial through His constant fellowship with the Father in prayer. Luke, of all the Gospels, emphasizes Jesus' prayer life.
The term "temptation" is the noun form of the verb peirazō. See Special Topic at Luke 4:2.
22:41 Jesus came to Gethsemane with all His Apostles (except Judas) to pray. Apparently He left the larger group as well as the inner circle of disciples, Peter, James, and John. He then left them and went a short distance away and began to pray (imperfect middle [deponent] indicative), which denotes the beginning of an action in past time or the recurrence of an action (cf. Matt. 26:39,42,44).
▣ "knelt down" Matthew and Mark have Jesus prostrate on the ground (cf. Matt. 26:39; Mark 14:35). Luke has Jesus kneeling. The normal position of Jewish prayer was standing with the eyes and hands lifted to heaven. This experience was not normal in any sense!
22:42 "Father" See Special Topic below.
▣ "if" This is a first class conditional sentence, which implies Jesus' request was possible. This phrase is repeated in all three Synoptic Gospels (cf. Matt. 26:39 and Mark 14:35).
▣ "remove this cup from Me" We are on extremely holy ground here as Jesus' human nature struggles with the Father's will.
This was an OT metaphor for one's destiny (cf. Ps. 16:5; 23:5; Jer. 51:2; Matt. 20:22). It was usually used in a judgmental (i.e., negative) sense (cf. Ps. 11:6; 75:8; Isa. 51:17,22; Jer. 25:15-16,27-28; 49:12; Lam. 4:21; Ezek. 23:31-33; Hab. 2:16). This idiom is often associated with drunkenness, which is another OT metaphor for judgment (cf. Job 21:20; Isa. 29:9; 63:6; Jer. 25:15-16,27-28). Jesus wants out! Fear is not sin. He faced fear with faith; so must we!
▣ "yet not My will, but Yours be done" In this context the true humanity and faith of Jesus shines forth! Though His human nature cries out for deliverance, His heart is set on fulfilling the Father's eternal plan of substitutionary atonement (cf. Gen. 3:15; Isaiah 53; Mark 10:45; Luke 22:22; Acts 2:23; 3:18; 4:28; 13:29; 2 Cor. 5:21; Eph. 2:11-3:13).
The "to be" verb is a Present middle (deponent) imperative. The temptation was to bypass the cross! This was exactly Satan's temptation in the wilderness in Luke 4 (see James S. Stewart, The Life and Teaching of Jesus Christ, pp. 39-46).
22:43-44 These verses are found in the ancient manuscript Greek uncial א*, אi2, D, K, L, X, and Delta. They are also found in the quotations of Justin, Martyr, Irenaeus, Hippolytus, Eusebius, and Jerome. However, they are omitted in MSS P69 [probably] 75, אi1, A, B, N, T, and W, as well as the manuscripts used by Clement of Alexandria and Origen. The UBS4 ranks their omission as "certain" (A).
Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 187-194, assumes these verses are an early second century addition to refute docetic (Gnostic) Christologies who denied Christ's humanity and suffering. The church's conflict with Christological heresies was the possible source of many of the early manuscript changes.
The UBS4, NASB, and NRSV bracket these verses, while NKJV, TEV, and NIV have a footnote which says, "some ancient manuscripts omit verses 43 and 44." This information is unique to Luke's Gospel.
22:45 "sleeping from sorrow" Only Luke adds this note to explain why the disciples could not stay awake.
NASB (UPDATED) TEXT: LUKE 22:47-53
47While He was still speaking, behold, a crowd came, and the one called Judas, one of the twelve, was preceding them; and he approached Jesus to kiss Him. 48But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" 49When those who were around Him saw what was going to happen, they said, "Lord, shall we strike with the sword?" 50And one of them struck the slave of the high priest and cut off his right ear. 51But Jesus answered and said, "Stop! No more of this." And He touched his ear and healed him. 52Then Jesus said to the chief priests and officers of the temple and elders who had come against Him, "Have you come out with swords and clubs as you would against a robber? 53While I was with you daily in the temple, you did not lay hands on Me; but this hour and the power of darkness are yours."
22:47 "a crowd" Luke often mentions the crowd of people who followed Jesus to hear His teaching and observe His miracles. It is ironic that now in this verse and 23:4 they are enemies, but in Luke 23:48 (the cross) the crowd who came to watch, grieves and disperses.
▣ "and he approached Jesus to kiss Him" This was a typical greeting of a student for his rabbi (cf. Mark 14:45). It was a sign of affection (cf. Luke 22:48), but here it was a way of pointing to Jesus so that He could be arrested (cf. Mark 14:44; Matt. 26:49).
22:50 John 18:10 names the disciple (Peter) and the High Priest's slave (Malchus).
22:51
NASB"Stop, no more of this"
NKJV"Permit even this"
NRSV"No more of this"
TEV"Enough of this"
NJB"that is enough"
This is a present active imperative. This has three possible meanings.
1. if He is addressing the disciples, it means allow this to happen to Me
2. if He is addressing the crowd, it means we will put up no more struggle
3. the NASB (1970) footnote relates this phrase to Jesus' healing of the severed ear, also implying no more violence
▣ "and He touched his ear and healed him" Matthew, Mark, and John all mention that Peter cut off the High Priest's slave's ear. Only Luke records the healing. It is uncertain whether Jesus (1) stopped the bleeding or (2) restored the ear. Luke the physician is interested in this.
I wonder whether Malchus became a believer. This must have been a very dramatic moment for all of these men sent to arrest Jesus!
22:52 "chief priests" The reason for the plural is that since the Romans occupied Palestine, the High Priesthood had been a political plumb purchased by a family. It is doubtful that the High Priest himself came to the garden, but probably his representatives from the Sanhedrin (elders).
▣ "with swords and clubs" The Romans would have had swords and the Temple police (officers, see note at Luke 22:4) would have had the clubs.
22:53 This verse relates to the temple police and the representatives of the Sanhedrin. It is a penetrating question and accusation. As Jesus had His prophetic "hour" (definite article, cf. Matt. 26:45; Mark 14:35,41), so too, did these forces and pawns of evil (authority of darkness). Jesus' arrest, trials, death, and resurrection were all part of God's plan of redemption.
NASB (UPDATED) TEXT: LUKE 22:54-62
54Having arrested Him, they led Him away and brought Him to the house of the high priest; but Peter was following at a distance. 55After they had kindled a fire in the middle of the courtyard and had sat down together, Peter was sitting among them. 56And a servant-girl, seeing him as he sat in the firelight and looking intently at him, said, "This man was with Him too." 57But he denied it, saying, "Woman, I do not know Him." 58A little later, another saw him and said, "You are one of them too!" But Peter said, "Man, I am not!" 59After about an hour had passed, another man began to insist, saying, "Certainly this man also was with Him, for he is a Galilean too." 60But Peter said, "Man, I do not know what you are talking about." Immediately, while he was still speaking, a rooster crowed. 61The Lord turned and looked at Peter. And Peter remembered the word of the Lord, how He had told him, "Before a rooster crows today, you will deny Me three times." 62And he went out and wept bitterly.
22:54 "they led Him away and brought Him to the house of the high priest" Possibly Annas and Caiaphas lived in one large home (cf. Matt. 26:57-58; John 18:13,15,24). The order of trials seems to be (1) before Annas; (2) before Caiaphas; (3) before the entire Sanhedrin; (4) before Pilate; (5) before Herod; and (6) again before Pilate.
▣ "but Peter was following at a distance" The Gethsemane arrest caused most of the disciples to flee in fear of arrest. However, John may have known people in the High Priest's family, for apparently he was present at the trials before the Jewish leaders. Peter, too, did not completely desert Jesus, but followed at a distance. He could not stay with Jesus, but he could not leave either (cf. Matt. 26:58; Mark 14:54).
22:55 "they had kindled a fire" This seems to refer to (1) the Temple Police or (2) servants of the high priests.
22:56 "a servant-girl" There is a great variety among the Gospels on the who and the when of Peter's accusers. It is obvious that several around the fire recognized him and challenged him.
22:57 "I do not know Him" The interpretive key to this phrase is not the verb, but the Hebrew connotation of "know." Peter is denying any personal relationship with Jesus of Nazareth.
22:58 Here Peter denies he was part of Jesus' group of disciples.
22:59 "Certainly this man also was with Him, for he is a Galilean too" This refers to Peter's accent. The pronouncement of gutturals in Aramaic was different between Jerusalem and Galilee. Peter denies even his accent!
22:61 "The Lord turned and looked at Peter" This was not done in anger, but in sorrow and compassion. Possibly Jesus was being moved from Annas' chambers to Caiaphas' chambers within the same house. This fulfilled Jesus' prophecy in Luke 22:34. This starts Peter's sorrowful repentance (cf. Luke 22:62; Matt. 26:75)!
NASB (UPDATED) TEXT: LUKE 22:63-65
63Now the men who were holding Jesus in custody were mocking Him and beating Him, 64and they blindfolded Him and were asking Him, saying, "Prophesy, who is the one who hit You?" 65And they were saying many other things against Him, blaspheming.
22:63 "the men who were holding Jesus in custody were mocking Him and beating Him" Jesus was beaten by the Jewish guards, Herod's guards, and the Roman guards. These beatings may be a fulfillment of Isa. 53:2.
22:64-65 These Roman soldiers took out their anger and frustration against the exclusivism and continuing rebellion of the Jewish population on Jesus. He became the object of their ridicule!
NASB (UPDATED) TEXT: LUKE 22:66-71
66When it was day, the Council of elders of the people assembled, both chief priests and scribes, and they led Him away to their council chamber, saying, 67"If You are the Christ, tell us." But He said to them, "If I tell you, you will not believe; 68and if I ask a question, you will not answer. 69But from now on the Son of Man will be seated at the right hand of the power of God." 70And they all said, "Are You the Son of God, then?" And He said to them, "Yes, I am." 71Then they said, "What further need do we have of testimony? For we have heard it ourselves from His own mouth."
22:66 "When it was day" If the night trial occurred on Thursday (Nisan 14), then this occurred on the Friday morning (Nisan 14). Jesus will be crucified by noon (Nisan 14, cf. Luke 23:44) and buried before the beginning of the Sabbath at twilight on Friday (Nisan 15, cf. Luke 23:54).
The timing and order of these trials vary from Gospel to Gospel. We must remember these are not western histories or biographies, but salvation tracts targeted to certain people groups. The variety does not diminish the inspiration or trustworthiness of the events themselves!
▣ "the Council of elders of the people assembled" This was done by the Sanhedrin (See Special Topic at Luke 9:22) to give a semblance of legality to the illegal nighttime trial.
SPECIAL TOPIC: Illegalities of the Sanhedrin's Night Trial, Matt. 26:57-68
22:67 "If" The first "if" in this verse is a First class conditional. It usually denotes the reality of a statement, but here it is used sarcastically, which shows how literary context affects grammatical form. There are no hard and fast rules. Context, context, context is crucial!
NASB, NKJV
NJB"the Christ"
NRSV, TEV"the Messiah"
Here is a good example of Aramaic speakers being recorded in Greek. They are asking Jesus if He is the promised Anointed One of God—the Messiah!
▣ "tell us" This is an aorist active imperative. They want a clear "yes" or "no."
▣ "if" The second "if" in this verse is a third class conditional, which denotes potential action.
▣ "you will not believe" The Sanhedrin did not want information about Jesus. They wanted to condemn Him. Remember this encounter was after two lengthy night trials before Annas and Caiaphas (Luke 22:54). Whatever Jesus said, their minds and hearts were already hardened. No faith response was possible. The unpardonable sin had occurred. See Special Topic at Luke 11:19.
This verse (as does Luke 22:68) has the grammatical form of the strongest negation in Koine Greek.
1. the double negative, ou + mē
2. Aorist subjunctive
22:68 "if" This is another third class conditional sentence. Jesus had tried, on many occasions, to enter into a dialog with the Jerusalem leadership, but they would not or could not answer His questions. Jesus knew them well!
▣ "not" This is a strong double negative with the aorist subjunctive, which is emphatic negation!
22:69 "the Son of Man will be seated at the right hand of the power of God" This is an incomplete sentence which is a reference to Ps. 110:1, a specifically Messianic text, related to "the" special descendant of David linked to the coming Messiah.
The phrase "at God's right hand" is an anthropomorphic phrase speaking of God as if He were a man. In reality God is Spirit and has no body and, therefore, no need of a physical throne or hand (see Special Topic at Luke 1:51). Jesus answered their question in unmistakable OT prophetic terms!
22:70 "and they all said" Notice the plural. Those present spoke with one voice!
▣ "Are You the Son of God, then" We learn from Mark 14:55-59 that the false witnesses had failed in their accusations. At this point the Sandehrin tried to get Jesus to incriminate Himself. This was illegal in Jewish Law. The phrase "Son of God" is used in the OT for the nation of Israel, the king of Israel, and the Messiah. It definitely had Messianic connotations. See Special Topic at Luke 1:35.
NASB"Yes, I am"
NKJV"You rightly say that I am"
NRSV, TEV,
NET"you say that I am"
NJB, REB"it is you who say I am"
NIV"you are right in saying I am"
Jesus, in a round-about way, affirms that He is the Messiah (cf. Mark 14:62). He knew they would take this title in such a way as to accuse him before Rome.
Moffat's translation at this point is very helpful to catch the subtle connotation of this phrase. "That is your word, not mine, I would not put it like that, but since you have, I cannot deny it" (cf. Matt. 26:64).
A. T. Robertson, Word Pictures In the New Testament, vol. 2, p. 277, makes the pertinent analysis that Jesus admits to being
1. the Christ (Messiah), Luke 22:67
2. the Son of Man at God's right hand, Luke 22:69
3. the Son of God, Luke 22:70
All of these phrases are used in a parallel way.
22:71 This verse shows the purpose of their questioning. They wanted Him to admit to what they considered blasphemy. They were attempting to justify their attitudes and actions!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What does it mean that Satan entered Judas?
2. Is Judas responsible for his acts since they were predestined?
3. Why did Judas betray Jesus?
4. How is the Lord's Supper related to the Passover meal?
5. Why do the Gospels differ as to the day the Lord's Supper was instituted?
6. Why are the Gospel account of Peter's denial so different?
7. Why did the Sanhedrin reject Jesus' Messiahship?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus Brought Before Pilate | Jesus Handed Over to Pontius Pilate | Jesus Before Pilate | Jesus Before Pilate | Jesus Before Pilate |
23:1-5 | 23:1-5 | 23:1-5 | 23:1-2 | |
23:2-7 | ||||
23:3a | ||||
23:3b | ||||
23:4 | ||||
23:5 | ||||
Jesus Before Herod | Jesus Faces Herod | Jesus Before Herod Antipas | Jesus Before Herod | |
23:6-112 | 23:6-12 | 23:6-12 | 23:6-12 | Jesus Before Herod |
23:8-12 | ||||
Jesus Sentenced to Die | Taking the Place of Barabbas | Jesus Before Pilate | Jesus Is Sentenced to Death | Jesus Before Pilate Again |
23:13-25 | 23:13-25 | 23:13-17 | 23:13-17 | 23:13-19 |
23:18-25 | 23:18-19 | |||
23:20-21 | 23:20-23 | |||
23:22 | ||||
23:23-25 | ||||
23:24-25 | ||||
The Crucifixion | The King On A Cross | The Crucifixion | Jesus Is Crucified | The Way to Calvary |
23:26-31 | 23:26-43 | 23:26-31 | 23:26 | 23:26-32 |
23:27-31 | ||||
23:32-38 | 23:32-38 | 23:32-34a | The Crucifixion | |
23:33-34 | ||||
23:34b-35 | The Crucified Christ is Mocked | |||
23:35-38 | ||||
23:36-37 | ||||
23:38 | The Good Thief | |||
23:39-43 | 23:39-43 | 23:39 | 23:39-43 | |
23:40-42 | ||||
23:43 | ||||
The Death of Jesus |
Jesus Dies on the Cross |
The Death of Jesus |
The Death of Jesus |
|
23:44-49 | 23:44-49 | 23:44-49 | 23:44-46 | 23:44-46 |
After the Death | ||||
23:47 | 23:47-48 | |||
23:48-49 | 23:49 | |||
The Burial of Jesus | Jesus Buried in Joseph's Tomb | The Burial of Jesus | The Burial | |
23:50-56a | 23:50-56 | 23:50-56a | 23:50-54 | 23:50-54 |
23:55-56a | 23:55 | |||
23:56b | 23:56b | 23:56 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 23:1-5
1Then the whole body of them got up and brought Him before Pilate. 2And they began to accuse Him, saying, "We found this man misleading our nation and forbidding to pay taxes to Caesar, and saying that He Himself is Christ, a King." 3So Pilate asked Him, saying, "Are You the King of the Jews?" And He answered him and said, "It is as you say." 4Then Pilate said to the chief priests and the crowds, "I find no guilt in this man." 5But they kept on insisting, saying, "He stirs up the people, teaching all over Judea, starting from Galilee even as far as this place."
23:1 The NJB puts this verse as the conclusion of the paragraph beginning in Luke 22:66. This is because "the whole body" refers to the Sanhedrin (cf. Matt. 26:59), who met early in the morning in an attempt to legitimatize their judicial proceedings of the night before.
23:2 "they began to accuse Him, saying" Although Jesus was condemned by the Sanhedrin for blasphemy, the charges they brought before Pilate relate to sedition:
1. corrupting the nation
2. forbidding to pay taxes to Caesar
3. claiming to be a king himself (the Jewish Messiah, see Special Topic at Luke 2:11)
23:3 "Pilate asked Him, saying 'Are You the King of the Jews?' And He answered him and said, 'It is as you say’" Jesus answered in the affirmative, but with qualifications (in a sense similar to His answer to the High Priests in Luke 22:70). Pilate (see Special Topic at Luke 3:1) would have understood this as a "no" to the political charge of sedition. One of the main purposes of Luke and John is to show that Jesus and His followers are no threat to Roman authority (cf. Matt. 26:25; John 18:36-37).
23:4
NASB"I find no guilt in this man"
NKJV"I find no fault in this Man"
NRSV"I find no basis for an accusation against this man"
TEV"I find no reason to condemn this man"
NJB"I find no case against this man"
Luke emphasizes this truth over and over, as does John, that Jesus was not treasonous and that Pilate understood this (cf. Luke 23:14,15,22; John 18:38; 19:4,6).
23:5
NASB"but they kept on insisting"
NKJV"but they were the more fierce"
NRSV"but they were insistent"
TEV"but they insisted even more strongly"
NJB"but they persisted"
This is an imperfect active indicative. The Greek term epischuō appears only here in the NT, but is used twice in the Septuagint (cf. I Macc. 6:6; Sir. 29:1) in the same sense. The other Gospel writers use the term katēgoreō (cf. Matt. 27:12; Mark 15:3; John 18:29; even Luke in Luke 23:10). Luke often uses his own vocabulary even when following Mark's Gospel. The doctrine of inspiration must include the Holy Spirit's using the vocabulary of the individual NT authors. Their words are directed by God, but not dictated. The NT authors were not typewriters.
NASB, NKJV,
NRSV"He stirs up the people"
TEV"he is starting a riot among the people"
NJB"He is inflaming the people"
Here Luke uses the same verb as Mark (15:11). This word is not found in the Septuagint.
▣ "starting from Galilee" The Jewish authorities added this to further condemn Jesus as a traitor to Rome. Galilee was a hotbed of seditious activity. However, Pilate used this as an opportunity to pass the judicial responsibility to Herod (cf. Luke 23:6-7).
NASB (UPDATED) TEXT: LUKE 23:6-7
6When Pilate heard it, he asked whether the man was a Galilean. 7And when he learned that He belonged to Herod's jurisdiction, he sent Him to Herod, who himself also was in Jerusalem at that time.
23:6 This is a first class conditional sentence. Pilate assumed Jesus was from Galilee.
23:7 "Herod's jurisdiction" This refers to Herod Antipas. See Special Topic: Herod the Great and His Family at Luke 3:1.
▣ "who himself also was in Jerusalem at that time" Passover was one of the three major annual Jewish feasts (cf. Lev. 23). All Jewish males were expected to attend. Certainly all Jewish leaders would be present.
NASB (UPDATED) TEXT: LUKE 23:8-12
8Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. 9And he questioned Him at some length; but He answered him nothing. 10And the chief priests and the scribes were standing there, accusing Him vehemently. 11And Herod with his soldiers, after treating Him with contempt and mocking Him, dressed Him in a gorgeous robe and sent Him back to Pilate. 12Now Herod and Pilate became friends with one another that very day; for before they had been enemies with each other.
23:8 "Now Herod was very glad when he saw Jesus" Only Luke records the trial before Herod. Herod was very interested in Jesus (cf. Matt. 14:1-2; Luke 9:9). Luke's source of information may have been Manaen, who grew up with Herod (cf. Acts 13:1).
▣ "to see some sign performed by Him" Herod was curious about Jesus. He had heard of His miracles. Herein is the problem of the miraculous. It can lead to mere curiosity and amazement, but not to personal faith and repentance as the appropriate response to the gospel message. Satan can and will perform miracles (cf. Matt. 24:24; Mark 13:22; Rev. 13:13; 16:14; 20:20). The OT warns of these false prophets in Deut. 13:1-3!
23:9 "but He answered him nothing" This may be a fulfillment of Isa. 53:7b and e. Jesus did not initially reply to
1. the Sanhedrin (cf. Matt. 26:63), but later did briefly (cf. Matt. 26:63-64)
2. Pilate (cf. Matt. 27:12,14; Mark 15:5; John 19:9), but later did (cf. John 18:34,36-37; 19:11)
3. Herod (cf. Luke 23:9) Jesus did not reply at all.
23:10 The Sanhedrin accompanied Jesus to Herod and vehemently accused Him. The adverb "vehemently" (eutonōs) is used only in Luke's writings (cf. Luke 23:10; Acts 18:28), but is in the Septuagint (cf. Jos. 6:8). They may have expanded their charges before Herod to include blasphemy. Herod would have been sensitive to order and stability in the temple.
23:11 This is an example of the kinds of historical problems commentators face in trying to merge the four accounts of Jesus' life. Luke records that Herod's soldiers mocked Jesus as King, but Matthew 27:27-31, Mark 15:16-20, and John 19:1-5 record that it was the Roman soldiers. Herein enter the interpretive options:
1. both groups of soldiers mocked Jesus
2. only Herod's soldiers did
3. only the Roman soldiers did
We must remember that the Gospels are not western histories, but eastern evangelistic tracts. The event is crucial, but the details must remain uncertain. Gospel writers had the authority under inspiration to arrange, adapt, and select events from Jesus' life. They did not have the authority to invent words, actions, and events! Soldiers mocked Jesus! Who, when, and why must remain ambiguous.
NASB, NKJV"a gorgeous robe"
NRSV"an elegant robe"
TEV"a fine robe"
NJB"a rich cloak"
The Greek term lampros basically means "bright" (cf. Rev. 19:8) or "shining," possibly "gaudy." James uses this word for a rich man's clothes (James 2:2,3). Mark 15:17 and John 19:2 describe the robe as purple (color of royalty); Matthew 27:28 as scarlet (a soldier's cloak). They were mocking Him as a supposed king!
23:12 This friendship between Pilate and Herod is unique to Luke, modern historians have no idea about what this involves.
NASB (UPDATED) TEXT: LUKE 23:13-17
13Pilate summoned the chief priests and the rulers and the people, 14and said to them, "You brought this man to me as one who incites the people to rebellion, and behold, having examined Him before you, I have found no guilt in this man regarding the charges which you make against Him. 15"No, nor has Herod, for he sent Him back to us; and behold, nothing deserving death has been done by Him. 16Therefore I will punish Him and release Him." 17 [Now he was obliged to release to them at the feast one prisoner.]
23:13 This is surprising since the Sanhedrin brought Jesus to Pilate (cf. Luke 23:1) and accompanied Him to Herod (cf. Luke 23:10). Possibly Pilate took some time to conduct other business before returning to the trial of Jesus.
23:15 "has been done by Him" This is a periphrastic perfect passive. Jesus had not done anything during His life worthy of crucifixion. Here Luke emphasizes that the highest Roman official rejects the Jewish charges against Jesus!
23:16 "Therefore I will punish Him and release Him" This was a common procedure in Roman law. This punishment was mild compared to the severe flogging that occurred before crucifixion. It is from the root pais (child) and was used of discipline in 2 Cor. 11:32 and Heb. 12:6,7,10, but has a harsher connotation in 2 Cor. 6:9.
There are many factors involved in Pilate's actions, but the most significant ones were
1. he acknowledged Jesus' innocence
2. he understood the Sanhedrin's manipulation and threats (cf. John 19:12)
3. his own wife had warned him (cf. Matt. 27:19-20)
4. he was afraid of a riot during the Feast days (cf. Luke 23:18)
5. Pilate was very superstitious himself (cf. John 19:7-8)
23:17 Verse 17 is omitted from manuscripts P75, A, B, K, L, T, 070, or 0124, and the Old Latin, Vulgate, and Coptic versions, but is in the uncial manuscripts א, D (after Luke 23:19), W, and 063. This information is included in Matt. 27:15; Mark 15:6; and John 18:39. The NASB and NKJV include the text with brackets. The NRSV, TEV, and NJB omit the verse and put it in a footnote. The UBS4 rates its omission as "A" (certain).
NASB (UPDATED) TEXT: LUKE 23:18-25
18But they cried out all together, saying, "Away with this man, and release for us Barabbas!" 19(He was one who had been thrown into prison for an insurrection made in the city, and for murder.) 20Pilate, wanting to release Jesus, addressed them again, 21but they kept on calling out, saying, "Crucify, crucify Him!" 22And he said to them the third time, "Why, what evil has this man done? I have found in Him no guilt demanding death; therefore I will punish Him and release Him." 23But they were insistent, with loud voices asking that He be crucified. And their voices began to prevail. 24And Pilate pronounced sentence that their demand be granted. 25And he released the man they were asking for who had been thrown into prison for insurrection and murder, but he delivered Jesus to their will.
23:18 "they cried out all together" This "they" includes the Sanhedrin and a mob (cf. Luke 23:13). The makeup of this mob is not specified, but it surely did not include the many pilgrims from Galilee and Perea, Jesus' supporters from Jerusalem, or some members of the leadership (like Nicodemus and Joseph of Arimathea). It is quite possible that the supporters of Barabbas (zealots) had been informed and recruited for this very purpose or that the family and friends of the Sadducean leadership had gathered their supporters.
▣ "Away with this man" This imperative form is found only in Luke's Gospel. It is a present active imperative of the term airō, which basically means to lift up. Here it is used in its metaphorical sense of "take away and kill" (cf. John 19:15). It has this sense in the Septuagint (cf. I Macc. 16:19; Esther 4:1). This metaphorical usage may have come from the Hebrew idiom "to lift the hand against" (cf. Job 15:25).
▣ "and release for us Barabbas" This is an aorist active imperative. Apparently it was a common Roman practice to release (but unknown in historical documents) one prisoner at the Passover to gain Jewish favor (cf. Matt. 27:15; Mark 15:6; John 18:39). It is ironic that the man released was guilty of the very same crime for which Jesus is being accused (cf. Luke 23:19, which may be a comment from Luke's source, cf. TEV).
23:20 This is an amazing verse. Why did Pilate want to release Jesus?
1. his sense of Roman justice
2. his animosity for the Jewish leadership
3. his personal superstition or his wife's warning
4. his desire not to cause a riot at Passover
23:21 "Crucify, crucify Him" These are both present active imperatives. This shout of condemnation by the mob is recorded in all four Gospels.
1. Matthew 27:22,23, aorist passive imperative
2. Mark 15:13,14, aorist active imperative
3. Luke 23:21 (twice), present active imperative
4. Luke 23:24, aorist passive infinitive
5. John 19:6 (twice), aorist active imperative
The Gospels do not dwell on the physical aspect of Jesus' death (cf. Ps. 22:16). This form of death was developed in Mesopotamia and was taken over by the Greeks and Romans. It was meant to be an extended, excruciating death taking several days. Its purpose was to humiliate and cause fear as a deterrent to rebellion against Rome. A thorough article is in the Zondervan Pictorial Bible Encyclopedia, Vol. 1, pp. 1040-42.
23:22 "a third time" Luke repeats Pilate's statements of Jesus' innocense three times for emphasis! Jesus was not seditious!
23:23 "But they were insistent" This is an imperfect middle (deponent) indicative, which denotes repeated action. The Jewish authorities in essence blackmailed Pilate (cf. John 19:12).
23:25 "but he delivered Jesus to their will" This same term is used in the Septuagint in Isa. 53:12, "was delivered up."
NASB (UPDATED) TEXT: LUKE 23:26
26When they led Him away, they seized a man, Simon of Cyrene, coming in from the country, and placed on him the cross to carry behind Jesus.
23:26 "Simon of Cyrene" This was apparently a Jew of the Diaspora. There were many Jews from Cyrene (North Africa) in Jerusalem as the presence of their own Synagogue suggests (cf. Acts 2:10; 6:9; 11:20; 13:1). I doubt that this was a black man. Cyrene was founded by Greek traders (seventh century b.c.) and many Greek-speaking Jews migrated to this city. He seems to have been a Jew attending the feast days. He might have later become a very well-known person in the church (cf. Luke 15:21; possibly Rom. 16:13).
▣ "coming in from the country" He was probably staying in the suburbs because there was no place in Jerusalem for most of the pilgrims to stay. The surrounding suburbs opened their homes to these annual pilgrims.
▣ "and placed on him the cross" We are not certain of the exact shape of the cross (a little "t," a capital "T," or an "X") nor are we certain what part of the cross was carried by condemned prisoners of the first century. Jesus was so badly beaten (cf. Isa. 52:14; 53:3; Luke 22:63; 23:11; Matt. 20:19; Mark 10:34; 15:15; John 19:1) that He was unable to fulfill this aspect of the crucifixion. The Roman soldiers had the option to solicit civilian aid at any point for any reason.
NASB (UPDATED) TEXT: LUKE 23:27-31
27And following Him was a large crowd of the people, and of women who were mourning and lamenting Him. 28But Jesus turning to them said, "Daughters of Jerusalem, stop weeping for Me, but weep for yourselves and for your children. 29For behold, the days are coming when they will say, 'Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.' 30Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.' 31For if they do these things when the tree is green, what will happen when it is dry?"
25:27-31 This account is found only in Luke, who took special note of Jesus' conversations with women.
23:27 "And following Him was a large crowd of the people" This probably refers to the pilgrims who were just awakening and realizing what had taken place in the early morning hours.
▣ "women who were mourning and lamenting Him" This seems to refer to the women of Jerusalem, not to the women who accompanied the disciples (cf. Luke 23:49,55-56; 18:13) because Jesus calls then "daughters of Jerusalem" (cf. Luke 23:28).
23:28 "stop weeping for Me" This is a present active imperative with the negative particle, which usually denotes stopping an act in process.
▣ "but weep for yourselves and for your children" This is a present active imperative. It probably refers to the predicted fall of Jerusalem in a.d. 70 (cf. Matt. 24; Mark 13; Luke 21). Because of the mob's self-curse in Matt. 27:25, it may refer to the spiritual and eschatological consequences of unbelief.
23:29 "'For behold, the days are coming’" This refers to the destruction of Jerusalem in a.d. 70 by Titus, but it may also foreshadow the eschatological Second Coming of Jesus in judgment.
▣ "Blessed are the barren" This was strong irony for these Jewish women, for whom barrenness was seen as a curse from God.
23:30 This is a quote from Hos. 10:8 addressed to rebellious Israel or perhaps an allusion to Isa. 2:19, which is a context of judgment. This OT text is also quoted in Rev. 6:16.
23:31 This apparently is a common proverb that in essence means "if they (i.e., Roman authorities) can treat me like this when I am innocent, then what will they do to you?"
▣ "if" This is a first class conditional sentence, which is assumed to be true frm the author's perspective or for his/her literary purposes.
NASB (UPDATED) TEXT: LUKE 23:32
32Two others also, who were criminals, were being led away to be put to death with Him.
23:32 "Two others also, who were criminals, were being led away to be put to death with Him" This is a fulfillment of prophecy (cf. Isa. 53:9; Matt. 27:38).
NASB (UPDATED) TEXT: LUKE 23:33-38
33When they came to the place called The Skull, there they crucified Him and the criminals, one on the right and the other on the left. 34But Jesus was saying, "Father, forgive them; for they do not know what they are doing." And they cast lots, dividing up His garments among themselves. 35And the people stood by, looking on. And even the rulers were sneering at Him, saying, "He saved others; let Him save Himself if this is the Christ of God, His Chosen One." 36The soldiers also mocked Him, coming up to Him, offering Him sour wine, 37and saying, "If You are the King of the Jews, save Yourself!" 38Now there was also an inscription above Him, "THIS IS THE KING OF THE JEWS."
23:33
NASB, NRSV,
TEV, NJB,
NIV"The Skull"
NKJV"Calvary"
In Greek and English this is called "the cranium"; in Aramaic, "Golgatha"; in Latin, "calvaria." The exact location and topological description of this site is uncertain. The term does not refer to the full skull, but just the forehead. It seems to be a low, bald hill located on at least one or possibly two major roads entering Jerusalem. Remember the purpose of capital punishment was the deterrence of further rebellion.
▣ "there they crucified Him" The accounts of the crucifixion are not meant to solicit our sympathy, for the horror of Calvary was not in the physical pain, but in the spiritual rebellion of humanity that made it necessary (cf. Gen. 3:15; Mark 10:45; 2 Cor. 5:21).
23:34 The first part of Luke 23:34, "Father, forgive them; for they do not know what they are doing," is found in the Greek manuscripts אi*,2, A, C, D2, L, and 0250. It is also found in the Greek manuscripts used by Marcion, the Diatessaron, Justin, Irenaeus, Clement, Origen, Eusebius, Chrysostoma, Jerome (Vulgate), and Augustine. It is omitted in P75, אi1, B, D*, W, and 070. The UBS4 (1993) rates its omission as "A" (certain). The UBS3 (1975) rates its omission as "C" (difficulty in deciding). There is no parallel in the other Gospels. It is similar to Stephen's last words in Acts 7:60, which may be an allusion to these words of Jesus.
▣ "And they cast lots, dividing up His garments among themselves" This was the reward for the Roman soldiers. All of the condemned criminal's belongings belonged to those who crucified them. It seems to fulfill the prophecy of Ps. 22:18 (cf. Matt. 27:35; John 19:24).
23:35 "even the rulers were sneering at Him" This also seems to be a fulfillment of Psalm 22:6-8.
▣ "He saved others; let Him save Himself if this is the Christ of God, His Chosen One" We must remember that crucifixion, as viewed by First Century Judaism, was a curse from God (cf. Deut. 21:33). This is exactly why the Sanhedrin wanted Him crucified as a Messianic pretender.
▣ "if" This is a First class conditional sentence, which is normally a way of asserting the truth of an assertion, but here it is used in sarcasm! All first class conditional sentences are not true to reality, but true from the author's perspective or, as here, for the speakers' (the rulers) purposes (mockery).
23:36 "offering Him sour wine" Jesus originally refused the drugged wine from the soldiers (cf. Matt. 27:34; Mark 15:23), but later He accepted the sour cheap wine (oxos, cf. John 19:29). This was not a gesture of compassion from the soldiers, but a way to extend the agony of crucifixion and thereby amplify its deterrent effect. This is a fulfillment from the LXX of Ps. 69:21, which also used oxos. I believe Jesus was so thirsty that He could not speak His last words for us to hear and, therefore, accepted the liquid. This is recorded in all four Gospels.
23:37 "if" This is another first class conditional used in mockery (cf. Luke 23:35).
23:38 "Now there was also an inscription above Him, 'THIS IS THE KING OF THE JEWS'" John tells us it was in three languages (cf. John 19:20). Apparently Pilate did this to goad the Jewish leaders (cf. John 19:19-21). Usually the crime for which the person was being crucified was displayed above the head on the cross.
Some early Greek manuscripts add "written in three languages," after "above Him" which comes from John 19:20. This phrase is omitted in P75, אi1, B, L, and 070. The UBS4 committee rank its omission as "A" (certain).
NASB (UPDATED) TEXT: LUKE 23:39-43
39One of the criminals who hanged there was hurling abuse at Him, saying, "Are You not the Christ? Save Yourself and us!" 40But the other answered, and rebuking him said, "Do you not even fear God, since you are under the same sentence of condemnation? 41And we indeed are suffering justly, for we are receiving what we deserve for our deeds; but this man has done nothing wrong." 42And he was saying, "Jesus, remember me when You come in Your kingdom!" 43And He said to him, "Truly I say to you, today you shall be with Me in Paradise."
23:39 The mockery continues (imperfect active indicative).
▣ "Are You not the Christ" This question grammatically expects a "yes" answer, but it is mockery.
23:40 "But the other answered, and rebuking him said" Both Matt. 27:44 and Mark 15:32 have both thieves insulting Jesus, however, in Luke one of them repented (cf. Luke 23:40-41) and turned to Jesus for help (cf. Luke 23:42). The beautiful thing is that Jesus responded as He always did and always does!
23:42 This dying criminal, with probably little knowledge of the gospel, was freely accepted and forgiven. Oh the reach of the mercy and grace of God!
23:43 "today" If this is to be taken literally and Jesus did not ascend to heaven (cf. Acts 1:9) for some forty days (cf. Acts 1:3), then this cannot refer to heaven in this context, but to the righteous part of hades (see note below).
It is surely possible that it was figurative and thereby has nothing to do with hades (see SPECIAL TOPIC: Where Are the Dead? at Luke 3:17).
For me the most precious part of Jesus' statement is "you shall be with Me"! Jesus' presence is what makes paradise, paradise!
▣ "Paradise" This is a Persian loan word for a nobleman's walled garden used in the Septuagint (of Gen. 2:8; 13:10) for the Garden of Eden. The rabbis usually used this term for one of the divisions of Hades or Sheol, where the righteous abide (i.e., Abraham's bosom, cf. Luke 16:22,23; I Levi 18:10-11; Ps. Sol. 14:3; I Enoch 17-19; 60:7,8,23; 61:12). Paul uses this in the sense of heaven in 2 Cor. 12:3 (also see Rev. 2:7). It is my opinion that Jesus went to Hades after His death on the cross (cf. 1 Pet. 3:19; 4:16) and some thirty to forty hours later, He arose from the dead. When He ascended forty days later, He took all of those in the righteous part of Sheol with Him (cf. Eph. 4:7-10). Now Paul can say in 2 Cor. 5:6,8, "to be absent from the body is to be present with the Lord."
NASB (UPDATED) TEXT: LUKE 23:44-49
44It was now about the sixth hour, and darkness fell over the whole land until the ninth hour, 45because the sun was obscured; and the veil of the temple was torn in two. 46And Jesus, crying out with a loud voice, said, "Father, into Your hands I commit My spirit." Having said this, He breathed His last. 47Now when the centurion saw what had happened, he began praising God, saying, "Certainly this man was innocent." 48And all the crowds who came together for this spectacle, when they observed what had happened, began to return, beating their breasts. 49And all His acquaintances and the women who accompanied Him from Galilee were standing at a distance, seeing these things.
23:44 "It was now about the sixth hour" There is some confusion over whether this is Roman time or Greek time. Here is my comment from Mark 15:1:
Mark, like all Jewish writings, does not focus on specific times. It is probable that the Jews of Jesus' day divided the night and day into twelve hours each (cf. John 11:9), with three four-hour segments. The twenty-four hour day comes from Babylon. The Greeks and Jews borrowed it from them. The sundial was divided into twelve segments.
In chapter 15 Mark has several time markers:
1. sunrise, Mark 15:1 (around 6 a.m. depending on the time of the year)
2. third hour, Mark 15:25 (around 9 a.m.)
3. sixth hour, Mark 15:33 (around noon)
4. ninth hour, Mark 15:34 (around 3 p.m.)
5. evening, Mark 15:42 (sunset, around 6 p.m.)
▣ "and darkness fell over the whole land" This is one of the OT judgment signs, either in a covenantal sense (cf. Exod. 10:21; Deut. 28:28-29) or an apocalyptic sense (cf. Joel 2:2; Amos 8:9-10; Zeph. 1:15). This is a symbol of God the Father taking His presence away from His Son, who bore the sin of all humanity. This is what Jesus feared most in Gethsemane (expressed by "My God! My God! Why have you forsaken me?" in Mark 15:34). Jesus became a sin offering and bore the sin of all the world (cf. 2 Cor. 5:21). He experienced personal separation from the Father. Darkness was a symbol of God the Father turning away from His Son.
23:45 "the sun being obscured" We get the English word "eclipse" from this Greek word, but it was technically not an eclipse, rather an act of God. There are several Greek manuscript variants of the unusual phrase, but none change the obvious meaning of the text.
▣ "the veil of the temple was torn in two" Mark 15:38 tells us that it was torn from top to bottom (God's action). The way to intimacy with God had been fully opened for all. A Talmudic tradition says the "doors of the Temple opened automatically" during the crucifixion. Here is a quote from my commentary on Mark 15:38 (see www.freebiblecommentary.org):
"There were two curtains to the inner shrine of the Temple, one in the Holy Place and a second before the Holy of Holies. If the second was ripped no one would have seen it except the priests, unless the first one was regularly pulled back and tied to the sides. These curtains are described in Exod. 26:31-37. In Jesus' day, in Herod's remodeled Temple, this curtain was 60' by 30' and about 4" thick! If the outer one was ripped all worshipers in the different outer courts would have seen it. This seems to show that the way to intimate fellowship with God has been reestablished by Christ's death (cf. Gen. 3:15; Exod. 26:31-35). In Matt. 27:51-53 other miracles are recorded as attesting signs."
23:46 "Jesus, crying out with a loud voice" This is paralleled in
1. Matt. 27:50, but His words are not given
2. Mark 15:37, but His words are not given
3. John 19:30, where Jesus says, "It is finished"
▣ "into Your hands I commit My spirit" This is a quote from Ps. 31:5. The term "spirit" refers to the human person.
See Special Topic: Spirit (pneuma) in the NT at Luke 1:80.
▣ "He breathed His last" The last exhalation was seen as the departing of the spirit (expiring). The same Hebrew word (ruah, BDB 924) denoted (1) breath; (2) spirit; and (3) wind. Therefore, this is a Semitic idiom for death (cf. TEV).
23:47 "when the centurion saw what had happened, he began praising God saying, 'Certainly this man was innocent’" Matthew (27:54) and Mark (15:39) have "a son of God." Plummer catches the essence of this phrase when he translates "he was a good man and quite right in calling God His Father." This is not a sign that this Roman guard was saved, but he recognized that Jesus was an extraordinary man and died in a very unusual manner. The NET Bible (p. 1882) has an interesting comment, "Here is a fourth figure who said that Jesus was innocent in this chapter (Pilate, Herod, a criminal, and now a centurion)." Here is my commentary from Matt. 27:54:
"There is no Article with son. This implied that although this soldier was surely impressed by all that happened he was not converted. He asserts Jesus was "a son of God," not Lord. However in the parallel in Luke 23:47 he is proclaiming Jesus as righteous or innocent. The irony is that this Roman soldier saw what the Jewish leaders did not (cf. Matt. 27:19; John 1:11).
This is literally "this man was a son of God." The image of God in mankind has been restored! Intimate fellowship is again possible. However the absence of the article does not automatically mean it is not definite (cf. Matt. 4:3,6; 14:33; 27:43; and Luke 4:3,9). This was a hardened Roman soldier. He had seen many men die (cf. Matt. 27:54). This may be "the focal passage" of Mark because this Gospel was specifically written to Romans. It has many Latin words and very few OT quotes. Also Jewish customs and Aramaic phrases are translated and explained. Here is a Roman centurion professing faith in a crucified Jewish insurrectionist!
It is possibly purposeful that passers by, chief priests, and even fellow prisoners mock Jesus, but the Roman centurion responds in affirmation and awe!"
23:49 "all the crowd" This is obviously hyperbolic because the Jewish leaders were not grieved over Jesus' death.
▣ "beating their breasts" This was a sign of grief and/or repentance (cf. Luke 18:13, see SPECIAL TOPIC: GRIEVING RITES at Luke 10:13). Many of the crowd who stayed to the very end were Jesus' supporters and friends (but no apostles except John, cf. John 19:20-27). The women who traveled with Jesus were also there (cf. Mark 15:40-41, see Special Topic at Luke 22:28).
There are several later Greek manuscript additions which intensify the grief. See Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 182.
23:49 "and the women who accompanied Him from Galilee" It is possible that this large group of women was the financial base for Jesus and the disciples during His teaching ministry. See Special Topic: The Women Who Followed Jesus at Luke 8:3.
NASB (UPDATED) TEXT: LUKE 23:50-56a
50And a man named Joseph, who was a member of the Council, a good and righteous man 51(he had not consented to their plan and action), a man from Arimathea, a city of the Jews, who was waiting for the kingdom of God; 52this man went to Pilate and asked for the body of Jesus. 53And he took it down and wrapped it in a linen cloth, and laid Him in a tomb cut into the rock, where no one had ever lain. 54It was the preparation day, and the Sabbath was about to begin. 55Now the women who had come with Him out of Galilee followed, and saw the tomb and how His body was laid. 56Then they returned and prepared spices and perfumes.
23:50 "And a man named Joseph" He seems to have been a secret disciple, along with Nicodemus (cf. Matt. 27:57; John 12:42). However, after Jesus' death he went publicly to ask Pilate for Jesus' body (cf. John 19:38). It was dangerous to be identified as a friend of a crucified insurrectionist.
As an orthodox Jew of his day, Joseph would have made himself ceremonially unclean to observe the Passover Sabbath by:
1. going into a Gentile house
2. touching a dead body
However, he may have been attempting to remove the curse of Deut. 21:22-23. Usually the Romans let the bodies of the crucified remain unburied at the place of death, but because the Jews were so squeamish about unburied bodies, the Romans allowed them to bury their dead.
▣ "a member of the Council" See Special Topic: The Sanhedrin at Luke 9:22.
▣ "a good and righteous man" Joseph had become a believer (cf. Matt. 27:57), but this phrase is a Hebrew idiom of his standing within Judaism. This does not imply his sinlessness, but that, like Noah (cf. Job 1:1), they had responded positively to all they understood of God's will and way. Nicodemus would have been seen in this same way (cf. John 3:1).
23:51 "(he had not consented to their plan and action)" This is a comment from the author and his research (cf. Luke 1:1-4).
▣ "Arimathea" The term means "height" and is apparently another name for the city of Ramah (BDB 928), which was located five miles northeast of Jerusalem.
▣ "who was waiting for the kingdom of God" This is an imperfect middle (deponent) indicative. See Special Topic at Luke 4:21.
23:52 "this man went to Pilate" This would have made him ceremonially unclean to participate in the high Sabbath of Passover week. This would also have identified him with Jesus, a crucified insurrectionist. This was a bold and decisive act.
▣ "asked for the body of Jesus" Normally the Romans left the bodies on the cross to decay, as a deterrent to rebellion. These bodies were the property of Rome. They were usually not given back to the families for proper burial, which was especially important to Jews. This was a special, unusual request. It was granted because of the Jewish sensibilities about dead bodies ceremonially polluting the land during the Passover season.
23:53 "wrapped it in a linen cloth" Nicodemus was also there (cf. John 19:39-40). They quickly prepared Jesus' body (i.e., because of the rapid approach of the Sabbath at 6 p.m.) according to Jewish tradition. The Jews did not practice embalming as the Egyptians did, but they had a set procedure involving linen wraps and spices.
SPECIAL TOPIC: BURIAL PRACTICES
▣ "in a tomb cut into the rock" This is another fulfillment of predictive prophecy (cf. Isa. 53:9; Matt. 27:66).
Jesus was not buried in the ground, but in Joseph's family crypt. It was hollowed out of a rock cliff and would have included several burial slabs. There were many of these in the Jerusalem area.
▣ "where no one had even lain" This phrase has three negatives! The verb is a periphrastic imperfect passive. The tomb was prepared, but had never held a corpse (cf. John 19:41).
23:54 "It was the preparation day" In Jesus' day Passover was an eight-day feast (Feast of Unleavened Bread and Passover, cf. Exodus 12); thus, it had two Sabbaths. This term can also refer to the normal preparations for a Sabbath or the special preparations for the Passover meal.
▣ "and the Sabbath was about to begin" Let me quote from my commentary on Mark 15:42, "where the evening had already come":
"Mark is the only Gospel that mentions this. Exodus 12:6 has "evenings" as if there were two: (1) 3:00 p.m. - 6:00 p.m. and (2) 6:00 p.m. and later. Context implies it must have been after 3:00 p.m. (the time of the evening sacrifice), but before 6:00 p.m. (the start of the Passover Sabbath, which would have been the 15th of Nisan)."
23:55 "the women who had come with Him out of Galilee followed" See SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS at Luke 8:3.
23:56 "they returned and prepared spices and perfumes" Although these women had seen Joseph and Nicodemus prepare and place the body of Jesus in a tomb, apparently because of the time limitations (i.e., between 3 - 6 p.m.) something of the normal Jewish burial procedures (possibly the aromatic candles or some particular spices) may have been left out, and these women were going to properly finish the traditional procedures.
See Special Topic: Burial Spices at Luke 24:1.
NASB (UPDATED) TEXT: LUKE 23:56b
56bAnd on the Sabbath they rested according to the commandment.
23:56b "the commandment" This refers to Exod. 20:8-11 or Deut. 5:12-15. These were still Jewish people who respected and obeyed the Mosaic Law.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is it so significant that Pilate repeated over and over that Jesus was innocent?
2. Why would Jesus not speak to Herod?
3. Who made up the crowd that asked for Barabbas?
4. Was Simon of Cyrene a Jew or a black man?
5. What does the term "Calvary" mean?
6. What does the term "paradise" refer to?
7. Was the Roman guard saved in Luke 23:47?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Resurrection of Jesus | He Is Risen | The First Easter | The Resurrection | The Empty Tomb. The Angel's Message |
23:56b-24:12 | ||||
24:1-12 | 24:1-12 | 24:1-7 | 24:1-8 | |
24:8-12 | The Apostles Refuse to Believe the Women | |||
24:9-11 | ||||
Peter at the Tomb | ||||
24:12 | ||||
The Walk to Emmaus | The Road to Emmaus | On the Road to Emmaus | The Walk to Emmaus | The Road to Emmaus |
24:13-27 | 24:13-27 | 24:13-27 | 24:13-17a | 24:13-17 |
24:17b-18 | ||||
24:18-24 | ||||
24:19a | ||||
24:19b-24 | ||||
The Disciples Eyes Opened | 24:25-27 | 24:25-27 | ||
24:28-35 | 24:28-35 | 24:28-35 | 24:28-32 | 24:28-32 |
24:33-34 | 24:33-35 | |||
24:35 | ||||
Appearance to the Disciples | Jesus Appears to His Disciples | Commissioning of the Disciples | Jesus Appears to His Disciples | Jesus Appears to the Apostles |
24:36-43 | 24:36-43 | 24:36-43 | 24:36 | 24:36-43 |
24:37-39 | ||||
The Scriptures Opened | 24:40-43 | Last Instructions to the Apostles | ||
24:44-49 | 24:44-49 | 24:44-49 | 24:44 | 24:44-48 |
24:45-49 | ||||
24:49 | ||||
The Ascension of Jesus | The Ascension | Jesus is Taken Up to Heaven | The Ascension | |
24:50-53 | 24:50-53 | 24:50-53 | 24:50-53 | 24:50-53 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The details of the post-resurrection events differ among the four Gospels. This exemplifies the genuineness of the eyewitness accounts and also the evangelistic purposes of each Gospel to a select target group. See Fee and Stuart, How to Read the Bible For All Its Worth, pp.127-148.
B. Remember the Gospel writers were not writing a history in the western, modern sense, but recording selected facts to better present the Christian message. Their purpose is not historical record, but primarily theological truth (cf. John 20:3-31). The Bible's primary purpose is to bring us to a personal confrontation with a holy God through His crucified Son.
C. Luke's sources about the post-resurrection period is different from the other Gospels. In Luke the forty day period between Jesus' appearance in the upper room and His ascension from the Mount of Olives are structured as if they all happened in one day (Easter Sunday)!
D. There are several Greek manuscript variations in this chapter. Luke contains most of the shorter readings found in the western family (MSS D and W) of Greek manuscripts when compared to the Alexandrian family (MSS א and B). Here is a list of the shorter readings (from A. T. Robertson, An Introduction to the Textual Criticism of the New Testament, pp. 226-227).
1. Luke 5:39
2. Luke 10:41-42
3. Luke 12:19,21,39
4. Luke 22:19b,20,62
5. Luke 24:3,6,9,12,36,40,52,53
Notice how many of these shorter (possibly original) readings are in Luke 24!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: LUKE 24:1-12
1But on the first day of the week, at early dawn, they came to the tomb bringing the spices which they had prepared. 2And they found the stone rolled away from the tomb, 3but when they entered, they did not find the body of the Lord Jesus. 4While they were perplexed about this, behold, two men suddenly stood near them in dazzling clothing; 5and as the women were terrified and bowed their faces to the ground, the men said to them, "Why do you seek the living One among the dead? 6He is not here, but He has risen. Remember how He spoke to you while He was still in Galilee, 7saying that the Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." 8And they remembered His words, 9and returned from the tomb and reported all these things to the eleven and to all the rest. 10Now they were Mary Magdalene and Joanna and Mary the mother of James; also the other women with them were telling these things to the apostles. 11But these words appeared to them as nonsense, and they would not believe them. 12But Peter got up and ran to the tomb; stooping and looking in, he saw the linen wrappings only; and he went away to his home, marveling at what had happened.
24:1 "the first day of the week" This first workday ran from Saturday at twilight to Sunday at twilight. This is a Hebrew idiom going back to Gen. 1:5,8,13,19,23,31, where evening is always mentioned first. This was the very day that the first fruits were offered in the Temple. Jesus appears to the disciples several weeks in a row on Sunday night. This sets the precedent for Sunday as a special meeting day for believers to commemorate the Lord's resurrection (cf. John 20:19,20; Luke 24:36ff; Acts 20:7; 1 Cor. 16:2).
▣ "early dawn" This is literally "at deep dawn." John's Gospel says it was still dark (cf. John 20:1). It seems the women left the places they were staying while in Jerusalem before dawn, but arrived at the tomb after sunrise.
▣ "they" These women are named in Luke 24:10 and Mark 16:1. See Special Topic: Women Who Followed Jesus at Luke 8:3.
▣ "the tomb" We get the English word "memorial" from this Greek word.
▣ "bringing the spices" These were to anoint the body (cf. Mark 16:1). Apparently they did not know of Joseph and Nicodemas' activity or their hurried preparations had been incomplete.
24:2 "the stone rolled away" This is a perfect passive participle. The type of tomb in which Jesus had been laid had a grove in front of the rock wall face into which a round stone was placed to seal the tomb. This was a very large and heavy stone (cf. Mark 16:4), which these women could not have moved. Matthew 28:2 states that an earthquake, apparently caused by an angel, knocked the stone away from the door of the tomb. The stone's removal was not to let Jesus out, but to let us in!
24:3 This verse is an important witness to the humanity of Jesus, which was challenged by an early heretical movement later called Gnosticism (see definition in the glossary appendix). These women fully expected to find Jesus' physical body.
NASB, NKJV,
TEV"the body of the Lord"
NJB, REB"Jesus"
NRSV"the body"
The shorter reading (i.e., "the body") occurs in MSS D and some Old Latin MSS. However, this is the only place in Luke's Gospel where Jesus is called "the Lord Jesus," although the title is common in Acts.
Some later minuscules (i.e., 579 from the 13th century; 1071 from the 12th century; 1241 from the 12th century and lectionary 1016 from the 12th century) have "the body of Jesus."
The longer form occurs in MSS P75, א, A, B, C, L, W, 070, and most versions. The UBS4 rates it as"B" (almost certain).
24:4 "two men suddenly stood near them in dazzling clothing" This refers to angels (cf. Luke 24:23; Acts 1:10; John 20:12).
Angels are always depicted as males except in Zech. 5:9. The participle "dazzling" is used by Luke only here and in Luke 17:24, where it refers to the transfiguration event. Luke uses the related term "lightning" several times also (cf. Luke 10:18; 11:36; 17:24). Matthew uses this term to describe the angel (cf. Matt. 28:3).
This is a good example of the variety between the four Gospels.
1. Mark 16:5 has "a young man sitting at the right, wearing a white robe"
2. Matthew 28:2-3 has "an angel of the Lord descended from heaven. . .his appearance was like lightning, and his garment as white as snow"
3. John 20:12 has "two angels in white sitting, one at the head, and one at the feet"
Our western mindset asks questions such as
1. which one is historically accurate
2. which one is true to reality
These kinds of questions turn the Gospels into western, cause-and-effect, sequential histories, but they are not. They are evangelistic tracts, written for different people groups. The Gospel writers under inspiration had the right to
1. select
2. arrange
3. adapt
Jesus' words and deeds for theological purposes. Do not let the details block the big picture and big purpose!
24:5 "bowed their faces to the ground" This was a sign of respect and awe (cf. Mark 16:8).
▣ "the living One among the dead" "The living One" is an article with a present active participle. Jesus cannot be found in a tomb (among the dead ones) because He has been raised! This phrase is unique to Luke.
24:6 "He is not here, but He has risen" The resurrection is the central pillar of the Christian faith (cf. 1 Corinthians 15). This shows God's approval of Jesus' life and sacrifice. This is a recurrent theme of Peter (cf. Acts 2:24-28,32, 3:15,26; 4:10; 5:30; 10:40; 1 Pet. 1:13, 3:18,21), and Paul (Acts 13:30,33,34,37; 17:31; Rom. 4:24, 8:11; 10:9; 2 Cor. 4:14). This is confirmation of the Father's acceptance of the Son's substitutionary death (cf. 1 Corinthians15). Theologically all three persons of the Trinity were active in Christ's resurrection: the Father (Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34; 17:31); the Spirit (Rom. 8:11); and the Son (John 2:19-22; 10:17-18).
This phrase, though disputed by Westcott and Hort, is found in MSS P75, א, A, B, C3 (C* has the same phrase without "but"), L, and 070. It is only omitted in MS D and several Old Latin MSS. This same angelic comment is found in Matt. 28:6 and Mark 16:6.
See Special Topic: The Kerugma of the Early Church at Luke 24:27.
▣ "Remember how He spoke to you while He was still in Galilee" This refers to Jesus' predictions about His death (cf. Luke 9:21-22,44; 17:25; 18:31-34). This is a good example of the similarities and differences between the Synoptic Gospels. Matthew has the angel telling them to tell the Apostles to meet Him on a mountain in Galilee (cf. Matt. 26:32; 28:7,10), while Luke has the angel telling them to remember Jesus' words spoken in Galilee.
1. Did the angel say both things?
2. Did one of the Gospel writers or their sources hear it differently?
3. Did one of the Gospel writers or their sources deliberately modify the angel's message?
These questions are unanswerable. However, believers assert that the Holy Spirit led the Gospel writers, so we must allow these divergent accounts to exist side-by-side and affirm their inspiration!
24:7 "the Son of Man" This term was not used in rabbinical Judaism. Its significance comes from Ezek. 2:1 (human person) and Dan. 7:13 (divine person), where it combines deity and humanity (cf. 1 John 4:1-3). This was Jesus' self-chosen title. See Special Topic at Luke 17:22.
▣ "must" This is the Greek term dei, which means "a moral necessity." It is used three times in this chapter.
1. Son of man must be delivered into the hands of sinful men, Luke 24:7.
2. Necessary for the Christ to suffer, Luke 24:26.
3. All things which are written about Me. . .must be fulfilled, Luke 24:44.
These texts speak of God's pre-determined redemptive plan (cf. Acts 2:23; 3:18; 4:28; 13:29).
▣ "the third day" I think Jesus was only in the tomb about 30 to 38 hours. Jewish time reckoning is different from ours. This phrase has a precarious OT background, only possibly Hosea 6:2 or more probably Jonah 1:17 (cf. Matt. 12:39; 1 Cor. 15:4).
24:8 "they. . .the eleven and all the rest" There were many besides the women and the Apostles who had heard Jesus' teachings and experienced these post-resurrection events (cf. Luke 24:33,36; Matt. 28:17; 1 Cor. 15:5; Acts 1:15).
24:10 This list of women is slightly different from the one in Mark 16:1. This entire verse is omitted by several ancient Greek manuscripts (cf. MSS A, D, W, and the old Latin, and two Syriac versions). The UBS4 rates its inclusion as "B" (almost certain). See Special Topic at Luke 8:3.
▣ "Mary Magdalene" Jesus appeared to this woman first (cf. Mark 16:9; Luke 8:2). She is always listed first in the names of the women who traveled with Jesus.
▣ "Joanna" The only other NT reference to Joanna is 8:3.
▣ "Mary the mother of James" She was the mother of James the Less and Joseph (cf. Mark. 15:40; Matt. 27:56).
▣ "the other women" This includes Salome, James and John's mother (cf. Mark. 15:40; Matt. 27:56). See Special Topic at Luke 8:3.
24:11
NASB, TEV"nonsense"
NKJV"like idle tales"
NRSV"an idle tale"
NJB"pure nonsense"
The term lēros is found only once in the Septuagint (IV Macc. 5:11) and only here in the NT. This is a medical term for hysteria or fever-caused hallucinations.
24:11 "they would not believe them" This is an imperfect active indicative. These women told them several times, but the Apostles did not believe. It is so surprising that the Sanhedrin took Jesus' predictions about His resurrection seriously (posted a guard), but the Apostles were totally surprised. This negative comment is evidence of an accurate account.
24:12 This is present in all major Greek manuscripts (P75, א, A, B, L, W. 070, 079) except D and several Old Latin MSS. The UBS4 rates it inclusion as "B" (almost certain), but Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 212-217, agrees with Westcott and Hort that its exclusion is the original text (cf. RSV, NEB, REB). This text is very similar to John 20:3,5,6,10.
NASB (UPDATED) TEXT: LUKE 24:13-27
13And behold, two of them were going that very day to a village named Emmaus, which was about seven miles from Jerusalem. 14And they were talking with each other about all these things which had taken place. 15While they were talking and discussing, Jesus Himself approached and began traveling with them. 16But their eyes were prevented from recognizing Him. 17And He said to them, "What are these words that you are exchanging with one another as you are walking?" And they stood still, looking sad. 18One of them, named Cleopas, answered and said to Him, "Are You the only one visiting Jerusalem and unaware of the things which have happened here in these days?" 19And He said to them, "What things?" And they said to Him, "The things about Jesus the Nazarene, who was a prophet mighty in deed and word in the sight of God and all the people, 20and how the chief priests and our rulers delivered Him to the sentence of death, and crucified Him. 21But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, it is the third day since these things happened. 22But also some women among us amazed us. When they were at the tomb early in the morning, 23and did not find His body, they came, saying that they had also seen a vision of angels who said that He was alive. 24Some of those who were with us went to the tomb and found it just exactly as the women also had said; but Him they did not see." 25And He said to them, "O foolish men and slow of heart to believe in all that the prophets have spoken! 26Was it not necessary for the Christ to suffer these things and to enter into His glory?" 27Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.
24:13 "two of them" The Bible does not say exactly who these two were, but possibly it was Cleopas (cf. Luke 24:18) and his wife or two believers leaving the Passover feast.
▣ "that very day" This must have been Resurrection Sunday (cf. Luke 24:22). This was the first work day after Passover and the day on which the first fruits of the barley harvest were offered at the Temple. Jesus was the first fruits from the dead (cf. 1 Cor. 15:20,23).
▣ "Emmaus" The site is uncertain, but there are several possibilities.
1. About twenty miles west of Jerusalem on the Jaffa road. This is where Judas Maccabaeus attacked and burned the Seleucid General Gorgias' camp in 166 b.c. (I Macc. 3:40,57; 4:1-15).
2. About seven miles northwest of Jerusalem where the Crusaders found an ancient Roman fort called "Castellum Emmaus."
3. About four miles to the west of Jerusalem where the Roman Emperor Vespasian located 800 soldiers (Josephus, Wars 7.6.6).
4. About nine miles west of Jerusalem where a Crusader church was built over the ruins of a Roman fort.
(Information taken from The Zondervan Pictorial Encyclopedia of the Bible, vol. 2, pp. 291-301).
▣ "seven miles from Jerusalem" This is really 60 Roman stadia. The city must be close enough to Jerusalem for these two to walk to it and then return to Jerusalem in one day.
There is a Greek variant related to the distance:
1. "60 stadia" is found in P75, A, B, D, K2, L, W, 070 (UBS4 gives this a "B" rating, meaning "almost certain."
2. "160 stadia" is found in א, K*, 079, and some patristic writers
(cf. Joseph A. Fitzmyer, The Anchor Bible, vol. 28a, p. 1561).
24:15 "Jesus" Luke uses the name "Jesus" several times without the article (cf. Luke 4:1; 8:41; 9:36,50; 18:37,40; 22:48; 23:28). This, therefore, is not a grammatical way of highlighting Jesus' first resurrection appearance.
24:16 "their eyes were prevented from recognizing Him" This is an imperfect passive indicative. The passive implies the activity of God (see note at Luke 24:31). Jesus' physical appearance was altered to some extent. Several followers did not immediately recognize Him (cf. John 20:11; Matt. 28:16-17; John 21:1-7).
1. Mary of Magdala, John 20:11
2. several apostles, John 21:1-7
3. 500 brothers, Matt. 28:16-17
24:17 "looking sad" This could mean "stern," "gloomy" (cf. Matt. 6:16), or "dejected." They could not believe that someone had not heard about the events of the last week in Jerusalem. It was the talk of the town (cf. Luke 24:18).
24:18 "visiting" During the three main annual feasts, Jerusalem swelled to three times its normal population due to pilgrims from the Diaspora. They thought Jesus was just another pilgrim.
24:19 "What things" Jesus, by asking them questions, was forcing them to articulate the events of the past few days and testify to Him (cf. Luke 24:19-24).
▣ "Jesus the Nazarene" There are two spellings of the term:
1. Nazarēnou, P75, א, B, L, 070, 079, 0124, and some Old Latin and Vulgate versions.
2. Nazōraiou, A, D, K, P, W, X, 063, and some old Latin, Coptic, and Armenian versions. This same form is in Luke 18:37.
The UBS4 gives #1 a "B" rating (almost certain). See Special Topic at Luke 4:34.
▣ "a prophet mighty in deed and word" This was honorific (cf. Luke 7:16,39; 9:8,19). Within Judaism for one to be inspired, as a writer of Scripture, one had to be a prophet. The term here refers not to a predictor, but a powerful forth-teller of YHWH's message. However, this one was not just one prophet in a series. He was the prophet of Deut. 18:15,18. They had not fully grasped the implications of the person and work of Christ.
▣ "and all the people" This is a typical hyperbole (e.g., Luke 18:43). Eastern literature (and speech) is much more figurative and exaggerated. This is one reason westerners tend to misunderstand the NT.
24:20 "the chief priests and our rulers" This same phrase is in Luke 23:13. The Jewish leadership was responsible for Jesus' death. The Sanhedrin did not have this power under Roman occupation (cf. Luke 9:22). They had to trump up a charge that the Romans would deem worthy of death! Also, they wanted Him crucified because of the rabbinical curse attached to crucifixion in Deut. 21:23. This is the very charge made by Peter in his first sermon in Acts.
24:21 "were hoping" This is an imperfect active indicative, which implies they were no longer "hoping."
▣ "it was He who was going to redeem Israel" They still had a nationalistic, militaristic mindset (cf. Acts 1:6-7). The Jews only expected one coming of the Messiah and that coming was to benefit and restore Israel to power and preeminence.
▣ "redeem" This is a term from the slave market which meant "to buy back" (cf. Mark 10:45). See Special Topic at Luke 1:68.
▣ "third day" The Jews had a tradition that the spirit stayed near the body for three days, but beyond this period no resuscitation was possible (cf. John 11:6 and 39).
24:24 "Some of those who were with us" From John's Gospel we know this was John and Peter (cf. John 20:3-10 and possibly Peter only from Luke 24:12).
24:25 The early sermons in Acts often allude to the OT prophecies about the Messiah (Gen. 3:15; Deut. 18:15; 2 Samuel 7; Psalm 16:10,22,118; Isaiah 53). I think it was Jesus Himself who informed these two disciples, who relayed the information to the Apostles in the upper room (cf. Luke 24:27). This post-resurrection appearance becomes a crucial interpretive event for the early church (as does Luke 24:45). It is surprising that this encounter is unique to the Gospel of Luke.
▣ "O foolish men and slow of heart" This is a rebuke of these disciples' lack of OT knowledge. What would Jesus say to His church today about their level of Bible knowledge? Doubt, fear, and confusion are the practical result of willful Bible ignorance! We have not because we read not! See SPECIAL TOPIC: TERMS FOR FOOLISH PEOPLE at Luke 11:40.
24:26 "it was necessary for the Christ to suffer" Jesus had told His disciples this repeatedly (cf. Luke 9:22; 17:25; 24:26,46). This is what surprised the Jews (cf. 1 Cor. 1:23), however, it had been predicted in the OT (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zech. 10:12; Matt. 16:2). First century Judaism did not emphasize these verses at all.
▣ "and to enter into His glory" This pattern of suffering preceding glory becomes a principle of spiritual maturity (cf. Rom. 8:17; Heb. 5:8).
24:27 This verse and Luke 24:45 give us insight into the Kerygma of Acts. See Special Topic below.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
NASB (UPDATED) TEXT: LUKE 24:28-35
28And they approached the village where they were going, and He acted as though He were going farther. 29But they urged Him, saying, "Stay with us, for it is getting toward evening, and the day is now nearly over." So He went in to stay with them. 30When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them. 31Then their eyes were opened and they recognized Him; and He vanished from their sight. 32They said to one another, "Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?" 33And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them, 34saying, "The Lord has really risen and has appeared to Simon." 35They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread.
24:28-30 This is a very detailed eyewitness account. Luke probably interviewed these two.
24:31 "Then their eyes were opened" This is an aorist passive indicative, which is a reversal of the imperfect passive indicative of Luke 24:16. From Luke 24:35 we learn that they recognized Jesus' characteristic way of blessing the food.
Luke uses this term "opened" (dianoigō) three times in this context:
1.their eyes were opened, Luke 24:31
2. their understanding of OT Scripture increased, Luke 24:32
3. the Apostles' minds are opened to Scripture, Luke 24:45
The Bible is divine revelation, not human discovery. Spiritual truth is a gift from God to blinded, sinful humanity.
▣ "and He vanished from their sight" This may be an allusion to 2 Kgs. 6:17 (LXX dianoigō). The exact mechanism of this is as mysterious as Jesus suddenly appearing in the Upper Room in Luke 24:36 or Philip's experience in the desert (cf. Acts 8:39). The spiritual realm is multi-dimensional, not spacial-temporal.
24:32 "Were not our hearts burning within us This is a periphrastic imperfect passive (A. T. Robertson calls it a middle voice). It was one exciting Bible study (cf. Ps. 19:7-14)! It (kaiō) is used metaphorically in the LXX of Deut. 32:22, but in a judgment sense.
24:33 "and those who were with them" (cf. Luke 24:33,36; Acts 1:15)
24:34 "saying" This must refer to the eleven speaking to the two new arrivals (cf. NJB).
▣ "has appeared to Simon" Jesus appeared to the one who had denied Him. We have no biblical account of this meeting.
SPECIAL TOPIC: JESUS' POST-RESURRECTION APPEARANCES
24:35 "began to relate" This is another of many imperfects in this context, which can mean the beginning of something or the repeating of something in past time. They rehearse in detail what happened. They now affirmed the women's testimony of Luke 24:22-23.
NASB (UPDATED) TEXT: LUKE 24:36-43
36While they were telling these things, He Himself stood in their midst. 37But they were startled and frightened and thought that they were seeing a spirit. 38And He said to them, "Why are you troubled, and why do doubts arise in your hearts? 39See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have." 40And when He had said this, He showed them His hands and His feet. 41While they still could not believe it because of their joy and amazement, He said to them, "Have you anything here to eat?" 42They gave Him a piece of a broiled fish; 43and He took it and ate it before them.
24:36 Some ancient Greek manuscripts (P75, א, A, B, K, L, and many later ones) add "Peace to you" (cf. John 20:19,26). The UBS4 rates its inclusion as "B" (almost certain). It is omitted in MS D and some Old Latin MSS. This is a typical Hebrew greeting (cf. Luke 10:5). In many ways the Gospels of John and Luke share similar accounts of the Passion and its aftermath
24:37 "they were startled and frightened" These disciples had heard Jesus predict His suffering and death several times, but somehow they did not take it seriously. Now they were surprised by His resurrection.
▣ "and thought they were seeing a spirit" In the Matthew (14:26) and Mark (6:49) parallels the word phantasma, from which we get the English word "phantom," is used. Luke is using the term pneuma in a specialized sense (cf. 1 Pet. 3:19). When he records Jesus' words in Luke 23:46 he uses the term in the more normal sense of a personal aspect, which is not dependant on a physical form (cf. Luke 24:39). See Special Topic: Spirit (pneuma) in the NT at Luke 23:46.
24:38 This is a mild reprimand in the form of two rhetorical questions. Doubts and fears are common to humanity, especially in the presence of the spiritual realm. However, they can become stepping stones to great faith and assurance.
The first question is a periphrastic perfect passive, the second a present active indicative. The verbal forms in this context are difficult to translate because they deal with a past event described in dialogue.
1. the two on the road to Emmaus
2. the two and Jesus
3. the two and those in the upper room.
24:39 "See My hands and My feet" In the other Gospels this occurs in the Upper Room in Jerusalem, but in John the eating of fish occurs in Galilee. Jesus wanted to assure them of His bodily resurrection. He retained the marks of crucifixion because they are His badge of honor. Psalm 22:16 and here are the only texts which mention His feet being pierced. John 20:27 mentions only His hands and side.
▣ "that it is I Myself" This is a very emphatic statement—ego (I), eimi (I Am), autos (Myself).
▣ "touch Me" This is an aorist active imperative (as is "and see"). The early church used verses 39-43 to refute Gnosticism, which was a depreciation of the physical realm (cf. 1 John 1:1-3). See Special Topic on Gnosticism at Luke 2:40.
24:40 This is another of the disputed shorter readings found in MSS D and some Old Latin manuscripts but present in the vast majority of older uncial manuscripts and P75. UBS4 rates its inclusion as "B" (almost certain).
24:42 "a piece of a broiled fish" Some uncial manuscripts from the eighth through eleventh centuries added a phrase about "honeycomb" (cf. NKJV). The early church incorporated both milk and honey in their celebration of the Eucharist and baptism. The UBS4 gives its exclusion a "B" rating (almost certain).
NASB (UPDATED) TEXT: LUKE 24:44-53
44Now He said to them, "These are My words which I spoke to you while I was with you, that all things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled." 45Then He opened their minds to understand the Scriptures, 46and He said to them, "Thus it is written, that the Christ should suffer and rise again from the dead the third day; 47and that repentance for forgiveness of sins should be proclaimed in His name to all the nations, beginning from Jerusalem. 48You are witnesses of these things. 49And behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high." 50And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51And it came about that while He was blessing them, He parted from them. 52And they returned to Jerusalem with great joy, 53and were continually in the temple, praising God.
24:44-49 This account is found only in Luke.
24:44 "which are written about Me" This seems to be a summary statement of Jesus' 40 day post-resurrection appearances (cf. Luke 24:25-26).
▣ "Moses. . .Prophets. . .Psalms" These represent the three divisions of the Hebrew Canon: Law, Prophets, and Writings. This context says something of the Christocentric unity of the Old Testament (see E. W. Hengstenberg, Christology of the Old Testament).
▣ "must be fulfilled" Jesus is found in the OT in symbol, type, and direct prophecy (cf. Matt. 5:17ff).
24:45 "He opened their minds" See note at Luke 24:31. Humanity cannot understand spiritual truths unaided by God. This is the task usually assigned to the Spirit (cf. John 14:16; 16:8-15), but sometime attributed to Jesus (cf. Acts 16:14).
24:46 "Thus it is written" This is a perfect passive indicative, which was a Hebrew idiom for asserting the inspiration of Scripture (cf. Luke 24:44).
▣ "the Christ would suffer" "The Christ" is the Greek translation of "the Messiah" (see Special Topic at Luke 2:11). This truth was the stumbling block for the Jews (cf. 1 Cor. 1:23; 2:2), but crucial for sacrificial redemption.
▣ "rise again from the dead" Verses 46-47 are Luke's Great Commission. The grammatical feature is the use of three aorist infinitives that describe Jesus' mission.
1. He came to suffer, Luke 24:46 (cf. Luke 24:26)
2. He came to be raised from the dead, Luke 24:46 (cf. Luke 24:7)
3. He came that repentance and forgiveness of sin should be proclaimed, Luke 24:47 (cf. Acts 5:31; 10:43; 13:38; 26:18)
See Special Topic at Luke 9:22.
▣ "the third day’" This was a predicted event (cf. Hosea 6:2; Jonah 1:17; Matt. 12:40; 16:4; 1 Cor. 15:4). It probably relates to Jonah 1:17.
24:47 This is the key purpose of Jesus' mission. It fully reflects the heart, character, and purpose of God since Genesis 3. To miss this verse is to miss the main thrust of Christianity. Believers must keep the main thing the main thing (cf. Matt. 28:18-20; Acts 1:8). All else is secondary to this task of worldwide gospel proclamation. Evangelism is not an option, but a mandate!
▣ "repentance" In Greek the term speaks of "a change of mind." In Hebrew it speaks of "a change of action." Both are involved. This is the negative aspect of salvation, as faith is the positive aspect (cf. Mark 1:15; 6:12; Matt. 4:12; 11:20; Luke 13:3,5; Acts 20:21). See Special Topic at Luke 3:3.
▣ "forgiveness of sins" This theme is highlighted in Zacharias' prophecy (cf. Luke 1:67-79). It is the meaning of Jesus' name (YHWH saves, cf. Matt. 1:21). Notice that "baptism" is not mentioned here (cf. Luke 11:4). This verse has often been called "Luke's Great Commission" (cf. Matt. 28:19-20).
▣ "in His name" Jesus' "name" is a Semitic idiom for
1. His power
2. His person
3. His authority
4. His character.
So it means both content and manner! Not only what we proclaim, but the lives of those who proclaim are crucial! See SPECIAL TOPIC: THE NAME OF THE LORD at Luke 9:48.
▣ "to all the nations" This universal element must have surprised these Jewish believers. This very thing is predicted in Matt. 28:14; 28:19; Mark 13:10. Also note Isa. 2:2-4; 51:4-5; 56:7; and see Special Topic at Luke 2:10.
24:48 Here is the Apostolic mandate (cf. John 15:27)! Luke accentuates this in Acts (cf. Acts 1:8,22; 2:32; 4:33; 5:32; 10:39,41; 13:31).
24:49 "I am sending" The Spirit proceeds from both the Father and the Son. This verse shows Jesus' authority in executing the Father's will.
▣ "the promise of My Father" This refers to the Holy Spirit (cf. John 14-16; 20:22; Acts 1:4). Every promise Jesus made to the Apostles in the Upper Room at the Last Supper was fulfilled on Resurrection Sunday!
▣ "stay in the city" These were mostly Galilean people. They would not have stayed in hostile Jerusalem otherwise (cf. Acts 1:4).
▣ "clothed with power" Here this refers to the Pentecostal coming of the Spirit. It is an Aorist middle subjunctive.
It is a common biblical metaphor for the spiritual life (cf. Job 29:14; Ps. 132:9; Isa. 59:17; 61:10; Rom. 13:14; Gal. 3:27; Eph. 4:24; Col. 3:10,12). The spiritual life is as much a gift and empowering from God as is salvation, but it must be received and implemented (i.e., conditional covenant). It is not automatic! It is God's will! He is God's gift!
NASB (UPDATED) TEXT: LUKE 24:50-53
50And He led them out as far as Bethany, and He lifted up His hands and blessed them. 51While He was blessing them, He parted from them and was carried up into heaven. 52And they, after worshiping Him, returned to Jerusalem with great joy, 53and were continually in the temple praising God.
24:50 "Bethany" Lazarus' home was about one and one half miles from Jerusalem on the Mount of Olives which was the extension of the same ridge.
▣ "lifted up His hands" This was the normal position of Jewish prayer, but here it is probably a priestly gesture (cf. Lev. 9:22).
▣ "blessed them" The prayer is not recorded (but Jesus' high priestly prayer in John 17 is).
24:51 "was carried up into heaven" The other Gospels tell us "in a cloud," which was the transportation of deity (cf. Dan. 7:13).
This phrase is omitted in MSS א*, D, and some Old Latin and Syrian versions. However, the phrase which mentions the ascension is referred to in Acts 1:2. It is present in P75, אi2, A, B, D, K, L, W, and X. The UBS4 ranks its inclusion as "B" (almost certain).
Jesus' ascension is His return to pre-existent glory (cf. John 17:5). He is honored for His accomplished task. See Millard Erickson, Christian Theology, 2nd ed., pp. 796-797. See SPECIAL TOPIC: THE ASCENSION at Luke 9:51.
24:52 "after worshiping Him" This is another phrase present in all of the ancient Greek texts except D and some Old Latin manuscripts. This chapter has the largest number of these so-called "Western non-interpolations" by Westcott and Hort (Luke 24:24:3,6,9,12,36,40,52,53). These textual critics believed that the Alexandrian family of Greek manuscripts (i.e., MSS P46,66,72,75, א, B, A, C, Q, T, 0220) was closer to the original than the other families of manuscripts except in twenty-seven shorter readings found in the Western family (i.e., MSS P37,38,48,69, 0171, O).
▣ "with great joy" Luke's Gospel emphasizes "joy" (cf. Luke 1:14; 2:10; 8:13; 10:17; 15:7,10; 24:41,52). This is so different from their reaction in Luke 24:37-38.
24:53 "in the temple" These were still Jewish people. Their meeting place was not place large enough to accommodate the believing disciples.
The liturgical "Amen" is added by MSS A, B, C2, but is not present in MSS P75, א, C*, D, L, W. The UBS4 gives its exclusion an "A" rating (certain).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Jesus appear to His followers so often after His resurrection?
2. Were the disciples expecting a resurrection?
3. Why did they not recognize Jesus immediately? Will we recognize one another?
4. Why did Jesus offer so many proofs to them of His physical body's reality?
5. Why are there differing accounts of the resurrection in an inspired Bible?
6. Why did Jesus appear to them for forty days?
7. Are angels still active in our world today?
Copyright © 2013 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 4. See also attached PDF (351 pages)
OPENING STATEMENTS
A. Matthew and Luke begin with Jesus' birth, Mark begins with His baptism, but John begins before the creation.
B. John presents the full deity of Jesus of Nazareth from the first verse of the first chapter and repeats this emphasis throughout the Gospel. The Synoptic Gospels veil this truth until late in their presentations ("The Messianic Secret").
C. Apparently John develops his Gospel in light of the basic affirmations of the Synoptic Gospels. He attempts to supplement and interpret the life and teachings of Jesus in light of the needs of the early church (late first century).
D. John seems to structure his presentation of Jesus the Messiah around
1. seven miracles/signs and their interpretation
2. twenty-seven interviews and/or dialogues with individuals
3. certain worship and feast days
a. the Sabbath
b. the Passover (cf. John 5-6)
c. the Tabernacles (cf. John 7-10)
d. Hanukkah (cf. John 10:22-39)
4. "I Am" statements
a. related to the divine name (YHWH)
1) I am He (John 4:26; 8:24,28; 13:19; 18:5-6)
2) before Abraham was I am (John 8:54-59)
b. with predicate nominatives
1) I am the bread of life (John 6:35, 41, 48, 51)
2) I am the light of the world (John 8:12)
3) I am the door of the sheepfold (John 10:7, 9)
4) I am the good shepherd (John 10:11, 14)
5) I am the resurrection and the life (John 11:25)
6) I am the way, the truth and the life (John 14:6)
7) I am the true vine (John 15:1, 5)
E. The differences between John and the other Gospels
1. Although it is true that John's primary purpose is theological, his use of history and geography is extremely accurate and detailed. The exact reason for the discrepancies between the Synoptics and John is uncertain
a. an early Judean ministry (early cleansing of the Temple)
b. chronology and date of the last week of Jesus' life
c. a purposeful theological restructuring
2. It would be helpful to take a moment to discuss the obvious difference between John and the Synoptics. Let me quote George Eldon Ladd from A Theology of the New Testament on the differences:
a. "The Fourth Gospel is so different from the Synoptics that the question must be honestly faced whether it reports accurately the teachings of Jesus or whether Christian faith has so modified the tradition that history is swallowed up in theological interpretation" (p. 215).
b. "The solution that lies closest to hand is that the teachings of Jesus are expressed in Johannine idiom. If this is the correct solution, and if we must conclude that the Fourth Gospel is couched in Johannine idiom, this important question follows: To what extent is the theology of the Fourth Gospel that of John rather than that of Jesus? To what extent has the teaching of Jesus been so assimilated in John's mind that what we have is a Johannine interpretation rather than an accurate representation of Jesus' own teaching?" (p. 215).
c. Ladd also quotes W. F. Albright from "Recent Discoveries in Palestine and the Gospel of John" in The Background of the New Testament and Its Eschatology edited by W. D. Davies and D. Daube
"There is no fundamental difference in teaching between John and the Synoptics; the contrast between them lies in the concentration of tradition along certain aspects of Christ's teachings, particularly those which seem to have resembled the teaching of the Essenes most closely.
There is absolutely nothing to show that any of Jesus' teachings have been distorted or falsified, or that a vital new element has been added to them. That the needs of the early Church influenced the selection of items for inclusion in the Gospel we may readily admit, but there is no reason to suppose that the needs of that Church were responsible for any inventions or innovations of theological significance.
One of the strangest assumptions of critical New Testament scholars and theologians is that the mind of Jesus was so limited that any apparent contrast between John and the Synoptics must be due to differences between early Christian theologians. Every great thinker and personality is going to be interpreted differently by different friends and hearers, who will select what seems most congenial or useful out of what they have seen and heard" (pp. 170-171).
d. And again from George E. Ladd:
"The difference between them is not that John is theological and the others are not but that all are theological in different ways. Interpreted history may represent more truly the facts of a situation than a mere chronicle of events. If John is a theological interpretation, it is an interpretation of events that John is convinced happened in history. It is obviously not the intent of the Synoptic Gospels to give a report of the ipsissima verba of (the exact words) Jesus nor a biography of the events of his life. They are portraits of Jesus and summaries of his teaching. Matthew and Luke feel themselves free to rearrange the material in Mark and to report Jesus' teaching with considerable freedom. If John used more freedom than Matthew and Luke, it is because he wished to give a more profound and ultimately more real portrait of Jesus" (pp. 221-222).
AUTHOR
A. The Gospel is anonymous but hints at John's authorship
1. an eye witness author (cf. John 19:35)
2. the phrase "the beloved disciple" (both Polycrates and Irenaeus identify him as John the Apostle)
3. John, son of Zebedee, never mentioned by name
B. The historical setting is obvious from the Gospel itself, therefore, the issue of authorship is not a crucial factor in interpretation. The affirmation of an inspired author is crucial!
The authorship and date of John's Gospel does not affect inspiration, but interpretation. Commentators seek a historical setting, an occasion that caused the book to be written. Should one compare John's dualism to
1. the Jewish two ages
2. the Qumran teacher of righteousness
3. Zoroastrian religion
4. Gnostic thought
5. the unique perspective of Jesus?
C. The early traditional view is that John the Apostle, son of Zebedee, is the human, eye-witness source. This must be clarified because second century external sources seem to link others in the production of the Gospel:
1. Fellow believers and the Ephesian elders encouraged the aging Apostle to write (Eusebius quotes Clement of Alexandria)
2. A fellow Apostle, Andrew (the Muratorian Fragment, a.d. 180-200, from Rome)
D. Some modern scholars have assumed another author based on several assumptions about the style and subject matter of the Gospel. Many assume an early second century date (before a.d. 115):
1. written by John's disciples (a Johannine circle of influence) who remembered his teachings (J. Weiss, B. Lightfoot, C. H. Dodd, O. Cullmann, R. A. Culpepper, C. K. Barrett)
2. written by "the elder John," (one of a series of early leaders from Asia influenced by John the Apostle's theology and terminology) which is derived from an obscure passage in Papias (a.d. 70-146) quoted by Eusebius (a.d. 280-339)
E. Evidence for John himself as the primary source for the material of the Gospel
1. internal evidence
a. the author knew Jewish teachings and rituals and shared their OT world view
b. the author knew Palestine and Jerusalem in their pre-A.D. 70 condition
c. the author claims to be an eyewitness
1) John 1:14
2) John 19:35
3) John 21:24
d. the author was a member of the apostolic group, for he is familiar with:
1) details of time and place (the night trials)
2) details of numbers (water pots of John 2:6 and fish of John 21:11)
3) details of persons
4) the author knew details of events and the reaction to them
5) the author seems to be designated as "the beloved disciple"
a) John 13:23,25
b) John 19:26-27
c) John 20:2-5,8
d) John 21:7, 20-24
6) the author seems to be a member of the inner circle along with Peter
a) John 13:24
b) John 20:2
c) John 21:7
7) the name John, son of Zebedee, never appears in this Gospel, which seems highly unusual because he was a member of the Apostolic inner circle
2. External evidence
a. Gospel known by
1) Irenaeus (a.d. 120-202) who was associated with Polycarp, knew John the Apostle (cf. Eusebius' Historical Eccleasticus 5:20:6-7) - "John the disciple of the Lord who reclined on His breast and himself issued the Gospel at Ephesus in Asia" (Haer, 3:1:1, quoted in Eusebius' Hist. Eccl. 5:8:4).
2) Clement of Alexandria (a.d. 153-217) - "John who was urged by his friends and divinely moved by the Spirit, composed a spiritual Gospel" (Eusebius' Historical Eccleasticus 6:14:7)
3) Justin Martyr (a.d. 110-165) in his Dialogue with Trypho 81:4
4) Tertullian (a.d. 145-220)
b. John's authorship asserted by very early witnesses
1) Polycarp (a.d. 70-156, recorded by Irenaeus), who was bishop of Smyrna (a.d. 155)
2) Papias (a.d. 70-146, recorded by the Anti-Marconite Prologue from Rome and Eusebius), who was the bishop of Hierapolis in Phyrgia and reported to be a disciple of John the Apostle
F. Reasons used to doubt traditional authorship
1. The Gospel's connection with Gnostic themes
2. The obvious appendix of chapter 21
3. The chronological discrepancies with the Synoptics
4. John would not have referred to himself as "the beloved disciple"
5. John's Jesus uses different vocabulary and genres than the Synoptics
G. If we assume it was John the Apostle then what can we assume about the man?
1. He wrote from Ephesus (Irenaeus says "issued the Gospel from Ephesus")
2. He wrote when he was an older man (Irenaeus says he lived until the reign of Trajan, a.d. 98-117)
DATE
A. If we assume John the Apostle
1. before a.d. 70, when Jerusalem was destroyed by the Roman General (later Emperor), Titus
a. in John 5:2, "Now in Jerusalem near the sheepgate there is a pool called in Hebrew Bethesda, which has five porticoes. . ."
b. repeated use of the early title "disciples" to denote the apostolic group
c. supposed later Gnostic elements have now been discovered in the Dead Sea Scrolls, which show they were part of the theological jargon of the first century
d. no mention of the destruction of the Temple and the city of Jerusalem in a.d. 70
e. the famous American archaeologist W. F. Albright asserts a date for the Gospel in the late 70's or early 80's
2. later in the first century
a. the developed theology of John
b. the fall of Jerusalem not mentioned because it occurred some twenty years earlier
c. John's use of Gnostic-type phrasing and emphasis
d. the early traditions of the church
1) Irenaeus
2) Eusebius
B. If we assume "John the elder" then the date would be early to mid second century. This theory started with Dionysius' rejection of John the Apostle's authorship (for literary reasons). Eusebius, who rejected John the Apostle's authorship of Revelation for theological reasons, felt he had found another "John" at the right time and in the right place in Papias' quote (Historical Eccleasticus 3:39:5,6), which lists two "Johns" (1) the Apostle and (2) an Elder (presbyter).
RECIPIENTS
A. Originally it was written to the churches of the Roman Province of Asia Minor, particularly Ephesus.
B. Because of the profound simplicity and depth of this account of the life and person of Jesus of Nazareth this became a favorite Gospel for both Hellenistic Gentile believers and Gnostic groups.
PURPOSES
A. The Gospel itself asserts its evangelistic purpose, John 20:30-31
1. for Jewish readers
2. for Gentile readers
3. for incipient Gnostic readers
B. It seems to have an apologetic thrust
1. against the fanatic followers of John the Baptist
2. against the incipient Gnostic false teachers (especially the Prologue); these Gnostic false teachings also form the background to other NT books:
a. Ephesians
b. Colossians
c. the Pastoral Epistles (1 Timothy, Titus, 2 Timothy)
d. 1 John (1 John may have functioned as a cover letter for the Gospel)
C. There is the possibility that the purpose statement of John 20:31 may be understood as encouraging the doctrine of perseverance as well as evangelism because of the consistent use of the PRESENT TENSE to describe salvation. In this sense John, like James, may be balancing an over-emphasis of Paul's theology by some groups in Asia Minor (cf. 2 Peter 3:15-16). It is surprising that early church tradition identifies John with Ephesus, not Paul (cf. F. F. Bruce's Peter, Stephen, James and John: Studies in Non-Pauline Christianity, pp. 120-121).
D. The Epilogue (John 21) seems to answer specific questions of the early church
1. John supplements the accounts of the Synoptic Gospels. However, he focuses on the Judean ministry, particularly Jerusalem.
2. The three questions covered in the Appendix, John 21
a. Peter's restoration
b. John's longevity
c. Jesus' delayed return
E. Some see John as deemphasizing sacramentalism by purposefully ignoring and not recording or discussing the ordinances themselves despite perfect contextual opportunities in John 3 (for baptism) and John 6 (for the Eucharist or the Lord's Supper).
FEATURES OF JOHN'S OUTLINE
A. A philosophical/theological Prologue (John 1:1-18) and a practical Epilogue (John 21)
B. Seven miracle signs during Jesus' public ministry (chapters John 2-12) and their interpretation:
1. changing water into wine at the wedding feast in Cana (John 2:1-11)
2. healing the son of the officer of the court at Capernaum (John 4:46-54)
3. healing of the lame man at the pool of Bethesda in Jerusalem (John 5:1-18)
4. feeding of about 5,000 in Galilee (John 6:1-15)
5. walking on the Sea of Galilee (John 6:16-21)
6. healing of the man born blind in Jerusalem (John 9:1-41)
7. raising of Lazarus in Bethany (John 11:1-57)
C. Interviews and dialogue with individuals
1. John the Baptist (John 1:19-34; 3:22-36)
2. disciples
a. Andrew and Peter (John 1:35-42)
b. Philip and Nathanael (John 1:43-51)
3. Nicodemus (John 3:1-21)
4. woman of Samaria (John 4:1-45)
5. Jews in Jerusalem (John 5:10-47)
6. crowd in Galilee (John 6:22-66)
7. Peter and disciples (John 6:67-71)
8. Jesus' brothers (John 7:1-13)
9. Jews in Jerusalem (John 7:14-8:59; 10:1-42)
10. disciples in upper room (John 13:1-17:26)
11. Jewish arrest and trial (John 18:1-27)
12. Roman trial (John 18:28-19:16)
13. post-resurrection conversations, 20:11-29
a. with Mary
b. with the ten Apostles
c. with Thomas
14. epilogue dialogue with Peter, John 21:1-25
15. (John 7:53-8:11, the story of the adulterous woman, was not originally part of John's Gospel!)
D. Certain worship/feast days
1. the Sabbaths (John 5:9; 7:22; 9:14; 19:31)
2. the Passovers (John 2:13; 6:4; 11:55; 18:28)
3. the feast of Tabernacles (John 8-9)
4. Hanukkah (festival of lights, cf. John 10:22)
E. Use of "I Am" statements
1. "I am 'He'" (John 4:26; 6:20; 8:24,28,54-59; 13:19; 18:5-6,8)
2. "I am the bread of life" (John 6:35,41,48,51)
3. "I am the light of the world" (John 8:12; 9:5)
4. "I am the door of the sheepfold" (John 10:7,9)
5. "I am the good shepherd" (1John 0:11,14)
6. "I am the resurrection and the life" (John 11:25)
7. "I am the way, the truth and the life" (John 14:6)
8. "I am the true vine" (John 15:1,5)
READING CYCLE ONE
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book.
2. Type of literature (genre)
READING CYCLE TWO
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
The Word Became Flesh | The Eternal Word | The Prologue | The Word of Life | Prologue |
1:1-5 | 1:1-5 | 1:1-5 | 1:1-5 | 1:1-18 |
John's Witness: the True Light | ||||
1:6-13 | 1:6-13 | 1:6-9 | 1:6-9 | |
1:10-13 | 1:10-13 | |||
The Word Became Flesh | ||||
1:14-18 | 1:14-18 | 1:14-18 | 1:14 | |
1:15 | ||||
1:16-18 | ||||
The Testimony of John the Baptist | A Voice in the Wilderness | The Testimony of John | John the Baptist's Message | The Witness of John |
1:19-28 | 1:19-28 | 1:19-23 | 1:19 | 1:19-28 |
1:20 | ||||
1:21a | ||||
1:21b | ||||
1:21c | ||||
1:22a | ||||
1:22b | ||||
1:23 | ||||
1:24-28 | 1:24-25 | |||
1:26-27 | ||||
1:28 | ||||
The Lamb of God | The Lamb of God | The Lamb of God | ||
1:29-34 | 1:29-34 | 1:29-34 | 1:29-31 | 1:29-34 |
1:32-34 | ||||
The First disciples | The First Disciples | The Testimony of Jesus' First Disciples | The First Disciples of Jesus | The First Disciples |
1:35-42 | 1:35-42 | 1:35-42 | 1:35-36 | 1:35-39 |
1:37-38a | ||||
1:38b | ||||
1:39 | ||||
1:40-42a | 1:40-42 | |||
1:42b | ||||
The Calling of Phillip Nathanael | Phillip and Nathanael | Jesus Calls Philip and Nathanael | ||
1:43-51 | 1:43-51 | 1:43-51 | 1:43-45 | 1:43-51 |
1:46a | ||||
1:46b | ||||
1:47 | ||||
1:48a | ||||
1:48b | ||||
1:49 | ||||
1:50-51 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-18
A. Theological outline of the poem/hymn/creed
1. eternal, divine, creator, redeemer Christ, John 1:1-5 (Jesus as Word)
2. prophetic witness to Christ, John 1:4-5, 7-8, 15 (Jesus as Light)
3. incarnate Christ reveals God, John 1:10-18 (Jesus as Son)
B. Theological structure of John 1:1-18 and recurrent themes
1. Jesus was pre-existent with God the Father (John 1:1a)
2. Jesus was in intimate fellowship with God the Father (John 1:1b, 2, 18c)
3. Jesus shares God the Father's very essence (John 1:1c, 18b)
4. God the Father's means of redemption and adoption (John 1:12-13)
5. incarnation, deity becomes a man (John 1:9, 14)
6. revelation, deity fully revealed and understood (John 1:18d)
C. Hebrew and Greek background of logos (word)
1. Hebrew background
a. the power of the spoken word (Isa. 55:11; Ps. 33:6; 107:20; 147:15,18), as in Creation (Gen. 1:3,6,9,11,14,20,24, 26,29) and the Patriarchal blessing (Gen. 27:1ff; 49:1)
b. Proverbs 8:12-23 personifies "Wisdom" as God's first creation and agent of all creation (cf. Ps. 33:6 and the non-canonical Wisdom of Solomon, 9:9)
c. the Targums (Aramaic translations and commentaries) substitute the phrase "Word of God" for logos because of their discomfort with anthropomorphic terms
2. Greek background
a. Heracleitus - the world was in flux; the impersonal divine and unchanging logos held it together and guided the changing process
b. Plato - the impersonal and unchanging logos kept the planets on course and determined the seasons
c. Stoics - the logos was the "world reason" or manager, but was semi-personal
d. Philo - he personified the concept of logos as "High Priest that set the soul of man before God," or "the bridge between man and God," or "the tiller by which the Pilot of the universe steers all things" (kosmocrater)
D. Elements of the developed Gnostic theological/philosophical systems of the second century a.d.
1. An ontological (eternal) antagonistic dualism between Spirit and matter
2. Matter is evil and obstinate; Spirit is good
3. The Gnostic system posits a series of angelic levels (aeons) between a high, good god and a lesser god who was able to form matter. Some even asserted that this lesser god was YHWH of the OT (like Marcion)
4. Salvation came by
a. secret knowledge or passwords which allowed a person to pass through these angelic levels on their way to union with God
b. a divine spark in all humans, which they are not aware of until they receive secret knowledge
c. a special personal agent of revelation that gives this secret knowledge to mankind (the Spirit of Christ)
5. This system of thought asserted Jesus' deity, but denied His real and permanent incarnation and central redemptive place!
E. The historical setting
1. Verses 1-18 are an attempt to relate to both Hebrew and Greek minds by use of the term logos.
2. The heresy of Gnosticism is the philosophical background to this highly structured introduction to the Gospel of John. 1 John may have been the cover letter to the Gospel. The theological system of thought called "Gnosticism" is unknown in writing until the second century, but incipient Gnostic themes are found in the Dead Sea Scrolls and in Philo.
3. The Synoptic Gospels (especially Mark) veil Jesus' deity (the Messianic secret) until after Calvary, but John, writing much later, develops the crucial themes of Jesus as fully God and fully man (Son of Man, cf Ezek. 2:1 and Dan. 7:13) in chapter one.
F. See Special Topic: John 1 Compared to 1 John 1 at 1 John 1:1.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 1:1-5
1In the beginning was the Word, and the Word was with God, and the Word was God. 2He was in the beginning with God. 3All things came into being through Him, and apart from Him nothing came into being that has come into being. 4In Him was life, and the life was the Light of men. 5The Light shines in the darkness, and the darkness did not comprehend it.
1:1 "In the beginning" This reflects Genesis 1:1 and is also used in 1 John 1:1 as a reference to the incarnation. It is possible that 1 John was a cover letter to the Gospel. Both deal with Gnosticism. Verses 1-5 are an affirmation of Jesus Christ's divine pre-existence before creation (cf. John 1:15; 8:56-59; 16:28; 17:5; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-9).
The NT is described as
1. a new creation, not marred by the Fall (i.e., Gen. 3:15 fulfilled for mankind)
2. a new conquest (Promised Land)
3. a new exodus (fulfilled prophecy)
4. a new Moses (law giver)
5. a new Joshua (cf. Heb. 4:8)
6. a new water miracle (cf. Hebrews 3-4)
7. new manna (cf. John 6)
and so many more, especially in Hebrews.
▣ "was" (thrice) This is an imperfect tense (cf. John 1:1,2,4,10) which focuses on continual existence in past time. This tense is used to show the Logos' pre-existence (cf. John 8:57-58; 17:5,24; 2 Cor. 8:9; Col. 1:17; Heb. 10:5-7). It is contrasted with the aorist tensesof John 1:3, 6, and 14.
▣ "the Word" The Greek term logos referred to a message, not just a single word. In this context it is a title which the Greeks used to describe "world reason" and the Hebrews as analogus with "Wisdom." John chose this term to assert that God's Word is both a person and a message. See Contextual Insights, C.
▣ "with God" "With" could be paraphrased "face to face." It depicts intimate fellowship. It also points toward the concept of one divine essence and three personal eternal manifestations (see Special Topic: The Trinity at John 14:26). The NT asserts the paradox that Jesus is separate from the Father, but also that He is one with the Father.
▣ "the Word was God" This verb is imperfect tense as in John 1:1a. There is no article (which identifies the subject, see F. F. Bruce, Answers to Questions, p. 66) with Theos, but Theos is placed first in the Greek phrase for emphasis. This verse and John 1:18 are strong statements of the full deity of the pre-existent Logos (cf. John 5:18; 8:58; 10:30; 14:9; 17:11; 20:28; Rom. 9:5; Heb. 1:8; 2 Pet. 1:1). Jesus is fully divine as well as fully human (cf. 1 John 4:1-3). He is not the same as God the Father, but He is the very same divine essence as the Father.
The NT asserts the full deity of Jesus of Nazareth, but protects the distinct personhood of the Father. The one divine essence is emphasized in John 1:1; 5:18; 10:30,34-38; 14:9-10; and 20:28, while their distinctives are emphasized in John 1:2,14,18; 5:19-23; 8:28; 10:25,29; 14:11,12,13,16.
1:2 This is parallel to John 1:1 and emphasizes again the shocking truth in light of monotheism that Jesus, who was born around 6-5 b.c., has always been with the Father and, therefore, is Deity.
1:3 "All things came into being through Him" The Logos was the Father's agent of creation of both the visible and the invisible (cf. John 1:10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2). This is similar to the role wisdom plays in Ps. 104:24 and Pro. 3:19; 8:12-23 (in Hebrews "wisdom" is a feminine gender noun).
▣ "apart from Him nothing came into being" This is a refutation of the Gnostic false teaching of angelic aeons between the high, good god and a lesser spiritual being that formed, pre-existent matter (see Contextual Insights, D).
1:4 "in Him was life" This phrase is emphasizing that "life" itself comes from the Son, the Word. John uses the term, zoē, to refer to resurrection life, eternal life, God's life (cf. John 1:4; 3:15,36; 4:14,36; 5:24,26,29,39,40; 6:27,33,35,40,47,48,51,53, 54,63,65, etc). The other Greek term for "life," bios, was used for earthly, biological life (cf. 1 John 2:16).
▣ "the life was the Light of men" Light is a common metaphor John uses for the truth and knowledge of God (cf. John 3:19; 8:12; 9:5; 12:46). Notice the life was for all humans (possible allusion to Ps. 36:5-9)! Light and darkness were also common themes in the Dead Sea Scrolls. John often expresses himself in dualistic (contrasting) terms and categories.
1:5 "the Light shines" This is present tense, which means continuous action. Jesus has always existed, but now He is clearly manifested to the world (cf. John 8:12; 9:5; 12:46). In the OT the physical or human manifestation of God was often identified with the angel of the Lord (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22; Zech. 3:1-2). Some assert that this was the pre-incarnate Logos.
SPECIAL TOPIC: THE ANGEL OF THE LORD
NASB, NKJV"the darkness did not comprehend it"
NRSV"the darkness did not overcome it"
TEV"the darkness has never put it out"
NJB"and darkness could not overpower it"
The root meaning of this term (katalambanÃ…Â) is "to grasp." Therefore, it can mean either (1) to grasp so as to overpower (cf. Matt. 16:18) or (2) to grasp so as to comprehend or understand. John may have used this ambiguity to suggest both. John's Gospel is characterized by double entendres (e.g., "born again and/or "born from above," 3:3 and "wind" and/or "spirit," 3:8).
The verb (katalambanÃ…Â) occurs only twice in John's writings (the occurrence in John 8:3,4 is not original). In John 1:5 darkness cannot understand/overcome and 12:35 darkness that rejects the light (Jesus/gospel) will be overtaken. Rejection results in confusion; reception results in worship!
Manfred T. Brauch, Abusing Scripture, p. 35, characterizes the human condition.
1. lostness, Luke 15
2. darkness, John 1:5
3. enmity, Rom. 5:10
4. separation, Eph. 2:15-17
5. ungodliness, Rom. 1:18
6. alienation from the life of God, Eph. 4:17-18
7. the best summary of human sin is found in Rom. 1:18-3:23
NASB (UPDATED) TEXT: JOHN 1:6-8
6There came a man sent from God, whose name was John. 7He came as a witness, to testify about the Light, so that all might believe through him. 8He was not the Light, but he came to testify about the Light.
1:6-8 These verses and John 1:15 (a parenthetical flash back) record the witness of John the Baptist to Jesus. He was the last OT prophet. It is difficult to put these verses in poetic form. There is much debate among scholars as to whether the prologue is poetry or prose.
John the Baptist was the last OT prophet (in the sense of his message and perspective). He was the forerunner predicted in Mal. 3:1 and 4:5 (cf. John 1:20-25). John the Apostle may have inserted John 1:6-8 because of the early misunderstandings which developed around John the Baptist (cf. Luke 3:15; Acts 18:25; 19:3). John, writing later than the other Gospel writers, saw the development of this problem.
It is interesting to note that Christ is described in imperfect tense (pre-existence) verbs, while John is described in aorist (manifested in time) and perfect tense (a historical event with lasting results) verbs (cf. John 1:6). Jesus has always existed.
1:7 "that all might believe through him" This is a purpose clause. John's Gospel, like all the Gospels ( a uniquely Christian genre), is an evangelistic tract. This is the wonderful offer of salvation to all who exercise faith in Christ, who is the light of the world (cf. John 1:12; John 3:16; 4:42; 20:31; 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9; 1 John 2:1; 4:14).
1:7, 12 "believe" This verb is used 78 times in the Gospel of John, 24 times in John's letters. It is interesting that John's Gospel never uses the noun form, only the verb. Belief is not primarily an intellectual or emotional response, but basically a volitional response. This Greek term is translated by three English terms: believe, trust, and faith. It is parallel to "welcome Him" (cf. John 1:11), and "accept Him" (cf. John 1:12). Salvation is free in the grace of God and the finished work of Christ, but it must be received. Salvation is a covenant relationship with privileges and responsibilities.
SPECIAL TOPIC: FAITH, BELIEVE, OR TRUST
1:8 It is possible that John the Apostle, writing much later than the other Gospel writers, recognized the problem which developed among John the Baptist's followers who had not heard or accepted Jesus (cf. Acts 18:25-19:7).
SPECIAL TOPIC: WITNESSES TO JESUS
NASB (UPDATED) TEXT: JOHN 1:9-13
9There was the true Light which, coming into the world, enlightens every man. 10He was in the world, and the world was made through Him, and the world did not know Him. 11He came to His own, and those who were His own did not receive Him. 12But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
1:9 "the true light" This is "true" in the sense of genuine or real, not just the opposite of falsehood. This may relate to all the false Christologies of the first century. This is a common adjective in John's writings (cf. John 4:23,37; 6:32; 7:28; 15:1; 17:3; 19:35 and 1 John 2:8; 5:20 and ten times in the Revelation). See Special Topics: Truth at John 6:55 and World at John 14:17. Jesus is the light of the world (cf. John 3:19; 8:12; 9:5; 12:46; 1 John 1:5,7; 2:8,9,10). Believers are to reflect His light (cf. Phil. 2:15). This is in sharp contrast with the real darkness which is in the created order because of the rebellion of
1. humans
2. angels
▣ "coming into the world" John often uses this phrase to refer to Jesus leaving heaven, the spiritual realm, and entering the physical realm of time and space (cf. John 6:14; 9:39; 11:27; 12:46; 16:28). In this verse it seems to refer to Jesus' incarnation. This is one of the common dualisms of Johanine literature (i.e., above vs. below).
NASB"enlightens every man"
NKJV"gives light to every man"
NRSV"enlightens everyone"
TEV"shines on all people"
NJB"that gives light to everyone"
This phrase can be understood in two ways. First, by supposing a Greek cultural setting, it refers to an inner light of revelation in every man, the divine spark. This is the way the Quakers interpret this verse. However, such a concept never appears in John. For John, "light" reveals mankind's evil (cf. John 3:19-21).
Second, it can refer not to natural revelation (that is God known through nature [cf. Ps. 19:1-5; Rom. 1:19-20] or an inner moral sense [cf. Rom. 2:14-15]), but rather to God's offer of enlightenment and salvation through Jesus, the only true light.
1:10 "the world" John uses the term kosmos in three distinct ways.
1. the physical universe (John 1:10,11; 11:9; 16:21; 17:5,24; 21:25)
2. all mankind (John 1:10,29; 3:16,17; 4:42; 6:33; 12:19,46-47; 18:20)
3. fallen human society organized and functioning apart from God (John 7:7; 15:18-19; 1 John 2:15; 3:1,13)
In this context #2 is applicable. See Special Topic at John 14:17.
▣ "the world did not know Him" Neither the fallen Gentile nations nor the elect Jewish nation recognized Jesus as the promised Messiah. The term "know" reflects a Hebrew idiom of intimate relationship more than intellectual assent to facts (cf. Gen. 4:1; Jer. 1:5).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
1:11 "He came to His own, and those who were His own did not receive Him" "His own" is used twice in John 1:11. The first grammatical form is neuter plural and refers to (1) all creation or (2) geographically to Judea or Jerusalem. The second is masculine plural and refers to the Jewish people.
1:12 "But as many as received Him" This shows humanity's part in salvation (cf. John 1:16). Humans must respond to God's offer of grace in Christ (cf. John 3:16; Rom. 3:24; 4:4-5; 6:23; 10:9-13; Eph. 2:8-9). God is certainly sovereign, yet in His sovereignty He has initiated a conditional covenant relationship with fallen humanity. Fallen mankind must repent, believe, obey, and persevere in faith.
This concept of "receiving" is theologically parallel to "believing" and "confessing," which denoted a public profession of faith in Jesus as the Christ (cf. Matt. 10:32; Luke 12:8; John 9:22; 12:42; 1 Tim. 6:12; 1 John 2:23; 4:15). Salvation is a gift that must be received and acknowledged.
Those who "receive" Jesus (1:12) receive the Father who sent Him (cf. John 13:20; Matt. 10:40). Salvation is a personal relationship with the Triune God!
▣ "He gave the right" This Greek term (i.e., exousia) can mean (1) legal authority or (2) right or privilege (cf. John 5:27; 17:2; 19:10,11). Through Jesus' sonship and divine mission, fallen mankind can now know God and acknowledge Him as God and Father.
▣ "to become the children of God" The NT writers constantly use familial metaphors to describe Christianity: (1) Father; (2) Son; (3) children; (4) born again; and (5) adoption. Christianity is analogous to a family, not a product (ticket to heaven, fire insurance policy). Believers in Christ have become the new eschatological "people of God." As children we should reflect the Father's character, as did the "unique" (cf. John 1:14; 3:16) Son (cf. Eph. 5:1; 1 John 2:29; 3:3). What a shocking title for sinners (cf. John 11:52; Rom. 8:14,16,21; 9:8; Phil. 2:15; 1 John 3:1,2,10; 5:2; Hos. 1:10 quoted in Rom. 9:26; and 2 Cor. 6:18).
It is also interesting that of the two Greek terms for children, one is always used of Jesus (huios), while the other (teknon, tekna) is used for believers. Christians are children of God, but they are not in the same category as the Son of God, Jesus. His relationship is unique, but analogous.
The word "church" (ekklēsia) does not appear in Mark, Luke, or John. They use family metaphors for the new dynamic individual and corporate fellowship of the Spirit.
▣ "those who believe" This is a present active participle meaning "those who continue to believe." The etymological background of this term helps establish the contemporary meaning. In Hebrew it originally referred to a person in a stable stance. It came to be used metaphorically for someone who was dependable, loyal, or trustworthy. The Greek equivalent is translated into English by the terms ("faith," "believe," and "trust"). Biblical faith or trust is not primarily something we do, but someone in whom we put our trust. It is God's trustworthiness, not ours, which is the focus. Fallen mankind trusts God's trustworthiness, faiths His faithfulness, believes in His Beloved. The focus is not on the abundance or intensity of human faith, but the object of that faith. See Special Topics at John 1:7 and 2:23.
▣ "in His name" In the OT the name of a person was very important. It was a hopeful/potential prophecy about their character or a description of their character. To believe in the name is to believe and receive the person (cf. John 2:23; 3:18; 20:31; 1 John 5:13). See Special Topic: The Name of the Lord at John 14:13-14.
1:13
NASB, NKJV,
NRSV"who were born, not of blood nor of the will of the flesh nor of the will of man"
TEV"they did not become God's children by native means, that is, by being born and the children of a human father"
NJB"who was born not out of human stock or urge of the flesh or will of man"
Some early church fathers (i.e., Irenaeus, Origen, Tertullian, Ambrose, Jerome, Augustine) see this phrase as referring to Jesus (i.e., singular), but the overwhelming Greek textual evidence has the plural (plural of this word is found only here in the NT; UBS4 rates it as "A"), which means this verse is referring to believers in Jesus (cf. John 3:5; 1 Pet. 1:3,23), therefore, it refers not to racial privilege nor to human sexual descent (lit. "bloods"), but to God's electing and drawing of those who trust in His Son (cf. John 6:44,65). Verses 12 and 13 exhibit the covenantal balance between God's sovereignty and the need for human response.
The Greek verb (aorist passive indicative) is placed last in the Greek sentence for emphasis. This emphasizes the initiating and sovereign role of God in the second birth (i.e., "but of God," which is part of the final phrase, cf. John 6:44,65).
NASB (UPDATED) TEXT: JOHN 1:14-18
14And the Word became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth. 15John testified about Him and cried out, saying, "This was He of whom I said, 'He who comes after me has a higher rank than I, for He existed before me.'" 16For of His fullness we have all received, and grace upon grace. 17For the Law was given through Moses; grace and truth were realized through Jesus Christ. 18No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him.
1:14 "the Word became flesh" John is attacking the false doctrine of the Gnostics, who were attempting to merge Christianity with Greek pagan thought. Jesus was truly human and truly God (cf. 1 John 4:1-3) in fulfillment of the promise of Immanuel (cf. Isa. 7:14). God took up residence as a man among fallen mankind (literally, "pitched His tent"). The term "flesh" in John never refers to the sin nature as in Paul's writings.
▣ "dwelt among us" Literally, this is "took up residence." It had a Jewish background from the wilderness wandering period and the Tabernacle (cf. Rev. 7:15; 21:3). The Jews later called this wilderness experience the "honeymoon period" between YHWH and Israel. God was never closer to Israel than during this period. The Jewish term for the special divine cloud that guided Israel during this period was "the Shekinah," the Hebrew term "to dwell with."
▣ "we saw His glory" The OT kabod (glory) has now been personified, incarnated. This refers to (1) something in Jesus' life such as the transfiguration or the ascension (i.e., apostolic testimony, cf. 2 Pet. 1:16-17) is or (2) the concept that the invisible YHWH is now visible and fully known. This is the same emphasis as 1 John 1:1-4, which is also an emphasis on the humanity of Jesus in opposition to the false Gnostic emphasis on the antagonistic relationship between spirit and matter.
In the OT the most common Hebrew word for "glory" (kabod, BDB 458 ) was originally a commercial term (which referred to a pair of scales), literally, "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (i.e., first on Mr. Sinai, the Shekinah cloud of glory, eschatological light, cf. Exod. 13:21-22; 24:17; Isa. 4:5; 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. John 1:14, 18; Col. 1:15; Heb. 1:3).
NASB, NKJV"glory as of the only begotten from the Father"
NRSV"the glory as of a father's only son"
TEV"The glory which he received as the Father's only Son"
NJB"the glory that is his as the only Son of the Father"
This term "only" (monogenēs) means "unique," "one of a kind" (cf. John 3:16,18; 1 John 4:9, see F. F. Bruce, Answers to Questions, pp. 24-25). The Vulgate translated it "only begotten" and, unfortunately, the older English translations followed this (cf. Luke 7:12; 8:42; 9:38; Heb. 11:17). The focus is on singularity and uniqueness, not sexual generation.
▣ "Father" The OT introduces the intimate familial metaphor of God as Father.
1. the nation of Israel is often described as YHWH's "son" (cf. Hos. 11:1; Mal. 3:17)
2. even earlier in Deuteronomy the analogy of God as father is used (Deut. 1:31)
3. in Deuteronomy 32 Israel is called "his children" and God called "your Father"
4. this analogy is stated in Ps. 103:13 and developed in Ps. 68:5 (the father of orphans)
5. it was common in the prophets (cf. Isa. 1:2; 63:8; Israel as son, God as Father, 63:16; 64:8; Jer. 3:4,19; 31:9).
Jesus takes this analogy and deepens it into full family fellowship, especially in John 1:14,18; 2:16; 3:35; 4:21,23; 5:17, 18,19,20,21,22,23,26,36,37,43,45; 6:27,32,37,44,45,46,57; 8:16,19,27,28,38,42,49,54; 10:15,17,18, 25,29,30,32, 36 37,38; 11:41;12:26,27,28,49,50; 13:1; 14:2,6,7,8,9,10,11,12,13,16,20,21,23,24,26,28,31; 15:1,8,9,10,15,16,23,24,26; 16:3,10,15,17 ,23,25,26,27,28,32; 17:1,5,11,21,24,25; 18:11; 20:17,21!
▣ "full of grace and truth" This coupling follows the OT terms hesed (covenant love and loyalty) and emeth (trustworthiness) which are used and expanded in Exod. 34:6; Neh. 9:17; Ps. 103:8, both words occur together in Pro. 16:6. This describes Jesus' character (cf. John 1:17) in OT covenantal terms. See Special Topic on Truth at John 6:55 and 17:3.
SPECIAL TOPIC: LOVINGKINDNESS (HESED)
SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמ×Â)
1:15 "for He existed before me" This is John the Baptist's doctrine of strong affirmation of Jesus' pre-existence (cf. John 1:1; 8:56-59; 16:28; 17:5; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-8). The doctrines of pre-existence and predictive prophecy affirm that there is a God above and beyond history, yet who works within history. It is an integral part of a Christian/biblical world view.
▣ This verse is awkward and many scribal changes were made in an attempt to clarify and simplify the text. See Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 197-198.
It is also a good example on how the Greek verb tenses cannot be standardized. This is a past act recorded in the PRESENT tense. See Appendix One.
1:16-18 One of the characteristics of John's Gospel is how the author breaks into the historical event, dialogue, or teaching session with his own comments. Often it is impossible to differentiate between Jesus', other persons', and John's words. Most scholars assert that John 1:16-19 are John the author's comments (cf. John 3:14-21).
1:16 "fullness" This is the Greek term pleroma. The Gnostic false teachers used it to describe the angelic aeons between the high god and lesser spiritual beings. Jesus is the only mediator (i.e., the true and only fullness) between God and man (cf. Col. 1:19; 2:9; Eph. 1:23; 4:13). Here again it seems John the Apostle is attacking an early Gnostic view of reality.
NASB, NRSV"and grace upon grace"
NKJV"and grace for grace"
TEV"giving us one blessing after another"
NJB"one gift replacing another"
The interpretive question is how to understand "grace." Is it
1. God's mercy in Christ unto salvation
2. God's mercy for the Christian life
3. God's mercy in the new covenant through Christ?
The key thought is "grace"; God's grace has been wondrously given in the incarnation of Jesus. Jesus is God's "yes" to fallen mankind (cf. 2 Cor. 1:20).
1:17 "the Law" The Mosaic Law was not bad, but was preparatory and incomplete as far as providing a complete salvation (cf. John 5:39-47; Gal. 3:23-29; Romans 4). Hebrews also contrasts and compares the work/revelation/covenants of Moses and Jesus.
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
▣ "grace" This refers to God's undeserved, unmerited love for fallen mankind (cf. Eph. 2:8). This term grace (charis), so important in Paul's writings, is used only in this paragraph in John's Gospel (cf. John 1:14,16,17). New Testament writers, under inspiration, were free to use their own vocabularies, analogies, and metaphors.
Jesus brought into reality the "new covenant" of Jer. 31:31-34; Ezek. 36:22-38.
▣ "truth" This is used in the sense of (1) faithfulness or (2) truth vs. falsehood (cf. John 1:14; 8:32; 14:6). Notice both grace and truth came through Jesus (cf. John 1:14). See Special Topic at John 17:3.
▣ "Jesus" This is the first use of the human name of Mary's son in the Prologue. The pre-existent Son now becomes the Incarnate Son!
1:18 "No one has seen God at any time" Some say that this contradicts Exod. 33:20-23. However, the Hebrew term in the Exodus passage refers to "afterglow," not the physical sight of God Himself. The thrust of this passage is that only Jesus fully reveals God (cf. John 14:8ff). No sinful human has seen God (cf. John 6:46; 1 Tim. 6:16; 1 John 4:12,20).
This verse emphasizes the unique revelation of God in Jesus of Nazareth. He is the full and only divine self-disclosure. To know Jesus is to know God. Jesus is the Father's ultimate revelation of Himself. There is no clear understanding of deity apart from Him (cf. Col. 1:15-19; Heb. 1:2-3). Jesus "sees" the Father and believers "see" the Father through Him (His life, words, and acts). He is the full and complete revelation of the invisible God (cf. Col. 1:15; Heb. 1:3).
NASB"the only begotten God"
NKJV"the only begotten Son"
NRSV"It is God's only Son"
TEV"The only Son"
NJB"It is the only Son"
See note on monogenēs at John 1:14. Jesus is fully God and man. See full notes at John 1:1.
There is a Greek manuscript variation here. Theos/God is in the early Greek manuscripts P66, P75, B, and C, while "Son" is substituted for "God" only in MSS A and C3. The UBS4 gives "God" a "B" rating (almost certain). The term "Son" possibly comes from scribes remembering "only begotten Son" in John 3:16,18 and in 1 John 4:9 (cf. Bruce M. Metzger's A Textual Commentary on the Greek New Testament p. 198). This is a strong affirmation of the full and complete deity of Jesus! It is possible that this verse has three titles for Jesus: (1) only begotten, (2) God, and (3) who is in the bosom of the Father.
There is an interesting discussion of the possibility of a purposeful alteration of this text by orthodox scribes in Bart D. Ehrmans' The Orthodox Corruption of Scripture, p. 78-82.
▣ "who is in the bosom of the Father" This is very similar in meaning to the phrase "with God" in John 1:1 and 2. It speaks of intimate fellowship. It could refer to (1) His pre-existent fellowship or (2) His restored fellowship (i.e., the Ascension).
NASB"He has explained Him"
NKJV"He has declared Him"
NRSV, NJB"who has made him known"
TEV"he has made him known"
We get the English term "exegesis" (lit. "to lead out," aorist middle [deponent] indicative) from this Greek word used in John 1:18, which implies a full and complete revelation. One of Jesus' main tasks was to reveal the Father (cf. John 14:7-10; Heb. 1:2-3). To see and know Jesus is to see and know the Father (loving sinners, helping the weak, accepting the outcast, receiving children and women)!
The term in Greek was used of those who explain or interpret a message, dream, or document. Here again John may be using a word that had specific meaning to both Jews and Gentiles (like Logos of John 1:1). John is attempting to relate to both Jew and Greek with his prologue. The word could mean
1. to the Jews one who explains or interprets the Law
2. to the Greeks one who explains or interprets the gods.
In Jesus, and Jesus alone, humans fully see and understand the Father!
CONTEXTUAL INSIGHTS TO VERSES 19-51
A. This passage concerning John the Baptist deals with two early church misunderstandings:
1. that which developed around the person of John the Baptist and is disputed in John 1:6-9, 20,21,25; and 3:22-36;
2. that which involved the person of Christ and is dealt with in John 1:32-34. This same heresy of Gnosticism is similarly attacked in 1 John 1. 1 John may have been the cover letter to the Gospel of John.
B. The Gospel of John is silent about the baptism of Jesus by John the Baptist. The ordinances of the church, baptism and the Eucharist, are noticeably absent in John's account of the life of Christ. There are at least two possible reasons for this omission:
1. the rise of sacramentalism in the early church caused John to de-emphasize this aspect of Christianity. His Gospel focuses on relationship, not ritual. He does not discuss or record the two sacraments of baptism and the Lord's Supper at all. The absence of something so expected would draw attention to it.
2. John, writing later than the other Gospel writers, used his account of the life of Christ to supplement the others. Since all of the Synoptics cover these ordinances, John only supplied additional information about the surrounding events. An example would be the dialog and events which occurred in the upper room (chapters 13-17) but not the actual supper itself.
C. The emphasis of this account is on John the Baptist's testimony concerning the person of Jesus. John makes the following Christological statement:
1. Jesus is the Lamb of God, (John 1:29) a title for Jesus used only here and in Revelation
2. Jesus is pre-existent (John 1:30)
3. Jesus is the receiver and giver of the Holy Spirit (John 1:33)
4. Jesus is the Son of God (John 1:34)
D. The truths about the person and work of Jesus are developed by the personal testimony of
1. John the Baptist
2. Andrew and Simon
3. Philip and Nathanael
This becomes a common literary technique throughout the Gospel. It contains twenty-seven of these dialogues or testimonies about Jesus or with Jesus.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 1:19-23
19This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, "Who are you?" 20And he confessed and did not deny, but confessed, "I am not the Christ." 21They asked him, "What then? Are you Elijah?" And he said, "I am not." "Are you the Prophet?" And he answered, "No." 22Then they said to him, "Who are you, so that we may give an answer to those who sent us? What do you say about yourself?" 23He said, "I am a voice of one crying in the wilderness, 'make straight the way of the Lord,' as Isaiah the prophet said."
1:19 "the Jews" In John this refers to (1) the people of Judea who were hostile to Jesus or (2) the Jewish religious leaders only (cf. John 2:18; 5:10; 7:13; 9:22; 12:42; 18:12; 19:38; 20:19). Some scholars have asserted that a Jew would not refer to other Jews in this derogatory way. However, Jewish opposition to Christianity intensified after the Council of Jamnia in a.d. 90.
The word "Jew" basically comes from someone from the tribe of Judah. After the twelve tribes split in 922 b.c., Judah became the name for the southern three tribes. Both Jewish kingdoms, Israel and Judah, were taken into exile, but only a few, mostly from Judah, returned under Cyrus' edict of 538 b.c. The term then became a title for the descendants of Jacob who lived in Palestine and were scattered throughout the Mediterranean world.
In John the term is mostly negative, but its general use can be seen in John 2:6 and 4:22.
▣ "priests and Levites" Apparently John the Baptist was also of priestly descent (cf. Luke 1:5ff). This is the only occurrence of the term "Levites" in the Gospel of John. They possibly were the Temple police. This was an official group of "fact finders" sent from the religious authorities in Jerusalem (cf. John 1:24). The priests and Levites were usually Sadducees, while the scribes were usually Pharisees (cf. John 1:24). Both of these groups were involved in questioning John the Baptist. The political and religious antagonists joined forces to oppose Jesus and His followers.
▣ "Who are you" This same question is asked of Jesus in John 8:25. John and Jesus taught and acted in ways which made the official leaders uncomfortable, because they recognized in both men certain OT eschatological themes and terms. This question, then, relates to the Jewish expectation of end-time, New Age personages.
1:20 "And he confessed, and did not deny, but confessed" This statement is a strong, threefold denial that he was the expected, promised Messiah (Christ). For "confess" see Special Topic at John 9:22-23.
▣ "the Christ" "Christ" is the Greek translation of the Hebrew term "māšîah," which meant "an anointed one." In the OT the concept of anointing was a way of emphasizing God's special calling and equipping for a specific task. Kings, priests, and prophets were anointed. It came to be identified with that special One who was to implement the new age of righteousness. Many thought John the Baptist was this promised Messiah (cf. Luke 3:15) because he was the first inspired spokesman for YHWH since the OT writers some four hundred years earlier.
At this point I would like to include my comments from Dan. 9:26 on "Messiah."
Daniel 9:26
NASB"the Messiah"
NKJV"Messiah"
NRSV"an anointed one"
TEV"God's chosen leader"
NJB"An Anointed One"
The difficulty in interpreting this verse is because of the possible meanings associated with the term Messiah or anointed one (BDB 603):
1. used of Jewish kings (e.g. 1 Sam. 2:10; 12:3)
2. used of Jewish priests (e.g. Lev. 4:3,5)
3. used of Cyrus (cf. Isa. 45:1)
4. #1 and #2 are combined in Psalm 110 and Zechariah 4
5. used of God's special coming Davidic King to bring in the new age of righteousness
a. line of Judah (cf. Gen. 49:10)
b. house of Jesse (cf. 2 Samuel 7)
c. universal reign (cf. Psalm 2; Isa. 9:6; 11:1-5; Mic. 5:1-4ff)
I personally am attracted to the identification of "an anointed one" with Jesus of Nazareth because of:
1. the introduction of an eternal Kingdom in Daniel 2 during the fourth empire
2. the introduction of "a son of man" in Daniel 7:13 being given an eternal kingdom
3. the redemptive clauses of Daniel 9:24 which point toward a culmination of fallen world history
4. Jesus' use of the book of Daniel in the NT (cf. Matt. 24:15; Mark 13:14)
1:21 "'What then? Are you Elijah'" Because Elijah did not die but rather was taken up in a whirlwind to heaven (cf. 2 Kgs. 2:1), he was expected to come before the Messiah (cf. Mal. 3:1; 4:5). John the Baptist looked and acted much like Elijah (cf. Zech. 13:4).
▣ "'I am not'" John the Baptist did not see himself in the eschatological role of Elijah, but Jesus did see him functioning as a fulfillment of Malachi's prophecy (cf. Matt. 11:14; 17:12).
▣ "'Are you the Prophet'" Moses predicted that one like himself (whom he called "The Prophet") would come after him (cf. Deut. 18:15,18; John 1:25; 6:14; 7:40; Acts 3:22-23; 7:37). There are two distinct ways this term was used in the NT: (1) as an eschatological figure distinct from the Messiah (cf. John 7:40-41) or (2) as a figure identified with the Messiah (cf. Acts 3:22).
1:23 "'I am a voice of one crying in the wilderness'" This is a quote from the Septuagint translation of Isa. 40:3 with an allusion to the parallel in Mal. 3:1.
▣ "'Make straight the way of the Lord'" This is a quote from (Isa. 40:3) the literary unit of Isaiah (chapters 40-54) in which the Servant Songs occur (cf. Isa. 42:1-9; 49:1-7; 50:4-11; 52:13-53:12). They initially referred to Israel, but in Isa. 52:13-53:12, the phrase has been individualized. The concept of straightening the road was used for preparation of a royal visit. The term "straight" is related to the etymology of the term "righteousness." See Special Topic at 1 John 2:29.
This whole paragraph may have served John the Apostle's theological purpose of depreciating John the Baptist because of the development of several heretical groups in the first century that took John the Baptist as their spiritual leader.
NASB (UPDATED) TEXT: JOHN 1:24-28
24Now they had been sent from the Pharisees. 25They asked him, and said to him, "Why then are you baptizing, if you are not the Christ, nor Elijah, nor the Prophet?" 26John answered them saying, "I baptize in water, but among you stands One whom you do not know. 27"It is He who comes after me, the thong of whose sandal I am not worthy to untie." 28These things took place in Bethany beyond the Jordan, where John was baptizing.
1:24 "they had been sent from the Pharisees" This text is ambiguous. It can mean (1) the Pharisees sent John's questioners (cf. John 1:19) or (2) the questioners were Pharisees, which is unusual in light of the fact that most priests were Sadducees (cf. John 1:9). It seems to refer to another group than John 1:19.
1:25 "'Why then are you baptizing'" Proselyte baptism was normative in ancient Judaism for those Gentiles wishing to become converts, but it was highly unusual for Jews themselves to be baptized (the sectarian Jews of Qumran practiced self-baptisms and temple worshipers bathed themselves before entering). This text may involve Messianic implications from Isa. 52:15; Ezek. 36:25; Zech. 13:1.
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "not the Christ, nor Elijah, nor the Prophet" It is interesting in light of the Dead Sea Scrolls that these three personages represented the Essene view that there would be three different Messianic figures. It is also interesting that some early church leaders believed that Elijah would come physically before the Second Coming of Christ (cf. Chrysostom, Jerome, Gregory, and Augustine).
1:26 "I baptize in water" The preposition "in" can also mean "with." Whichever option is chosen must match the parallel of John 1:33 concerning "the Spirit."
▣ "but among you stands One" There are several textual variants related to the tense of the verb "stands." The UBS4 rates the perfect tense as "B" (almost certain).
Bruce M. Metzger asserts that the perfect tense is characteristic of John and implies a Hebrew idiom of "there is One who has taken his stand in your midst" (p. 199).
1:27 "the thong of whose sandal I am not worthy to untie" This refers to the slave's task of undoing his master's sandals as he entered his home (considered the lowliest, most menial task a slave could perform). Rabbinical Judaism asserted that the rabbi's disciple should be willing to do everything that a slave was willing to do except untie his shoes. There is also the unstated implication of removing the shoes and taking them to a designated place of storage. This was a metaphor of extreme humility.
1:28 "Bethany" The King James Version has the name "Bethabara" (MSS אi2, C2). This was due to the KJV's translators' reliance on Origen's misunderstanding (and allegorization of the place name) of the location of the city. The correct reading is Bethany (Bodmen Papyrus, P66)-not the one southeast of Jerusalem (cf. John 11:18), but the town across from Jericho, across the Jordan River (eastern side).
NASB (UPDATED) TEXT: JOHN 1:29-34
29The next day he saw Jesus coming to him and said, "Behold, the Lamb of God who takes away the sin of the world! 30"This is He on behalf of whom I said, 'After me comes a Man who has a higher rank than I, for He existed before me.' 31"I did not recognize Him, but so that He might be manifested to Israel, I came baptizing in water." 32John testified saying, "I have seen the Spirit descending as a dove out of heaven, and He remained upon Him. 33"I did not recognize Him, but He who sent me to baptize in water said to me, 'He upon whom you see the Spirit descending and remaining upon Him, this is the One who baptizes in the Holy Spirit.' 34"I myself have seen, and have testified that this is the Son of God."
1:29 "Behold, the Lamb of God" The feast of Passover was not far away (cf. John 2:13). Therefore, this probably refers to the Passover lamb symbolizing deliverance (i.e., salvation) from Egypt (cf. Exodus 12). John also places Jesus' death on the same day the Passover lamb was slain (i.e., "Preparation Day"). However, there have been other interpretations:
1. it may refer to the Suffering Servant of Isa. 53:7
2. it may refer to the animal which was caught in the thicket in Gen. 22:8, 13.
3. it may refer to the daily offering in the Temple called "the continual" (cf. Exod. 29:38-46).
Whatever the exact association, it was for a sacrificial purpose that the lamb was sent (cf. Mark 10:45).
This powerful metaphor for Jesus' sacrificial death is never used by Paul and only rarely by John (cf. John 1:29,36; also note Acts 8:32 and 1 Pet. 1:19). The Greek term for a "small lamb" (small because it was only one year old, the normal age of sacrificial offerings). A different word is used by John in John 21:15 and twenty eight times in Revelation.
There is one further possibility for John the Baptist's imagery: intertestamental, apocalyptic literature where the "lamb" is a victorious warrior. The sacrificial aspect is still present, but the lamb as eschatological judge is pre-eminent (cf. Rev. 5:5-6,12-13).
▣ "who takes away the sin of the world!" The phrase "takes away" meant to "take up and bear away." This verb is very similar to the concept of "the scapegoat" in Leviticus 16. The very fact that the world's sin is mentioned alludes to the universal nature of the lamb's task (cf. John 1:9; 3:16; 4:42; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:2; 4:14). Notice that sin is singular, not plural. Jesus has dealt with the world's "sin" problem.
1:30 "for He existed before me" This is a repeat of John 1:15 for emphasis. This is another emphasis on the pre-existence and deity of the Messiah (cf. John 1:1, 15; 8:58; 16:28; 17:5,24; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3).
1:31 "so that He might be manifested to Israel" This is a common Johannine phrase (cf. John 2:11; 3:21; 7:4; 9:3; 17:6; 21:14; 1 John 1:2; 2:19,28; 3:2,5,8; 4:9), but it is rare in the Synoptic Gospels, only appearing in Mark 4:22. It is a play on the Hebraic term "to know," which speaks of personal fellowship with someone more than facts about someone. The purpose of John's baptism was twofold: (1) to prepare the people and (2) to reveal the Messiah.
This verb "manifest" (phaneroō) seems to replace "reveal" (apokaluptō) in John's writing. Jesus clearly brings to light/sight the person and message of God!
1:32-33 This is a threefold emphasis of the fact that John saw the Spirit coming and remaining on Jesus.
1:32 "the Spirit descending as a dove out of heaven" This was Isaiah's (chapters 40-66) way to recognize the Messiah (cf. Isa. 42:1; 59:21; 61:1). This does not mean to imply that Jesus did not have the Spirit before this time. It was a symbol of God's special choice and equipping. It was not primarily for Jesus, but for John the Baptist!
The Jews had a worldview of two ages (see Special Topic at 1 John 2:17), the current evil age and an age of righteousness to come. The new age was called the age of the Spirit. This vision would have said to John the Baptist (1) this one is the Messiah and (2) the new age has dawned.
▣ "dove" This was used
1. as a rabbinical symbol for Israel (i.e., Hos. 7:11)
2. as an allusion to the Spirit as a female bird "brooding" over creation in Gen. 1:2 in the Targums
3. in Philo a symbol of wisdom
4. as a metaphor of the manner in which the Spirit descended (the Spirit is not a bird)
▣ "remained" See SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS at 1 John 2:10.
1:33 "I did not recognize Him" This implies that John the Baptist did not know Jesus as the Messiah, not that he did not know Him at all. As relatives, surely they had met at family or religious gatherings over the years.
▣ "He who sent me to baptize in water said to me" God spoke to John as He did to other OT prophets. John was to recognize the Messiah by these specific acts which would occur at His baptism.
John's baptism suggested a religious authority. The official delegation from Jerusalem (cf. John 1:19-28) wanted to know the source of this authority. John the Baptist attributes that authority to Jesus. Jesus' Spirit baptism is superior to John's water baptism. Jesus' own baptism in water will become a sign of the baptism of the Spirit, the incorporation into the new age!
▣ "this is the One who baptizes in the Holy Spirit" From 1 Cor. 12:13 it seems that this concept relates to the initial inclusion of a person into the family of God. The Spirit convicts of sin, woos to Christ, baptizes into Christ, and forms Christ in the new believer (cf. John 16:8-13). See SPECIAL TOPIC: THE HOLY ONE at 1 John 2:20.
1:34 "I myself have seen, and have testified" These are both perfect active indicative which implies past action brought to completion and then continuing. This is very similar to 1 John 1:1-4.
▣ "that this is the Son of God" One wonders if the Greek word paīs, which is normally translated "servant," reflecting the Hebrew( 'ebed , BDB 712) in the LXX, could be the background to "Son." If so, then Isaiah 53 (as is "the lamb" of God in John 1:29) is the OT allusion instead of Dan. 7:13. Jesus is both the Son and Servant! He will transform believers into "a child," not "a servant"!
This same title is used by Nathanael in John 1:49. It is also used by Satan in Matt. 4:3. There is an interesting Greek manuscript variant found in MSS P5 and אi*, which has "the Chosen One of God" instead of "the Son of God" (the UBS4 gives "Son of God" a "B" rating). The phrase "Son of God" is common in John. But, if one follows the rational tenets of textual criticism, then the most awkward and unusual wording is probably original, then there is at least a possibility of the alternate translation even though the manuscript witness is limited. Gordon Fee discusses this textual variant in his article "The Textual Criticism of the New Testament" pp. 419-433, in the introductory volume to The Expositor's Bible Commentary:
"In John 1:34, did John the Baptist say, 'This is the Son of God' (KJV, RSV) or 'This is God's Chosen One' (NEB, JB)? The MS evidence is divided, even among the early text-types. 'Son' is found in the key Alexandrian witnesses (P66, P75, B, C, L copbo) as well as in several OL (aur, c, flg) and the later Syriac witnesses, while 'chosen One' is supported by the Alexandrian P5, א, copsa as well as the OL MSS a,b,e,ff2, and the Old Syriac.
"The question must finally be decided on internal grounds. As to transcriptional probability, one thing is clear: the variant is intentional, not accidental (cf. Bart D. Ehrman's The Orthodox Corruption of Scripture, pp. 69-70). But did a second century scribe alter the text to support a kind of adoptionist Christology, or did an orthodox scribe sense the possibility that the designation 'Chosen One' might be used to support adoptionism, and so alter it for orthodox reasons? In terms of probabilities, the latter seems far more likely, especially since 'the Son' is not changed elsewhere in the Gospel to fit adoptionist views.
"But the final decision must involve exegesis. Since what John the Baptist said was almost certainly intended to be messianic and not a statement of Christian theology, the question is whether it reflects the messianism of such a passage as Psalm 2:7 or that of Isaiah 42:1. In light of the suffering, or paschal, lamb motif of John 1:29, it is surely arguable that 'Chosen One' fits the context of the Gospel" (pp. 431-432).
NASB (UPDATED) TEXT: JOHN 1:35-42
35Again the next day John was standing with two of his disciples, 36and he looked at Jesus as He walked, and said, "Behold, the Lamb of God!" 37The two disciples heard him speak, and they followed Jesus. 38And Jesus turned and saw them following, and said to them, "What do you seek?" They said to Him, "Rabbi (which translated means Teacher), where are You staying?" 39He said to them, "Come, and you will see." So they came and saw where He was staying; and they stayed with Him that day, for it was about the tenth hour. 40One of the two who heard John speak and followed Him, was Andrew, Simon Peter's brother. 41He found first his own brother Simon and said to him, "We have found the Messiah" (which translated means Christ). 42He brought him to Jesus. Jesus looked at him and said, "You are Simon the son of John; you shall be called Cephas" (which is translated Peter).
1:35 "two of his disciples" Mark 1:16-20 seems to be a different account of the calling of these two disciples. It is uncertain how much previous contact occurred between Jesus and His Galilean disciples. There were specific stages of discipline involved in the process of becoming a full-time follower of a rabbi in Jesus' day. These procedures are spelled out in the rabbinical sources, but are not exactly followed in the Gospel accounts. The two disciples mentioned are Andrew (cf. John 1:40), and John the Apostle (who never refers to himself by name in the Gospel).
The term disciple can mean (1) learner and/or (2) follower. This was an early name for believers in Jesus Christ as the promised Jewish Messiah. It is important to note that the NT calls for disciples, not mere decisions (cf. Matthew 13; 28:18-20). Christianity is an initial decision (repentance and faith) followed by an on going decision of obedience and perseverance. Christianity is not a fire insurance policy or a ticket to heaven, but a daily servant/friend relationship with Jesus.
1:37 "The two disciples heard him speak" John the Baptist pointed beyond himself to Jesus (cf. John 3:30).
1:38 "Rabbi (which translated means Teacher)" This was a common title in first century Judaism to identify those who could expound the implications and applications of the Mosaic Law and the Oral Tradition (Talmud). It is literally "my master." It is used by John the Apostle as equivalent to "teacher" (cf. John 11:8,28; 13:13-14; 20:16). The fact that John explains his terms (cf. John 1:38,41,42) shows he was writing to Gentiles.
▣ "where are You staying" This seems to follow the traditional procedures of the establishing of the unique bond between teacher and student. Their question implies that these two men wanted to spend more time with Jesus than just being able to ask a few questions on the road (cf. John 1:39).
The word menō (remain) occurs three times in John 1:38,39. It can refer to a physical place or a spiritual place. The three usages seem to imply another word play, bringing both connotations together, which is so common in John (i.e., John 1:1,5; 3:3; 4:10-11; 12:32). This purposeful ambiguity is characteristic of John's writings!
1:39 "it was about the tenth hour" It is uncertain whether John is using Roman time, beginning at (1) 6:00 a.m. or (2) day break, or Jewish time, beginning at 6:00 p.m. (twilight). When one compares John 19:14 with Mark 15:25 it seems to imply Roman time. However, when one looks at John 11:9 it seems to imply Jewish time. John possibly used both. Here it seems to be Roman time, about 4:00 p.m.
1:40 "One of two who heard John" The writer (the Apostle John) never names himself in the Gospel (i.e., 21:2). It is surely possible that one of the two disciples who heard John the Baptist make this declaration was John, the son of Zebedee (i.e., Matt. 4:21; Mark 1:19).
1:41
NASB"He found first his own brother"
NKJV, NRSV"He first found his own brother"
TEV"At once he found"
NJB"the first thing Andrew did"
There is a manuscript variant that affects the translations. The options are
1. the first thing Andrew did
2. the first person he found
3. Andrew was the first to go and tell
▣ "the Messiah (which translated means Christ)" See note at John 1:20.
1:42 "Jesus looked at him" This term refers to an "intensive look."
▣ "Simon the son of John" There is some confusion in the NT concerning the name of Peter's father. In Matt. 16:17 Peter is called "son of Jonah" ('Iōnas), but here he is called "son of John" ('Iōannēs). The name John is found in MSS P66, P75, × and L. MS B has the same name but with only one "n" ('Iōanēs). The name Jonah occurs in MSS A, B3, K and most other later Greek manuscripts. There seems to be no clear answer to this question. Variant spellings are common with transliterated names from Aramaic.
Michael Magill, The New Testament TransLine, p. 303, says, "'Jonah' and 'John' may be alternate Greek spellings of the same Hebrew name, like 'Simon' and 'Simeon.'"
▣ "'you shall be called Cephas' (which is translated Peter)" The term Cephas is an Aramaic term for rock (kepa), which comes into Greek as kephas. The name would remind one of stability, strength, and durability.
This is one of many comments by the author of the Gospel to help explain the life and teachings of Jesus to Gentile readers of John 1:38.
It is interesting that the two later technical terms (verbs) for Bible interpretation appear in this chapter.
1. exegesis, to lead out, used in John 1:18
2. hermeneutics, to explain, to interpret, to translate, used in John 1:42
NASB (UPDATED) TEXT: JOHN 1:43-51
43The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him, "Follow Me." 44Now Philip was from Bethsaida, of the city of Andrew and Peter. 45Philip found Nathanael and said to him, "We have found Him of whom Moses in the Law and also the Prophets wrote Jesus of Nazareth, the son of Joseph." 46Nathanael said to him, "Can any good thing come out of Nazareth?" Philip said to him, "Come and see." 47Jesus saw Nathanael coming to Him, and said of him, "Behold, an Israelite indeed, in whom there is no deceit!" 48Nathanael said to Him, "How do You know me?" Jesus answered and said to him, "Before Philip called you, when you were under the fig tree, I saw you." 49Nathanael answered Him, "Rabbi, You are the Son of God; You are the King of Israel." 50Jesus answered and said to him, "Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these." 51And He said to him, "Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man."
1:43 "The next day" John includes chronological markers throughout the Gospel (cf. John 1:29,35,43; 2:1; etc). The general context (1) starts in John 1:19, which could be the first day; (2) John 1:29,35,43 have "the next day"; and (3) 2:1 has "on the third day."
▣ "He purposed to go into" John records an early period of Jesus' ministry in Judea which is not recorded in the Synoptic Gospels. John's Gospel focuses on Jesus' ministry in Judea and particularly Jerusalem. Here, however, He wants to go to Galilee possibly for the wedding at Cana (John 2).
▣ "follow Me" This is a present active imperative. This was a rabbinical call to be a permanent disciple. The Jews had set guidelines which defined this relationship.
1:44 "Now Philip was from Bethsaida" The name of this city means "house of fishing." This was also the home of Andrew and Peter.
1:45 "Nathanael" This is a Hebrew name which means "God has given." He is not referred to by this name in the Synoptic Gospels. It is assumed by modern scholars that he is the one called "Bartholomew," but this remains only a supposition.
SPECIAL TOPIC: CHART OF APOSTLES' NAMES
▣ "the Law and also the Prophets" This refers to two of the three sections of the Hebrew canon: the Law, the Prophets, and the Writings (which was still discussed at Jamnia in a.d. 90). It was an idiom for referring to the entire Old Testament.
▣ "Jesus of Nazareth, the son of Joseph" This must be understood in light of Jewish usage. Jesus then lived in Nazareth and the father of the home was named Joseph. This does not deny Jesus' birth at Bethlehem (cf. Micah 5:2), nor His virgin birth (cf. Isa. 7:14). See the following Special Topic.
SPECIAL TOPIC: JESUS THE NAZARENE
1:46 "Nathanael said to him, 'Can any good thing come out of Nazareth'" Obviously Philip and Nathanael knew the OT prophecies; the Messiah would come out of Bethlehem (cf. Micah 5:2) near Jerusalem, not Nazareth in Galilee of the Gentiles, but Isa. 9:1-7 implies this very thing!
1:47
NASB, NKJV,
NRSV"in whom there is no deceit"
TEV"there is nothing false in him"
NJB"in whom there is no deception"
This means a straightforward man with no hidden motives (cf. Ps. 32:2), a true representation of the chosen people, Israel.
1:48 "Jesus answered and said to him, 'Before Philip called you, when you were under the fig tree, I saw you'" Obviously Jesus used His supernatural knowledge (i.e., John 2:24-25; 4:17-19,29; 6:61,64,71; 13:1,11,27,28; 16:19,30; 18:4) to give a sign to Nathanael that He was the Messiah.
It is difficult to understand how Jesus' deity and humanity functioned. In some texts it is uncertain whether Jesus was using "supernatural" powers or human abilities. Here the inference is "supernatural" ability.
1:49 "Nathanael answered Him, 'Rabbi, You are the Son of God. . .King of Israel'" Notice the two titles! Both have nationalistic Messianic implications (i.e., Psalm 2). These early disciples understood Jesus in first century Jewish categories. They did not fully understand His person and work as the Suffering Servant (cf. Isa. 53) until after the resurrection.
1:51
NASB"Truly, truly, I say to you,"
NKJV"Most assuredly, I say to you,"
NRSV"Very truly, I tell you,"
TEV"I am telling you the truth"
NJB"In all truth"
Literally this is "Amen! Amen!" Jesus' doubling of this term is found only in John's Gospel, where it appears twenty-five times. "Amen" is a form of the Hebrew word for faith (emeth) which meant "to be firm" (see Special Topic at John 1:14). It was used in the OT as a metaphor for stability and trustworthiness. It came to be translated "faith" or "faithfulness." However, in time it came to be used of an affirmation. In this initial position in a sentence, it was a unique way of drawing attention to Jesus' significant, trustworthy statements or revelation from YHWH (cf. John 1:51; 2:3,5,11; 5:19,24,25; 6:26,32,47,53; 8:34,51,58; 10:1,7; 12:24; 13:16,20,21,38; 14:12; 16:20,23; 21:18).
Notice the change to the plural (pronoun and verb). This must have been addressed to all those standing there.
▣ "you, you" These are both plurals. Jesus is addressing all who were standing there and, in a sense, all humanity!
▣ "the heavens opened" This phrase has an OT Theophany ring to it.
1. Ezekiel, Ezek. 1:1
2. Jesus, Matt. 3:16; Mark 1:10; Luke 3:21
3. Stephen, Acts 7:56
4. Peter, Acts 10:11
5. The Second Coming, Rev. 19:11
This is perfect active participle which implies they remained opened. The term "heavens" is plural because in Hebrew it is plural. This can refer to (1) the atmosphere above the earth as in Genesis 1 or (2) the very presence of God.
SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN
▣ "the angels of God ascending and descending" This is an allusion to Jacob's experience at Bethel (cf. Gen. 28:10ff). Jesus is asserting that as God promised to provide all of Jacob's needs, God was providing all of His needs!
▣ "Son of Man" This is Jesus' self-chosen designation. It was an Hebraic phrase referring to a human being (cf. Ps. 8:4; Ezek. 2:1). But because of its use in Dan. 7:13, it took on divine qualities. This term had no nationalistic or militaristic overtones because it was not used by the rabbis. Jesus chose it because it combined the two aspects of His nature (human and divine, cf. 1 John 4:1-3). John mentions Jesus using it for Himself thirteen times.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does the committee from Jerusalem ask John the Baptist if he is one of the three Old Testament personages?
2. Identify the Christological statement which John the Baptist makes about Jesus in verses 19-30.
3. Why do the Synoptics and John vary so much on the call of the disciples?
4. What did these men understand about Jesus? Notice the titles by which they call Him (verse 38).
5. What did Jesus call Himself? Why?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Wedding at Cana | Water Turned to Wine | The Wedding at Cana | The Wedding in Cana | The Wedding at Cana |
2:1-11 | 2:1-12 | 2:1-11 | 2:1-3 | 2:1-10 |
2:4 | ||||
2:5 | ||||
2:6-10 | ||||
2:11 | 2:11-12 | |||
2:12 | 2:12 | 2:12 | ||
The Cleansing of the Temple | Jesus Cleanses the Temple | The Cleansing of the Temple | The Cleansing of the Temple | |
2:13-22 | 2:13-22 | 2:13-22 | 2:13-17 | 2:13-22 |
2:18 | ||||
2:19 | ||||
2:20 | ||||
2:21-22 | ||||
Jesus Knows All Men | The Discerner of Hearts | Jesus' Knowledge of Human Nature | Jesus in Jerusalem | |
2:23-25 | 2:23-25 | 2:23-25 | 2:23-25 | 2:23-25 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 2:1-11
A. Jesus was so different from other religious leaders of His day. He ate and drank with the common people. While John the Baptist was a private person from the desert, Jesus was a public person with the common people.
B. His first sign was so domestic, so familial! Care and concern for the common person characterize Jesus as His anger toward the self-righteous religionists reflects the other side of His character. The priority of people, not traditions or mandatory rituals, reveals Jesus' freedom, yet reverence for cultural expectations.
C. This is the first of seven signs which John uses to reveal Jesus' character and power (chapters 2-11).
1. water into wine (John 2:1-11)
2. healing of boy (John 4:46-54)
3. healing of lame man (John 5:1-18)
4. feeding of the multitude (John 6:1-15)
5. walking on water (John 6:16-21)
6. healing of blind man (John 9:1-41)
7. raising of Lazarus (John 11:1-57)
D. John's Gospel is not structured chronologically but theologically. Chapter 2 is a good example. Initially, John deals with Jesus trying to reach the Jews (both their leaders and the common people) but they would not believe/receive. Because of the entrenched unbelief and religious self-righteousness, Jesus rejected Judaism
1. the six washing jars, filled to the brim, represent Judaism which Jesus changes
2. the cleansing of the temple, (which chronologically happened at the beginning of the last week of Jesus' life) is recorded early as an initial theological marker of His rejection of the Jewish leadership.
Another good example of John's textual design is Nicodemus (Mr. Religion) of chapter 3 and the woman at the well (Miss Irreligion) of chapter 4. Here are "bookends" for all people.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 2:1-11
1On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there; 2and both Jesus and His disciples were invited to the wedding. 3When the wine ran out, the mother of Jesus said to Him, "They have no wine." 4And Jesus said to her, "Woman, what does that have to do with us? My hour has not yet come." 5His mother said to the servants, "Whatever He says to you, do it." 6Now there were six stone waterpots set there for the Jewish custom of purification, containing twenty or thirty gallons each. 7Jesus said to them, "Fill the waterpots with water." So they filled them up to the brim. 8And He said to them, "Draw some out now and take it to the headwaiter." So they took it to him. 9When the headwaiter tasted the water which had become wine, and did not know where it came from (but the servants who had drawn the water knew), the headwaiter called the bridegroom, 10and said to him, "Every man serves the good wine first, and when the people have drunk freely, then he serves the poorer wine; but you have kept the good wine until now." 11This beginning of His signs Jesus did in Cana of Galilee, and manifested His glory, and His disciples believed in Him.
2:1 "there was a wedding" Village weddings were major social events. They often involved the entire community and could last several days.
▣ "Cana" This term is mentioned only in John's Gospel (John 2:1,11; 4:46; 21:2). We know some things about it.
1. Nathanael's home town
2. site of Jesus' first miracle
3. close to Capernaum
There are four supposed sites (AB, vol. 1, p. 827)
1. Ain Qana, just one mile north of Nazareth
2. Kafr Kanna, about three miles northeast of Nazareth
3. Khirbet Qana, a tel about eight and a half miles north of Nazareth, on a hill
4. Cana on the Plain of Asochis, mentioned by Josephus (Life, 86, 206).
The location on a plain seems to fit the name Cana, which is Hebrew for "reed" (i.e., cane)
▣ "the mother of Jesus was there" Apparently Mary was helping with the arrangements for the wedding. This can be seen in (1) her ordering the servants (cf. John 2:5) and (2) her concern over the refreshments (cf. John 2:3). These probably were relatives or family friends.
2:3 "They have no wine" It was a mandatory Hebrew custom for the guests to provide the wine. This wine is obviously fermented, as seen in (1) comment of master of ceremonies, John 2:9-10; (2) the Jewish customs in Jesus' day; or (3) the lack of hygienic processes or chemical additives.
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
2:4 "Woman" In English this sounds harsh, but it was a Hebrew idiom, a title of respect (cf. John 4:21; 8:10; 19:26; 20:15).
NASB"what does that have to do with us?"
NKJV"What does your concern have to do with Me?"
NRSV"What concern is that to you and to me?"
TEV"You must not tell me what to do"
NJB"What do you want from me?"
This is a Hebraic idiom, literally "what to me and to you" (cf. Jdgs. 11:12; 2 Sam. 16:10; 19:22; 1 Kgs. 17:18; 2 Kgs. 3:13; 2 Chr. 35:21; Matt. 8:29; Mark 1:24; 5:7; Luke 4:34; 8:28; John 2:4). This was possibly the beginning of Jesus' new relationship to His family (cf. Matt. 12:46ff; Luke 11:27-28).
▣ "My hour has not yet come" This shows Jesus' self-understanding about His appointed purpose (cf. Mark 10:45). John uses this term "hour" in several ways.
1. for time (cf. John 1:39; 4:6,52,53; 11:9; 16:21; 19:14; 19:27)
2. for the end time (cf. John 4:21,23; 5:25,28)
3. for His last days (arrest, trials, death, cf. John 2:4; 7:30; 8:20; 12:23,27; 13:1; 16:32; 17:1)
2:5 "Whatever He says to you, do it" Mary did not understand Jesus' comments as totally precluding His acting on her behalf in this situation.
2:6
NASB"for the Jewish custom of purification"
NKJV"according to the manner of purification"
NRSV"for the Jewish rites of purification"
TEV"the Jews have rules about ritual washing"
NJB"for the ablutions that are customary among the Jews"
These containers of water were used for ceremonial washings of the feet, hands, utensils, etc. John makes this comment to help Gentiles understand the setting.
2:6-7 "six stone water pots" As so often in John, this seems to be a sign with dual purposes.
1. to help the wedding couple
2. it was ultimately a sign pointing toward Jesus as the fulfillment of Judaism. The reasons behind this last statement may be
a. the number "6" is symbolic of human effort
b. Jesus' request to fill them up to the brim seems to have symbolic meaning, not just to provide more wine
c. the huge amount of wine, which was far too much for a local wedding feast
d. wine was a symbol of the abundance of the new age (cf. Jer. 31:12; Hos. 2:22; 14:7; Joel 3:18; Amos 9:12-14).
▣ "containing twenty or thirty gallons each" The measurement used was the Hebrew term bath. There were three different sizes of baths used in Jesus' day so the amount is uncertain, but this miracle involved a huge amount of wine!
SPECIAL TOPIC: ANCIENT NEAR EASTERN WEIGHTS AND MEASURES (METROLOGY)
2:8
NASB"the headmaster"
NKJV"the master of the feast"
NRSV"the chief steward"
TEV"the man in charge of the feast"
NJB"the president of the feast"
This person could be either (1) an honored guest who was in charge of the festival or (2) a slave in charge of serving the guests.
2:10 The point is that usually the best wine was served first. After the guests were affected, a poorer grade of wine was served. But here the best was last! This seems to be a contrast between the old covenant (old wine) in Judaism and the new covenant (new wine) in Jesus (cf. the book of Hebrews). Jesus' cleansing of the Temple (cf. John 2:13-25, apparently placed out of chronological order by John for theological purposes) may symbolize this truth.
2:11 "This beginning of His signs" The Gospel of John is built around seven signs and their interpretation. This is the first. See Special Topic: Archē at John 1:1.
▣ "and manifested His glory, and His disciples believed in Him" The manifestation (see note on verb at John 1:31) of Jesus' glory (see Special Topic at John 1:14) was the purpose of the miracle(s). This miracle, as many others, seemed to be directed primarily at His disciples! This does not refer to their initial faith act, but their ongoing understanding of His person and work. The signs reveal the true person and work of the Messiah. It is uncertain whether the guests ever knew what occurred.
NASB (UPDATED) TEXT: JOHN 2:12
12After this He went down to Capernaum, He and His mother and His brothers and His disciples; and they stayed there a few days.
2:12 "Capernaum" After Nazareth's unbelief (cf. Luke 4:16-30) this became Jesus' headquarters in Galilee (cf. Matt. 4:13; Mark 1:21; 2:1; Luke 4:23,31; John 2:12; 4:46-47).
▣ This is a unique glimpse into the ministry of Jesus toward His family, in light of this miracle at Cana.
CONTEXTUAL INSIGHTS TO 2:13-25
A. There has been much discussion among NT scholars as to how many times Jesus cleansed the Temple. John records the cleansing quite early in Jesus' ministry, while the Synoptic Gospels (Matt. 21:12; Mark 11:15 and Luke 19:45) describe a cleansing during the last week of Jesus' life.
However, it is surely possible that John structures Jesus' actions for theological purposes (i.e., John asserts Jesus' full Deity from chapter 1). Each of the Gospel writers had the freedom under inspiration to select, adapt, arrange, and summarize Jesus' actions and teachings. I do not believe they had the freedom to put words in Jesus' mouth or make up events. It must be remembered that the Gospels are not modern biographies, but evangelistic tracts targeted at select readers. The Gospels are not chronological, nor do they record the very words of Jesus (rather summaries). This does not imply that they are inaccurate. Eastern literature was based on different cultural expectations than western literature. See Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth, pp. 127-148.
B. The cleansing of the Temple fits into John's overall theological purpose of Jesus' dealing with the Jewish nation first. This can be seen in his discussion with Nicodemus in chapter 3 (orthodox Judaism). However, in chapter 4 Jesus begins to deal with a wider group (even a heretical group of sectarian Judaism), starting with a Samaritan woman.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 2:13-22
13The Passover of the Jews was near, and Jesus went up to Jerusalem. 14And He found in the temple those who were selling oxen and sheep and doves, and the money changers seated at their tables. 15And He made a scourge of cords, and drove them all out of the temple, with the sheep and the oxen; and He poured out the coins of the money changers and overturned their tables; 16and to those who were selling the doves He said, "Take these things away; stop making My Father's house a place of business." 17His disciples remembered that it was written, "Zeal for Your house will consume me." 18The Jews then said to Him, "What sign do You show us as your authority for doing these things?" 19Jesus answered them, "Destroy this temple, and in three days I will raise it up." 20The Jews then said, "It took forty-six years to build this temple, and will You raise it up in three days?" 21But He was speaking of the temple of His body. 22So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken.
2:13 "The Passover" This annual feast is described in Exodus 12 and Deut. 16:1-6. This feast is the only means we have of dating Jesus' ministry. The Synoptic Gospels imply that Jesus ministered for only one year (i.e., one Passover mentioned). But John mentions three Passovers: (1) John 2:13,23; (2) John 6:4 and (3) John 11:55; 12:1; 13:1; 18:28,39; 19:14. There is also a possibility of a fourth in John 5:1. We do not know how long Jesus' active public ministry lasted, but John's Gospel suggests that it was at least three years and possibly four or even five.
John structured his Gospel around the Jewish feasts (Passover, Tabernacles, and Hanukkah, see Richard N. Longenecker, Biblical Exegesis in the Apostolic Period, 2nd ed., pp. 135-139).
▣ "and Jesus went up to Jerusalem" The Jews always spoke of Jerusalem in this theological sense more than in a geographical or topographical sense.
2:14 "in the temple" Herod the Great's (an Idumean who ruled Palestine from 37-4 b.c.) temple was divided into seven different courts. The outer court was the Court of the Gentiles, where the merchants had set up their shops in order to accommodate those who wanted to offer sacrifices and bring special offerings.
▣ "oxen and sheep and doves" People traveling from a long distance needed to purchase sacrificially acceptable animals. However, the family of the high priest controlled these shops and charged exorbitant prices for the animals. We also know that if people brought their own animals the priests would say they were disqualified because of some physical defect. Therefore, they had to purchase their animals from these dealers.
▣ "the money changers" There are two explanations of the need for these persons: (1) the only coin the temple would accept was a shekel. Since the Jewish shekel had long ceased to be coined, the temple accepted only the shekel from Tyre in Jesus' day or (2) no coin bearing the image of a Roman Emperor was allowed. There was, of course, a fee!
2:15 "He made a scourge out of cords, and drove them all out of the temple" This whip is only mentioned here. Jesus' anger can be clearly seen in this account. The place where YHWH could be known was no longer a place of worship and revelation! Anger in itself is not a sin! Paul's statement in Eph. 4:26 is possibly related to this act. There are some things that should anger us.
2:16 "Take these things away" This is an emphatic aorist active imperative, "get these things out of here!"
▣ "'stop making My Father's house a place of business'" This is a present imperative with a negative particle which usually meant to stop an act already in process. The other Gospels (i.e., Matt. 21:13; Mark 11:17; Luke 19:46) quote Isa. 56:7 and Jer. 7:11 at this point, however, in John these OT prophecies are not mentioned. This may be a possible allusion to the Messianic prophecy of Zech. 14:21.
2:17 "His disciples remembered" This statement implies that even in the light of Jesus' ministry and the help of the Spirit, these men saw the spiritual truth of Jesus actions only later (cf. John 2:22; 12:16; 14:26).
▣ "that it was written" This is a perfect passive periphrastic which is literally "it stands written." It was a characteristic way to affirm the inspiration of the OT (cf. John 6:31,45; 10:34; 12:14; 20:30). This is a quote from Ps. 69:9 in the LXX. This Psalm, like Psalm 22, fits Jesus' crucifixion. Jesus' zeal for God and His true worship will lead to His death, which was the will of God (cf. Isa. 53:4,10; Luke 22:22; Acts 2:23; 3:18; 4:28).
2:18
NASB"What sign can You show us as your authority for doing these things"
NKJV"What sign do You show to us, since You do these things"
NRSV"What sign can you show us for doing this"
TEV"What miracle can you perform to show us that you have the right to do this"
NJB"What sign can you show us that you should act like this"
This was the central question the Jews had concerning Jesus. The Pharisees claimed His power came from the devil (cf. John 8:48-49,52; 10:20). They were expecting the Messiah to do certain things in certain ways (i.e. like Moses). When He did not perform these specific acts, they began to wonder about Him (cf. Mark 11:28; Luke 20:2), as did even John the Baptist.
2:19 "'Destroy this temple and in three days I will raise it up'" The Greek word for Temple (hieron) in John 2:14 and 15 refers to the Temple area, while the term (naos) in John 2:19,20, and 21 refers to the inner sanctuary itself. There has been much discussion about this statement. Obviously in Matt. 26:60ff; Mark 14:57-59; Acts 6:14 this is a reference to Jesus' crucifixion and resurrection. However, in this context, it must also relate somehow to the temple itself being destroyed in a.d. 70 by Titus (cf. Matt. 24:1-2). These two statements are related to the truth that Jesus was setting up a new spiritual worship focused on Himself and not ancient Judaism (cf. John 4:21-24). Again, John uses a word in two senses!
2:20 "It took forty-six years to build this temple" Herod the Great expanded and remodeled the second temple (from Zerubbabal's days, cf. Haggai) to attempt to placate the Jews for his being an Idumaean. Josephus tells us that it was started in 20 or 19 b.c. If this is correct, it means that this particular incident occurred in the year 27-28 a.d. We also know that the work continued on the temple until 64 a.d. This temple had become the great Jewish hope (cf. Jeremiah 7). It will be replaced by Jesus Himself, the new Temple. In John 1:14, He is depicted as the tabernacle and now the temple! What shocking metaphors for a carpenter from Nazareth! God and mankind now meet and fellowship in Jesus!
2:21 "But He was speaking of the temple of His body" At the time Jesus spoke these words the disciples did not realize this (cf. John 2:17). Remember John is writing decades later.
Jesus knew why He came. There seem to be at least three purposes.
1. to reveal God
2. to model true humanity
3. to give His life a ransom for many
It is this last purpose that this verse addresses (cf. Mark 10:45; John 12:23,27; 13:1-3; 17:1).
2:22 "His disciples remembered that He said this" Often Jesus' words and acts were for the benefit of the disciples more than for the ones He was addressing. They did not always understand at the time.
▣ "they believed the Scripture" Although the text itself does not state which Scripture, possibly Ps. 16:10 is the resurrection text that Jesus is alluding to (cf. Acts 2:25-32; 13:33-35). This same text (or theological concept-resurrection) is mentioned in John 20:9.
NASB (UPDATED) TEXT: JOHN 2:23-25
23Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, observing His signs which He was doing. 24But Jesus, on His part, was not entrusting Himself to them, for He knew all men, 25and because He did not need anyone to testify concerning man, for He Himself knew what was in man.
2:23 "many believed in His name" The term "believed" is from the Greek term (pisteō) that can also be translated "believe," "faith," or "trust." The noun does not occur in the Gospel of John, but the verb is used often. In this context there is uncertainty as to the genuineness of the crowd's commitment to Jesus of Nazareth as the Messiah. Other examples of this superficial use of the term "believe" are in John 8:31-59 and Acts 8:13, 18-24. True biblical faith is more than an initial response. It must be followed by a process of discipleship (cf. Matt. 13:20-22,31-32).
Apparently these superficial believers were drawn to Jesus by His miracles (cf. John 2:11; 7:31). Their purpose was to affirm Jesus' person and work. However, it must be noted that faith in the mighty works of Jesus was never adequate, persevering belief (cf. John 4:38; 20:29). The object of faith must be Jesus, Himself. Miracles are not automatically a sign of God (cf. Matt. 24:24; Rev. 13:13; 16:14; 19:20). Jesus' works were meant to lead people to faith in Him (cf. John 2:23; 6:14; 7:31; 10:42); often people saw the sign but refused to believe (cf. John 6:27; 11:47; 12:37).
SPECIAL TOPIC: JOHN'S USE OF THE VERB "BELIEVE" (THE NOUN IS RARE)
2:24-25 This is one sentence in Greek. The significant term "entrust" (lit. imperfect active indicative of "believe" negated) is used in this context to describe Jesus' actions and attitudes. It means much more than initial assent or emotional response. The sentence also asserts Jesus' knowledge of the fickleness and evil of the human heart (reflects God's knowledge, cf. Gen. 6:11-12,13; Ps. 14:1-3). The paragraph is illustrated by Nicodemus in chapter 3. Even "Mr. Religious" was unable by his own effort, knowledge, standing, or lineage to be accepted by God. Righteousness comes only through belief/faith/trust in Jesus (cf. Rom. 1:16-17; 4).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Jesus turn the water into wine? What did it symbolize?
2. Describe the marriage customs of Jesus' day.
3. Can you draw the floor plan of Herod's temple? Can you show the probable location of the buyers and sellers?
4. Why do the Synoptics not record this initial cleansing of the temple?
5. Did Jesus predict the destruction of Herod's temple?
6. Define and explain the Greek word which is translated "trust," "believe" and "faith."
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus and Nicodemus | The New Birth | Jesus and Official Judaism | Jesus and Nicodemus | The Conversation with Nicodemus |
3:1-15 | 3:1-21 | 3:1-10 | 3:1-2 | 3:1-8 |
3:3 | ||||
3:4 | ||||
3:5-8 | ||||
3:9 | 3:9-21 | |||
3:10-13 | ||||
3:11-15 | ||||
3:14-17 | ||||
3:16-21 | 3:16 | |||
3:17-21 | ||||
3:18-21 | ||||
Jesus and John the Baptist | John the Baptist Exalts Christ | Further Testimony of John | Jesus and John | John Bears Witness for the First Time |
3:22-30 | 3:22-36 | 3:22-24 | 3:22-24 | 3:22-24 |
3:25-30 | 3:25-26 | 3:25-36 | ||
3:27-30 | ||||
He Who Comes From Heaven | He Who Comes from Heaven | |||
3:31-36 | 3:31-36 | 3:31-36 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 3:1-3
1Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; 2this man came to Jesus by night and said to Him, "Rabbi, we know that You have come from God as a teacher; for no one can do these signs that You do unless God is with him." 3Jesus answered and said to him, "Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God."
3:1 "Pharisees" The roots of this political/religious party go back to the Maccabean period. Their name possibly means "the separated ones." They were sincere and committed to keeping God's laws as defined and explained in the oral tradition (Talmud). Just as today some of them were truly covenant people (Nicodemus, Joseph of Arimathea), but some were self-righteous, legalistic, judgmental, "apparent" covenant people (cf. Isa. 6:9-10; 29:13). The heart is the key! The "new covenant" (Jer. 31:31-34) focuses on internal motivation (i.e., new heart, new mind, law written on the heart). Human performance has been shown to be inadequate, as it always has. The heart circumcision of Deut. 10:16; 30:6 is a metaphor for personal trust/faith which issues in obedience and a life of gratitude!
Religious conservatism and/or liberalism can be ugly things. Theology must issue from love and faith. See SPECIAL TOPIC: PHARISEES at John 1:24.
▣ "Nicodemus" It is surprising for a Jew in Palestine to have only a Greek name (as do Philip and Andrew, cf. John 1:40,43), which meant "conqueror of the people" (cf. John 7:50;19:39).
NASB, NKJV"a ruler of the Jews"
NRSV, NJB"a leader of the Jews"
TEV"a Jewish leader"
In this context, this is a technical phrase for members of the Sanhedrin (in other contexts it could mean a leader of a local synagogue), the seventy-member high court of the Jewish people in Jerusalem. Its authority had been quietly limited by the Romans, but it still had great symbolic significance to the Jewish people. See Special Topic below.
It seems probable that John uses Nicodemus as a representative of the orthodox Judaism of the first century. Those who thought they had arrived spiritually were told they had to begin again. Faith in Jesus, not adherence to rules (even godly rules, cf. Col. 2:16-23), nor racial background (cf. John 8:31-59), determines one's citizenship in the Kingdom. God's gift in Christ, not sincere, aggressive human religiosity, is the door to divine acceptance. Nicodemus' acknowledgment of Jesus as a teacher from God, though true, was not adequate. Personal trust, exclusive trust, ultimate trust in Jesus as the Messiah is fallen mankind's only hope (cf. John 1:12)!
3:2 "by night" The rabbis said that night was the best time to study the Law because there were no interruptions. Possibly Nicodemus did not want to be seen with Jesus so he (and possibly others with him) came to Him at night.
One always wonders in John's writings how often an interpreter should assume a double meaning. John is characterized by a recurring contrast between light and dark (see NET Bible, p. 1898, #7 sn).
▣ "Rabbi" In John this means "teacher" (cf. John 1:38; 4:31; Mark 9:5; 11:21). One of the things that bothered the Jewish leaders was that Jesus had not attended one of the rabbinical theological schools. He had no Talmudic study after local synagogue study in Nazareth.
▣ "You have come from God" This clause is placed first in the sentence for emphasis. This possibly alludes to the prophecy of Deut. 18:15, 18. Nicodemus recognized the power of Jesus' works and words, but this did not mean he was spiritually right with God.
▣ "unless God is with Him" This is a third class conditional sentence which means potential reality.
3:3,5,11 "truly, truly" This is literally "Amen, amen." It is from the OT word for "faith." It is from the root "to be firm" or "to be sure." Jesus used it to preface significant statements. It was also later used as a way of affirming truthful statements. The initial doubling is unique to John's Gospel. These repeated doublings of the term "amen" reveal the stages in the dialogue between Jesus and Nicodemus. See SPECIAL TOPIC: AMEN at John 1:51.
3:3 "unless one is" This is also a third class conditional sentence, like Nicodemus' statement in John 3:2.
NASB, NKJV,
TEV"born again"
NRSV, NJB"born from above"
This is aorist passive subjunctive. The word (anōthen) can mean
1. "physically born a second time"
2. "born from the beginning" (cf. Acts 26:4)
3. "born from above," which fits this context (cf. John 3:7,31; 19:11)
This is probably another example of John's use of terms that have two meanings (double entendre), both of which are true (cf. Bauer, Arndt, Gengrich and Danker's A Greek-English Lexicon of the New Testament, p. 77). As is obvious from John 3:4, Nicodemus understood it as option # 1. John and Peter (cf. 1 Pet. 1:23) use this familial metaphor for salvation as Paul uses the term adoption. The focus is on the Father's acts in begetting (cf. John 1:13). Salvation is a gift and act of God (cf. John 1:12-13; Rom. 3:21-24; 6:23; Eph. 2:8-9).
▣ "he cannot see" This idiomatic phrase is paralleled in John 3:5 with "cannot enter."
▣ "the kingdom of God" This phrase is used only twice in John (cf. John 3:5). This is such a key phrase in the Synoptic Gospels. Jesus' first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now! It is surprising that John uses this phrase only twice (and never in Jesus' parables). See Special Topic below. For John "eternal life" is a key term and metaphor.
The phrase relates to the eschatological (end-time) thrust of Jesus' teachings. This "already, but not yet" theological paradox relates to the Jewish concept of two ages, the current evil age and the righteous age to come which will be inaugurated by the Messiah. The Jews expected only one coming of a Sprit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages. The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came not as the military conqueror of Revelation 19, but as the Suffering Servant (cf. Isaiah 53) and humble leader (cf. Zech. 9:9). The Kingdom, therefore, is inaugurated (cf. Matt. 3:2; 4:17; 10:7; 11:12; 12:28; Mark 1:15; Luke 9:2,11; 11:20; 21:31-32) but not consummated (cf. Matt. 6:10; 16:28; 26:64).
Believers live in the tension between these two ages. They have resurrection life, but they still are dying physically. They are freed from the power of sin, yet they still sin. They live in the eschatological tension of the already and the not yet!
A helpful expression of the tension of the already-but-not-yet in John is found in Frank Stagg's New Testament Theology:
"The Gospel of John is emphatic about a future coming (14:3,18 f.,28; 16:16,22) and it speaks clearly of the resurrection and final judgment 'in the last day' (5:28 f.; 6:39 f., 44,54; 11:24; 12:48); yet throughout this Fourth Gospel, eternal life, judgment, and resurrection are present realities (3:18 f.; 4:23; 5:25; 6:54; 11:23 ff.; 12:28,31; 13:31 f.; 14:17; 17:26)" (p. 311).
SPECIAL TOPIC: THE KINGDOM OF GOD
NASB (UPDATED) TEXT: JOHN 3:4-8
4Nicodemus said to Him, "How can a man be born when he is old? He cannot enter a second time into his mother's womb and be born, can he?" 5Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit he cannot enter into the kingdom of God. 6That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7Do not be amazed that I said to you, 'You must be born again. 8The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.'"
3:5 "unless one is born of water and the Spirit" This is another third class conditional sentence. There may be a contrast (so typical of John's writings) between
1. the physical versus the spiritual (no article with "spirit")
2. the earthly versus the heavenly
This contrast is implied in John 3:6.
The theories for the meaning of "water" are
1. the rabbis use it of male semen
2. the water of child birth
3. John's baptism symbolizing repentance (cf. John 1:26; 3:23)
4. the OT background meaning ceremonial sprinkling by the Spirit (cf. Ezek. 36:25-27)
5. Christian baptism (although Nicodemus could not have understood it that way, first mentioned by Justin and Irenaeus)
In context theory #3-John's water baptism and John's statement about the Messiah's baptizing with the Holy Spirit-must be the most obvious meanings. Birth, in this context, is metaphorical and we must not let Nicodemus' misunderstanding of the terms dominate the interpretation. Therefore, theory #1 is inappropriate. Although Nicodemus would not have understood Jesus' words as referring to later Christian baptism, John the Apostle often interjects his theology into the historical words of Jesus (cf. John 3:14-21). Theory #2 would fit John's dualism of above and below, God's realm and the earthly realm. In defining these terms one must determine whether they are contrasting (#1 or #2) or complementary (#4).
D. A. Carson, Exegetical Fallacies, mentions another option: that both words refer to one birth, an eschatological birth following Ezek. 36:25-27, which describes the "new covenant" of Jer. 31:31-34 (p. 42).
F. F. Bruce, Answers to Questions, also sees Ezekiel as the OT allusion behind Jesus' words. It may even have been a reference to proselyte baptism, which Nicodemus, a noted rabbinical teacher, must also do! (p. 67).
▣ "the kingdom of God" One ancient Greek manuscript (i.e., MS א) and many church fathers, have the phrase "the kingdom of heaven," which is common in Matthew's Gospel. However, the phrase "the kingdom of God" occurs in John 3:3 (John 3:3 and 5 are the only places this phrase appears in John). John, writing to Gentiles (as do Mark and Luke), does not use the Jewish circumlocutions for God's name.
3:6 This again is the vertical dualism (above vs. below) so common in John (cf. John 3:11).
3:7 "you. . .You" The first is singular, referring to Nicodemus, but the second is plural, referring to a general principle applicable to all human beings (same play on singular and plural in John 3:11).
One is tempted to interpret this in light of the Jewish tendency to trust in their racial descent (cf. John 4:12; 8:53). John, writing toward the end of the first century, obviously confronts Gnosticism, and also Jewish racial arrogance.
▣ "must" The Greek verb dei (lit. "it is necessary," (BAGD 172), present active indicative) is used three times in chapter 3 (John 3:7,14,30). It denotes things that must occur for the plan of God to move forward (cf. John 4:24; 9:4; 10:16; 12:34; 20:9)
3:8 There is a play on the Hebrew (and Aramaic) word (ruach) and the Greek word (pneuma) which means both "wind," "breath," and "spirit." The point is that the wind has freedom, as does the Spirit. One cannot see the wind, but rather its effects; so, too the Spirit. Mankind's salvation is not in his control, but is in the Spirit's control (cf. Ezekiel 37). It is possible that John 3:5-7 also reflect this same truth. Salvation is a combination of the initiation of the Spirit (cf. John 6:44,65) and the faith/repentance response of the individual person (cf. John 1:12; 3:16,18).
John's Gospel uniquely focuses on the person and work of the Spirit (cf. John 14:17,25-26; 16:7-15). He sees the new age of righteousness as the age of the Spirit of God.
Verse 8 stresses the enigma of why some people believe when they hear/see the gospel and others do not. John asserts that no one can believe unless touched by the Spirit (cf. John 1:13; 6:44,65). This verse reinforces that theology. However, the question of covenant response (i.e., human acceptance of a divine offer) still assumes the Spirit touches everyone. Why some refuse to believe is the great mystery of iniquity (i.e., the self-centeredness of the Fall). The older I get, the more I study my Bible, the more I minister to God's people, the more I write "mystery" across life. We all live in the dark fog (i.e., 1 Cor. 13:12) of human rebellion! Being able to explain or to put it another way, developing a systematic theology, is not as important as trusting God in Christ. Job was never told "why"!
SPECIAL TOPIC: BREATH, WIND, SPIRIT
NASB (UPDATED) TEXT: JOHN 3:9-15
9Nicodemus said to Him, "How can these things be?" 10Jesus answered and said to him, "Are you the teacher of Israel and do not understand these things? 11Truly, truly, I say to you, we speak of what we know and testify of what we have seen, and you do not accept our testimony. 12If I told you earthly things and you do not believe, how will you believe if I tell you heavenly things? 13No one has ascended into heaven, but He who descended from heaven: the Son of Man. 14As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; 15so that whoever believes will in Him have eternal life.
3:9-10 Nicodemus should have understood Jesus' symbolic terminology in light of (1) Judaism's proselyte baptism and (2) John the Baptist's preaching.
This may have been a purposeful downplaying of human knowledge; even someone like Nicodemus, a ruler of the Jews, did not fully understand spiritual things. John's Gospel was written to combat incipient Gnosticism, a heresy that emphasized human knowledge as a means of salvation. Only Jesus is the true light (cf. John 3:19) for all, not just an elite group.
3:11 "we speak of what we know" These plural pronouns refer to Jesus and John the Apostle (cf. John 3:11) or Jesus and the Father, which fits the context better (John 3:12). The gospel is not speculation, but divine revelation!
▣ "you do not accept our testimony" John often uses the terms accept/receive (lambanō) and its prepositional compounds in a theological sense.
1. of receiving Jesus
a. negatively (John 1:11; 3:11, 32; 5:43, 47)
b. positively (John 1:12; 3:11,33; 5:43; 13:20)
2. of receiving the Spirit
a. negatively (John 14:17)
b. positively (John 7:39)
3. of receiving Jesus' words
a. negatively (John 12:48)
b. positively (John 17:8)
See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
3:12 "If. . .if" The first one is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. The second one is a third class conditional sentence which meant potential action.
▣ "you" The pronoun and the verbs are plural. Nicodemus may have had students or other Pharisees with him as he came to Jesus, or this could be a general statement (i.e., Nicodemus as a representative of a group) to all unbelieving Jews like John 3:7 and 11.
3:13 This verse is intended to confirm Jesus' revelation of the Father as true, complete, firsthand, and unique (cf. John 1:1-14). This is another example of the vertical dualism in John: heaven versus earth, physical versus spiritual, Nicodemus' origin versus Jesus' origin (cf. John 1:51; 6:33,38,41,50,51,58,62). This verse asserts (1) the deity; (2) the pre-existence; and (3) the incarnation of the eternal Second Person of the Trinity (for Trinity see Special Topic at John 14:26).
▣ "the Son of Man" This is Jesus' self-designation; it had no nationalistic, militaristic, Messianic implications in first century Judaism. The term comes from Ezek. 2:1 and Ps. 8:4 ,where it meant "human being" and Dan. 7:13 where it implied deity. The term combines the paradox of Jesus' person, fully God and fully man (cf. 1 John 4:1-3).
3:14-21 It is difficult to know for certain where Jesus' conversation with Nicodemus stops and Jesus' or John the Apostle's later comments begin. It is possible that the Synoptic Gospels record Jesus' public teaching ministry, while John records His private sessions with His disciples. Verses 14-21 can be outlined as follows.
1. vv. 14-15 relate to Jesus
2. vv. 16-17 relate to the Father
3. vv. 18-21 relate to mankind
Remember that whether it is Jesus or John does not affect the truth of the statements!
3:14 "As Moses lifted up the serpent" This is a reference to Num. 21:4-9 which narrates an experience of judgment during the Wilderness Wandering Period. The central truth is that humans must trust and obey God's word, even when they do not fully understand it. God provided a way for the Israelites to be saved from the snake bites if they would only believe. This belief was evidenced by their obedience to His word/promise (cf. Num. 21:8).
▣ "lifted" This Greek word (cf. John 8:28; 12:32,34) was often translated "highly exalted" (cf. Acts 2:33; 5:31; Phil. 2:9) and is another term John uses in two senses (double entendre, cf. John 1:5; 3:3,8). As God promised deliverance from death by snake bite to those who believed God's word and looked at the bronze serpent, so, too those who believe God's word (the gospel about Christ, the One lifted up on the cross) and trust in Jesus will be delivered (saved) from the snake (Devil, sin) bite of evil (cf. John 12:31-32).
3:15-18 "whoever" (John 3:15) "whoever" (John 3:16) "He who" (John 3:18) God's love is an invitation to all mankind (cf. Isa. 55:1-3; Ezek. 18:23,32; John 1:29; 3:16; 6:33,51; 2 Cor. 5:19; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:2; 4:14). The offer of salvation is universal, but its acceptance is not!
3:15 "believes" This is a present active participle. Belief is an ongoing trust. See note at John 1:12 and Special Topics at John 1:7 and 2:23.
▣ "in Him" This refers not only to facts (theological truths) about Jesus, but to a personal relationship with Him. Salvation is (1) a message to be believed; (2) a person to be received and obeyed; and (3) a life like that person to live!
The grammatical form here is unusual. It is the pronoun with the preposition en which is only found here in John; usually it is the preposition eis. It is just possible that it should be related to "may have eternal life" (cf. The New Testament in Basic English by Harold Greenlee).
3:15,16 "eternal life" This Greek term (zoē ) referred to quality and quantity (cf. John 5:24). In Matt. 25:46 the same word is used for eternal separation. In John zoē (used 33 times, mostly in chapters 5 and 6) usually (the verb used of physical life, i.e., 4:50,51,53) refers to resurrection, eschatological life, or the life of the New Age, the life of God Himself.
John is unique among the Gospels in his emphasis on "eternal life." It is a major theme and goal of his Gospel (cf. John 3:15; 4:36; 5:39; 6:54,68; 10:28; 12:25; 17:2,3).
NASB (UPDATED) TEXT: JOHN 3:16-21
16For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. 17For God did not send the Son into the world to judge the world, but that the world might be saved through Him. 18He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. 19This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil. 20For everyone who does evil hates the Light, and does not come to the Light for fear that his deeds will be exposed. 21But he who practices the truth comes to the Light, so that his deeds may be manifested as having been wrought in God.
3:16 "God so loved" This is an aorist active indicative (as is the verb "gave"), which here speaks of a completed act in the past time (God sent Jesus). Verses 16-17 deal primarily with the Father's love (cf. 1 John 4:7-21, esp. John 3:9-10). "Loved" is the term agapaō. It was not used much in Classical Greek. The early church took it and filled it with specific meaning. In certain contexts it relates to the Father's or Son's love, however, it is used negatively of human love (cf. John 3:19; 12:43; 1 John 2:15). It is theologically synonymous with hesed in the OT, which meant God's covenant loyalty and love. In Koine Greek of John's day, the terms agapaō and phileō are basically synonymous (compare John 3:35 with 5:20).
Interpreters must keep in mind that all words used to describe God carry human (anthropomorphic) baggage. We must use words that describe our world, our feelings, our historical perspective in an attempt to describe an eternal, holy, unique, spiritual Being (God). All human vocabulary is to some extent analogous or metaphorical. What has been revealed is surely true, but not ultimate. Fallen, temporal, finite mankind cannot grasp ultimate reality.
SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM))
▣ "so" This is literally "in such a manner" (i.e., John 7:46; 11:48; 18:22). It expresses method, not emotion! God demonstrated His love (cf. Rom. 5:8) by giving (John 3:16) and sending (John 3:17, both are aorist active indicatives) His Son to die on mankind's behalf (cf. Isaiah 53; Rom. 3:25; 2 Cor. 5:21; 1 John 2:2).
▣ "world" John used this Greek term kosmos in several senses (see note at John 1:10 and Special Topic at John 14:17).
This verse also refuted the Gnostic dualism between spirit (God) and matter. The Greeks tended to attribute evil to matter. For them matter (i.e., human body) was the prison house of the divine spark in all humans. John does not assume the evil of matter or flesh. God loves the world (planet, cf. Rom. 8:18-22) and human beings (flesh, cf. Rom. 8:23). This may be another intentional ambiguity (double entendre) so common in John (cf. John 1:5; 3:3,8).
▣ "only begotten Son" This means "unique, one of a kind." It should not be understood as "only begotten" in (1) a sexual sense or (2) the sense that there are no other children. There are just no other children like Jesus. See fuller note at John 1:14.
▣ "whoever believes in Him" This is a present active participle, which emphasizes initial and continuing belief. See Special Topics at John 1:14 and 2:23. This affirmation is repeated from John 3:15 for emphasis. Thank God for the "whosoever"! This must balance any overemphasis on a special group (racial, intellectual, or theological). It is not that "God's sovereignty" and "human freewill" are mutually exclusive; they are both true! God always initiates the response and sets the agenda (cf. John 6:44,65), but He has structured His relationship with humans by means of covenant. They must respond and continue to respond to His offer and conditions!
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
▣ "shall not perish" The implication is that some will perish (aorist middle subjunctive). Their perishing (amollumi, aorist middle subjunctive) is directly related to their lack of a faith response to Jesus (cf. John 11:25). God does not cause, direct, or will their unbelief (cf. Ezek. 18:23,32; 1 Tim. 2:4; 2 Pet. 3:9).
Many have attempted to take this term literally and thereby suggest an annihilation of the wicked. This would contradict Dan. 12:2 and Matt. 25:46. This is a good example of sincere believers forcing the Eastern highly figurative literature into a Western interpretive format (literal and logical). For a good discussion of this term see Robert B. Girdlestone's Synonyms of the Old Testament, pp. 275-277. See Special Topic: Destruction (apolummi) at John 10:10.
Again, note how John thinks and writes in dualistic categories (i.e., perish vs. eternal life). The vocabulary and theological structuring of Jesus' teachings are very different between the Synoptic Gospels and John. One wonders how much freedom (under divine guidance, i.e., inspiration) the Gospel writers had in preparing their evangelistic presentation of Jesus to their selected audiences. See Gordon Fee and Douglas Stuart, How To Read The Bible For All Its Worth, pp. 127-148.
3:17 "to judge the world" There are several passages in John that assert that Jesus came as Savior, not Judge (cf. John 3:17-21; 8:15; 12:47). However, there are other passages in John that assert that Jesus came to judge, will judge (cf. John 5:22-23,27; 9:39; as well as other parts of the NT, Acts 10:42; 17:31; 2 Tim. 4:1; 1 Pet. 4:5).
Several theological comments are in order.
1. God gave judgment to Jesus as He did creation and redemption as a sign of honor (cf. John 5:23)
2. Jesus did not come the first time to judge, but to save (cf. John 3:17), but by the fact that people reject Him, they judge themselves
3. Jesus will return as King of Kings and Judge (cf. John 9:39)
3:18 This verse repeats the theme of a free salvation through Christ versus a self inflicted judgment. God does not send people to hell. They send themselves. Belief has continuing results ("believing," present active participle) and so does unbelief ("has been judged," perfect passive indicative and "has not believed," perfect active indicative). See Special Topics at John 2:23 and 9:7.
3:19-21 "men loved the darkness rather than the light" Many people who have heard the gospel reject it, not for intellectual or cultural reasons, but primarily for moral ones (cf. Job 24:13). The Light refers to Christ (cf. John 1:9; 8:12; 9:5; 12:46) and His message of God's love, mankind's need, Christ's provision, and the required response. This is a recurring motif from John 1:1-18.
3:19 "This is the judgment" Judgment, like salvation, is both a present reality (cf. John 3:19; 9:39) and a future consummation (cf. John 5:27-29; 12:31,48). Believers live in the already (realized eschatology) and the not yet (consummated eschatology). The Christian life is a joy and a terrible struggle; it is victory after a series of defeats; assurance yet a series of warnings about perseverance!
3:21 "practices the truth" Since "the Light" (cf. John 3:19,20[twice],21) is an obvious reference to Jesus, it is possible that "the truth" should also be capitalized. Robert Hanna in A Grammatical Aid to the Greek New Testament quotes N. Turner in his Grammatical Insights into the New Testament, who translates it as "the man who is a disciple of the Truth" (p. 144).
Theologically this verse expresses the same truth as Matthew 7. Eternal life has observable characteristics. A person cannot truly encounter God in Christ, be filled by the Holy Spirit, and remain the same. The parable of the soils focuses on fruit-bearing, not germination (cf. Matthew 13; Mark 4; Luke 8. Also note John's discussion in John 15:1-11). Works do not earn salvation, but they are the evidence of it (cf. Eph. 2:8-9,10).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the meaning of the phrase "born again"?
2. What do you think "water" refers to in verse 5 and why?
3. What does "believe" (saving faith) involve?
4. Is John 3:16 a passage about Jesus' love for mankind or the Father's?
5. How is Calvinism related to John 3:16?
6. Does "perish" mean annihilation?
7. Define "the light."
CONTEXTUAL INSIGHTS TO VERSES 22-36
A. John's emphasis on the full deity of Jesus Christ is communicated from the very beginning of the Gospel through dialogue and personal encounters. This chapter continues that format.
B. John, writing his Gospel toward the end of the first century, deals with some of the questions that had developed since the Synoptic Gospels were written. One of them has to do with the large following and apparent early heresies connected with John the Baptist (cf. Acts 18:24-19:7). It is significant that in John 1:6-8, 19-36 and 3:22-36 John the Baptist affirms his inferior relationship to Jesus of Nazareth and asserts Jesus' Messianic role.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 3:22-24
22After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing. 23John also was baptizing in Aenon near Salim, because there was much water there; and people were coming and were being baptized- 24for John had not yet been thrown into prison.
3:22 "came into the land of Judea" This early ministry in both Judea and Galilee is not discussed in the Synoptic Gospels. The Gospels are not chronological biographies of Christ. See Gordon Fee and Douglas Stuart, How to Read the Bible For All Its Worth, pp. 127-148.
▣ "He was spending time with them" Jesus preached to the crowds but dialogued extensively with His disciples. He poured Himself into them. This methodology is the focus of two wonderful books by Robert E. Coleman, The Master Plan of Evangelism and The Master Plan of Discipleship, both of which emphasize Jesus' personal involvement with a small group!
▣ "and baptizing" We learn from 4:2 that Jesus Himself did not baptize, but His disciples did. Jesus' message was initially very similar to the message of John the Baptist. It was an OT message of repentance and preparation. The baptism mentioned here is not Christian baptism but a baptism symbolizing repentance and spiritual receptivity.
3:23 "John also was baptizing in Aenon near Salim" The location of this site is uncertain.
1. some believe it was in Perea in the transJordan area
2. some believe it was in northeast Samaria
3. some believe it was three miles east of the city of Shechem
Because "aenon" seems to mean "stream," #3 fits best. Whatever the exact location, Jesus was ministering in Judea and John was somewhere a short distance to the north of Him.
3:24 "for John had not yet been thrown into prison" It is uncertain why this chronological item is added at this point. Some say it is an attempt to synchronize John's chronology with that of the Synoptics (cf. Matt. 14:1-12; Mark 6:14-29). It functions as a means of dating this encounter in the life of Christ.
NASB (UPDATED) TEXT: JOHN 3:25-30
25Therefore there arose a discussion on the part of John's disciples with a Jew about purification. 26And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified, behold, He is baptizing and all are coming to Him." 27John answered and said, "A man can receive nothing unless it has been given him from heaven. 28"You yourselves are my witnesses that I said, 'I am not the Christ,' but, 'I have been sent ahead of Him.' 29"He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. So this joy of mine has been made full. 30"He must increase, but I must decrease.
3:25 "there arose a discussion on the part of John's disciples with a Jew" "Discussion" (NASB, NRSV, NJB) is a strong term for "controversy" or "confrontation." Some Greek manuscripts have the plural "Jews." The ancient Greek manuscripts are equally divided. Because the singular is more unusual (i.e., MSS P25, א2, A, B, L, W), it is probably original. UBS4 gives it a "B" rating (almost certain). The tendency of the ancient scribes was to harmonize and smooth out the text. It is also interesting to note that John's disciples probably instigated this argument.
NASB, NKJV,
NRSV, NJB"about purification"
TEV"the matter of ritual washing"
There have been several theories about the focus of this dispute (NKJV).
1. it is possible that John's followers were discussing the relationship between the baptisms of John and Jesus as they related to the Jewish tradition of washings; the same term is used in John 2:6.
2. some believe it relates to the immediate context where Jesus was teaching that His life and ministry totally fulfilled Judaism
a. John 2:1-12, the wedding feast of Cana
b. John 2:13-22, the cleansing of the temple
c. John 3:1-21, the discussion with Nicodemus, the ruler of the Jews
d. John 3:22-36, the washings of the Jews and the baptisms of John the Baptist and Jesus.
The fact that the context does not expand specifically on this particular discussion highlights the fact that it gave another opportunity for John the Baptist to witness about the supremacy of Jesus of Nazareth.
3:26 "to whom you have testified, behold, He is baptizing and all are coming to Him" The disciples remembered John's earlier testimony about the Lamb of God (cf. John 1:19-36), and they are apparently a little envious over the success (hyperbole) of Jesus. Jesus was also sensitive to any spirit of competition (cf. John 4:1).
3:27 "A man can receive nothing unless it has been given him from heaven" This is a very straightforward affirmation that there is no competition in spiritual matters. Everything believers have is given to them by the grace of God. However, there has been much discussion as to the meaning of "it" and "him."
1. some say "him" refers to the believer and "it" refers to one coming to Christ for salvation (God initiates, humans can only respond, cf. John 6:44,65)
2. others believe the "him" refers to Jesus and the "it" refers to believers (cf. John 6:39; 10:29; 17:2,9,11,24)
The difference between these two views would be that the term "given" refers either to the salvation of the individual believer or that all believers themselves are a gift from God to Jesus (cf. John 17:2).
3:28 "I am not the Christ" John the Baptist affirms specifically, as he did in John 1:20, that he is not the Messiah, but the forerunner. This is an obvious allusion to the prophetic passages of Mal. 3:1; 4:5-6, combined with Isaiah 40 (cf. John 1:23). See note on "Messiah" at John 1:20 and Special Topic at John 4:25.
3:29 "He who has the bride is the bridegroom" It is striking that there are so many OT allusions to this marriage metaphor describing the relationship between God and Israel (cf. Isa. 54:5; 62:4,5; Jer. 2:2; 3:20; Ezek. 16:8; 23:4; Hos. 2:21). Paul also uses it in Eph. 5:22ff. Christian marriage may be the best modern example of a covenant relationship.
▣ "So this joy of mine has been made full" The noun "joy" and verb "rejoice" are used three times in this verse. Instead of having a competitive spirit, John the Baptist obviously recognized his place and rejoiced in Jesus.
3:30 "He must increase, but I must decrease" The term "must" (dei) here is significant. It has already been used in John 3:14 and 4:4. It is a strong affirmation of John's understanding of himself as simply a forerunner of the greater and more significant ministry of Jesus.
NASB (UPDATED) TEXT: JOHN 3:31-36
31"He who comes from above is above all, he who is of the earth is from the earth and speaks of the earth. He who comes from heaven is above all. 32"What He has seen and heard, of that He testifies; and no one receives His testimony. 33"He who has received His testimony has set his seal to this, that God is true. 34"For He whom God has sent speaks the words of God; for He gives the Spirit without measure. 35"The Father loves the Son and has given all things into His hand. 36He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him."
3:31-36 There has been much discussion among commentators over whether these verses are
1. John the Baptist's continuing verbal affirmations
2. the words of Jesus (cf. John 3:11-12)
3. of John the Apostle
These verses return to the themes of John 3:16-21.
3:31 "He who comes from above" It is significant that the two titles used for the Messiah emphasize His pre-existence and full deity (implied in John 3:31), and His incarnation and God-given mission (implied in John 3:34). The term "from above" is the same term used in the phrase "born again" or "born from above" in John 3:3.
This dualism of above and below, of God's realm and mankind's earthly realm, is characteristic of John. It is different from the eschatological dualism of the Dead Sea Scrolls. It is also different from the Gnostic dualism of spirit and matter. In John creation itself and the human body are not in and of themselves evil or sinful.
▣ "above all. . .above all" The first part of this verse alludes to Jesus' deity and pre-existence, coming from heaven (cf. John 1:1-18; 3:11-12). The second part of the verse affirms that He is over God's creation. It is uncertain from the Greek text whether "all" is masculine or neuter, referring to all mankind or all things. The second "above all" is missing in some Greek texts. The UBS4 cannot decide on its inclusion, but textual criticisms presuppositions (see Appendix Two) would prefer its inclusion.
NASB"he who is of the earth is from the earth and speaks of the earth"
NKJV"he who is of the earth is earthly and speaks of the earth"
NRSV"The one who is of the earth belongs to the earth and speaks about earthly things"
TEV"he who is from the earth belongs to the earth and speaks about earthly things"
NJB"he who is of the earth is earthly himself and speaks in an earthly way"
This is not a negative statement about John. The term for earth here (gē, John 12:32; 17:4; 1 John 5:8, but 76 times in Revelation) is not the same as the term "world" (kosmos), which is often used negatively by John. This is simply an affirmation that Jesus spoke out of that which He knows, heaven, while all human beings speak out of that which they know, earth. Therefore, the testimony of Jesus is far greater than that of any earthly prophet or preacher (cf. Heb. 1:1-4).
3:32 "What He has seen and heard, of that He testifies" There is a play on the verb tenses in this verse: (1) "seen" is perfect tense; (2) "heard" is aorist tense; and (3) "testifies" is present tense. Jesus is God's ultimate revelation (cf. 1 Cor. 8:6; Col. 1:13-20; Heb. 1:2-3). He speaks out of (1) His personal experience with God the Father and (2) His own Deity.
▣ "and no one receives His testimony" This is an Oriental overstatement because John 3:23-26 indicate that many were coming to Him. This phrase refers to Judaism as a whole (cf. John 3:11), not just the immediate context.
3:33 "He who" This shows God's universal, unlimited love for all human beings. There are no barriers connected to God's gospel; one must repent and believe (cf. Mark 1:15; Acts 20:21), but the offer is open to all (cf. John 1:12; 3:16-18; 4:42; 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9; 1 John 2:1; 4:14).
▣ "has received His testimony" Verse 33 is an aorist participle, while John 3:36 is a present participle. This shows that trusting in God for salvation is not only an initial decision, but it is also a life of discipleship. This same affirmation of the need for acceptance has been previously stated both in John 1:12 and 3:16-18. Notice the dichotomy between accepting the testimony (John 3:33) and continuing to walk in it (John 3:36). The term "accepting," like the term "faith," has two connotations in the NT.
1. personally receiving Christ and walking in Him
2. accepting the truths and doctrines involved in the Gospel (cf. Jude, 3,20)
NASB"has set his seal to this, that God is true"
NKJV, NRSV"has certified that God is true"
TEV"confirms by this that God is truthful"
NJB"is attesting that God is true"
When believers put their personal trust in Christ, they affirm that God's message about Himself, the world, mankind, and His Son, is true (cf. Rom. 3:4). This is a recurrent theme in John (cf. John 3:33; 7:28; 8:26; 17:3; 1 John 5:20). Jesus is true because He ultimately reveals the one true God (cf. John 3:7,14; 19:11).
For the verb "seal" (aorist active indicative) see Special Topic following.
3:34 "He whom God has sent speaks the words of God" There are two parallel statements in John 3:34 which show that Jesus' authority comes from God
1. God has sent Him
2. He has the fulness of the Spirit
▣ "for He gives the Spirit without measure" This statement is literally in a negated form, but for English readers the positive form captures the meaning. There are two different ways of understanding this fulness of the Spirit: some believe that
1. Jesus gives the fulness of the Spirit to believers (cf. John 4:10-14; 7:37-39)
2. that the fulness of the Spirit refers to God's gift of the Messiah (cf. John 3:35)
The rabbis used the term "measure" to describe God's inspiring the prophets. The rabbis also added that no prophet had a full measure of the Spirit. Therefore, Jesus is superior to the prophets (cf. Heb. 1:1-2) and is, thereby, God's full revelation.
3:35 "The Father loves the Son" This affirmation is repeated in John 5:20 and 17:23-26. Believers' relationship to God is founded on His love for the Messiah (the unique Son, cf. Heb. 1:2; 3:5-6; 5:8; 7:28). Note the number of reasons stated in this context why humans should trust Jesus as the Messiah.
1. because He is from above and above all others (John 3:31)
2. because He was sent from God on a mission of redemptions (John 3:34)
3. because God continues to give Him the fulness of the Spirit (John 3:34)
4. because God loves Him (John 3:35)
5. because God has put everything in His hands (John 3:35)
There are several Greek words for "love" which denote different human relationships. Agapaō and phileō have a semantic overlap. Both are used to describe the Father's love for the Son.
1. John 3:35; 17:23,24,26 - agapaō
2. John 5:20 - phileō
There does seems to be a contextual distinction in Jesus' dialog with Peter in John 21:15-17. Remember, "context, context, context," not lexicons/dictionaries, determines word meanings!
▣ "has given all things into His hand" This is a perfect active indicative. This is a Hebrew idiom for power or authority over another (i.e., John 10:28; 13:3; Acts 4:28; 13:11). This is an extremely interesting phrase and has numerous parallels (cf. John 17:2; Matt. 11:27; 28:18; Eph. 1:20-22; Col. 2:10; 1 Pet. 3:22).
3:36
NASB"He who believes in the Son has eternal life; but he who does not obey the Son will not see life"
NKJV"He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life"
NRSV"Whoever believes in the Son has eternal life; whoever disobeys the Son will not see life"
TEV"Whoever believes in the Son has eternal life; whoever disobeys the Son will not have life"
NJB"Anyone who believes in the Son has eternal life, but anyone who refuses to believe in the Son will never see life"
These verbals are all present active which speak of ongoing action. Belief is more than a one time decision no matter how sincere or emotional it may have been (cf. Matt. 13:20). This affirms that without knowing Jesus, one cannot know the Father (cf. John 12:44-50 and 1 John 5:10). Salvation only comes through a continuing relationship with Jesus, the Son (cf. John 10:1-18; 14:6).
The present tense not only speaks of ongoing action, but the present reality of salvation. It is something believers have now, but it is not fully consummated. It is the dualism of the "already" vs. "not yet" of the two ages (see Special Topic: This Age and the Age to come at 1 John 2:17). See Special Topic: Verb Tenses Used for Salvation at John 9:7.
It is also interesting to note the contrast of "believe" and "obey" in this verse. The Gospel is not only a person whom we receive and a truth that we accept, but it is also a life that we live (cf. Luke 6:46; Eph. 2:8-10).
▣ "but the wrath of God abides on him" This is the only place in John's writings (except 5 times in Revelation) where the term "wrath" (orgē) appears. The concept is common and is usually related to the term "judgment." This is a present active indicative. "Belief," "obedience," and "wrath" are ongoing present realities that will be consummated in the future. This is the same tension that exists between the "already" and the "not yet" of the Kingdom of God. For a full biblical discussion on the wrath of God read Rom. 1:18-3:20.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is Jesus' early message like that of John the Baptist?
2. Is this baptism the same as Christian baptism?
3. Why are the words of John the Baptist emphasized so much in the opening chapters of John?
4. Describe the number and kinds of contrasts that John the author uses to describe the relationship between John the Baptist and Jesus?
5. How is the term "accept" in John 3:33 related to the term "believe" in John 3:36? How does the term "disobeying" in John 3:36 relate to this discussion?
6. List the number of reasons mentioned why people should trust Jesus of Nazareth as their only hope of salvation? (verses 31-36)
7. Explain why the term "wrath" in verse 36 is a present tense verb.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus and the Woman of Samaria | A Samaritan Woman Meets Her Messiah | Jesus and the Samaritans | Jesus and the Samaritans | Jesus Among the Samaritans |
4:1-6 | 4:1-26 | 4:1-6 | 4:1-4 | 4:1-10 |
4:5-6 | ||||
4:7-15 | 4:7-15 | 4:7-8 | ||
4:9 | ||||
4:10 | ||||
4:11-12 | 4:11-14 | |||
4:13-14 | ||||
4:15 | 4:15-24 | |||
4:16-26 | 4:16-26 | 4:16 | ||
4:17a | ||||
4:17b-18 | ||||
4:19-20 | ||||
4:21-24 | ||||
4:25 | 4:25-26 | |||
The Whitened Harvest | 4:26 | |||
4:27-30 | 4:27-38 | 4:27-30 | 4:27 | 4:27-30 |
4:28-30 | ||||
4:31-38 | 4:31-38 | 4:31 | 4:31-38 | |
4:32 | ||||
4:33 | ||||
The Savior of the World | 4:34-38 | |||
4:39-42 | 4:39-42 | 4:39-42 | 4:39-40 | 4:39-42 |
4:41-42 | ||||
The Healing of the Officer's Son | Welcome at Galilee | Jesus and the Gentiles | Jesus Heals an Official's Son | Jesus in Galilee |
4:43-45 | 4:43-45 | 4:43-45 | 4:43-45 | 4:43-45 |
A Nobleman's Son Healed | The Cure of a Royal Official's Son | |||
4:46-54 | 4:46-54 | 4:46-54 | 4:46-48 | 4:46-53 |
4:49 | ||||
4:50-51 | ||||
4:52-53 | ||||
4:54 | 4:54 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-54
A. There is a purposeful structure in chapters 3 and 4
1. Mister Religious (Nicodemus) vs. Miss Outcast (woman at the well)
2. Jerusalem-based Judaism (Orthodox) vs. Samaritan Judaism (heretical)
B. The truths about the person and work of Jesus are further developed by
1. dialogue with the woman at the well (John 4:1-26);
2. dialogue with His disciples (John 4:27-38);
3. testimony of the villagers (John 4:39-42);
4. reception by the Galileans (John 4:43-45);
5. sign/miracle of Jesus' power over sickness, John 4:46-54.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 4:1-6
1Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2(although Jesus Himself was not baptizing, but His disciples were), 3He left Judea and went away again into Galilee. 4And He had to pass through Samaria. 5So He came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph; 6and Jacob's well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about the sixth hour.
4:1 "the Lord" John, recalling the incident in his mind (by means of the Spirit) years later, uses "Lord" and "Jesus" in the same sentence as referring to one person.
Several Greek manuscripts have "Jesus" twice in John 4:1 (i.e., א, D, NRSV, NJB, REB), but "Lord" is in MSS P66,75, A, B, C, L (NASB, NKJV). However, even with the far better manuscript attestation for "Lord" UBS4 put "Jesus" in the text and gives it a "C" rating (difficulty in deciding).
▣ "the Pharisees" See Special Topic at John 1:24.
▣ "heard that Jesus was making and baptizing more disciples than John" Jesus left this area because of possible tensions between His followers and John the Baptist's followers stirred up by the Pharisees. The Synoptics say that He left because Herod Antipas had arrested John the Baptist (cf. Matt. 4:12; Mark 1:14; Luke 3:20).
4:2 "Jesus Himself was not baptizing" This is not a disparaging comment on baptism (cf. Matt. 28:19; Acts 2:38; 8:12; 16:33; 22:16), but a recognition of the egocentric nature of humanity (i.e., "I was baptized by Jesus" or Paul, cf. 1 Cor. 1:17). Apparently Jesus did baptize at the beginning of His ministry (cf. John 3:22), but later stopped. John is correcting the false statement of the Pharisees.
4:3 "He left Judea and went away again into Galilee" These are two Aorist active indicatives used to emphasize Jesus' geographical movements.
4:4 "He had to pass through Samaria" "Had" is the Greek verb dei, which is used several times in this context (cf. John 3:7,14,30). It is usually translated "must" or "necessary." There is a divine purpose in this route for Jesus. It is the shortest route; Josephus tells us that Jews from Galilee usually used this route. However, the Jews of Judea hated the Samaritans and would not walk through their land because they considered them religious half-breeds.
▣ "through Samaria" There was a great hatred between the Samaritans and the Judeans going back to the Eighth Century b.c. In 722 b.c. the Northern Ten Tribes, with their capital in Samaria, were taken captive by Assyria and were deported to Media (cf. 2 Kgs. 17:6). Other captured people were resettled in northern Palestine (cf. 2 Kgs. 17:24). Through the years these pagans intermarried with what was left of the Israelite population. The Jews considered the Samaritans religious half-breeds and heretics (cf. Ezra 4:1-4). This gives a context for John 4:9.
4:5 "a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph" (cf. Gen. 33:18, 19; Jos. 24:32). Many assume Sychar is Shechem, though this is not stated in the NT.
4:6 "Jacob's well was there" This was really a dug-out cistern about 100' deep. It was not running water (a spring), but collected rainwater. It is never mentioned in the OT but the name does link the area to a Patriarchal tradition.
▣ "Jesus, being wearied from His journey" We see clearly the human nature of Jesus here (cf. Luke 2:52), but He was never too tired to love people!
NASB, NKJV,
JB"It was about the sixth hour"
NRSV, TEV"It was about noon"
There is much discussion about which method of reckoning time John used in his Gospel. Some references seem to be Jewish time and some Roman time. Jews begin the day at 6 a.m.; Roman time begins at midnight. Therefore, Jesus arrived at the well very early (i.e. 6 a.m.).
NASB (UPDATED) TEXT: JOHN 4:7-14
7There came a woman of Samaria to draw water. Jesus said to her, "Give Me a drink." 8For His disciples had gone away into the city to buy food. 9Therefore the Samaritan woman said to Him, "How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?" (For Jews have no dealings with Samaritans.) 10Jesus answered and said to her, "If you knew the gift of God, and who it is who says to you, 'Give Me a drink,' you would have asked Him, and He would have given you living water." 11She said to Him, "Sir, You have nothing to draw with and the well is deep; where then do You get that living water? 12You are not greater than our father Jacob, are You, who gave us the well, and drank of it himself and his sons and his cattle?" 13Jesus answered and said to her, "Everyone who drinks of this water will thirst again; 14but whoever drinks of the water that I will give him shall never thirst; but the water that I will give him will become in him a well of water springing up to eternal life."
4:7 "There came s woman of Samaria" This woman had come alone to a distant well at an unusual time of day because of her social position in the village.
▣ "'Give Me a drink'" This is an aorist active imperative which carried a sense of some urgency.
4:8 This verse sets the stage for Jesus' private conversation with this outcast woman of a heretical sect of Judaism. This is another parenthetical note by John.
4:9 "'How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman'" Jews were not even allowed to drink from the same bucket as a Samaritan (cf. Jewish traditions based on Leviticus 15). Jesus was ignoring two cultural barriers: (1) speaking to a Samaritan and (2) speaking to a woman in public.
▣ "(for Jews have no dealings with Samaritans)"The parenthesis (NASB, NRSV), which is another explanatory addition from John, is missing in MSS א* and D, but is present in P63,66,75,76, אi1, A, B, C, L. The UBS4 gives its inclusion an "A" rating (certain).
4:10 "If" This is a second class conditional sentence which is called "contrary to fact." A statement is made that is false to highlight a conclusion that is also false.
This is the only use of the word "gift" in John's Gospel. Here it refers to Jesus as the gift of God (cf. John 3:16) who gives eternal life. In John 7:38-39 and Acts it is used of the giving of the Holy Spirit (cf. Acts 2:38; 8:20; 10:45; 11:17). The focus is on the undeserved, unmerited grace of God which is revealed in Christ and the Spirit.
▣ "living water" This term has an OT metaphorical background (cf. Ps. 36:9; Isa. 12:3; 44:3; Jer. 2:13; 17:13; Zech. 14:8). Jesus uses the term "living water" as synonymous to "spiritual life." However, the Samaritan woman thought he was referring to running water, as opposed to rain water of the cistern. It is characteristic of John's Gospel that Jesus (the light of the world) is regularly misunderstood (i.e., Nicodemus). The earthly, fallen realm does not comprehend the heavenly realm (i.e., Jesus' message).
4:11 "Sir" This is the Greek term kurious in its vocative form kurie. It can be used as a polite address (sir) or as a theological statement (Lord) referring to Jesus as full Deity as in John 4:1 and Rom. 10:13. Here it is a polite address.
4:12 "You are not greater than our father Jacob, are You" The grammar expects a "no" answer. This is an obviously ironic statement. The Samaritan woman was claiming the greatness of her own descent which the Samaritans traced through Ephraim and Manasseh back to Jacob. The amazing thing is that Jesus' superiority was exactly what He was claiming!
This conversation addresses two theological issues.
1. God/Jesus' love for outcasts (i.e., Samaritans, women)
2. Jesus' superiority over Judaism and racial pride
4:13-14 "but whoever drinks the water I will give him shall never thirst" This probably had Messianic implications (cf. Isa. 12:3; 48:21; 49:10). This phrase is a strong double negative. There is a play on the verb tenses. The Present active participle of John 4:13 implies drinking again and again, while the aorist active subjunctive of John 4:14 implies a one-time drinking.
4:14 "a well of water springing up to eternal life" This is a present participle which means "continuously leaping" (cf. Isa. 58:11 and John 7:38). For desert people, water was a symbol of life and divine provision.
NASB (UPDATED) TEXT: JOHN 4:15-26
15The woman said to Him, "Sir, give me this water, so I will not be thirsty nor come all the way here to draw." 16He said to her, "Go, call your husband and come here." 17The woman answered and said, "I have no husband." 18Jesus said to her, "You have correctly said, 'I have no husband'; you have had five husbands, and the one whom you now have is not your husband; this you have said truly." 19The woman said to Him, "Sir, I perceive that You are a prophet. 20Our fathers worshiped in this mountain, and you people say that in Jerusalem is the place where men ought to worship." 21Jesus said to her, "Woman, believe Me, an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father. 22You worship what you do not know; we worship what we know, for salvation is from the Jews. 23But an hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for such people the Father seeks to be His worshipers. 24God is spirit, and those who worship Him must worship in spirit and truth." 25The woman said to Him, "I know that Messiah is coming (He who is called Christ); when that One comes, He will declare all things to us." 26Jesus said to her, "I who speak to you am He."
4:15 The woman, like Nicodemus, is still understanding Jesus on a very physical (literal) level. This was not unusual even for the disciples. They often misinterpreted Jesus by missing His metaphorical language (cf. John 4:31-33; 11:11-13).
4:16 The UBS4 does not even mention the possibility that the name "Jesus" was added (cf. NKJV, NRSV, NJB, REB). The NET Bible gives the manuscript evidence for its inclusion (p. 1903, i.e., MSS א*,c, A, C2, D, L, and W, but it is missing from MSS P66,75, B, C). Scribes tended to make the text clearer and easier to follow.
▣ "Go, call" This is a present active imperative followed by an aorist active imperative.
4:17 "I have no husband" Sin must be faced. Jesus does not condone but neither does He condemn.
4:18 "you have had five husbands" Jesus employs supernatural knowledge to shake the woman from the physical sphere to the spiritual sphere (cf. John 1:48).
4:19 "I perceive that You are a prophet" The woman had not yet come to a Messianic understanding. She was trying to skirt the major issue of her relationship with God by the use of a compliment (just like Nicodemus in John 3:2).
Other commentators see this as a Messianic reference from Deut. 18:15-22.
SPECIAL TOPIC: OLD TESTAMENT PROPHECY
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
4:20 "Our fathers" This refers to Abraham and Jacob (cf. Gen. 12:7; 33:20). She is asserting her sense of covenantal inclusion (cf. John 8:31-59).
▣ "worshiped in this mountain" This refers to the theological argument as to where God (YHWH) should be worshiped. The Jews emphasized Mt. Moriah (site of Jewish Temple), while the Samaritans emphasized Mt. Gerizim (Samaritan temple destroyed in 129 b.c. by John Hyrcanus).
In our day this would be the attempt by people to whom we are witnessing to get away from the issue of their relationship with Christ by bringing up a theological red herring. Humans enjoy studying religion and philosophy as long as it does not affect them personally (cf. John 3:19-21).
4:21 "'an hour is coming when neither in this mountain nor in Jerusalem will you worship the Father'" This must have been a shocking statement to her and also to His disciples. Where is not the issue, but who!
4:22 "for salvation is from the Jews" This is an affirmation of the origin of the Messiah (cf. Gen. 12:2-3; 49:8-12; Isa. 2:3; Rom. 9:4-5).
4:23 "But an hour is coming, and now is" This may be an allusion to Mal. 1:11 about universal worship. It is obvious that Jesus brought the gift of eternal life during His lifetime as well as after His death. This statement reflects the tension which exists between the two comings of the Messiah. The two Jewish ages (see Special Topic at 1 John 2:17) have now been overlapped. The New Age of the Spirit is present, yet we still live in the old age of evil and sin.
Jesus is surely claiming that the new age had begun in Him. The age of the Spirit, the Messianic age, had been inaugurated!
▣ "in spirit and truth" The term "spirit" (see Special Topic at John 3:8) speaks of a worship that is not locally or physically based. The term "truth" was used in the Greek world to speak of a mental concept, while the Hebrew background was that of faithfulness or trustworthiness. See Special Topics on Truth at John 6:55 and 17:3.
▣ "the Father" It was very unusual to call God "Father" in the New Testament without adding a reference to Jesus as His unique Son.
▣ "for such people the Father seeks to be His worshipers" God is actively seeking lost humanity (cf. Isa. 55; Ezek. 18:23,32; Luke 19:10; John 1:12; 3:16).
4:24 "God is spirit" There are several short clauses in John's writings which describe the character of God: (1) God is love; (2) God is light; (3) God is spirit. This can mean (1) not physical; (2) not limited to one locality; (3) not related to time sequence or (4) heavenly vs. earthly.
4:25 "Messiah is coming" The term Messiah occurs only twice in the NT, both in John's Gospel (cf. John 1:41; 4:25).
▣ "when that One comes, He will declare all things to us" This shows that the Samaritans were expecting a Messiah. It also shows they saw the Messiah as coming to reveal the fullness of God.
4:26 "I who speak to you am He" This may be an allusion to Isa. 52:6. It is a plain, open affirmation of His Deity (so different from the Synoptic Gospels)! It is a play on "I Am," which reflected the OT Covenant name for God, YHWH (cf. Exod.3:12, 14). Jesus used this OT name for God as a way of referring to YHWH's self-revelation visibly and clearly in Jesus (cf. John 8:24, 28, 58; 13:19; 18:5 compare Isa. 41:4; 43:10; 46:4). This specialized use of "I Am" must be differentiated from the well known "I Am" statements of John, 6:35, 51; 8:12; 10:7, 9, 11, 14; 11:25; 14:6; 15:1, 5, which are followed by qualifying nouns.
NASB (UPDATED) TEXT: JOHN 4:27-30
27At this point His disciples came, and they were amazed that He had been speaking with a woman, yet no one said, "What do You seek?" or, "Why do You speak with her?" 28So the woman left her waterpot, and went into the city and said to the men, 29"Come, see a man who told me all the things that I have done; this is not the Christ, is it?" 30They went out of the city, and were coming to Him.
4:27 "they were amazed that He had been speaking with a woman" Culturally this was just not done by orthodox Jews.
▣ "yet no one said, 'What do You seek' or, 'Why do You speak with her'" This is an eyewitness comment from John. He must have remembered this shocking event well!
4:28 "the woman left her waterpot" This is such a beautiful eyewitness, historical note that showed the excitement of this woman as she rushed back to the village to testify (cf. John 4:29-30).
4:29 "this is not the Christ, is it" The grammatical form expects a "no" answer, but the context shows that she really did believe He was! Context trumps grammar!
NASB (UPDATED) TEXT: JOHN 4:31-38
31Meanwhile the disciples were urging Him, saying, "Rabbi, eat." 32But He said to them, "I have food to eat that you do not know about." 33So the disciples were saying to one another, "No one brought Him anything to eat, did he?" 34Jesus said to them, "My food is to do the will of Him who sent Me and to accomplish His work. 35Do you not say, 'There are yet four months, and then comes the harvest'? Behold, I say to you, lift up your eyes and look on the fields, that they are white for harvest. 36Already he who reaps is receiving wages and is gathering fruit for life eternal; so that he who sows and he who reaps may rejoice together. 37For in this case the saying is true, 'One sows and another reaps.' 38I sent you to reap that for which you have not labored; others have labored and you have entered into their labor."
4:32 This is another allusion to the dualism of heaven vs. earth, the spiritual vs. the physical. Jesus was on an evangelistic, revelatory mission. People were/are priority!
4:34 "My food is to do the will of Him who sent me and to accomplish His work" John 17 is a clear expression of Jesus' understanding of what the Father wanted him to do (cf. Mark 10:45; Luke 19:10; John 6:29).
The contrast between Jesus sent from above, from the very presence of God, the Father, as His mission to reveal the Father and do the work of the Father. This is the vertical dualism so characteristic of John (above versus below, spirit versus flesh).
There are two different terms used of Jesus being sent.
1. pempō (John 4:34; 5:23,24,30,37; 6:38,39,40,44; 7:16,18,28,33; 8:16,18,26,29; 9:4; 12:44,45,49; 14:24; 15:21; 16:5)
2. apostellō (John 3:17,24; 5:36,38; 6:29,57; 7:29; 8:42; 10:36; 11:42; 17:3,18,21,23,25; 20:21)
These are synonymous as 20:21 shows. It also shows that believers are also sent into a lost world as representatives of the Father for the purpose of redemption (cf. 2 Cor. 5:13-21).
SPECIAL TOPIC: THE WILL (THELĒMA) OF GOD
4:35 "'There are yet four months, and then comes the harvest'" This is a metaphorical phrase showing that the opportunity for spiritual response was now! People were saved by faith in Him during Jesus' life, not only after the resurrection.
4:36-38 "One sows, another reaps" These verses are referring to the ministry of the prophets or possibly John the Baptist. This is used in 1 Cor. 3:6-8 for the relationship between Paul's ministry and Apollos' ministry.
NASB (UPDATED) TEXT: JOHN 4:39-42
39From that city many of the Samaritans believed in Him because of the word of the woman who testified, "He told me all the things that I have done." 40So when the Samaritans came to Jesus, they were asking Him to stay with them; and He stayed there two days. 41Many more believed because of His word; 42and they were saying to the woman, "It is no longer because of what you said that we believe, for we have heard for ourselves and know that this One is indeed the Savior of the world."
4:39 "many of the Samaritans believed in Him" John uses the verb "believe" in combination with several other terms: "believe in" (en), "believe that" (hoti), and, most often, "believe into" (eis) or put trust in (cf. John 2:11,23; 3:16,18,36; 6:29,35,40; 7:5,31,38, 48; 8:30; 9:35,36; 10:42; 11:25,26,45,48; 12:11,37,42,44,46; 14:1,12; 16:9; 17:20). Originally the Samaritans believed because of the woman's testimony (John 4:39), but after they heard Jesus they personally received His testimony (John 4:41-42). Jesus came to the lost sheep of Israel, but His gospel was for all mankind: Samaritans, Syro-Phoenician women, and Roman soldiers (cf. Rom. 10:12; 1 Cor. 12:13; Gal. 3:28-29; Col. 3:11). See Special Topic at John 2:23.
▣ "because of the word of the woman who testified" If God used the witness of this heretical and immoral woman, He can also use mine and yours! This verse shows the significance of a personal testimony. See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
4:40
NASB, NRSV"asking"
NKJV"urged"
TEV, NJB"begged"
This is a strong Greek term and should be translated "urged" or "begged." The intensity of this term can be seen in its use in John 4:47 (cf. Luke 4:38).
4:42 "the Savior of the world" This same universal title is used in 1 John 4:14. It is also used in the universal sense of God's love for all mankind (cf. 1 Tim. 2:6; Heb. 2:9; 1 John 2:2). The promise of Gen. 3:15 has been fulfilled! In the first century this phrase was often used of Caesar. Roman persecution occurred because Christians used this title exclusively for Jesus. This title also shows how the NT authors attributed God the Father's titles to the Son: Titus 1:3 - Titus 1:4; Titus 2:10 - Titus 2:13; Titus 3:4 - Titus 3:6.
The Jews had rejected Jesus (cf. John 1:11), but the Samaritans quickly and easily received Him (cf. John 1:12)!
NASB (UPDATED) TEXT: JOHN 4:43-45
43After the two days He went forth from there into Galilee. 44For Jesus Himself testified that a prophet has no honor in his own country. 45So when He came to Galilee, the Galileans received Him, having seen all the things that He did in Jerusalem at the feast; for they themselves also went to the feast.
4:43 This verse shows that Jesus moved more freely and more often between Judea and Galilee than one might assume from the Synoptic Gospels.
4:44 This is a very unusual verse because it does not fit the preceding context. It may refer to the Galilean ministry that was about to begin (cf. John 4:3). This proverb is also found in Matt. 13:57; Mark 6:4; Luke 4:24. In the Synoptics it refers to Galilee, but here it refers to Judea.
4:45 "the Galileans received Him" They had already experienced Jesus' teachings and miracles during an earlier Passover visit to Jerusalem.
The Galileans are also said to have "received" Jesus, but many of them did not follow through on that reception and later abandoned Him. "Believe" (cf. John 3:16) and "receive" (cf. John 1:17) involve more than an initial reception (cf. the Parable of the Soils in Matt. 13:18-23; Mark 4:12-20; Luke 8:11-15). See Special Topic: The Need to Persevere at John 8:31.
▣ "for they themselves also went to the feast" The NET Bible marks this as another parenthetical comment of the author, as they do all of John 4:44 (cf. NRSV, NIV).
NASB (UPDATED) TEXT: JOHN 4:46-54
46Therefore He came again to Cana of Galilee where He had made the water wine. And there was a royal official whose son was sick at Capernaum. 47When he heard that Jesus had come out of Judea into Galilee, he went to Him and was imploring Him to come down and heal his son; for he was at the point of death. 48So Jesus said to him, "Unless you people see signs and wonders, you simply will not believe." 49The royal official said to Him, "Sir, come down before my child dies." 50Jesus said to him, "Go; your son lives." The man believed the word that Jesus spoke to him and started off. 51As he was now going down, his slaves met him, saying that his son was living. 52So he inquired of them the hour when he began to get better. Then they said to him, "Yesterday at the seventh hour the fever left him." 53So the father knew that it was at that hour in which Jesus said to him, "Your son lives"; and he himself believed and his whole household. 54This is again a second sign that Jesus performed when He had come out of Judea into Galilee.
4:46
NASB, NRSV,
NJB"a royal official"
NKJV"a certain noblemen"
TEV"a government official"
This was a governmental official in the service of the Herod family.
4:48 "'Unless you people see signs and wonders, you simply will not believe'" This is a third class conditional sentence with a strong double negative. Jesus addresses this man in the plural. The Jews were seeking signs (cf. John 2:18; 6:2, 30; Matt. 12:38; 16:1). But this servant of Herod believed before the sign was given.
4:49 "child" In three verses John uses three different terms.
1. John 4:49 - paidion (NASB, "child")
2.John 4:50 - hyiōs (NASB, "son")
3. John 4:51 - pais (NASB, "son")
Obviously these terms were used synonymously.
4:50 This verse catches the essence of John's Gospel-believe in Jesus, believe His words, believe His acts, believe in His Person! This man's faith is affirmed in His belief without sight of Jesus' promises.
4:53 "he himself believed and his whole household" This is the first of many accounts where one person's belief affected the whole family.
1. Cornelius (Acts 10:44-48)
2. Lydia (Acts 16:15)
3. the Philippian jailer (Acts 16:31-34)
4. Crispus (Acts 18:8)
5. Stephanus (1 Cor. 1:16)
There has been much discussion about these household conversions, but it must be asserted that all members needed to personally receive Jesus for themselves. The Middle East is much more tribal and family-oriented than modern cultures. It is also true that the significant others in our lives affect our choices.
4:54 The first public sign was the wedding feast at Cana (cf. John 2:1-11).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Jesus leave the area of Judah?
2. Does John use Roman time or Jewish time?
3. Why is Jesus' talking to a Samaritan woman so important?
4. How does verse 20 affect the relationship between denominations today?
5. Explain the startling statement that Jesus makes in verse 26.
6. Did the Galileans exercise true faith?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Healing at the Pool | A Man Healed at the Pool of Bethesda | Healing of the Lame Man on the Sabbath | The Healing at the Pool | The Cure of a Sick Man at the Pool of Bethesda |
5:1-9a | 5:1-15 | 5:1 | 5:1-6 | 5:1-9a |
5:2-9a | ||||
5:7 | ||||
5:8-9a | ||||
5:9b-18 | 5:9b-18 | 5:9b-10 | 5:9b-18 | |
5:11 | ||||
5:12 | ||||
5:14 | ||||
5:16 | ||||
5:15-17 | ||||
Honor the Father and the Son | 5:18 | |||
The Authority of the Son | 5:16-23 | Jesus' Relation to God | The Authority of the Son | |
5:19-29 | 5:19-24 | 5:19-23 | 5:19-47 | |
Life and Judgment are Through the Son | ||||
5:24-30 | 5:24-29 | |||
5:25-29 | ||||
Evidence of Jesus' Relation to God | Witnesses to Jesus | |||
5:30 | 5:30 | 5:30 | ||
The Witness to Jesus | The Fourfold Witness | |||
5:31-40 | 5:31-47 | 5:31-38 | 5:31-40 | |
Jesus Rebukes Those Who Refuse His Offer | ||||
5:39-47 | ||||
5:41-47 | 5:41-47 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 5:1-9a
1After these things there was a feast of the Jews, and Jesus went up to Jerusalem. 2Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porticoes. 3In these lay a multitude of those who were sick, blind, lame, and withered, 4[waiting for the moving of the waters; for an angel of the Lord went down at certain seasons into the pool and stirred up the water; whoever then first, after the stirring up of the water, stepped in was made well from whatever disease with which he was afflicted.] 5A man was there who had been ill for thirty-eight years. 6When Jesus saw him lying there, and knew that he had already been a long time in that condition, He said to him, "Do you wish to get well?" 7The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me." 8Jesus said to him, "Get up, pick up your pallet and walk." 9Immediately the man became well, and picked up his pallet and began to walk.
5:1 "a feast" Some ancient Greek uncial manuscripts, א and C, have "the feast," but the majority of manuscripts have "a feast" (P66, P75, A, B, and D). There were three annual feast days which were mandatory for Jewish males to attend if at all possible (cf. Leviticus 23): (1) Passover; (2) Pentecost; and (3) the Feast of the Tabernacle. If this refers to a Passover, then Jesus had a four- year public ministry instead of three (cf. John 2:13, 23; 6:4: 12:1). It is traditionally held that Jesus had a three-year public ministry after John's baptism. This is ascertained only by the number of Passover feasts mentioned in John's Gospel.
▣ "Jesus went up to Jerusalem" Jesus is said to have gone to feasts in Jerusalem several times in John (cf. John 2:13; 5:1; 7:10; 12:12).
Jerusalem was built on seven hills and was higher than the surrounding land. So the phrase "went up" could be physically true. However, it seems to have been a metaphor idiom of preeminence. Jerusalem, because of the Temple, was the high place of the earth and center (navel) of the earth.
5:2 "by the sheep gate" This "gate of the flock" was on the northeast part of the wall of Jerusalem. It is mentioned in Nehemiah's rededication and reconstruction of the walls of the city (cf. Neh. 3:1, 32; 12:39).
NASB, NKJV"a pool, which is called in Hebrew Bethesda"
NRSV"called in Hebrew Beth-zatha"
TEV"in Hebrew it is called Bethzatha"
NJB"called Bethesda in Hebrew"
There are several alternative spellings of this name. Josephus also called it by the Hebrew name "Bethzatha," which was the name for this section of Jerusalem. It is also called "Bethsaida" in the Greek manuscripts. The Qumram copper scrolls called it "Bethesda," which means "house of mercy" or "house of double spring." Today it is known as St. Anne's pool(s).
In Jesus' day the Jews of Palestine spoke Aramaic, not Hebrew. In John when it says "Hebrew" it means Aramaic (cf. John 5:2; 19:13,17,20; 20:16; Rev. 9:11; 16:16). All of Jesus' statements, such as
1. Talitha kum, Mark 5:41
2. Ephphatha, Mark 7:34
3. Eloi, Eloi, lama sabachthani, Mark 15:34 are in Aramaic.
5:4 This verse (John 5:3b-4) is a later scribal commentary which tries to explain
1. the presence of all the sick people by the pool
2. why this man had been there so long
3. why he wanted someone to put him in the water, John 5:7
It is obviously a Jewish folk tale. It was not part of John's original Gospel. The evidence for this verse not being included is:
1. it is not in manuscripts P66, P75, א, B, C*, D
2. it is marked by an asterisk in over 20 additional later Greek manuscripts, showing that this text was thought not to be original
3. there are several non-Johannine terms used in this short verse.
It is included in several early Greek uncial manuscripts, A, C3, K, and L. It is also included in the Diatessaron (about a.d. 180), and the writings of Tertullian (a.d. 200), Ambrose, Chrysostom, and Cyril. This shows its antiquity but not its inclusion in the original inspired Gospel. It is included in KJV, NASB (1995 Update, with brackets), and NKJV, but omitted in NASB (1970), NRSV, NJB, REB, NET Bible, and NIV.
For a good discussion of the manuscript variant by an evangelical textual critic, see Gordon Fee, To What End Exegesis?, pp. 17-28.
5:5-6 Exactly why Jesus chose this particular man is unknown to us. Possibly he had been there the longest. There is little faith required on this man's part. Apparently Jesus was trying to initiate a confrontation with the Jewish leaders. This gave Him the opportunity to assert His Messianic claim. The eschatological passage of Isa. 35:6 may be related to this Messianic healing.
Many of Jesus' miracles were not done primarily for the individual, but for those watching.
1. disciples
2. Jewish authorities
3. a crowd
The Gospels select certain miracles to clearly reveal who Jesus was. These events are representative of His daily actions. They are selected to show
1. His person
2. His compassion
3. His power
4. His authority
5. His clear revelation of the Father
6. His clear revelation of the Messianic age
5:8 "'Get up, pick up your pallet, and walk'" This is a series of commands.
1. a present active imperative
2. followed by an aorist active imperative
3. then another present active imperative
The pallet was a cloth cushion that the poor used for sleeping. For these sick, lame, and paralyzed people it served as a sitting pad during the day (cf. Mark 2:4,9,11,12; 6:55; Acts 9:33).
NASB (UPDATED) TEXT: JOHN 5:9b-18
9bNow it was the Sabbath on that day. 10So the Jews were saying to the man who was cured, "It is the Sabbath, and it is not permissible for you to carry your pallet." 11But he answered them, "He who made me well was the one who said to me, 'Pick up your pallet and walk.'" 12They asked him, "Who is the man who said to you, 'Pick up your pallet and walk'?" 13But the man who was healed did not know who it was, for Jesus had slipped away while there was a crowd in that place. 14Afterward Jesus found him in the temple and said to him, "Behold, you have become well; do not sin anymore, so that nothing worse happens to you." 15The man went away, and told the Jews that it was Jesus who had made him well. 16For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath. 17But He answered them, "My Father is working until now, and I Myself am working." 18For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.
5:9b "Now it was the Sabbath" The Jewish leaders did not even rejoice over the man being healed, but they were offended at Jesus breaking the Oral Tradition (later codified in the Talmud) connected with the Sabbath (cf. John 5:16, 18; Matt. 7: 1-23).
Jesus' healings on the Sabbath can be explained in two ways.
1. He healed every day, but controversies developed over the Sabbath healings
2. He chose this issue to cause a controversy as an opportunity to engage the religious leaders in theological dialog
Jesus often healed on the Sabbath (cf. Matt. 12:9-14; Mark 1:29-31; 3:1-6; Luke 6:6-11; 14:1-6; John 5:9-18; 9:14). Jesus cast out demons on the Sabbath (cf Mark 1:21-28); Luke 13:10-17). Jesus defended the disciples' eating on the Sabbath (cf. Matt. 12:1-8; Mark 2:23-28). Jesus initiated controversial subjects in the synagogue on the Sabbath (cf. Luke 4:16-30; John 7:14-24).
5:13 "Jesus had slipped away" Literally this is "to bend the head to one side." Jesus looked like a normal Jew of his day. He just melted into the crowd.
5:14
NASB, NRSV,
NJB"do not sin anymore,"
NKJV"Sin no more"
TEV"so stop sinning"
This is a present active imperative with the negative particle, which often meant stop an act already in process, but in this context this seems unlikely (cf. NET Bible, p. 1907 #8). Jewish theologians of the first century viewed sickness as related to sin (cf. James 5:14-15). This does not explain all sickness, as can be seen from Jesus' dealing with the man who was born blind (cf. John 9) and Jesus' words in Luke 13:1-4.
Jesus was still dealing with this man's spiritual life. Our actions do reflect our heart and faith. Biblical faith is both objective and subjective, both belief and action.
Today there is such an emphasis in the church on physical healing. God surely still heals. But divine healing should result in a spiritual change of lifestyle and priorities. A good question might be "why do you want to be healed?"
SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?
5:15 "The man went away, and told the Jews" The exact motivation behind his informing the Jewish authorities is uncertain.
1. it seems to be a thoughtless, petty act which shows that healing did not always begin with faith or end with faith
2. Jesus told him to do so (cf. Matt. 8:4; Mark 1:44; Luke 5:14; 17:14)
5:16 "because He was doing these things on the Sabbath" The verb is an imperfect active indicative which denotes continual action in past time. This was not Jesus' first (or last) Sabbath healing!
5:17
NASB"But He answered them"
NKJV, REV,
NRSV, NIV"But Jesus answered them"
NJB"His answer to them was"
The scribes who copied the early Greek manuscripts had a tendency to
1. simplify the grammar
2. make specific the pronominal referents
3. standardize phrases
It is hard to know which form of John 5:17 was original.
1. "but He. . ." - P75, א, B, W
2. "but Jesus. . ." - P66, A, D, L
3. "but the lord. . ." or "the Lord Jesus" - Syriac translations
The UBS4 gives option #2 a "C" rating (difficulty in deciding).
▣ "My Father is working until now, and I Myself am working" These are both present middle (deponent) indicatives. Jesus was stating that the Father does not stop doing good on the Sabbath and neither does the Son (for a good discussion of this verse see Manfred Brauch, Abusing Scripture, p. 219). This, in a real sense, was an affirmation of Jesus' understanding of His unique relationship with the Father (cf. John 5:19-29).
The Jewish concept of monotheism (cf. Deut. 6:4) was practically expressed in a "one cause" explanation of events in this world (cf. Jdgs. 9:23; Job 2:10; Eccl. 7:14; Is. 45:7; 59:16; Lam. 3:33-38; Amos 3:6). All actions were ultimately the action of the one true God. When Jesus asserted dual agency in God's actions in the world, He asserted a dualism of divine causality. This is the difficult problem of the Trinity. One God, but three personal manifestations (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:33-34; Rom. 8:9-10; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Gal. 4:4; Eph. 1:3-14; 2:18; 4:4-6; Titus 3:4-6; 1 Pet. 1:2). See SPECIAL TOPIC: THE TRINITY at John 14:26.
5:18 "For this reason therefore the Jews were seeking all the more to kill Him" There are two reasons the Jews wanted to kill Jesus.
1. He publically broke (lit. "loosed," imperfect active indicative, cf. Matt. 5:19) the Oral Tradition (Talmud) concerning the Sabbath
2. His statements showed that they understood Him to be claiming equality with God (cf. John 8:58-59; 10:33; 19:7)
NASB (UPDATED) TEXT: JOHN 5:19-23
19Therefore Jesus answered and was saying to them, "Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. 20For the Father loves the Son, and shows Him all things that He Himself is doing; and the Father will show Him greater works than these, so that you will marvel. 21For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes. 22For not even the Father judges anyone, but He has given all judgment to the Son, 23so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him.
5:19,24,25 "Truly, truly" This literally is "Amen, amen." The term "amen" is a transliteration from Hebrew. It originally meant trustworthiness. It came to be used to affirm a truth. Jesus is the only one known to use this word at the beginning of a statement. He used it to preface significant statements. John is the only one to record the doubling of this initial term. See SPECIAL TOPIC: AMEN at John 1:51.
5:19 "the Son" There is a theologically significant repetition of the term "Son" in the next few verses. It is used eight times in this brief context. It shows Jesus' unique understanding of His relationship with the Father and reflects the titles "Son of Man" and "Son of God."
▣ "the Son can do nothing of Himself" As is often true, the NT presents Jesus in paradoxical expressions. In some texts
1. He is one with the Father (cf. John 1:1; 5:18; 10:30,34-38; 14:9-10; 20:28)
2. He is separate from the Father (cf. John 1:2,14,18; 5:19-23; 8:28; 10:25,29; 14:10,11,12,13,16; 17:1-2)
3. He is even subservient to Him (cf. John 5:20,30; 8:28; 12:49; 14:28; 15:10,19-24; 17:8)
This is probably to show that Jesus is fully divine, but a separate, distinct personal and eternal manifestation of deity.
In the commentary edited by John Raymond E. Brown, The Jerome Biblical Commentary, a good point is made:
"The implication of subordination here should not be removed by undertaking Jesus' words to refer only to his human nature. . .It would also miss a fine point of Johannine Christology. Rather, Jesus is insisting on an absolute harmony of activity between Father and Son, which, of course, radically demands an identity of nature; the same process is used in John 16:12ff. to relate the Holy Spirit to the Son. But throughout this Gospel we never find the Trinity treated as a thesis of abstract theology; it is always approached from the standpoint of its relevance to soteriology" (p. 434).
▣ "unless it is something He sees the Father doing" Mankind has never seen the Father (cf. John 5:37 and 1:18), but the Son is claiming intimate, personal, present knowledge of Him (cf. John 1:1-3).
▣ "for whatever the Father does, these things the Son also does in like manner" In the actions and teachings of Jesus humans clearly see the invisible God (cf. Col. 1:15 Heb. 1:3).
5:20 "the Father loves the Son, and shows Him all things that He Himself is doing" These are both Present active indicatives which speak of an ongoing action. This is the Greek term for love, phileō. One would have expected agapeō as in John 3:35. These two words for love had a wide semantic overlap in Koine Greek (see D. A. Carson, Exegetical Fallacies, 2nd ed., pp. 32-33 and F. F. Bruce, Answers to Questions, p. 73).
▣ "greater works" In context this refers to raising the dead (John 5:21,25-26) and executing judgment (John 5:22,27).
▣ "that you will marvel" This purpose clause clearly shows that the purpose of the miracles is that Jews (plural you) believe in the unique Son (cf. John 5:23; Acts 13:41 [Hab. 1:5]).
5:21 "the Father raises the dead. . .even so, the Son" In the Old Testament YHWH is the only one who can give life (cf. Deut. 32:39). The fact that Jesus can raise the dead is equivalent to a statement of equality with YHWH (cf. John 5:26).
Jesus gives eternal life now (cf. 2 Cor. 5:17; Col. 1:13) which is linked to a physical manifestation of life in the new age in John 5:26 (cf. 1 Thess. 4:13-18). It seems that John's extended encounter with Jesus is on an individual basis, while there still remains a future collective event (both judgment and salvation).
▣ "so the Son gives life to whom He wishes" To whom does the Son choose to give life? In context this is not a proof-text for Calvinism, but an assertion that belief in Jesus brings life (cf. John 1:12; 3:16). The tension comes from John 6:44,65. Does the Spirit choose "all" or "some"? I think it is obvious that fallen humans do not initiate in the spiritual realm, but I am biblically committed to the fact that they must respond (and continue to respond) to the Spirit's wooing by repentance, faith, obedience, and perseverance! The real mystery is why some who hear the gospel say "No"! I call it the "mystery of unbelief." In reality it is both "the Unpardonable Sin" of the Gospels and "the Sin Unto Death" of 1 John. See Special Topic at 1 John 5:16.
SPECIAL TOPIC: THE UNPARDONABLE SIN
5:22 The strong double negative and the perfect tense verb emphasize the fact that judgment has been committed to the Son (cf. John 5:27; 9:39. Acts 10:42; 17:31; 2 Tim. 4:1; 1 Pet. 4:5). The apparent paradox between this verse and John 13:17 is explained by the fact that Jesus, during these "last days," judges no one, but humans judge themselves by their reaction to Jesus Christ. Jesus' eschatological judgment (of unbelievers) is based on their reception or rejection of Him.
The giving of eternal life vs. judgment was the theme of John 3:17-21,36. God's love in Christ, when rejected, becomes God's wrath! There are only two options! There is only one way to receive eternal life-faith in Christ (cf. John 10:1-18; 14:6; 1 John 5:9-12)!
5:23 "so that all may honor the Son" The inclusive term "all" may refer to an eschatological judgment scene (cf. Phil. 2:9-11).
▣ "He who does not honor the Son does not honor the Father who sent Him" This statement is very similar to 1 John 5:12. No one can know God who does not know His Son, and conversely, no one can honor or praise the Father who does not honor and praise the Son!
NASB (UPDATED) TEXT: JOHN 5:24-29
24"Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. 25Truly, truly, I say to you, an hour is coming and now is, when the dead will hear the voice of the Son of God, and those who hear will live. 26For just as the Father has life in Himself, even so He gave to the Son also to have life in Himself; 27and He gave Him authority to execute judgment, because He is the Son of Man. 28Do not marvel at this; for an hour is coming, in which all who are in the tombs will hear His voice, 29and will come forth; those who did the good deeds to a resurrection of life, those who committed the evil deeds to a resurrection of judgment.
5:24 "Truly, truly" John's unique doubling (cf. John 5:25) of Jesus' words is a characteristic introduction to significant statements. See Special Topic Amen at John 1:51.
▣ "he who hears My word and believes Him who sent Me, has eternal life" These are three present active verbals. This is an emphasis on belief (see Special Topic at John 2:23) in the Father that is exercised by belief in the Son (cf. 1 John 5:9-12). In the Synoptics, eternal life is often a future event to be hoped for in faith, but in John it is characteristically a present reality (i.e., John 8:51; 11:25). It is possible the term "hears" reflects the Hebrew term shema, which meant "to hear so as to obey" (cf. Deut. 6:4).
▣ "who sent Me" The verb apostellō (aorist active participle) is the root form of the word "apostle" (cf. John 5:36). It was used by the rabbis as "one sent as an official representative on an assigned mission." This term is used often in John for the Father sending the Son as His representative. See note at John 4:34.
SPECIAL TOPIC: SEND (APOSTELLŌ)
▣ "but has passed out of death into life" This is Perfect active indicative; that which has happened in the past and has now become a state of being. The Kingdom of God is present, yet future, so too, eternal life (cf. John 5:25-26; 1 John 3:14). Verse 25 is a strong statement of the presence of the Kingdom now!
5:25 "an hour is coming and now is" This is the kind of language that characterizes John's writings. Words and phrases often have two senses. In this case, "hour" means
1. hour of salvation
2. hour of judgment
The time frame is both present and future (cf. John 5:29; 6:39,44,54). What one does with Jesus now will determine what happens to him/her in the future. Salvation and judgment are both a present reality and a future consummation (cf. John 5:28).
▣ "when the dead will hear the voice of the Son of God" Verse 25 speaks of the spiritually dead; John 5:29 speaks about the resurrection of all of the physically dead. The Bible speaks of three kinds of death.
1. spiritual death (cf. Genesis 3)
2. physical death (cf. Genesis 5)
3. eternal death (cf. Eph. 2:2; Rev. 2:11; 20:6,14) or the lake of fire, hell (Gehenna).
This is a rare use of the phrase "Son of God." See Special Topic at 1 John 3:8. One reason this phrase was not used more often is because of the Greek religious view of the gods (Mt. Olympus) taking human women as wives or consorts. Jesus' status as God's Son does not reflect sexual generation or time sequence, but the intimate relationship. It is a Jewish familial metaphor. Jesus was affirming His Deity to these Jewish leaders in a very clear and specific way using OT categories (cf. John 5:21,26).
5:26 "for just as the Father has life in Himself" This is basically the meaning of the term YHWH from Exod. 3:14. This form of the Covenant name for God comes from the Hebrew verb "to be." It means the ever living, only living One. See Special Topic: Names for Deity at John 6:20.
In the OT only YHWH had "life" (cf. 1 Tim. 1:17; 6:16) and only He could give it to others (i.e., Job 10:12; 33:4; Ps. 36:9). Jesus claims that YHWH gives this same unique power to Him!
▣ "even so He gave to the Son also to have life in Himself" This is a strong affirmation of Jesus' Deity (cf. John 1:4; 1 John 5:11).
5:27 The reason that Jesus is able (exousia, has authority, cf. John 10:18; 17:2; 19:11) to judge rightly is because He is fully God but also fully man. There is no definite article with the phrase "Son of Man" (cf. Ezek. 2:1 and Ps. 8:4). He fully knows us (cf. Heb. 4:15); He fully knows God (cf. John 1:18; 5:30).
It is surprising that in a context where Jesus calls Himself "the son" (cf. John 5:19 [twice],20,21,22,23 [twice],25,26) that in John 5:27 the title "son of man" (but without the usual definite article) is used. However, the same switch is in (1) John 3:13,14 vs. John 3:16,17,18,35,36; (2) John 6:27,53 vs. John 6:40; and (3) John 8:28 vs. John 8:35,36. Jesus used both titles for Himself interchangeably.
5:28 "Do not marvel at this" This is a present active imperative with a negative particle which usually meant to stop an act which was already in process. As shocking as Jesus' previous words to these Jewish leaders were, His next statement would also totally shock them.
▣ "all who are in the tombs shall hear His voice" This seems to reflect the shout of the Messiah at the Second Coming (cf. 1 Thess. 4:16). Lazarus (cf. John 11:43) is a paradigm of this event. This does not negate the truth of 2 Cor. 5:6,8. It does assert the universal judgment and authority of the Son.
Much of this context relates to the reality of the spiritual life here and now (realized eschatology). But this phrase also asserts an end-time future eschatological event. This tension between the already and not yet of the Kingdom of God characterizes Jesus' teachings in the Synoptics, but especially in John.
5:29 The Bible speaks of resurrection of both the wicked and the righteous (cf. Dan 12:2; Matt. 25:46; Act 24:15). Most passages emphasize the resurrection of the righteous only (cf. Job 19:23-29; Isa. 26:19; Jn 6:39-40,44,54; 11:24-25; 1 Cor. 15:50-58).
This does not refer to judgment based on works, but rather to judgement based on believers' lifestyles (cf. Matt. 25:31-46; Gal. 5:16-21). There is a general principle in God's Word and world, humans reap what they sow (cf. Pro. 11:24-25; Gal. 6:6). Or to put it in an OT quote, "God will recompense humans according to their deeds" (cf. Ps. 62:12; 28:4; Job 34:11; Pro. 24:12; Matt. 16:27; Rom. 2:6-8; 1 Cor. 3:8; 2 Cor. 5:10; Eph. 6:8 and Col. 3:25).
NASB (UPDATED) TEXT: JOHN 5:30
30I can do nothing on My own initiative. As I hear, I judge; and My judgment is just, because I do not seek My own will, but the will of Him who sent Me.
5:30 Jesus, the incarnated Logos of God was subject to and submissive to the Father. This strong emphasis on submission also appears in John 5:19 ("the Son can do nothing"). This does not imply the Son is inferior, but that the Trinity has delegated the redemptive tasks among the three distinct persons, Father, Son, and Spirit.
NASB (UPDATED) TEXT: JOHN 5:31-47
31If I alone testify about Myself, My testimony is not true. 32There is another who testifies of Me, and I know that the testimony which He gives about Me is true. 33You have sent to John, and he has testified to the truth. 34But the testimony which I receive is not from man, but I say these things so that you may be saved. 35He was the lamp that was burning and was shining and you were willing to rejoice for a while in his light. 36But the testimony which I have is greater than the testimony of John; for the works which the Father has given Me to accomplish-the very works that I do-testify about Me, that the Father has sent Me. 37And the Father who sent Me, He has testified of Me. You have neither heard His voice at any time nor seen His form. 38You do not have His word abiding in you, for you do not believe Him whom He sent. 39You search the Scriptures because you think that in them you have eternal life; it is these that testify about Me; 40and you are unwilling to come to Me so that you may have life. 41I do not receive glory from men; 42but I know you, that you do not have the love of God in yourselves. 43I have come in My Father's name, and you do not receive Me; if another comes in his own name, you will receive him. 44How can you believe, when you receive glory from one another and you do not seek the glory that is from the one and only God? 45Do not think that I will accuse you before the Father; the one who accuses you is Moses, in whom you have set your hope. 46For if you believed Moses, you would believe Me, for he wrote about Me. 47But if you do not believe his writings, how will you believe My words?
5:31 In the Old Testament there was a need for two witnesses to confirm a matter (cf. Num 35:30; Deut. 19:15). In this context Jesus gives five witnesses to Himself.
1. the Father (John 5:32,37)
2. John the Baptist (John 5:33, cf. John 1:19-51)
3. Jesus' own works (cf. John 5:36)
4. Scripture (cf. John 5:39)
5. Moses (cf. John 5:46) which reflects Deut. 18:15-22
See Special Topic at John 1:8.
▣ "If" This is a third class conditional sentence which speaks of potential action.
▣ "My testimony is not true" This seems to contradict 8:14. Context shows that these statements are made in different settings. Here Jesus shows how many other witnesses there are, but in John 8:14 He asserts that only His is necessary!
For "true" see Special Topic: Truth in John at John 6:55.
5:32 "There is another who testifies of Me" This refers to God the Father (cf. 1 John 5:9) because of the use of the term allos, which means "another of the same kind" in contradistinction to heteros, which means "one of a different kind," although this distinction was fading in Koine Greek. See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
5:33 "You have sent to John" This refers to John the Baptist (cf. John 1:19).
5:34 "I say these things so that you may be saved" This is an aorist passive subjunctive. The passive voice implies the agency of God or the Spirit (cf. John 6:44,65). Remember the Gospels are evangelistic proclamations (i.e., tracts), not historical biographies. There is an evangelistic purpose in all that was recorded (cf. John 20:30-31).
5:35 "he was the lamp" This is another emphasis on light, here John's preparatory message(cf. John 1:6-8).
5:36 "the very works that I do-testify about Me" Jesus' actions were fulfillments of OT prophecies about the Messiah. The Jews of His day should have recognized these miraculous signs-healing the blind, feeding the poor, restoring the lame (cf. Isa. 29:18; 32:3-4; 35:5-6; 42:7). The power of Jesus' teachings, lifestyle righteousness, compassion, and mighty miracles (cf. John 2:23; 10:25,38; 14:11; 15:24) bore a clear witness to who He was, where He came from, and Who sent Him.
5:37 "He has borne witness of Me" The "He" refers to the Father. In context this phrase seems to refer to OT Scripture (cf. Heb. 1:1-3). This would involve all the Messianic references in the OT (cf. John 5:39).
▣ "You have neither heard His voice at any time nor seen His form" Jesus was asserting that although the Jews should have known God through the Scriptures and personal experiences in worship, they did not really know Him at all (cf. John 8:43; Isa. 1:1-15; 6:9-10; 29:13; Jer. 5:21).
In the OT, seeing Deity was thought to bring death. The only person who spoke to YHWH face to face was Moses and even then the encounter was through the veil of the Cloud. Many have thought that Exod.33:23 contradicts John 1:18. However, the Hebrew terms in Exodus means "after glory," not physical form.
5:38 "His word abiding in you" These are two powerful metaphors in John's writings. God's word (logos) must be received, once received (cf. John 1:12) it must remain (abide, cf. John 8:31; 15:4,5,6,7,10; 1 John 2:6,10,14,17,24,27,28; 3:6,14,15,24). Jesus is God's full revelation (cf. John 1:1-18; Phil. 2:6-11; Col. 1:15-17; Heb. 1:1-3). Salvation is confirmed by a continuing relationship (Hebrew sense of "know" cf. Gen. 4:1; Jer. 1:5) and the affirmation of gospel truths (Greek sense of "know" cf. 2 John 9).
This term "abiding" is used in the sense of intimate, personal relationship with perseverance. Abiding is a condition of true salvation (cf. chapter 15) It is used in several senses in John.
1. the Son in the Father (cf. John 10:38; 14:10,11,20,21; 17:21)
2. the Father in the Son (cf. John 10:38; 14:10,11,21; 17:21,23)
3. believers in the Son (cf. John 14:20,21; 15:5; 17:21)
4. believers in the Son and the Father (cf. John 14:23)
5. believers in the word (cf. John 5:38; 8:31; 15:7; 1 John 2:14).
See Special Topic at 1 John 2:10.
5:39 "You search the Scriptures" This can be a present active indicative or a present active imperative. Since it is in a list of witnesses that the Jews had rejected it is probably an indicative.
Here is the tragedy of the Jewish leaders: they had the Scriptures, read them, studied them, memorized them, and yet missed the person to whom they point! Without the Spirit, even the Scriptures are ineffective! True life comes only through a personal, obedient faith relationship (i.e., Deut. 4:1; 8:13; 30:15-20; 32:46-47).
▣ "these that testify about Me" This refers to the OT Scriptures, which Jesus fulfills (i.e., John 1:45; 2:22; 5:46; 12:16,41; 19:28; 20:9). Most of the early sermons of Peter (cf. Acts 3:18; 10:43) and Paul (cf. Acts 13:27; 17:2-3; 26:22-23,27) in Acts use fulfilled prophecy as an evidence of Jesus' Messiahship. All but one passage (1 Pet. 3:15-16), which affirms the authority of Scripture found in the NT (cf. 1 Cor. 2:9-13; 1 Thess. 2:13; 2 Tim. 3:16; 1 Pet. 1:23-25; 2 Pet. 1:20-21), refer to the OT. Jesus clearly saw Himself as the fulfillment and goal (and proper interpreter, cf. Matt. 5:17-48) of the OT.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
5:41-44 These verses seem to reflect the fact that the Jewish religious leaders enjoyed the applause from their peers. They gloried in quoting rabbis from the past, but because of spiritual blindness they missed the greatest of all teachers, who was in their midst. This is one of Jesus' strong denunciations of first-century rabbinical Judaism (also note the parable in Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19).
5:41
NASB, NRSV"I do not receive glory from men"
NKJV"I do not receive honor from men"
TEV"I am not looking for human praise"
NJB"Human glory means nothing to me"
The term "glory," doxa, is difficult to translate consistently (see Special Topic at John 1:14). It reflects the Hebrew, "glory," kabodh, which was used as a way to express God's radiant, brilliant presence (cf. Exod. 16:10; 24:17; 40:34; Acts 7:2) and to praise and honor God for His character and acts. A good verse that combines these connotations is 2 Pet. 1:17.
This brilliant aspect of God's very presence and character is related to
1. angels (cf. Luke 2:9; 2 Pet. 2:10)
2. supremacy to Jesus (cf. John 1:14; 8:54; 12:28; 13:31; 17:1-5,22,24; 1 Cor. 2:8; Phil. 4:21)
3. derivatively to believers (cf. Rom. 8:18,21; 1 Cor. 2:7; 15:43; 2 Cor. 4:17; Col. 3:4; 1 Thess. 2:12; 2 Thess. 2:14; Heb. 2:10; 1 Pet. 5:1,4)
It is also interesting to note that John refers to Jesus' crucifixion as His being glorified (cf. John 7:39; 12:16,23; 13:31). However, it can also be translated as "honor" or "thanksgiving" (cf. Luke 17:18; Acts 12:23; Rom. 4:20; 1 Cor. 10:31; 2 Cor. 4:15; Phil. 1:11; 2:11; Rev. 11:13; 14:7; 16:9; 19:7). This is how it is used in this context.
5:43 "you do not receive Me" Throughout the Gospel of John, the focus of believing in Jesus is not a prescribed theological creed but a personal encounter with Him (i.e., John 5:39-40). Belief begins with a decision to trust Him. This starts a growing personal relationship of discipleship that culminates in doctrinal maturity and Christlike living.
▣ "if another shall come in his own name" This is a third class conditional sentence.
▣ "you shall receive him" This is a play on the rabbis' study methods of comparing teachers from differing rabbinical schools from the Talmud.
Michael Magill, New Testament TransLine, has a good quote:
"The Jewish leaders will receive a human teacher or rabbi who does not claim to be sent by God. With a human teacher, they are in a reciprocal relationship of peers, exchanging glory on an equal basis. With a prophet sent from God, they must be in a subordinate position, hearing and obeying. This has always been at the root of why God's prophets were rejected" (p. 318).
5:44 See note at John 17:3.
5:45-47 Jesus is asserting that the writings of Moses revealed Him. This is probably a reference to Deut. 18:15-22. In John 5:45 Scripture is personified as an accuser. It was meant to be a guide (cf. Luke 16:31). The guide rejected, becomes an adversary (cf. Gal 3:8-14, 23-29).
5:46,47 "if. . .if" Verse 46 is a second class conditional sentence called "contrary to fact," which asserts that Jewish leaders did not truly believe even in Moses' writings and that Jesus (the eschatological Moses [i.e., the Prophet of Deut. 18:15-19]) would be their judge on the last day. The "if" of John 5:47 introduces a first class conditional sentence which is assumed to be true (NIV has "since").
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is verse 4 omitted in our modern translations?
2. Why did Jesus heal this particular man?
3. Was faith involved on the part of this man in his healing? Does physical healing imply spiritual healing?
4. Was his illness related to his personal sin? Is all illness related to personal sin?
5. Why did the Jews want to kill Jesus?
6. List the functions of God in the Old Testament which are applied to Jesus.
7. Is eternal life a present reality or a future hope?
8. Is the last judgment based on works or faith? Why?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
The Feeding of the Five Thousand | Feeding the Five Thousand | Feeding the Five Thousand | Jesus Feeds Five Thousand | Miracle of the Loaves |
6:1-15 | 6:1-14 | 6:1-15 | 6:1-6 | 6:1-4 |
6:5-15 | ||||
6:7 | ||||
6:8-9 | ||||
6:10-13 | ||||
6:14-15 | ||||
Walking on the Water | Jesus Walks on the Sea | Jesus Walks on the Sea | Jesus Walks on the Water | Jesus Comes to His Disciples Walking on the Waters |
6:16-21 | 6:15-21 | 6:16-21 | 6:16-21 | 6:16-21 |
Jesus the Bread of Life | The Bread from Heaven | Jesus, the Bread of Life | The People Seek Jesus | The Discourse in the Synagogue at Capernaum |
6:22-33 | 6:22-40 | 6:22-24 | 6:22-24 | 6:22-27 |
6:25-40 | Jesus the Bread of Life | |||
6:25 | ||||
6:26-27 | ||||
6:28 | 6:28-40 | |||
6:29 | ||||
6:30-31 | ||||
6:32-33 | ||||
6:34-40 | 6:34 | |||
Rejected by His Own | 6:35-40 | |||
6:41-51 | 6:41-59 | 6:41-51 | 6:41-42 | 6:41-51 |
6:43-51 | ||||
6:52-59 | 6:52-59 | 6:52 | 6:52-58 | |
6:53-58 | ||||
6:59 | 6:59-62 | |||
The Words of Eternal Life | Many Disciples Turn Away | The Words of Eternal Life | ||
6:60-65 | 6:60-71 | 6:60-65 | 6:60 | 6:63 |
6:61-65 | ||||
6:64-66 | ||||
Peter's Profession of Faith | ||||
6:66-71 | 6:66-71 | 6:66-67 | ||
6:67-71 | ||||
6:68-69 | ||||
6:70-71 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO JOHN 6:1-71
A. The Gospel of John does not record the Lord's Supper itself, although chapters 13-17 record the dialogue and prayer in the Upper Room. This omission may be intentional. The church of the second century began to view the ordinances in a sacramental sense. They saw them as channels of grace. John may have been reacting to the sacramental view by not recording Jesus' baptism or the Lord's Supper.
B. John 6 is in the context of the feeding of the five thousand. However, many use it to teach a sacramental view of the Eucharist. This is the source of the Roman Catholic doctrine of transubstantiation (John 6:53-56).
The question over how chapter 6 relates to the Eucharist shows the dual nature of the Gospels. Obviously, the Gospels relate to Jesus' words and life, yet they were written decades later and expressed the individual authors' community of faith. So there are three levels of authorial intent.
1. the Spirit
2. Jesus and the original hearers
3. the Gospel writers and their readers
How is one to interpret? The only verifiable method must be a contextual, grammatical, lexical approach, informed by a historical setting and not vice versa.
C. We must remember that the audience was Jewish and the cultural background was the rabbinical expectation of the Messiah being a super-Moses (cf. John 6:30-31), especially in regard to the Exodus experiences like "manna." The rabbis would use Ps. 72:16 as a proof text. Jesus' unusual statements (cf. John 6:60-62, 66) were meant to counteract the crowd's false Messianic expectations (cf. John 6:14-15).
D. The early church fathers did not all agree that this passage refers to the Lord's Supper. Clement of Alexandria, Origen, and Eusebius never mention the Lord's Supper in their discussions on this passage.
E. The metaphors of this passage are very similar to Jesus' words used with the "woman at the well" in John 4. Earthly water and bread are used as metaphors of eternal life and spiritual realities.
F. This multiplying of bread is the only miracle recorded in all four Gospels (Matt. 14:13-21; Mark 6:32-44; Luke 9:10-17)!
G. Michael Magill, New Testament TransLine (p. 325) makes an interesting observation related to the different groups in Capernaum and their relation to Jesus' shocking words.
1. the crowd, John 6:24
2. the Jews, John 6:41,52
3. the disciples, John 6:60,66
4. the Twelve, John 6:67
Jesus had effectively
1. stopped the crowd from trying to make Him king because He fed them (John 6:15)
2. challenged the Jewish leadership by His radical personal claims
3. caused many peripheral followers to leave
4. elicited a statement of continuing and deepening faith on the part of the Twelve (John 6:68-69)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 6:1-14
1After these things Jesus went away to the other side of the Sea of Galilee (or Tiberias). 2A large crowd followed Him, because they saw the signs which He was performing on those who were sick. 3Then Jesus went up on the mountain, and there He sat down with His disciples. 4Now the Passover, the feast of the Jews, was near. 5Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, said to Philip, "Where are we to buy bread, so that these may eat?" 6This He was saying to test him, for He Himself knew what He was intending to do. 7Philip answered Him, "Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little." 8One of His disciples, Andrew, Simon Peter's brother, said to Him, 9"There is a lad here who has five barley loaves and two fish, but what are these for so many people?" 10Jesus said, "Have the people sit down." Now there was much grass in the place. So the men sat down, in number about five thousand. 11Jesus then took the loaves, and having given thanks, He distributed to those who were seated; likewise also of the fish as much as they wanted. 12When they were filled, He said to His disciples, "Gather up the leftover fragments so that nothing will be lost." 13So they gathered them up, and filled twelve baskets with fragments from the five barley loaves which were left over by those who had eaten. 14Therefore when the people saw the sign which He had performed, they said, "This is truly the Prophet who is to come into the world."
6:1 "the Sea of Galilee (or Tiberias)" This body of water was known by several other names. In the OT it was called Chinnereth, (cf. Num. 34:11). It was also known as Lake Gennessaret in Luke 5:1 and by the Roman name, the Sea of Tiberias in John 21:1. The parenthesis is another editorial comment by the author. It does show that John's Gospel was for people outside Palestine (cf. John 6:4,6,64,71).
6:2 Notice the reason why the crowd followed Him.
6:3 Jesus used the natural amplification of the water and hill side to project His voice. The fact that He "sat down" shows that this was an official teaching session with His disciples. One wonders if the mountain was meant to remind one of a Mosaic setting like Matthew 5-7.
In these large teaching sessions, Jesus often addressed different groups in the crowd. Encircling Him at His feet would have been His close disciples; beyond them, the curious, the rich and the common "people of the land"; and, in small groups, the religious leaders (Pharisees, Scribes, Sadducees, possibly even Essenes).
6:4 "the Passover, the feast of the Jews" The only way of determining the length of the public ministry of Jesus is the Passovers mentioned in the Gospel of John (first, 2:13; second, 6:4; and third, 11:55 & 13:1). If John 5:1 is also speaking of a Passover then we have at least three and one-half or four years public ministry. There is so much we do not know about the life of Jesus (cf. John 20:30; 21:25).
6:6 "This he was saying to test him" This Greek term here for "test" (peirazō) usually carries an evil connotation (see Special Topic at 1 John 4:1, cf. Matt. 4:1). This is a good example showing that modern interpreters try to force NT words to fit into one definition. Koine Greek was losing many of the grammatical and linguistic distinctions of Classical Greek (cf. note at John 5:20).
Jesus was testing Philip, but how?
1. on his faith in Jesus as provider?
2. on his knowledge of the OT (cf. Num. 11:13, on Moses' question to God about providing food)?
3. on his care and concern for the crowd?
6:7
NASB, NKJV, JB"Two hundred denarii worth"
NRSV"six months' wages"
TEV"two hundred silver coins"
A denarii was a day's wage for a laborer (cf. Matt. 20:2) and a soldier. This would have been almost two-thirds of a year's wage.
SPECIAL TOPIC: COINS IN USE IN PALESTINE IN JESUS' DAY
6:8-9 "Andrew, Simon Peter's brother" This context is such a beautiful picture of Andrew's simple faith and trust in the ability and person of Jesus.
6:9 "barley loaves" This was considered the most inexpensive and least desirable bread. It was the food of the poor. Jesus did not use His powers to provide expensive food!
6:10 "Have the people sit down" People of this culture normally ate while either sitting on the floor or reclining at a low "U" shaped table.
▣ "there was much grass in the place" This is an eyewitness apostolic (editorial) comment.
▣ "So the men sat down, about five thousand" It is really a misnomer to call this "the feeding of the five thousand" because apparently there were more people there that day. The five thousand is a round number and refers to adult men (i.e., 13 and above) and does not include women and children (cf. Matt. 14:21). However, it is uncertain how many women and children would or could have attended (cf. Matt. 14:21).
6:11 "and having given thanks, He distributed" The miracle of multiplication must have occurred in Jesus' hands. In context of the Jews' Messianic hope this event would be the expected sign that Jesus was providing food as Moses provided manna.
The Greek term for "giving thanks" (eucharisteō) later became the name for the Last Supper (cf. 1 Cor. 11:23-24). Did John use it here with this future, technical definition in mind? The other Gospels which do not have the allusions to the Eucharist use a different term (eulogeō, cf. Matt. 14:19; Mark 6:41). They do use the term eucharisteō (cf. Matt. 15:36; Mark 8:6; Luke 17:16; 18:11) but not consistently in a Last Supper setting. They do use the same term to describe Jesus' thanksgiving prayer in the upper room (cf. Matt. 26:27; Mark 14:23; and Luke 22:17-19). Therefore, since the usage is not uniform, John would have needed to make his allusion more specific if later readers were meant to interpret this in an Eucharistic setting!
6:12 "lost" See Special Topic: Apollumi at10:10.
6:13 "So they gathered them up and filled twelve baskets" The term "basket" here refers to a large hamper-type basket. It is significant that Jesus did not waste any of the multiplied food. Nor did He change the nature (or type) of the bread.
Does the term "twelve" have symbolic significance? It is difficult to be certain. It has been interpreted as a reference to the tribes of Israel (Jesus satisfies the OT) or one basket for each disciple (Jesus satisfies and provides for His disciples), but it may just have been an eyewitness detail (like John 6:19).
SPECIAL TOPIC: THE NUMBER TWELVE
6:14 "the Prophet" This is an allusion to the Messianic reference of Deut. 18:15-22 (cf. Acts 3:22; 7:37). The crowd recognized the power of Jesus but misunderstood the nature of His mission and signs.
NASB (UPDATED) TEXT: JOHN 6:15
15So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone.
6:15 The crowd was excited by Jesus' Messianic miracle of providing food. This verse may relate to the evil one's temptation of Matt. 4:3.
NASB (UPDATED) TEXT: JOHN 6:16-21
16Now when evening came, His disciples went down to the sea, 17and after getting into a boat, they started to cross the sea to Capernaum. It had already become dark, and Jesus had not yet come to them. 18The sea began to be stirred up because a strong wind was blowing. 19Then, when they had rowed about three or four miles, they saw Jesus walking on the sea and drawing near to the boat; and they were frightened. 20But He said to them, "It is I; do not be afraid." 21So they were willing to receive Him into the boat, and immediately the boat was at the land to which they were going.
6:17 "Capernaum" This was Jesus' headquarters during His Galilean ministry because of the unbelief in His hometown of Nazareth (cf. Luke 4:28-29).
6:19 "they had rowed about three or four miles" They were approximately halfway across the lake when Jesus came walking to them on the water. Matthew expands this narrative to include Peter walking to Him on the water.
▣ "they were frightened" These disciples were still estimating Jesus by earthly standards. The disciples' fear is expressed in Mark 6:49. The collective weight of these "signs" forced them to reassess who He was.
6:20 "It is I" This is literally (egō eimi) "I Am" (cf. John 4:26; 8:24,28,54-59; 13:19; 18:5-6) which reflects the covenant name of God in the OT, YHWH of Exod. 3:12-15. Jesus is the visible "I Am," the full self-revelation of God, the incarnate Logos (word) of God, the true and only Son. See D in the Special Topic following.
SPECIAL TOPIC: NAMES FOR DEITY
6:21 "and immediately the boat was at the land to which they were going" This apparently was another miraculous occurrence (cf. John 22-25) since Mark's Gospel indicates that they had rowed about half way across the lake (cf. Mark 6:47). However, it is not mentioned in the other Gospels (i.e., Matt. 14:32 or Mark 6:51).
NASB (UPDATED) TEXT: JOHN 6:22-25
22The next day the crowd that stood on the other side of the sea saw that there was no other small boat there, except one, and that Jesus had not entered with His disciples into the boat, but that His disciples had gone away alone. 23There came other small boats from Tiberias near to the place where they ate the bread after the Lord had given thanks. 24So when the crowd saw that Jesus was not there, nor His disciples, they themselves got into the small boats, and came to Capernaum seeking Jesus. 25When they found Him on the other side of the sea, they said to Him, "Rabbi, when did You get here?"
6:23 "Tiberias" This city was built by Herod Antipas in a.d. 22 and became his capital.
NASB (UPDATED) TEXT: JOHN 6:26-34
26Jesus answered them and said, "Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. 27Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, even God, has set His seal. 28Therefore they said to Him, "What shall we do, so that we may work the works of God?" 29Jesus answered and said to them, "This is the work of God, that you believe in Him whom He has sent." 30So they said to Him, "What then do You do for a sign, so that we may see, and believe You? What work do You perform? 31Our fathers ate the manna in the wilderness; as it is written, 'He gave them bread out of heaven to eat.'" 32Jesus then said to them, "Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. 33For the bread of God is that which comes down out of heaven, and gives life to the world." 34Then they said to Him, "Lord, always give us this bread."
6:26,32,53 "Truly, truly, I say to you" "Amen," "Amen." This is a Hebrew phrase that has three distinct usages.
1. In the OT the word was used for "trust." Its figurative sense meant "to be firm" and was used to describe one's faith in YHWH.
2. Jesus' usage reflects the introduction of important and significant statements. We have no other contemporary usage of "amen" in this way.
3. In the early church, like the OT, it came to be a term of affirmation or concurrence.
See SPECIAL TOPIC: AMEN at John 1:51.
▣ "but because you ate of the loaves" Their motives were physical and immediate, not spiritual and eternal.
▣ "and were filled" This term meant "to gorge," it was often used of animals (especially cows).
6:27 "Do not work" This is a present middle imperative with the negative particle which usually means to stop an act already in progress. The OT background to this passage is Isaiah 5. This conversation has many similarities to the one with the woman at the well in John 4.
▣ "perishes" See Special Topic: Apollumi at10:10.
▣ "has set His seal" This is literally "sealed." This was a sign of authenticity, ownership, authority, and security (cf. NEB and Matt. 28:18; John 17:2). TEV and NIV translate it as "approval" since it is used to assert God the Father's approval of Jesus' ministry. See SPECIAL TOPIC: SEAL at John 3:33, where it may refer to the Holy Spirit.
6:28 "What shall we do, that we may work the works of God" This was the central religious question of first century Judaism (cf. Luke 18:18). The religious Jew was assumed to be right with God based on (1) his lineage and (2) his performance of the Mosaic Law as it was interpreted by the Oral Tradition (Talmud).
6:29 "that you believe in Him whom He has sent" This is a present active subjunctive followed by an aorist active indicative. The word "believe" is crucial in understanding the NT teachings about salvation. See Special Topic at John 2:23. The word's primary orientation was volitional trust. The Greek word group pistis can be translated as "believe," "trust" or "faith." The focus of human belief must be "in Him" (cf. John 1:12; 3:16), not in human sincerity, commitment, nor enthusiasm. The immediate orientation of this passage is to a personal relationship with Jesus Christ, not orthodox theology about Him, expected religious ritual, nor even ethical living. All of these things are helpful but not primary. Notice that Jesus changes the plural "works" of their question to the singular "work."
For "sent" see Special Topic: Send (Apostellō) at John 5:24.
6:30-33 It must be remembered that this group had just participated in a miraculous feeding of the five thousand. They had already had their sign! Rabbinical Judaism thought the Messiah would repeat certain OT acts, such as sending of the manna (cf. II Baruch 29:8). The rabbis used Ps. 72:16 as a proof text for this view of a "super-Moses" type of Messiah (cf. 1 Cor. 1:22).
There is an important grammatical feature between the "believe in Him" of John 6:29 and "believe You" of John 6:30. The first focuses on John's usual construction of believing in/into Jesus. It is a personal focus. The second focuses on believing Jesus' words or claims which is a content focus. Remember, the Gospel is both a person and a message. See Special Topic at John 2:23.
6:31 "as it is written" This is a periphrastic perfect passive participle. It was the standard grammatical form to introduce Scripture quotes from the OT. It was an idiom affirming the inspiration and authority of the OT. This quote could refer to one of several OT texts or a combination: Ps. 78:24; 105:40; Exod. 16:4,15, or Neh. 9:15.
6:32 Jesus addresses the Jews' traditional theology. They asserted that the Messiah must perform wonder-works like Moses because of Deut. 18:15,18. Jesus corrects their assumption at several points.
1. God, not Moses, gave the manna
2. manna was not of heavenly origin although the people thought it was (cf. Ps. 78:23-25)
3. the true bread of heaven was Jesus, who was not a past act, but a present reality
6:33 "is that which comes down out of heaven" This is a recurrent theme in John (cf. John 3:13). It is John's vertical dualism. In this context Jesus' descent is stated seven times (cf. John 6:33,38,41,42,50,51,58). It shows Jesus' pre-existent, divine origin (cf. John 6:33,38,41,42,50,51,58, and 62). It is also a play on "manna" which came from heaven as did Jesus the true Bread, the Bread of life.
This is literally "the bread of God is the one coming down out of heaven." Here the masculine present active participle refers to (1) "bread" or (2) a man, Jesus. Often in John these ambiguities are purposeful (double entendres).
▣ "gives life to the world" This is the purpose for which Jesus came (cf. John 3:16; Mark 10:45; 2 Cor. 5:21). The goal is "new life," "eternal life," "new age life," "God's kind of life" to a lost and rebellious world, not to some special group (Jew/Gentile, elect/non-elect, conservative/liberal), but to all!
6:34
NASB, NKJV"Lord"
NRSV, TEV,
NJB, NET,
NIV, REB"Sir"
These two terms both reflect different semantic usages of kurios. In this context the second option seems best. The crowd did not understand Jesus or His words. They did not perceive Him as the Messiah (also note 4:11; 5:7).
▣ "always give us this bread" This is similar to the statement of the woman at the well in John 4:15. These Jews did not understand Jesus' spiritual metaphors either. This is a recurrent theme in John.
NASB (UPDATED) TEXT: JOHN 6:35-40
35Jesus said to them, "I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. 36But I said to you that you have seen Me, and yet do not believe. 37All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. 38For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. 40For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day."
6:35 "I am the bread of life" This is one of the "I Am" statements which is so characteristic of John (cf. John 6:35,41,48,51; 8:12; 10:7,9,11,14; 11:25; 14:6; 15:1,5). John's Gospel focuses on the person of Christ. This is related to the Jews' Messianic expectations about manna and the new Law giver Who would bring a new exodus (from sin). See note at John 8:12.
▣ "He who comes to Me shall not hunger, and he who believes in Me shall never thirst" These are two strong Double negatives in Greek, "will never no never" (cf. John 6:37).
There is a parallel relationship between "comes" and "believes" (cf. John 7:37-38, similar to "sees" and "hears"). They are both present participles. Believers' coming and believing are not one-time decisions, but the beginning of a lifestyle of fellowship, friendship and followship.
▣ "hunger. . .thirst" Hunger and thirst were often used to describe spiritual reality (cf. Ps. 42:1; Isa. 55:1; Amos 8:11-12; Matt. 5:6).
6:36 "that you have seen Me" Some ancient witnesses (MSS א, A, and many Old Latin, Vulgate, and Syriac versions) omit "Me," making Jesus' statement refer to His sign (i.e., feeding the crowd). The pronoun is included in so many Greek manuscripts and versions that the UBS4 could not decide which was original.
6:37 "All that My Father gives Me will come to Me" The primary emphasis of this passage is on the sovereignty of God. The two definitive passages on this theological truth are Romans 9 and Eph. 1:3-14. It is interesting that in both contexts mankind's response is required. Romans 10 has seven all inclusive phrases. This is also the case in Ephesians 2, where the discussions of God' grace in John 6:1-7 issue in a call to faith in John 6:8,9. Predestination is a doctrine for the redeemed, not a barrier to the unsaved. The key to unlock the doctrine is the love and grace of God, not eternal decrees. Notice that all who God gives to Jesus also "come" to Him. God always takes the initiative (cf. John 6:44,65), but humans must respond (cf. John 1:12; 3:16). See Special Topic at John 3:16.
▣ "the one who comes to Me I will certainly not cast out" This is another strong double negative. This emphasizes the truth that God calls and welcomes everyone to Himself through Christ (cf. Ezek. 18:21-23; 30-32; 1 Tim. 2:4; 2 Pet. 3:9). God always takes the initiative (cf. John 6:44,65), but humans must respond (cf. Mark 1:15; Acts 3:16, 19; 20:21). What a wonderful passage on security (cf. Rom. 8:31-39)!
SPECIAL TOPIC: CHRISTIAN ASSURANCE
6:38 "I have come down from heaven" This is perfect tense which refers to the Incarnation (cf. John 1:1ff; Eph. 4:8-10), and its results remain. It also shows the heavenly origin of Jesus (cf .vv. 41,62).
▣ "not to do My own will, but the will of Him who sent Me" The NT asserts both the unity of the Trinity (see Special Topic at John 14:26), example 14:8-9 and the personality of the three persons. This verse is part of John's ongoing emphasis on Jesus' submissiveness to the Father. See full note at John 5:19. See Special Topic: Send (Apostellō) at John 5:24.
6:39 "that of all that He has given Me I lose nothing" There is an obvious relationship between the neuter singular "all that" of John 6:37 and the neuter singular of John 6:39. John uses this unusual form several times (cf. John 17:2,24). It apparently emphasizes the corporate whole (cf. John 6:40,45).
This is a great promise of God's keeping power, a source of Christian assurance (cf. John 10:28-29; 17:2,24, see Special Topic at 1 John 5:13). Notice that the verb tense of John 6:37 is Present tense, while in John 6:39 it is perfect tense. God's gift abides! Also the last two affirmations of John 6:39 are both aorist active; Jesus does not lose any of that which the Father has given to Him (John 6:37 and 39) and He raises all those who are given to Him on the last day (cf. John 6:44). Here are the divine promises of (1) election and (2) perseverance!
This concept of a day of consummation (both positive and negative) is called by several titles.
1. the last days, John 6:39,40,44,54; 11:24; 12:48; 2 Tim. 3:1; 1 Pet. 1:5; 2 Pet. 3:3
2. the last time, 1 John 2:18; Jude 1:18
3. that day, Matt. 7:22; 2 Tim. 1:12,18; 4:8
4. a day, Acts 17:31
5. the great day, Jude 1:6
6. the day, Luke 17:30; 1 Cor. 3:13; 1 Thess. 5:4; Heb. 10:25
7. His day, Luke 17:24
8. the day of the Lord, 1 Thess. 5:2; 2 Thess. 2:2
9. the day of Christ, Phil. 1:10; 2:16
10. the day of the Lord Jesus Christ, 1 Cor. 1:8; 5:5
11. the day of the Lord Jesus, 2 Cor. 1:14
12. the day of Christ Jesus, Phil. 1:6
13. the day of the Son of man, Luke 17:24 (see also #7)
14. day of judgment, Matt. 10:15; 11:22,24; 12:36; 2 Pet. 2:9; 3:7; 1 John 4:17
15. day of wrath, Rev. 6:17
16. The great day of God - Rev. 16:14
▣ "but raise it up in the last day" This refers to resurrection day for believers but judgment day for unbelievers (cf. John 6:40,44,54; 5:25,28; 11:24 and 1 Cor. 15). Frank Stagg has a helpful statement at this point in his A New Testament Theology:
"The Gospel of John is emphatic about a future coming (14:3,18 f.,28; 16:16,22) and it speaks clearly of the resurrection and final judgment 'in the last day' (5:28 f., 6:39 f., 44,54; 11:24; 12:48); yet throughout this Fourth Gospel, eternal life, judgment, and resurrection are present realities (3:18 f.; 4:23; 5:25; 6:54; 11:23 ff.; 12:28,31; 13:31 f.; 14:17; 17:26)" (p. 311).
6:40 "this is the will of My Father" This is Jesus' answer to the question of John 6:28, "what shall we do that we may work the words of God?" See Special Topic: The Will of God at John 4:34.
▣ "that everyone who beholds the Son" The present active participles of "beholding" and "believing" are parallel (like "comes" and "believes" in John 6:35, like "sees" and "hears"). These are ongoing actions, not one-time events. The term "beholding" meant "to gaze intently" at something so as to understand or know it.
I surely like the term "everyone" (pas), notice
1. that all might believe through him, John 1:7
2. enlightens every man, John 1:9
3. whoever believes may in Him have eternal life, John 3:15
4. that whoever believes in Him should not perish, but have eternal life, John 3:16
5. that all may honor the Son, John 5:23
6.-9. John 6:37,39,40,45
10. everyone who loves and believes in Me shall never die, John 11:26
11. I, if I, be lifted up from the earth will draw all men to Myself, John 12:32
12. everyone who believes in Me may not remain in darkness, John 12:46
This is the mystery of sovereignty (cf. John 6:38-39; 17:2,24 vs. freewill). Both are somehow true. For me the theological concept of "covenant" unites them best!
▣ "believes in Him" Remember that salvation is primarily a personal relationship, not a creed, correct theology, or a moral lifestyle (cf. John 3:16; 11:25-26). The stress is on the object of one's faith, not the intensity. See Special Topic at John 2:23.
Notice the balance of the emphasis on God's sovereign choice in John 6:37a,39,44,65 and mankind's faith response in John 6:37b,40. These biblical tensions must be maintained. God's sovereignty and mankind's free will form the twin aspects of biblical covenant.
▣ "may have eternal life" This is a present active subjunctive; a response is required (cf. 1 John 5:11). Also note that John 6:39 is corporate, while John 6:40 is individual. This is the paradox of salvation.
NASB (UPDATED) TEXT: JOHN 6:41-51
41Therefore the Jews were grumbling about Him, because He said, "I am the bread that came down out of heaven." 42They were saying, "Is not this Jesus, the son of Joseph, whose father and mother we know? How does He now say, 'I have come down out of heaven'?" 43Jesus answered and said to them, "Do not grumble among yourselves. 44No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. 45It is written in the prophets, 'And they shall all be taught of God.' Everyone who has heard and learned from the Father, comes to Me. 46Not that anyone has seen the Father, except the One who is from God; He has seen the Father. 47Truly, truly, I say to you, he who believes has eternal life. 48I am the bread of life. 49Your fathers ate the manna in the wilderness, and they died. 50This is the bread which comes down out of heaven, so that one may eat of it and not die. 51I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh."
6:41 "Therefore the Jews were grumbling" This is an imperfect tense, which implies they started to grumble or grumbled again and again. The parallel with the wilderness wandering period (cf. Exod. and Num.) is striking. The Israelites of that day also rejected Moses, God's representative, who also provided them food.
6:42 This shows that the Jews understood Jesus' words about Himself. He was clearly using Jewish idioms to claim to be pre-existent and divine! Jesus' words are still shocking coming from a Galilean carpenter! Jesus made such strong statements about Himself. He is then
1. the incarnate Son of God who brings eternal life by His words and deeds or
2. a premeditative liar or
3. a lunatic (taken from Josh McDowell, Evidence That Demands a Verdict)
The truthfulness of Jesus' claims is the issue of Christianity.
6:43 "Do not grumble among yourselves" This is a present imperative with Negative particle which usually means to stop an act already in progress.
6:44 "No one can come to Me, unless the Father who sent Me draws him" God always takes the initiative (cf. John 6:65 and 15:16). All spiritual decisions are the result of the wooing of the Spirit, not mankind's religiosity (cf. Isa. 53:6). God's sovereignty and a mandated human response are inseparably linked together by the will and mercy of God. This is the OT concept of covenant.
The balance to this "drawing of God" is found in John 12:32 where Jesus "draws all men to Himself." This drawing reverses the OT pattern of God's people not responding to His prophetic word (examples: Isa. 6:9-13; 29:13; Jeremiah). God now speaks, not through prophets to Israel, but through His Son to all mankind (cf. Heb. 1:1-3). See Special Topic: Send (Apostellō) at John 5:24.
6:45 "It is written in the prophets" This is a quote from Isa. 54:13 or Jer. 31:34 which describes the internal (new heart, new mind) aspect of the "New Covenant."
▣ "Everyone who has heard and learned from the Father, comes to Me" It is impossible to claim to know God and reject Jesus (cf. 1 John 5:1-12).
6:46 "Not that any man has seen the Father" Jesus' affirmation is that only through Him can one really understand and know God (cf. John 1:18; 14:6,9). Even Moses never truly saw YHWH (cf. note at John 5:32).
6:47 This verse summarizes Jesus' offer of a free salvation to all humans ("the one believing," present active participle; "eternal life" cf. John 6:51,58; 3:15,16,36; 5:24; 11:26; 20:31). Jesus is the only true revelation of God, the only true door to God (the exclusivism of the gospel, cf. John 10:1-6,7-9; 14:6), but this is available to all sons and daughters of Adam (the inclusivism of the gospel fulfills 1:4,7,12; 3:16; Gen. 3:15; 12:3).
6:50 This verse, like 31-35, is a play on the meaning of bread, physical bread (manna) and heavenly bread (Jesus). One gives and sustains physical life, but must be repeated and eventually cannot stop death. The other gives and sustains eternal life, but must be accepted and nurtured and puts an immediate end to spiritual death (broken fellowship with God; intimate fellowship with sin and self).
6:51 "I am the living bread" This is one of the famous "I am" statements of John's Gospel (cf. John 6:35,48,51). It was a literary technique of Jesus to focus attention on His person. Salvation, like revelation, is ultimately a person.
▣ "for the life of the world is My flesh" This is a metaphor emphasizing that Jesus Himself, not some food supply, is our central need. This phrase obviously links back to 1:14.
NASB (UPDATED) TEXT: JOHN 6:52-59
52Then the Jews began to argue with one another, saying, "How can this man give us His flesh to eat?" 53So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. 54He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. 55For My flesh is true food, and My blood is true drink. 56He who eats My flesh and drinks My blood abides in Me, and I in him. 57As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. 58This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever." 59These things He said in the synagogue as He taught in Capernaum.
6:52
NASB"argue"
NKJV"quarreled"
NRSV"disputed"
TEV"an angry argument"
NJB"arguing"
The imperfect tense meant the beginning of something or the continuing of something in past time. This is a strong Greek term for fighting (cf. Acts 7:26; 2 Tim. 2:23-24; Titus 3:9) and used metaphorically in 2 Cor. 7:5 and James 4:1-2.
▣ "How can this man give us His flesh to eat" In John Jesus speaks in metaphoric language that is regularly misunderstood in a literal sense: (1) Nicodemus, John 3:4; (2) Samaritan woman, John 4:11; (3) Jewish crowd, John 6:52; and (4) disciples, John 11:11.
6:53-57 The verbals in John 6:53 and 54 are very interesting. In John 6:53, "eat" and "drink" are aorist active subjunctives which speak of a volitionally potential initiating act. The verbals in John 6:54, "eats" and "drinks," are Present active participles which emphasize continuing action (cf. John 6:56,57,58). It seems that this confirms the fact that one must initially respond to Jesus and continue to respond (cf. John 6:44).
It must be remembered that to take this passage literally is to misunderstand the Jewish horror at drinking blood (cf. Lev. 17:10-14). To take Jesus' obvious allusions to the manna in the wilderness (cf. John 6:58), and use them as literal phrases connected with the Eucharist is a manipulation of the historical setting and literary context for liturgical purposes.
6:54 "flesh. . .blood" This is a Jewish metaphorical way of referring to the whole person, like "heart."
6:55 "true food. . .true drink" This is John's characteristic use of the term true/truth (see special topic below). John, writing later than the other NT writers, had seen the development of several heresies (overemphasis on John the Baptist, overemphasis on sacramentalism, overemphasis on human knowledge-Gnosticism).
SPECIAL TOPIC: "TRUTH" (THE CONCEPT) IN JOHN'S WRITINGS
6:56 "abides in Me and I in him" This same truth is stated in John 15:4-7; 1 John 2:6,27,28; 3:6,24, see Special Topic: Abiding at 1 John 2:10. This is the ongoing NT emphasis on the perseverance of saints (cf. Gal 6:9; Rev 2:7,11,17,26; 3:5,12,21, see Special Topic at John 8:31). True response is validated by a continuing response. This emphasis on perseverance is the missing element in American evangelicalism. One must not only start in faith, but finish in faith (Hebrews 11). Jonathan Edwards said, "Sure proof of election is that one hold out to the end." W. T. Conner said, "The salvation of a man elected to salvation is from eternity to eternity certain in the mind and purpose of God, yet it is conditioned upon faith, and a faith that perseveres and conquers."
6:57 "the living Father" This phrase is unique, but the concept is used often in the Bible. There are several different ways to interpret the origin of this title for God.
1. the basic name of the Covenant God (cf. Exod. 3:12,14-16; 6:2-3, see Special Topic at John 6:20)
2. oaths by God, "as I live" or in God's name, "as the Lord lives" (cf. Num. 14:21,28; Isa. 49:18; Jer. 4:2)
3. as a description of God (cf. Ps. 42:2; 84:2; Jos. 3:10; Jer. 10:10; Dan. 6:20,26; Hos. 1:10; Matt. 16:16; 26:63; Acts 14:15; Rom. 9:26; 2 Cor. 3:3; 6:16; 1 Thess. 1:9; 1 Tim. 3:15; 4:10; Heb. 3:12; 9:14; 10:31; 12:22; Rev. 7:2)
4. the statements in John 5:26 that the Father has life in Himself and has given it to the Son and 5:21 where the Father raises the dead as does the Son.
6:58 This is a comparison of the Old Testament and the New, Moses and Jesus. (See the book of Hebrews, esp. chapters 3, 4).
▣ "the fathers ate and died" This may also have served the theological function of denying salvation through lineage (cf. John 8:33-39) or through the Mosaic Law (Torah).
▣ "forever" See Special Topic below.
SPECIAL TOPIC: FOREVER ('OLAM)
NASB (UPDATED) TEXT: JOHN 6:60-65
60Therefore many of His disciples, when they heard this said, "This is a difficult statement; who can listen to it?" 61But Jesus, conscious that His disciples grumbled at this, said to them, "Does this cause you to stumble? 62What then if you see the Son of Man ascending to where He was before? 63It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. 64But there are some of you who do not believe." For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. 65And He was saying, "For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father."
6:60 "Therefore many of His disciples" This use of the term "disciple" has a wide connotation. In John this term and "believe" are used of both (1) true followers (John 6:68) and (2) temporary followers (John 6:64, cf. John 8:31-47).
▣ "heard. . .listen" There is a play on the word "hear" (akouō). They heard Jesus' words, but they did not understand them and act on them. In this sense this Greek term functions like the Hebrew shema (cf. Deut. 4:1; 5:1; 6:3,4; 27:9-10).
6:62 This is an incomplete first class conditional sentence with no conclusion. The implication is they would see it (cf. Acts 1). After Jesus' death/resurrection/ascension and the coming of the Spirit, much of Jesus' teachings and acts would make sense to them.
▣ "ascending to where He was before" This is the continuing emphasis on Jesus as "coming down out of heaven." It speaks of His pre-existence with the Father in heaven and His intimate fellowship with the Father in heaven (cf. John 17:5,24).
6:63 This verse, because of the larger context of chapter 6, may relate to a contrast between old covenant versus new covenant, Moses versus Jesus (cf. John 6:58; 2 Cor. 3:6, see the comparisons of the two covenants in the book of Hebrews).
▣ "the Spirit who gives life" This is one of many phrases that are used for both Jesus and the Spirit.
1. the Spirit is life-giving water (7:38-39)
2. Jesus is the living water (4:10-14)
3. the Holy Spirit is the Spirit of truth (14:17; 15:26; 16:13)
4. Jesus is the truth (14:6)
5. the Spirit is paraclete (14:16,26; 15:26; 16:7)
6. and Jesus is paraclete (1 John 2:1)
See Special Topic at the 14:16.
Notice in this verse that "spirit" (pneuma) is used in two specialized senses.
1. the Holy Spirit (cf. John 1:32,33; 3:34; 7:39; 14:17; 15:26; 16:13)
2. spiritual (cf. John 4:24; 11:33; 13:21)
In John 3:5,6,8 it is hard to know which is meant. Being John, possibly both.
SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NEW TESTAMENT
6:64 This group of apparent but false followers is reduced to the false follower- Judas (cf. John 6:70-71; 13:11. There is surely mystery involved in levels of belief.
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
6:65 This expresses the same truth as John 6:44. Fallen mankind does not seek God on its own initiative (cf. Rom. 3:9-18 for a series of OT quotes which emphasize mankind's sinfulness and rebellion).
NASB (UPDATED) TEXT: JOHN 6:66-71
66As a result of this many of His disciples withdrew and were not walking with Him anymore. 67So Jesus said to the twelve, "You do not want to go away also, do you?" 68Simon Peter answered Him, "Lord, to whom shall we go? You have words of eternal life. 69We have believed and have come to know that You are the Holy One of God." 70Jesus answered them, "Did I Myself not choose you, the twelve, and yet one of you is a devil?" 71Now He meant Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him.
6:67 "the twelve" This is the first use in John of this collective term for the Apostles (cf. John 6:70,71; 20:24). See Special Topic at John 6:13.
6:68 "Simon Peter answered" Peter is the spokesman for the Twelve (cf. Matt. 16:16). This is not to imply they saw him as their leader (cf. Mark 9:34; Luke 9:46; 22:24).
▣ "You have the words of eternal life" Christianity is both (1) truth contained in a message, "words of eternal life," and (2) truth expressed in a person, Jesus. The Gospel, then, is both a message and a person. The term pistis can relate to both (1) a message (cf. Jude 3,20) and (2) a person (cf. John 1:12; 3:15-16). See special Topic at John 2:23.
6:69 "We have believed and have come to know" These are both perfect active indicatives. Salvation here is in perfect tense which means a past, culminated act has become a settled state of being. True salvation involves all the Greek verb tenses. See Special Topic: Greek Verb Tenses Used for Salvation at John 9:7.
NASB, NRSV,
NJB"You are the Holy One of God"
NKJV"You are the Christ, the Son of the living God"
TEV"You are the Holy One who has come from God"
There is a manuscript problem at this point. The shorter text (NASB, NRSV, NJB) is supported by the ancient Greek manuscripts P75, א, B, C*, D, L, and W. Later scribes obviously inserted the additional words from Martha's confession of John 11:27 or Peter's of Matt. 16:16. The UBS4 gives the shorter text an "A" rating (certain).
The phrase of "Holy One of God" is an OT Messianic title. It is alluded to in Luke 1:35 and Acts 3:14. It is the title by which the demonic addressed Jesus in Mark 1:24; Luke 4:34. See Special Topic: at 1 John 2:20. This is another confession of faith by the Twelve, similar to Matthew 16.
6:70 "Did I Myself not choose you" This is another emphasis on the divine election of the disciples (cf. John 6:44 and 65). Notice Jesus' question of John 6:67. Divine election and human volition must remain in a biblical tension. They are two sides of a covenant relationship.
▣ "and yet one of you is a devil" What a startling statement! It does not refer to one of the fringe disciples who turned back (cf. John 6:66), but to one of the twelve chosen apostles who claimed faith in Him. Many have linked this to 13:2 or 27. There are several questions related to our understanding of this verse: (1) why did Jesus choose a devil? and (2) what does the term mean in this context?
The first question has to do with predictive prophecy (cf. John 17:12; Ps. 41:9). Jesus knew what Judas would do. Judas is the ultimate example of the unpardonable sin. He rejected Jesus after hearing, seeing, and being with Him for several years.
The second question has two possible meanings.
1. some relate this to the devil (used with no article for Satan in Acts 13:10 and Rev. 20:2) entering Judas (cf. John 13:2,27)
2. possibly the term is being used generically (no article as in 1 Tim. 3:11; 2 Tim. 3:3; and Titus 2:3)
Judas was an accuser in the OT sense, as was Satan (see Special Topic at John 12:31). The Greek term implies a slanderer or tale-bearer. The Greek term is a compound, "to throw across."
6:71 "Simon Iscariot" There are several theories concerning this word (the word is spelled differently in various Greek manuscripts). It could refer to
1. a man of Kerioth, a city of Judah
2. man of Kartan, a city of Galilee
3. the leather bag used to carry money
4. the Hebrew word for "strangling"
5. the Greek word for assassin's knife
If #1 is true he was the only Judean in the Twelve. If #5 is true he was a zealot like Simon.
There has recently been written a book that interprets Judas in a positive light. The book is entitled Judas, Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. My problem with it is that it does not take the comments in John's Gospel seriously.
▣ "betray" This Greek term is widely translated and in most contexts is neutral. However, in connection with Judas handing Jesus over to the authorities, it takes on sinister connotations. See note at John 18:2.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is John 6 a discussion of the Lord's Supper? Why or why not?
2. What was Jesus' claim when He said, "I am the bread of life"?
3. Why did Jesus make such startling statements to this crowd?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Unbelief of Jesus' Brothers | Jesus' Brothers Disbelieve | Jesus, the Water of Life | Jesus and His Brothers | Jesus Goes Up to Jerusalem for the Feast and Teaches There |
7:1-9 | 7:1-9 | 7:1-9 | 7:1-9 | 7:1 |
Jesus At the Feast of Tabernacle | The Heavenly Scholar | Jesus At the Festival of Shelters | 7:2-9 | |
7:10-13 | 7:10-24 | 7:10-13 | 7:10-11 | 7:10-13 |
7:12-13 | ||||
7:14-24 | 7:14-18 | 7:14-15 | 7:14-24 | |
7:16-19 | ||||
7:19-24 | ||||
7:20 | ||||
7:21-24 | ||||
Is This The Christ? | Could This Be The Christ? | Is He The Messiah? | The People Discuss the Origin of the Messiah | |
7:25-31 | 7:25-31 | 7:25-31 | 7:25-27 | 7:25-27 |
7:28-29 | 7:28-29 | |||
7:30-31 | 7:30 | |||
Officers Sent to Arrest Jesus | Jesus and the Religious Leaders | Guards are Sent to Arrest Jesus | Jesus Foretells His Approaching Departure | |
7:31-34 | ||||
7:32-36 | 7:32-36 | 7:32-36 | 7:32-34 | |
7:35-36 | 7:35-36 | |||
Rivers of Living Water | The Promise of the Holy Spirit | Streams of Life-Giving Water | The Promise of Living Water | |
7:37-39 | 7:37-39 | 7:37-39 | 7:37-39 | 7:37-38 |
7:39 | ||||
Divisions Among the People | Who is He? | Division Among the People | Fresh Discoveries on the Origin of the Messiah | |
7:40-44 | 7:40-44 | 7:40-44 | 7:40-44 | 7:40-44 |
The Unbelief of Those in Authority | Rejected by the Authorities | The Unbelief of the Jewish Authorities | ||
7:45-52 | 7:45-52 | 7:45-52 | 7:45 | 7:45-52 |
7:46 | ||||
7:47-49 | ||||
7:50-51 | ||||
7:52 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-52
A. The setting of chapters 5 and 6 is the Passover Feast. The setting of John 7:1 through John 10:21 is the Feast of Tabernacles (John 7:2ff).
B. The Feast of Tabernacles was primarily a thanksgiving for the harvest (called Feast of Ingathering, cf. Exod. 23:16; 34:22). It was also a time of remembering the Exodus experience (called Feast of the Booths, cf. Lev. 23:29-44 and Deut. 16:13-15). It occurred on the 15th of Tishri, which corresponds to our late September or early October.
C. Chapters 7 and 8 show the hostility of the Jewish establishment against Jesus' Sabbath-breaking (John 5:16) and His claim to be one with YHWH (John 5:18). Notice the number of times the texts mention their attempts to
1. arrest Him, John 7:30,32,44; 10:39
2. kill Him, John 7:1,19,25; 8:37,40 (also John 11:53)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 7:1-9
1After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him. 2Now the feast of the Jews, the Feast of Booths, was near. 3Therefore His brothers said to Him, "Leave here and go into Judea, so that Your disciples also may see Your works which You are doing. 4For no one does anything in secret when he himself seeks to be known publicly. If You do these things, show Yourself to the world. 5For not even His brothers were believing in Him. 6So Jesus said to them, "My time is not yet here, but your time is always opportune. 7The world cannot hate you, but it hates Me because I testify of it, that its deeds are evil. 8Go up to the feast yourselves; I do not go up to this feast because My time has not yet fully come." 9Having said these things to them, He stayed in Galilee.
7:1 "After these things" This is a literary way of moving the account, not a temporal marker (cf. John 5:1; 6:1; 7:1; 21:1).
▣ "the Jews were seeking to kill Him" In John "the Jews" often has a sinister connotation (cf. John 1:19; 2:18,20; 5:10,15,16; 6:41,52; 7:1,11,13,35; 8:22,52,57; 9:18,22; 10:24,31,33; 11:8; 19:7,12; 20:19). Their hatred and murderous intent is recorded several times (cf. John 5:16-18; 7:19,30,44; 8:37,40,59; 10:31,33,39; 11:8,53).
7:2 "the feast of Jews, the Feast of Booths" This was also called the Feast of the Tabernacles (cf. Lev. 23:34-44; Deut. 16:13-17) because during the harvest the villagers lived in small shelters in the fields, which reminded the Jews of their Exodus experience. The ritual and liturgy of this feast provides a background for Jesus' teachings in John 7:1-10:21, as did the Passover feast in chapters 5-6.
7:3 "His brothers" This is the first mention of Jesus' family since 2:12. It is obvious they did not understand His motive, method, or purpose.
▣ "Leave here, and go into Judea" This refers to the annual caravan of pilgrims (cf. Luke 2:41-44) who left Galilee and made their trek to Jerusalem. Remember that John's Gospel focuses on Jesus' ministry in Jerusalem.
7:4 "publicly" See Special Topic following.
SPECIAL TOPIC: BOLDNESS (PARRHĒSIA)
▣ "If" This is a first class conditional sentence which is assumed to be true from the author's perspective.
▣ "show Yourself to the world" Jesus picked up on their use of the term "world" in John 7:4 and commented on it in John 7:7. The world was not accepting and sympathetic to Him, but hostile (cf. John 15:18-19; 17:14; 1 John 3:13) because He revealed its rebellion and sin (cf. John 3:19-20).
Jesus' brothers' way for Jesus to reveal Himself (i.e., miracles) was very different from Jesus' way (the cross). This is where the prophecy of Isa. 55:8-11 comes into clear focus!
7:5 "For not even His brothers were believing in Him" This is another editorial comment by the author. It must have been very hard to accept Jesus as the Messiah when you have grown up in the same home (cf. Mark 3:20-21). Jesus cared for His half brothers and sisters. One of His post resurrection appearances was for the purpose of revealing Himself to them. They came to believe (cf. Acts 1:14)! James became the leader of the Jerusalem church. And both James and Jude wrote books included in the NT canon.
7:6 "My time is not yet here" The word "time" (kairos) is found only here (twice) and John 7:8 in John's Gospel and letters. BAGD gives three basic connotations.
1. - a welcome time (i.e., 2 Cor. 6:2)
- an opportune time (i.e., Luke 4:13)
- an appointed time (i.e., Mark 13:33; Acts 3:20; 1 Pet. 1:11)
2. a proper or favorable time
- proper time (i.e., Matt. 24:45; Luke 1:20)
- fixed time (i.e., John 7:8; 2 Tim. 4:6)
3. an eschatological time (i.e., Luke 21:8; Rom. 13:11; 1 Thess. 5:1; 2 Thess. 2:6)
Numbers 2 and 3 have a semantic overlap.
Jesus understood His mission (cf.12:23; 13:1; 17:1-5). There was a divine timetable for these Gospel events to unfold (cf. Luke 22:22; John 7:30; 8:20; Acts 2:23; 3:18; 4:28).
7:7 "the world" See Special Topic: Kosmos at John 14:17.
7:8
NASB"Go up to the feast yourselves; I do not go up to the feast"
NKJV"You go up to this feast. I am not yet going up to this feast"
NRSV, NJB"Go to this festival yourselves. I am not going to this festival"
TEV"You go on to the festival. I am not going to this festival"
Several ancient Greek manuscripts (א, D, and K) do not have the adverb "yet." It seems to have been an early scribal attempt to remove the apparent contradiction between John 7:8 & 10. The adverb is included in MSS P66, P75, B, L, T, and W (NKJV, the Twentieth Century New Testament, NIV).
This brief statement could be understood as
1. I am not going with you (nor for your purposes)
2. I am going in the middle of the eight-day feast (to reveal through feast symbolisms)
NASB (UPDATED) TEXT: JOHN 7:10-13
10But when His brothers had gone up to the feast, then He Himself also went up, not publicly, but as if, in secret. 11So the Jews were seeking Him at the feast and were saying, "Where is He?" 12There was much grumbling among the crowds concerning Him; some were saying, "He is a good man"; others were saying, "No, on the contrary, He leads the people astray." 13Yet no one was speaking openly of Him for fear of the Jews.
7:11 "the Jews" There are four separate groups in this chapter who interact with Jesus.
1. His brothers
2. "the Jews," which refers to the religious leaders
3. "the crowd," which refers to the pilgrims making their way to the Feast of Tabernacles
4. "the people of Jerusalem," who were local folks who knew the Sanhedrin and their plans to kill Jesus
7:12 "There was much grumbling among the crowds concerning Him" This is typical of what the gospel does in every crowd. It shows the differing spiritual abilities and levels of understanding present within mankind (cf. John 7:40-44).
▣ "He leads the people astray" The verb planaō is used of
1. false teachers (i.e., Matt. 24:11; 2 Tim. 3:13; 1 John 1:8; 2:26; 3:7)
2. false Messiahs (i.e., Matt. 24:4-5,24; in John of what the Jews thought Jesus was (cf. John 7:12,47; Matt. 27:63)
3. people deceiving themselves (cf. 1 Cor. 3:18; 1 John 1:8) or
4. being deceived (cf. 1 Cor. 6:9; 15:33; Gal. 6:7; James 1:16
The word was used of the planets that did not follow the regular orbits of the constellations. They were called "the wanderers."
7:13 "the Jews" This whole crowd was Jewish. This clearly shows John's specialized use of this term to refer to the religious leaders in Jerusalem. See note at John 7:1.
NASB (UPDATED) TEXT: JOHN 7:14-18
14But when it was now the midst of the feast Jesus went up into the temple, and began to teach. 15The Jews then were astonished, saying, "How has this man become learned, having never been educated?" 16So Jesus answered them and said, "My teaching is not Mine, but His who sent Me. 17If anyone is willing to do His will, he will know of the teaching, whether it is of God or whether I speak from Myself. 18He who speaks from himself seeks his own glory; but He who is seeking the glory of the One who sent Him, He is true, and there is no unrighteousness in Him."
7:14 "But when it was now the midst of the feast" The exact reason for Jesus waiting until this moment is uncertain, but one could speculate that this allowed time for the pilgrims and towns people to discuss Him and His ministry. It also allowed time for the Jewish leaders to openly reveal their hostilities (cf. John 7:13).
▣ "teach" Jesus' speaking events are characterized by
1. teaching, Matt. 4:23; 5:2,19; 7:29, etc.; John 6:59; 7:14,28,35; 8:20,28
2. preaching, Luke 4:18; 7:22; 9:6; 20:1
These seem to be used synonymously to refer to Jesus imparting the truths of God to His human creation. The revelation was always meant to inform and reform. It demanded a decision accompanied by a change of lifestyle priorities. Truth changes everything!
7:15 "How has this man become learned, having never been educated" This simply means that He had not attended one of the official rabbinical schools, nor had He been a disciple of one of the noted rabbis. The use of the phrase "this man" has a connotation of disrespect (cf. John 18:17,29).
Jesus' teaching often surprised His hearers (cf. Mark 1:21-22; Luke 4:22) because of (1) the content and (2) the form. Other rabbis quoted one another; Jesus claimed to quote God!
7:16 Jesus again drew attention not only to His submission (see note at John 5:19) to the Father, but also to His unique knowledge of the Father. They had earthly teachers; He had the heavenly Teacher.
7:17 "If" This is a third class conditional sentence which means potential or possible action. This is the paradox of the universal offer of the gospel (cf. John 1:12; 3:16) and the sovereignty of God (cf. John 6:44,65). The Spirit must open the heart (cf. John 16:8-13).
7:18 Jesus asserts His own uniqueness in contrast with fallen mankind: (1) He does not seek His own glory; (2) He seeks the Father's glory; (3) He is true; and (4) He is sinless.
▣ "the glory of the One" See note at John 1:14.
▣ "there is no unrighteousness in Him" Jesus could die in our place because He did not need to die for His own sin (2 Cor. 5:21). Jesus' sinlessness is a crucial theological issue. The issue is expressed often and in different ways.
1. Luke 23:41
2. John 6:69; 7:18; 8:46; 14:30
3. 2 Cor. 5:21
4. Heb. 4:15; 7:26; 9:14
5. 1 Pet. 1:19; 2:22 (Isa. 53:9)
6. 1 John 2:29; 3:5,7
NASB (UPDATED) TEXT: JOHN 7:19-24
19"Did not Moses give you the Law, and yet none of you carries out the Law? Why do you seek to kill Me?" 20The crowd answered, "You have a demon! Who seeks to kill You?" 21Jesus answered them, "I did one deed, and you all marvel. 22For this reason Moses has given you circumcision (not because it is from Moses, but from the fathers), and on the Sabbath you circumcise a man. 23If a man receives circumcision on the Sabbath so that the Law of Moses will not be broken, are you angry with Me because I made an entire man well on the Sabbath? 24Do not judge according to appearance, but judge with righteous judgment."
7:19 The grammatical construction expects a "yes" answer.
▣ "yet none of you carries out the law" This must have been a shocking statement to these Jews who were attending a required feast in Jerusalem.
The Law of Moses clearly prohibited premeditated murder, yet this is exactly what the leaders were planning. The local people knew of this but were unwilling to stop their plans or even complain.
▣ "Why do you seek to kill Me" The question of John 7:20 does not come from religious leaders, but from the crowd of pilgrims who knew nothing of the plot to kill Him. Later, in John 7:25, the people of Jerusalem did know of the plot to kill Jesus.
The religious leaders also charged Jesus with being demon-possessed in order to explain away His power and insight (cf. Matt. 9:34; 11:18; 12:24; Mark 3:22-30; John 8:48-52; 10:20-21).
7:20 "You have a demon" It is obvious to everyone who encountered Jesus that He had spiritual power. The question was where did this power come from? The Jewish leaders could not deny Jesus' "signs/miracles," so they attributed the power to Satan and the demonic (cf. John 8:48-49,52; 10:20).
In this context the crowd of pilgrims attending the feast of Tabernacles uses the same phrase, but in a different sense. They are asserting that Jesus is acting in a non-rational, paranoid fashion.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
7:22
NASB, NKJV"(not because it is from Moses, but from the fathers)"
NRSV"(it is, of course, not from Moses, but from the Patriarchs)"
TEV"(although it was not Moses but your ancestors who started it"
NJB"-not that it began with him, it goes back to the patriarch-"
The rite of circumcision did not begin with the Law of Moses (cf. Exod. 12:48; Lev. 12:3), but was given to Abraham as a sign of the special covenant with YHWH (cf. Gen. 17:9-14; 21:4; 34:22).
▣ "and on the Sabbath you circumcise a man" The essence of Jesus' argument was that they were willing to put aside their Sabbatical rules so that a baby could be circumcised (cf. Shab 132a; Sabh. 18:3; 19:1-6), but were not willing to put aside their Sabbatical rules that a man might be made whole. It is significant to realize that Jesus was using the logic and thought forms of Rabbinical Judaism throughout this section.
7:23 "If" This is a First class conditional sentence which is assumed to be true from the writer's perspective or for his literary purposes.
▣ "are you angry with Me because I made an entire man well on the Sabbath" This refers either to Jesus' healing recorded in John 5:1-9 or an unrecorded healing during the feast.
The Greek word "angry" (cholaō) is a rare word found only here in the NT. It is found sparingly in all Greek literature (BAGD, p. 883 and MM, p. 689). It is related to the word "gall" (cholē, cf. Matt. 27:34). The reason for Jesus' using this word (i.e., its connotation) is uncertain. It may denote a "divine anger" in the sense that they thought they were defending God's will and God's laws, which Jesus was violating.
7:24 "Do not judge according to appearance, but judge with righteous judgment" This is a present imperative with negative particle, which means stop an act in process. It is followed by an aorist imperative, which implies urgency. This may be an allusion to Isa. 11:3.
NASB (UPDATED) TEXT: JOHN 7:25-31
25So some of the people of Jerusalem were saying, "Is this not the man whom they are seeking to kill? 26Look, He is speaking publicly, and they are saying nothing to Him. The rulers do not really know that this is the Christ, do they? 27However, we know where this man is from; but whenever the Christ may come, no one knows where He is from." 28Then Jesus cried out in the temple, teaching and saying, "You both know Me and know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know. 29I know Him, because I am from Him, and He sent Me." 30So they were seeking to seize Him; and no man laid his hand on Him, because His hour had not yet come. 31But many of the crowd believed in Him; and they were saying, "When the Christ comes, He will not perform more signs than those which this man has, will He?"
7:25 "Is this not the man whom they are seeking to kill" The grammatical form of this question expects a "yes" answer (cf. John 5:47;7:19). This is the first in a series of questions through John 7:36.
7:26
NASB, REV,
NET"He is speaking publicly"
NKJV"He speaks boldly"
NRSV, NJB"he is speaking openly"
See Special Topic: Boldness (parrhēsia) at John 7:4.
NASB"The rulers do not really know that this is the Christ, do they"
NKJV"Do the rulers know indeed that this is truly the Christ"
NRSV"Can it be that the authorities really know that this is the Messiah"
TEV"Can it be that they really know that he is the Messiah"
NJB"Can it be true the authorities have recognized that he is the Christ"
This grammatical construction expects a "no" answer. However, it does express a possibility (cf. John 1:31; 4:29).
7:27 "we know where this man is from; but whenever the Christ may come, no one knows where He is from" This refers to a rabbinical Messianic tradition based on Mal. 3:1 that the Messiah would appear suddenly in the temple. This is found in I Enoch 48:6 and IV Ezras 13:51-52.
7:28 In this verse Jesus makes two statements.
1. that God sent Him (cf. John 3:17,34; 5:36,38; 6:29; 7:29; 8:42; 10:36; 11:42; 17:3,18,21,23,25; 20:21)
2. that they do not know God (cf. John 5:37,42; 8:19,27,54-55; 16:3)
John records that Jesus "cried out" (cf. John 7:37; 12:44; Matt. 8:29). Jesus raised His voice to be heard. In a sense, this functions in a literary sense like Jesus' use of an initial "Amen" or "Amen, Amen." He wanted these ironic statements to be emphasized! Verse 29 shows the problem! They think He is from Galilee (cf. John 7:41), but in reality, He is from heaven!
▣ "He who sent Me is true" The Father is true (cf. John 3:33; 8:26; 1 John 5:20) and so is the Son (cf. John 7:18; 8:16). See Special Topic at John 6:55.
7:29 "I know Him, because I am from Him, and He sent Me" This is another example of the vertical dualism in John. This statement was considered blasphemy by the Jewish leaders and confirmed their need to have Jesus killed. See Special Topic: Send (Apostellō) at John 5:24.
7:30 "they were seeking to seize Him" This is an imperfect tense verb which implies (1) they started seeking to seize Him or (2) they tried again and again to arrest Him but they did not want to cause a riot among the pilgrims who believed Him to be the Messiah.
▣ "because His hour had not yet come" This is a recurrent prophetic idiom which asserts a divine timetable (cf. John 2:4; 7:6,30; 8:20; 12:23,27; 13:1; 17:1).
7:31 "But many of the crowd believed in Him" This was true faith in Jesus even though it was filled with misconceptions about His Messianic task. No one has "perfect" faith (cf. Noah, Abraham, Moses, David, the Twelve). See Special Topic at John 2:23.
This always happens when the gospel is presented. Some believe, some doubt, and some get angry. Here is the intersection of the mystery of
1. divine election
2. human sinfulness
There is mystery here. I am always shocked by unbelief in the presence of so much light. This is probably the origin of Jesus' words about setting family members against each other. The gospel brings peace to some and conflict to others!
▣ "When the Christ comes, He will not perform more signs than those which this man has, will He" The Greek grammatical form expects a "no" answer.
In A Theology of the New Testament, George E. Ladd has an interesting comment on the use of "signs" to encourage faith in Jesus:
"The question of the relationship of the signs to faith is not easy, because the data seem to look in two different directions. Sometimes signs are designed to lead to faith in Jesus (2:23; 6:14; 7:31; 10:42). On the other hand, there were those who beheld the signs and did not believe (6:27; 11:47; 12:37). Furthermore, on occasion Jesus rebukes the Jews because they will not believe unless they see signs (4:48; 6:30). The answer must be found in a sort of tension between signs and faith. It requires faith to recognize the true meaning of the signs and their witness to Jesus; to those who had no faith, the signs are merely meaningless prodigies. To those who are responsive, the signs are the means of confirming and deepening faith. It is clear that Jesus' signs were not designed to compel faith. On the other hand, the works of Jesus are sufficient testimony to those able to see what is happening in his mission. Jesus' works will serve as a means of condemnation and confirming blind men in their sinfulness" (p. 274).
NASB (UPDATED) TEXT: JOHN 7:32-36
32The Pharisees heard the crowd muttering these things about Him, and the chief priests and the Pharisees sent officers to seize Him. 33Therefore Jesus said, "For a little while longer I am with you, then I go to Him who sent Me. 34You will seek Me, and will not find Me; and where I am, you cannot come." 35The Jews then said to one another, "Where does this man intend to go that we will not find Him? He is not intending to go to the Dispersion among the Greeks, and teach the Greeks, is He? 36What is this statement that He said, 'You will seek Me, and will not find Me; and where I am, you cannot come'?"
7:32 "the chief priests and the Pharisees" This refers to members of the Sanhedrin (see Special Topic at John 3:1). There was only one high priest, but since the time of Roman occupation, the office had become a political plum bargained for by several wealthy, Jewish families and passed from family member to family member.
▣ "sent officers to seize Him" This refers to the "Temple Police" who would have been Levites. They had limited authority outside of the Temple area itself (cf. John 7:45,46; 18:3,12,18,22).
7:33 "For a little while longer I am with you" This is a common phrase in John (cf. John 12:35; 13:33; 14:19; 16:16-19). Jesus knew who He was, what would happen to Him, and when (cf. John 12:23; 13:1; 17:1-5).
▣ "I go to Him who sent Me" This refers to the concluding events of Jesus' mission of redemption: the crucifixion, the resurrection, the ascension, and the restoration to pre-existent glory (cf. John 17:1-5; Acts 1).
7:34 This wording is very similar to Jesus' discussion with the disciples in the upper room (13:33; cf. John 7:36 and 8:21). However, here it refers to unbelievers (i.e., the crowd, the Jerusalemites, and the Jewish leadership).
7:35-36 "He is not intending to go to the Dispersion among the Greeks, and teach the Greeks, is He" The Greek grammatical construction expects a "no" answer. This is another use of irony. This has always been God's will (cf. Gen. 3:15; 12:3; Isa. 2:2-4). During the Feast of Tabernacles, seventy bulls were offered for the nations of the world. The Jews were obligated to pray for and bring light to the Gentiles. This may reflect the cultural setting of this statement. The term "Greeks" was used in the sense of "Gentiles." The term disperia referred to Jewish people living in Gentile lands (cf. James 1:1; 1 Pet. 1:1). This is another example of the crowd misunderstanding Jesus' metaphorical language.
This is another example of Jesus' vertical dualism. The crowd has misunderstood Him because they interpreted His statements literally instead of the "above" and "below" categories of His teachings. He was from the Father and would return to the Father.
NASB (UPDATED) TEXT: JOHN 7:37-39
37Now on the last day, the great day of the feast, Jesus stood and cried out, saying, "If anyone is thirsty, let him come to Me and drink. 38He who believes in Me, as the Scripture said, 'From his innermost being will flow rivers of living water.'" 39But this He spoke of the Spirit, whom those who believed in Him were to receive; for the Spirit was not yet given, because Jesus was not yet glorified.
7:37 "on the last day, the great day of the feast" There is some question whether this was a seven-day feast (cf. Deut. 16:13), or an eight-day feast (cf. Lev. 23:36; Neh. 8:17; II Maccabees 10:60, and Josephus). Apparently in Jesus' day it was an eight-day feast, however, on the last day water was not taken from the pool of Siloam and poured at the base of the altar as it was on the other seven days. We learn of the ceremony from the Tractate Sukkah of the Talmud, which quotes Isa. 12:3 . This may have been a visualized prayer for rain for the crops.
▣ "If" This is third class conditional which means potential action.
▣ "anyone is thirsty" The universal invitation to faith in Jesus! See note at John 7:17
▣ "let him come to Me and drink" Jesus uses the same metaphor in John 4:13-15. This could possibly refer to Jesus as the Messianic Rock which provided water (cf. 1 Cor. 10:4). It is obviously related to the OT invitation of Isa. 55:1-3 and the cultural opportunity of the symbolic pouring out of water during the feast.
Some early ancient Greek manuscripts omit "to me" (cf. MSS P66, א*, and D). It is included in P66c, P75, אc, L, T, W, and it is implied by the context. The UBS4 gives its inclusion a "B" rating (almost certain). In John people are urged to trust Him. The gospel has a personal focus.
7:38 "He who believes in Me" Notice this is a present tense. This shows an emphasis on the continuing personal relationship involved in believing like John 15's "abiding." See Special Topic: Greek Verb Tenses used for Salvation at John 9:7.
▣ "as the Scripture said" It is hard to identify a specific Scripture for this quote. It could be Isa. 12:3; 43:19-20; 44:3; 58:11; Ezek. 47:1; Joel 3:18; Zech. 13:1; or 14:8, which refer metaphorically to eschatological water as a symbol of the presence of the Divine. In this case the promised water of the new age of agricultural blessing is altered to the metaphor of the internal nature of the new covenant. The Spirit will be active in the heart and mind (cf. Ezek. 36:27-38).
▣ "From his innermost being will flow rivers of living water" There have been several theories as to the pronoun antecedent.
1. Jesus Himself (cf. the early church fathers)
2. the individual believers who have trusted Christ
3. Jerusalem. In Aramaic, "his" can mean "her" and can refer to the city (this is the position of the rabbis, cf. Ezek. 47:1-12 and Zech. 14:8)
There is a good brief, simplified discussion of the two theories based on how one punctuates John 7:37b and 38a in NIDOTTE, vol. 1, p. 683.
Jesus has called Himself the living water (cf. John 4:10). Now in this context it is the Holy Spirit (cf. John 7:39) who provides and produces the living water in Jesus' followers. This is parallel to the Spirit's work of forming Christ in the believer (cf. Rom. 8:29; Gal. 4:19; Eph. 4:13).
7:39 "for the Spirit was not yet given, because Jesus was not yet glorified" Apparently this reflects John's later thinking (i.e., an editorial comment) on the significance of this statement (cf. John 16:7). It also shows the significance of Calvary and Pentecost both being viewed as a "glory" (cf. John 3:14; 12:16,23; 17:1,5). There are several scribal variants to try to explain what John meant by this brief statement.
NASB (UPDATED) TEXT: JOHN 7:40-44
40Some of the people therefore, when they heard these words, were saying, "This certainly is the Prophet." 41Others were saying, "This is the Christ." Still others were saying, "Surely the Christ is not going to come from Galilee, is He? 42Has not the Scripture said that the Christ comes from the descendants of David, and from Bethlehem, the village where David was?" 43So a division occurred in the crowd because of Him. 44Some of them wanted to seize Him, but no one laid hands on Him.
7:40 "This certainly is the prophet" This is an allusion to the Messianic promise of Moses that is found in Deut. 18:15,18. Many recognized Jesus as a prophet (cf. John 4:19; 6:14; 9:17; Matt. 21:11). They recognized Jesus' power, but misunderstood His person and work. Islam also uses this title for Jesus, but misunderstands His message.
7:41 "Others were saying, 'This is the Christ'" This shows that the term "Christ" is equivalent to the Hebrew term "Messiah," which means "an anointed one." In the OT kings, priests, and prophets were anointed as a sign of God's calling and equipping. See SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)in the Bible at John 11:2.
▣ "Still others were saying, 'Surely the Christ is not going to come from Galilee, is He'" The Greek grammatical construction expects a "no" answer to this question. But what about Isa. 9:1?
7:42 The grammatical construction of this question expects a "yes" answer.
▣ "descendant of David" (cf. 2 Samuel 7; Matt. 21:9; 22:42).
▣ "from Bethlehem, the village where David was" This is another use of irony (cf. Micah 5:2-3 and Matt. 2:5-6).
7:43 Jesus and His message always caused a division (cf. John 7:48-52; 9:16; 10:19; Matt. 10:34-39; Luke 12:51-53). This is the mystery of the parable of the soils (cf. Matthew 13). Some have spiritual ears and some do not (cf. Matt. 10:27; 11:15; 13:9,15 (twice), 16,43; Mark 4:9,23; 7:16; 8:18; Luke 8:8; 14:35).
NASB (UPDATED) TEXT: JOHN 7:45-52
45The officers then came to the chief priests and Pharisees, and they said to them. "Why did you not bring Him?" 46The officers answered, "Never has a man spoken the way this man speaks. 47The Pharisees then answered them, "You have not also been led astray, have you? 48No one of the rulers or Pharisees has believed in Him, has he? 49But this crowd which does not know the Law is accursed." 50Nicodemus (he who came to Him before, being one of them) said to them, 51"Our Law does not judge a man unless it first hears from him and knows what he is doing, does it?" 52They answered him, "You are not also from Galilee, are you? Search, and see that no prophet arises out of Galilee."
7:46 "The officers answered, 'Never did a man speak the way this man speaks'" John's irony again! This is a very startling testimony.
1. they did not mention their fear of the crowd which would have been a good excuse for them
2. these Temple Police were unanimous in their opinion about Jesus, while the crowd was divided
3. these men were accustomed to following orders, not giving their opinions.
7:48 "No one of the rulers or Pharisees has believed in Him, has he" The Greek grammatical construction in both John 7:47 and 48 expects a "no" answer. The term "rulers" refers to the Sanhedrin. Here we have the Sadducees and Pharisees (the entire Sanhedrin), who normally were very hostile to one another, uniting in their oppositions against Jesus (cf. John 11:47,57; 18:3).
7:49 "But this crowd which does not know the Law is accursed" This refers to "the people of the land" ('am hā'āres) who were looked down on by the religious leaders because they did not perform all the Oral Traditions (cf. Deut. 27:26). John's irony continues to be seen in John 7:51, where Nicodemus points out to them that they are also breaking the Law by their treatment of Jesus.
Oh, the tragedy of religiosity. The very ones who curse (eparatos, found only here in the NT) the common people are cursed themselves! If light has become darkness, how great is the darkness! Be warned, modern, conservative, educated religionists!
7:51"Our Law does not judge a man, unless it first hears from him and knows what he is doing, does it" The Greek grammatical construction expects a "no" answer (cf. Exod. 23:1; Deut. 1:16).
7:52 "You are not also from Galilee, are you" This shows the emotional opposition of the Sanhedrin against Jesus.
▣ "Search and see" Search had the connotation within Judaism of studying the Scriptures (cf. John 5:39). This again shows John's use of irony. What about Elijah (cf. 1 Kgs. 17:1) and Jonah (cf. 2 Kgs. 14:25), Hosea and Nahum? They must have meant "the" prophet of Deut. 18:15,19; Gen. 49:10; 2 Samuel 7.
7:53-8:11 See note at beginning of chapter 8.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the festival background to Jesus' words in chapter 7?
2. Describe and explain the purpose of the "Feast of the Tabernacle."
3. Why were the religious leaders so hostile to Jesus?
4. List the different groups that comment about Jesus in this chapter.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Woman Caught in Adultery | An Adulteress Faces the Light of the World | The Woman Caught in Adultery | The Woman Caught in Adultery | The Adulterous Woman |
7:53-8:11 | 7:53-8:12 | 7:53-8:11 | 7:53-8:11 | 7:53-8:11 |
Jesus, the Light of the World | Jesus Defends His Self-Witness | Jesus, the Light of the World | Jesus, the Light of the World | Jesus, the Light of the World |
8:12-20 | 8:12-20 | 8:12 | 8:12 | |
A Discussion on the Testimony of Jesus to Himself | ||||
8:13-20 | 8:13 | 8:13-18 | ||
8:14-18 | ||||
8:19a | 8:19a | |||
8:19b | 8:19b | |||
8:20 | 8:20 | |||
Where I Am Going You Cannot Come | Jesus Predicts His Departure | You Cannot Go Where I Am Going | ||
8:21-30 | 8:21-29 | 8:21-30 | 8:21 | 8:21 |
8:22 | 8:22-24 | |||
8:23-24 | ||||
8:25a | 8:25a | |||
8:25b-26 | 8:25b-26 | |||
The Truth Shall Make You Free | 8:27-29 | 8:27-29 | ||
8:30-36 | 8:30 | 8:30 | ||
The Truth Will Make You Free | The Truth Will Set You Free | Jesus and Abraham | ||
8:31-38 | 8:31-33 | 8:31-32 | 8:31-32 | |
8:33 | 8:33-38 | |||
Abraham's Seed and Satan | 8:34-38 | 8:34-38 | ||
Your Father the Devil | 8:37-47 | |||
8:39-47 | 8:39-47 | 8:39a | 8:39-41a | |
8:39b-41a | ||||
8:41b | 8:41b-47 | |||
8:42-47 | ||||
Before Abraham Was, I Am | Before Abraham Was, I Am | Jesus and Abraham | ||
8:48-59 | 8:48-59 | 8:48-59 | 8:48 | 8:48-51 |
8:49-51 | ||||
8:52-53 | 8:52-56 | |||
8:54-56 | ||||
8:57 | 8:57-58 | |||
8:58 | ||||
8:59 | 8:59 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
TEXTUAL BACKGROUND TO 7:53-8:11
A. John 7:53-8:11 was not part of the original Gospel of John.
B. Evidence for this passage (one sentence in Greek) being omitted from the Gospel are
1. External evidence
a. absent from the oldest Greek manuscripts
1) papyrus - P65 (early third century), P75 (third century)
2) uncials - א (fourth century), B (fourth century), probably absent from A and C. These are damaged at this point in John, but when the surviving leaves of the manuscript are measured there is no room for this passage.
b. many of the later Greek manuscripts that include it mark it with a special sign or symbol, like an asterisk, to show it was not original
c. it is found in several different locations in different later manuscripts
1) after John 7:36
2) after John 7:44
3) after John 7:25
4) in Luke after 21:38
5) in Luke after 24:53
d. absent from the ancient translations
1) the old Latin
2) the old Syriac
3) the early copies of the Peshitta (later Syriac)
e. there is no comment on this text by any of the Greek fathers (until the twelfth century)
f. it is present in codex D (Bezae), a western manuscript of the sixth century, the Latin Vulgate, and the later editions of the Peshitta.
2. Internal evidence
a. the vocabulary and style are more like Luke than John. It was placed in some Greek manuscripts after Luke 21:38 and in others after 24:53.
b. it totally breaks the context of Jesus' discussion with the Jewish leaders after the feast of Tabernacles, 7:1-52; 8:12- 59.
c. there are no parallels in the Synoptic Gospels
3. For a complete technical discussion see Bruce M Metzger's A Textual Commentary on the Greek New Testament, pp. 219-221.
C. This account may be genuine oral tradition from Jesus' life. However, there are many accounts of Jesus' life that Gospel writers chose to not record (John 20:30-31). It is the Gospel writers themselves who were inspired. Later scribes had no right to include an account of Jesus' life, even if authentic, that was not included by the inspired original author. The original authors alone had the insight under the guidance of the Holy Spirit to select, arrange, and adapt the works and words of Jesus. This passage is not original and, therefore, not inspired and should not be included in our Bibles!
D. I have chosen not to comment on this passage because I do not believe it is from the pen of John and, therefore, not part of an inspired text (even if historical).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 8:12-20
12Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life." 13So the Pharisees said to Him, "You are testifying about Yourself; Your testimony is not true." 14Jesus answered and said to them, "Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going. 15You judge according to the flesh; I am not judging anyone. 16But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me. 17Even in your law it has been written that the testimony of two men is true. 18I am He who testifies about Myself, and the Father who sent Me testifies about Me." 19So they were saying to Him, "Where is Your Father?" Jesus answered, "You know neither Me nor My Father; if you knew Me, you would know My Father also." 20These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come.
8:12 "Then Jesus again spoke to them" "The multitude" is not mentioned in this chapter. It may be that the Feast of the Tabernacles is over and Jesus remained in the Temple area trying to reason and witness to the Jewish leaders.
However, as Jesus used the water ceremony of the feast to reveal Himself, in this section He uses the lighting ceremony of the feast to reveal Himself. It is surely possible that 8:12-10:21 is still set on the last day of the Feast of Tabernacles (Booths).
▣ "I am the Light" Chapters 6, 7, and 8 seem to be related to the "wilderness wanderings" period of Israel's history, the source of the metaphors that Jesus uses of Himself.
1. chapter 6 uses "manna" and "the bread of life"
2. chapter 7 uses "water" and "living water"
3. chapter 8 uses "light" and "Shekinah glory."
This metaphor of light is repeated throughout John (cf. John 1:4-5, 8-9; 3:19-21; 9:5; 12:46).
There has been some debate as to exactly what this refers.
1. the ancient fear of darkness
2. a title for God in the OT (cf. Ps. 27:1; Isa. 60:20; 1 John 1:5)
3. the background of the Feast of the Tabernacles, lighting of the candelabra in the Court of the Women
4. an allusion to the Shekinah cloud of glory in the wilderness wandering period that symbolized the presence of God
5. the Messianic titles in the OT (cf. Isa. 42:6, 49:6; Luke 2:32).
The rabbis also used "light" as a title for the Messiah. The lighting of the huge lamps in the Court of the Women during the Feast of Tabernacle is the obvious setting for Jesus' statement. The Messianic implications of light and the special references in John 1:4,8 coincide with the ceremony in the Temple for Jesus to continue to reveal His true origin.
This is one of the seven "I am" statements in John (followed by a predicate)
1. I am the Bread of life (John 6:35,41,48,51)
2. I am the Light of the world (John 8:12; 9: 5; cf. John 1:4,9; 12:46)
3. I am the door of the sheepfold (John 10:7,9)
4. I am the good shepherd (John 10:11,14)
5. I am the resurrection, and the life (John 11:25)
6. I am the way, the truth, and the life (John 14:6)
7. I am the true vine (John 15:1,5)
These unique statements, found only in John, point toward the person of Jesus. John focuses on these personal aspects of salvation. We must trust Him!
▣ "of the world" This term (kosmos, see Special Topic at John 14:17) shows the universal scope of the gospel of Jesus Christ (cf. John 3:16).
▣ "he who follows me" This is a present active participle. It must be remembered that Christianity is not primarily a creed or a theology, rather, it is a personal relationship followed by a lifestyle of discipleship (cf. Matt. 28:18-20; 1 John 1:7).
▣ "will not walk in the darkness" This is an allusion to the theological concept of Satan "blinding the eyes of the unredeemed" (cf. 2 Cor. 4:4). There is a further allusion to the OT passages that speak of God's word such as a "lamp unto my feet and a light unto my path" (cf. Ps. 119:105).
Those who accept "the Light" should live different lives (cf. I Jn. 1:7)!
▣ "the Light of life" Jesus possesses the life of God and gives it to His followers (cf. Matt. 5:14), to those whom God has given to Him.
8:13 "Pharisees" See Special Topic at John 1:24.
▣ "Your testimony is not true" The Jews were claiming a legal technicality of evidence (i.e., a requirement of two witnesses, cf. Num. 35:30; Deut. 17:6; 19:15-21). Jesus had spoken earlier to this very objection (cf. John 5:31ff) and had given several witnesses. In this context His witness is the Father!
8:14,16 "if. . .if" These are both third class conditional sentences which mean potential action. Most of the conditions through chapter 8 are of this type.
▣ "I know where I came from and where I am going" This again is the "above and below" dualism. Jesus had a conscious memory of His pre-existence with the Father, an understanding of His mission, and a sense of the prophetic timetable (cf. John 1:1-4, 14-18; 7:28-29; 13:1; 17:5).
▣ "but you do not know where I come from or where I am going" This must relate to chapter 7. They did not know Jesus' place of birth (cf. John 8:41-42) nor did they know where He was going (cf. John 7:34-36; 8:21). See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
8:15 "You judge according to the flesh" This also is an allusion to chapter 7 (cf. John 8:24). See Special Topic: Flesh (sarx) at John 1:14.
▣ " I am not judging anyone" Some see a contradiction here between John 3:17 and 9:39. Jesus came not to judge, but to give life. By the very fact of His coming, those who reject Him are judged (cf. John 3:18-21).
8:16-18 Again this was the issue of two witnesses needed in a court case (cf. Num. 35:30; Deut 17:6; 19:15). Jesus, in no uncertain terms, affirms His oneness with the Father (cf. John 7:29; 14:9). See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
8:16
NASB (1970),
NJB, REB"He who sent Me"
NASB (1995),
NKJV, NRSV,
NIV"the Father who sent Me"
Just as there is disagreement between two editions of the NASB, there is disagreement between the UBS3,4
1. UBS3 gives "Father" a "C" rating (MS P39,66,75, אi2, B, L, T, W,
2. UBS4 gives "Father" an "A" rating (MSS א*, D, and some Old Later and Syriac versions omit it)
Jesus is never alone! The Father is always with Him (cf. John 8:16,29; 16:32), except possibly on the cross (cf. Mark 15:34).
The joy and completion of fellowship is the essence of salvation. The purpose of creation was for God to have someone to fellowship with, so He (i.e., Christ, cf. Jn. 1:3; 1 Cor. 8:6; Col. 1:16; Heb. 1:2) created them in YHWH's image and likeness (cf. Gen. 1:26,27). This loss of fellowship is the penalty of sin. Its restoration is the goal of Jesus' mission!
8:19 "Where is Your Father" They were still understanding Jesus on a physical, literal level. Their preconceived and prideful minds were closed to the truth (cf. John 8:27). This misunderstanding is a literary characteristic of John's Gospel.
▣ "if you knew Me, you would know My Father also" This is a second class conditional sentence. It is often called "contrary to fact." "If you knew Me, which you do not, then you would know My Father, which you do not." This theme is repeated from John 5:37, see full note at John 7:28. It is difficult to outline John's Gospel because it is like a tapestry of recurring patterns or a symphony of repeated melodies.
8:20 "He spoke in the treasury" This verse is apparently another editorial comment from an eyewitness. The treasury was not a separate building. Rabbinical tradition (Shekalim 6) says there were thirteen trumpet-shaped containers, each marked for a specific purpose, located in the Court of the Women (cf. Mark 12:41), where the huge lamps were lighted during the Feast of Tabernacles.
▣ "His hour had not yet come" See note at John 2:4.
NASB (UPDATED) TEXT: JOHN 8:21-30
21Then He said again to them, "I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come." 22So the Jews were saying, "Surely He will not kill Himself, will He, since He says, 'Where I am going, you cannot come'?" 23And He was saying to them, "You are from below, I am from above; you are of this world, I am not of this world. 24Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins." 25So they were saying to Him, "Who are You?" Jesus said to them, "What have I been saying to you from the beginning? 26I have many things to speak and to judge concerning you, but He who sent Me is true; and the things which I heard from Him, these I speak to the world." 27They did not realize that He had been speaking to them about the Father. 28So Jesus said, "When you lift up the Son of Man, then you will know that I am He, and I do nothing on My own initiative, but I speak these things as the Father taught Me. 29And He who sent Me is with Me; He has not left Me alone, for I always do the things that are pleasing to Him." 30As He spoke these things, many came to believe in Him.
8:21-22 "where I am going, you can not come. . .Surely He will not kill Himself, will He" The question of John 8:22 expects a "no" answer. It is obvious from the context that although they misunderstood His statement (cf. John 7:34-36), they related it to His death. From Josephus we learn that suicide condemned one to the lowest parts of Hades. Their question apparently indicates that this is where they thought Jesus should be.
8:21 "and will die in your sin" This is literally "In the sin of you, you will die." The term "sin" is singular in John 8:21 and plural in John 8:24. This refers primarily to their rejection of Jesus as the Christ (cf. John 8:24). This is really the unpardonable sin of the Synoptic Gospels. Their leaders are rejecting Jesus in the presence of the great light from His words and signs.
See the following notes from my commentary on Mark.
Mark 3:29 "whoever blasphemes against the Holy Spirit" This must be understood in its pre-Pentecostal historical setting. It was used in the sense of God's truth being rejected. The teaching of this verse has commonly been called "the unpardonable sin." It must be interpreted in light of the following criteria:
1.the distinction in the OT between "intentional" and "unintentional sins," (cf. Num. 15:27-31)
2.the unbelief of Jesus' own family contrasted with the unbelief of the Pharisees in this context
3.the statements of forgiveness in Mark 3:28
4.the differences between the Gospel parallels, particularly the change of "son of man," (cf. Matt. 12:32; Luke 12:10) to "sons of men," (cf. Matt. 12:31; Mark 3:28).
In light of the above, this sin is committed by those who, in the presence of great light and understanding, still reject Jesus as God's means of revelation and salvation. They turn the light of the gospel into the darkness of Satan (cf. Mark 3:30). They reject the Spirit's drawing and conviction (cf. John 6:44,65). The unpardonable sin is not a rejection by God because of some single act or word, but the continual, ongoing rejection of God in Christ by willful unbelief (i.e., the scribes and Pharisees).
This sin can only be committed by those who have been exposed to the gospel. Those who have heard the message about Jesus clearly are the most responsible for its rejection. This is especially true of modern cultures that have continual access to the gospel, but reject Jesus (i.e., America, western culture).
8:23 "You are from below, I am from above" This is another example of John's vertical dualism (i.e., below vs. above, cf. John 7:35-36; 18:36).
John's contrast between Jesus who is from above and the Jews who are from below, forms a dualism that is unique among the Gospels. The Synoptic Gospels (Matthew, Mark, Luke) contrast the two Jewish ages, the evil present age and the future age of righteousness. This difference is described by the terms horizontal dualism vs. vertical dualism. Did Jesus teach both in different settings? Possibly the Synoptics recorded Jesus' public teachings while John recorded Jesus' private teachings to the disciples.
▣ "you are of this world" The world lies in the power of the Evil One (cf. 2 Cor. 4:4; Eph. 2:2; and 1 John 5:19). For world (kosmos) see Special Topic at John 14:17.
8:24 "unless" This is a third class conditional sentence which means potential action.
NASB, NKJV"you believe that I am He"
NRSV, JB"believe that I am he"
TEV"believe that 'I Am Who I Am'"
NJB"believe that I am He"
This is one of the strongest statements of Jesus' self-understanding of His own divine nature (or it is possible that in this context "the Messiah" is the referent). He uses the OT title for YHWH (cf. "I am" of Exod. 3:14). This is distinct from the famous "I am" statements in John. This has no predicate (cf. John 4:26; 6:20; 8:24,25,58; 13:19; 18:5,6,8). See Special Topic: John's Use of "Believe" at John 2:23.
8:25 "Who are You" The Jewish authorities are looking for legal grounds for a charge of blasphemy (cf. Matt. 26:57-68; Mark 14:53-65)! They want Him killed. They are not looking for information but for condemnation.
Jesus clearly reveals Himself in John (unlike the Synoptics)! His words (i.e., John 8:24) and His acts (i.e., healing on the Sabbath) clearly show His authority.
NASB"What have I been saying to you from the beginning"
NKJV"Just what I have been saying to you from the beginning"
NRSV"Why do I speak to you at all"
TEV"What I have told you from the very beginning"
NJB"What I have told you from the outset"
Originally the Greek manuscript had no spaces between the words. Therefore, the Greek letters can be divided in different places to make words that fit the context. The divergence of translations is not related to a manuscript variation, but word division. Here are the options.
1. hote - I have said to you from the beginning (NASB, NKJV, TEV, NJB, NIV)
2. ho ti as a Semitic idiom of exclamation - that I talk to you at all (NRSV, TEV footnote)
It is probably one of John's word plays that the term "beginning" is used in the Septuagint's translation of Gen. 1:1 (creation) and in John. 1:1 (His ministry). Jesus is from the "beginning" and has been telling them this all along by words and deeds!
8:26-27 These themes are repeated in John for emphasis.
1. the Father sent Me (cf. John 3:17,34; 4:34; 5:36,38; 6:29,44,57; 7:28-29; 8:16,26,42; 10:36; 11:42; 12:49; 14:24; 15:21; 17:3,18,21,23,25; 20:21)
2. the Father is true (cf. John 3:33; 7:28)
3. Jesus' teachings are from the Father (cf. John 3:11; 7:16-17; 8:26,28,40; 12:49; 14:24; 15:15)
4. Jesus reveals the Father (cf. John 1:18; 8:26-29; 12:49-50; 14:7,9)
▣ "the world" See note at John 1:10.
8:27 Another editorial comment by the author. If they had understood His clear metaphorical and symbolic language, they, like other Jews, would have tried to kill Him (cf. John 5:18; 8:59; 10:33). His claims were not that hidden!
8:28 "When you lift up the Son of Man" This is an OT allusion to Num. 21:4-9, which is discussed in John 3:14. This term, as so many terms in John, had a double meaning. It can mean "lifted up" as on the cross (cf. John 3:14; 12:32,34), but it is often used in a sense of "exalted," as in Acts 2:33, 5:31; Phil. 2:9. Jesus knew He came to die (cf. Mark 10:45).
▣ "the Son of Man" This is Jesus' self-chosen title because it had no militaristic or nationalistic implications within rabbinical
Judaism. Jesus chose this title because it connects both the concepts of humanity (cf. Ezek. 2:1; Ps. 8:4) and deity (cf. Dan. 7:13).
▣ "then you will know that I am He" Even the disciples (and His family) did not fully understand until (cf. John 7:39) after Pentecost! The Spirit came with eye-opening power to all who had spiritual eyes and ears!
For the unique grammatical affirmation "I am He" see the note at John 8:24. They will know
1. who He is (i.e., Messiah)
2. that He reveals the Father (cf. John 5:19-20)
3. that He and the Father are one (John 8:29)
8:29 "He has not left Me alone" Jesus' fellowship with the Father sustained Him (cf. John 8:16; 16:32). This is why the broken fellowship on the cross was so difficult for Him (cf. Mark 15:34).
8:30 "many came to believe in Him" There is great latitude in the use of the term "believe" in this passage. It seems to refer to shallow faith on the part of some hearers (cf. Matt 13; Mark 4). They were willing to concede that He was the Messiah based on their understanding of what that meant. The context of John 8:30-58 clearly shows that they were not true believers (cf. John 2:23-25). In John there are several levels to belief, not all lead to salvation. See Special Topic at John 2:23.
NASB (UPDATED) TEXT: JOHN 8:31-33
31So Jesus was saying to those Jews who had believed Him, "If you abide in My word, then you are truly disciples of Mine; 32and you will know the truth, and the truth will make you free." 33They answered Him, "We are Abraham's descendants and have never yet been enslaved to anyone; how is it that You say, 'You will become free'?"
8:31 "If you abide" This is a third class conditional sentence which means potential action. This emphasis on continuing faith is also expressed clearly in John 15. This is the missing element in evangelical gospel proclamation. The word is to be believed (cf. John 5:24), obeyed, and abided in. See Special Topic: Abiding at 1 John 2:10.
SPECIAL TOPIC: THE NEED TO PERSEVERE
▣ "in My word, then you are truly disciples of Mine" Jesus emphasized lifestyle obedience (to His commands, cf. John 8:51,52,55; 14:15,21,23,24; 15:10,20; 17:6; Luke 6:46; 2 John 9). In a sense this verse reflects the shema, a Hebrew word that means "to hear so as to do" (i.e., Deut. 6:4-6).
8:32 "you will know" This is used in the OT sense of "know," which meant "personal relationship," not in the sense of "cognitive truth" (cf. Gen. 4:1; Jer. 1:5). Truth is a person! This verse, which is so often found on institutions of learning, does not refer to accumulated human knowledge. That has proved to divide and bind, not free, humans. The "truth" spoken of here is the gospel and person of Jesus Christ. There is no truth, peace, or hope apart from Him!
8:32,40,44,45,46 "the truth" This is the key concept of the context. This term has two connotations.
1. trustworthiness
2. truth versus falsehood
Both connotations are true of the life and ministry of Jesus. He is both the content and goal of the gospel. Truth is primarily a person! Jesus reveals the personal Father. This verse is often taken out of context and used in educational settings. Facts, even true facts, even lots of true facts, do not set one free (cf. Eccl. 1:18). See Special Topic on Truth at John 6:55 and 17:3.
8:32 "make you free" Believers are free from legalism, ritualism, and performance oriented, human religiosity. Yet free believers bind themselves for the sake of the gospel (cf. Rom. 14:1-15:6; 1 Cor. 8-10).
8:33 "We are Abraham's descendants and have never yet been enslaved to anyone" It is amazing how blind racial pride can be. What about Egypt, Syria, Babylon, Persia, Greece, Syria, and Rome?
NASB (UPDATED) TEXT: JOHN 8:34-38
34Jesus answered them, "Truly, truly, I say to you, everyone who commits sin is the slave of sin. 35The slave does not remain in the house forever; the son does remain forever. 36So if the Son makes you free, you will be free indeed. 37I know that you are Abraham's descendants; yet you seek to kill Me, because My word has no place in you. 38I speak the things which I have seen with My Father; therefore you also do the things which you heard from your father."
8:34 "everyone who commits sin is the slave of sin" Jesus was trying to lead them to the spiritual reality behind His previous phrase "make you free" in John 8:32, which the statement in John 8:33 shows they misunderstood. This statement is related to Jesus' strong accusations in John 8:21 and 24. His condemnations of these peripheral followers is consummated in John 8:44-47.
As Frank Stagg states in New Testament Theology, "the irony of man's plight is that bondage is the result of his attempt to be free" (p. 32).
The verb here is a present active participle, "doing," which denotes ongoing sin. Continuing sin is an evidence that one does not "know" the truth (Jesus). This same truth is expressed using the PRESENT TENSE verbs "sinning" in 1 John 3:6,9!
The question is, "Do believers still sin?" The answer must be "yes" (cf. Romans 7; 1 John). Christians struggle with sin, but the lost revel in it and do not recognize it!
The NET Bible (p. 1921 #21) adds a good comment that the contextual sin in John is "unbelief" (the unpardonable sin). This is not an ethical context but a "believe unto salvation context." The "sin" in 1 John is also unbelief (sin unto death)!
8:35 This verse does not directly relate to John 8:34, but to John 8:36. Jesus, not the Moses of rabbinical Judaism, is the true son (cf. Heb. 1:2; 3:6; 5:8; 7:28). Only faith in Him, not the performance of endless rules and rituals, can set one free (cf. John 8:32).
▣ "forever" See Special Topic at John 6:58.
8:36 "if" This is a third class conditional sentence which speaks of potential action.
8:37 "yet you seek to kill Me" (cf. John 5:18; 7:1,19; 8:37,40; 11:53).
▣ "because My word has no place in you" This phrase can be understood in several senses. A helpful study aid is The Bible in Twenty Six Translations.
1. "because my word hath not free course in you" - American Standard Version
2. "gaineth no ground in you" - The New Testament by Henry Alford
3. "makes no headway among you" - The New Testament: A New Translation by James Moffatt
4. "findeth no place in you" - The Emphasized New Testament: A New Translation by J. B. Rotherham
5. "because my words find no room in your hearts" - The Four Gospels by E. John 8:Rieu
Again, the problem is receiving or not receiving the gospel. It is an issue of salvation, not moral progress.
8:38 "which I have seen" This is a perfect active indicative which relates to Jesus' pre-existence and current fellowship with the Father (cf. John 8:40,42).
▣ "you also do the things which you heard from your father" The first mention of "father" could be a reference to Jewish tradition (cf. Isa. 29:13). However, in John 8:41-44 the subject is qualified to Satan/Devil. Their actions, motives, and words, supposedly supporting "Moses," clearly show their spiritual orientation. Humans do not/cannot initiate in the spiritual realm. There are two sources of influence (not a dualism) - God/Christ/Spirit or Satan/and His! How one responds to the gospel (cf. John 1:12; 3:16; 10:1-18; 14:6) reveals the spiritual orientation!
There is some textual option related to this phrase.
1. both references to "father" could refer to YHWH (no pronoun "your")
2. the verb is an imperative, not an indicative
(see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p.225).
NASB (UPDATED) TEXT: JOHN 8:39-47
39They answered and said to Him, "Abraham is our father." Jesus said to them, "If you are Abraham's children, do the deeds of Abraham. 40But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. 41You are doing the deeds of your father." They said to Him, "We were not born of fornication; we have one Father, even God." 42Jesus said to them, "If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. 43Why do you not understand what I am saying? It is because you cannot hear My word. 44You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. 45But because I speak the truth, you do not believe Me. 46Which one of you convicts Me of sin? If I speak truth, why do you not believe Me? 47He who is of God hears the words of God; for this reason you do not hear them, because you are not of God."
8:39 "Abraham is our father" Jesus affirmed their physical descent from Abraham, but pointed out that they had family characteristics of Satan (cf. John 8:38,44). A personal faith relationship, not racial identity, made the Jews right with God (cf. Deut. 6:5,13; Rom. 2:28-29; 9:6).
▣ "If" This is a first class conditional sentence in form (in the protasis - PRESENT ACTIVE INDICATIVE with ei), but it could be functioning as a second class conditional (cf. John 8:19 and 42). The Greek manuscript variants attempted to remove this mixed conditional form by changing the first verb to an imperfect. If so it would read, "If you were Abraham's children, which you are not, then you would be doing what Abraham did, but you are not." UBS4 gives the mixed conditional form a "B" rating (almost certain).
8:40 "a man" Jesus not only understood Himself as a representative of YHWH, equal in divine essence with YHWH, but also as a true human being. This assertion refuted the Gnostic false teachers' assertion of the eternal dualism between spirit and physical things (cf. 1 John 1:1-4; 4:1-4).
8:41
NASB, NKJV"'We were not born of fornication'"
NRSV"'We are not illegitimate children'"
TEV"'We are true children'"
NJB"'We were not born illegitimate'"
This may be connected with the accusation of John 8:48 ("you are a Samaritan"). It seems that the Jews were asserting that Jesus was an illegitimate son, not a full blooded Jew. Later rabbinical sources would say Jesus was fathered by a Roman soldier.
▣ "we have one Father, even God" This statement reflects the strict monotheism of the OT (cf. Deut. 4:35,39; 6:4-5) expressed in paternal terms (cf. Deut. 32:6; Isa. 1:2; 63:16; 64:8). Here was the dilemma: these Jewish leaders affirmed the oneness of God (cf. Deut. 6:4-5) and that obedience to the Mosaic Law brought a right relationship with God (cf. Deut. 6:1-3,17,24-25). Jesus came claiming to be one with God! Jesus claimed that right standing with God was based not on performance of law, but on personal faith in Him. Their confusion and reluctance is understandable, but here is where the insight of the Spirit and the mighty works of Jesus bring faith!
8:42 "If" This is a second class conditional sentence called "contrary to fact." "If God were your Father which He is not, you would love me, which you do not" (cf. John 8:47).
8:43 "because you cannot hear My word" This refers to spiritual receptivity and understanding. They had no spiritual ears (cf. Isa. 6:9-10; Matt. 11:15; 13:9,15-16,43; Mark 4:9,23; 7:16; 8:18; Luke 8:8; 14:35; Acts 7:51; 28:26-27).
8:44 "You are of your father, the devil" What a startling statement to the religious leaders of His day (cf. John 8:47). This concept of shared family characteristics is expressed in a Hebrew idiom, "sons of. . ." (cf. Matt. 13:38; Acts 13:10; 1 John 3:8,10).
For "devil" see Special Topic at John 12:31.
▣ a "murderer from the beginning" This is not meant to imply the eternality of evil (i.e., dualism as in Zoroastrianism), but it reflects the concept of the spiritual temptation of Adam and Eve by the agency of a lying spirit indwelling a serpent (cf. Genesis 3). Notice the purposeful contrast between God who is True, Truth and the devil!
8:46 "Which of you convicts Me of sin" In context this refers to false testimony. Satan lies, but Jesus speaks the truth. Jesus invites these Jewish leaders to refute His statements or teachings, prove Him to be false! In this context this statement does not seem to relate to Jesus' sinlessness as a theological doctrine.
In John "sin" is more a principle of evil in a fallen world in rebellion against God than a specific act of sin. Sin is everything Jesus is not! The ultimate "sin" is unbelief (cf. John 16:9).
NASB (UPDATED) TEXT: JOHN 8:48-59
48The Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?" 49Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me. 50But I do not seek My glory; there is One who seeks and judges. 51Truly, truly, I say to you, if anyone keeps My word he will never see death. 52The Jews said to Him, "Now we know that You have a demon. Abraham died, and the prophets also; and You say, 'If anyone keeps My word, he will never taste of death.' 53Surely You are not greater than our father Abraham, who died? The prophets died too; whom do You make Yourself out to be?" 54Jesus answered, "If I glorify Myself, My glory is nothing; it is My Father who glorifies Me, of whom you say, 'He is our God'; 55and you have not come to know Him, but I know Him; and if I say that I do not know Him, I will be a liar like you, but I do know Him and keep His word. 56Your father Abraham rejoiced to see My day, and he saw it and was glad." 57So the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?" 58Jesus said to them, "Truly, truly, I say to you, before Abraham was born, I am. 59Therefore they picked up stones to throw at Him, but Jesus hid Himself and went out of the temple.
8:48 "You are a Samaritan and have a demon" There is a possibility that the true contextual meaning is reflected in the Aramaic word translated by the Greek term "Samaritan," which meant "the chief of demons." Jesus spoke Aramaic. If this is true it fits in with the constant charge by the religious leaders that Jesus' power came from an evil supernatural source. It is also possible that to say someone had a demon meant they were lying (cf. John 8:52). To say Jesus was a Samaritan (cf. John 4:9) or had a demon (cf. John 7:20; 8:48,49,52; 10:20,21, see Special Topic at John 12:31) was a way of saying that one should not listen to Him or respond to His message. This then, like "Abraham is our father," was another excuse for not responding to Jesus or His message.
8:49 One cannot believe in the Father and not the Son (cf. 1 John 5:9-12); one cannot know the Father and not honor the Son (cf. John 5:23). Although two separate external persons, they are one (cf. John 10:30; 17:21-23).
8:50 "My glory" See note at John 1:14.
8:51,52 "if. . .If" These are both third class conditional sentences which mean potential action. Notice obedience is linked to faith (see list of texts in John 8:48).
▣ "he will never see death" This is a strong double negative. This obviously refers to spiritual death (cf. John 8:21,24), not physical death (cf. John 5:24; 6:40, 47; 11:25-26). It could refer to the fear of death (cf. 1 Cor. 15:54-57).
The concept of "death" (thanatos) is expressed in the Bible in three stages.
1. spiritual death, Gen. 2:17; 3:1-24; Isa. 59:2; Rom. 7:10-11; James 1:15 (the relationship with God is broken)
2. physical death, Gen. 3:4-5; 5 (the relationship with the planet is broken)
3. eternal death, "the second death," Rev. 2:11; 20:6,14; 21:8 (the broken relationship with God is made permanent)
Death is the opposite of the will of God for His highest creation (cf. Gen. 1:26-27).
8:52 This shows that they misunderstood Jesus' statement (cf. John 8:51). They took it to relate to the physical life of Abraham and the prophets.
8:53 This question expects a "no" answer. What a startling statement! But this was exactly what Jesus was claiming.
1. He was greater than Abraham, John 8:53
2. He was greater than Jacob, 4:12
3. He was greater than Jonah, Matt. 12:41; Luke 11:32
4. He was greater than John the Baptist, 5:36; Luke 7:28
5. He was greater than Solomon, Matt. 12:42; Luke 11:31
The whole book of Hebrews shows the superiority of Jesus over Moses, new covenant over old covenant (see my commentary on Hebrews free online at www.freebiblecommentary.mobi ).
▣ "whom do You make Yourself out to be" This was exactly the point! Jesus states the conclusion clearly in John 8:54 and 58 and they try to stone Him for blasphemy (cf. John 8:59).
8:54 "If" Another third class conditional sentence which meant potential action.
▣ "glorify" It is used here in the sense of honor (cf. Rom. 1:21; 1 Cor. 12:26).
8:55 "know. . .know" The English term translates two Greek terms in this verse, ginōskō and oida, which seem in this context to be synonyms (cf. John 7:28-29). Jesus knows the Father and reveals Him to His followers. The world (even the Jews) does not know the Father (cf. John 1:10; 8:19,55; 15:21;16:3; 17:25).
8:56 "Your father Abraham" This is a startling statement. Jesus distances Himself from "the Jews," "the Law" (cf. John 8:17), "the Temple," and even the patriarch Abraham. There is a clear break from the Old Covenant!
▣ "rejoiced to see My day" This is an aorist middle indicative. How much did Abraham understand about the Messiah? Several translations translate this in a future sense. These options are taken from The Bible in Twenty-Six Translations.
1. "exulted that he should see" - The Emphasized New Testament: A New Translation by J. B. Rotherham
2. "rejoice that he was to see my day" - Revised Standard Version
3. "was extremely happy in the prospect of seeing - The Berkeley Version of the New Testament by Gerrit Verkuyl
4. "of seeing my coming" - The New Testament: An American Translation by Edgar J. Goodspeed
5. "was delighted to know of My day" - The New Testament in the Language of Today by William F. Beck
Also, The Analytical Greek Lexicon Revised edited by Harold K. Moulton lists the verb as meaning "to desire ardently" from the Septuagint's usage (p. 2).
▣ "he saw it and was glad" This refers to one of two things.
1. that Abraham, in his lifetime, had a vision of the Messiah (cf. II Esdras 3:14)
2. that Abraham was alive (in heaven) and conscious of the Messiah's work on earth (cf. Heb 11:13)
The whole point of Jesus' statement is that the Father of the Jewish nation looked forward to the Messianic age with great joy, but the current "seed" (generation) refused to believe and rejoice! Abraham is the father of believers (cf. Rom. 2:28-29), not unbelievers!
8:57 Again Jesus' hearers misunderstood His words because of their literalism! This confusion may have been purposeful! They did not see because they did not want to see or possibly could not see!
8:58 "before Abraham was born, I am" This was blasphemy to the Jews and they tried to stone Jesus (cf. Exod. 3:12, 14). They understood completely what He was saying, which was that He was pre-existent Deity (cf. John 4:26; 6:20; 8:24,28,54-59; 13:19; 18:5,6,8).
8:59 "they picked up stones to throw at Him" Jesus' words were very plain. He was the Messiah and He was one with the Father. These Jews, who in John 8:31 are said to have "believed Him," are now ready to stone Him for blasphemy (cf. Lev. 24:16). It was so hard for these Jews to accept Jesus' radical new message.
1. He did not act the way they expected the Messiah to act
2. He challenged their sacred oral traditions
3. He confused their strict monotheism
4. He asserted that Satan, not YHWH, was their "father"
One must "stone" Him or "receive" Him! There is no middle ground!
▣ "Jesus hid Himself and went out of the temple" This is one of those verses that have caused interpreters to speculate (and add phrases to the Greek text) on whether
1. this was a miracle (cf. Luke 4:30 and textual additions here)
2. Jesus melted into the crowd because He looked like all the other Jews in attendance
There was a divine timetable. Jesus knew that He came to die and He know how, when, and where. His "hour had not yet come"!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is John 7:53-8:11 an original part of the Gospel of John?
Why or why not?
2. What is the background to Jesus' statement "I am the light of the world"?
3. Why were the Pharisees so antagonistic to Jesus?
4. Explain the use of the term "believe" in John 8:30 in light of the context that follows.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Healing of a Man Born Blind | A Man Born Blind Receives Sight | Jesus Manifests Himself as the Light of Life | Jesus Heals a Man Born Blind | The Cure of the Man Born Blind |
9:1-12 | 9:1-12 | 9:1-12 | 9:1-2 | 9:1-5 |
9:3-5 | ||||
9:6-7 | 9:6-7 | |||
9:8 | 9:8-12 | |||
0:9a | ||||
9:9b | ||||
9:10 | ||||
9:11 | ||||
9:12a | ||||
9:12b | ||||
The Pharisees Investigate the Healing | The Pharisees Excommunicate the Healed Man | The Pharisees Investigate the Healing | ||
9:13-17 | 9:13-34 | 9:13-17 | 9:13-15 | 9:13-17 |
9:16a | ||||
9:16b | ||||
9:17a | ||||
9:17b | ||||
9:18-23 | 9:18-23 | 9:18-19 | 9:18-23 | |
9:20-23 | ||||
9:24-34 | 9:24-34 | 9:24 | 9:24-34 | |
9:25 | ||||
9:26 | ||||
9:27 | ||||
9:28-29 | ||||
9:30-33 | ||||
9:34 | ||||
Spiritual Blindness | True Vision and True Blindness | Spiritual Blindness | ||
9:35-39 | 9:35-41 | 9:35-41 | 9:35 | 9:35-39 |
9:36 | ||||
9:37 | ||||
9:37 | ||||
9:39 | ||||
9:40-41 | 9:40 | 9:40-41 | ||
9:41 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-41
A. Healing of the blind, a very frequent miracle in Jesus' ministry, is surprisingly accomplished by several different techniques.
B. Healing of the blind was a Messianic sign (cf. Isa. 29:18; 35:5; 42:7; Matt. 11:5). The significance of these healings is seen in the immediate context of Jesus' statement that He was the Light of the world (cf. John 8:12 & 9:5). The Jews wanted a sign; they had several! Only YHWH can open eyes!
C. This chapter is an acted-out parable of the physical blindness of a man and the spiritual blindness of the Pharisees (cf. John 9:39-41; Matt. 6:23).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 9:1-12
1As He passed by, He saw a man blind from birth. 2And His disciples asked Him, "Rabbi, who sinned, this man or his parents, that he would be born blind?" 3Jesus answered, "It was neither that this man sinned, nor his parents; but it was so that the works of God might be displayed in him. 4We must work the works of Him who sent Me as long as it is day; night is coming when no one can work. 5While I am in the world, I am the Light of the world." 6When He had said this, He spat on the ground, and made clay of the spittle, and applied the clay to his eyes, 7and said to him, "Go, wash in the pool of Siloam" (which is translated, Sent). So he went away and washed, and came back seeing. 8Therefore the neighbors, and those who previously saw him as a beggar, were saying, "Is not this the one who used to sit and beg?" 9Others were saying, "This is he," still others were saying, "No, but he is like him." He kept saying, "I am the one." 10So they were saying to him, "How then were your eyes opened?" 11He answered, "The man who is called Jesus made clay, and anointed my eyes, and said to me, 'Go to Siloam and wash'; so I went away and washed, and I received sight." 12They said to him, "Where is He?" He said, "I do not know."
9:1 "blind from birth" This is the only example of a cure of this type. There was no possibility of a fraud.
9:2 "His disciples" This is the first mention of His disciples since chapter 6. This could refer to (1) the Judean disciples mentioned in chapter 7:3 or (2) the Twelve.
▣ "who sinned, this man or his parents, that he would be born blind" This question has generated much theological discussion. We must interpret it in terms of ancient Judaism, not Eastern religions. There are several possibilities.
1. this refers to prenatal sins which the rabbis theorized from Gen. 25:22
2. this refers to sins of parents or immediate ancestors which affected the unborn child (cf. Exod. 20:5; Deut. 5:9)
3. this refers to the relationship between sin and sickness, so common in rabbinical theology (cf. James 5:15-16; John 5:14)
This has nothing to do with the eastern cyclical theology of reincarnation or the wheel of karma. This is a Jewish setting. For a good discussion of this issue see James W. Sire's Scripture Twisting, pp. 127-144.
9:3 This verse gives Jesus' answer to the disciples' question in John 9:2. Several truths are implied: (1) sin and sickness are not automatically linked and (2) problems often provide the opportunity for God's blessing.
9:4 "We. . .Me" These pronouns obviously do not agree. Several Greek manuscripts have changed one or the other to bring grammatical agreement. They do seem to reflect the theological position that as Jesus was the light of the world, we are to reflect that light in our own day (cf. Matt. 5:14).
▣ "night is coming" A comparison with John 9:5 shows that this is obviously metaphorical. The night can represent
1. the coming judgement
2. a period of opportunity closed
3. the rejection and crucifixion of Jesus
9:5 "While I am in the world" This seems to refer to the period of the incarnation, the time from Bethlehem to Calvary/Mt. of Olives. Jesus was here for only a limited time. His hearers must respond now to His message. This phrase is theologically parallel to John 9:4.
One wonders how much the "I am" implies in a context like this!
▣ "I am the Light of the world" John often uses "light" and "darkness" as metaphors of spiritual realities. Jesus as the "light of the world" (cf. John 1:4-5, 8-9; 3:17-21; 8:12; 9:5; 12:46) may reflect OT Messianic implications (cf. Isa. 42:6; 49:6; 51:4; 60:1,3). See note at John 8:12.
9:6 "made clay of the spittle" Saliva was a Jewish medical home remedy. It was not allowed to be used on the Sabbath (cf. John 9:14). The Gospels record three examples of Jesus' use of saliva (cf. Mark 7:33; 8:23; and here). By using this accepted, even expected, method of healing, Jesus was physically encouraging this man's faith, but also deliberately challenging the Pharisees' traditions and rules!
9:7 "the pool of Siloam" Siloam means "the One who has been sent." This pool was used in the ritual of the Feast of the Tabernacles.
▣ "(which is translated, Sent)" The term "sent" was related to the fact that the water of the pool was piped in from the Gihon springs, which was outside the walls of the city of Jerusalem. The rabbis connected the word "sent" with Messianic implications. This is another editorial comment by the author.
▣ "washed" This was his act of faith. He acted on Jesus' words! Yet this was not yet "saving faith" (cf. John 9:11,17,36,38). It was faith in process. Of all the Gospels, John's reveals "levels" of faith. Chapter 8 shows a group who "believed," but not unto salvation (cf. Matt. 13; Mark 4; the parable of the soils).
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
9:8 "the neighbors" There are three groups mentioned in this chapter as bearing testimony to this miracle: (1) his neighbors (John 9:8); (2) the man himself (John 9:11); and (3) his parents (John 9:18). There was disagreement among the neighbors, as there was among the Pharisees, over this healing.
▣ "Is not this the one who used to sit and beg" This Greek question expects a "yes" answer.
9:9 "I am the one" This is the same Greek idiom Jesus uses in John 4:26; 6:20; 8:24,28,58; 13:19; 18:5,6,8. This context shows that this form did not automatically have divine connotations. There is much of the same ambiguity in the term kurios used in verses 36 (sir) and 38 (Lord) of this chapter.
9:11-12 This conversation shows that this man's healing did not immediately involve spiritual salvation. This man's faith develops through his meetings with Jesus (cf. John 9:35).
NASB (UPDATED) TEXT: JOHN 9:13-17
13They brought to the Pharisees the man who was formerly blind. 14Now it was a Sabbath on the day when Jesus made the clay and opened his eyes. 15Then the Pharisees also were asking him again how he received his sight. And he said to them, "He applied clay to my eyes, and I washed, and I see. 16Therefore some of the Pharisees were saying, "This man is not from God, because He does not keep the Sabbath." But others were saying, "How can a man who is a sinner perform such signs?" And there was a division among them. 17So they said to the blind man again, "What do you say about Him, since He opened your eyes?" And he said, "He is a prophet."
9:13 "they" This must refer to the neighbors.
▣ "the Pharisees" The Jewish leaders go by two different terms in John. They are usually referred to as "the Jews" (cf. John 9:18, 22). However, in this chapter they are called the Pharisees in John 9:13, 15, 16, and 40. See Special Topic at John 1:24.
9:14 "Now it was a Sabbath on the day when Jesus made the clay" The Jewish leaders' traditional rules (the Oral Traditions codified in the Talmud) took precedent over this person's need (cf. John 5:9; 9:16; Matt. 23:24). It is almost as if Jesus acted on the Sabbath intentionally for the purpose of entering into a theological dialog with these leaders. See note at John 5:9.
9:16 The Pharisees might have been basing their judgement of Jesus on Deut 13:1-5.
▣ "there was a division among them" Jesus always causes this (cf. John 6:52; 7:43; 10:19; Matt. 10:34-39).
9:17 "He is a prophet" This chapter shows the development of this man's faith (cf. John 9:36, 38). For "Prophet" see Special Topic at John 4:19.
NASB (UPDATED) TEXT: JOHN 9:18-23
18The Jews then did not believe it of him, that he had been blind and had received sight, until they called the parents of the very one who had received his sight, 19and questioned them, saying, "Is this your son, who you say was born blind? Then how does he now see?" 20His parents answered them and said, "We know that this is our son, and that he was born blind; 21but how he now sees, we do not know; or who opened his eyes, we do not know. Ask him; he is of age, he will speak for himself." 22His parents said this because they were afraid of the Jews; for the Jews had already agreed that if anyone confessed Him to be Christ, he was to be put out of the synagogue. 23For this reason his parents said, "He is of age; ask him."
9:22-23 "if any one confessed Him to be Christ" This is a third class conditional sentence which means potential action. The parents were afraid of these Jewish leaders. There are several witnesses who validated this healing: (1) the neighbors (John 9:8-10); (2) the man himself (John 9:11-17, 24-33); and (3) his parents (John 9:18-23).
9:22 "he was to be put out of the synagogue" Obviously the parents were afraid of being excommunicated (cf. John 12:42; 16:2). This procedure may go back to Ezra (cf. John 10:8). We know from rabbinical literature that there were three types of exclusions: (1) for one week; (2) for one month; or (3) for life.
John, writing toward the closing years of the first century, knew well the excommunication from the Synagogue because of confessing Jesus as the Christ. These historical "curse formulas" were developed by the Pharisees after the 70 a.d. Jewish resurgence from Jamnia.
▣ "he should be put out of the synagogue" This was a serious act of disfellowshipping (cf. John 12:42; 16:2).
NASB (UPDATED) TEXT: JOHN 9:24-34
24So a second time they called the man who had been blind, and said to him, "Give glory to God; we know that this man is a sinner." 25He then answered, "Whether He is a sinner, I do not know; one thing I do know, that though I was blind, now I see." 26So they said to him, "What did He do to you? How did He open your eyes?" 27He answered them, "I told you already and you did not listen; why do you want to hear it again? You do not want to become His disciples too, do you?" 28They reviled him and said, "You are His disciple, but we are disciples of Moses. 29We know that God has spoken to Moses, but as for this man, we do not know where He is from." 30The man answered and said to them, "Well, here is an amazing thing, that you do not know where He is from, and yet He opened my eyes. 31We know that God does not hear sinners; but if anyone is God-fearing and does His will, He hears him. 32Since the beginning of time it has never been heard that anyone opened the eyes of a person born blind. 33If this man were not from God, He could do nothing." 34They answered him, "You were born entirely in sins, and are you teaching us?" So they put him out.
9:24 "Give glory to God" This was a formula of oath-taking to insure truthfulness (cf. Joshua 7:19).
9:25 This answer must refer to John 9:16. The man does not want to argue theology, but he asserts the results of his meeting Jesus.
9:27 "You do not want to become His disciples too, do you" The Greek grammatical form expects a "no" answer, but the very asking of the question was sharp irony and shows the wit of this blind beggar.
9:28a "You are His disciple" There is a real question as to what point in this chapter the man became a believer. It seems initially that Jesus' healing was not connected with this man's faith in Him as the Messiah; only later did Jesus confront him with His Messianic claims (cf. John 9:36-38). This episode shows that physical healing did not necessarily bring salvation.
9:28b-29 This shows the difficulty that the religious leaders faced. They tried to equate the detailed, specific interpretations of the Oral Tradition (Talmud) with the inspired revelation to Moses. Their eyes were blinded by their theological prejudices (cf. Matt. 6:23). They were disciples of human traditions (cf. Isa. 29:13).
9:29 "we do not know where He is from" This is another example of John's irony (cf. John 7:27-28; 8:14). Jesus had come from the Father (cf. John 8:42; 13:3; 16:28) but in their blindness the disciples did not know
1. His origin
2. His birth place
9:30 "Well, here is an amazing thing, that you do not know where He is from, and yet He opened my eyes" This is another example of the sharp wit and biting irony of this blind beggar as he refutes the logic of the Pharisees.
9:31-33 This uneducated blind man had better, more consistent theology then the religious leaders!
9:33 "If" This is a second class conditional sentence which is called "contrary to fact." It should be understood as, "If this man had not come from God, which He did, then He could not have done anything like this, but He did."
9:34 "You were born entirely in sins" It is interesting to note that rabbinical Judaism has no concept of "original sin" (cf. Job 14:1,4; Ps. 51:5). The fall of Genesis 3 was not emphasized in rabbinical Judaism. The Jews asserted that there was a good and bad intent (yetzer) in every man. These Pharisees were asserting that this healed man's testimony and logic were invalid because obviously he was a sinner evidenced by being born blind.
▣ "they put him out" This is literally "they cast him outside." The reference is to (1) membership and attendance in the local synagogue or (2) dismissal from the meeting. In context #2 seems best.
NASB (UPDATED) TEXT: JOHN 9:35-41
35Jesus heard that they had put him out, and finding him, He said, "Do you believe in the Son of Man?" 36He answered, "Who is He, Lord, that I may believe in Him?" 37Jesus said to him, "You have both seen Him, and He is the one who is talking with you." 38And he said, "Lord, I believe." And he worshiped Him. 39And Jesus said, "For judgment I came into this world, so that those who do not see may see, and that those who see may become blind." 40Those of the Pharisees who were with Him heard these things and said to Him, "We are not blind too, are we?" 41Jesus said to them, "If you were blind, you would have no sin; but since you say, 'We see,' your sin remains."
9:35
NASB, NRSV,
TEV, NJB"'Do you believe in the Son of Man?"
NKJV"'Do you believe in the Son of God?"
The ancient Greek uncial manuscripts A and L have "Son of God," but P66, P75, א, B, D, and W have "Son of Man." From John's usage and the manuscript evidence "Son of Man" is a far more appropriate, and probably original. The UBS4 gives "man" an "A" rating (certain). The question grammatically expects a "yes" answer.
9:36
NASB, NKJV,"Lord"
NRSV, TEV,
NJB"Sir"
We can see the theological development of the faith of this man within the chapter, as the man moves from calling Jesus
1. a man (John 9:11)
2. to a prophet (John 9:17)
3. to the honorific title of "Sir" (John 9:36)
4. to "Lord," in the full theological usage of this term (John 9:38)
The Greek word is the same in both John 9:36 and 38. Only context can determine the connotation. See SPECIAL TOPIC: NAMES FOR DEITY at John 6:20. The Greek Kurios can reflect the Hebrew Adon, which became an oral substitute for YHWH.
9:38 This is the climax of the account, as far as the salvation of the healed man is concerned. It is surprising that this verse is missing from a few ancient Greek manuscripts (P75, א, W) and the Diatessaron (an early combination of the four Gospels). It does contain two rare terms: (1) the phrase "he said" occurs only here and 1:23 and (2) the term "he worshiped" occurs only here in John. It is included in most modern translations.
9:39 "For judgment I came into this world" This seems to be in line with 5:22, 27 which speaks of end-time (eschatological) judgement. However, this seems to contradict 3:17-21 and 12:47, 48. This can be reconciled by the fact that Jesus came for the purpose of redemption, but humans who reject His offer automatically judge themselves.
▣ "that those who do not see may see; and that those who see may become blind" This was a double fulfillment of prophecy especially from Isaiah.
1. the proud Israelite will not understand God's message (cf. Isa. 6:10, 42:18-19; 43:8; Jer. 5:21; Ezek. 12:2)
2. the poor, outcast, physically affected who are repentant and humble will understand (cf. Isa. 29:18; 32:3-4; 35:5; 42:7, 16)
Jesus is the light of the world for all who choose to see (cf. John 1:4-5, 8-9).
9:40 "We are not blind too, are we" The Greek syntax expects a "no" answer (cf. Matt. 15:14; 23-24). These last few verses show that this chapter was an acted-out parable of spiritual blindness which cannot be healed (the unpardonable sin of unbelief, see Special Topic at John 5:21), and physical blindness, which can!
9:41 This verse expresses a general truth (cf. John 15:22,24; Rom. 3:20; 4:15; 5:13; 7:7,9). Humans are held responsible for the light they have or have been exposed to!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Does this chapter deal primarily with physical healing or spiritual healing? Physical blindness or spiritual blindness?
2. How could this man have sinned before he was born?
3. At what point in this chapter does the man receive salvation?
4. Did Jesus come into the world to judge the world or to save the world?
5. Explain the background of the term "Son of Man."
6. List the points of irony in the blind man's responses to the Jewish leaders.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | JB |
The Parable of the Sheep Fold | Jesus the True Shepherd | Jesus, the Shepherd Who Gives His Life | The Parable of the Shepherd | The Good Shepherd |
10:1-6 | 10:1-6 | 10:1-6 | 10:1-5 | 10:1-5 |
10:6 | 10:6 | |||
Jesus the Good Shepherd | Jesus the Good Shepherd | Jesus the Good Shepherd | ||
10:7-18 | 10:7-21 | 10:7-10 | 10:7-10 | 10:7-18 |
10:11-18 | 10:11-16 | |||
10:17-18 | ||||
10:19-21 | 10:19-21 | 10:19-20 | 10:19-21 | |
10:21 | ||||
Jesus Rejected by the Jews | The Shepherd Knows His Sheep | Jesus Is Rejected | Jesus Claims to Be the Son of God | |
10:22-30 | 10:22-30 | 10:22-30 | 10:22-24 | 10:22-30 |
Renewed Efforts to Stone Jesus | 10:25-30 | |||
10:31-39 | 10:31-39 | 10:31-39 | 10:31-32 | 10:31-38 |
10:33 | ||||
10:34-38 | ||||
10:39 | 10:39 | |||
The Believers Beyond Jordan | Jesus Withdraws to the Other Side of the Jordan | |||
10:40-42 | 10:40-42 | 10:40-42 | 10:40-42 | 10:40-42 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 10:1-6
1"Truly, truly, I say to you, he who does not enter by the door into the fold of the sheep, but climbs up some other way, he is a thief and a robber. 2But he who enters by the door is a shepherd of the sheep. 3To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. 4When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. 5A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers." 6This figure of speech Jesus spoke to them, but they did not understand what those things were which He had been saying to them.
10:1 "Truly, truly" See note at John 1:51.
▣ "but climbs up some other way, he is a thief and a robber" Notice there are some in the sheepfold who do not belong to the good shepherd (cf. Matt. 7:21-23 and "the Parable of the Wheat and the Tares," Matt. 13:24-30). The problem here is that some are trying to attain through personal effort what God freely offers through Christ (cf. Rom. 3:19-31; 9:30-33; 10:2-4; Gal. 2:16; 5:4). The Pharisees of chapter 9 are a good example.
10:2 "But he who enters by the door is a shepherd of the sheep" There is a very obvious mixing of metaphors in this chapter. Jesus as the door of the sheepfold, John 10:7, and also the shepherd of the sheep (John 10:11 and 14). However, this mixing of metaphors is not uncommon in John and the NT.
1. Jesus is the bread and the giver of the bread (cf.John 6:35,51)
2. Jesus is the truth and the speaker of truth (cf. John 10:8:45-46 and 14:6)
3. Jesus is the way and He shows the way (cf. John 14:6)
4. Jesus is the sacrifice and the one who offers the sacrifice (cf. the Book of Hebrews)
The title "shepherd" was a common OT title both for God and the Messiah (cf. Ps. 23; Ps. 80:1; Isa. 40:10-11; 1 Pet. 5:1-4). The Jewish leaders are called the "false shepherds" in Jeremiah 23; Ezekiel 34 and Isa. 56:9-12. The term "shepherd" is related to the term "pastor" (cf. Eph. 4:11; Titus 1:5,7).
10:3 "the sheep hear his voice" Recognition and obedience are based on relationship. In John both "hear" (cf. John 4:42; 5:24,25,28-29; 8:47; 10:16,27; 18:37) and "see" (cf. John 3:3; 12:40; 20:8) are used of believing/trusting in Jesus as the Christ.
▣ "he calls his own sheep by name" Jesus knows His own personally and individually (as YHWH does, cf. John 10:29-31). Shepherds often had nick names for their animals, even in large herds.
It is theologically shocking that Jesus calls His true sheep out from among the false sheep of the nation of Judah. The covenant people were not the true people of God. This is the radical scandal of the New Covenant. One's faith, not lineage, determines one's future! Faith is personal, not national.
The Jewish leaders who opposed Jesus were not part of God's people (cf. John 10:26)!
▣ "and leads them out" This refers not only to salvation, but also to daily guidance (cf. John 10:4, 9).
10:4 This may be a reference to the custom of keeping several different flocks in one enclosure at night. In the morning the shepherd would call and his sheep would come to him.
10:5 The church has always had to deal with false shepherds (cf. 1 Tim. 4:1-3; 2 Tim. 4:3-4; 1 John 4:5-6; 2 Peter 2).
10:6 "This figure of speech Jesus spoke to them" This is not the normal term translated "parable" (parabolē), but it comes from the same root (paroimian). This form is found only here and in John 16:25,29 and 2 Pet. 2:22. Although it is a different form, it seems to be synonymous with the more common term "parable" (used in the Synoptic Gospels). The term "parable" usually means to place a common cultural occurrence beside a spiritual truth so as to help in understanding. It can, however, refer to the hiding of truth from spiritually blind eyes (cf. John 16:29; Mark 4:11-12).
▣ "but they did not understand" If chapter 10 is related in time to chapter 9, the "they" would refer to the Pharisees. They claimed to see (cf. John 9:41), but they did not see (cf. John 10:20). Religion can be a barrier, not a bridge.
NASB (UPDATED) TEXT: JOHN 10:7-10
7So Jesus said to them again, "Truly, truly, I say to you, I am the door of the sheep. 8All who came before Me are thieves and robbers, but the sheep did not hear them. 9I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture. 10The thief comes only to steal and kill and destroy; I came that they may have life, and have it abundantly."
10:7 "I am the door of the sheep" This is one of John's seven famous "I am" statements. This metaphor highlights the truth that Jesus is the only true way (cf. John 8, 10; 14:6). This is often called the scandal of the exclusivism of the gospel. If the Bible is the self-revelation of God, then there is only one way to be right with God-faith in Christ (cf. Acts 4:12; 1 Tim. 2:5). See note at John 8:12.
10:8 "All who came before Me are thieves and robbers" Because of the context of chapters 9 and 10, the Feast of Dedication, Hanukkah (cf. John 10:22), it is possible that this refers to the messianic pretensions of the Macabees and their descendants during the inter-testamental period. However, it probably relates to the OT passages about false shepherds (cf. Isa. 56:9-12; Jeremiah 23; Ezekiel 34; and Zechariah 11).
This highly figurative language and ambiguous antecedents caused early scribes to modify or expand the text in an attempt to explain the meaning. One manuscript (MS D) simply omitted the inclusive term "all" and several early manuscripts (P45, P75, א*) omitted the phrase "before me."
10:9 "if anyone enters through Me, he will be saved" This is a third class conditional sentence with a future passive verb. Jesus is the only way to God (cf. John 14:6). The verb "saved" in this context probably relates to the OT connotation of physical deliverance (i.e., the sheep are safe). However John often chooses terms that have two overlapping meanings. The concept of spiritual salvation is not lacking from this context also (cf. John 10:42).
10:10 "The thief" This shows the ulterior motives of false shepherds. It also reflects the purpose of the evil one! This attitude of the carelessness of hired workers can be seen in John 10:12-13.
▣ "destroy" See Special Topic following.
SPECIAL TOPIC: DESTRUCTION (APOLLUMI)
▣ "I came that they may have life, and have it abundantly" This phrase is quoted so often as a promise of material things, but in context it relates to knowing Jesus personally and the spiritual blessings, not material prosperity, that He brings (it is parallel to 4:14 and 7:38). It is not having so much more in this life, but knowing and possessing true life!
As the Synoptics record Jesus' emphasis on the Kingdom of God, John records Jesus' emphasis on eternal life. One can have it now! The Kingdom has been inaugurated!
NASB (UPDATED) TEXT: JOHN 10:11-18
11"I am the good shepherd; the good shepherd lays down His life for the sheep. 12He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. 13He flees because he is a hired hand and is not concerned about the sheep. 14I am the good shepherd, and I know My own and My own know Me, 15even as the Father knows Me and I know the Father; and I lay down My life for the sheep. 16I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd. 17For this reason the Father loves Me, because I lay down My life so that I may take it again. 18No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father."
10:11,14 "I am the good shepherd" This was an OT title for the Messiah (cf. Ezek. 34:23; Zech. 11; 1 Pet. 5:4) and for YHWH (cf. Ps. 23:1; 28:9; 77:20; 78:52; 80:1; 95:7; 100:3; Isa. 40:11; Jer. 23:1; 31:10; Ezek. 34:11-16).
There are two Greek terms which can be translated "good": (1) agathos, which is usually used in John for things, and (2) kalos, which was used in the Septuagint to refer to good as opposed to evil. In the NT it has the meanings of "beautiful," "noble," "moral," and "worthy." These two terms are used together in Luke 8:15. See note at John 8:12.
10:11 "the good shepherd lays down His own life for the sheep" This refers to the vicarious substitutionary atonement of Christ (cf. John 10:11,15,17,18). He voluntarily laid down his life for sinful mankind (cf. Isa. 52:13-53:12; Mark 10:45; 2 Cor. 5:21). True life, abundant life only comes through His death.
Bruce M. Metzger's A Textual Commentary on the Greek New Testament has an interesting point on this verse:
"Instead of the expression 'to lay down one's life,' which is characteristically Johannine (10:15,17; 13:37,38; 15:13; 1 John 3:16), several witnesses (P45, א*, D) substitute the expression 'to give one's life,' which occurs in the Synoptic Gospels (Mt. 20:28; Mark 10:45)" (p. 230).
10:14 "I know my own and My own know Me" This is the Hebrew sense of the word "know" (see Special Topic at John 1:10). As the Son knows the Father and the Father the Son, so too, Jesus knows those who trust Him and they know Him. They have "seen" and "heard" (cf. John 10:4) and responded (cf. John 1:12; 3:16). Christianity is a personal relationship (cf. John 17:20-26).
10:15 "even as the Father knows Me and I know the Father" This is a recurrent theme in John. Jesus acts and speaks out of His intimate relationship with the Father.
The surprising analogy in John 10:14-15 is that the intimacy between Father and Son is compared to the intimacy between Son and followers (cf. John 14:23). John focuses on the Hebrew connotation of "know" as intimate fellowship, not cognitive facts. Jesus knows the Father; those who know Jesus, know God!
10:16 "I have other sheep, which are not of this fold" This is an allusion to Isa. 56:6-8. The context seems to demand that this refers to (1) the Samaritans (cf. John 4:1-42) or (2) the Gentile Church (cf. John 4:43-54). This speaks of the unity of all who exercise faith in Christ. The new covenant unites Jews and Gentiles (cf. Eph. 2:11-3:13; also note 1 Cor. 12:13; Gal. 3:28; Col. 3:11)! Genesis 3:15 and John 3:16 merge!
▣ "and they will become one flock with one Shepherd" This has always been the goal of God (cf. Gen. 3:15; 12:3; Exod. 19:5-6). The theological aspects of this unity are discussed in Eph. 2:11-3:13 and 4:1-6.
10:17 "For this reason the Father loves Me" As the Son was not forced to lay down his life, the Father was not forced to give His Son. This should not be interpreted that God rewarded the man Jesus for his obedience (this heresy is often called adoptionism, see Glossary).
▣ "I lay down My life so that I may take it again" This implies the resurrection. Usually in the NT it is the Father who raises the Son (cf. John 18b) to show His acceptance of His sacrifice. But here the power of Jesus Himself in the resurrection is asserted.
This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead.
1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1;Eph. 1:20; Col. 2:12; 1 Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11)
10:18 "I have authority" This is the same term used in John 1:12. It can be translated "authority," "legal right," or "power." This verse shows the power and authority of Jesus.
NASB (UPDATED) TEXT: JOHN 10:19-21
19A division occurred again among the Jews because of these words. 20Many of them were saying, "He has a demon and is insane. Why do you listen to Him?" 21Others were saying, "These are not the sayings of one demon-possessed. A demon cannot open the eyes of the blind, can he?"
10:19 As there were divided opinions about Jesus in John 6:52; 7:12,25,43; 9:16; 10:19-21; 11:36-37, this theme continues through John. The mystery of some receiving the gospel and others rejecting it is the tension between predestination and human free will!
10:20 "He has a demon and is insane" This was a common charge made against Jesus from two different perspectives.
1. in this verse, as in John 7:20, it was used to say that Jesus had a mental illness
2. this same charge is used by the Pharisees to try to explain the source of Jesus' power (cf. John 8:48,52)
10:21 There are two questions in John 10:21.
1. v. 21a has ouk, which expects a "yes" answer
2. v. 21b has mē, which expects a "no" answer
See James Hewett, New Testament Greek, p. 171. This verse shows, however, how difficult hard and fast rules are in Koine Greek. Context, not grammatical form, is the final determiner.
The healing of the blind was a Messianic sign (cf. Exod. 4:11; Ps. 146:8; Isa. 29:18; 35:5; 42:7). There is a sense in which the blindness of Israel (cf. Isa. 42:19) is being shown here as it was in chapter 9.
NASB (UPDATED) TEXT: JOHN 10:22-30
22At that time the Feast of the Dedication took place at Jerusalem; 23it was winter, and Jesus was walking in the temple in the portico of Solomon. 24The Jews then gathered around Him, and were saying to Him, "How long will You keep us in suspense? If You are the Christ, tell us plainly." 25Jesus answered them, "I told you, and you do not believe; the works that I do in My Father's name, these testify of Me. 26But you do not believe because you are not of My sheep. 27My sheep hear My voice, and I know them, and they follow Me; 28and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. 29My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand. 30I and the Father are one."
10:22 "the feast of the Dedication" Josephus calls this the "Festival of Lights." It is known in our day as Hanukkah. It was an eight-day feast that occurred around the middle of December. It celebrates the rededication of the Temple in Jerusalem after the military victory of Judas Maccabeus in 164 b.c. In 168 b.c., Antiochus IV Epiphanes, who was a Seleucid leader, tried to force the Jews into Hellenistic practices (cf. Dan. 8:9-14). He turned the Temple in Jerusalem into a pagan shrine with even an altar to Zeus in the Holy Place. Judas Maccabeus, one of several sons of the priest of Modin, defeated this Syrian overlord and cleansed and rededicated the Temple (cf. I Macc. 4:36-59; II Macc. 1:18).
John uses the feasts of Judaism as occasion for Jesus to use their symbolism to reveal Himself to the Jewish leadership, the citizens of Jerusalem, and the crowds of pilgrims (cf. chapters 7-11).
▣ "the portico of Solomon" This was a covered area along the eastern side of the Court of the Women where Jesus taught. Josephus said it had survived the Babylonian destruction of 586 b.c.
10:23 "it was winter" This is an eyewitness detail.
10:24 "If" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. There are several first class conditional sentences in this context (cf. John 10:24, 35, 37, and 38). This usage in John 10:24 shows how this construction can be used in a literary sense. These Pharisees did not really believe Jesus was the Messiah; they were baiting him.
▣ "tell us plainly" There are several things to discuss in this verse. First, Jesus taught in parables, figurative language, and ambiguous dualistic statements. This crowd in the Temple wanted Him to express Himself clearly. See Special Topic: Parrhēsia at John 7:4.
Second, the Jews of Jesus' day did not expect the Messiah to be Deity incarnate. Jesus had seemingly alluded to His oneness with God on several occasions (cf. John 8:56-59), but in this context they are asking specifically about the Messiah. The Jews expected this Anointed One to act like Moses (cf. Deut. 18:15,19). Jesus had done exactly that in chapter six. His works fulfilled OT prophecies, especially the healing of the blind (chapter 9). They had all the evidence needed. The problem was that Jesus did not fit their traditional military, nationalistic expectations of the Messiah.
10:25 "the works that I do in My Father's Name, these testify of Me" Jesus asserted that His actions verified His claims (cf. John 2:23; 5:36; 10:25,38; 14:11; 15:24).
10:26 What a shocking statement!
10:28 "I give eternal life to them" Eternal life is both characterized by quantity and quality. It is the life of the new age. It is available now by faith in Christ (cf. John 3:36; 11:24-26).
▣ "they will never perish, and no one will snatch them out of My hand" This is a double negative with an Aorist middle subjunctive. This is one of the strongest passages on the security of the believer anywhere in the NT (cf. John 6:39). It is obvious that the only one who can separate us from God's love is ourselves (cf. Rom. 8:38-39; Gal. 5:2-4). Assurance (see Special Topic at 1 John 5:13) must be balanced with perseverance (see Special Topic at John 8:31). Assurance must be based on the character and actions of the Triune God.
The Gospel of John asserts the assurance of those who continue to put their faith in Christ. It starts with an initial decision of repentance and faith and issues in lifestyle faith. The theological problem is when this personal relationship is perverted into a product that we possess ("once saved, always saved"). Continuing faith is the evidence of a true salvation (cf. Hebrews, James, and 1 John).
10:29
NASB, NKJV"My Father, who has given them to Me, is greater than all"
NRSV"What my Father has given me is greater than all else"
TEV"What my Father has given me is greater than everything"
NJB"The Father, for what he has given me, is greater than anyone"
The question is what is the object of the phrase, "greater than": (1) the people God has given Jesus (NRSV, TEV) or (2) God Himself (NASB, NKJV, NJB). The second part of this verse implies someone may try to snatch Jesus' followers. Theologically the second option seems best. See Special Topic on Assurance at John 6:37.
This is a wonderful passage on the assurance of the believer based on the power of the Father! The security of the believer, like all biblical truths, is presented in a tension-filled, covenantal pattern. Believers' hope and assurance of salvation is in the character of the Triune God, His mercy and grace. However, the believer must continue in faith. Salvation begins with an initial Spirit-led decision of repentance and faith. It must also issue in continuing repentance, faith, obedience, and perseverance! Salvation is not a product (life insurance, ticket to heaven), but a growing personal relationship with God through Christ.
The conclusive evidence of a right relationship with God is a changed and changing life of faith and service (cf. Matthew 7). There is such little biblical evidence for carnal Christians (cf. 1 Corinthians 2-3). The norm is Christlikeness now, not just heaven when we die. There is no lack of biblical security and assurance to those who are growing, serving, even struggling with sin. But, no fruit, no root! Salvation is by grace alone, through faith alone, but true salvation will issue in "good works" (cf. Eph. 2:10; James 2:14-26).
10:30-33 "I and the Father are one. . .the Jews picked up stones again to stone Him" This is just one of the strong statements of Jesus' Messiahship and Deity (cf. John 1:1-14; 8:58; 14:8-10, esp. 17:21-26, which also uses the word "one"). The Jews understood completely what He was saying and counted it as blasphemy (cf. John 10:33; 8:59). They were going to stone Him based on Lev. 24:16.
In the early controversy over the person of Christ (i.e., Arius - the first born; Athanasius - fully God) John 10:30 and 14:9 were used often by Athanasius (see The Cambridge History of the Bible, vol. 1, p. 444). For "Arianism" see the Glossary.
NASB (UPDATED) TEXT: JOHN 10:31-39
31The Jews picked up stones again to stone Him. 32Jesus answered them, "I showed you many good works from the Father; for which of them are you stoning Me?" 33The Jews answered Him, "For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God." 34Jesus answered them, "Has it not been written in your Law, 'I said, you are gods'? 35If he called them gods, to whom the word of God came (and the Scripture cannot be broken), 36do you say of Him, whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? 37If I do not do the works of My Father, do not believe Me; 38but if I do them, though you do not believe Me, believe the works, so that you may know and understand that the Father is in Me, and I in the Father." 39Therefore they were seeking again to seize Him, and He eluded their grasp.
10:31 This verse relates to Jesus' statement in John 10:30. Jesus answers their charges in a very unusual rabbinical argument. It basically is a word play on Elohim, which is the OT term for God (cf. Gen. 1), but in form is plural and often was used of both angels and human leaders (judges). See SPECIAL TOPIC: NAMES FOR DEITY at John 6:20.
10:32 The good (kalos) shepherd does good (kalos) works from the Father.
10:33 "for blasphemy" Jesus knew that they correctly understood His claim of oneness with the Father.
10:34 "in your Law" Jesus quotes from the Psalms but calls it "the Law" (i.e., Torah means "teachings," cf. John 12:34; 15:25; Rom. 3:9-19). The term Law usually referred to the writings of Moses (Torah), Genesis-Deuteronomy. This shows the wider use of the term to cover the whole OT.
▣ "you are gods" Jesus used a quote from Ps. 82:6. It used elohim to refer to human judges (see Elohim in Special Topic at John 6:20). These judges (though wicked) are called "sons of the Most High." These Jews were attacking Jesus because although He was a man He claimed to be: (1) the Son of God and (2) one with God. Yet other men (cf. Exod. 4:16; 7:1; 22:8,9; Ps. 82:6; 138:1) were called "gods."
Jesus' rabbinical argument seems to follow this line: the Scriptures are true, men are called elohim, therefore, why do you call Me a blasphemer for asserting that I am the Son of God? The term Elohim is plural in Hebrew but translated singular and used a singular verb when referring to the OT Deity. See SPECIAL TOPIC: NAMES FOR DEITY at John 6:20. This may be a typical Johannine word play: (1) a term that has two connotations and (2) a Greek question that expects a "yes" answer.
10:35 "(and the Scripture cannot be broken)" John often comments on Jesus' dialogues. It is uncertain whether this is a statement of Jesus or John. However, since both are equally inspired, it does not matter. The thrust of the quote is the trustworthiness of Scripture. Jesus and the Apostles viewed the OT and their interpretations of it as the very words of God (cf. Matt. 5:17-19; 1 Cor. 2:9-13; 1 Thess. 2:13; 2 Tim. 3:16; 1 Pet. 1:23-25; 2 Pet. 1:20-21; 3:15-16).
Bishop H. C. G. Moule in The Life of Bishop Moule says,
"He [Christ] absolutely trusted the Bible, and, though there are in it things inexplicable and intricate that have puzzled me so much, I am going, not in a blind sense, but reverently to trust the Book because of Him" (p. 138).
10:36 In this verse Jesus claims that the Father chose (or "consecrated" or "sanctified") Him and sent Him (as Messiah). He surely then has the right to be called "son of God." As the judges of Israel represented God (cf. Ps. 82:6), He represents the Father in word and deed. See Special Topic: Send (Apostellō) at John 5:24.
10:37 This is exactly what John 10:19-21 are saying. Jesus' miracles reflected the activity of God.
10:37,38 "If. . .if" These are first class conditional sentences. Jesus did the works of the Father. If so, then they should believe in Him, being confident that He and the Father are one (cf. John 10:30,38). See Special Topic: Abiding in 1 John 2:10.
10:39 This is one of several times that Jesus eluded those who tried to hurt Him (cf. Luke 4:29-30; John 8:59). It is uncertain whether these escapes were due to (1) a miraculous event or (2) Jesus' physical likeness to everyone else, which allowed Him to melt into the crowd.
NASB (UPDATED) TEXT: JOHN 10:40-42
40And He went away again beyond the Jordan to the place where John was first baptizing, and He was staying there. 41Many came to Him and were saying, "While John performed no sign, yet everything John said about this man was true." 42Many believed in Him there.
10:40 This refers to the trans-Jordan area across from Jericho, close to a city called Bethany.
10:41 Again John states John the Baptist's affirmation of Jesus (cf. John 1:6-8,19-42; 3:22-30; 5:33)! This may have been to counteract some heresies that had developed around John the Baptist.
10:42 As the Jewish leaders rejected Jesus, so many of the common people (people of the land) responded in faith to Him (cf. John 2:23; 7:31; 8:30). See Special Topic at John 2:23.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does John mix his metaphors so often (Example: "Jesus is both the door of the sheepfold and the good shepherd")?
2. What is the OT background to John 10?
3. What is the significance of Jesus "laying down His life?"
4. Why did the Jews continue to accuse Jesus of being demon-possessed?
5. Why are Jesus' works so important?
6. How do we relate the "security of the believer" to the "perseverance of the saints?"
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Death of Lazarus | The Death of Lazarus | The Raising of Lazarus | The Death of Lazarus | The Resurrection of Lazarus |
11:1-16 | 11:1-16 | 11:1-6 | 11:1-4 | 11:1-4 |
11:5-7 | 11:5-10 | |||
11:7-16 | ||||
11:8 | ||||
11:9-11 | ||||
11:11-16 | ||||
11:12 | ||||
11:13-15 | ||||
11:16 | ||||
Jesus The Resurrection and the Life | I Am the Resurrection and The Life | Jesus the Resurrection and the Life | ||
11:17-27 | 11:17-27 | 11:17-27 | 11:17-19 | 11:17-27 |
11:20-22 | ||||
11:23 | ||||
11:24 | ||||
11:25-26 | ||||
11:27 | ||||
Jesus Weeps | Jesus and Death, the Last Enemy | Jesus Weeps | ||
11:28-37 | 11:28-37 | 11:28-37 | 11:28-31 | 11:28-31 |
11:32 | 11:32-42 | |||
11:33-34a | ||||
11:34b | ||||
11:35-36 | ||||
11:37 | ||||
Lazarus Brought to Life | Lazarus Raised from the Dead | Lazarus Is Brought to Life | ||
11:38-44 | 11:38-44 | 11:38-44 | 11:38-39a | |
11:39b | ||||
11:40-44 | ||||
11:43-44 | ||||
The Plot to Kill Jesus | The Plot to Kill Jesus | The Plot Against Jesus | The Jewish Leaders Decide on the Death of Jesus | |
11:45-53 | 11:45-57 | 11:45-53 | 11:45-48 | 11:45-54 |
11:49-52 | ||||
11:53-54 | ||||
11:54 | 11:54 | The Passover Draws Near | ||
11:55-57 | 11:55-57 | 11:55-57 | 11:55-57 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
THEOLOGICAL SUMMARY
The theological significance of chapter 11 is:
1. The display of Jesus' power and authority continues.
2. Lazarus' death is in the plan of God to provide an opportunity for Jesus to be glorified (cf. John 9:3).
3. Martha's dialog with Jesus provides an opportunity for her great confession and Jesus' further revelation of Himself (i.e., the resurrection and the life, John 11:25).
4. Jesus gives eternal life now (realized eschatology). This is symbolized in the raising of Lazarus. Jesus had control over death!
5. Even in the face of this powerful miracle, unbelief continues (i.e. the unpardonable sin, see Special Topic at John 5:21)!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 11:1-16
1Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. 2It was the Mary who anointed the Lord with ointment, and wiped His feet with her hair, whose brother Lazarus was sick. 3So the sisters sent word to Him, saying, "Lord, behold, he whom You love is sick." 4But when Jesus heard this, He said, "This sickness is not to end in death, but for the glory of God, so that the Son of God may be glorified by it." 5Now Jesus loved Martha and her sister and Lazarus. 6So when He heard that he was sick, He then stayed two days longer in the place where He was. 7Then after this He said to the disciples, "Let us go to Judea again." 8The disciples said to Him, "Rabbi, the Jews were just now seeking to stone You, and are You going there again?" 9Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10But if anyone walks in the night, he stumbles, because the light is not in him." 11This He said, and after that He said to them, "Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep." 12The disciples then said to Him, "Lord, if he has fallen asleep, he will recover." 13Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. 14So Jesus then said to them plainly, "Lazarus is dead, 15and I am glad for your sakes that I was not there, so that you may believe; but let us go to him. " 16Therefore Thomas, who is called Didymus, said to his fellow disciples, "Let us also go, so that we may die with Him."
11:1 "a certain man was sick" This is imperfect tense. This implies that he had been sick for a long period of time. However, the imperfect tense can be interpreted as "began to be sick."
▣ "Lazarus" This is the Hebrew name "Eleazer," which means "God helps" or "God is helper." John assumed that the readers knew of Jesus' friendship with Mary, Martha, and Lazarus (cf. Luke 10:38-42, which is the only mention of them in the Synoptic Gospels).
▣ "Bethany" This is a different location from the Bethany mentioned in John 1:28 and 10:40, which was close to Jericho by the Jordan River. This Bethany is about two miles southeast of Jerusalem on the same ridge as the Mt. of Olives. This was Jesus' favorite lodging place while in Jerusalem.
▣ "Mary" This is the Hebrew name "Miriam."
▣ "Martha" This is the Aramaic term for "mistress." It is unusual that Martha, the oldest, is not mentioned first; may relate to Luke 10:38-42.
11:2 "It was the Mary who anointed the Lord with ointment and wiped His feet with her hair" Verse 2 is another editorial addition by John (i.e., TEV, NET). This account of Mary's devotion (cf. John 12:2-8) is paralleled in both Matthew (cf. John 26:6-13) and Mark (cf. John 14:3-9). The woman mentioned in a similar anointing in Luke 7:36ff is a different woman.
This verse describes an event that has not yet been recorded in the Gospel. It is recorded in chapter 12. Many assume this implies that John expected his readers to know about this family from other sources.
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
11:3 "the sisters sent word to Him" They sent a message to Jesus, who was in Perea, across the Jordan.
▣ "he whom You love, is sick" This shows Jesus' unique relationship with this family. This is the Greek term, phileō. However, in Koine Greek, the terms phileō and agapaō are interchangeable (cf. John 11:5; 3:35; 5:20).
11:4 "This sickness is not unto death, but for the glory of God" This implies that Jesus knew that Lazarus was sick. He would allow him to die so that the Father could show His power through Him by raising him from the dead. Sickness and suffering are sometimes in the will of God (cf. John 9:3; the book of Job; 2 Cor 12:7-10).
▣ "the glory of God" The works of Jesus reveal the "glory of God." See note at John 1:14.
▣ "that the Son of God may be glorified by it" The genitive phrase "of God" is not in the ancient Greek papyri manuscripts P45 or P66. The sickness would bring glory to both the Father and the Son. Jesus' glory in this setting is very different than one would expect. Throughout the Gospel John the term has referred to Jesus' crucifixion and His glorification. Lazarus' resuscitation will cause the Jewish leadership to call for Jesus' death.
11:5 Another editorial comment by John (cf. John 11:36).
11:6 "He stayed then two days longer in the place where He was" Jesus delayed until Lazarus was dead! Jesus did not play favorites. There was a divine purpose in this illness (cf. John 11:15; 9:3).
11:7 "after this He said to the disciples, 'Let us go to Judea again'" The discussion that follows shows that the disciples were well aware that the Jews wanted to stone Jesus (cf. John 11:8; 8:54; 10:31,39). The disciples show a strange mixture of both faith and fear (cf. John 11:16). Thomas is often thought of as a doubtful disciple, but here he was willing to die with Jesus (cf. John 11:16).
Michael Magill, NT TransLine (p. 345 #43) makes a good observation that the "let's go" of John 11:7 is modified to the "but I go" of John 11:11. The disciples were afraid and doubtful, but Jesus was confident. It is Thomas who joins with Jesus (let's go) in John 11:16!
11:9-10 This may be a way of linking the chapter back to chapter 8:12 and 9:4-5 (cf. John 12:35). Verse 9a expects a "yes" answer.
There is an obvious contrast between those who are following God's will (i.e., Jesus) and those who are not (John 11:10, the Jews). Jesus is not making a mistake in going where God leads Him, because He is the light of the world!
This contrast between light and dark was characteristic of Jewish Wisdom Literature and the writings of Qumran (i.e., "The Scroll of the Sons of Light against the Sons of Darkness" or "War of the Sons of Light against the Sons of Darkness").
▣ "If. . .if" These are both third class conditional sentences which meant potential action.
11:11 "Our friend Lazarus has fallen asleep" The verb is Perfect passive indicative. The disciples often misunderstood Jesus because they took Him too literally (cf. John 11:13). Jesus' use of this metaphor for death reflects its OT usage (cf. Deut. 31:16; 2 Sam. 7:12; 1 Kgs. 1:21; 2:10; 11:21,43; 14:20, etc.). The English term "cemetery" comes from the same root as the Greek term "sleep."
11:12 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes.
▣ "he will recover" This is literally the term "saved" in its OT usage as "physical deliverance" (cf. James 5:15). Again the disciples misunderstood Jesus because they took His metaphorical language (i.e., sleep) literally. This misunderstanding of Jesus' hearers is a characteristic of John's Gospel (i.e., John 11:23-24). He is from above - they are from below. Without the help of the Spirit (ie. Pentecost), they cannot understand!
11:13 This is another editorial comment by John.
11:14 "Jesus said to them plainly" See Special Topic: Parrhēsia at John 7:4.
11:15 "and I am glad for your sakes that I was not there, so that you may believe" Jesus asserts that the raising of Lazarus was not because of His friendship with Lazarus or because of the grieving of Mary and Martha, but to (1) enhance both the disciples' faith (v.14) and to (2) encourage the faith of the Jewish crowd (John 11:42). Faith is a process in John. Sometimes it develops (i.e., disciples, cf. John 2:11), sometimes not (i.e., the bystanders, cf. John 8:31-59).
11:16 This verse clearly shows Thomas' faith. He was willing to die with Jesus. The disciples needed to be shown Jesus' power over death, the great fear of mankind.
The name Thomas reflects the Aramaic word for "twin" (another editorial comment), as Didymus does in Greek. The Synoptics list him as an Apostle (cf. Matt. 10:3; Mark 3:18; Luke 6:15); the Gospel of John speaks of him often (cf. John 11:16; 14:5; 20:24-29; 21:2). See Special Topic: Chart of the Apostles' Names at John 1:45.
NASB (UPDATED) TEXT 11:17-27
17So when Jesus came, He found that he had already been in the tomb four days. 18Now Bethany was near Jerusalem, about two miles off; 19and many of the Jews had come to Martha and Mary, to console them concerning their brother. 20Martha therefore, when she heard that Jesus was coming, went to meet Him, but Mary stayed at the house. 21Martha then said to Jesus, "Lord, if You had been here, my brother would not have died. 22Even now I know that whatever You ask of God, God will give You." 23Jesus said to her, "Your brother will rise again." 24Martha said to Him, "I know that he will rise again in the resurrection on the last day." 25Jesus said to her, "I am the resurrection and the life; he who believes in Me will live even if he dies, 26and everyone who lives and believes in Me will never die. Do you believe this?" 27She said to Him, "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world."
11:17 "he had already been in the tomb for four days" The rabbis said that the human spirit stayed close to the physical body for three days. Jesus tarried until after four days to assure that Lazarus was truly dead and beyond all rabbinical hope.
11:18 "about two miles" Verse 18 is another editorial comment by John. Literally this is "fifteen furlongs."
11:19 "many of the Jews had come to Martha and Mary" This is an uncharacteristic neutral use of the term "the Jews," which usually in John refers to Jesus' enemies. However, in this context, it refers simply to the residents of Jerusalem who knew this family (cf. John 11:31,33,45). Jesus loved the people of Jerusalem and was trying to reach them through Lazarus' resuscitation.
11:20 "Mary stayed at the house" The usual position for Jewish mourning was sitting on the floor.
11:21,32 "Martha said. . .if You had been here, my brother would not have died" This is a second class conditional sentence which is called "contrary to fact." It would therefore be understood as , "If you had been here with us, which you were not, my brother would not have died, which he did." Martha and Mary's statements (cf. John 11:32) to Jesus are exactly alike. They must have discussed this subject often during these four days of mourning. These two women felt comfortable enough with Jesus to express to Him their veiled disappointment that He had not come earlier.
11:22 "Even now I know that whatever You ask of God, God will give You" It is uncertain exactly what Martha was asking Jesus to do, because in John 11:39 she was surprised at the resuscitation of Lazarus.
11:23-24 "Your brother will rise again" Martha had the same theological view of an afterlife as the Pharisees, who believed in a bodily resurrection on the last day. There is some limited OT Scriptural evidence for this view (cf. Dan. 12:2; Job 14:14; 19:25-27). Jesus turns this Jewish understanding into an affirmation of His power and authority (cf. John 11:25; 14:6).
11:24 "on the last day" Although it is true that John emphasizes the immediacy of salvation (realized eschatology), he still expects an end-time consummation. This is expressed in several ways.
1. a judgment/resurrection day (cf. John 5:28-29; 6:39-40,44,54; 11:24; 12:48)
2. "hour" (cf. John 4:23; 5:25,28; 16:32)
3. a second coming of Christ (cf. John 14:3; it is possible that 14:18-19,28 and 16:16,22 refer to Jesus' post-resurrection appearances and not to an eschatological coming)
11:25 "Jesus said to her, 'I am the resurrection and the life'" This is another of Jesus' seven "I Am" statements. In the face of Lazarus' death, Martha was encouraged to believe that he would live. This hope is rooted in the person and power of the Father and of Jesus (cf. John 5:21). See note at John 8:12.
Surprisingly an early papyrus manuscript (i.e., P45) and some Old Latin, Syrian versions, and the Diatessaron omit the words "and the life." The UBS3 gives their inclusion a "B" rating, but the UBS4 gives their inclusion an "A" rating (certain).
11:26 "everyone who lives and believes in Me will never die" There are several significant syntactical features of this text.
1. the universal pronoun "all"
2. the present participles, which show the need for ongoing belief (John 11:25, 26)
3. the strong double negative connected with death, "shall never, no never die," which obviously refers to spiritual death.
In John eternal life is a present reality for believers, not only some future event. Lazarus is meant to illustrate Jesus' words! For John, eternal life is a present reality.
11:27 "Yes, Lord; I have believed that You are the Christ, the Son of God, even He who comes into the world" This is stated in perfect tense. This is a powerful confession of her personal faith in Jesus as the promised Messiah. It is theologically equivalent to Peter's confession at Caesarea (cf. Matthew 16).
She uses several different titles to express her faith.
1. the Christ (which was the Greek translation of Messiah, the Anointed One)
2. the Son of God (an OT title of the Messiah)
3. He who comes (another OT title of God's promised one to bring the new age of righteousness, cf. John 6:14)
John uses dialogue as a literary technique to convey truth. There are several confessions of faith in Jesus in John's Gospel (cf. John 1:29,34,41,49; 4:42; 6:14,69; 9:35-38; 11:27). See Special Topic: John's Use of Believe at John 2:23.
NASB (UPDATED) TEXT: JOHN 11: 28-29
28When she had said this, she went away and called Mary her sister, saying secretly, "The Teacher is here and is calling for you." 29And when she heard it, she got up quickly and was coming to Him.
11:28 "Teacher" The NASB Study Bible (p. 1540) has a great comment, "a significant description to be given by a woman. The rabbis would not teach women (cf. John 4:27), but Jesus taught them frequently."
SPECIAL TOPIC: WOMEN IN THE BIBLE
NASB (UPDATED) TEXT: JOHN 11:30-37
30Now Jesus had not yet come into the village, but was still in the place where Martha met Him. 31Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. 32Therefore, when Mary came where Jesus was, she saw Him, and fell at His feet, saying to Him, "Lord, if You had been here, my brother would not have died." 33When Jesus therefore saw her weeping, and the Jews who came with her also weeping, He was deeply moved in spirit and was troubled, 34and said, "Where have you laid him?" They said to Him, "Lord, come and see." 35Jesus wept. 36So the Jews were saying, "See how He loved him!" 37But some of them said, "Could not this man, who opened the eyes of the blind man, have kept this man also from dying?"
11:30 This is another eyewitness detail of the Apostolic author.
11:33
NASB"He was deeply moved in spirit and was troubled"
NKJV"He groaned in the spirit and was troubled"
NRSV"He was greatly disturbed in spirit and deeply moved"
TEV"His heart was touched, and he was deeply moved"
NJB"Jesus was greatly distressed, and with a profound sigh"
This is literally "snorted in the spirit." This idiom was usually used of anger (cf. Dan. 11:30 [LXX]; Mark 1:43; 14:5). But in this context a translation showing deep emotion is to be preferred (cf. John 11:38). Although some commentators see this strong emotion, possibly anger, directed at death, Jesus had truly human emotions (cf. John 11:33,35,36,38) and shows them here for his friends.
11:35 "Jesus wept" This is the shortest verse in the Bible. Death was not God's will for this planet. It is the result of human rebellion. Jesus feels the pain of the loss of a loved one. He feels for the life experiences of all His followers!
The weeping of Jesus was a quiet, personal kind, not the public wailing mentioned in John 11:33.
11:37 This question expects a "yes" answer. This was Martha's opinion in John 11:21 and Mary's in John 11:32.
NASB (UPDATED) TEXT: JOHN 11:38-44
38So Jesus, again being deeply moved within, came to the tomb. Now it was a cave, and a stone was lying against it. 39Jesus said, "Remove the stone." Martha, the sister of the deceased, said to Him, "Lord, by this time there will be a stench, for he has been dead four days." 40Jesus said to her, "Did I not say to you that if you believe, you will see the glory of God? 41So they removed the stone. Then Jesus raised His eyes, and said, "Father, I thank You that You have heard Me. 42I knew that You always hear Me; but because of the people standing around I said it, so that they may believe that You sent Me." 43When He had said these things, He cried out with a loud voice, "Lazarus, come forth. 44The man who had died came forth, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Unbind him, and let him go."
11:38 "a cave" During this period in Palestine graves were either
1. natural caves (Baba Bathra 6:8)
2. caves dug into cliffs and sealed with circular stones rolled into trenches
3. pits dug into the ground and covered by large stones
From archaeological studies in the Jerusalem area option #1 fits best.
11:39 "Remove the stone" A large stone slipped into a groove was the method used to seal tombs from robbers and animals.
▣ "he has been dead four days" This is a Greek idiom, literally "a four day man."
11:40 "if" This is a third class conditional sentence which means the action is possible. This verse is a question that expects a "yes" answer.
▣ "the glory of God" God's glory was revealed in Jesus' actions (cf. John 11:4). See fuller note at John 1:14.
11:41 "Then Jesus raised His eyes" The normal posture of Jewish prayer was the hands and eyes (open) lifted to heaven. This is an idiom for prayer (cf. John 17:1).
▣ "that You heard Me" Jesus "hears" the Father (cf. John 8:26,40; 15:15) and the Father "hears" Him. Those who "hear" Jesus have eternal life. This is the continuing word play on "see" and "hear" as parallel to "receive" (John 1:12) and "believe" (John 3:16). Lazarus "heard" the voice of Jesus and came back to life.
11:42 This states the purpose of Jesus' prayer and miracle. Jesus often performed miracles to encourage the faith of the disciples, and in this case initiate faith in the Jews from Jerusalem.
Theologically Jesus again magnifies the Father's authority and priority in His works (cf. John 5:19,30; 8:28; 12:49; 14:10). This miracle reveals Jesus' intimate relationship with the Father. See Special Topic: Send (Apostellō) at John 5:24.
11:43 "He cried out with a loud voice, 'Lazarus, come forth'" It has been said that if Jesus had not specifically mentioned Lazarus, the whole graveyard would have come forth!
11:44 Bodies were prepared for burial by washing with water, then wrapping with strips of linen cloth interspersed with spices that helped with the odor. Corpses had to be buried within twenty-four hours because the Jews did not embalm their dead.
SPECIAL TOPIC: BURIAL PRACTICES
NASB (UPDATED) TEXT: JOHN 11:45-46
45Therefore many of the Jews who came to Mary, and saw what He had done, believed in Him. 46But some of them went to the Pharisees and told them the things which Jesus had done.
11:45 "Therefore many of the Jews. . .believed in Him" This is the stated theme of the Gospel (cf. John 20:30-31). This phrase becomes a pattern (cf. John 2:23; 7:31; 8:30; 10:42; 11:45; 12:11,42). However, it must be restated that faith in John's Gospel has several levels and is not always saving faith (cf. John 2:23-25; 8:30ff). See Special Topic at John 2:23.
11:46 "some of them went to the Pharisees, and told them the things which Jesus had done" It is amazing the degree of spiritual blindness in the face of such marvelous teaching and powerful miracles. However, Jesus divides all groups into those who come to trust Him and those who reject the truth about Him. Even a powerful miracle like this does not bring belief (cf. Luke 16:30-31).
NASB (UPDATED) TEXT: JOHN 11:47-53
47Therefore the chief priests and the Pharisees convened a council, and were saying, "What are we doing? For this man is performing many signs. 48If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation." 49But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all, 50nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish." 51Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, 52and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. 53So from that day on they planned together to kill Him.
11:47 "the chief priests and the Pharisees, convened a council" This refers to the Sanhedrin, the supreme court of the Jews in Jerusalem. It had 70 local members. The high priests were of the political, religious persuasion known as the Sadducees, who accepted only the writings of Moses and denied the resurrection. The Pharisees were the more popular, legalistic religious group that affirmed (1) the entire OT; (2) the ministry of angels; (3) and the afterlife. It is amazing that these two antagonistic groups would combine for any purpose. See SPECIAL TOPIC: PHARISEES at John 1:24. See Special Topic: The Sanhedrin at John 3:1.
▣ "For this man is performing many signs" The reference to Jesus as "this man" is a derogatory way of not mentioning His name. It is also amazing that in the presence of such great miracles, like the raising of Lazarus, that their preconceived bias had blinded their eyes so completely (cf. 2 Cor. 4:4).
11:48 "If" This is a third class conditional sentence which means potential action.
▣ "all men will believe in Him" Jealousy as well as theological disagreement was the source of their distrust and fear of Jesus. The "all" may have referred even to the Samaritans and Gentiles (cf. John 10:16). There was also a political aspect to their fear (i.e., Roman control).
▣ "the Romans will come and take away both our place and our nation" This is one of those ironic prophecies of John's Gospel, for this was fulfilled literally in a.d. 70 under the Roman general (later Emperor) Titus.
The political reality of Roman domination was an integral part of Jewish end-time (eschatological) hope. They believed that God would send a religious/military figure, like the Judges of the OT, to physically deliver them from Rome. Several Messianic pretenders started rebellions in Palestine to accomplish this very expectation.
Jesus claimed that His kingdom was not a temporal/political reign (cf. John 18:36), but a spiritual reign that would be consummated globally in the future (i.e., revelation). He claimed to fulfill the OT prophecies, but not in a literal, Jewish, nationalistic sense. For this He was rejected by most Jews of His day.
11:49 "Caiaphas, who was the high priest that year" The high priesthood was meant to be a lifelong position passed on to one's children (cf. Exodus 28), but after the Romans became the conquerors, it was sold to the highest bidder because of the lucrative trade available on the Mount of Olives and in the temple area. Caiaphas was high priest from a.d. 18-36 (son-in-law of Annas, High Priest from a.d. 6-15).
11:50-52 This is another example of John's irony. Caiaphas preaches the gospel!
11:50 "one man should die for the people" The OT background for this is the Jewish view of "corporality." One person (good or bad) could affect the whole (i.e., Adam/Eve; Achan). This concept came to be an underpinning of the sacrificial system, especially the Day of Atonement (Leviticus 16), where one innocent animal bore the sin of the nation. This becomes the Messianic concept behind Isaiah 53. In the NT the Adam/Christ typology of Rom. 5:12-21 reflects this concept.
11:51
NASB, REV,
NET"that Jesus was going to die"
NKJV, NIV,
REB"that Jesus would die"
NRSV"that Jesus was about to die"
NJB"that Jesus was to die"
The NIDOTTE, vol. 1, p. 326, has a good comment about the theological use of the verb mellō ("must," "to have to," "to be certain") when used of God's will for Christ's redemptive work.
1. Mark 10:32
2. Matthew17:22
3. Luke 9:31,44; 24:21; Acts 26:23
4. John 7:39; 11:51; 12:33; 14:22; 18:32
It is also used of the necessity of Judas' betrayal
1. Luke 22:23
2. John 6:71; 12:4
Luke, in Acts, uses it for prophetic fulfillment (i.e., Acts 11:28; 24:15; 26:22). All of the redemptive events were in the hands of God (cf. Acts 2:23; 3:18; 4:28; 13:29)!
11:52 "He might also gather together into one the children of God" This seems to be an editorial comment by John which could be parallel with 10:16. It could refer to
1. Jews living outside Palestine
2. half-Jews like the Samaritans
3. Gentiles
Option #3 seems best. Whichever it is, Jesus' death will bring a unity to "believing" humanity (cf. John 1:29; 3:16; 4:42; 10:16).
11:53 "So from that day on they planned together to kill Him" This is a recurrent theme in John (cf. John 5:18; 7:19; 8:59; 10:39; 11:8).
NASB (UPDATED) TEXT 11:54
54Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples.
11:54 "Jesus therefore no longer continued to walk publically among the Jews" John 12 is Jesus' last attempt to deal with the religious leaders.
The term translated in John "publicly" (cf. John 7:26; 11:54; 18:20) usually means "boldly." See Special Topic at John 7:4.
▣ "a city called Ephraim" This town may have been located close to Bethel in Samaria (cf. 2 Chr. 13:19).
NASB (UPDATED) TEXT: JOHN 11:55-57
55Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. 56So they were seeking for Jesus, and were saying to one another as they stood in the temple, "What do you think; that He will not come to the feast at all?" 57Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him.
11:55-57 These verses link chapters 11 and 12 together.
11:55 "to purify themselves" This refers to ritual rites of cleansing in preparation for the Passover. There is still debate over how long Jesus taught, preached, and ministered in Palestine. The Synoptics are structured in such a way that one or two years is possible. However, John has several Passovers (an annual feast). There are certainly three mentioned (cf. John 2:13; 6:4; and 11:55) with at least a fourth implied in "a feast" in John 5:1.
11:57 This is another editorial comment from John.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Jesus allow Lazarus to die?
2. Who was the miracle directed toward?
3. What is the difference between a resurrection and resuscitation?
4. Why were the Jewish leaders so appalled by the raising of Lazarus?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Anointing at Bethany | The Anointing at Bethany | The Anointing at Bethany | Jesus is Anointed at Bethany | The Anointing at Bethany |
12:1-8 | 12:1-8 | 12:1-8 | 12:1-6 | 12:1-8 |
12:7-8 | ||||
The Plot Against Lazarus | The Plot to Kill Lazarus | The Plot Against Lazarus | ||
12:9-11 | 12:9-11 | 12:9-11 | 12:9-11 | 12:9-11 |
The Triumphal Entry Into Jerusalem | The Triumphal Entry | Palm Sunday | The Triumphal Entry Into Jerusalem | The Messiah Enters Jerusalem |
12:12-19 | 12:12-19 | 12:12-19 | 12:12-13 | 12:12-19 |
12:14 | ||||
12:15 | ||||
12:16 | ||||
12:17 | ||||
12:18-19 | ||||
Some Greeks Seek Jesus | The Fruitful Grain of Wheat | Jesus' Public Ministry Concludes | Some Greeks Seek Jesus | Jesus Foretells His Death and Subsequent Glorification |
12:20-26 | 12:20-26 | 12:20-26 | 12:20-21 | 12:20-28a |
12:22-26 | ||||
The Son of Man Must Be Lifted Up | Jesus Predicts His Death on the Cross | Jesus Speaks About His Death | ||
12:27-36a | 12:27-36 | 12:27-36a | 12:27-28a | |
12:28b | 12:28b | |||
12:29 | 12:29-32 | |||
12:30-33 | ||||
12:33-36a | ||||
12:34 | ||||
12:35-36a | ||||
The Unbelief of the Jews | Who Has Believed Our Report? | The Unbelief of the People | ||
12:36b-43 | 12:36b-43 | 12:36b-38 | 12:36b | |
Conclusion: The Unbelief of the Jews | ||||
12:37-41 | 12:37-38 | |||
12:39-40 | 12:39-40 | |||
12:41 | 12:41 | |||
Walk In the Light | 12:42-43 | 12:42-50 | ||
Judgment by Jesus' Words | 12:42-50 | Judgment by Jesus' Words | ||
12:44-50 | 12:44-50 | 12:44-50 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-50
A. All four Gospels record the anointing of Jesus by a woman. Therefore, this event must have held significance to the Gospel writers. However, Mark 14:3-9, Matt. 26:6-13, and John 12:2-8 identifies her as Mary of Bethany, Lazarus' sister, while Luke 7:36-50 identifies her as sinful woman in Galilee.
B. Chapter 12 closes the public ministry of Jesus (cf. John 12:29). He had tried over and over again to bring the Jewish leaders to faith. Chapter 11 was His attempt to bring the townspeople of Jerusalem to faith.
C. There are five groups of people mentioned in this chapter.
1. the crowd who witnessed Lazarus' resuscitation, John 12:17
2. a crowd from Jerusalem, John 12:9
3. the crowd of pilgrims coming to the Passover, John 12:12,18,29,34
4. possibly a crowd of Gentiles, John 12:20
5. possibly a crowd of Jewish leaders who believed in Him, John 12:42
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 12:1-8
1Jesus, therefore, six days before the Passover, came to Bethany where Lazarus was, whom Jesus had raised from the dead. 2So they made Him a supper there, and Martha was serving; but Lazarus was one of those reclining at the table with Him. 3Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume. 4But Judas Iscariot, one of His disciples, who was intending to betray Him, said, 5"Why was this perfume not sold for three hundred denarii and given to poor people?" 6Now he said this, not because he was concerned about the poor, but because he was a thief, and as he had the money box, he used to pilfer what was put into it. 7Jesus therefore said, "Let her alone, so that she may keep it for the day of My burial. 8For you always have the poor with you, but you do not always have Me."
12:1 "six days before the Passover" This is a different chronological sequence from Matt. 26:2. It must be remembered that the primary focus of the Gospels is not chronology, but representative actions of Jesus that reflect truth about His person and work. The Gospels are not biographies but evangelistic tracts to target groups.
12:2 "they" This seems to refer to the townspeople of Bethany, who gave the supper for Jesus and His disciples in honor of raising His Lazarus. However, in Matt. 26:6, this takes place in the home of Simon the Leper.
12:3 "pound" This was a Latin term that referred to the Roman pound, which equaled 12 ozs. This expensive spice may have been Mary's wedding dowry. Many unmarried women wore this type of perfume in containers around their necks.
NASB"a pound of very costly perfume of pure nard"
NKJV"a pound of very costly oil of spikenard"
NRSV"a pound of costly perfume made of pure nard"
TEV"a whole pint of a very expensive perfume made of pure nard"
NJB"a pound of very costly ointment, pure nard"
There has been much conjecture over the adjective's meaning: (1) pure; (2) liquid; or (3) a place name. The perfume itself was from an aromatic-Himalayan root which was very expensive. See James M Freeman, Manners and Customs of the Bible, pp. 379-380.
▣ "anointed the feet of Jesus" Other Gospel accounts of this same event (possibly Mary's thankfulness for raising Lazarus, John 12:2) speak of the woman anointing His head. Apparently Mary anointed His whole body, beginning with His head and going clear to His feet. The reason Jesus' feet were exposed was that He was reclining on His left elbow at a low table.
This is one of John's double entendres. This spice was used for preparing a body for burial (cf. John 19:40). Mary may have understood more of Jesus' message about His imminent death than the disciples did (cf. John 12:7). See SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)at 11:2.
▣ "and the house was filled with the fragrance of the perfume" What a graphic eyewitness (editorial) detail. John clearly remembers the moment!
12:4 "Judas Iscariot" The term "Iscariot" has two possible etymologies: (1) a city of Judah (Kerioth cf. Jos. 15:25) or (2) the term for "assassin's knife." Of all the Gospel writers, John has the harshest statements about Judas (cf. John 12:6). See full note at John 6:70-71.
▣ "betray" This is another editorial comment. This term normally does not have this connotation. It literally means "to hand over" or "deliver up" in a judicial sense or to entrust something to another. See note at John 18:2.
12:5 "Three hundred denarii" A denarii was a day's wage for a soldier and a laborer, therefore, this was almost a year's wage.
12:6 This verse is another editorial comment. John, more than any other Gospel, condemns Judas.
NASB, NKJV"the money box"
NRSV"the common purse"
TEV"the money bag"
NJB"the common fund"
This word means "a small box." It was originally used by musicians to carry their mouth pieces.
▣ "he used to pilfer what was put into it" The Greek term is "carry." It is used in two different senses: (1) he carried the box but (2) also he carried off the contents of the box. This statement may have been included to show that Judas' concern for the poor in John 12:5 was really an excuse to steal for himself.
12:7 This is a strange verse. It obviously links this act of generosity and devotion to a similar procedure done at one's burial (cf. John 19:40). This is another of John's prophetic statements.
12:8 "For the poor you always have with you" This is related to Deut. 15:4,11. It was not a disparaging remark concerning the poor but an emphasis on the Messiah's presence of Jesus (cf. John 12:35; 7:33; 9:4). The OT is unique among the literature of the Ancient Near East on the rights of and mandated care for the poor.
NASB (UPDATED) TEXT: JOHN 12:9-11
9The large crowd of the Jews then learned that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He raised from the dead. 10But the chief priests planned to put Lazarus to death also; 11because on account of him many of the Jews were going away and were believing in Jesus.
12:9 "The large crowd of the Jews then learned that He was there" This is an unusual use of the term "Jews" in John. Usually it refers to the religious leaders in opposition to Jesus. However, in John 11:19, 45; 12:17, it seems to refer to the townspeople of Jerusalem who were friends of Lazarus and had come to his funeral.
12:10 "the chief priests planned to put Lazarus to death also" They wanted to remove the evidence! Their motives were fear (cf. John 11:48) and jealousy (cf. John 11:48; 12:11).
They must have thought Jesus' act of resuscitation was an isolated, rare event. The blindness and bias of these Jewish leaders reflect the darkness of fallen humanity.
12:11 This relates back to 11:45. See Special Topic: John's Use of the Verb "Believe" at John 2:23.
NASB (UPDATED) TEXT: JOHN 12:12-19
12On the next day the large crowd who had come to the feast, when they heard that Jesus was coming to Jerusalem, 13took the branches of the palm trees and went out to meet Him, and began to shout, "Hosanna! Blessed is He who comes in the name of the Lord, even the King of Israel." 14Jesus, finding a young donkey, sat on it; as it is written, 15"Fear not, daughter of Zion; behold, your King is coming, seated on a donkey's colt." 16These things His disciples did not understand at the first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him. 17So the people, who were with Him when He called Lazarus out of the tomb and raised him from the dead, continued to testify about Him. 18For this reason also the people went and met Him, because they heard that He had performed this sign. 19So the Pharisees said to one another, "You see that you are not doing any good; look, the world has gone after Him."
12:12-19 This is John's version of Jesus' triumphant entry to Jerusalem (cf. Matt. 21:1-11; Mark 11:1-11; Luke 19:29-38).
12:12 "the large crowd who had come to the feast" There were three required feast days for Jewish males (cf. Exod. 23:14-17; Leviticus 23; Deut. 16:16). The lifetime desire of the Jews who lived outside of Palestine (Diaspora) was to attend a feast in Jerusalem. During these set feasts, Jerusalem swelled from three to five times her normal population. This phrase refers to this vast number of curious pilgrims who heard of Jesus and wanted to see Him (cf. John 11:56).
12:13 "the branches of palm trees" This is an unusual Greek phrase for palm branches. Some believe that at one time palms grew on the slopes of the Mount of Olives (i.e., Josephus), while others believe they were imported from Jericho. They seem to have been a symbol for victory or triumph (cf. Rev. 7:9). They were used every year in the ritual of the Feast of Tabernacles (cf. Lev. 23:40) and the Passover (tradition from Maccabean period).
▣ "began to shout" This is an imperfect tense which represents (1) repeated action in past time or (2) the beginning of an action in past time.
▣ "Hosanna" This term meant "save now" or "save please" (cf. Ps. 118:25-26). During the Passover ritual the recitation of the Hillel Psalms (cf. Ps. 113-118) occurred while the pilgrims were marching to the Temple. Many of these actions and phrases were repeated every year during the feast of Passover. But this particular year they found their ultimate meaning in Jesus! The crowd sensed this. The Pharisees recognized this.
▣ "He who comes in the name of the Lord" This is exactly what Jesus has been claiming. He was the sent One! He represented YHWH.
NASB"even the King of Israel"
NKJV, NRSV,
TEV, NJB"the King of Israel"
This phrase was not part of the Psalm, but was added by the crowd. It seems to be a direct reference to Jesus as the Messianic King promised in 2 Sam. 7 (cf. John 1:49; 19:19).
12:14 "a young donkey" Donkeys were the royal military mount of Israel1 Kings (cf. 1 Kgs. 1:33,38,44). Only the king rode on his donkey, therefore, it was very important that Jesus rode on a donkey that had never been ridden before (cf. Mark 11:2).
12:14-15 "as it is written" This is a quote from Zech. 9:9. The colt of the donkey speaks not only of Messianic kingship but also of humility. Jesus did not come as the conquering military figure of Jewish expectation, but the Suffering Servant of Isaiah 53 riding on the colt of a donkey.
12:16 "These things His disciples did not understand at the first" This is another eyewitness, painful memory of John. It is a recurrent theme (cf. John 2:22; 10:6; 16:18; Mark 9:32; Luke 2:50; 9:45; 18:34). Only after the Ascension and Pentecost are their spiritual eyes fully opened.
▣ "but when Jesus was glorified, then they remembered" This was one of the ministries of the Holy Spirit (cf. John 14:26 and 2:22).
This verse also shows that the Gospel writers structured their Gospels from personal experience of the resurrected Christ. The Synoptics present Jesus in historical development and hide his glory until the climax of their presentations, but John writes his entire Gospel in light of the glorified Messiah. The Gospels reflect the later memories and faith community needs of these inspired men. Therefore, there are two historical settings (Jesus' and the Gospel writers'), both of which are inspired.
▣ "glorified" See note at John 1:14.
12:17 See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8. See Contextual Insights, C.
12:19 "the Pharisees said to one another" This is another prophetic foreshadowing. It relates to (1) Jews, John 11:48; 12:11 and (2) Gentiles, John 12:20-23. It reflects two historical settings: Jesus' life and the early church.
NASB (UPDATED) TEXT: JOHN 12:20-26
20Now there were some Greeks among those who were going up to worship at the feast; 21these then came to Philip, who was from Bethsaida of Galilee, and began to ask him, saying, "Sir, we wish to see Jesus." 22Philip came and told Andrew; Andrew and Philip came and told Jesus. 23And Jesus answered them, saying, "The hour has come for the Son of Man to be glorified. 24"Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. 25He who loves his life loses it, and he who hates his life in this world will keep it to life eternal. 26If anyone serves Me, he must follow Me; and where I am, there My servant will be also; if anyone serves Me, the Father will honor him."
12:20 "some Greeks" This was used in the sense of Gentiles, not specifically ethnic Greeks.
▣ "among those who were going up to worship at the feast" The present tense implies they were in the habit of going to the Feast. They were either (1) God-fearers or (2) proselytes of the Gate. The first were regular worshipers at the synagogue and the second had officially become converts to the Jewish faith.
12:21 "and began to ask him" This is imperfect tense which means (1) they asked over and over again or (2) they began to ask. They wanted a private interview with Jesus. Apparently this was the last tick on the prophetic clock before Jesus' death (cf. John 12:23).
12:22 Phillip (lover of horses) and Andrew (manly) are the only two Apostles to have Greek names. Perhaps this allowed these Greeks (i.e., Gentiles) to feel as if they could approach them.
12:23 "The hour has come" This is perfect tense. John often used the term "the hour" to refer to the crucifixion and resurrection as the climatic events of Jesus' mission (cf. John 12:27; 13:1, 32; 17:1). Jesus stated that He had come to the lost sheep of Israel (cf. Matt. 15:24). Now His message was reaching Gentiles!
▣ "the Son of Man" This is an Aramaic phrase that simply meant "human being" (cf. Ps 8:4; Ezek. 2:1). However, it is used in Dan. 7:13 with the added connotation of Deity. This is Jesus' self-designated title that combines His two natures, human and divine (cf. 1 John 4:1-3).
▣ "to be glorified" Jesus' death is always referred to as "His glory." The term "glory" is used several times in this context (cf. John 12:28 [twice]; 32, and 33). It is often used to designate Jesus' death and resurrection (cf. John 13:1,32; 17:1). See note at John 1:14.
12:24 "unless a grain of wheat falls into the earth and dies" This is phenomenological language or descriptive language, things as they appear to the five senses. One seed can produce many seeds (cf. John 15:2,4,5,8,16; 1 Cor. 15:36). His death brought many to true life (cf. Mark 10:45).
▣ "if" There is a series of third class conditional sentences in this context which means potential action (cf. John 12:24,26,32,47).
12:25 "He who loves his life loses it" This is a play on the Greek term psychē, which refers to the essence of a human's personality or life force (cf Matt. 10:39; 16:24-25; Mark 8:34-35; Luke 9:23-24). Once someone trusts Christ, he is given new life. This new life is a gift from God for service, not for personal use. Believers are stewards of this new life. We are freed from slavery to sin to become servants of God (cf. Rom. 6:1-7:6).
The false shepherds of chapter 10 tried to "save" their lives by running. But Jesus lays down His life, so too, must believers do the same (cf. 2 Cor. 5:12-15; Gal. 2:20).
▣ "loses it" This is a present active indicative. The term (see Special Topic at John 10:10) means "to destroy," another word with two connotations. This is the opposite of "eternal life." If one does not have faith in Christ, this is the only alternative. This destruction is not annihilation, but the loss of a personal relationship with God (which is the essence of Hell).
▣ "hates" This is a Hebrew idiom of comparison. God must be priority (cf. Jacob's wives, Gen. 29:30,31; Deut. 21:15; Esau and Jacob, Mal. 1:2-3; Romans 10-13; one's family, Luke 14:26).
▣ "life" This is the Greek term zoē. It is used consistently in John to refer to (1) spiritual life; (2) eternal life; (3) new age life; and (4) resurrection life. True life is a freedom from the tyranny of "self," which is the essence of the Fall.
12:26 "If" This is a third class conditional sentence which means potential action.
▣ "he must follow me" This is a present active imperative which speaks of an ongoing relationship (cf. John 15). This is the neglected biblical issue of perseverance (see SPECIAL TOPIC: THE NEED TO PERSEVERE at John 8:31). This issue is often confused by the theological tension between a Sovereign God and human volition. However, it is best to see salvation as a covenental experience. God always initiates (cf. John 6:44,65) and sets the agenda, but He also demands that mankind respond to His offer in repentance and faith (cf. Mark 1:15; Acts 20:21), both as an initial decision and a lifelong discipleship. Perseverance is evidence that we know Him (cf. Matt. 10:22; 13:20-21; Gal. 6:9; 1 John 2:19; Rev. 2:7,11,17,26; 3:5,12,21).
Christian doctrine, being Bible-based, often comes in paradoxical, tension-filled pairs. Eastern literature is characterized by this figurative, contrasting thought patterns. Often modern western readers force the paradoxes into either/or choices when they are meant to be both/and truths.
To illustrate my comments, I have included a section from my Bible Interpretation Seminar entitled Biblical Paradoxes:
Biblical Paradoxes
1. This insight has been the most helpful to me personally as one who loves and trusts the Bible as God's Word. In trying to take the Bible seriously it became obvious that different texts reveal truth in selected, not systematic ways. One inspired text cannot cancel or depreciate another inspired text! Truth comes in knowing all Scripture (all Scripture, not just some, is inspired, cf. 2 Tim. 3:16-17), not quoting a single passage (proof-texting)!
2. Most biblical truths (eastern literature) are presented in dialectical or paradoxical pairs (remember the NT authors, except Luke, are Hebrew thinkers, writing in common Greek). Wisdom Literature and Poetic Literature present truth in parallel lines. The antithetical parallelism functions like the paradox. This synthetic parallelism functions like parallel passages. Somehow both are equally true! These paradoxes are painful to our cherished, simplistic traditions!
a. predestination versus human free will
b. security of the believer versus the need for perseverance
c. original sin versus volitional sin
d. Jesus as God versus Jesus as man
e. Jesus as equal with the Father versus Jesus as subservient to the Father
f. Bible as God's Word versus human authorship
g. sinlessness (perfectionism, cf. Romans 6) versus sinning less
h. initial instantaneous justification and sanctification versus progressive sanctification
i. justification by faith (Romans 4) versus justification confirmed by works (cf. James 2:14-26)
j. Christian freedom (cf. Rom. 14:1-23; 1 Cor. 8:1-13; 10:23-33) versus Christian responsibility (cf. Gal. 5:16-21; Eph. 4:1)
k. God's transcendence versus His immanence
l. God as ultimately unknowable versus knowable in Scripture and Christm.Paul's many metaphors for salvation
(1) adoption
(2) sanctification
(3) justification
(4) redemption
(5) glorification
(6) predestination
(7) reconciliation
m. the kingdom of God as present versus future consummation
n. repentance as a gift of God versus repentance as a mandated response for salvation (cf. Mark 1:15; Acts 20:21)
o. the OT is permanent versus the OT has passed away and is null and void (cf. Matt. 5:17-19 vs. Matt. 5:21-48; Romans 7 vs. Galatians 3)
p. believers are servants/slaves or children/heirs"
▣ "where I am, there shall My servant also be" This theme is repeated in John 14:3; 17:24; 2 Cor. 5:8; Phil. 1:23; 1 Thess. 4:17! Christianity is primarily a personal relationship with God! The goal is relational: His presence, His fellowship!
We were created for fellowship with God (cf. Gen. 1:26-27). Salvation is the restoration of the broken fellowship of the Garden of Eden. John emphasizes that this fellowship is restored now!
NASB (UPDATED) TEXT: JOHN 12:27-36a
27"Now My soul has become troubled; and what shall I say, 'Father, save Me from this hour'? But for this purpose I came to this hour. 28Father, glorify Your name." Then a voice came out of heaven: "I have both glorified it, and will glorify it again." 29So the crowd of people who stood by and heard it were saying that it had thundered; others were saying, "An angel has spoken to Him." 30Jesus answered and said, "This voice has not come for My sake, but for your sakes. 31Now judgment is upon this world; now the ruler of this world will be cast out. 32And I, if I am lifted up from the earth, will draw all men to Myself." 33But He was saying this to indicate the kind of death by which He was to die. 34The crowd then answered Him, "We have heard out of the Law that the Christ is to remain forever; and how can You say, 'The Son of Man must be lifted up'? Who is this Son of Man?" 35So Jesus said to them, "For a little while longer the Light is among you. Walk while you have the Light, so that darkness will not overtake you; he who walks in the darkness does not know where he goes. 36While you have the Light, believe in the Light, so that you may become sons of Light.".
12:27 "My soul has become troubled" This is a perfect passive indicative. The agent (the Father, Satan, circumstances, etc.) is not expressed. It is a strong term used in several ways in the NT.
a. Herod's fear (Matt. 2:3)
b. the disciples' fear (Matt. 14:26)
c. Jesus' unsettled anxiety (John 12:27; 13:21; also note Matt. 26:38; Mark 14:34)
d. the Church in Jerusalem (Acts 15:24)
e. false teachers' disruption of the churches of Galatia (Gal. 1:7)
This was John's way of relating Jesus' human struggle with the upcoming trauma of His crucifixion (cf. Mark 14:32ff). John does not record Jesus' agony in Gethsemane, but this is the same occasion.
▣ "save Me from this hour" There is much discussion about the exact meaning of this statement. Is this a prayer (i.e., Matt. 26:39)? Is this a surprised reaction at what should not be done (NET Bible)?
▣ "for this purpose I came to this hour" Jesus' life unfolded according to a divine plan (cf. Luke 22:22; Acts 2:23; 3:18; 4:28) which Jesus fully understood (cf. Matt. 20:28; Mark 10:45).
12:28 "glorify Your name" The Father responds in John 12:28b. This term "glorify" is very fluid. It can refer to
1. pre-existent glory (cf. John 17:5)
2. Jesus' revelation of the Father (cf. John 17:4)
3. Jesus' crucifixion and resurrection (cf. John 17:1)
See note at John 1:14.
▣ "a voice out of heaven" The rabbis called this a bath-kol. Since the time of Malachi there had been no prophetic voice in Israel. If God's will was to be confirmed, it would be done by a voice from heaven. The Gospels record that God spoke three times during Jesus' life.
1. at Jesus' baptism, Matt. 3:17
2. at the transfiguration, Matt. 17:5
3. here in this verse
12:29 "So the crowd of people who stood by and heard it were saying" There are two interpretations of what happened: (1) it was thunder. This was used of God speaking in the OT (cf. 2 Sam. 22:14; Job 37:4; Ps. 29:3; 18:13; 104:7) or (2) an angel spoke to Him. This is similar to the confusion about Saul's experience in Acts 9:7; 22:9.
12:30 "Jesus answered and said, 'This voice has not come for My sake, but for your sakes'" This phrase is a Semitic comparison. This means it was not solely for them but primarily for them (cf. John 11:42).
12:31 "Now judgement is upon this world" This is a parallel construction with the following phrase ("the ruler of this world will be cast out"). The time when this occurred is not specified (see Special Topic following).
I surely agree with F. F. Bruce, Answers to Questions (p. 198), that John 12:31 is another example of what C. H. Dodd called "realized eschatology." For John, Jesus has already brought both salvation to believers and judgment to unbelievers. In a sense this is similar to a grammatical form called "prophetic perfect." A future something is so certain that it is expressed as already occurring!
▣ "the ruler of this world" This refers to a personal evil force (cf. John 14:30; 16:11) known in Hebrew as "Satan" or "adversary" (cf. Job 1-2) or in Greek as "the devil" or "slanderer" (cf. Matt. 4:1,5,8,11; 13:39; 25:41; John 6:70; 8:44; 13:2; 2 Cor. 4:4; Eph. 2:2). These two names are synonymous in Matt. 4:1-11 and John 13:2,27. He is cast out of heaven so that he cannot continue to accuse/slander Jesus' followers.
▣ "will be cast out" This is a future passive indicative. Scripture does not indicate the exact time of Satan's fall from heaven. Satan may be discussed in Isaiah 14 and Ezekiel 28 in a secondary sense. The prophetic passages deal with the prideful kings of Babylon and Tyre. Their sinful arrogance reflects Satan's (cf. Isa. 14:12,15; Ezek. 28:16). However, Jesus said He saw Satan fall during the mission trip of the seventy (cf. Luke 10:18).
There is a development of Satan throughout the OT. Originally he was a servant angel, but through pride, became an enemy of God. The best discussion of this controversial subject is in A. B. Davidson's Old Testament Theology pp. 300-306.
12:32 "and I, if I am lifted up" This is a third class conditional sentence which meant potential action. This term can mean
1. lifted up (cf. John 3:14)
2. crucified (cf. John 8:28)
3. exalted (cf. Acts 2:33; 5:31)
4. highly exalted (cf. Phil. 2:9)
It is this multiple connotation of terms (double entendre) that characterizes John's Gospel.
▣ "will draw all men to Me" This may be an allusion to YHWH's covenant love for Israel in Jer. 31:3 which, of course, is the passage on "the new covenant" (cf. Jer. 31:31-34). God woos people by His love for and actions toward them. This same metaphorical use of this term is in John 6:44 and explained in John 6:65.
Here the "all" is the universal invitation and promise of redemption (cf. Gen. 3:15; 12:3; Exod. 19:5; Isa. 2:2-4; John 1:9,12,29; 3:16; 4:42; 10:16; 1 Timothy 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:2; 4:14)!
There is a significant variant in this phrase. The "all" can be masculine, which would be translated "all men" and is found in the ancient Greek manuscripts P75 (VID), אi2, B, L, and W, while the neuter, which would be translated "all things," is found in P66 and א. If it is the NEUTER it would speak of the cosmic redemption of Christ similar to Col. 1:16-17, which would probably reflect the Gnostic heresy so evident in 1 John. The UBS4 gives the masculine a "B" rating (almost certain).
12:33 "He said this to indicate the kind of death by which He was to die" This is yet another editorial comment by John. This is related to Deut. 21:23 where hanging on a tree was termed "cursed by God." This was why the religious leaders wanted Jesus crucified, not stoned. Jesus bore the curse of the Law for us (cf. Gal. 3:13).
12:34 "The crowd then answered Him. . .the Christ is to remain forever" This may be an allusion to Ps. 89:4,29,35-37. The OT expected only one coming of the Messiah and His establishing of a Palestinian reign of world peace (cf. Ps. 110:4; Isa. 9:7; Ezek. 37:25 and Dan. 7:14). For "forever" see Special Topic at John 6:58.
▣ "Son of Man" The crowd (see Contextual Insights, C) must have heard Jesus teach/preach (possibly in John 12:23-24 for the title and John 12:30-32 for the verb "lift up") because they use His unique self-designation. This is the only place it is used by others. It was not a standard title or Messianic designation within Judaism.
12:35 "Walk while you have the Light" Jesus is urging His hearers to respond immediately to His words. His time on earth was limited. He was about to enter His last week on earth. His predestined hour had come (John 12:23).
In a sense this phrase (as so much in John) has a historical referent and an existential referent. What Jesus said is true for everyone who hears the gospel (i.e., the Parable of the Soils).
This is the metaphorical use of "walk" as lifestyle (cf. Eph. 4:1,17; 5:2,15). This is a present active imperative, which continues Jesus emphasis on belief as an ongoing relationship and discipleship, not just an initial decision (cf. John 12:44-46).
12:36 This theme of Jesus as the light of the world was a major recurrent emphasis in John (cf. John 1:4,5,7,8,9; 3:19,20,21; 5:35; 8:12; 9:5; 11:9,10;12:35,36,46). Darkness and light were also contrasting spiritual realities in Jewish Wisdom Literature and the Dead Sea Scrolls.
NASB (UPDATED) TEXT: JOHN 12:36b-43
36bThese things Jesus spoke, and He went away and hid Himself from them. 37But though He had performed so many signs before them, yet they were not believing in Him. 38This was to fulfill the word of Isaiah the prophet which he spoke: "Lord, who has believed our report? And to whom has the arm of the Lord been revealed?" 39For this reason they could not believe, for Isaiah said again, 40"He has blinded their eyes and He hardened their heart, so that they would not see with their eyes and perceive with their heart, and be converted and I heal them." 41These things Isaiah said because he saw His glory, and he spoke of Him. 42Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; 43for they loved the approval of men rather than the approval of God.
12:37 What a sad comment. Spiritual blindness is terrible (cf. 2 Cor. 4:4). This verse characterizes the unpardonable sin (see Special Topic at John 5:21).
12:38 "the word of Isaiah the prophet" This is a quote from the suffering servant passage of Isa. 53:1.
12:39-40 These are difficult verses. Does God harden people so that they cannot respond? I have inserted my comments from Isaiah 6:9-10 and Romans 11:7 (see www.freebiblecommentary.mobi).
Isaiah 6:9-10 As YHWH reveals His purpose for Isaiah's ministry, He also reveals to Isaiah the response his message will have on Judah.
1. go, Isaiah 6:9, BDB 229, KB , Qal imperative
2. tell, Isaiah 6:9, BDB 55, KB , Qal perfect
3. keep listening, Isaiah 6:9, Qal imperative and Qal infinitive absolute of BDB 1033, KB 1570
4. but do not perceive, Isaiah 6:9, BDB 106, KB 122, Qal imperfect used in a jussive sense, cf. Isa. 1:3; 5:21; 10:13; 29:14
5. keep looking, Qal imperative and Qal infinitive absolute of BDB 906, KB 1157
6. but do not understand, Isaiah 6:9, BDB 393, KB 380, Qal imperfect used in a jussive sense
7. render the hearts of this people insensitive (lit. "fat"), Isaiah 6:10, BDB 1031, KB 1566, Hiphil imperative
8. their ears dull, Isaiah 6:10, BDB 457, KB 455, Hiphil imperative
9. and their eyes dim, Isaiah 6:10, BDB 1044, KB 1612, Hiphil imperative
These imperatives are followed by the consequences (three imperfects of previously used verbs, "see," "hear," and "perceive"). God knows (either by His foreknowledge or His hardening of their already wayward hearts/minds) that they will not respond and be saved.
1. lest they repent, BDB 996, KB 1427, Qal perfect negated
2. lest they be healed, BDB 950, KB 1272, Qal perfect negated
Isaiah will preach and though some may respond, the vast majority of his people/his society will not (cf. Rom. 1:24,26,28; Eph. 4:19) or cannot respond (cf. Isa. 29:9,10; Deut. 29:4; Matt. 13:13; Rom. 11:8)! Isaiah is not an evangelist here, but a prophet of covenant disobedience/consequences (cf. Matt. 13:13; Mark 4:12; Luke 8:10). His message of hope is for a future day, not his day!
Romans 11:7 "the rest were hardened" This is an aorist passive indicative (cf. 2 Cor. 3:14). The implication is that God hardened them (cf. Rom. 11:8-10). The agent of hardening is the evil one (cf. 2 Cor. 4:4). "Hardened" (pōroō) is a medical term for callousness or blindness (cf. Rom. 11:25; 2 Cor. 3:14; Eph. 4:18). This same term is used of the Apostles in Mark 6:52. It is a different Greek term from Rom. 9:18 (sklērunō) which is the opposite of mercy (cf. Heb. 3:8,15; 4:7).
This verse is very clear and is a summary of Rom. 11:1-6. Some who were chosen believed, some who were not chosen were hardened. However, this verse was not written in isolation, as a theological slogan. It was part of a sustained theological argument. There is a tension between the truth stated so clearly in this verse and the universal invitations of Romans 10. There is mystery here. But the solution is not to negate or minimize either of the horns of the dilemma, the paradoxical poles.
12:39 "For this reason they could not believe" This is an imperfect middle (deponent) indicative and a present active imperative. They were unable to continue in a faith relationship with Jesus. His miracles attracted them, but did not lead them into saving faith/trust in Jesus as the Messiah. In John "belief" has levels. All do not attain salvation. See notes at John 8:31-59.
▣ "for Isaiah said again" Isaiah 6:10; 43:8 refers to the hardness of the Jews' hearts concerning the message of God through Isaiah (cf. Jer 5:21; Ezek. 12:2; Deut. 29:2-4).
12:40 "heart" See Special Topic following.
12:41 "These things Isaiah said because he saw His glory" This is an assertion that OT prophets were informed about the Messiah (cf. Luke 24:27). See note on "glory" at John 1:14.
12:42 "Nevertheless many even of the rulers believed in Him" Jesus' message did bear fruit (cf. John 12:11; Acts 6:7). See Special Topic at John 2:23.
▣ "they were not confessing Him" See SPECIAL TOPIC: CONFESSION at John 9:22-23.
▣ "for fear that they would be put out of the synagogue" (cf. John 9:22; 16:2).
12:43 This implies that true faith can be weak and fearful, even undeclared! John's Gospel uses believe (pisteuō) in several senses, from initial attraction to emotional response to true saving faith.
NASB (UPDATED) TEXT: JOHN 12:44-50
44And Jesus cried out and said, "He who believes in Me, does not believe in Me but in Him who sent Me. 45He who sees Me sees the One who sent Me. 46I have come as Light into the world, so that everyone who believes in Me will not remain in darkness. 47If anyone hears My sayings and does not keep them, I do not judge him; for I did not come to judge the world, but to save the world. 48He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day. 49For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak. 50I know that His commandment is eternal life; therefore the things I speak, I speak just as the Father has told Me.
12:44 "He who believes in Me, does not believe in Me but in Him who sent Me" The goal of faith is ultimately in the Father (cf. 1 Cor. 15:25-27). This is a recurrent theme (cf. Matt. 10:40; John 5:24). To know the Son is to know the Father (cf. 1 John 5:10-12).
12:45 What is God like? To see Jesus is to see God (cf. John 14:7-10)!
12:46 The world is in darkness since Genesis 3 (cf. Gen. 6:5,11-12; 8:21; Ps. 14:3; Isa. 53:6; Rom. 3:9-23).
12:47 "If anyone hears My sayings and does not keep them" This is a third class conditional sentence which speaks of potential action. Continuing obedience is a sign in our continuing personal relationship by faith! Assurance (see Special Topic at 1 John 5:13) is based on a changed and changing life of obedience and perseverance (see Special Topic at John 8:31, cf. the books of James and 1 John).
12:47-48 "for I did not come to judge the world, but to save the world" Jesus came primarily to redeem the world, but the very fact of His coming forces humans to decide. If they reject Him, they judge themselves (see Special Topic at John 8:31, cf. John 3:17-21).
12:49-50 Jesus spoke in God's authority, not His own.
12:50
NASB, NKJV"His commandment is eternal life"
NRSV, TEV,
NET"his command brings eternal life"
NJB"his commands mean eternal life"
REB"his commands are eternal life"
NIV"his command leads to eternal life"
Net (footnote)"his commandment results in eternal life"
The first option is the literal Greek text. The others are trying to interpret its meaning.
The NASB has John 6:68 as a parallel passage, while Michael Magill's NT TransLine has John 17:8. The Jerome Biblical Commentary (p. 451) has John 10:18 as the parallel. Obviously the phrase is ambiguous.
In John there is a fluctuation between the singular and PLURAL of "commandment," with no exegetical significance.
SPECIAL TOPIC: USE OF "COMMANDMENT" IN JOHN'S WRITINGS
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Mary, Lazarus' sister, anoint Jesus' feet?
2. Why are Matthew, Mark and John slightly different in their accounts of this incident?
3. What was the significance of the crowd meeting Jesus with palm branches and the quote from Psalm 118?
4. Why was Jesus so moved by the Greeks' request to speak with Him?
5. Why was Jesus' soul so deeply troubled? (cf. John 12:27)
6. Explain why John uses "believe" in several senses.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Washing the Disciples' Feet | The Master Becomes a Servant | The Last Supper | Jesus Washes His Disciples' Feet | The Washing of Feet |
13:1-11 | 13:1-11 | 13:1-11 | 13:1 | 13:1 |
13:2-6 | 13:2-5 | |||
13:6-11 | ||||
13:7 | ||||
13:8a | ||||
13:8b | ||||
13:9 | ||||
We Also Must Serve | 13:10-11 | |||
13:12-20 | 13:12-30 | 13:12-20 | 13:12-17 | 13:12-16 |
13:17-20 | ||||
13:18-20 | ||||
Jesus Foretells His Betrayal | Jesus Predicts His Betrayal | The Treachery of Judas Foretold | ||
13:21-30 | 13:21-30 | 13:21 | 13:21-30 | |
13:22-24 | ||||
13:25 | ||||
13:26-29 | ||||
13:30 | ||||
The New Commandment | The New Commandment | The New Commandment | Farewell Discourses | |
13:31-35 | 13:31-35 | 13:31-35 | 13:31-35 | 13:31-35 |
Peter's Denial Foretold | Jesus Predicts Peter's Denial | Jesus Predicts Peter's Denial | ||
13:36-38 | 13:36-38 | 13:36-38 | 13:36a | 13:36-38 |
13:36b | ||||
13:37 | ||||
13:38 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 13:1-38
A. John's Gospel concludes Jesus' signs with chapter 12. Chapter 13 starts the final passion week.
B. The NASB Study Bible's footnote makes the interesting comment "the Greek noun agapē ('love') and the verb agapaō ('love') occur only eight times in chs. 1-12 but 31 times in chs. 13-17."
C. John does not record the Lord's Supper (Eucharist) as do the Synoptics. He does give the only account of the dialogue in the Upper Room that night (chapters 13-17, which is a significant percentage of John's Gospel. It, therefore, must reveal Jesus' person and work in powerful new ways). Some see this omission as a deliberate attempt to downplay the early church's growing emphasis of sacramentalism. John never elaborates on Jesus' baptism or the Lord's Supper.
D. The historical context of John 13 can be seen in Luke 22:24. The disciples were still arguing over who was the greatest.
E. The physical setting of chapters 13-17 is an upper room in Jerusalem (or possibly chpts. 15-17 on the way to Gethsemane, cf. John 14:31), possibly John Mark's home, the night Jesus was betrayed by Judas.
F. There seem to be two distinct purposes in Jesus' act of footwashing.
1. vv. 6-11 foreshadow His work on our behalf on the cross.
2. vv. 12-20 are an object lesson concerning humility (in light of Luke 22:24).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 13:1-11
1Now before the Feast of the Passover, Jesus knowing that His hour had come that He would depart out of this world to the Father, having loved His own who were in the world, He loved them to the end. 2During supper, the devil having already put into the heart of Judas Iscariot, the son of Simon, to betray Him, 3Jesus, knowing that the Father had given all things into His hands, and that He had come forth from God and was going back to God, 4got up from supper, and laid aside His garments; and taking a towel, He girded Himself. 5Then He poured water into the basin, and began to wash the disciples' feet and to wipe them with the towel with which He was girded. 6So He came to Simon Peter. He said to Him, "Lord, do You wash my feet?" 7Jesus answered and said to him, "What I do you do not realize now, but you will understand hereafter." 8Peter said to Him, "Never shall You wash my feet!" Jesus answered him, "If I do not wash you, you have no part with Me." 9Simon Peter said to Him, "Lord, then wash not only my feet, but also my hands and my head." 10Jesus said to him, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you." 11For He knew the one who was betraying Him; for this reason He said, "Not all of you are clean."
13:1 "before the Feast of the Passover" John and the Synoptic Gospels disagree over whether this was the day before the Passover meal or the Passover meal itself. They both put the meal on Thursday and the crucifixion on Friday (cf. John 19:31; Mark 15:43; Luke 23:54). This Passover meal commemorated Israel's release from Egypt (cf. Exod. 12). John asserts that it was the day before the regular Passover meal (cf. John 18:28; 19:14,31,42).
It is possible that the Essene community used a different calendar (i.e., the solar calendar from the books of Jubilees and Enoch, as a way to show their rejection of the current priesthood), which put the Passover a day earlier.
The Jerome Biblical Commentary summarizes current scholarship (p. 451) and assumes that John's "day before" is correct and that the Synoptic Gospels assert the meal's Passover symbolism. We must always be reminded that the Gospels are not western, cause and effect, chronological histories. History is written in many ways, not right or wrong, not true or false. History is an explanation of the past to serve current issues/needs/perspectives. The real issue is who/why wrote the history. The best discussion of the genre of historical narrative and Gospels is Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth, pp. 89-126.
▣ "Jesus knowing that His hour had come" "Knowing" is a perfect active participle (like John 13:3). Jesus understood His unique relationship to the Father at least from the age of twelve (Luke 2:41-51). The coming of Greeks to see Him in John 12:20-23 showed Jesus that His hour of death and glorification had come (cf. John 2:4; 7:6,8,30; 8:20;12:23,27; 17:1).
▣ "that He would depart out of this world to the Father" The Gospel of John continues to emphasize a vertical dualism, above vs. below (cf. John 13:3). Jesus was sent (cf. John 8:42) by the Father and now He will return. The Synoptic Gospels portray Jesus as teaching a horizontal dualism of the two Jewish ages, the already and not-yet tension of the Kingdom of God.
There are many questions about the Gospels that modern readers must address, but when all is said and done these sacred writings reveal a consistent biblical world-view.
1. there is one holy God
2. His special creation, mankind, has fallen into sin and rebellion
3. God has sent an incarnate Redeemer (i.e., Messiah)
4. mankind must respond by faith, repentance, obedience, and perseverance
5. there is a personal force of evil in opposition to God and His will
6. all conscious creation will give an account of their lives to God
The verb "depart" (metabainō) has the connotation in John's writings of the transition from fallen physical existence (i.e., the old age of sin and rebellion) into the new age of the Spirit and eternal life (cf. John 5:24; 13:1; 1 John 3:14; except for its use in John 7:3)
▣ "having loved His own" This Greek phrase was used in the Egyptian papyri (Moulton, Milligan, The Vocabulary of the Greek New Testament) for "near kin" (cf. Luke 8:19-21).
▣ "who were in the world" John uses the term world (kosmos) in several different senses.
1. this planet (cf. John 1:10; 11:9; 16:21; 17:5,11,24; 21:25)
2. human kind (cf. John 3:16; 7:4; 11:27; 12:19; 14:22; 18:20,37
3. rebellious mankind (cf. John 1:10,29; 3:16-21; 4:42; 6:33; 7:7; 9:39; 12:31; 15:18; 17:25)
See Special Topic: Paul's Use of Kosmos at John 14:17.
▣ "He loved them to the end" This is the Greek word "telos," which means an accomplished purpose. This refers to Jesus' work of redemption for humanity on the cross. A form of this same word was Jesus' last word from the cross (cf. John 19:30), "It is finished," which we learn from the Egyptian papyri had the connotation of "paid in full"!
13:2 "During supper" There is a Greek manuscript variation at this point. The variant involves just one letter in a Greek word.
1. ginomenou, present participle (i.e., during the dinner), MSS א, B, L, W
2. genomenou, aorist participle (i.e., after the dinner), MSS P66, אi2, A, D
The UBS4 gives option #1 a "B" rating (almost certain).
This possibly means
1. after the supper
2. after the first Cup of Blessing, when the procedure required the washing of hands
3. after the third Cup of Blessing
SPECIAL TOPIC: PASSOVER (ORDER OF SERVICE)
▣ "the devil having already put into the heart of Judas Iscariot" This is a perfect active participle. Jesus knew about Judas from the beginning (cf. John 6:70). The evil one (see Special Topic at John 12:31) had been tempting Judas for a long time, but in John 13:27 the devil took full control of him. See Special Topic: Heart at John 12:40. See full note on Judas at John 18:2.
13:3 "Jesus, knowing that the Father had given all things into His hands" This is a perfect active participle, like John 13:1, followed by an aorist active indicative. This is one of Jesus' astonishing statements on His self-understanding and authority (cf. John 3:35; 17:2; Matt. 28:18). The aorist tense is significant. The Father gave Jesus "all things" before the crucifixion. They were not given solely as a reward for His obedience, but because of Who He was! He knew who He was and washed the feet of those who were arguing over which of them was greatest!
▣ "He had come forth from God" This is the second of three items mentioned in John 13:3 that Jesus knew
1. the Father had given all things into His hands
2. He had come forth from God
3. He was going back to God (cf. John 7:33; 14:12,28; 16:5,10,17,28; 20:17)
The last two are part of the above vs. below dualism so common in John.
Item #2 is a unique phrase in John (cf. John 8:42; 13:3; 16:28,30; 17:8). It has both the inference of origin and place (i.e., Deity from heaven).
13:4 "got up from supper" Remember that they were reclining on their left elbows with their feet behind them, not sitting in chairs.
▣ "laid aside His garments" The plural refers to Jesus' outer garment (cf. John 19:23). It is interesting that this same verb is used in John 10:11,15,17,18 for Jesus' laying down His life (cf. John 13:37). This may be another of John's double entendres. It seems likely that the footwashing was more than just an object lesson on humility (cf. John 13:6-10).
13:5 "wash the disciples' feet" This Greek word was used for "washing only part of the body." The word in John 13:10 was used for an entire bath. Footwashing was the duty of a slave. Even rabbis did not expect this of their disciples. Jesus, knowing His own Deity, was willing to wash the feet of these jealous and ambitious disciples (even Judas)!
13:6 Peter's question was a rhetorical way of refusing Jesus' gesture. Peter often thought he knew what Jesus should and should not do (cf. Matt. 16:22).
13:7 The Apostles, who lived with Jesus, did not always understand His actions and teachings (cf. John 2:22; 10:6; 12:16; 14:26; 16:18). This misunderstanding is a way of expressing the vertical dualism.
13:8 "Never shall You wash my feet" This is a strong double negative which meant "never no never under any circumstances."
▣ "If I do not wash you, you have no part with Me" This is a third class conditional sentence. This verse implies that more was happening here than a mere practical object lesson. Verses 6-10 seem to relate to Jesus' work on the cross in forgiving sin.
The second phrase may reflect an OT idiom related to inheritance (cf. Deut. 12:12; 2 Sam. 20:1; 1 Kgs. 12:16). This is a very strong idiom of exclusion.
13:9 The Greek negative particle "not" (mē) indicates an implied imperative, "wash."
13:10 "He who has bathed" Jesus is speaking metaphorically of redemption. Peter has been washed (saved, cf. John 15:3; Titus 3:5), but needs to continue to repent (cf. 1 John 1:9) to maintain intimate fellowship.
The other contextual possibility is that Jesus is speaking of Judas' betrayal (cf. John 13:11 & 18). So the metaphor of bathing refers either to (1) Peter's body or (2) the Apostolic group.
▣ "you are clean, but not all of you" The "you" is plural, referring to the inner circle of disciples, except for Judas (cf. John 13:11,18; 6:70).
"Clean" refers to Jesus' message which they have embraced (cf. John 15:3). They are "clean" because they have believed/trusted/ faithed/received the One who is clean, Jesus.
For the phrase "not all of you," see Special Topic: Apostasy at John 6:64.
13:11 The TEV and NET Bibles put this verse in parenthesis, interpreting it as one of many editorial comments of the author.
NASB (UPDATED) TEXT: JOHN 13:12-20
12So when He had washed their feet, and taken His garments and reclined at the table again, He said to them, "Do you know what I have done to you? 13You call Me Teacher and Lord; and you are right, for so I am. 14If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another's feet. 15For I gave you an example that you also should do as I did to you. 16Truly, truly, I say to you, a slave is not greater than his master, nor is one who is sent greater than the one who sent him. 17If you know these things, you are blessed if you do them. 18I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, 'He who eats My bread has lifted up his heel against Me.' 19From now on I am telling you before it comes to pass, so that when it does occur, you may believe that I am He. 20Truly, truly, I say to you, he who receives whomever I send receives Me; and he who receives Me receives Him who sent Me."
13:12-20 In contrast to John 13:6-10, here Jesus describes His act as an example of humility. The Apostles were arguing over who was greatest (cf. Luke 22:24). In this context Jesus performs an act of a slave and then explains what it means and how to apply it.
13:14 "If" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his purposes.
▣ "the Lord and the Teacher" Notice the definite article in John 13:13 and 14. Also notice the titles are reversed. He is the One who speaks with authority. He reveals the Father and expects obedience and allegiance! What He does they must mimic (John 13:15).
13:14-15 "you also ought to wash one another's feet" Does this statement mean that this act of humility is meant to be a third church ordinance? Most Christian groups have said, no, because
1. there is never a record of it being done by any church in Acts
2. it is never advocated in the NT letters
3. it is never specifically said to be an ongoing ordinance as are baptism (cf. Matt. 28:19) and the Lord's Supper (cf. 1 Cor. 11:17-34)
This is not meant to imply that this might not be an important worship event.
The "example" that Jesus gave them was not just humility, but sacrificial service (cf. John 15:12-13). 1 John 3:16 states it well! Jesus loves to the end (cf. John 13:1), they must love to the uttermost also (i.e., a life of self-sacrifice, the reversal of the Fall).
13:16 "Truly, truly I say to you" This is literally "Amen, amen" (as is John 13:20). This is a form of the OT term for "faith" (cf. Hab. 2:4). Jesus was the only one (in any Greek literature) to ever use it in this opening position. It usually was said last to (1) agree with or (2) confirm a statement or act. When used at the beginning of a sentence and doubled, it is an authoritative, attention-getting device. See SPECIAL TOPIC: AMEN at John 1:51.
▣ "a slave is not greater than his master" This is an introductory phrase to communicate truths.
1. John 13:16, nor is one who is sent greater than the one who sent him
2. John 15:20
a. if they persecuted Me, they will also persecute you
b. if they kept My word, they will keep yours also
3. Luke 6:40 (similar), but everyone, after he has been fully trained, will be like his teacher (cf. Matt. 10:24)
4. Luke 22:27 (similar), but I am among you as one who serves
13:17 "If you know these things you are blessed if you do them" The first "if" is a first class conditional sentence which is assumed to be true from the author's perspective. The second "if" in this verse is a third class conditional which means potential action. If we know, we should do (cf. Matt. 7:24-27; Luke 6:46-49; Rom. 2:13; James 1:22-25; 4:11)! Knowledge is not the goal, but Christlike living. This reflects the Hebrew verb shema, "hear so as to do" (cf. Deut. 6:4).
13:18 "the Scriptures may be fulfilled" This refers to Judas. This is the mystery of the intersection of predestination and human free will.
Jesus, and His disciples, believed in the veracity of Scripture! When it spoke it was to be trusted (cf. Matt. 5:17-19). Several times John makes the comment "that the Scriptures may be fulfilled" (cf. John 12:14; 13:18; 15:25; 17:12; 19:24,36). Often the OT text is not fully understood until an event in the life of Christ (i.e., typology, i.e., Hosea 11:1) or the NT event is a multiple fulfillment (i.e., Isa. 7:14 or Dan. 9:27; 11:31; 12:11).
▣ "HAS LIFTED UP HIS HEEL AGAINST ME" This is a quote from Psalm 41:9. The Oriental custom of eating together as a sign of friendship and covenant heightens Judas' offense. In the Near East to show the bottom of one's foot to another was a sign of contempt.
3:19 This verse shows the purpose of Jesus' miracle signs and predictions (cf. John 20:31). In John, belief is a growing and continuing experience. Jesus is continually developing the Apostles' trust/faith/belief. See Special Topic at John 9:7.
Jesus develops their faith by
1. His words
2. His deeds
3. His foreknowledge
Jesus brought a radical "new" way to be right with God. It cut across these Jewish men's traditions and beliefs.
1. He, not Moses, was the focus
2. grace, not performance
▣ "that I am He" This is a reference to God's name, "YHWH," which is from the Hebrew verb "to be" (cf. "I Am" of Exod. 3:14). Jesus is clearly claiming to be the promised Messiah with divine connotations here (cf. John 4:26; 8:24,28,58; 13:19 and 18:5,6,8; notice Matt. 24:5 and Mark 13:6; Luke 21:8).
See SPECIAL TOPIC: NAMES FOR DEITY at John 6:20.
13:20 Usually John uses the term "believe" (pisteuō), "believe in" (pisteuō eis) or "believe that" (pisteuō hoti) to designate Christians, (see Special Topic: John's Use of "Believe" at John 2:23), but he also uses other terms such as "receive" or "welcome" (cf. John 1:12; 5:43; 13:20). The gospel is both the welcoming of a person and the accepting of biblical truths about that person, as well as living a life emulating that person.
▣ "he who receives whomever I send receives Me" What a powerful statement of the delegated authority of Jesus' disciples. It can function on several levels.
1. the mission trips of the Twelve (Matt. 10:40) and Seventy (Luke 10:16)
2. the witness of the church (cf. John 17:20)
The message about Jesus has life-changing power unrelated to who proclaims it. The authority is in the message (i.e., gospel), not the earthly message.
NASB (UPDATED) TEXT: JOHN 13:21-30
21When Jesus had said this, He became troubled in spirit, and testified and said, "Truly, truly, I say to you, that one of you will betray Me." 22The disciples began looking at one another, at a loss to know of which one He was speaking. 23There was reclining on Jesus' bosom one of His disciples, whom Jesus loved. 24So Simon Peter gestured to him, and said to him, "Tell us who it is of whom He is speaking." 25He, leaning back thus on Jesus' bosom, said to Him, "Lord, who is it?" 26Jesus then answered, "That is the one for whom I shall dip the morsel and give it to him." So when He had dipped the morsel, He took and gave it to Judas, the son of Simon Iscariot. 27After the morsel, Satan then entered into him. Therefore Jesus said to him, "What you do, do quickly." 28Now no one of those reclining at the table knew for what purpose He had said this to him. 29For some were supposing, because Judas had the money box, that Jesus was saying to him, "Buy the things we have need of for the feast"; or else, that he should give something to the poor. 30So after receiving the morsel he went out immediately; and it was night.
13:21 "He became troubled in spirit" Judas' betrayal really upset Jesus (the same word used of Jesus in John 12:27). Jesus chose Judas because of his spiritual potential, but it never came to fruition (cf. John 13:18).
▣ "Truly, truly" See note at John 1:51.
13:22 This is a surprising verse. The inner-circle disciples were afraid that a predetermined plan might make them the betrayer (cf. Mark 14:19). This is the problem with determinism. God's actions do not violate human free will, but accentuates and finalizes its consequences!
13:23 "whom Jesus loved" This seems to refer to John himself (cf. John 13:23,25; 19:26-27,34-35; 20:2-5,8; 21:7,20-24). Chapter 19, John 13:26 confirms this. John's name never appears in this Gospel. Did Jesus have favorites? Well, He did have an inner circle (Peter, James, and John) and a special family (Lazarus, Mary, Martha).
13:25 This context reflects the typical eating arrangements of the first century Palestine. The disciples would be lying at a low, horseshoe shaped table, leaning on their left elbows with their feet behind them, eating with their right hands. John was on Jesus' right, Judas on His left (the place of honor). The reason for the seating order is not given in Scripture. John leaned back and asked Jesus a question.
13:26 "the one for whom I shall dip the morsel and give it to him" This was a sign of honor (cf. Ruth 2:14). Judas was reclining on Jesus' left side, which was also the place of honor. Jesus was still trying to reach Judas!
The morsel was a dish of bitter herbs and sauce (see special Topic at John 13:2). The Mark parallel (14:20) states "with me." This is an eyewitness detail confusion.
▣ "Iscariot" See Special Topic below and the notes at John 6:71 and 18:2.
13:27 "Satan then entered into him" This is the only use of the term "Satan" in John's Gospel. It means "adversary" in Hebrew (cf. Luke 22:3 and John 13:2). See Special Topic at John 12:31. Is Judas not responsible because Satan entered into him? There is a tension in the Bible between the actions of the spiritual realm (God hardening Pharaoh's heart) and human responsibility in the physical realm. Humans are surely not as free in their choices as they think. All of us are historically, experientially, and genetically conditioned. Added to these physical determiners is the spiritual realm (God, Spirit, angels, Satan, and demons). This is the mystery! However, humans are not robots; we are responsible for our actions, choices, and their consequences. Judas acted! He did not act alone! But he is morally responsible for his actions. Judas' betrayal was predicted (John 13:18). Satan was the instigator (see SPECIAL TOPIC: PERSONAL EVIL at John 12:31). It is tragic that Judas never fully came "to know" or trust Jesus.
13:29 "Judas had the money box" Judas was in charge of the group's money (cf. John 12:6). See full note at John 18:2.
13:30 "it was night" Is this a time element or a spiritual evaluation? John often uses these ambiguous phrases which can be understood in several ways (i.e., Nicodemus, cf. John 3:2; 19:39).
NASB (UPDATED) TEXT: JOHN 13:31-35
31Therefore when he had gone out, Jesus said, "Now is the Son of Man glorified, and God is glorified in Him; 32if God is glorified in Him, God will also glorify Him in Himself, and will glorify Him immediately. 33Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, 'Where I am going, you cannot come.' 34A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. 35By this all men will know that you are My disciples, if you have love for one another."
13:31-38 These verses form part of a larger context of a series of questions by the disciples (cf. John 13:36; 14:5,8,22; 16:17-19) asked in the dialogue of the Upper Room the night of the Lord's Supper. It is obvious that Jesus' statements about going away caused the Apostles to have many questions based on the their misunderstanding of Jesus' words.
1. Peter (John 13:36)
2. Thomas (John 14:5)
3. Philip (John 14:8)
4. Judas (not Iscariot) (John 14:22)
5. some of His disciples (John 16:17-19)
13:31 "the Son of Man" This was Jesus' chosen self-designation. The background is from Ezek. 2:1 and Dan. 7:13. It implies human and divine characteristics. Jesus used it because the term was unused in rabbinical Judaism, therefore, it had no nationalistic or militaristic implications and it combined His two natures (cf. 1 John 4:1-3).
13:32 There is a Greek manuscript variant in this verse. The longer text is found in NASB, NKJV, NRSV, TEV, and NJB. It is supported by the manuscripts אc, A, C2, K, and the Textus Receptus. It ("if God is glorified in him") is left out in the MSS P66, א*, B, C*, D, L, W, and X. These seem to be the better set of manuscripts. But it is possible that scribes were confused by the parallelism and just omitted the first phrase.
▣ "glorified" The term is used four or five times in John 13:31 and 32-two or three times in the aorist tense and twice in the future tense. It refers to God's plan of redemption through Jesus' death and resurrection (cf. John 7:39; 12:16,23; 17:1,5). Here it refers to the upcoming events in Jesus' life. They are so certain to occur that they are expressed as if they were past events (aorists). See note at John 1:14.
13:33 "Little children" John, writing as an old man from the city or area of Ephesus, uses this same title to address his hearers/readers in 1 John 2:1,12,28; 3:7,18; 4:4; 5:21. Here, Jesus' metaphor is another way to identify Him with the Father. He is father, brother, savior, friend, and Lord. Or to put it another way, He is both transcendent Deity and immanent companion.
▣ "I am with you only a little while longer. . .and as I said to the Jews" Jesus had said this to the Jewish leaders several months earlier (cf. John 7:33); now He says it to His Apostles (cf. John 12:35; 14:19; 16:16-19). Therefore, it is obvious that the time element is somewhat ambiguous.
▣ "Where I am going, you cannot come" The Jewish leaders could not come at all (cf. John 7:34,36; 8:21). The disciples would not be with Him until their deaths. Death, or the rapture, will unite His followers with Him (cf. 2 Cor. 5:8; 1 Thess. 4:13-18).
13:34 "A new commandment I give to you that you love one another" "To love one another" was not a new commandment (cf. Lev. 19:18; for "commandment" see Special Topic at John 12:50). What was new was that believers were to love each other as Jesus loved them (cf. John 15:12,17; 1 John 2:7-8; 3:11,16,23; 4:7-8,10-12,19-20; 2 John 5).
The gospel is a person to be welcomed, a body of truths to be believed, and a life to be lived (cf. John 14:15,21,23; 15:10,12; 1 John 5:3; 2 John 5,6; Luke 6:46). The gospel is received, believed, and lived out! It is lived out in love or it is not lived out!
I like Bruce Corley's statement in his article "Biblical Theology of the New Testament" in the hermeneutics book Foundations For Biblical Interpretation: "Christ's people are characterized by the ethic of love, whereby the 'is-ness' of grace is linked to the 'ought-ness' of love through the work of the Spirit (cf. Gal. 5:6,25; 6:2; James 3:17-18; John 13:34-35; 1 John 4:7)" (p. 562).
13:35 "By this all men will know that you are My disciples" Love is the one characteristic that Satan cannot counterfeit. Believers are to be characterized by love (cf. 1 John 3:14; 4:7-21).
▣ "if"This is a third class conditional sentence which means potential action. Our actions toward other Christians confirm our relationship with Jesus (cf. 1 John 2:9-11; 4:20-21).
NASB (UPDATED) TEXT: JOHN 13:36-38
36Simon Peter said to Him, "Lord, where are You going?" Jesus answered, "Where I go, you cannot follow Me now; but you will follow later." 37Peter said to Him, "Lord, why can I not follow You right now? I will lay down my life for You." 38Jesus answered, "Will you lay down your life for Me? Truly, truly, I say to you, a rooster will not crow until you deny Me three times.
13:36 "Simon Peter said to Him" This is the first in a series of questions by the disciples about Jesus' statements in John 13:31-35 (cf. John 13:36; 14:5,8,22; 16:17-19). I am so glad these disciples asked these questions and that John remembered them and recorded them!
13:37 "I will lay down my life for you" Peter meant this! But it does show how weak fallen mankind is and how committed our Lord, who did exactly this, is.
13:38 "Truly, truly" See note at John 1:51.
▣ "a rooster will not crow until you deny Me three times" This must have been a Roman rooster. Jews did not allow animals in the city because it was holy ground. This is why most wealthy people had gardens (which needed fertilizer) outside the city walls on the Mt. of Olives. The Garden of Gethsemane was one such garden.
Jesus is using prediction to encourage belief in Himself. Even something as negative as this reveals His knowledge and control of future events (cf. John 18:17-18, 25-27; Matt. 26:31-35; Mark 14:27-31; Luke 22:31-34).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does John not record the actual ritual Lord's Supper?
2. Why did Jesus wash the disciples' feet? Should we wash one another's feet?
3. Why did Jesus choose Judas to be His disciple?
4. How can one really know that he is a Christian?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus, the Way to the Father | The Way, the Truth, and the Life | The Believers' Relation to the Glorified Christ | Jesus, the Way to the Father |
Farewell Discourses (13:31-14:31) |
14:1-14 | 14:1-6 | 14:1-7 | 14:1-4 | 14:1-4 |
14:5 | 14:5-7 | |||
The Father Revealed | 14:6-7 | |||
14:7-11 | ||||
14:8-14 | 14:8 | 14:8-21 | ||
The Answered Prayer | 14:9-14 | |||
14:12-14 | ||||
The Promise of the Spirit | Jesus Promises Another Helper | The Promise of the Holy Spirit | ||
14:15-24 | 14:15-18 | 14:15-17 | 14:15-17 | |
Indwelling of the Father and the Son | 14:18-24 | 14:18-20 | ||
14:19-24 | ||||
14:21 | ||||
14:22 | 14:22-31 | |||
The Gift of His Peace | 14:23-24 | |||
14:25-31 | 14:25-31 | 14:25-31 | 14:25-26 | |
14:27-31a | ||||
14:31b |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BACKGROUND TO JOHN 14:1-31
A. There should be no chapter division from John 13 through 17 because this is one literary unit, the dialogue of the Upper Room the night of the Lord's Supper. It is obvious that Jesus' statements about going away caused the disciples to have many questions. This context is built on a series of these questions based on the Apostles' misunderstanding of Jesus' words
1. Peter (John 13:36)
2. Thomas (John 14:5)
3. Philip (John 14:8)
4. Judas (not Iscariot) (John 14:22)
5. some of His disciples (John 16:17-19)
Remember, John uses dialogue to communicate truth!
B. These questions still help believers
1. They show that even the Apostles who were physically with Jesus did not always understand Him.
2. Some of Jesus' most precious and profound words are said in response to these honest questions of misunderstanding.
C. Chapter 14 begins Jesus' discussion of the coming "helper."
1. Jesus' references to the Holy Spirit in this Upper Room discourse are directly related (and limited) to the disciples' fear and anxiety related to Jesus' leaving (cf. John 13:33,36).
Michael Magill, New Testament TransLine (p. 355) has an insightful outline of Jesus' contextual answers to these fears.
a. "you will be with Me some day where I am going," John 14:1-11
b. "It will be good for you that I go," John 14:12-17
c. "I will come to you where you are and reveal Myself to you," John 14:18-26
d. "I leave you my peace now," John 14:27-31
2. This discussion of the ministry of the Holy Spirit is limited in scope. There are so many crucial aspects of His ministry not discussed at all in this context.
3. The Spirit's task as
a. revealer of truth and
b. personal comforter are emphasized
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 14:1-7
1"Do not let your heart be troubled; believe in God, believe also in Me. 2In My Father's house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. 3If I go and prepare a place for you, I will come again and receive you to Myself, that where I am, there you may be also. 4And you know the way where I am going." 5Thomas said to Him, "Lord, we do not know where You are going, how do we know the way?" 6Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father but through Me. 7If you had known Me, you would have known My Father also; from now on you know Him, and have seen Him."
14:1 "Do not let" This is a present passive imperative with negative particle which usually means to stop an act already in process. "Stop letting your hearts be troubled." Jesus' comments about leaving had caused great anxiety.
▣ "your heart" Notice the plural. Jesus was speaking to all eleven. The Hebraic usage of "heart" implies the entire person: mind, will, and emotions (cf. Deut. 6:5; Matt. 22:37). See Special Topic at John 12:40.
▣ "believe in God; believe also in Me" These are either two present active imperatives (NASB, REB) or two present active indicatives or a combination of both (NKJV, NJB and NET Bible say the first is indicative and the second imperative). Belief is ongoing and habitual. The grammatically balanced structure of this verse shows that Jesus is claiming equality with God. Also remember that these were Jews who were committed to monotheism (cf. Deut. 6:4-6) and yet recognized the implications of Jesus' statement (see Special Topic: Trinity at John 14:26). It is one thing to believe in a Supreme Being and it is quite another to be a Christian. This phrase focuses not on a doctrinal creed, but on the person of Jesus Christ.
14:2 "In my Father's house" "House" is used in the OT of the Tabernacle or the Temple (cf. 2 Samuel 7), however, in this context it obviously implies the family quarters of God in heaven or dwelling with Him in His temple (cf. Ps. 23:6; 27:4-6).
NASB, NRSV"dwelling places"
NKJV"mansions"
TEV"rooms"
NJB"many places"
The KJV translation, "mansions," is deceiving. The Greek term meant "permanent dwelling places" (cf. John 14:23) without the idea of lavishness. The imagery is that believers shall all have their own rooms in the Father's home (cf. TEV, NJB), much like a boarding house where all eat together daily.
It is also interesting that this is from the same Greek root as "abide," which is such a key concept (cf. chap. 15) in John. Our abode with the Father consummates with our abiding in the Son.
▣ "if" This is a partial second class conditional sentence which is called "contrary to fact." There are many rooms available. This phrase is difficult to translate.
NASB, REB,
NIV"if it were not so, I would have told you"
NKJV"if it were not so, I would have told you"
TEV"I would not tell you this if it were not so"
NJB, NET"otherwise I would have told you"
Young's literal
translation"and if not, I would have told you"
New Berkley
Version"If this were not so, I would have told you"
Williams
Translation"if there were not, I would have told you"
▣ "I go to prepare a place for you" This does not mean to imply that heaven, in a physical sense, was not prepared before this, but that Jesus' life, teachings, and death allows sinful mankind to approach and dwell with a holy God. Jesus goes before believers as their guide and forerunner (cf. Heb. 6:20).
14:3 "If" This is a third class conditional sentence which means potential action. Jesus has told them He is returning to the Father soon (i.e., John 7:33; 16:5,10,17,28) and He will prepare a place for them.
The Help for Translators from United Bible Societies on John by Newman and Wider says that this clause should be understood in a temporal sense of "after I go" or "when I go" or "since I go" (p. 456).
▣ "I will come again and receive you to Myself" This refers to the Second Coming or death (cf. 2 Cor. 5:8; 1 Thess. 4:13-18). This face-to-face fellowship with Jesus reflects Jesus' and the Father's fellowship (cf. John 1:1,2). Christians will participate in the intimacy between Jesus and the Father (John 14:23; 17:1ff).
The verb used here, receive (paralambanō), implies "welcome a person." Heaven is personal fellowship with God. This is different from John 1:12 (lambanō). It is difficult to ascertain the exact semantic overlapping of these two terms; often they are synonymous.
▣ "where I am, there you may be also" Heaven is where Jesus is (cf. John 17:24)! Heaven is really face-to-face fellowship with the Triune God! The NT is unclear exactly when the full fellowship occurs.
1. at death, 2 Cor. 5:8
2. at the Second Coming, 1 Thess. 4:13-18
The Bible is surprisingly silent about afterlife. A good brief book is William Hendriksen's, The Bible On the Life Hereafter.
SPECIAL TOPIC: THE DEAD, WHERE ARE THEY? (SHEOL/HADES, GEHENNA, TARTARUS)
14:4 "you know the way" Jesus' statement causes Thomas to express his doubt about knowing the way. Jesus' answer is expressed in three terms often used in the OT.
14:6 "I am the way" In the OT, biblical faith was spoken of as a lifestyle path (cf. Deut. 5:32-33; 31:29; Ps. 27:11; Isa. 35:8). The title of the early church was "the Way" (cf. Acts 9:2; 19:9,23; 24:14,22). Jesus was emphasizing that He was and is the only way to God. This is the theological essence of John's Gospel! Lifestyle good works are an evidence of personal faith (cf. Eph. 2:8-9,10), not a means of righteousness. See note at John 8:12.
▣ "the truth" The term "truth" in Greek philosophy had the connotation of "truth" versus "falsehood" or "reality" versus "illusion." However, these are Aramaic-speaking disciples who would have understood Jesus to be speaking in the OT sense of truth which was "faithfulness" or "loyalty" (cf. Ps. 26:3; 86:11; 119:30). Both "truth" and "life" characterize "the way." The term "truth" is often used in John to describe divine activity (cf. John 1:14; 4:23-24; 8:32; 14:17; 15:26; 16:13; 17:17,19). See Special Topics on Truth at John 6:55 and 17:3.
▣ "the life" The "life" is zoā, used by John to describe the life of the new age. In the OT, a believer's lifestyle faith is spoken of as a path unto the life (cf. Ps. 16:11; Pro. 6:23; 10:17). All three of these terms are related to lifestyle faith which is found only in personal relationship with Jesus Christ.
▣ "no one comes to the Father but through Me" What a shocking claim! It is very restrictive but also very obvious that Jesus believed that only through a personal relationship with Himself can one know God (cf. 1 John 5:10-12). This has often been called the exclusivistic scandal of Christianity. There is no middle ground here. This statement is true or Christianity is false! In several ways this is similar to John 10.
14:7 "If" There is a manuscript variant connected to the type of conditional sentence. The United Bible Societies Greek text supports the first class conditional sentence, as do the ancient Greek manuscripts P66, א, and D. This would then be translated "if you had known Me and you do, then you would have known My Father, which you do."
It may be a second class conditional sentence which is often called "contrary to fact." The translation would then be "if you had known Me, which you have not, then you would have known My Father, which you do not." This is supported by manuscripts, A, B, C, Db, K, L, and X. This is a difficult statement because we assume that the Apostles had already believed unto salvation in Jesus as the Messiah sent by YHWH. This new and ultimately exclusive truth must have been very difficult for them to grasp. John's Gospel seems to speak of levels of belief. The context seems to support the second class conditional. Also notice the same condition in John 14:2 and 28.
▣ "you had known Me" Jesus is addressing the entire Apostolic group again (cf. John 14:9). The term "know" is used in the OT sense, which speaks of intimate personal relationship, not just cognitive knowledge (cf. Gen. 4:1; Jer. 1:5).
▣ "you would have known my Father also" To see Jesus is to see God (cf. John 1:14-18; 5:24; 12:44-45; 2 Cor. 4:4; Col. 1:15; Heb. 1:3)! Jesus is the perfect revelation of the invisible God. No one who rejects Jesus can claim to know God (cf. 1 John 5:9-12).
NASB (UPDATED) TEXT: JOHN 14:8-14
8Philip said to Him, "Lord, show us the Father, and it is enough for us." 9Jesus said to him, "Have I been so long with you, and yet you have not come to know Me, Philip? He who has seen Me has seen the Father; how can you say, 'Show us the Father'? 10Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. 11Believe Me that I am in the Father and the Father is in Me; otherwise believe because of the works themselves. 12Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father. 13Whatever you ask in My name, that will I do, so that the Father may be glorified in the Son. 14If you ask Me anything in My name, I will do it.
14:8 "Philip said to Him" Apparently Philip (1) wanted a vision of God (Theophany) somewhat like Moses, Isaiah, or Ezekiel or (2) he totally misunderstood Jesus' words. Jesus answers by affirming that when Philip had seen and known Him, he had seen and known God (cf. Col. 1:15; Heb. 1:3)!
NASB"it is enough for us"
NKJV"it is sufficient for us"
NRSV"we will be satisfied"
TEV"that is all we need"
NJB"then we shall be satisfied"
These disciples wanted some type of confirmation just like the Pharisees. However, believers must walk by faith and not depend on sight (cf. 2 Cor. 4:18; 5:7) in spiritual matters. Trust is the issue!
14:9 "Have I been so long with you" Notice this is plural. Philip asked the question that all of them were thinking.
▣ "He who has seen Me has seen the Father" This is a perfect active participle and a perfect active verb which means "has seen and continues to see." Jesus fully reveals Deity (cf. Col.1:15; Heb. 1:3).
14:10 Jesus' question in Greek expects a "yes" answer. See SPECIAL TOPIC: "ABIDING" IN JOHN'S WRITINGS at 1 John 2:10.
▣ "you. . .you" The first "you" is singular, referring to Philip. The second "you" is plural, referring to the Apostolic group (cf. John 14:7, 10).
▣ "The words that I say to you I do not speak on My own initiative" Jesus was acting on the Father's behalf in all things (cf. John 14:24; 5:19,30; 7:16-18; 8:28; 10:38; 12:49). Jesus' teachings are the very words of the Father (cf. John 14:24)
▣ "but the Father abiding in Me does His works" This fellowship between the Father and the Son (i.e., John 7:14; 8:28; 10:38), which is emphasized in Jesus' High Priestly prayer of chapter 17, becomes the basis for the "abiding" of believers in Christ in chapter 15. John's Gospel reveals salvation as (1) doctrine; (2) fellowship; (3) obedience; and (4) perseverance.
14:11 "Believe Me" This is a present active imperative or a present active indicative (cf. John 14:1).
There is a manuscript variant of some significance in the opening phrase of this verse. Some early Greek texts (P66, P75, א, D, L, and W) have just the verb "believe" followed by (hoti) "that," which implies that they were to accept the truth about Jesus and the Father's unity. Other ancient texts (MSS A and B) add the dative "in Me," showing the personal object of the belief. The United Bible Societies' Greek scholars believe that the first option was original (cf. Bruce M. Metzger's A Textual Commentary on the Greek New Testament, which gives this option a "B" rating [almost certain], p. 244). Most modern translations keep the "in me" but add "that" (which shows the content to be believed).
▣ "otherwise believe because of the works themselves" Jesus tells them to believe in His works (cf. John 5:36; 10:25,38). His works fulfilled OT prophecy. His works reveal who He is! The Apostles, like all of us, had to grow in faith.
14:12 "Truly, truly" See note at John 1:51.
▣ "believes. . .he will do" Believing is not a mental activity alone but an action-oriented word. The phrase "he can do even greater things" is a future active indicative which should be translated "he will do greater things." This possibly refers to
1. the geographical scope (cf. Matt. 28:18-20)
2. the Gentile mission
3. the Spirit being with every believer
4. Jesus' intercessory prayer (cf. Heb. 7:25; 9:24)
See SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED at 1 John 3:22, B. 2.
The last phrase "he will do" is crucial to biblical Christianity. As the Father sent the Son, the Son sends his disciples! Being "in Christ," having "eternal life," means an active "Great Commission" heart and mind. Christianity is not a creed or something we receive for a rainy day. It is a new orientation of life, a new worldview! It changes everything! It must become an intentional, daily, kingdom-oriented, sacrificial lifestyle.
The church must recapture
1. the ministry of every believer
2. the priority of the Great Commission
3. daily intentional selfless service
4. Christlikeness now!
14:13-14 "Whatever you ask in My name that will I do" Notice that Jesus claims that He will answer our prayers based on His character. In Acts 7:59 Stephen prays to Jesus. In 2 Cor. 12:8 Paul prays to Jesus. In John 15:16 and 16:23 believers are to address the Father. To pray in Jesus' name does not involve a magic formula, said at the end of our prayers, but praying in the will and character of Jesus.
This is a good example of the need to consult parallel passages before making dogmatic statements on biblical subjects. One must balance "whatever we ask" with
1. "in My name" (John 14:13-14; 15:7,16; 16:23)
2. "keep on asking" (Matt. 7:7-8; Luke 11:5-13; 18:1-8)
3. "two agreeing" ( Matt. 18:19)
4. "believing" (Matt. 21:22)
5. "without doubt" (Mark 11:22-24; James 1:6-7)
6. "not selfishly" (James 4:2-3)
7. "keep His commands" (1 John 3:22)
8. "according to God's will" (Matt. 6:10; 1 John 5:14-15)
The name of Jesus represents His character. It is another way of referring to the mind and heart of Jesus. This phrase appears often in John (cf. John 14:13-14,26; 15:16; 16:23-26). The more like Christ one is, the more likely the prayers are to be answered in the affirmative. The worst thing God could do spiritually to most believers is answer their selfish, materialistic prayers. See note at 1 John 3:22.
SPECIAL TOPIC: EFFECTIVE PRAYER
SPECIAL TOPIC: THE NAME OF THE LORD
▣ "if" This is a third class conditional sentence which means potential action.
▣ "ask Me anything" Usually believers are encouraged to pray in the Spirit, through the Son, to the Father. This verse is the only verse in John's Gospel where Jesus directs prayer to Himself.
This may be the reason why some ancient Greek manuscripts omit "Me" (i.e. MSS, A, D, L, and some Old Latin, Vulgate, Coptic, Ethiopian, and Slavic versions). The UBS4 rates its inclusion as "B" (almost certain). It is included in MSS P66, P75, א, B, W, and some Old Latin, Vulgate, and Syrian versions.
NASB (UPDATED) TEXT: JOHN 14:15-17
15"If you love Me, you will keep My commandments. 16I will ask the Father, and He will give you another Helper, that He may be with you forever; 17that is the Spirit of truth, whom the world cannot receive, because it does not see Him or know Him, but you know Him because He abides with you and will be in you."
14:15 "If you love Me, you will keep My commandments" This is a third class conditional sentence which speaks of potential action. Love for God in Christ is expressed by obedience. "Keep" is a future active indicative used as a present imperative (Friberg, Analytical Greek New Testament, p. 337). Obedience is extremely important (cf. John 8:51; 14:21,23-24; 15:10; 1 John 2:3-5; 3:22,24; 5:3; 2 John 6; Luke 6:46). Verses 21, 23, and 24 also emphasize this same truth. Obedience is evidence of true conversion (cf. James and 1 John).
The NKJV has the imperative "keep My commandments," which is supported by MSS A, D, W, the Vulgate, and many Church Fathers. The UBS4 gives the future active indicative a "C" rating (difficulty in deciding), which is supported by MSS B, L, and the Copitc Version, as well as several Church Fathers.
14:16 "He will give you" See note at John 14:26.
NASB, NKJV,
TEV"another Helper"
NRSV"another Advocate"
NJB"another Paraclete"
The term "another" translates a Greek term (allos) that means "another of the same kind." The Holy Spirit has been called "the other Jesus" (G. Campbell Morgan, see Special Topic below).
The second term is the Greek term "paraklētos" which is used of Jesus in 1 John 2:1 (as intercessor) and of the Holy Spirit in John 14:26 and 16:7-14. Its etymology is "one called alongside to help," in a legal sense. Therefore, the term "Advocate" accurately translates this word. A form of this same Greek root, "comfort" (parakalēo), is used of the Father in 2 Cor. 1:3-11.
The translation of the noun "advocate" (paraklētos) comes from the Roman legal system. The translation "Comforter" was first used by Wycliffe and reflects the use of the verb form (parakaleō) in the Septuagint (i.e., 2 Sam. 10:4; 1 Chr. 19:3; Job 16:2; Ps. 69:20;Eccl. 4:1; Isa. 35:4). It may be the antonym of Satan (the accuser).
Both Philo and Josephus used the word in the sense of "intercessor" or "advisor."
SPECIAL TOPIC: JESUS AND THE SPIRIT
▣ "that He may be with you forever" Three different prepositions are used in reference to the Holy Spirit.
1. "meta" (John 14:16), "with"
2. "para" (John 14:17), "by the side"
3. "en" (John 14:17), "in"
Notice the Holy Spirit is with us, by us, and within us. It is His job to manifest the life of Jesus in believers. He will stay with them until the end of the age (cf. John 14:18; Matt. 28:20).
Notice the Spirit is called "He." This implies the Spirit is personal. Often in KJV the Spirit is addressed by "it," but this is because the term "spirit" in Greek is neuter (cf. John 14:17,26; 15:26). He is the third person of the Trinity (see Special Topic at John 14:26). The term Trinity is not a biblical term, but if Jesus is divine and the Spirit is a person, then some kind of tri-unity is involved. God is one divine essence but three permanent, personal manifestations (see Special Topic at John 14:26, cf. Matt. 3:16-17; 28:19; Acts 2:33-34; Rom. 8:9-10; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Eph. 1:3-14; 2:18; 4:4-6; Titus 3:4-6; 1 Pet. 1:2).
For "forever" see Special Topic at John 6:58.
14:17 "the Spirit of truth" "Truth" here has the same connotation as John 14:6 (cf. John 15:26; 16:13; 1 John 4:6). See Special Topic on Truth at John 6:55 and 17:3. He is the opposite of Satan, the father of lies (cf. John 8:44).
▣ "whom" "This" is neuter to agree with the term "spirit" (pneuma). However, elsewhere in Greek a masculine pronoun is used (cf. John 14:26; 15:26; 16:7,8,13,14). The Holy Spirit is really not male or female; He is spirit. It is important to remember that He is also a distinct personality (see Special Topic at John 14:26).
▣ "the world cannot receive" The Holy Spirit can only be appropriated by those who have faith in Christ (cf. John 1:10-12). He provides everything the believer needs (cf. Rom. 8:1-11). The unbelieving world (kosmos see Special Topic below) cannot understand or appreciate spiritual things (cf. 1 Cor. 2:14; 2 Cor. 4:4).
SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD)
▣ "know. . .know" This is probably another double entendre of John. The Hebrew connotation would be intimate, personal relationship (cf. Gen. 4:1; Jer. 1:5). The Greek connotation would be knowledge. The gospel is both personal and cognitive.
▣ "He abides with you" Abiding is a key concept in John's writings (i.e., chapter 15, see Special Topic at 1 John 2:10). The Father abides in the Son, the Spirit abides in believers, and believers abide in the Son. This abiding is present tense, not an isolated decision or emotional response.
▣ "and will be in you" This can be understood as "among you" (plural, cf. NRSV footnote) or "in you" (plural, cf. NASB, NKJV, NRSV, TEV & NJB). The indwelling of the believer by God is a wonderful promise. The NT asserts that all three Persons of the Trinity indwell believers.
1. Jesus (Matt. 28:20; John 14:20,23; 15:4-5; Rom. 8:10; 2 Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27)
2. Spirit (John 14:16-17; Rom. 8:11; 1 Cor. 3:16; 6:19; 2 Tim.1:14)
3. Father (John 14:23; 2 Cor. 6:16)
NASB (UPDATED) TEXT: JOHN 14:18-24
18"I will not leave you as orphans; I will come to you. 19After a little while the world will no longer see Me, but you will see Me; because I live, you will live also. 20In that day you will know that I am in My Father, and you in Me, and I in you. 21He who has My commandments and keeps them is the one who loves Me; and he who loves Me will be loved by My Father, and I will love him and will disclose Myself to him." 22Judas (not Iscariot) said to Him, "Lord, what then has happened that You are going to disclose Yourself to us and not to the world?" 23Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our abode with him. 24He who does not love Me does not keep My words; and the word which you hear is not Mine, but the Father's who sent Me."
14:18 "I will not leave you as orphans; I will come to you" Jesus fulfilled every promise He had made to the disciples on the Sunday evening after the Passover in His first post-resurrection appearance to them in the upper room (cf. John 20:19-31). Some commentators, however, see the context as referring to the coming of the Spirit on Pentecost (Acts 2) or the Second Coming (cf. John 14:3).
14:19 "After a little while the world will see Me no more, but you will see Me" Verse 20 shows that this refers to the post-resurrection appearances of Jesus. This is the statement which Judas picks up on in John 14:22 to ask Jesus another question. The disciples were still expecting Him to set up an earthly Messianic Kingdom (i.e., Matt. 20:20-28; Mark 10:35-45) and were greatly confused when He said, "the world will not see Me." Jesus' answer to Judas' (not Iscariot) question in John 14:23 and 24 was that He will manifest Himself in the life of individual Christians and thereby the world will see Him through them!
▣ "because I live, you will live also" The resurrection of Jesus was God's demonstration of His power and willingness to give life (cf. Rom. 8:9-11; 1 Cor. 15:20-23,50-58).
14:20 "In that day" This phrase is usually used in an eschatological sense (see Special Topic below), but here it may refer to the post-resurrection appearances of Jesus or to the coming of the fullness of the Spirit on Pentecost.
▣ "you will know" Often "know" has the Hebrew connotation of personal fellowship, intimate relationship, but here it is followed by "that" (hoti), which clarifies the cognitive content. This word, like "believe," has a double meaning. John chooses these kinds of words to express the gospel. Believers know Him (believe in Him), but also know truths about Him (believe that). See Special Topic at John 2:23.
▣ "I am in my Father and you are in Me, and I in you" John often emphasizes the unity of Jesus and the Father (cf. John 10:38; 14:10-11; 17:21-23). He adds the truth that as the Father and Jesus are intimately linked, so too, Jesus and His followers (cf. John 17)!
14:21 "He who has My commandments and keeps them" These are two present participles. Obedience is crucial (see note at John 14:15). It is the evidence of true conversion (cf. John 14:23).
The Apostles were Jewish and often used Semitic idioms in their writings. The Jewish prayer that begins every worship time was Deut. 6:4-5, called the shema, which meant to "hear so as to do"! This is the point of John's comment (cf. James 2:14-26).
▣ "and will disclose Myself to him" This refers to either (1) the post-resurrection appearances (cf. Acts 10:40-41) or (2) the sending of the Holy Spirit to reveal and form Christ in believers (cf. John 14:26; Rom. 8:29; Gal. 4:19).
▣ Jesus believed and asserted that He (1) represented; (2) spoke for; and (3) revealed the Father. For believers this authoritative word spoken by Jesus recorded by Apostolic writers is the only source of clear information about God and His purposes. Believers affirm that the authority of Jesus and Scripture (properly interpreted) are the ultimate authority; reason, experience, and tradition are helpful, but not ultimate.
There is fluidity between the work of the Spirit and the Son. G. Campbell Morgan said the best name for the Spirit is "the other Jesus." See Special Topic at John 14:16.
14:22 See note on verse 19.
▣ "Judas (not Iscariot)" This was another name for Thaddaeus (cf. Matt. 10:3; Mark 3:18). See Special Topic at John 1:45.
14:23 "If" This is a third class conditional sentence which speaks of potential action. The disciples' love for Jesus will be seen in their love for one another (cf. John 14:15,21).
14:24 "you" The exegetical question is "To whom does this 'you' refer?" Grammatically the pronoun is in the verb, "hear" (present active indicative, second person plural). It could refer to
1. the people of the world who reject Jesus' message
2. the disciples as they accept Jesus' words as the very words of the Father (cf. John 14:10-11)
NASB (UPDATED) TEXT: JOHN 14:25-31
25"These things I have spoken to you while abiding with you. 26But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all that I said to you. 27Peace I leave with you; My peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, nor let it be fearful. 28You heard that I said to you, 'I go away, and I will come to you.' If you loved Me, you would have rejoiced because I go to the Father, for the Father is greater than I. 29Now I have told you before it happens, so that when it happens, you may believe. 30I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; 31but so that the world may know that I love the Father, I do exactly as the Father commanded Me. Get up, let us go from here."
14:25 "These things" This must refer to the upper room teachings (chaps. 13-17, but is phrased specifically in John 14:15:11; 16:1,4,6,25,33).
14:26 "the Holy Spirit" This title for the third person of the Trinity occurs only in John 1:33; 20:22, and here in John (see Special Topic: The Holy One at 1 John 2:20). However, He is called by several other names in John's Gospel (Paraclete, Spirit of Truth, the Spirit).
There are several passages in the NT that refer to the Spirit in personal terms (cf. Mark 3:29; Luke 12:12; John 14:26; 15:26; 16:7-15, see Special Topic below). There are other texts where the neuter pronoun is used of the Spirit because the Greek word for spirit (pneuma) is neuter (cf. John 14:17; Rom. 8:26).
Also, at this point just a word about the concept of a Trinity. The term "trinity" is not a biblical word, but in several texts the three personal manifestations of the one true God are seen together (see Special Topic below). If Jesus is divine and the Spirit is personal, then theologically as monotheists (cf. Deut. 6:4-6), we are forced into a tri-unity-not progressive manifestations, but eternal persons!
▣ "whom the Father will send" There was a tremendous fight in the early church (fourth century) about whether the Spirit came from the Father (cf. John 3:34; 14:16; 16:26) or from the Son (cf. John 15:26; 16:7; Luke 24:49; Acts 2:33). The theological issue in the Arius - Athanasius debate was the full and eternal deity and equality between God the Father and Jesus the Son.
▣ "will teach you all things" This must be qualified. The Spirit does not teach believers in all areas of knowledge, but about spiritual truth, especially in relation to Jesus' person and work, the gospel (cf. John 16:13-14; I Jn. 2:20,27).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
▣ "and bring to your remembrance all that I said to you" The purposes of the Spirit are
1. to convict humans of sin
2. to bring them to Christ
3. to baptize them into Christ
4. to form Christ in them (cf. John 16:7-15)
5. to help the Apostles remember all the things Jesus had said to them and clarify their meaning so that they can record them in the Scriptures (cf. John 2:22; 15:26; 16:13)
Jesus Himself also instructed the Apostles after His resurrection, particularly about how the OT points to Him and is fulfilled in Him (cf. Luke 24:13ff).
14:27 "Peace I leave with you, My peace I give to you" Believers' peace is not related to circumstances, but to a tranquility based on Jesus' promises and presence (cf. John 16:33; Phil. 4:7; Col. 3:15).
"Peace" is used in both an objective sense, restoration with God, and a subjective sense, a feeling of security or stability amidst difficult circumstances. It reflects a Jewish greeting, Shalom, which meant both the absence of problems and the presence of contentment (cf. John 20:19,21,26; 3 John 14; Eph. 2:14; Num. 6:26; Ps. 29:11; Isa. 9:6). It characterizes the new age!
SPECIAL TOPIC: THE CHRISTIAN AND PEACE
▣ "leave" Grant Osborne, The Hermeneutical Spiral (p. 21) makes an excellent comment about the priority of context in determining word meaning.
"The Logical Context
In a very real sense, the logical context is the most basic factor in interpretation. I tell my classes that if anyone is half asleep and does not hear a question that I ask, there is a fifty percent chance of being correct if he or she answers 'context.' The term itself covers a vast array of influences upon a text. These can best be diagrammed as a series of concentric circles moving outward from the passage itself.
As we move nearer the center, the influence upon the meaning of the passage increases. Genre, for instance, identifies the type of literature and helps the interpreter to identify parallels, but these are not as influential as the rest of Scripture is on the passage. We can, for example, identify the book of Revelation as apocalyptic; yet although intertestamental and Hellenistic apocalyptic provide important parallels, most of the symbols are taken from the Old Testament. At the other end of the scale, the immediate context is the final arbiter for all decisions regarding the meaning of a term or concept. There is no guarantee that Paul uses a term the same way in Philippians 1 as he does in Philippians 2. Language simply does not work that way, for every word has many meanings and a writer's use depends upon the present context rather than his use of it in previous contexts. A good example would be the use of aphiemi in John 14:27, "Peace I leave with you," and in John 16:28, "I am leaving the world again." We would hardly interpret the one by the other, for their use is exactly opposite. In the first Jesus gives something to the disciples, in the second he takes something (himself!) away from them. Even less would we read into the term its common use (as in I Jn 1:9) for "forgiveness." The other passages help us to determine the semantic range (the different things the word might mean), but only the immediate context can narrow the possibilities to the actual meaning" (p. 21).
▣ "do not let your heart be troubled" This is a present passive imperative with negative particle which usually means "stop an action already in process," a repeat of John 14:1.
14:28 "if you loved Me" This is a second class conditional sentence ,like John 14:7, which is called a "contrary to fact." It will be better that Jesus goes to the Father and sends the Spirit, but of course, they do not realize this at this time.
▣ "for the Father is greater than I" This is not a statement that focuses on the inequality of the Son, but a statement that deals with the functions within the Trinity related to mankind's salvation (cf. John 10:29-30). This subordination of the Son was only for a period of time, during His stay on the earth to fulfill the Triune God's plan of revelation and redemption (cf. John 17:4-5; Phil. 2:6-11). However, there is a sense in which the Father, being the sender, is primary (cf. John 13:16; 1 Cor. 15:27-28; Eph. 1:3-14).
14:29 "Now I have told you this before it happens" This was so that their faith might be strengthened (cf. John 13:19; 16:4).
14:30
NASB"the ruler of the world"
NKJV, NRSV,
TEV"the ruler of this world"
NJB"the prince of this world"
This refers to Satan, whose realm of activity is now the earth (cf. John 12:31; 16:11; 2 Cor. 4:4, "the god of this world"; Eph. 2:2, "the prince of the power of the air"). Possibly, Jesus saw the leaving of Judas as the coming of Satan (cf. John 13:27). See Special Topic at John 12:31.
NASB, NKJV"he has nothing in Me"
NRSV, TEV,
NJB"he has no power over me"
The meaning is that Satan has no basis for accusation, no power over, or nothing in common with Jesus at all (cf. Heb. 4:15).
1.James Moffatt translated it as "he has no hold on me"
2. William F. Beck as "he has no claim on Me"
3. New English Bible as "no rights over me"
4. the Twentieth Century New Testament as "nothing in common with me"
14:31 "but so that the world may know" Satan is in the will of God and is being manipulated for God's ultimate purpose in the redemption of mankind. See A. B. Davidson, The Theology of the Old Testament, pp. 300-306.
▣ "I do exactly as the Father commanded Me" It was the Father's will that Jesus die (cf. Isa. 53:10a,b; Mark 10:45; 2 Cor. 5:21). See SPECIAL TOPIC: USE OF "COMMANDMENT" IN JOHN'S WRITINGS at John 12:50.
▣ "Get up, let us go from here" This is a present middle imperative. This is a very difficult phrase because it appears in Matthew and Mark in the Garden of Gethsemane as Judas and the band of policemen approach Jesus. Exactly why it is used in this upper room context (chapters 13-17) is uncertain. Possibly, Jesus had left the Upper Room and was teaching along the way to Gethsemane (cf. John 18:1).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Explain the difference between Theism, Deism and Christianity based on verse 1.
2. Explain the OT background to the three nouns found in verse 6.
3. Can one build a theology of prayer on verse 13 alone?
4. What is the major purpose of the Holy Spirit? (both to the lost and to the saved)
5. Is Satan in the will of God?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus the True Vine | The True Vine | The Pattern of the Christian Believer's Life | Jesus the Real Vine | The True Vine |
15:1-10 | 15:1-8 | 15:1-11 | 15:1-4 | 15:1-17 |
Love and Joy Perfected | 15:5-10 | |||
15:9-17 | ||||
15:11-17 | 15:11-17 | |||
15:12-17 | ||||
The World's Hatred | The World's Hatred | The World's Hatred | The Disciples and the World | |
15:18-16:4a | ||||
15:18-25 | 15:18-25 | 15:18-25 | 15:18-25 | |
The Coming Rejection | ||||
15:26-16:4a | 15:26-16:4 | 15:26-27 | 15:26-16:4a |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO JOHN 15:1-27
A. This is a wonderful and troubling passage! It gives believers great encouragement of God's love and the promise of effectiveness, but it also has dire warnings! Theological traditions are so difficult to discuss in this area; let me quote one of my favorite commentators, F. F. Bruce in his book Answers to Questions.
"John 15:4,6. 'What is meant by the expressions "unless you abide" and "if a man does not abide" in John 15:4,6? Is it possible not to abide in Christ?'
Passages like these are not difficult in themselves; the difficulty arises when we try to make them and other Scriptures square with our theology, instead of using them as the basis for our theology. At the very time when our Lord was speaking there was a glaring example of one who failed to abide in Him-Judas Iscariot, who had just left them. Judas was chosen as his eleven colleagues were (Luke 6:13; John 6:70); their association with the Lord brought them no privileges which were not equally open to him. The plain passages of Scripture which teach the final perseverance of the saints should not be misused as an excuse for soft-pedaling the equally plain passages which speak of the danger of apostasy" (pp. 71-72).
B. It is surprising how many aorist tenses are used in this context where one would theologically expect present tenses. The aorists seem to be used in the sense of summing up all of one's life and viewing it as a whole.
C. The paragraph divisions of chapter 15 are uncertain. John, like 1 John, is a tapestry of various colors. The patterns appear again and again.
D. The term "abide" (menō) is used in the NT about 112 times. Forty of these appear in John's Gospel and 26 in his letters. This is a major theological term for John. Although chapter 15 is the classic expression of Jesus' mandate that we abide in Him, this term has a wider focus in John.
1. the Law abides forever (Matt. 5:17-18) so too, the Christ (12:34)
2. the book of Hebrews points toward a new means of revelation, not through a servant but through an abiding Son (Heb. 1:1-3, so, too John 8:35)
3. Jesus is said to provide food that abides (6:27) and produces fruit that abides (15:16). Both of these metaphors express the same truth, our need for Christ both: (1) initially and (2) continuously (cf. John 6:53)
4. John the Baptist saw the Spirit coming down and abiding on Jesus at His baptism (1:32)
E. See Special Topic: Abiding at 1 John 2:10.
F. In verses 11-16 the disciples are promised Jesus' joy, while in verses 17-27 the disciples are promised Jesus' persecution. The context of persecution runs through 16:4a. However, through it all believers are to love one another as He loved them!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 15:1-11
1"I am the true vine, and My Father is the vinedresser. 2Every branch in Me that does not bear fruit, He takes away; and every branch that bears fruit, He prunes it so that it may bear more fruit. 3You are already clean because of the word which I have spoken to you. 4Abide in Me, and I in you. As the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in Me. 5I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can do nothing. 6If anyone does not abide in Me, he is thrown away as a branch and dries up; and they gather them, and cast them into the fire and they are burned. 7If you abide in Me, and My words abide in you, ask whatever you wish, and it will be done for you. 8My Father is glorified by this, that you bear much fruit, and so prove to be My disciples. 9Just as the Father has loved Me, I have also loved you; abide in My love. 10If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments and abide in His love. 11These things I have spoken to you so that My joy may be in you, and that your joy may be made full.
15:1 "I am the true vine" This is one of Jesus' famous "I Am" statements in John's Gospel (cf. John 4:26; 6:35; 8:12; 10:7,9,10,11,14; 11:25; 14:6). In the OT the grapevine was a symbol of Israel ( Ps. 80:8-16; Isa. 5:1-7; Jer. 2:21; Ezek. 15; 19:10; Hosea 10:1; Matt. 21:33ff; Mark 12:1-12, Rom. 11:17ff). In the OT these examples always have a negative connotation. Jesus affirms that He was the Ideal Israelite (cf. Isaiah 53). As Paul used the body of Christ, the bride of Christ, and the building of God as metaphors for the church, so John used the vine. This implies that the church is the true Israel because of its relationship to Jesus, the true vine, (cf. Gal. 6:16; 1 Pet. 2:5,9; Rev. 1:6). See Special Topic at John 6:55 and 17:3. See note at John 8:12.
Some interpreters have asserted that the upper room discourse ends with 14:31, "let us go from here." If so, then chapters 15-17 were taught along the way to Gethsemane. Again, if so, then possibly the "vine" imagery was a visual sign taken from the golden vines on the temple buildings as Jesus and the eleven walked through its courts that night.
▣ "and My Father is the vinedresser" Again Jesus affirms His intimate relationship with the Father and at the same time His subjection to the Father's will.
15:2 "Every branch in Me that does not bear fruit, He takes away . . .that bears fruit" The present passive participle occurs twice in this verse. Fruit bearing, not germination, is the evidence of salvation (cf. Matt. 7:16,20; 13:18ff; 21:18-22; Luke 6:43-45). The context implies that Jesus was speaking of (1) Judas' betrayal (cf. John 15:6; 13:10; 17:12) or (2) false disciples (cf. John 2:23-25; 8:30-47; 1 John 2:19; 2 Peter 2). There are levels of belief in John.
▣ "He prunes it" This is literally "cleanses." The word was used by Philo for pruning grapevines (BDBD 386). It is found only here in the NT. It is another word chosen by John for its dual connotations (i.e., pruning and cleansing, cf. John 15:3; 13:10). This is a present active indicative. Suffering has a purpose in believers' lives (cf. John 15:17-22). It maximizes fruit bearing, exposes fakes, and keeps them dependent on God (cf. Matt. 13:20-23; Rom. 8:17; 1 Pet. 4:12-16). For two good practical books on this difficult subject see (1) Principles of Spiritual Growth by Miles Stanford and (2) The Christian's Secret of a Happy Life by Hannah Whithall Smith.
It is possible because of the unified context of chapters 13-17 to relate this cleansing back to the foot washing of chapter 13. They were already bathed (saved), but their feet needed to be washed (continual forgiveness). This present tense verb addressed the disciples as 1 John 1:9 seems to confirm. It is not only obedience that is required for "abiding," but also ongoing repentance!
The purpose of suffering in the life of the believer may have several aspects.
1. develop Christlikeness (cf. Heb. 5:8)
2. temporal punishment for sin
3. simply life in a fallen world
It is always difficult to identify God's purpose, but #1 is always a possible result.
15:3 "You are already clean" The term "prunes" (kathairō) in John 15:2 is the same Greek root as "clean" (katharos). This entire context contains the evidences of true discipleship. The term "already" is emphasized in the Greek text which gave the remaining eleven disciples confidence of their secure position in Christ (compared to the same root used of Judas Iscariot in John 13:10).
▣ "because of the word which I have spoken to you" (cf. John 17:17; Eph. 5:26; 1 Pet. 1:23).
15:4
NASB, NKJV"Abide in Me, and I in you"
NRSV"Abide in Me, as I abide in you"
TEV"Remain united to me, and I will remain united in you"
NJB"Remain in me, as I in you"
This is an aorist active imperative plural (cf. John 6:56; 1 John 2:6). The grammatical question is whether the second phrase is a description or a comparison. Numerous times in this passage the theological doctrinal emphasis on perseverance of the true saint is stressed (cf. John 15:4,5,6,7,9,10,14; Mark 13:13; 1 Cor. 15:2; Gal. 6:9; Rev. 2:7,11,17,26; 3:5,12,21; 21:7, see Special Topic at John 8:31). True salvation is both an initial and a continuous response. This theological truth is often ignored in our enthusiasm for personal assurance of salvation. Biblical assurance is linked to
1. perseverance in faith
2. a lifestyle of repentance
3. ongoing obedience (cf. James and 1 John)
4. fruit bearing (cf. Matt. 13:23)
See Special Topic on "Abiding" at 1 John 2:10.
▣ "the branch cannot bear fruit" This shows the priority of divine provision. For "fruit" see note at John 15:5.
▣ "unless it abides. . .unless you abide" These are both third class conditional sentences, which means potential action. Our spiritual effectiveness is linked to our continuing relationship with Jesus.
15:5 "he who abides in Me, and I in him, he bears much fruit" This is a present active participle followed by a present active indicative. The continual fellowship (i.e., personal faith relationship) is the source of continual fruit. Fruit could refer to believers' attitudes as well as actions (cf. Matt. 7:15-23; Gal. 5:22-23; 1 Corinthians 13). Believers are promised effective, lasting fruit if they abide (cf. John 15:16).
▣ "for apart from Me you can do nothing" This is a strong double negative. This is a negative statement of the positive truth of John 15:5 and Phil. 4:13.
15:6 "If anyone does not remain in Me, he is thrown away" This is a third class conditional sentence. Vine wood was useless for any domestic purpose (firewood) because it burned too fast and too hot (cf. Ezek. 15). This seems to be a reference to Judas and possibly Israel. If not, it must refer to false faith (cf. Matt. 13:41-42,50; and 1 John 2:19).
This is surely eschatological imagery! There will be a "gathering day" and a "burning day." How we live reveals the source of our lives (i.e., God or Satan). By ones fruit you know them (cf. Matthew 7; Gal. 6:7).
▣ "fire" See Special Topic below.
15:7 "If you abide in Me, and My words abide in you" This is a third class conditional sentence which means potential action. Prayer is not automatically answered! Jesus switches metaphors from Himself abiding in the disciples to His words abiding. Jesus reveals the Father and, so too, do His teachings. They are interchangeable sources of revelation. The gospel is both a person and a message.
▣ "ask whatever you wish, and it will be done for you" This is an aorist middle imperative (cf. John 15:16). This phrase has been badly proof-texted. Be careful to seek the teaching of all Scripture and do not emphasize isolated texts (cf. note on 14:13). See Special Topic: Prayer, Unlimited Yet Limited at 1 John 3:22.
15:8 "My Father is glorified" Believers Christlike living brings glory to God and proves that they are true disciples. In John 13:31-32; 14:13; 17:4; and Matt. 9:8; 15:31 the Father was glorified in the Son's work and now in the believer's works (cf. Matt. 5:16). See note at John 1:14.
NASB"so prove to be My disciples"
NKJV"so you will be My disciples"
NRSV, TEV"become my disciples"
NJB"be my disciples"
REB"so be my disciples"
NIV,
Goodspeed"showing yourselves to be my disciples"
NET Bible"show that you are my disciples"
JB"then you will be my disciples"
The differences are caused by a tense variation in the verb.
1. aorist subjunctive, MSS P66, B, D, L
2. future indicative, MSS א, A
The lives (fruit) of believers reveal who they are! The verb tense is not as important as the reality of a changed and effective life of love, obedience, and service. These are marks of a true believer! We are not saved by our love, obedience, service (cf. Eph. 2:8,9), but they are the evidence that we are believers (cf. Eph. 2:10).
The term "disciples" is used in John's Gospel to denote those true believers and followers who do God's will and reflect His character. John does not use the term "church" (ekklēsia) even one time, therefore, "disciples" becomes the way he denotes Christian fellowship and gatherings. Discipleship is the daily life of the new age lived out in the old age. It is supremely characterized by love, light, obedience, and service! By these others know them as Jesus' disciples.
15:9 "Just as the Father has loved Me, I have also loved you" This chain of loving relationships characterizes God's family; the Father loves the Son, the Son loves His followers, His followers love one another.
▣ "abide in My love" This is an aorist active imperative. Believers are commanded to abide in
1. prayer (John 15:7; 14:14)
2. obedience (John 15:10, 14, 17, 20; 14:15,21,23,24)
3. joy (John 15:11)
4. love (John 15:12; 14:21,23,24)
These are all evidences of a personal relationship with God. See Special Topic: Abiding at 1 John 2:10.
15:10 "If you keep My commandments" This is a third class conditional sentence which means potential action. Obedience is evidence of true discipleship (cf. John 8:31; 14:15-21, 23-24; Luke 6:46). Jesus uses it as an example of His fidelity to the Father.
▣ "love" This Greek term for love (agapē) was not used much in Classical or Koine Greek literature until the church began to use it in a specialized sense. It began to be used as selfless, sacrificial, loyal, active love. Love is an action, not an emotion (cf. John 3:16). The NT term agapē is theologically analogous to OT term hesed, which meant covenant love and loyalty.
▣ "just as I have kept my Father's commandments" This is a perfect active indicative. As Jesus relates to the Father, believers are to relate to Him. There is a unity between Father and Son that is meant to be reproduced among believers (cf. John 14:23).
15:11 "your joy may be made full" Believers are to have Jesus' joy (cf. John 17:13). Joy is another evidence of true discipleship (cf. John 15:11 [twice]; 16:20,21,22,24; 17:13). In this world there are pain and crises; in Christ there is joy, full joy, His joy.
The NIDOTTE, vol. 1, p. 741, has a good comment about how "joy" and "full" are used together in John's writings.
"In Jn. and the Johannine letters there is a frequent connection between → joy (chara) as a subject and the vb. plēroō in the pass., to be filled. This joy is the joy of Jesus (Jn. 15:11; 17:13) which he brings through his coming (3:29), his words (15:11; 17:13), and his return (16:22) to his disciples (15:11; 17:13). It replaces the sorrow that fills their hearts (16:16, 20). Thus Christ's joy becomes their joy (15:11; 16:24; cf. I Jn. 1:4). This joy characterizes the life of the disciples in their walk with Jesus; it becomes complete (Jn. 3:29; 15:11; 16:24; 17:13; I Jn. 1:4; 2 Jn. 12). The pass. underlies the fact that it is God who completes this joy."
NASB (UPDATED) TEXT: JOHN 15:12-17
12"This is My commandment, that you love one another, just as I have loved you. 13Greater love has no one than this, that one lay down his life for his friends. 14You are My friends if you do what I command you. 15No longer do I call you slaves, for the slave does not know what his master is doing; but I have called you friends, for all things that I have heard from My Father I have made known to you. 16You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you. 17This I command you, that you love one another."
15:12 "This is My commandment" Jesus repeated this theme often (cf. John 13:34; 15:17; 1 John 3:11,23; 4:7-8, 11-12, 19-21; 2 John 5).
▣ "that you love one another" This is a present active imperative, a continual command. Love is the fruit of the Spirit (cf. Gal. 5:22). Love is not a feeling, but an action. It is defined in practical terms (cf. Gal. 5:22-23; 1 Cor. 13).
▣ "just as I have loved you" This is an aorist active indicative. This was possibly a figurative reference to the cross (cf. John 15:13). Again, it was Jesus' special type of self-giving love that believers are to exhibit (cf. 2 Cor. 5:14-15; Gal. 2:20; 1 John 3:16).
15:13 "that one lay down his life for his friends" This refers to Jesus' vicarious, substitutionary atonement (cf. John 10:11,15,17,18; Mark 10:45; Rom. 5:7-8; 2 Cor. 5:21; Isaiah 53). This is love in action! This is what disciples are called on to do (cf. 1 John 3:16).
15:14 "You are my friends" This is the Greek noun philos, which is often associated with friendship love (phileō). In Koine Greek "agapaō " and "phileō " are often synonymous verbs for divine love (compare 11:3 [phileō] and 5 [agapaō]); phileō also is used of God's love in John 5:20.
▣ "if you do what I command you" This is a third class conditional sentence which means potential action. It gives the condition for friendship, which is obedience (cf. John 14:15, 23-24; 15:10; Luke 6:46). As Jesus abided in the Father and remained in His love, so too, must His disciples!
15:15 Jesus informs the disciples of (1) truths about God and (2) future events. He demonstrates His power so that the disciples will grow in faith and trust. Jesus shared with His disciples what He had heard from the Father (cf. John 3:32; 8:26,40; 12:49; 15:15); they were to pass this on to others (cf. Matt. 28:20).
15:16 "You did not choose Me, but I chose you" There are several key grammatical items.
1. both verbs are aorist middle indicative - Jesus, Himself, once and for all chose them (cf. John 6:70; 13:18; 15:16,19)
2. the strong "alla" (but) adversative
3. the emphatic "ego" or "I" statement
Here is the balance between human response and election. Both are biblical teachings. God always initiates (cf. John 6:44,65; 15:16,19), but humans must respond (cf. John 1:12; 3:16; 15:4,7,9). God's dealings with mankind are always in a covenant relationship ("if. . .then"). See Special Topic at John 3:16.
The verb "chosen" in this context refers to the Twelve. The term "chosen" has the connotation of "chosen for service" in the OT and only in the NT does the added concept of "chosen for salvation" come into the semantic range. NT believers are chosen for Christlikeness which is service, selflessness, and sacrifice for the Kingdom of God, the body of Christ, the corporate good. It is a clear demonstration that the self-centeredness of the Fall has been broken.
It is characteristic in John that what Jesus says regarding the Twelve has implications and applications to all believers. They represent the first fruits of discipleship, but their relationship is
1. unique in its eyewitness testimony (i.e., inspiration)
2. applicable to all believers in that Jesus' will for them is His will for all who believe and follow
▣ "appointed you that you would go and bear fruit and that your fruit would remain" These are three present active subjunctives: (1) go; (2) bear fruit; and (3) fruit remains (abides). Believers are on a mission (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8). The theological aspect of the term "appointed" can be seen in Acts 20:28; 1 Cor. 12:28; 2 Tim. 1:11. It was also used of Christ's death on believers' behalf (cf. John 10:11,15,17-18; 15:13).
▣ "in My name" Believers are to reproduce Jesus' character. This phrase is synonymous with "the will of God" in 1 John 5:14. Love and answered prayer are linked here as in John 14:13-15. See Special Topic: The Name of the Lord at John 14:13-14.
15:17 "This I command you , that you love one another" See note on verse 12. Answered prayer is linked to love and mission!
NASB (UPDATED) TEXT: JOHN 15:18-25
18"If the world hates you, you know that it has hated Me before it hated you. 19If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you. 20Remember the word that I said to you, 'A slave is not greater than his master.' If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also. 21But all these things they will do to you for My name's sake, because they do not know the One who sent Me. 22If I had not come and spoken to them, they would not have sin, but now they have no excuse for their sin. 23He who hates Me hates My Father also. 24If I had not done among them the works which no one else did, they would not have sin; but now they have both seen and hated Me and My Father as well. 25But they have done this to fulfill the word that is written in their Law, 'They hated Me without a cause.'"
15:18 "If" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purpose. The world, a fallen human system, hates the followers of Jesus.
▣ "the world" John uses this term in several ways: (1) the planet, as a metaphor for all mankind (cf. John 3:16) and (2) as human society organized and functioning apart from God (cf. John 10:8; 1 John 2:15-17). See Special Topic at John 14:17.
▣ "hates you" This is a present active indicative; the world continues to hate (cf. John 15:20).
▣ "you know" This is a present active imperative. Believers' knowledge of the NT truths will help them face a fallen world's persecution.
▣ "that it has hated Me before it hated you" This is a perfect active indicative. The pronoun "Me" is emphatic (cf. John 7:7). This reveals the world's opposition to God, His Messiah, and His people (cf. John 17:14; 1 John 3:13).
Believers are one in Christ's love and one in Christ's persecution (cf. Rom. 8:17; 2 Cor. 1:5,7; Phil. 3:10; 1 Pet. 4:13). Identification with Christ brings peace, joy, and persecution, even death!
15:19 "If" This is a second class conditional sentence which is called "contrary to fact." This should be translated "if you were of the world, which you are not, then the world would love you, but it does not."
15:20"Remember" This is a present active imperative , like John 15:18, or a present active indicative, possibly a question (LB).
▣ "a slave is not greater than his master" When one compares this verse with 13:16, it becomes obvious that Jesus used proverbial sayings in different ways.
▣ "If they persecute Me. . .if they kept My word" These are two first class conditional sentences which are assumed to be true from the author's perspective. The term "persecuted" means to pursue as a wild animal. Persecution is the norm for followers of Christ in a fallen world (Matt. 5:10-12; John 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; 2 Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet. 4:12-16).
However, notice that although some will reject the Apostles' words and even persecute them, there will be others who will hear and respond! They themselves are proof of this reality!
15:21 "they do not know the One who has sent me" This obviously refers to the Father. It implies that the Jews as well as Gentiles do not know God. "Know" is used in its Semitic (OT) sense of personal relationship (cf. Gen. 4:1; Jer. 1:5). The lost world persecuted believers because (1) they belong to Jesus, who they also persecuted and (2) they do not know God!
15:22 "If I had not come" This is another second class conditional sentence, which means "contrary to fact." It should be translated "If I had not come back and spoken to them, which I did, then they would not have sin, which they do." Responsibility is related to knowledge (see SPECIAL TOPIC: THE UNPARDONABLE SIN at John 5:21). In this context the fruitless branches (i.e., Judas and the Jews) had great opportunity for knowledge, much more than those who only had natural revelation (i.e., Gentiles, cf. Ps. 19:1-6; Rom. 1:18-20 or 2:14-15).
15:23 The continual opposition to Jesus is continual opposition to God (cf. John 15:24).
15:24 "If" This is another second class conditional sentence which means "contrary to fact." It should be translated "If I had not done the works among them which no one else did (but which I did), then they would not have sin, which they do."
Light brings responsibility (cf. John 1:5; 8:12; 12:35,46; 1 John 1:5; 2:8,9,11; Matt. 6:23).
▣ "they have both seen and hated Me and My Father as well" These are both perfect active indicatives which show a settled attitude. To reject Jesus is to reject the Father (cf. 1 John 5:9-13).
15:25 It is surprising that the term "Law" or "Torah" is used to describe a quote from Ps. 35:19; 69:4. Usually the term is used of the writings of Moses, Genesis through Deuteronomy.
The mystery of the Jewish rejection of Jesus in the face of such obvious revelation was attributed to willful unbelief (cf. Isa. 6:9-13; Jer. 5:21; Rom. 3:9-18).
NASB (UPDATED) TEXT: JOHN 15:26-27
26"When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me, 27and you will bear witness also, because you have been with Me from the beginning.
15:26 "When the Helper comes, whom I will send to you" Both the Father and the Son send the Spirit (cf. John 14:16, 26; 15:26; 16:7). The work of redemption involves all three persons of the Trinity.
▣ "the Spirit of truth" This is used in the sense of the Holy Spirit as the revealer of the Father (cf. John 14:17,26; 15:26; 16:13). See Special Topic on Truth at John 6:55 and 17:3.
▣ "He will testify about Me" The Spirit's task is to witness to Jesus and His teachings (cf. John 14:26; 16:13-15; 1 John 5:7).
15:27 "you will bear witness also" The "you. . .also" is emphatic. This is a present active indicative. This must refer to the inspiration of the authors of the NT (i.e., Apostles and their friends) who were with Jesus during His earthly life (cf. Luke 24:48). See Special Topics: Witnesses to Jesus at John 1:8 and The Personhood of the Spirit at John 14:26.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What does "abiding" involve?
2. What if a believer ceases to abide? What if a believer has no fruit?
3. List the evidences of true discipleship.
4. If suffering is the norm for Christians, what does that say to us today?
5. Explain John 15:16 in your own words
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The World's Hatred | The Coming Rejection | The Disciples and the World | ||
(15:18-16:4a) | (15:26-16:4) | The Christian's Relation to the World | (15:18-16:4a) | (15:18-16:4a) |
The Work of the Spirit | 16:1-4a | The Work of the Holy Spirit | The Coming of the Paraclete | |
16:4b-11 | The Work of the Holy Spirit | 16:4b-11 | 16:4b-11 | 16:4b-15 |
16:5-15 | ||||
16:12-15 | 16:12-15 | 16:12-15 | ||
Sorrow Will Turn into Joy | Sorrow Will Turn into Joy | Sadness and Gladness | Jesus to Return Very Soon | |
16:16-24 | 16:16-24 | 16:16-24 | 16:16 | 16:16 |
16:17-18 | 16:17-28 | |||
16:19-22 | ||||
16:23-24 | ||||
I Have Overcome | Jesus Christ has Overcome the World | Victory Over the World | ||
16:25-33 | 16:25-33 | 16:25-28 | 16:25-28 | |
16:29-33 | 16:29-30 | 16:29-33 | ||
16:31-33 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO JOHN 16:1-33
A. The literary context runs from John 15:18-16:4a. Chapter divisions are not inspired and are much later additions, like paragraphing, capitalization, punctuation, and verse division.
B. The Holy Spirit's task to the spiritually lost is defined in John 16:8-11, His task to the saved in John 16:12-15. Samuel J. Mikolaski has an interesting summary of the Spirit's activity in the NT in his article "The Theology of the New Testament" in The Exposition Bible Commentary, Vol. 1:
"The NT doctrine of sanctification, while closely allied to justification, is nevertheless distinct from it. As in the OT, sanctification points first to the separateness-the holy transcendence of God-and second, to a moral quality and relationship that is Godlike. Sanctification is the work of the Holy Spirit, who unites a person with Christ and renews his life spiritually. The NT language entails the baptism in the Spirit ( 1 Cor. 12:13); the seal of the Spirit (Eph. 1:13, 14; 4:30), the indwelling of the Spirit (John 14:17; Rom. 5:5; 8:9-11; 1 Cor. 3:16; 6:19; 2 Tim. 1:14), instruction by the Spirit (John 14:26; 16:12-15), the filling of the Spirit (Eph. 5:18), and the fruit of the Spirit (Gal. 5:22,23). Sanctification is related to justification, which is a standing before God (Heb. 10:10), and may be thought of as development into a new ideal" (p. 474).
C. Verse 17, like 13:36; 14:5, 8, and 22, is another question by the Apostles.
D. Many believe that the "let us go from here" of John 14:31 combined with 18:1 shows that Jesus spoke chapters 15-17 on the way to Gethsemane through the temple and streets of Jerusalem, not in the upper room.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 16:1-4
1"These things I have spoken to you so that you may be kept from stumbling. 2They will make you outcasts from the synagogue, but an hour is coming for everyone who kills you to think that he is offering service to God. 3These things they will do because they have not known the Father or Me. 4But these things I have spoken to you, so that when their hour comes, you may remember that I told you of them. These things I did not say to you at the beginning, because I was with you."
16:1
NASB"so that you may be kept from stumbling"
NKJV"that you should not be made to stumble"
NRSV"to keep you from stumbling"
TEV"so that you will not give up your faith"
NJB"so that you may not fall away"
This Greek term (aorist passive subjunctive of skandalizō, BAGD 752) was originally used of a baited trap for catching animals. It is often translated "fall away" (cf. Matt. 13:21; 24:10; Mark 4:17; 14:27,29). Its metaphorical use in this context refers to believers not being caught unawares by the hateful actions of fellow Jews, even religious leaders.
16:2 "They will make you outcasts from the synagogue" This refers to excommunication from Judaism (cf. John 9:22,34; 12:42).
There is so much that is unknown about Jewish dis-fellowshipping procedures. There was both a temporary and a permanent exclusion from synagogue services. Later, after the fall of Jerusalem in a.d. 70, at Jamnia in Palestine, the rabbis developed a "curse oath" related to Christ by which they desired to exclude Christians from synagogue services. This is what finally forced a split between the followers of Christ and local Jewish synagogues.
▣ "everyone who kills you to think that he is offering service to God" This is exactly what the Jewish leaders (cf. Isa. 66:5; Matt. 5:10-12; 10:32) thought. Saul of Tarsus (Paul) is a good example of this misguided religious zeal (cf. Acts 26:9-11; Gal. 1:13-14).
16:3 "These things they will do" Sincerity and commitment to a Supreme Being are not enough. Evil, error, and fanaticism often occur in God's name.
▣ "because they have not known the Father or Me" The term "to know" refers to the OT connotation of intimate, personal relationship (cf. Gen. 4:1; Jer. 1:5). This is a strong assertion that rejection of Jesus is ultimately rejection of God (cf. John 8:19; 15:21; 1 John 5:9-12).
John often asserts the spiritual blindness and ignorance of the world (cf. John 1:10; 8:19,55; 15:21; 16:3; 17:25). However the purpose of the Son's coming was to save the world (cf. John 3:16) and reveal the Father so that the world might know Him (cf. John 17:23) through Christ.
16:4 Jesus' predictions were given as a means of encouraging the disciples faith/trust/belief in the midst of persecution and rejection (cf. John 13:19; 14:29).
"From the beginning" refers to the beginning of Jesus' public ministry and the special call of the Twelve.
NASB (UPDATED) TEXT: JOHN 16:5-11
5"But now I am going to Him who sent Me; and none of you asks Me, 'Where are You going?' 6But because I have said these things to you, sorrow has filled your heart. 7But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I go, I will send Him to you. 8And He, when He comes, will convict the world concerning sin and righteousness and judgment; 9concerning sin, because they do not believe in Me; 10and concerning righteousness, because I go to the Father and you no longer see Me; 11and concerning judgment, because the ruler of this world has been judged."
16:5 "none of you asks Me, 'Where are You going'" It seems that Peter did ask this very question in chapter 13:36, but immediately his mind was distracted to the agony of Jesus leaving them and then the question of what would happen to them (cf. John 16:6). John 14:1-3 addresses Jesus' ascension to heaven (cf. Acts 1:9-11).
This is a good place to remind ourselves that the Gospels are not verbatim, word-for-word, transcripts of Jesus' conversations. They are summaries done years later for theological purposes. The Gospel writers, under inspiration, had the option of selecting, arranging, and adapting Jesus' words (see Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth). I do not believe they had the right to put words in Jesus' mouth. This theological structuring of Jesus' words, teachings, and actions for the evangelization of certain target audiences, probably explains many of the differences among the Gospel accounts!
16:6 "sorrow has filled your heart" This is a perfect active indicative. The Upper Room experience was one of sorrow (cf. John 14:1; 16:6,22). The term "heart" is used in the Hebrew sense of the entire person-mind, feelings, and will. See Special Topic: Heart at John 12:40.
16:7 "it is to your advantage that I go away" Jesus' physical body could be in only one place at one time, which limited His ability to both teach and minister to all of His disciples. Also, during His earthly life He focused primarily on Israel (cf. Matt. 10:6; 15:24). The coming of the Holy Spirit would open up a new era that would issue in an expanded ministry (cf. Eph. 2:11-3:13).
The term "advantage" meant "expedient" and is also used in John 11:50 and 18:14 in connection with Jesus' death. The phrase "go away" could include all the events of Jesus' last week.
▣ "for if I do not go away, the Helper will not come to you" There are two third class conditional sentences in this verse which imply potential action. Jesus had to leave for the fullness of the Spirit to come! The term paraclētos can be translated "advocate," "comforter," or "helper" (cf.14:16, 26; 15:26, see full note at John 14:16). This word appears only in John's writings. It was used in Greek literature for a defense lawyer called alongside to render aid. In John 16:8-11 the Spirit acted as a prosecutor to the world, however, in John 16:12-15 the Spirit's advocacy is seen on behalf of believers.
This same term paraclētos, is used for the Son in 1 John 2:1. The Greek root can be translated "comfort." In this sense it is used of the Father in 2 Cor. 1:3-11.
▣ "I will send Him to you" The Spirit came from both the Father and the Son (cf. John 14:26).
16:8 "And He, when He comes, will convict the world" Notice that all three areas (sin, righteousness, judgment) of the Spirit's witness relate to the need of mankind and the redemptive work of Jesus Christ. The term "convict" was a legal term for a "cross-examination."
G. B. Caird, The Language and Imagery of the Bible, p. 159, has an interesting understanding of these three areas. Convince the world that
1. it has been wrong in bringing Jesus to trial and execution
2. it has been wrong about the meaning of sin
3. it has been wrong about the meaning of righteousness
4. it has been wrong about the meaning of judgment
If so, then the Spirit is fully revealing the gospel through the person of Jesus. Their religiosity cannot save them. Judgment awaits all who reject Jesus! "The sin" is unbelief! Jesus is the only way to life with God!
The term "world" refers to human, fallen society organized and functioning apart from God. See Special Topic at John 14:17.
16:9 "concerning sin, because they do not believe in Me" The gospel starts with a recognition of mankind's sinfulness and the need for God's righteousness (cf. Rom. 3:9-18,23; 6:23; Eph. 2:1-3). Sin is not "the" major stumbling block to salvation this side of Calvary, but mankind's unbelief in the work and person of Jesus Christ (cf. John 3:6-21; 8:24,26). The term "belief" has cognitive and emotional elements, but primarily it is volitional (see Special Topic at John 2:23). It focuses not on the believer's worthiness or performance, but on their repentant faith response to God's promises in Christ (cf. Rom. 3:21-30).
16:10 "concerning righteousness" This may refer to
1. Christ's upcoming redemptive work on Calvary and the Resurrection seen as a unit (cf. John 16:10)
2. those who think they are right with God apart from Christ when in reality it is Christ only who is right with God, seen in the Ascension
16:11 "concerning judgement, because the ruler of this world has been judged" There is a day coming when both fallen angels and sinful mankind will stand before the righteous God (cf. Phil. 2:9-11). Satan, though still a great power in this world (cf. John 12:31; 14:30; 2 Cor. 4:4; Eph. 2:2; 1 John 5:19), is already a defeated foe (perfect passive indicative). His children (cf. John 8:44; Matt. 13:38; 1 John 3:8-10) reap the wrath of God!
NASB (UPDATED) TEXT: JOHN 16:12-15
12"I have many more things to say to you, but you cannot bear them now. 13But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. 14He will glorify Me, for He will take of Mine and will disclose it to you. 15All things that the Father has are Mine; therefore I said that He takes of Mine and will disclose it to you."
16:12 "you cannot bear them now" The term "bear" is used of an animal carrying a physical burden. Some of the things they could not understand were
1. Christ's suffering
2. Christ's resurrection
3. the world mission of the church
Modern readers must remember that in many ways the life of Christ represents a transition period. The Apostles did not understand many things until the post-resurrection appearances and the coming of the Spirit in fullness at Pentecost.
However, we must also remember that the Gospels were written years later for evangelistic purposes to certain targeted audiences. Therefore, they reflect a later, matured theology.
16:13 "the Spirit of truth" Truth (alētheia) is used in its OT connotation of trustworthiness and only secondarily in a sense of truthfulness. Jesus said that He was the truth in John 14:6. This title for the Holy Spirit emphasizes His role as the revealer of Jesus (cf. John 14:17,26; 15:26; 16:13-14; 1 John 4:6; 5:7). See note at John 6:55.
▣ "He will guide you into all the truth" This does not refer to absolute truth in every area, but only in the area of spiritual truth and the teachings of Jesus. This refers primarily to the inspiration of the authors of NT Scriptures. The Spirit guided them in unique, authoritative (inspired) ways. In a secondary sense it relates to the Spirit's work of illuminating later readers to the truths of the Gospel. See Special Topics on Truth at John 6:55 and The Personhood of the Spirit at John 14:26.
▣ "for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come" The things that are to come refer to the immediate redemptive events: Calvary, the Resurrection, the Ascension, and Pentecost. This does not refer to a prophetic ministry of foretelling the future (i.e., Agabus, Acts 21:10, see Special Topic: Prophecy at John 4:19).
The Spirit will receive truth from the Father, as Jesus did, and pass it on to believers, as Jesus did. It is not just the content of the Spirit's message that is from the Father, but the methodology (i.e., personal, see Special Topic at John 14:26) as well. The Father is functionally supreme (cf. 1 Cor. 15:27-28).
16:14-15 "He will glorify Me, for He will take of Mine and will disclose it to you" The primary work of the Spirit is the lifting up and explaining of Jesus the Messiah (cf. John 16:15). The Spirit never shines the spotlight on Himself, but always on Jesus (cf. John 14:26).
▣ "all things that the Father has are Mine" What an astonishing claim (cf. John 3:35; 5:20; 13:3; 17:10; Matt. 11:27). This is analogous to Matt. 28:18; Eph. 1:20-22; Col. 2:10; 1 Pet. 3:22.
There is a functional order, not an inequality, within the Trinity. As Jesus reflected the Father, the Spirit reflects Jesus.
NASB (UPDATED) TEXT: JOHN 16:16-24
16"A little while, and you will no longer see Me; and again a little while, and you will see Me." 17Some of His disciples then said to one another, "What is this thing He is telling us, 'A little while, and you will not see Me; and again a little while, and you will see Me'; and, 'because I go to the Father'?" 18So they were saying, "What is this that He says, 'A little while'? We do not know what He is talking about." 19Jesus knew that they wished to question Him, and He said to them, "Are you deliberating together about this, that I said, 'A little while, and you will not see Me, and again a little while, and you will see Me'? 20Truly, truly, I say to you, that you will weep and lament, but the world will rejoice; you will grieve, but your grief will be turned into joy. 21Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. 22Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. 23In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you. 24Until now you have asked for nothing in My name; ask and you will receive, so that your joy may be made full."
16:16 "A little while" This phrase occurs often in John (cf. John 7:33; 12:35; 13:33; 14:19). There have been several theories of what this idiomatic phrase means.
1. the post-resurrection appearances
2. the Second Coming
3. Jesus' coming in and through the Holy Spirit
In the light of the context, number 1 is the only possibility (cf. John 16:22). The disciples were confused by this statement (cf. John 16:17-18).
16:17 "Some of His disciples then said to one another" This is another question like John 13:36; 14:5,8,22. Jesus uses these questions to reassure them and reveal Himself. It is characteristic of John that he uses dialog to reveal truth. In John there are twenty-seven conversations with or about Jesus. It is also characteristic of John that Jesus' hearers did not comprehend what He said (cf. John 16:18). He is from above; they are from below.
▣ "and 'because I go to the Father'" Jesus stated this in John 16:5 as He did in the phrase "in a little while" in John 16:16. In a sense this is a very specific Messianic reference (cf. John 13:1,3; 16:28; 17:24).
▣ "will not see. . .see" There are two different words for "see" in John 16:16 and 17. They seem to be synonymous. If so there is only one period of time being referred to and that probably was the time between Jesus' death on the cross and resurrection morning.
Others suppose the two verbs and phrases refer to "physical" sight and "spiritual" sight and thereby refer to (1) the time between Calvary and Sunday morning or (2) the time between the Ascension and the Second Coming.
The fact that the first verb (theōreō) is present tense in both John 16:16 and 17 and the second (horaō) is future tense in both John 16:16 and 17 seem to support the synonymous theory.
16:18 "So they were saying" This is an imperfect tense which can mean (1) they were saying over and over or (2) they began to say.
▣ "What is this that He says" Those who were with Him, who heard Him and saw His miracles, did not always understand (cf. John 8:27,43; 10:6; 12:16: 18:4). This is what the ministry of the Spirit will alleviate.
16:19 "Jesus knew that they wished to question Him" Jesus often knew people's thoughts (cf. John 2:25; 6:61,64; 13:11). It is difficult to know for sure if this was (1) His divine nature; (2) insight into people and situations; or (3) both.
16:20 "Truly, truly, I say to you" This is literally "Amen, Amen" (see Special Topic 1:51). "Amen" was the OT term (aman, emeth, emunah) for "faith" (cf. Hab. 2:4). Its primary etymology was "to be firm" or "to be sure." It came to be used figuratively for the trustworthiness of God which is the background to the biblical concept of faith/faithfulness. Jesus is the only one who ever started a sentence with this term. It seems to have the connotation of "this is an important and trustworthy statement, listen closely."
▣ "you will weep and lament" This meant loud and expressive sorrow which was characteristic of Jewish grieving practices (cf. John 11:31,33; 20:11). Three times Jesus used the emphatic plural "you" when speaking of the disciples' sorrow (John 16:20 [twice] and John 16:22). Leadership means
1. servanthood
2. rejection by the world
3. persecution like the Master's
▣ "you will grieve, but your grief will be turned to joy" What a great promise to the disciples in the midst of their confusion and lack of understanding. Everything that Jesus promised this core group of disciples was fulfilled at Jesus' first post-resurrection appearance the first Sunday night after the resurrection in the upper room.
1. He would not leave them (cf. John 14:18; 16:16,19; 20:19)
2. He would come to them (cf. John 14:18; 16:16,19; 20:19)
3. He would give them peace (cf. John 16:22; 20:19)
4. He would give them the Spirit (cf. John 15:26; 20:22)
16:21 "Whenever a woman is in labor" The metaphor of a woman in childbirth is common in the Old and New Testaments. Usually it is used to emphasize the suddenness or inevitability of the birth, but here the focus is on the attitude of the mother, before and after. This metaphor is often linked with the "birth-pains" of the New Age (cf. Isa. 26:17-18; 66:7-14; Mark 13:8). This was exactly what Jesus was referring to and this was exactly why the disciples, who were still on the other side of the cross, resurrection, and ascension, did not understand Jesus' words!
16:23 "In that day" This is another Hebraic idiomatic phrase (like childbirth cf. John 16:21) which is commonly associated with the coming of the New Age (cf. John 14:20; 16:25,26).
▣ "you will not question Me about anything" There are two different words for "question" or "ask" in this verse (cf. John 16:26). The first implies "ask a question" (cf. John 16:5,19,30). If this is the proper translation, Jesus was referring to all their questions expressed in the context of chapters 13-17 (cf. John 13:36; 14:5,8,22; 16:17-18). The second term would then refer to the coming of the Holy Spirit (cf. John 14:16-31; 15:26-27; 16:1-15), who will answer all their questions.
In some ways this phrase reminds me of the promise of the "new covenant" of Jer. 31:31-34, where the coming of the new age would bring a complete knowledge to all believers.
NASB"if you ask the Father for anything in My name"
NKJV"whatever you ask the Father in My name"
NRSV"if you ask anything of the Father in my name"
TEV"the Father will give you whatever you ask of him in my name"
NJB"anything you ask from the Father he will grant in my name"
This is an indefinite relative clause, not a conditional sentence. It must be understood that asking in Jesus' name is not simply closing our prayers with a ritual formula, but praying in the will, mind, and character of Jesus Christ (cf. 1 John 5:13). See note at John 15:16. See SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED at 1 John 3:22.
There is a manuscript variant related to the phrase "in My name." Should it go with "ask" or "give" or both? The context is prayer, therefore, it should probably go with "ask," although in reality, everything from the Father comes through Jesus ("My name" cf. John 14:13,14; 16:15,24,26). See SPECIAL TOPIC: THE NAME OF THE LORD at John 14:13-14.
16:24 "ask and you will receive" "Ask" is a present active imperative. This focuses on believers' prayers being persistent and ongoing. In one sense believers need only ask once, believing, but in another sense, prayer is an ongoing fellowship and trust in God, keep on asking (cf. Matt. 7:7-8; Luke 11:5-13; 18:1-8).
▣ "so that your joy may be made full" This is a periphrastic perfect passive participle (cf. 1 John 1:4). Answered prayer is a reason for our joy! Joy is a characteristic of Jesus' followers (cf. John 15:11; 16:20,21,24; 17:13).
NASB (UPDATED) TEXT: JOHN 16:25-28
25"These things I have spoken to you in a figurative language; an hour is coming when I will speak no more to you in figurative language, but will tell you plainly of the Father. 26In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf; 27for the Father Himself loves you, because you have loved Me and have believed that I came forth from the Father. 28I came forth from the Father and have come into the world; I am leaving the world again and going to the Father."
16:25 "figurative language" Jesus' teachings had a two-fold effect: (1) it opened up understanding and (2) it blocked understanding (cf. Mark 4:10-11; Isa. 6:9-10; Jer. 5:21). The heart of the hearer is the key to effectual understanding. However, there were truths that even the saved could not grasp until after the Passion week events (crucifixion, resurrection, resurrection appearances, ascension) and Pentecost.
The post-resurrection appearance to the two on the road to Emmaus (cf. Luke 24:13-35) may give a clue as to how Jesus taught the Apostles (cf. John 16:25-27,29). He Himself in His post-resurrection appearances showed how the OT applied to and foreshadowed His ministry. This set the pattern for Peter's preaching in Acts (kerygma, see Special Topic at John 5:39).
▣ "will tell you plainly" See Special Topic: Boldness (Parrhēsia) at John 7:4.
16:26 "In that day you will ask in My name, and I do not say to you that I will request of the Father on your behalf" This verse expresses an important truth. Many modern Christians feel they cannot approach God directly! However, the Bible teaches that
1. the Spirit prays for believers (cf. Rom. 8:26-27)
2. the Son intercedes for believers in 1 John 2:1
3. believers can approach God directly in prayer because of Christ
16:27 "for the Father Himself loves you" This term for "love " is phileō, which is also used in John 5:20 for the Father's love for Jesus. What a tremendous statement which reinforces John 3:16 (which uses agapaō). It is not a reluctant God whom Jesus has to placate, but a loving Father with whom Jesus works to accomplish Their redemptive purposes!
NASB"from the Father"
NKJV, NRSV,
TEV, NJB"from God"
There are two Greek manuscript variants: (1) "God" or "Father" and (2) the presence or absence of the article. "God" appears in MSS P5, ×i2, A, and N, while "the God" appears in MSS C3 and W. This seems to be the more difficult and unusual wording. It is one of the tenants of Textual Criticism (see Appendix) that the most difficult or unusual text is probably the original that scribes tended to alter. The United Bible Societies' Greek New Testament gives it a "C" rating (difficulty in deciding).
However "Father" appears in ×i1 and "the Father" in B, C*, D, and L. It fits the context best.
▣ "because you have loved Me and believed that I came forth" These are two perfect active indicatives. Love and belief in Jesus set the stage for fellowship with the Father. The statement in A Translator's Handbook on the Gospel of John by Barclay Newman and Eugene Nida is very interesting:
"These statements indicate that for John the concepts of love, obedience, and faith are simply different ways of expressing one's relation to the Son" (p. 518).
For "believed" see Special Topic: John's Use of "Believe" at John 2:23.
16:28 "I came forth. . .and have come" This is an aorist tense followed by a perfect tense. Jesus was born at Bethlehem (Incarnation) and the results of His coming abide (i.e., "I am with you always," cf. Matt. 28:20).
The fact that Jesus "came forth from the Father" (cf. John 16:27,30; 8:42; 13:3; 17:8) asserts
1. His pre-existence
2. His divinity
3. His full revelation of the Father
▣ "I am leaving the world again and going to the Father" This refers to the upcoming ascension and the beginning of the ministry of the "Helper" and the intercessory ministry of Jesus (cf. Heb. 7:25; 9:24; 1 John 2:1). As pre-existence was asserted in John 1:1, so Jesus' restoration to glory and power is asserted in this verse (cf. John 17:5,24).
NASB (UPDATED) TEXT: JOHN 16:29-33
29His disciples said, "Lo, now You are speaking plainly and are not using a figure of speech. 30Now we know that You know all things, and have no need for anyone to question You; by this we believe that You came from God." 31Jesus answered them, "Do you now believe? 32Behold, an hour is coming and has already come, for you to be scattered, each to his own home, and to leave Me alone; and yet I am not alone, because the Father is with Me. 33These things I have spoken to you, so that in Me you may have peace. In the world you have tribulation, but take courage; I have overcome the world."
16:29 "speaking plainly" See Special Topic: Boldness (Parrhēsia) at John 7:4.
16:30 This sentence must be understood in light of Jesus' knowing the disciples' question of John 16:19. This statement by them reflects their growing, but still incomplete, faith. They had seen and heard so much; did this event (cf. John 16:19) really function as a major turning point in their understanding? To me this sounds like one of Peter's well-intentioned but exaggerated statements (see The Jerome Biblical Commentary, p. 456).
16:31 "Do you now believe" This can be a question or a statement. Most modern English translations understand it as a question. Even at this crucial period, the faith of the Apostles was not complete. Modern believers' initial, but weak, faith is also accepted by God when they respond to Jesus based on the light that they have. The disciples lack of faith will be evident in their deserting Jesus during His trials and crucifixion.
16:32 "you to be scattered, each to his own home, and to leave Me alone" Apparently only John was present at the trials and crucifixion (cf. Matt. 26:31, from Zech. 13:7). John 21:1-3 suggests that several of the Apostles had gone back to fishing as a vocation.
Jesus was bereft of human companionship (cf. Matt. 26:38,40-41, 43,45), but never divine companionship (cf. John 8:16,29) until the crucifixion, when He bore the sin of all the world (cf. Matt. 27:45-46).
NASB"to his own home"
NKJV"to his own"
NRSV"to his home"
NJB"his own way"
TEV"your own home"
REB, NET,
NIV"to his own home"
The NKJV is literal. Most English translations assume it refers to ones home. Bultmann asserts it refers to "property" or "possessions" (NIDOTTE, vol. 2, p. 839), referring to Jesus as the creator (i.e., John 1:3; 1 Cor. 8:6; Col. 1:16; Heb. 1:2).
16:33 "in Me you may have peace" This is a present active subjunctive (cf. John 14:27). Both objective and subjective peace is found and maintained in Christ. See Special Topic: Peace at John 14:27.
▣ "the world" John uses "world" in this context as human society organized and functioning apart from God. See Special Topic: Kosmos at John 14:17.
▣ "you have tribulation" The persecution that Jesus faced, they will face (cf. John 15:18-25; Matt. 5:10-12; Acts 14:22; 1 Thess. 3:3). The persecution (i.e., thlipsis) is a way to reveal Jesus' true followers.
In Revelation there is a theological distinction between "wrath" and "persecution." God's wrath never falls on believers, but non-believers' anger falls on believers. The world reveals itself as the children of Satan by their attacks on "the light of the world" (cf. John 1:1-18; 3:17-21)!
▣ "take courage" This is a present active imperative (cf. Matt. 9:2,22; 14:27; Mark 6:50; 10:49; Acts 23:11). It sounds like YHWH's words to Joshua (cf. Jos. 1:6,9,18; 10:25).
▣ "I have overcome the world" This is a perfect active indicative. Victory is assured even before Gethsemane, before Calvary, before the empty tomb (cf. Rom. 8:37; 1 Cor. 15:57; 2 Cor. 2:14; 4:7-15)! There is no ultimate dualism. God is in control.
As Jesus overcame the world by love and obedience to the Father, believers are also overcomers through Him (cf. 1 John 2:13-14; 4:4; 5:4-5; Rev. 3:21; 12:11).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the connection between chapter 15 and chapter 16?
2. In relationship to verse 5, how do we understand 13:36?
3. What is the ministry of the Holy Spirit to the lost world?
4. What is the ministry of the Holy Spirit to believers?
5. Why are verses 26-27 such an important truth needed in light of modern denominational tendencies?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Prayer of Jesus | Jesus Prays for Himself | Jesus' High Priestly Prayer | Jesus Prays for His Disciples | The Prayer of Jesus |
17:1-5 | 17:1-5 | 17:1-5 | 17:1-5 | 17:1-23 |
Jesus Prays for His Disciples | ||||
17:6-19 | 17:6-19 | 17:6-19 | 17:6-8 | |
Jesus Prays for All Believers | 17:9-19 | |||
17:20-26 | 17:20-26 | 17:20-24 | 17:20-23 | |
17:24-26 | 17:24-26 | |||
17:25-26 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-26
A. Historical Setting
1. This chapter is Jesus' High Priestly prayer for
a. Himself (John 17:1-5)
b. His disciples (John 17:6-19)
c. future followers (John 17:20-26)
It was given in an atmosphere of confidence, not resignation (cf. John 16:33).
2. This is the longest recorded prayer of Jesus.
3. This chapter is difficult to divide into subjects because the same motifs are mentioned over and over again, which is characteristic of John's writings. This is like a tapestry of recurrent patterns. The key words are "glory," "give," "know," "sent," "name," "the world," and "one."
4. There is no mention of the Holy Spirit in this chapter. This is unusual because of His prominence in chapters14-16.
B. Characteristics of Disciples in Verses 6-19
1. They are elect
2. They are obedient
3. They know God and Christ
4. They accept truth
5. They are prayed for by Jesus
6. They stay in the world
7. They are kept by His power
8. They are one as the Father and Jesus are one
9. They have His joy
10. They are not of this world
11. They are consecrated by truth
12. They are sent as He was sent
13. They are loved as the Father loved Jesus
C. The term "glory" in John
1. There are over 25 Hebrew words translated by the Greek term doxa in the Septuagint (LXX). The major OT term is kabod, which meant "different," "weight," "heaviness," "worthiness," "reputation," "honor," or "brightness/splendor."
2. The Greek term doxa comes from the verb "to think" in the sense of reputation.
3. There are many different connotations of this word in John
a. divine glory (cf. John 17:5,24; 1:14; 12:41; 12:16)
b. the revelation of the Father by Jesus' signs, teachings, and Passion Week works (cf. John 17:4,10,22; 1:14; 2:11; 7:18; 11:4,40)
c. specifically the cross (cf. John 17:1,4; 7:39; 12:23; 13:31-32)
There is obviously some fluidity between these usages. The central truth is that the invisible God is revealed in a human (i.e., Jesus Christ) by His words and acts.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT: 17:1-5
1Jesus spoke these things; and lifting up His eyes to heaven, He said, "Father, the hour has come; glorify Your Son, that the Son may glorify You, 2even as You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life. 3This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent. 4I glorified You on the earth, having accomplished the work which You have given Me to do. 5Now, Father, glorify Me together with Yourself, with the glory which I had with You before the world was."
17:1 "Jesus spoke these things" This must refer to the upper room discourses of chapters 13-16.
▣ "lifting up His eyes to heaven" This was the common Jewish posture for prayer: hands, head, and open eyes lifted toward heaven as if in conversation with God (cf. John 11:41; Mark 7:34; Luke 18:13; Ps. 123:1). Jesus prayed often. This can clearly be documented from the Gospel of Luke 3:21; 5:16; 6:12; 9:18, 28; 11:1; 22:41-45; 23:34.
▣ "Father" Jesus commonly addressed Deity by this term (cf. John 11:41; 12:27,28; Matt. 11:25-27; Luke 22:42; 23:34). Jesus spoke Aramaic. Jesus' Aramaic term was Abba, which is what a child used for his father at home, "Daddy" (cf. Mark 14:36). This must have shocked and offended Jesus' non-disciples!
▣ "the hour has come" This shows that Jesus knew the purpose and timing of His ministry (cf. John 2:4; 7:6,8,30; 8:20; 12:23; 13:1). He was not overtaken by unknown circumstances.
▣ "glorify Your Son" This is an aorist active imperative. Jesus always refers to His death in similar terms in John (cf. John 17:4; 7:39; 12:23; 13:31-32). This term also relates to Jesus' pre-existent deity (cf. John 1:14 and John 17:5,24). Jesus' actions glorified the Father. There was a reciprocity! See note at John 1:14 and Contextual Insights, C.
For "Son" see Special Topic at 1 John 3:8.
There is manuscript variant related to "Son."
1. Son with the article occurs in MSS P60, א, B, C*, W
2. Son with the genitive pronoun occurs in MSS A, D, C2
The UBS4 gives form #1 a "B" rating (almost certain).
17:2 "authority over all flesh" This is an awesome statement by a peasant carpenter (cf. John 5:27; Matt. 11:27; 28:18; Luke 10:22). The term "authority" (exousia) is the same one used in John 1:12; 5:27; 19:10,11. It can be translated "legal right," "authority," or "power."
The phrase "all flesh" is singular (a Hebrew idiom referring to mankind, cf. Gen. 6:12; Ps. 65:2; 145:21; Isa. 40:5; 66:23; Joel 2:28).
▣ "to all whom You have given Him" The term "all whom" is neuter and singular (cf. John 7,24), which focuses on disciples, the body of Christ, not individuals! The verb is perfect active indicative which speaks of an enduring gift! This phrase affirms foreknowledge and election (cf. John 17:6, 9, 12; 6:37, 39; Rom. 8:29-30; Eph. 1:3-14). In the OT election was for service, while in the NT it is for spiritual, secure, and eternal salvation. Believers are also called to service. Election is not the only divine act, but must be covenantally linked to human responsibility. It is not focused on death, but on life! Believers are chosen for "holiness" (cf. Eph. 1:4), not a for a privileged standing. This phrase should not be understood as the Father giving some humans to Jesus and not others.
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
▣ "He may give eternal life" Eternal life is a gift from God through Christ (cf. John 5:21,26; 6:40,47; 10:28; 1 John 2:25; 5:11). It means "God's life," "new age life," or "resurrection life." It is not primarily quantity, but quality (cf. John 10:10).
17:3 "This is eternal life" This is a definition of "eternal life" inserted by John. This verse shows the two major truths of Christianity: (1) monotheism (cf. Deut. 6:4-6) and (2) Jesus as the Davidic Messiah (cf. 2 Samuel 7). This "eternal life" is not something reserved for the future but available now in Jesus Christ.
▣ "that they may know You" This is a present active subjunctive. This does not refer only to cognitive knowledge about God, although there is truth to be affirmed, but is used in the Semitic sense of personal relationship. However, the truth is that Jesus is the Messiah, the full and complete revelation of the one true God (cf. John 1:12,14; Col. 1:15; Heb. 1:3), and that individuals must believe, receive, repent, obey, and persevere in Him.
▣ "the only true God" The OT was unique in its assertion of the existence of one and only one God (cf. Exod. 8:10; 9:14; Deut. 4:35,39; 6:4; 33:26; 1 Sam. 2:2; 2 Sam. 7:22; 1 Kgs. 8:23; Isa. 37:20; 44:6,8; 45:6-7,14,18,21,22; 46:9; John 5:44; 1 Cor. 8:4,6; 1 Tim. 1:17; 2:5; Jude 1:25). In fairness it must be said that the OT presentation of God's uniqueness and oneness is set against the backdrop of the Ancient Near Eastern's worldview of many spiritual beings. There is only one God, but other spiritual beings (cf. Exod. 15:11; Deut. 3:24; Ps. 86:8; 89:6).
SPECIAL TOPIC: "TRUE" (THE TERM) IN JOHN'S WRITINGS
▣ "and Jesus Christ whom You have sent" This may be an editorial comment by John. This emphasis on Jesus as "sent" from the Father is a recurrent vertical dualism in John (cf. John 3:17,34; 5:36,38; 6:29,38,57; 7:29; 8:42; 10:36; 11:42;17:3,8,18,21,23,25; 20:21). The rabbis used the term apostellō to refer to one sent as an official representative. See Special Topic: Send (Apostellō) at John 5:24.
17:4 "I have glorified You on the earth" (See note at John 13:32). The term "glory" can be used in the sense of (1) "give glory to" or (2) "to reveal the glory of." Verse 6 implies #2. One of Jesus' main tasks was to reveal the Father (cf. John 1:14,18).
▣ "having accomplished the work" The Greek root, telos, implies "to complete fully" (cf. John 4:34; 5:36; 19:30). The work was threefold.
1. revelation of the Father (cf. John 1:14,18)
2. redemption of fallen mankind (cf. Mark 10:45; 2 Cor. 5:21)
3. an example of true humanity (cf. John 13:31; 1 Pet. 2:21)
4. also, Jesus' work of intercession continues (cf. 1 John 2:1; Heb. 7:25; 9:24).
17:5 "glorify. . .glory" This verse emphasizes the pre-existence of Christ (cf. John 1:1,15; 6:62; 8:58; 16:28; 17:11,13,24; 2 Cor. 8:9; Phil. 2:6-11; Col. 1:17; Heb. 1:3; 10:5-8). Jesus had revealed "glory" to the disciples by His signs and miracles (cf. John 1:14; 2:11; 11:4,40; 12:28). Now the ultimate "glory" would be His death, resurrection, and ascension back to heaven's glory (cf. John 17:24; Phil. 2:5-6). The verb is an aorist active imperative used as a request to the Father. See full note on "glory" at John 1:14.
NASB (UPDATED) TEXT: JOHN 17:6-19
6"I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word. 7Now they have come to know that everything You have given Me is from You; 8for the words which You gave Me I have given to them; and they received them and truly understood that I came forth from You, and they believed that You sent Me. 9I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; 10and all things that are Mine are Yours, and Yours are Mine; and I have been glorified in them. 11I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which You have given Me, that they may be one even as We are. 12While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled. 13But now I come to You; and these things I speak in the world so that they may have My joy made full in themselves. 14I have given them Your word; and the world has hated them, because they are not of the world, even as I am not of the world. 15I do not ask You to take them out of the world, but to keep them from the evil one. 16They are not of the world, even as I am not of the world. 17Sanctify them in the truth; Your word is truth. 18As You sent Me into the world, I also have sent them into the world. 19For their sakes I sanctify Myself, that they themselves also may be sanctified in truth."
17:6 "I have manifested Your name" Hebrew names were meant to reflect character (cf. John 17:11,12,25-26; Ps. 9:10). This phrase also theologically asserts that to see Jesus is to see God (cf. John 1:18; 12:45; 14:8-11; Col. 1:15; Heb. 1:3).
The "name" plays an important theological role in the upper room dialogues (cf. John 14:13,14,26; 15:16,21; 16:23,24,26; 17:6, 11,12,26). In chapter 17 two unique titles are used of God.
1. Holy Father, John 17:11
2. Righteous Father, John 17:25
▣ "the men whom You gave Me" Theologically this speaks of election (cf. John 17:2,9,24; 6:37,39). No one can come unless
1. God gives
2. the Spirit draws (John 6:44,65)
3. they receive (John 1:12); believe (John 3:16)
▣ "they have kept Your word" Obedience is crucial (cf. John 8:51,55; 14:23; 15:10,20). This is used in a similar sense to OT "blameless" (cf. Noah, Gen. 6:9; Abraham, Gen. 17:1; Israel, Deut. 18:13; Job, Job 1:1). It does not imply perfect obedience or sinlessness, but a desire to hear and do all that is revealed; so far it refers to the disciples' faith in Jesus, abiding in Jesus, and loving one another as Jesus loved them.
17:7 "they have come to know" This is a perfect active indicative followed by "that" (hoti), which refers to the content of a message. For John's use of "hoti" see Special Topic at John 2:23, #4.
▣ "that everything You have given Me is from You" Jesus spoke what was revealed to Him by the Father (cf. John 17:8; 7:16; 12:48-49).
17:8 "they received them" They received Jesus' message about God. There is no direct object stated. In John 1:12 the direct object of accept/receive referred to Jesus Himself; here, it is the message about God that Jesus brought (cf. John 17:4). This highlights the twin aspects of the gospel as (1) a person and (2) a message.
▣ "they received. . .they believed" These are aorist active indicatives. These truths refer to Jesus' divine origin and message (cf. John 5:19; 6:68-69; 12:48-49; 16:30; 17:18,21,23,25).
17:9 "I ask on their behalf" Jesus is our Mediator (cf. 1 Tim. 2:5; Heb. 8:6; 9:15; 12:24) and Advocate (cf. 1 John 2:1). The Father is also involved in these tasks (cf. John 16:26-27), as is the Spirit (cf. Rom. 8:26-27). All three Persons of the Trinity are involved in all aspects of redemption.
▣ "the world" Kosmos is used eighteen times in this chapter. Jesus cares for (1) the planet (cf. John 17:5,24) and (2) believers' relationship to its fallenness (cf. John 1:10; 17:6,9,11,13,14, 15,16,17,18,21,23). In John's writings this term uniquely means "human society organized and functioning apart from God." Sometimes it implies (1) the planet; (2) all life on the planet; or (3) or life apart from God. See Special Topic at John 14:17.
17:10 "and all things that are Mine are Yours and Yours are Mine" This reveals the unity of the Trinity (cf. John 17:11, 21-23; 16:15). For Trinity see Special Topic at John 14:26.
▣ "I have been glorified in them" This is a perfect passive indicative. A disciple's life is to give honor to Jesus as He gave honor to the Father. What an awesome responsibility!
17:11 "I am no longer in the world" This refers to (1) the immediate future (ascension) when Jesus will return to the Father (cf. Acts 1:9-10) or (2) the public ministry of Jesus.
▣ "Holy Father" This term "Holy" is used of the Father only here in the NT (Also used in the title, "Holy One," 1 Pet. 1:15) as it is in the OT. This adjective (hagios) is also often attributed to the Spirit (cf. John 1:33; 14:26; 20:22). The same Greek root is used of the disciples in John 17:17 (hagiasmos) and Jesus in John 17:19 (hagiazō).
The basic etymology of the root is "to separate for God's service" (cf. John 17:17,19). It is used of persons, places, and things given exclusively for God's use. It describes God's transcendent character (the Holy One of Israel) and a differentness from physical, earthly, fallen things. Jesus was holy; as His followers become more like Him they, too, reflect "holiness." The root of the term "saint" is from the Greek term "holy." Believers are holy because they are in Christ, but they are to become holy as they live for Him, like Him, and unto Him.
▣ "keep them in Your name" Jesus is praying (aorist active imperative) for the empowering protection and personal presence that YHWH has given Him (perfect active indicative) to be provided His disciples (cf. John 17:12). This will enable them to minister in a fallen world as He ministered in a fallen world (cf. John 17:18). This is one of the benefits of the unity (cf. John 17:21) between
1. the Father
2. the Son
3. the disciples
▣ "that they may be one even as We are" This is a present subjunctive. It refers to the relational unity of the Triune God (cf. John 17:21,22,23; 10:30; 14:10). This is also an awesome request and responsibility for Christians! This call for unity is lacking in our day (cf. Eph. 4:1-6). Unity, not uniformity, is the way to reunite God's splintered church.
17:12 "I was keeping. . .I guarded" The first verb is imperfect tense and the second aorist tense. These verbs are synonymous. The thrust of the passage is Jesus' continuous protection (cf. 1 Pet. 1:3-9).
In his Word Studies in the New Testament, Vol. 1, M. R. Vincent makes a distinction between these two terms. He says the first (tēreō) meant to preserve and the second (phulassō) meant to guard (p. 496).
▣ "not one of them perished" This shows Jesus' power of protection (cf. John 6:37,39; 10:28-29).
This term (apollumi) is difficult to translate because it is used in two different senses. In his book Theological Dictionary of the New Testament, Vol. 1, Gerhard Kittel says of this word, "In general we may say that 2 and 4 underlie statements relating to this world as in the Synoptics, whereas 1 and 3 underlie those relating to the next world, as in Paul and John" p. 394. The definitions he gives are:
1. "to destroy or kill"
2. "to lose or suffer loss from"
3. "to perish"
4. "to be lost"
This term has often been used to assert the doctrine of annihilation, that is, that unsaved people cease to exist after judgment. This seems to violate Dan. 12:2. It also misses the distinction between the connotations used in the Synoptic Gospels versus John and Paul, who use it metaphorically of spiritual lostness, not physical destruction. See Special Topic at John 10:10.
▣ "but the son of perdition" This obviously refers to Judas Iscariot. This same phrase is used in 2 Thess. 2:3 of the "Man of Sin" (end-time Antichrist). This is a Hebraic idiom meaning "the one who is destined to be lost." It is a wordplay on the term "lost" used earlier in the verse: "no one is lost except the one destined to be lost."
See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at John 6:64.
▣ "that the Scripture would be fulfilled" This refers to Psalm 41:9, quoted in John 13:18; 6:70-71.
17:13 "But now I come to You" This could refer to
1. Jesus' prayer (John 17)
2. Jesus' ascension (John 17:11; Acts 1)
▣ "these things I speak in the world" This phrase may link back to
1. 11:42, Jesus speaks aloud so others can hear
2. 15:11, Jesus' words are directly related to the disciples "joy"
▣ "that they may have My joy made full in themselves" This is a present active subjunctive and perfect passive participle. What a wonderful promise (cf. John 15:11; 16:24). John uses this very phrase again (cf. 1 John 1:4; 2 John 12).
17:14 "I have given them Your word" The term "word" here is logos. The Greek synonym rhēma is used in verse 8. This is an affirmation of divine revelation through Jesus' person, teachings, and example. Jesus gives the Word and is the Word. The word is both personal and cognitive content. We welcome the Person of the gospel and believe the message of the gospel!
▣ "the world has hated them" Rejection by the world is a sign of acceptance by Christ (cf. John 15:18-20; 1 John 3:13).
▣ "because they are not of the world" Believers are in the world, but not of the world (cf. John 17:16; 1 John 2:15-17).
▣ "as I am not of the world" "The world" refers to this fallen age of human and angelic rebellion (cf. John 8:23). This is another example of John's vertical dualism.
17:15 "I do not ask You to take them out of the world" Christians have a mission in the world (cf. John 17:18; Matt. 28:19-20; Luke 24:47; Acts 1:8). It is not time for them to go home!
NASB, NKJV"the evil one"
NRSV"the evil one"
TEV, NJB"the Evil One"
This term is either neuter or masculine. This literary unit mentions the personal force of evil often (cf. John 12:31; 13:27; 14:30; 16:11), therefore, this verse, like Matt. 5:37; 6:13; 13:19,38, should be "the evil one" (cf. 2 Thess. 3:3; 1 John 2:13-14; 3:12; 5:18-19). See Special Topic at John 12:31.
17:17 "Sanctify" This is an aorist active imperative from the root "holy" (hagios). This can mean
1. Believers are called to Christlikeness (cf. John 17:19; Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15). This can only happen through knowledge of the truth, which is both living word (Jesus cf. John 1:1-14) and written word (Bible, cf. John 15:3).
2. "Sanctify," in its OT sense, basically means "to set apart for God's service. Verse 18 clarifies the purpose for them being "sanctified."
It is not a question of whether #1 or #2 is true. They both are true. Jesus' life showed the necessity of both (cf. John 17:19).
It is quite possible that John has the disciples "sanctified" for God's service as an analogy of the OT priests set apart for God's service. They served as mediators of the OT sacrifices, but the disciples' served as the revealers of the NT perfect, once-for-all sacrifice, Christ (see the book of Hebrews, which compares the OT and NT).
▣ "in the truth; Your word is truth" Truth refers to Jesus' message about God (cf. John 8:31-32). Jesus is called both the message (Logos, cf. John 1:1,14) and truth (cf. John 14:6) of God. The Spirit is often referred to as the Spirit of Truth (cf. John 14:17; 15:26; 16:13). Notice that believers are also sanctified by truth (cf. John 17:19, perfect passive participle) and by the Spirit (cf. 1 Pet. 1:2). For a fuller discussion on the Greek root "true, truth" see Special Topics on Truth at John 6:55 and 17:3.
It is possible that "Your word is truth" may be an allusion or quote from the LXX of Ps. 119:142, "Thy righteousness is an everlasting righteousness, and they law is truth." It is surely possible that Jesus was seen as
1. the new Moses (Deut. 18:15)
2. His disciples as new priests (use of verb "sanctify")
3. His life as the true revelation of the one true God
4. the unity of the Triune God and disciples as the fulfilled purpose of creation (i.e., Gen. 1:26-27)
5. Jesus as the fulfillment of Gen. 3:15
17:18 "As You sent Me into the world" Jesus' life of obedience and service, even to the point of death (2 Cor. 5:14-15; Gal. 2:20; 1 John 3:16), sets the pattern for His followers (cf. John 17:19). He will send them into the lost world on mission just as He was sent in John 20:21. They must engage the world, not cloister from it. See Special Topic: Send (Apostellō) at John 5:24.
17:19 "I sanctify Myself" This must refer in this context to Calvary! Jesus set Himself to do the Father's will (i.e., Mark 10:45).
▣ "that they themselves also may be sanctified in truth" This is a hina clause (purpose clause) with a periphrastic perfect passive participle, which implies that the results have already occurred and continue in force. There, however, is an element of contingency based on
1. Christ's upcoming work on the cross, resurrection, and ascension
2. their continuing repentant faith response to Jesus and His teachings
See Special Topics on Truth at John 6:55 and 17:3.
NASB (UPDATED) TEXT: JOHN 17:20-24
20"I do not ask on behalf of these alone, but for those also who believe in Me through their word; 21that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me. 22The glory which You have given Me I have given to them, that they may be one, just as We are one; 23I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. 24Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world."
17:20 "but for those also who believe in Me" This is a present tense functioning as a future tense. This refers to all subsequent believers and in John 10:16, even to Gentiles. See Special Topic at John 2:23.
▣ "through their word" This is the term logos. Because of its use in John 17:14 and its synonym rhēma in John 17:8, this must refer to the disciples' passing on the revelatory message of Jesus.
17:21 "that they may all be one" This unity is nothing else than the unity of the Trinity (cf. John 17:11, 22,23; Eph. 4:1-6). This is one aspect of Jesus' teaching that His followers have not followed.
▣ "so that the world may believe that You sent Me" This is a present active subjunctive. The purpose of unity is evangelism. Verse 23 is almost the exact same structure and emphasis!
There is a tension in Jesus' prayer. He does not pray for the world (cf. John 17:9), yet He sends His followers into the world with His message which will cause their persecution because God loves the world (cf. John 17:21,23; 3:16). God wants the whole world to believe (cf. 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9). God loves all those made in His image and likeness. Jesus died for the sins of the entire world. See Special Topic: Send (Apostellō) at John 5:24.
17:22 "The glory which You have given Me I have given to them" These are both perfect active indicatives. Glory must refer to the revelatory message. They will bear His word to the world as Jesus bore the Father's word. This will result in them bearing His reproach also! A. T. Robertson in his Word Pictures in the New Testament, Vol. V, says "It is the glory of the Incarnate Word (cf. John 1:14 and 2:11) not the glory of the Eternal Word mentioned in John 17:24" (p. 280). See full note on "glory" at John 1:14.
17:23 "that they may be perfected in unity" This is hina clause with a periphrastic perfect passive, like John 17:19. In John 17:19, there is an element of contingency based on (1) Christ's upcoming work or (2) their continuing faith. The implication is that they have already been united by the agency of Jesus and that it will remain! The purpose of unity is evangelism.
▣ "and loved them, even as You have loved Me" This is a promise (cf. John 16:27 and 14:21,23), but it has a condition. God deals with humans by means of covenants ("if. . .then").
Love (agapeō) occurs eight times in John 1-12, but 31 times in John13-17. The upper room dialogues emphasized the revealed character of God the Father through the words and actions of the Son and soon after, the resurrection, and especially Pentecost, through the disciples. God is love (cf. 1 John 4:7-21).
17:24 "be with Me where I am" Jesus is returning to glory to prepare a place for His followers (cf. John 14:1-3). This world is not our home as it was not His either! It is His creation (Genesis 1-2) and it will be restored (Revelation 21-22).
▣ "so that they may see My glory which You have given Me" Obviously the term "glory" in this verse cannot mean what it does in John 17:22. Here it seems to include the majesty of Jesus' pre-existent deity.
▣ "before the foundation of the world" The Triune God was active in redemption even before creation. This phrase is used several times in the NT (cf. Matt. 25:34; Luke 11:50; Eph. 1:4; Heb. 4:3; 9:26; 1 Pet. 1:20; Rev. 13:8; 17:8).
NASB (UPDATED) TEXT: JOHN 17:25-26
25"O righteous Father, although the world has not known You, yet I have known You; and these have known that You sent Me; 26and I have made Your name known to them, and will make it known, so that the love with which You loved Me may be in them, and I in them."
17:25 "righteous Father" This title only appears here in the NT. It is parallel to "Holy Father" in John 17:11. comes from a Hebrew word for "measuring reed." God is the standard of judgement! See Special Topic at 1 John 2:29.
▣ "the world has not known You" The world, human society organized and functioning apart from God (John's unique usage), does not know God (cf. John 17:25) nor His Son (cf. John 1:10). It is evil and wicked (cf. John 3:19-20; 7:7).
▣ "yet I have known you" Jesus is the highest and purest source of information about God (cf. John 1:18; 3:11).
17:26 "I have made Your name known to them" This is referring to Jesus' revelation of the Father's character and plan of redemption for mankind (cf. John 17:6,11,12; Acts 2:23; 3:18; 4:28). The term "known" is used five times in John 17:25-26.
▣ "and will make it known" This either refers to (1) the continuing revelation of Jesus through the Spirit who clarifies His teachings or (2) the salvation (Passion Week) events about to occur. The context of the passage implies #1. Salvation involves a person and a message, a decision and a lifestyle, an initial faith and a continuing faith. It involves both the Greek connotation of "know" and the Hebrew connotation of "know."
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is this prayer so theologically important?
2. Was Judas a believer who fell from grace?
3. What is the purpose of our unity?
4. Why is the pre-existence of Jesus important?
5. Define in this context the key terms:
a. "glorified"
b. "give"
c. "know"
d. "sent"
e. "name"
f. "world"
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Betrayal and Arrest of Jesus | Betrayal and Arrest in Gethsemane | Arrest, Trial, Crucifixion Burial of Jesus | The Arrest of Jesus | The Arrest of Jesus |
(18:1-19:42) | ||||
18:1-11 | 18:1-11 | 18:1-11 | 18:1-4 | 18:1-9 |
18:5a | ||||
18:5b | ||||
18:5c-7a | ||||
18:7b | ||||
18:8-9 | ||||
18:10-11 | 18:10-11 | |||
Jesus Before the High Priest | Before the High Priest | Jesus Before Annas | Jesus Before Annas and Caiaphas, Peter disowns Him | |
18:12-14 | 18:12-14 | 18:12-14 | 18:12-14 | 18:12-14 |
Peter's Denial of Jesus | Peter Denies Jesus | Peter Denies Jesus | ||
18:15-18 | 18:15-18 | 18:15-18 | 18:15-17a | 18:15-18 |
18:17b | ||||
18:18 | ||||
The High Priest Questions Jesus | Jesus Questioned by the High Priest | The High Priest Questions Jesus | ||
18:19-24 | 18:19-24 | 18:19-24 | 18:19-21 | 18:19-24 |
18:22 | ||||
18:23 | ||||
18:24 | ||||
Peter Denies Jesus Again | Peter Denies Twice More | Peter Denies Jesus Again | ||
18:25-27 | 18:25-27 | 18:25-27 | 18:25a | 18:25-27 |
18:25b | ||||
18:26 | ||||
18:27 | ||||
Jesus Before Pilate | In Pilate's Court | Jesus Before Pilate | Jesus Before Pilate | |
18:28-38a | 18:28-38 | 18:28-32 | 18:28-29 | 18:28-32 |
18:30 | ||||
18:31a | ||||
18:31b-32 | ||||
18:33-38a | 18:33 | 18:33-19:3 | ||
18:34 | ||||
18:35 | ||||
18:36 | ||||
18:37a | ||||
18:37b | ||||
18:38a | ||||
Jesus Sentenced to Die | Taking the Place of Barabbas | Jesus is Sentenced to Die | ||
(18:38b-19:16c) | (18:38b-19:16a) | |||
18:38b-19:7 | 18:38b-19:7 | 18:38b-39 | ||
18:39-40 | ||||
18:40-19:3 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 18:1-40
A. John omits Jesus' agony in Gethsemane (although chapter 17 may be parallel). This was apparently because he is emphasizing the dynamic character of Jesus which was in control of all circumstances. He Himself laid down His life (cf. John 10:11,15,17,18).
B. The order of events of this chapter is somewhat different from the Synoptic Gospels. This discrepancy seems to be attributable to
1. the nature of the eyewitness accounts
2. the author's theological purposes
C. John is very different from the Synoptic Gospels. Why and how are questions that scholarship cannot answer. The best discussion I have seen on this issue is in Gordon Fee, Douglas Stuart, How To Read the Bible For All Its Worth, where it gives several theories. Apparently the Gospel authors, under inspiration, had the freedom to
1. select from
2. adapt
3. rearrange
the words and works of Jesus. I do not think they could make up words and works, but could adapt them for their evangelistic purposes to help reveal Jesus to different people groups. Remember the Gospels are not western histories (i.e., cause and effect and chronological), but eastern histories. They are not biographies, but evangelistic tracts.
D. A good reference book on this chapter, as far as the legalities of Jesus' trials (cf., Sanhedrin, 4:1), is A. N. Sherwin-White's Roman Society and Roman Law in the NT.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 18:1-11
1When Jesus had spoken these words, He went forth with His disciples over the ravine of the Kidron, where there was a garden, in which He entered with His disciples. 2Now Judas also, who was betraying Him, knew the place, for Jesus had often met there with His disciples. 3Judas then, having received the Roman cohort and officers from the chief priests and the Pharisees, came there with lanterns and torches and weapons. 4So Jesus, knowing all the things that were coming upon Him, went forth and said to them, "Whom do you seek?" 5They answered Him, "Jesus the Nazarene." He said to them, "I am He." And Judas also, who was betraying Him, was standing with them. 6So when He said to them, "I am He," they drew back and fell to the ground. 7Therefore He again asked them, "Whom do you seek?" And they said, "Jesus the Nazarene." 8Jesus answered, "I told you that I am He; so if you seek Me, let these go their way," 9to fulfill the word which He spoke, "Of those whom You have given Me I lost not one." 10Simon Peter then, having a sword, drew it and struck the high priest's slave, and cut off his right ear; and the slave's name was Malchus. 11So Jesus said to Peter, "Put the sword into the sheath; the cup which the Father has given Me, shall I not drink it?"
18:1 "the ravine of the Kidron" The term "ravine" meant "winter-brook" or "wadi." "Kidron" (BDB 871) meant (1) of cedars or (2) black. This was a wadi that was completely dry in the summer time but ran during the winter season. It was the place where the blood of the sacrifices from Mt. Moriah were drained. This may be the source of the description "black." It was between the temple mount and the Mount of Olives (cf. LXX 2 Samuel 15:23; 2 Kgs. 23:4,6,12; 2 Chr. 15:16; 29:16; 30:14; Jer. 31:40).
There is a Greek manuscript variant at this point:
1. "of the cedars" (kedrōn) in MSS אc, B, C, L and several other uncial manuscripts
2. "of the cedar" (kedrou) in MSS א*, D, and W
3. "of Kidron" (kedrōn) in MSS A and S
The United Bible Society's fourth edition uses #3
▣ "a garden" This chapter completely omits Jesus' agony in Gethsemane, but it does place the event of the arrest in a garden. This was a favorite resting place of Jesus (cf. John 18:2; Luke 22:39). Jesus apparently slept here during the last week of His life (cf. Luke 21:37).
Gardens were not allowed in Jerusalem because the necessary fertilizer made it unclean. Many wealthy persons, therefore, owned vineyards, orchards, etc. on the Mount of Olives.
18:2 This is another editorial comment by John.
▣ "Judas" There is so much speculation about Judas and his motives. He is mentioned and vilified often in John's Gospel (cf. John 6:70-71; 12:4; 13:2,26,27; 18:2,3,5). The modern play "Jesus Christ Superstar" depicts him as a faithful, but disillusioned, follower who tried to force Jesus into fulfilling the role of the OT Jewish Messiah-this is, to overthrow the Romans, punish the wicked, and set up Jerusalem as the capital of the world. However, John depicts his motives as greed and satanically inspired.
The main problem is the theological issue of God's sovereignty and human free will. Did God or Jesus manipulate Judas? Is Judas responsible for his acts if Satan controlled him or God predestined and caused him to betray Jesus? The Bible does not address these questions directly. God is in control of history; He knows future events, but mankind is responsible for choices and actions. God is fair, not manipulative.
There is a new book that tries to defend Judas-Judas Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. I do not agree with this book because it depreciates John's testimony about Judas, but it is very interesting and thought provoking.
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
18:3
NASB"the Roman cohort"
NKJV"a detachment of troops"
NRSV"a detachment of soldiers"
TEV"a group of Roman soldiers"
NJB"the cohort"
This refers to a Roman military unit, which is a tenth of a legion and could have up to 600 men stationed in the Fortress Antonio, next to the Temple (cf. Acts 21:31,33). It is improbable that this large of a group was called on. The Romans were prepared for the riots in Jerusalem during these festival times. They would have taken the necessary precautions by transferring troops from Caesarea by the Sea. The Romans were involved in Jesus' trial because the Jews wanted to have Jesus crucified. This usually took several days; they could only do this with the Roman government's permission and cooperation.
▣ "and officers from the chief priests" The Levitical Temple police accompanied the Roman garrison. They had already failed to arrest Jesus once (cf. John 7:32,45).
▣ "weapons" The swords were carried by Roman soldiers, and the clubs were carried by the Temple police (cf. Matt. 26:43; Mark 14:43; Luke 22:52).
18:4 "So Jesus, knowing all the things" This is a strong emphasis on Jesus' own knowledge and control of His arrest, trials, and crucifixion (cf. John 10:11,15,17,18). It was not by accident that Jesus was crucified (cf. Mark 10:45; Acts 2:23; 3:18; 4:28). This theme is characteristic of John's Gospel and may be why he does not record Jesus' Gethsemane conflict.
18:5
NASB, NJB"Jesus the Nazarene"
NKJV, NRSV,
TEV"Jesus of Nazareth"
There has been some discussion about the etymology of the term "Nazarene." It is possible that it may mean (1) Nazarene; (2) Nazarite (cf. Numbers 6); or (3) from Nazareth. NT usage (cf. Matt. 2:23) confirms #3. Some have even linked the Hebrew consonants nzr to the Messianic title "Branch" (nezer, cf. Isa. 11:1; 14:19; 60:21).
SPECIAL TOPIC: JESUS THE NAZARENE
▣ "I am He" This is literally "I am," Hebrew verb "to be" (see Special Topics at John 6:20), which the Jews would relate to YHWH, the Covenant name of God (cf. Exod. 3:14 and Isa. 41:4). Jesus makes this awesome assertion of deity in the same stark grammatical way (ego eimi) in John 4:26; 8:24, 28, 58 and 13:19. It is repeated three times in this context for emphasis (cf. John 18:6, 8). This grammatical structure is different from Jesus' famous "I Am. . ." statements.
▣ "and Judas also who was betraying Him, was standing with them" This is another editorial comment by the eyewitness author of the Gospel, John.
18:6 "they drew back and fell to the ground" John recorded this to emphasize Jesus' dynamic character and presence.
This does not imply reverence (bowing before someone), but fear.
18:7 "Therefore He again asked them" Possibly, Jesus was drawing attention to Himself and away from the disciples. This seems to fit the immediate context of verse 8.
18:8 "if" This is a first class conditional sentence; they were seeking Him.
▣ "let these go their way" This is an aorist active imperative. It is the fulfillment of a prophecy from Zech. 13:7 (cf. Matt 26:31; John 16:32).
18:9 "to fulfill the word which He spoke" This seems to be a reference to John 16:32, but John 17:12 is quoted.
18:10 "Simon Peter, then, having a sword, drew it and struck the high priest's slave, and cut off his right ear" Peter was not aiming for his ear, but his head! This shows Peter's willingness to die on Jesus' behalf. Peter's action may have come from a misunderstanding of Jesus' statement in Luke 22:36-38. Luke 22:51 informs us that Jesus healed the man's ear with a touch.
▣ "the slaves' name was Malchus" Only John mentions his name in this editorial comment. This shows an eyewitness account. The author of John was in the garden!
18:11 "the cup" This is a metaphor used in the OT as a symbol of person's destiny, usually in a negative sense (cf. Ps. 11:6; 60:3; 75:8; Isa. 51:17, 22; Jer. 25:15,16,27-28).
The grammatical form of Jesus' questions expects a "yes" answer. Peter is acting again as someone who knows what is best to do (cf. Matt. 16:22; John 13:8).
The use of "cup" here is so different from the use of "cup" in the Synoptic accounts of Jesus' agony in Gethsemane. For John, Jesus is in complete control of events! John presents Jesus as confident, not fearful (cf. John 18:4; 13:1,11)!
NASB (UPDATED) TEXT: JOHN 18:12-14
12So the Roman cohort and the commander and the officers of the Jews, arrested Jesus and bound Him, 13and led Him to Annas first; for he was father-in-law of Caiaphas, who was high priest that year. 14Now Caiaphas was the one who had advised the Jews that it was expedient for one man to die on behalf of the people.
18:12
NASB"the Roman cohort and the commander"
NKJV"the detachment of troops and the captain"
NRSV"the soldiers, their officer"
TEV"the Roman soldiers with their commanding officer"
NJB"the cohort and its tribune"
The names of Roman military units are taken from the number of the full complement of troops involved.
1. cohort - refers to a unit of up to 600 men (cf. John 18:3)
2. the commander - is from the number 1,000 (chiliarch, i.e., Acts 21:31; 22:24; 23:10; 24:7)
These titles say nothing about how large or small the military unit was that arrested Jesus. In Palestine #2 simply meant the leader of a small group of soldiers.
▣ "bound Him" This does not imply they were especially afraid of Jesus, but it seems to have been the normal procedures (cf. v 24).
18:13 "led Him to Annas first" There is much discussion about the order of these trials before Annas and Caiaphas. The Synoptics never mention a meeting with Annas. Verse 24 seems to be a footnote in John, but it is an integral part of the Synoptic accounts of Jesus' trials (cf. Matt 26:57; Mark 14:53).
In the OT the high priesthood was for life and each person had to be of the lineage of Aaron. However, the Romans had turned this office into a political plum, purchased by a Levitical family. The high priest controlled and operated the merchandising in the Court of the Women. Jesus' cleansing of the Temple angered this family.
According to Flavius Josephus, Annas was the High Priest from a.d. 6-14. He was appointed by Quirinius, governor of Syria and removed by Valerius Gratus. His relatives (5 sons and 1 grandson) succeeded him. Caiaphas (a.d. 18-36), his son-in-law (cf. John 18:13), was his immediate successor. Annas was the real power behind the office. John depicts him as the first person to whom Jesus is taken (cf. John 18:13,19-22).
18:14 This is another editorial comment by John, as are verses 15 and 18.
▣ "Caiaphas " John's major concern with Caiaphas was that he had unknowingly prophesied about Jesus' death (cf. John 11:50). He was Annas' son-in-law and was High Priest from a.d. 18-36. See note at John 11:49.
NASB (UPDATED) TEXT: JOHN 18:15-18
15Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest, 16but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to the doorkeeper, and brought Peter in. 17Then the slave-girl who kept the door said to Peter, "You are not also one of this man's disciples, are you?" He said, "I am not." 18Now the slaves and the officers were standing there, having made a charcoal fire, for it was cold and they were warming themselves; and Peter was also with them, standing and warming himself.
18:15 "Simon Peter was following Jesus, and so was another disciple" There has been much discussion as to the identity of this other disciple.
1. The traditional theory has been that it is the Apostle John because of a similar phrase used of him in John 20:2, 3, 4, and 8. Also, another possible connection is with John 19:25, which names John's mother, who could possibly be a sister of Mary, which means he may have been a Levite and, therefore, from a priestly family (cf. Polycarp's testimony).
2. This may have been a local unnamed follower like Nicodemus or Joseph of Arimathea because of their association with the high priest and his family (cf. John 18:15-16).
▣ "Now that disciple was known to the high priest" This is a very strong term for "acquaintance" and seems to mean a "close friend" (cf. Luke 2:44 and 23:49). If John, this may relate to his fishing business which would have involved his family in regularly bringing fish to Jerusalem.
18:17 "the slave-girl who kept the door said to Peter, 'You are not also one of this man's disciples, are you'" This grammatical form, like John 18:25, expects a "no" answer. It shows the contempt of those involved by not using Jesus' name. She may have asked this because of (1) Peter's connection with John or (2) Peter's Galilean accent.
▣ "I am not" Peter may have been prepared to die for Jesus, but he was not prepared to truthfully answer the question of a slave girl! In the Synoptic Gospels these three denials are placed together, but in John they are separated by the questioning of Jesus by Annas (cf. John 18:24).
Peter's "I am" statement is the exact opposite of Jesus' "I am" statement" (cf. John 18:5).
18:18 This story is told with such vivid eyewitness details. Both verses 18 and 25 have two periphrastic imperfects.
NASB (UPDATED) TEXT: JOHN 18:19-24
19The high priest then questioned Jesus about His disciples, and about His teaching. 20Jesus answered him, "I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret. 21Why do you question Me? Question those who have heard what I spoke to them; they know what I said." 22When He had said this, one of the officers standing nearby struck Jesus, saying, "Is that the way You answer the high priest?" 23Jesus answered him, "If I have spoken wrongly, testify of the wrong; but if rightly, why do you strike Me?" 24So Annas sent Him bound to Caiaphas the high priest.
18:19 "The high priest then questioned Jesus about His disciples, and about His teaching" This refers to Annas, not Caiaphas. Annas was the power behind the throne. He reigned from a.d. 6 to 15. He was immediately followed by his son-in-law and later his five sons and a grandson. Annas, who owned the commercial rights in the temple area, was probably anxious to interrogate the one who cleansed the Temple (possibly twice). It is interesting that Annas was concerned about Jesus' disciples as well as His teachings.
18:20 It is certainly true that Jesus taught publicly. However, it is also true that many of His teachings were veiled to the public (cf. Mark 4:10-12). The real issue was spiritual blindness on the part of His hearers.
Jesus' words and methods of teaching are recorded differently between the Synoptic Gospels and John. The Synoptics have no "I Am. . ." statements. Jesus teaches in parables; John records no parables. It seems to me that the differences may be explained by the Synoptics recording the public teachings of Jesus and John recording the private sessions.
18:21 "Why do you question Me" In John 18:20 Jesus asserts the public nature of His teaching ministry. Jesus was pointing out to Annas that his questions were illegal according to Jewish law and also were public knowledge.
18:22 "the officers standing nearby struck Jesus saying" This term originally meant "to slap" or "beat with a rod." It came to mean "a slap with the open hand." This is an allusion to Isa. 50:6. Jesus asserts that if He had done anything wrong, accuse Him; otherwise, why was He being hit?
18:23 "If. . .if" These are two first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. Here the first one is a literary way to accent a false reality. Jesus is challenging Annas to bring forth his evidence.
18:24 The order of these trials is reversed in the Synoptic Gospels.
NASB (UPDATED) TEXT: JOHN 18:25-27
25Now Simon Peter was standing and warming himself. So they said to him, "You are not also one of His disciples, are you?" He denied it, and said, "I am not." 26One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said, "Did I not see you in the garden with Him?" 27Peter then denied it again, and immediately a rooster crowed.
18:26 "One of the slaves of the high priest, being a relative of the one whose ear Peter cut off, said" There is some discrepancy among the four Gospels as to who asked the questions of Peter.
1. in Mark, it is a maid who asked the first question (cf. Mark 14:69)
2. in Matthew it is another servant girl (cf. Matt. 26:71)
3. in Luke 22:58 it is a man
4. in John a slave/servant of the High Priest
It is obvious from the historical setting that one person asked the question around the fire and the others joined in (cf. John 18:18).
18:26 "Did I not see you in the garden with Him" Unlike the first two questions in John 18:17 and 25, this grammatical form expects a "yes" answer.
18:27 "Peter then denied it again" We understand from Mark 14:71 and Matt. 26:74 that Peter denied it by cursing and swearing.
▣ "immediately a rooster crowed" The chronology of events from all four Gospels implies this occurred between 12:00 and 3:00 o'clock in the morning. The Jews did not allow chickens inside the city limits of Jerusalem so it must have been a Roman rooster.
Luke 22:61 asserts at this point that Jesus looked at Peter. It is assumed that Annas and Caiaphas lived in the same house and the guards were moving Jesus from His meeting with Annas to His meeting with Caiaphas and the Sanhedrin. It was in this movement when Jesus looked at Peter. This is all conjecture because we do not have enough historical information to be dogmatic about the sequence of events of these night trials.
NASB (UPDATED) TEXT: JOHN 18:28-32
28Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. 29Therefore Pilate went out to them and said, "What accusation do you bring against this Man?" 30They answered and said to him, "If this Man were not an evildoer, we would not have delivered Him to you." 31So Pilate said to them, "Take Him yourselves, and judge Him according to your law." The Jews said to him, "We are not permitted to put anyone to death," 32to fulfill the word of Jesus which He spoke, signifying by what kind of death He was about to die.
18:28
NASB, NKJV,
JB"to the Praetorium"
NRSV"to Pilate's headquarters"
TEV"to the governor's palace"
This is a Latin term referring to the Roman governor's official residence when they were in Jerusalem. This may have been the fortress Antonio, which was next to the Temple or Herod the Great's palace.
SPECIAL TOPIC: PRÆTORIAN GUARD
▣ "it was early" We know from Roman records that Roman officials in Palestine met for court at daybreak. Apparently, it was right at dawn when the Sanhedrin met to give some semblance of credibility and legality to the illegal night trials. They immediately took Jesus to Pilate.
▣ "they themselves did not enter into the Praetorium so that they would not be defiled" By entering a Gentile's residence they would have been defiled for the Passover meal. It is ironical that they were so squeamish about ceremonial items, but had no qualms about illegally putting a man to death.
This verse is the center of a controversy over an apparent historical discrepancy between the Synoptic Gospels, which assert that Jesus ate the Passover meal with His disciples (cf. Matt. 26:17; Mark 14:12; Luke 22:1), and John, which asserts that this took place the day before (Thursday), the preparation day of the traditional Passover feast. The renowned Roman Catholic Johannine scholar, Raymond Brown, makes these comments in the Jerome Biblical Commentary:
"If the chronicle of events as reported in the Syn tradition is to be preferred invariably to that of Jn from the standpoint of 'historicity,' the following passage-the report of a witness who certainly knew the Syn tradition-presents some insoluble difficulties. If, on the other hand, we recognize that the eyewitness testimony from which Jn has been formed is often closer to the factual events than the schematic Syn outline, the passage becomes more understandable" (p. 458).
There is also some possibility of two different dates to observe the Passover, on Thursday and on Friday. There is also the added problem that the term "Passover" can be used of the one-day feast and the eight-day festival (Passover combined with Unleavened Bread, cf. Exod. 12).
▣ "might eat the Passover" There are still problems over the exact date of the Last Supper. The Synoptic Gospels seem to imply it was the Passover meal, but John states it was the day before the official Passover meal (cf. John 19:14 and this verse). The answer may be in
1. the fact that the term "passover" can refer to the week, the meal, or the special Sabbath
2. the fact that some Jewish separatist groups (i.e., Essenes) follow a lunar calendar from the intertestamental book of Jubilees
3. the fact that John's "double meanings" present Jesus as the Passover lamb (1:29), which was slain the day before the Passover
18:29 God used Pilate's personality much like He used Pharaoh's in Exodus. He was appointed procurator of Judea in a.d. 26 by the Emperor Tiberius. He replaced Valerius Gratus (who removed Annas as High Priest). Pontius Pilate was the fifth Roman procurator. He administered the kingdom of Archelaus (son of Herod the Great), which included Samaria and Judea, Gaza, and the Dead Sea. Most of the information about Pilate comes from Flavius Josephus' writings.
18:30 "If this Man were not an evildoer, we would not have delivered Him to you" This is a second class conditional sentence often called "contrary to fact." Jesus was not an evil doer. This was a sarcastic remark of Pilate who refused to indulge in the "nit-picking" religious charges of Jews.
This verb "delivered" is the same one usually translated "betrayed" when used of Judas (cf. John 6:64,71; 12:4; 13:2,11,21; 18:2,5). The term literally means "to hand one over to an authority" or "to pass on a tradition." In connection with Judas, the term has intensified in meaning among English translators.
18:31 "We are not permitted to put anyone to death" The Jewish leadership had condemned Jesus for blasphemy, but they used the charge of insurrection to have Him executed by the Romans. It was very important to the Jewish leaders that Jesus be crucified because of Deut. 21:23 (i.e., being crucified was understood by 1st century Rabbis as being cursed by God). Jesus had predicted this in John 18:32; 3:14; 8:28; 12:32,33; and Gal. 3:13.
18:32 "signifying by what kind of death He was about to die" Why did the Jewish leaders want Jesus crucified? It is obvious from Acts 7 that they executed people for blasphemy by immediate stoning. Possibly it relates to the OT divine curse of Deut. 21:22-23. Originally this referred to public impalement after death, but the contemporary rabbis interpreted this verse in light of Roman crucifixion. They wanted Jesus, this Messianic pretender, cursed by God. This was God's plan for the redemption of fallen humanity. Jesus, the Lamb of God (i.e., 1:29), offered Himself as a substitute (cf. Isa. 53; 2 Cor. 5:21). Jesus became "the curse" for us (cf. Gal. 3:13).
NASB (UPDATED) TEXT: JOHN 18:33-38a
33Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, "Are You the King of the Jews?" 34Jesus answered, "Are you saying this on your own initiative, or did others tell you about Me?" 35Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?" 36Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm." 37Therefore Pilate said to Him, "So, You are a king?" Jesus answered, "You may correctly say that I am a king. For this I have been born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth hears My voice." 38Pilate said to Him, "What is truth?"
18:33 "the Praetorium" See Special Topic at John 18:28.
▣ "Are you the King of the Jews" Jesus was accused of treason (cf. Matt. 27:11; Mark 15:2; Luke 23:2 and John 19:3,12,15,19-22).
18:34 "Jesus answered, 'Are you saying this on your own initiative or did others tell you about Me'" If Pilate was asking the question in reference to a political kingship, Jesus would have denied it. If the Jews had suggested it, then it referred to His Messiahship and Jesus would have affirmed it. Pilate was obviously not ready to discuss the intricacies of Jewish religious thought (cf. John 18:35).
18:35 The first question expects a "no" answer. Pilate is expressing his contempt for the Jewish religion.
18:36 "If My kingdom were of this world, then My servants would be fighting" This is a second class conditional sentence which is called "contrary to fact." It should be translated "If My kingdom were of this world, and it is not, then My servants would be fighting, which they are not." The phrase "my servants" could refer to (1) the disciples or (2) the angels (cf. Matt. 26:53).
18:37 "Therefore Pilate said to Him, 'So you are a king?'" This was extreme irony on the lips of this symbol of earthly power (i.e., Rome), confronting Jesus and His spiritual kingdom. This question expects a "yes" answer.
▣ "You may correctly say that I am a King. For this I have been born, and for this I have come into the world" The first phrase is difficult to translate because of its ambiguity. It is an affirmation with qualifications (cf. Matt. 27:11; Mark 15:2; Luke 23:3). Jesus knew who He was (two perfect tense verbs), and why he came (cf. John 13:1,3; Mark 10:45; Luke 2:49; Matt. 16:22ff). Pilate would not have understood!
▣ "for this I have been born" Jesus is referring to His task of revealing the Father (i.e., "to testify to the truth"). Basically there are three reasons why Jesus came.
1. to fully and completely reveal the character and purpose of God (cf. John 1:18; 3:32)
2. to die as the innocent lamb of God to take away the sin of the world (cf. John 1:29)
3. to give believers an example of how to live and please God
▣ "Everyone who is of the truth hears My voice" I am always deeply moved by "everyone," "anyone," "whosoever," "as many as"! Wow! YHWH is fulfilling Gen. 3:15 in Christ. Jesus restores the image of God damaged in the Fall. Intimate, personal fellowship is again possible! Fellowship is restored now (realized eschatology).
Only those with spiritual eyes and ears (i.e., John 10:3,16,27; 18:37) can understand truth (cf. Matt. 11:15; 13:9,16,43; Mark 4:9,23; Luke 8:8; 10:23,24; 14:35; Rev. 2:7,11,17,29; 3:6,13,22). Jesus is the truth (John 14:6)! When He speaks His followers hear (cf. John 10:1-5). In John to "see" or "hear" truth is theologically equivalent to receiving "eternal life."
18:38 "Pilate said to Him, 'What is truth'" Pilate asked this question, but apparently left before he received the answer. Pilate wanted to assure himself that Jesus was no threat to the Roman government. He did this. He then tried to have Jesus released as was a custom of the Jews of that day during the Passover season (cf. John 18:39; Matt 27:15). John is writing, as Luke did, to show that Christianity was no threat to the Roman Empire (i.e., John 18:38b; 19:4; Luke 23:4,14,22).
NASB (UPDATED) TEXT: JOHN 18:38b-40
38bAnd when he had said this, he went out again to the Jews and said to them, "I find no guilt in Him. 39But you have a custom that I release someone for you at the Passover; do you wish then that I release for the King of the Jews?" 40So they cried out again, saying, "Not this Man, but Barabbas." Now Barabbas was a robber.
18:39 "you have a custom" This is explained in Matt. 27:15 and Luke 23:17 (but unknown from historical documentation outside the NT).
18:40 "So they cried out again, saying, 'Not this Man, but Barabbas" It is ironical that Barabbas was apparently a member of the zealot party and, therefore, guilty of the very charge for which Jesus was condemned (cf. Mark 15:7; Luke 23:19,25). This crowd apparently had been waiting there to support their local folk-hero. The Jewish authorities just took this opportunity to assure the condemnation of Jesus (cf. Mark 15:11).
It is also ironic that the name "Barabbas" means "son of a father." John uses these plays on words throughout his Gospel. The crowd wanted the "son of the father" released instead of "The Son of the Father." The darkness has fully come!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Jesus go to a place where He knew Judas would find Him?
2. Why does John omit Jesus' agony at Gethsemane?
3. Why did the Sanhedrin take Jesus to Pilate?
4. Why is the order of events between John and the Synoptics so confusing?
5. Why does John depict Pilate as trying to release Jesus?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus Sentenced to Die | The Soldiers Mock Jesus | Jesus is Sentenced to Die | Jesus Before Pilate | |
(18:38b-19:16a) | (18:38b-19:7) | (18:38b-19:16) | (18:28-19:11) | |
18:38b-19:7 | 18:38b-19:7 | 18:33-19:3 | ||
18:40-19:3 | ||||
19:1-4 | ||||
Pilate's Decision | 19:4-5 | 19:4-7 | ||
19:5-16 | ||||
19:6a | ||||
19:6b | ||||
19:7 | ||||
19:8-12 | 19:8-12 | 19:8-9a | 19:8-11 | |
19:9b-10 | ||||
19:11 | ||||
19:12 | Jesus is Condemned to Death | |||
19:12-16a | ||||
19:13-16a | 19:13-16a | 19:13-14 | ||
19:15a | ||||
19:15b | ||||
19:15c | ||||
19:16a | ||||
The Crucifixion of Jesus | The King on a Cross | Jesus Is Crucified | The Crucifixion | |
19:16b-22 | 19:16b-25a | 19:16b-21 | 19:16b-22 | |
19:17-24 | ||||
19:22 | Jesus' Garments Divided | |||
19:23-27 | 19:23-24 | 19:23-24 | ||
Behold Your Mother | Jesus and His Mother | |||
19:25-27 | 19:25b-27 | 19:25-26 | 19:25-27 | |
19:27 | ||||
The Death of Jesus | It Is Finished | The Death of Jesus | The Death of Jesus | |
19:28-30 | 19:28-30 | 19:28-30 | 19:28 | 19:28 |
19:29-30a | 19:29-30 | |||
19:30b | ||||
The Piercing of Jesus' Side | Jesus' Side is Pierced | Jesus' Side is Pierced | The Pierced Side | |
19:31-37 | 19:31-37 | 19:31-37 | 19:31-37 | 19:31-37 |
The Burial of Jesus | Jesus Buried in Joseph's Tomb | The Burial of Jesus | The Burial | |
19:38-42 | 19:38-42 | 19:38-42 | 19:38-42 | 19:38-42 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 19:1-7
1Pilate then took Jesus and scourged Him. 2And the soldiers twisted together a crown of thorns and put it on His head, and put a purple robe on Him; 3and they began to come up to Him and say, "Hail, King of the Jews!" and to give Him slaps in the face. 4Pilate came out again and said to them, "Behold, I am bringing Him out to you so that you may know that I find no guilt in Him." 5Jesus then came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold, the Man!" 6So when the chief priests and the officers saw Him, they cried out saying, "Crucify, crucify!" Pilate said to them, "Take Him yourselves and crucify Him, for I find no guilt in Him." 7The Jews answered him, "We have a law, and by that law He ought to die because He made Himself out to be the Son of God."
19:1 "Pilate took Jesus and scourged Him" The time sequence and number of floggings is uncertain. All prisoners who were condemned to crucifixion were flogged. It was such a brutal experience that many people died from it. However, in context, Pilate seems to have flogged Jesus to gain sympathy for the purpose of having Him released (cf. Luke 23:16,22; John 19:12). This may be a prophetic fulfillment of Isa. 53:5.
Roman flogging was a terribly painful, brutal punishment reserved for non-Romans. A whip of leather thongs with pieces of bone or metal tied to the ends was used to beat a person bent over with their hands tied to a low stake. The number of blows was not dictated. It was regularly done before crucifixion (cf. Livy XXXIII:36).
The Gospels use different words to describe the beatings at the hands of the Romans.
1. Matt. 27:26; Mark 15:15 - phragelloō, to whip or scourge
2. Luke 23:16,22 - paideuō, originally of child discipline (cf. Heb. 12:6-7,10), but here, as in 2 Cor. 6:9, of a beating
3. John 19:1 - mastigoō, originally the name of the whip, Matt. 10:17; 20:19; 23:34; Acts 22:24-25; Heb. 11:36
They may all be synonymous or they may denote two beatings
a. a lesser beating by Pilate
b. a scourging before crucifixion
19:2 "the soldiers twisted together a crown of thorns and put it on His head" This was a mode of torture whereby the thorns were pressed into Jesus' brow. However, it is quite possible that it represented a radiant crown made of palm leaves, which was another way of mocking Jesus as a king (cf. Matt. 27:27-31; Mark 15:15-20).
The Greek term "crown" (stephanos) was used of an athletic victory garland or a laurel wreath worn by the Emperor.
▣ "put a purple robe on Him" Purple (porphyros) was a sign of royalty, the dye was very expensive, as it was made from a mollusk shell. Scarlet was the color of Roman officers' robes (Mark 15:17,20). Scarlet dye was made from the scale of an insect found on oak trees. This robe was an allusion to a royal purple kingly robe, but in reality it was probably a faded scarlet Roman officer's cloak (cf. Matt. 27:28).
19:3
NASB"and they began to come up to Him and say"
NKJV"then they said"
NRSV"They kept coming up to him, saying"
TEV"and came to him and said"
NJB"They kept coming up to him and saying"
These are imperfect tenses. Apparently the soldiers did this one after another. This mocking was more contempt for the Jews in general than Jesus in particular. Possibly Pilate wanted this to cause sympathy for Jesus, but it did not work.
Again in John's writings prophetic statements are often put into the mouths of opponents. These soldiers said more than they realized.
▣ "and to give Him slaps in the face" This word originally meant "beat with rods," but it came to be used for simply "slapping with the open hand." This may have been a mocking gesture of a royal salute more than a brutal facial beating.
19:4
NASB"I find no guilt in Him"
NKJV"I find no fault in Him"
NRSV"I find no case against him"
TEV"I cannot find any reason to condemn him"
NJB"I find no case against him"
One of John's purposes was to show that Christianity was not a threat to the Roman government or its officials. John records that Pilate tried to release Jesus several times (cf. John 18:38; 19:6; Luke 23:4,14,22).
19:5
NASB, NKJV"Behold, the Man!"
TEV, NET"look! Here is the man!"
NRSV, NJB,
REB"Here is the man!"
There have been several ways to understand this phrase.
1. Jesus dressed as mock king
2. Jesus beaten to invoke sympathy
3. an allusion to Zech. 6:12 (Messianic referent "the Branch")
4. a later affirmation of Jesus' humanity (i.e., counter to the Gnosticism of John's day)
5. related to the Aramaic "son of man," bar nashā (another veiled Messianic referent)
19:6 "they cried out, 'Crucify! Crucify!'" The reason the Jewish leaders wanted Jesus crucified was so that the curse of Deut. 21:23 would become effective. This is one reason why Paul probably had such great doubts about Jesus of Nazareth being God's Messiah. However, we learn from Gal. 3:13 that Jesus bore our curse on the cross (cf. Col. 2:14).
▣ "I find no guilt in Him" Pilate says this three times (cf. John 18:38; 19:4).
19:7 "He ought to die because He made Himself out to be the Son of God" Jesus did claim to be one with God, His very Son. The Jews, who heard His statements and understood their intent, had no doubts He was claiming to be divine (cf. John 5:18; 8:53-59; 10:33). The real Jewish charge against Jesus was blasphemy (cf Matt. 9:3; 26:65; Mark 2:7; 14:64; Luke 5:21; John 10:33, 36). The charge of blasphemy was punishable by stoning (cf. Lev. 24:16). If Jesus is not incarnated, pre-existent Deity, He should be stoned!
NASB (UPDATED) TEXT: JOHN 19:8-12
8Therefore when Pilate heard this statement, he was even more afraid; 9and he entered into the Praetorium again and said to Jesus, "Where are You from?" But Jesus gave him no answer. 10So Pilate said to Him, "You do not speak to me? Do You not know that I have authority to release You, and I have authority to crucify You?" 11Jesus answered, "You would have no authority over Me, unless it had been given you from above; for this reason he who delivered Me to you has the greater sin." 12As a result of this Pilate made efforts to release Him, but the Jews cried out saying, "If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar."
19:8 "when Pilate heard this statement, he was even more afraid" Pilate's wife had already warned him about Jesus (cf. Matt. 27:19), and now the Jewish leaders were claiming that He had asserted that He was the Son of God. Pilate, being superstitious, became afraid. It was quite common for the gods of the Greek and Roman pantheon to visit humanity in human form.
19:9
NASB, NKJV,
NRSV"Where are You from"
TEV, NJB,
NIV"Where do you come from"
Pilate is not asking about Jesus' hometown but His origin. Pilate is beginning to sense the significance of the person before him. Jesus knew from his comments in John 18:38 that Pilate was not interested in the truth but rather political expediency, so He did not respond.
Pilate joins a number of people who marvel at Jesus but do not understand His origin (cf. John 4:12; 6:42; 7:27-28,41-42; 8:14; 9:29-30). This is part of John's vertical dualism. Jesus is from above and no one below can know/understand/see/hear without the Father's touch (i.e., 6:44,65; 10:29).
▣ "Jesus gave him no answer" Pilate must have remembered Jesus' answer (cf. John 18:37)! Some see this as fulfillment of Isa. 53:7.
19:10 "and I have the authority to crucify You" Pilate asserts that he has political authority of life and death, yet in the face of an unruly mob he relinquished this right to their will. Pilate's question grammatically expected a "yes" answer.
19:11 "you would have no authority over Me, unless it had been given you from above" This is a second class conditional sentence which is called "contrary to fact." Jesus was not intimidated by Pilate. He knew who He was and why He had come! The Bible asserts that God is behind all human authority (cf. Rom. 13:1-7).
▣ "he who delivered Me to you has the greater sin" At first reading this seems to refer to Judas Iscariot (cf. John 6:64,71; 13:11) but most commentators believe it refers to Caiaphas, who officially handed Jesus over to the Romans. This phrase can be understood collectively as referring to (1) the illegal Jewish leaders or (2) Jewish people as a whole (cf. Matt. 21:33-46; Mark 12:1-12; Luke 20:9-19; Romans 9-11).
19:12 "Pilate made efforts to release Him" This is an imperfect tense which means repeated action in past time. He had tried several times.
▣ "If you release this Man, you are no friend of Caesar" This is a third class conditional sentence which meant potential action. The Jewish leaders were threatening to report Pilate to his superiors in Rome if he did not follow through on their wishes and condemn Jesus to death. The phrase "friend of Caesar" was an idiom reflecting an honorific title bestowed by the Roman Emperor (starting with either Augustus or Vespasian).
Caesar was a title for the Roman Emperor. It came from Julius Caesar and it was adopted by Augustus.
NASB (UPDATED) TEXT: JOHN 19:13-16
13Therefore when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat at a place called The Pavement, but in Hebrew, Gabbatha. 14Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, "Behold, your King!" 15So they cried out, "Away with Him, away with Him, crucify Him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." 16So he then handed Him over to them to be crucified.
19:13 "when Pilate heard these words, he brought Jesus out, and sat down on the judgment seat" The text is ambiguous as to who sits on the judgement bench. Both the Williams and Goodspeed translations assert that it was Jesus, Himself, placed there in a mocking way as the King of the Jews. However, the context implies Pilate, who was about to pass judgement.
NASB, NKJV,
NJB"called The Pavement but in Hebrew, Gabbatha"
NRSV"called the Stone Pavement, or in Hebrew Gabbatha"
TEV"called 'The Stone Pavement' (in Hebrew the name is 'Gabbatha')"
The use of Hebrew/Aramaic words with their definitions show that John's target audience for his Gospel was Gentiles (cf. John 19:17). This stone pavement was the site of Roman legal pronouncements. The Aramaic term Gabbatha means "raised stones" or "elevated place."
19:14 "it was the day of preparation for the Passover" There is an obvious discrepancy between the dating of the Synoptic Gospels and the dating of John. In the Synoptics, Jesus observed the Passover meal with the disciples before His arrest (cf. Mark 15:42), but in John the meal took place on Preparation Day before the Feast. See full note at John 18:28.
▣ "it was about the sixth hour" The chronology of Jesus' trial before Pilate and His crucifixion is:
Matthew |
Mark |
Luke |
John |
|
Pilate's Verdict |
6th Hour 19:14 |
|||
Crucifixion |
|
3rd Hour 15:25 |
|
|
Darkness Fell |
6th-9th Hour 27:45 |
6th-9th Hour 15:33 |
6th-9th Hour 23:44 |
|
Jesus Cried Out |
9th Hour 27:46 |
9th Hour 15:34 |
|
|
When these time designations are compared, two interpretive options arise.
1. they are the same. John used Roman time, counting from 12:00 a.m. (cf. Gleason L. Archer, Encyclopedia of Bible Difficulties, p. 364), and the Synoptics use Jewish time, counting from 6:00 a.m.
2. John is asserting a later time for Jesus' crucifixion which would be another example of the differences between the Synoptics and John
It seems from John 1:39 and 4:6 that he uses Jewish time and not Roman time (cf. M. R. Vincent, Word Studies, Vol. 1, p. 403).
The time designations may be symbolic in all the Gospels for they relate to
1. time of daily sacrifices in the Temple (9 a.m. and 3 p.m. cf. Acts 2:15; 3:1)
2. just after noon was the traditional time to kill the Passover Lamb on the afternoon of Nisan 14
The Bible, being an ancient eastern book, does not focus on chronology, as do modern western historical accounts.
▣ "Behold, your King" As verse 5 may be an allusion to Zech. 6:12, this phrase may be an allusion to Zech. 9:9 (see F. F. Bruce, Answers to Questions, p. 72).
19:14 The first sentence is another editorial comment.
19:15 "Away with Him, away with Him, crucify Him!'" This phrase has three aorist active imperatives. The root word "to crucify" meant "to raise" or "to exalt"; this may be one of John's double entendres (cf. John 3:14; 8:28; 12:32).
▣ "The chief priests answered, 'We have no king but Caesar'" The irony is stunning. These Jewish leaders were guilty of blasphemy, the very charge of which they accused Jesus. In the OT only God is King of His people (cf. 1 Sam. 8).
19:16 "them" In Matt. 27:26-27 and Mark 15:15-16 the pronoun refers to the Roman soldiers. In John the inference may be that Pilate handed Jesus over to the wishes of the Jewish leaders and the mob.
NASB (UPDATED) TEXT: JOHN 19:17-22
17They took Jesus, therefore, and He went out, bearing His own cross, to the place called the Place of a Skull, which is called in Hebrew, Golgotha. 18There they crucified Him, and with Him two other men, one on either side, and Jesus in between. 19Pilate also wrote an inscription and put it on the cross. It was written, "Jesus the Nazarene, the King of the Jews." 20Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek. 21So the chief priests of the Jews were saying to Pilate, "Do not write, 'The King of the Jews'; but that He said, 'I am King of the Jews.'" 22Pilate answered, "What I have written I have written."
19:17 " bearing His own cross" The shape of the cross in first century Palestine is uncertain; it could have been a capital T, a small t, or an X. Sometimes several prisoners were crucified on one scaffolding. Whatever the shape the condemned prisoner, who had just been scourged, had to carry part of the wooden apparatus to the crucifixion site (cf. Matt. 27:32; Mark 15:21; Luke 14:27; 23:26).
▣ "the Place of a Skull, which is called in Hebrew, Golgotha" The exact meaning of this phrase is uncertain. The Hebrew/Aramaic term did not refer to a hill that looked like a full skull, but to a low bald hill situated on a major thoroughfare into Jerusalem. The Romans crucified as a deterrent to rebellion. Modern archaeology is uncertain as to the exact location of the ancient walls of the city. Jesus was killed outside the city's wall in a well known public place of executions!
19:18 "There they crucified Him" None of the Gospels goes into the physical details of Roman crucifixion. The Romans learned it from the Carthaginians, who learned it from the Persians. Even the exact shape of the cross is uncertain. We know, however, that it was a brutal, lingering death! It had been developed to keep a person alive and in pain for several days. Death usually occurred by asphyxiation. It was meant to be a deterrent to rebellion against Rome.
▣ "two other men" This fulfilled the prophecy of Isa. 53:9, recorded in Matt. 27:38; Mark 15:27; and Luke 23:33.
19:19 "Pilate also wrote an inscription" Pilate may have hand-written this title (titlon) which someone else wrote on a wooden placard. Matthew calls it "the charge" (aitian, cf. Matt. 27:37), while Mark and Luke call it the inscription (epigraphē, cf. Mark 15:26; Luke 23:38).
19:20 "and it was written in Hebrew, Latin, and in Greek" "Hebrew" refers to Aramaic (cf. John 5:2; 19:13,17; 20:16; Josephus, Antiq. 2.13.1). It is interesting to note the variety among the Gospels as to the exact wording of the charge placed over Jesus' head on the cross.
1. Matt. 27:37 - "This is Jesus, the King of the Jews"
2. Mark 15:26 - "The King of the Jews"
3. Luke 23:38 - "This is the King of the Jews"
4. John 19:19 - "Jesus, the Nazarene, the King of the Jews"
Each one is different, but basically the same. This is true of most of the variety of historical detail among the Gospels. Each writer recorded his memories in slightly different ways, but they are still the same eye witness accounts.
Pilate meant to irritate the Jewish leaders by putting the very title they feared on Jesus' cross (cf. John 19:21-22).
19:22 "What I have written , I have written" These are two perfect tense verbs which emphasize the completion and finality of what had been written.
NASB (UPDATED) TEXT: JOHN 19:23-25a
23Then the soldiers, when they had crucified Jesus, took His outer garments and made four parts, a part to every soldier and also the tunic; now the tunic was seamless, woven in one piece. 24So they said to one another, "Let us not tear it, but cast lots for it, to decide whose it shall be"; this was to fulfill the Scripture:, "They divided My outer garments among them, and for My clothing they cast lots." 25Therefore the soldiers did these things.
19:23 "made four parts, a part to every soldier" The soldiers gambled for Jesus' clothes. This refers to His outer garments only. It is uncertain how Jesus' clothes could be divided in four ways. This must refer to His shoes, prayer shawl (tallith), waist band, and outer garment(s). It is uncertain whether Jesus wore a turban. The Jews would have been offended by total nakedness. This is another fulfilled prophecy quoted in John 19:24 (cf. Ps. 22:18).
▣ "the tunic" Jesus' outer garment is referred to by the plural term himatia. His long undergarment, worn next to the skin, was the tunic (chitōn). The distinction between these can be seen in Matt. 5:40 and Luke 6:29. Dorcas made both of these items of clothing (cf. Acts 9:39). First-century Jews apparently wore an additional piece of underwear called a loin cloth. Jesus was not completely disrobed.
The last phrase of John 19:23 is another editorial comment from one who lived with Jesus.
▣ "now the tunic was seamless, woven in one piece" This may have theological significance. A tunic like this was unusual and may have been expensive. It seems out of character for Jesus to have an unusually expensive piece of clothing. From Josephus (Antiq. 3.7.4), we know that the High Priest wore a robe like this ,as rabbinical tradition asserts that Moses did. Could this be a reference to Jesus as
1. the High Priest (cf. Hebrews)
2. the new law giver
Double meanings are always possible in John's Gospel, but interpreters must be diligent not to allegorize all the details!
19:24 "this was fulfilled Scripture" Psalm 22 formed the OT background to the crucifixion.
1. Psalm 22:1-2 - Matt. 27:46; Mark 15:34
2. Psalm 22:7-8 - Matt. 27:39,43; Mark 15:29; Luke 23:35
3. Psalm 22:15 - Matt. 27:48; Mark 15:36; Luke 23:36; John 19:28,29
4. Psalm 22:16 - Matt. 27:35; Mark 15:24; John 20:25
5. Psalm 22:18 - Matt. 27:35; Mark 15:24; Luke 23:34; John 19:24
6. Psalm 22:27-28 - Matt. 27:54; Mark 15:39; Luke 23:47; (John 20:31; Matt. 28:18-20; Luke 24:46-47; Acts 1:8)
NASB (UPDATED) TEXT: JOHN 19:25b-27
25bBut standing by the cross of Jesus were His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene. 26When Jesus then saw His mother, and the disciple whom He loved standing nearby, He said to His mother, "Woman, behold, your son!" 27Then He said to the disciple, "Behold, your mother!" From that hour the disciple took her into his own household.
19:25 "standing by the cross of Jesus were His mother, and His mother's sister, Mary, the wife of Clopas, and Mary Magdalene" There is much discussion about whether there are four names here or three names. It is probable that there are four names because there would not be two sisters named Mary. Mary's sister, Salome, is named in Mark 15:40 and 16:1. If this is true, then it would mean James, John, and Jesus were cousins. A second-century tradition (Hegesippus) says that Clopas was Joseph's brother. Mary Magdala was the one out of whom Jesus cast seven devils, and the first one to whom He chose to appear after His resurrection (cf. John 20:1-2, 11-18; Mark 16:1; Luke 24:1-10).
SPECIAL TOPIC: THE WOMEN WHO FOLLOWED JESUS
19:26 "the disciple whom He loved" Since John is not mentioned by name in the Gospel, many assume this was his way of identifying himself (cf. John 13:23; 19:26; 21:7,20). In each of these he uses the term agapaō, but in John 20:2 he uses the same phrase but with phileō. These terms are synonymous in John; compare 3:35, agapaō and 5:20, phileō, where they both refer to the Father's love for the Son.
19:27 "From that hour, the disciple took her into his own household" This does not necessarily mean that John immediately took Mary to his house, although this may be implied by the fact that she is not listed with the other women in Matt. 27:56 and Mark 15:40. Tradition says that John cared for Mary until her death and then he moved to Asia Minor (especially Ephesus) where he had a long and successful ministry. It is at the urging of the Ephesian elders that John, as an old man, wrote his memories of the life of Jesus (i.e., the Gospel of John).
NASB (UPDATED) TEXT: JOHN 19:28-30
28 After this, Jesus, knowing that all things had already been accomplished, to fulfill the Scripture, said, "I am thirsty." 29A jar full of sour wine was standing there; so they put a sponge full of the sour wine upon a branch of hyssop and brought it up to His mouth. 30Therefore when Jesus had received the sour wine, He said, "It is finished!" And He bowed His head and gave up His spirit.
19:28 "Jesus knowing that all things had already been accomplished, to fulfill the Scripture, said, 'I am thirsty'" It is syntactically ambiguous whether the Scripture mentioned refers to the phrase "I am thirsty" or "all things had already been accomplished." If it is taken in the traditional way, then "I am thirsty" is a reference to Ps. 69:21.
19:29 "A jar full of sour wine was standing there" This was a cheap wine, a sour wine. It would have been both for the soldiers and for the crucified. They were given small amounts of liquids in order to make the crucifixion last longer.
▣ "sour wine" This is literally "vinegar." This was the drink of the poor people. Notice that Jesus did not take the drugged wine that the women of Jerusalem offered Him (cf. Mark 15:23; Matt. 27:34). Possibly the reason He accepted this drink was to fulfill Ps. 22:15. He was too parched to speak and He had one more thing to say.
▣ "upon a branch of hyssop" Some see this as a symbolic use of the special plant that was used in the Passover service (cf. Exod. 12:22). Others believe that there has been an ancient scribal corruption of the term and that originally it meant "spear," "javelin," or "stick" (cf. NEB but REB reverts to hyssop). Matthew 27:48 and Mark 15:36 have "reed."
The reason many see a scribal change here is because the hyssop plant did not have a very long stem (only 2 to 4 feet), but it must be remembered that the crosses were not raised that high above the ground. Our traditional pictures of a high cross may be our misunderstanding of John 3:14. Jesus' feet may have been within a foot or two of the ground.
19:30 "It is finished!" This is a perfect passive indicative. From the Synoptic Gospels we learned that He shouted this with a loud cry (cf. Mark 15:37; Luke 23:46; Matt. 27:50). This refers to the finished work of redemption. This form of the term (telos) in the Egyptian papyri (Moulton and Milligan) was a commercial idiom for "paid in full."
▣ "He bowed His head and gave up His spirit" The phrase "bowed His head" was idiomatic of "going to sleep." Jesus' death was a calm moment for Him. The inference is that in death the spiritual aspect of a person is separated from the physical. This seems to demand a disembodied state for believers between death and resurrection day (cf. 2 Cor. 5; 1 Thess. 4:13-18, see William Hendriksen, The Bible On the Life Hereafter).
The Gospel parallels in Mark 15:37 and Luke 23:46 have "He breathed His last." The Hebrew word for "spirit" and "breathe" are the same. His last breath was viewed as His spirit leaving the body (cf. Gen. 2:7).
NASB (UPDATED) TEXT: JOHN 19:31-37
31Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away. 32So the soldiers came, and broke the legs of the first man and of the other who was crucified with Him; 33but coming to Jesus, when they saw that He was already dead, they did not break His legs. 34But one of the soldiers pierced His side with a spear, and immediately blood and water came out. 35And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you also may believe. 36For these things came to pass to fulfill the Scripture, "Not a bone of Him shall be broken." 37And again another Scripture says, "They shall look on Him whom they pierced."
19:31 "that the bodies could not remain on the cross on the Sabbath" The Jews were very concerned about dead bodies ceremonially polluting the land (cf. Deut. 21:23), especially on the High Holy Sabbath of Passover.
▣ "(for the Sabbath was a high day)" This has been interpreted in two ways.
1. the Passover meal and the Sabbath coincided this particular year (Jews used a lunar calendar)
2. the feast of Unleavened Bread coincided with the Sabbath this year
The feast of Passover and Unleavened Bread (cf. Exodus 12) had become an eight-day festival.
▣ "that their legs might be broken, and that they might be taken away" Apparently this situation had happened before. A large mallet was used to break the legs of the crucified persons. Crucifixion usually caused death by asphyxiation. Breaking the legs caused this almost immediately because the person could not push up on his legs to breathe.
19:33 "they saw that He was already dead, they did not break His legs" This may also be fulfilled prophecy going back to Exod. 12:46; Num. 9:12 and Ps. 34:20.
19:34 "one of the soldiers pierced His side with a spear and immediately blood and water came out" This is an eyewitness medical detail showing that He was truly dead and thereby asserting the true humanity of Jesus the Messiah. The Gospel of John, as well as 1 John, were written in the days of a growing Gnosticism which affirmed the Deity of Jesus but denied His humanity.
19:35 This verse is a comment by John, who was the only eyewitness to all the events of (1) the night trials; (2) the Roman trial; and (3) the crucifixion. This comment on the death of Jesus is parallel to 20:30-31, which shows the evangelistic purpose of the Gospel (cf. John 21:24). See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
There is a Greek manuscript variant in the verb of the last clause. Some texts have the present tense and some the aorist tense. If it was originally an aorist, it is focusing on unbelievers, as does 20:30-31. However, if it is present it is focusing on continuing and developing faith. John's Gospel seems to be directed to both groups.
▣ "true. . .truth" See Special Topics at John 6:55 and 17:3.
19:36 This may be an allusion to the Passover Lamb from Exod.12:46; Num. 9:12; or Ps. 34:20. It depends on which phrase is being referred to: (1) pierced or (2) broken. Jesus Himself showed the early church these Scriptures during the 40 days that He stayed on earth after the resurrection (cf. Luke 24:27; Acts 1:2-3). The preaching of the early church (in Acts) reflects these fulfilled OT prophecies which Jesus showed them.
19:37 This is a quote from Zech. 12:10 which is one of the great promises that
1. Israel will one day turn to Jesus, the Messiah, in faith (cf. Rev. 1:7)
2. many Jews who had believed already were there grieving over Jesus' death
3. this refers to the Roman soldiers (cf. Matt. 27:54) representing the Gentile nations (cf. John 12:32)
It is interesting that this quote is obviously from the Masoretic Hebrew Text, not the Septuagint which is usually quoted by the Gospel writers. The Septuagint has "mocked," but the Masoretic Text has "pierced."
NASB (UPDATED) TEXT: JOHN 19:38-42
38After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. 39Nicodemus, who had first come to Him by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds weight. 40So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews. 41Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. 42Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there.
19:38-39 "Joseph. . .Nicodemus" These two wealthy, influential members of the Sanhedrin were secret disciples of Jesus who went public at this critical and dangerous time.
19:39 "bringing a mixture of myrrh and aloes, about a hundred pounds weight" This was the traditional aromatic burial spices of the Jewish people of the first century. The amount is somewhat extravagant; many see this as symbolic of Jesus being buried as a king (cf. 2 Chr. 16:14). See special topic on anointing at John 11:2.
The Greek word for "mixture" (migma), found in MSS P66, ×i2, A, D, L, and most of the church Fathers and versions, is surprisingly changed to "package" (eligma) in MSS א*, B, W, and some Coptic versions. The UBS4 gives "mixture" a "B" rating (almost certain).
19:40 "So they took the body of Jesus and bound it in linen wrappings with the spices" The spices were for two purposes: (1) to kill the odor and (2) to hold the burial wrappings in place.
19:41 "Now in the place where He was crucified there was a garden" It is crucial that we understand the haste with which Joseph and Nicodemus worked. Jesus died at 3:00 p.m. and had to be in the grave by 6:00 p.m., which was the beginning of the Jewish Passover Sabbath.
▣ "a new tomb in which no one had yet been laid" This is a periphrastic perfect passive participle. We learn from Matt. 27:60 that this was Joseph's own tomb. This is a fulfillment of Isaiah 53:9 quoted in Matthew 27:57.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did the soldiers flog and mock Jesus?
2. What is the significance of Pilate's repeated attempt to let Jesus go free?
3. Why is the statement of the Jewish Priest in verse 15 so astonishing?
4. Why are the details of the crucifixion different from Gospel to Gospel?
5. How does Deuteronomy 21:23 relate to Jesus' crucifixion?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Resurrection of Jesus | The Empty Tomb | The Resurrection | The Empty Tomb | The empty Tomb |
20:1-10 | 20:1-10 | 20:1-10 | 20:1-10 | 20:1-2 |
20:3-10 | ||||
The Appearance of Jesus to Mary Magdalene | Mary Magdalene Sees the Risen Lord | Jesus Appears to Mary Magdalene | The Appearance to Mary Magdalene | |
20:11-18 | 20:11-18 | 20:11-18 | 20:11-13a | 20:11-18 |
20:13b | ||||
20:14-15a | ||||
20:15b | ||||
20:16a | ||||
20:16b | ||||
20:17 | ||||
20:18 | ||||
The Appearance of Jesus to the Disciples | The Apostles Commissioned | Jesus Appears to His Disciples | Appearances to the Disciples | |
20:19-23 | 20:19-23 | 20:19-23 | 20:19-23 | 20:19-23 |
Jesus and Thomas | Seeing and Believing | Jesus and Thomas | ||
20:24-29 | 20:24-29 | 20:24-29 | 20:24-25a | 20:24-29 |
20:25b | ||||
20:26-27 | ||||
20:28 | ||||
20:29 | ||||
The Purpose of the Book | That You May Believe | The Purpose of the Book | First Conclusion | |
20:30-31 | 20:30-31 | 20:30-31 | 20:30-31 | 20:30-31 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-29
A. Every promise that Jesus made to the Apostles in chapters 14-17 was fulfilled on the evening of the first resurrection Sunday. See note at John 16:20.
B. The Gospel accounts differ in the details surrounding the resurrection because
1. they are eyewitness accounts
2. years had passed
3. each wrote to a select target group and emphasized different things (cf. Matthew 28; Mark 16; Luke 24)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 20:1-10
1Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. 2So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we do not know where they have laid Him." 3So Peter and the other disciple went forth, and they were going to the tomb. 4The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; 5and stooping and looking in, he saw the linen wrappings lying there; but he did not go in. 6So Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, 7and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. 8So the other disciple who had first come to the tomb then also entered, and he saw and believed. 9For as yet they did not understand the Scripture, that He must rise again from the dead. 10So the disciples went away again to their own homes.
20:1 "on the first day of the week" This was Sunday, the first work day following the high Sabbath of Passover week, when the first fruits were offered in the Temple. Jesus was the first fruits of the dead (cf. 1 Cor.15:23). Jesus' appearances on three successive Sunday nights set the stage for believers worshiping on Sundays (cf. John 20:19, 26; Luke 24:36ff; Acts 20:7; 1 Cor. 16:2).
▣ "Mary of Magdalene" This was one of several women who accompanied Jesus and the Apostles. In Galilee Jesus had delivered her from several demons (cf. Mark 16:9 and Luke 8:2). She was present at the crucifixion. See notes at John 19:25.
Although John's Gospel does not state the purpose of Mary's visit, Mark 16:1 and Luke 23:56 mention that several women (cf. John 20:2) came early to anoint Jesus' body with spices. Apparently they did not know of Joseph and Nicodemus' anointing or thought it needed to be supplemented.
▣ "while it was still dark" Apparently she and the others had left home while it was still dark, but by the time they arrived it was dawn (cf. Matt. 28:1; Mark 16:2).
▣ "the stone already taken away from the tomb" Literally this is "taken out" (perfect passive participle) from its groove (cf. Matt. 28:2). Remember the stone was removed to let the eyewitnesses into the tomb, not to let Jesus out. His new resurrection body did not have the physical limits of His earthly body (i.e., 20:19,26).
20:2 "So she ran" Apparently she left the empty tomb early to tell the disciples about Jesus not being there (cf. Matt. 28:5).
▣ "the other disciple whom Jesus loved" This Greek word for love is phileō which has the connotation of "brotherly love." However in the Koine Greek (300 b.c.-a.d. 300) it was being used synonymously with agapaō. The disciple mentioned seems to be John, the author of the Gospel (cf. John 20:4-8 and 13:23). Here he is linked with Peter.
▣ "They have taken away the Lord" This is an aorist active indicative (i.e., completed action). Jesus was gone. In Mary's mind, "they" refers to the Jewish leaders. Apparently, the Apostles and the disciples present in the upper room were surprised by the resurrection!
▣ "we" This includes Mary of Magdala, Mary the mother of James, Salome, Joanna and the other women (cf. Matt. 28:1; Mark 16:1; Luke 24:10).
20:4 "the other disciple ran ahead faster than Peter and came to the tomb first" John was probably the youngest of the Apostles (i.e., tradition).
20:5 "stooping" The tombs of this period had a low entrance about 3 to 4 feet high. One would have to bend down (cf. John 20:11) to enter the cave/dugout.
▣ "looking in" This is literally "to squint so as to see." This was because of the contrast between the morning light and the darkened tomb.
▣ "the linen wrappings lying there" Where and how the bandages were lying is not specified in the Greek text. If the body was stolen, the bandages would have been taken also because the spices acted like a glue!
20:6 "Simon Peter" Simon (Cephas) was his Hebrew (Aramaic) name, while Peter (Petros) was his Greek name given to him by Jesus. In Greek it meant "a detached stone or boulder" (cf. Matt. 16:18). In Aramaic there is no distinction between Petros and Petra.
20:7 "face-cloth" The face was wrapped with a separate cloth (cf. John 11:44). It is possible that this handkerchief was used to (1) lay over the face; (2) wrap the face (cf. NJB); or (3) tie the jaw lightly in place (cf. TEV).
▣ "but rolled up in a place by itself" This is another perfect passive participle which implies that special care was taken by someone to fold it. This is apparently what caught John's attention and elicited belief (John 20:8).
20:8 "he saw and believed" John saw the physical evidence and believed Jesus was alive! Belief in the resurrection becomes a crucial theological issue.
1. Romans 10:9-13
2. 1 Corinthians 15
1 Corinthians 15:12-19 is a good summary of the consequences if Jesus has not been raised! The resurrection became a central truth of the early apostolic sermons in Acts called the kerygma. See Special Topic at John 5:39.
20:9 "they did not understand the Scripture" This is another editorial comment by the author. It may refer to Ps. 16:10, which Peter quotes on the Day of Pentecost in Acts 2:27. However, it could refer to Isa. 53:10-12 or Hos. 6:2. The Sanhedrin understood Jesus' prediction about His resurrection (cf. Matt. 27:62-66), while the disciples did not. What irony!
This verse may have functioned theologically to reinforce the truth that the Spirit had not yet come in fullness on the disciples. The Spirit, once given, would help believers understand Jesus' words and actions (cf. John 2:22; 14:26).
20:10 This may mean (1) they went back to Galilee (cf. Matt. 26:32; 28:7,10,16; John 21 finds them fishing in the Sea of Galilee) or (2) they went to their quarters in Jerusalem. Because the post-resurrection experiences were in the upper room, #2 is more probable.
NASB (UPDATED) TEXT: JOHN 20:11-18
11But Mary was standing outside the tomb weeping; and so, as she wept, she stooped and looked into the tomb; 12and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been lying. 13And they said to her, "Woman, why are you weeping?" She said to them, "Because they have taken away my Lord, and I do not know where they have laid Him." 14When she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus. 15Jesus said to her, "Woman, why are you weeping? Whom are you seeking?" Supposing Him to be the gardener, she said to Him, "Sir, if you have carried Him away, tell me where you have laid Him, and I will take Him away." 16Jesus said to her, "Mary!" She turned and said to Him in Hebrew, "Rabboni!" (which means, Teacher). 17Jesus said to her, "Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, 'I ascend to My Father and your Father, and My God and your God.'" 18Mary Magdalene came, announcing to the disciples, "I have seen the Lord," and that He had said these things to her.
20:11 "weeping" This is literally "wailing" (cf. John 11:31). It is Imperfect tense, which speaks of continuous action in past time. Eastern funeral practices are characteristically very emotional.
20:12 "two angels" John and Luke (24:23) agree that there were two angels. Matthew, who usually has two of everything (cf. John 8:28; 9:27; 20:30), has only one angel! This is one example of the unexplainable differences between the Gospels.
The Gospels are eyewitness accounts that select, adapt, and combine the words and works of Jesus for their own (inspired) theological purposes and target group. Modern readers often ask questions such as (1) which one of the Gospels is historically accurate or (2) seek more historical details about an event or teaching than is recorded by an individual inspired Gospel writer. Interpreters must first seek the intent of the original author as expressed in an individual Gospel. We do not need more historical detail to understand the Gospel.
▣ "in white" The spiritual realm or spiritual beings are described as wearing white.
1. Jesus' garments at the transfiguration - Matt. 17:2; Mark 9:3; Luke 9:29
2. angels at the tomb - Matt. 28:3; Mark 16:5; Luke 24:4; John 20:12
3. angels at the ascension - Acts 1:10
4. saints with the glorified Christ - Rev. 3:4-5,18
5. the elders (angels) around the throne of God - Rev. 4:4
6. the martyrs under the throne of God - Rev. 6:11
7. all of the redeemed - Rev. 7:9,13-14 (cf. Dan. 12:10)
8. the armies (of angels) in heaven - Rev. 19:14
9. OT imagery for forgiveness - Ps. 51:7; Isa. 1:18 (symbolizing God's purity, cf. Dan. 7:9)
20:14 "did not know that it was Jesus" Mary Magdala did not recognize Jesus. The possible reasons for this are:
1. there were tears in her eyes
2. she was looking from the darkness to light
3. Jesus' appearance was somewhat different (cf. Matt. 28:17 and Luke 24:16,37)
20:15 "Sir" This is the Greek word kurios. It is used here in its non-theological sense (cf. John 12:21). It can mean "sir," "mister," "master," "owner," "husband," or "Lord." Mary thought she was talking to (1) a gardener or (2) the owner of the garden.
But note its theological usage in John 20:28!
▣ "if" This is a first class conditional sentence which is assumed to be true from the speaker's perspective. She believed someone had stolen the body.
20:16 "Mary. . .Rabboni" Mary is literally Miriam. Both of these terms are Aramaic ("Hebrew" means Aramaic, cf. John 5:2; 19:13,17,20). Apparently Jesus said her name in a characteristic manner. He must have done the same type of thing when He prayed with two on the road to Emmaus (cf. Luke 24:30-31). The "I" on the end of "Rabboni" may reflect "my Rabbi," "my Master" or "my teacher."
SPECIAL TOPIC: JESUS' POST-RESURRECTION APPEARANCES
20:17
NASB"stop clinging to Me"
NKJV"Do not cling to Me"
NRSV"Do not hold on to Me"
TEV"Do not hold on to Me"
NJB"Do not cling to Me"
The KJV has "touch me not." This is a present middle imperative with the negative particle which usually means to stop an act which is already in process. Mary had grabbed Him and was holding on! This has no theological implications about touching Jesus' body before the ascension. In John 20:27 Jesus allows Thomas to touch Him and in Matt. 28:9 He allows the women to hold His feet.
▣ "I have not yet ascended" This is perfect active indicative. Jesus will not ascend into heaven until 40 days after His resurrection (cf. Acts 1:9).
▣ "go to My brethren" The resurrected, glorified Lord calls these cowards "brothers" (cf. Matt. 12:50).
▣ "I am going up" This is present tense. This did not actually happen until forty days later while He was in their presence (cf. Luke 24:50-52; Acts 1:2-3). John consistently uses the vertical dualism of "above" and "below." Jesus is from the Father (pre-existence) and He returns to the Father (glorification).
▣ "to My Father and your Father" What a marvelous statement! However, it must also be stated that this does not imply that believers' sonship is equal to Jesus' sonship. He is the unique Son of the Father (John 3:16), fully God and fully man. Believers become family members only through Him. He is both Lord, Savior, and brother!
20:18 Mary is also a witness!
NASB (UPDATED) TEXT: JOHN 20:19-23
19So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, "Peace be with you." 20And when He had said this, He showed them both His hands and His side. The disciples then rejoiced when they saw the Lord. 21So Jesus said to them again, "Peace be with you; as the Father has sent Me, I also send you." 22And when He had said this, He breathed on them and said to them, "Receive the Holy Spirit. 23"If you forgive the sins of any, their sins have been forgiven them; if you retain the sins of any, they have been retained."
20:19 "when it was evening on that day" Jewish time begins and ends at twilight (cf. Gen. 1:5), which here is about 6:00 p.m., on Sunday.
▣ "the first day of the week" Sunday was the first work day, like our Monday. This became the meeting day of the Church to commemorate Jesus' resurrection. He Himself set the pattern by appearing in the Upper Room three Sunday nights in a row (cf. John 20:19,26; Luke 24:36ff; Acts 20:7; 1 Cor. 16:2).
The first-generation believers continued to meet on the Sabbath at the local synagogues and at the temple on set feast days. However, the rabbis instituted a "curse oath" that required synagogue members to reject Jesus as the Messiah (after a.d. 70). At this point they dropped the Sabbath services, but continued to meet with other believers on Sunday, the resurrection day, to commemorate Jesus' resurrection.
▣ "doors were shut" This is a perfect passive participle. The plural implies that both the downstairs and upstairs doors were locked. This was mentioned to (1) accentuate Jesus' appearance or (2) to show their fear of arrest.
▣ "the disciples" Thomas was not present. Other disciples besides the eleven Apostles were present (cf Luke 24:33).
▣ "Peace be with you" This shows their surprise, and possibly fear. Jesus had promised them peace (cf. John 14:27; 16:33). This probably reflects the Hebrew greeting shalom. Jesus repeats it three times (John 20:19,21,26).
20:20 "showed them both His hands and His side" John apparently focuses on the piercing of Jesus' side more than the other Gospels (cf. John 19:37; 20:25). His feet are not mentioned except in Luke 24:39 and Ps. 22:16. Jesus' glorified body retains the marks of His crucifixion (cf. 1 Cor. 1:23; Gal. 3:1).
▣ "Lord" This title is used here in its full theological sense which relates to YHWH of the OT (cf. Exod. 3:14). Applying an OT title for God the Father to Jesus was one way NT authors affirmed Jesus' full Deity. See Special Topic at John 6:20.
20:21 "as the Father has sent Me" This is a perfect active indicative (cf. John 17:18). The Church has a divine mandate (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8). Believers have also been sent on a sacrificial mission (cf. 2 Cor. 5:14-15; 1 John 3:16).
Jesus uses two different terms for "send." In John these are synonymous. This is clearly seen in chapter 8, where pempō is used of Jesus' being sent by the Father (cf. John 8:16,18,26,29), yet apostellō is used in John 8:42. This same thing is true of chapters 5,6. See Special Topic Send (Apostellō) at John 5:24.
20:22 "He breathed on them" This is a word play on the term "breathed." The Hebrew ruach and Greek pneuma can mean "breathe," "wind," or "spirit." This same verb in the Septuagint was used in the OT of God's creative activity in Gen. 2:7 and the revitalization of Israel in Ezek. 37:5,9. The pronoun "them" refers to a wider group than just the Apostles (cf. Luke 24:33).
▣ "Receive the Holy Spirit" This is an aorist active imperative. How this relates to the coming of the Spirit at Pentecost is uncertain. Jesus fulfilled everything that He promised the disciples at this first appearance. It is related to Jesus' equipping them for their new ministry assignment as the Spirit equipped Him at His baptism.
This verse was used in the early church's fight over the question of the Spirit proceeding from the Father or from the Father and the Son. In reality all three persons of the Trinity are involved in all the acts of redemption.
In A Theology of the New Testament, George Ladd summarizes the possible interpretations of this passage:
"This passage raises difficulties in the light of the coming of the Spirit at Pentecost, which may be solved in one of three ways. Either John did not know about Pentecost and substitutes this story so that it becomes in effect the Johannine Pentecost; or there were actually two gifts of the Spirit; or Jesus' breathing on the disciples was an acted parable promissory and anticipatory to the actual coming of the Spirit at Pentecost" (p. 289).
The footnote #24 (p. 1965) in the NET Bible asserts that this recalls Gen. 2:7 (LXX). As physical life was given in Genesis, eternal life is given in the NT. This emphasis on "the breath of God" is paralleled with Ezekiel 37, where YHWH brings new life to His people by the breath of the Spirit.
20:23 "If you forgive the sins of any" These are two third class conditional sentences with an which is usually used with second class conditional sentences, not ean. This mixed condition heightens the contingency which relates both to those who share the Gospel and to those who respond by faith. Someone with the gospel knowledge chooses to share it and someone hears it and chooses to receive it. Both aspects are required. This verse does not give arbitrary authority to clergy, but wonderful life-giving power to believing witnesses! This authority was evidenced in the mission trip of the seventy during Jesus' life.
▣ "their sins have been forgiven them" This grammatical construction is a perfect passive indicative. The passive voice implies God's forgiveness, available completely through gospel proclamation. Believers have the keys of the kingdom (cf. Matt. 16:19) if they will only use them. This promise is to the Church, not individuals. This is theologically similar to "the bound and unbound" of Matt. 18:18.
NASB (UPDATED) TEXT: JOHN 20:24-25
24But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. 25So the other disciples were saying to him, "We have seen the Lord!" But he said to them, "Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe."
20:24 "But Thomas, one of the twelve, called Didymus was not with them when Jesus came" Didymus in Greek means "twin" (cf. John 11:16). Often people have used this passage to call Thomas a doubter, but remember 11:16. Thomas appears more often in John's Gospel than any other Gospel (cf. John 11:16; 14:5; 20:24,26,27,28,29; 21:2).
20:25 "Unless. . .I will not believe" "Unless" is a third class conditional sentence with a strong Double negative, "I will never, no never, believe it" without sight and touch. Jesus honored this request. Jesus worked with the faith of the disciples through (1) His miracles and (2) His predictions. Jesus' message was so radically new, He allowed them time to understand and assimilate the gospel assertions and implications.
▣ "imprint" See Special Topic below.
NASB (UPDATED) TEXT: JOHN 20:26-29
26After eight days His disciples were again inside, and Thomas with them. Jesus came, the doors having been shut, and stood in their midst and said, "Peace be with you." 27Then He said to Thomas, "Reach here with your finger, and see My hands; and reach here your hand and put it into My side; and do not be unbelieving, but believing." 28Thomas answered and said to Him, "My Lord and my God!" 29Jesus said to him, "Because you have seen Me, have you believed? Blessed are they who did not see, and yet believed."
20:26 "after eight days" This is a Hebrew idiom for a week. This was another Sunday evening. Jesus appeared to the disciples in the upper room (possibly John Mark's house) three Sunday nights in a row and thereby set a precedent for Christian worship. See note at John 20:19.
20:27 "and do not be unbelieving, but believing" This is a present middle (deponent) imperative with negative particle which usually means to stop an act in process. All believers are a strange mixture of doubt and faith!
20:28 Thomas' confession may be theologically related to verse 17. Thomas' confession may have had an OT precedence in that whenever the titles YHWH Elohim (i.e., Gen. 2:4) occurred together, the name is translated "Lord God." Jesus fully accepts this shocking affirmation of His Deity. From chapter 1, verse 1, John's Gospel asserts the Deity of Jesus of Nazareth.
Jesus claimed deity several times in John (cf. John 8:58; 10:30; 14:9; 20:28) and the author asserts His deity in John 1:1,14-18; 5:18. Other biblical authors also clearly assert that Jesus is divine (cf. Acts 20:28; Rom. 9:5; Phil. 2:6-7; Col. 1:15-17; 2 Thess. 1:12; Titus 2:13; Heb. 1:8; 2 Pet. 1:1,11; 1 John 5:20).
20:29 This opening phrase can be a statement or a question expecting a "yes" answer. The grammatical structure is ambiguous.
This is similar to the blessing in John 17:20 (cf. 1 Pet. 1:8).
NASB (UPDATED) TEXT: JOHN 20:30-31
30Therefore many other signs Jesus also performed in the presence of the disciples, which are not written in this book; 31but these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.
20:30 Verses 30-31 are obviously the theme and purpose of the Gospel. It is an evangelistic tract! The Gospel writers, under inspiration, had the right and God-given ability to select, arrange, and adapt and summarize Jesus' acts and words to clearly communicate to selected audiences, Jews, Romans, and Gentiles, the great truths about Jesus. The NT is not a Christian Talmud.
Carl F. H. Henry, in the opening article entitled "The Authority and Inspiration of the Bible" in The Expositor's Bible Commentary, Vol. 1 says:
"The Bible does not aim to present a complete chronology of events, whether it deals with creation narrative or with salvation history, including incarnation history. But the stated purpose of the biblical writings is to give man all that is necessary and sufficient for his redemptive rescue and obedient service of his Maker. Though the biblical writers sometimes view the one saving work of God from various angles and for differing purposes, what they tell us is reliable and adequate. Matthew subordinates much of the chronology of the ministry of Jesus to a topical arrangement serviceable for instruction. Luke omits much of the material contained in Mark in what is still an orderly account that bulwarks catechetical indoctrination (cf. John 1:4). John openly comments on the radical selectivity that underlies the fourth Gospel (20:30,31)" (pp. 27-28).
▣ "many other signs Jesus also performed in the presence of the disciples" These "signs" can be understood in several ways.
1. the signs that He was truly alive
a. their touching his wounds
b. His eating with them (cf. Luke 24:43)
2. special unrecorded signs done in the upper room in their presence
3. a reference to His life's work (focusing on the past) preparing them to record the Gospels (cf. Luke 24:46-48)
20:31
NASB, NKJV,
TEV, NJB"that you may believe"
NRSV"that you may come to believe"
Some early Greek manuscripts, P66, א*, B, and the Greek text used by Origen, have a present subjunctive, which would imply that John was written to encourage believers to continue in the faith.
Other Greek uncial manuscripts (i.e., ×i2, A, C, D, L, N, W) have an aorist subjunctive, which would imply that John was writing to unbelievers. UBS4 puts the aorist in the text but gives it a "C" rating (difficulty in deciding). This verse is the stated purpose of the Gospel. John is, like the other Gospels, an evangelistic tract.
▣ "the Christ" This is the Greek translation of the Hebrew term "Messiah" which is literally "an anointed One." It was the OT descendant of David who was prophesied to bring in the new age of righteousness. Jesus of Nazareth (cf. John 1:45) is the Jewish Messiah (cf. John 11:27).
This designation for Jesus is found early in the Gospel (cf. John 1:41). However, the title "Lord," not "Messiah," was the normal title used for Jesus in Gentile contexts (cf. Rom. 10:9-13; Phil. 2:9-11).
The concept of "Messiah" had eschatological implications (1) to the Pharisees it had political, national expectations and (2) in Apocalyptic Jewish literature it had cosmic, universal expectations.
▣ "the Son of God" This title is used sparingly in the Synoptics (perhaps because of possible misunderstanding by Gentiles), but used early in John (cf. John 1:14,34,49). It was John's way of asserting the unique relationship between Jesus and the Father (use of huios). John uses this familial metaphor in several ways.
1. a title
2. in connection with "the only begotten" (monogenēs, cf. John 1:18; 3:16; 1 John 4:9)
3. in combination with the use of the title "Father" (cf. John 20:17)
See SPECIAL TOPIC: THE SON OF GOD at 1 John 3:8.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Who came to the tomb? When? Why?
2. Why had the disciples not expected the resurrection? Did anyone expect it?
3. Why did Mary not recognize Jesus?
4. Why did Jesus tell Mary not to cling to Him?
5. Explain verses 22-23 in your own words.
6. Is it fair to call Thomas a doubter?
7. Define the word "believe" as it was understood in Jesus' day, not ours.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Appearance of Jesus to the Seven Disciples | Breakfast By the Sea | Epilogue | Jesus Appears to Seven disciples | The Appearance on the Shore of Tiberias |
21:1-14 | 21:1-14 | 21:1-3 | 21:1-3a | 21:1-3 |
21:3b-5a | ||||
21:4-8 | 21:4-8 | |||
21:5b | ||||
21:6 | ||||
21:7-10 | ||||
21:9-14 | 21:9-14 | |||
21:11-14 | ||||
Jesus and Peter | Jesus Restores Peter | Jesus and Peter | ||
21:15-19 | 21:15-19 | 21:15-19 | 21:15a | 21:15-19 |
21:15b | ||||
21:15c-16a | ||||
21:16b | ||||
21:16c-17a | ||||
21:17b | ||||
21:17c-19 | ||||
Jesus and the Beloved Disciple | The Beloved Disciple and His Book | Jesus and the Other Disciple | ||
21:20-23 | 21:20-25 | 21:20-23 | 21:20-21 | 21:20-23 |
21:22 | ||||
21:23 | Second Conclusion | |||
21:24 | 21:24-25 | 21:24 | 21:24 | |
Conclusion | ||||
21:25 | 21:25 | 21:25 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-25
A. There has been much discussion about chapter 21 being an addition because the Gospel seems to end in John 20:31. However, there is no Greek manuscript that omits chapter 21.
B. Verse 25 is often thought to be a later addition because in some manuscripts John 7:53 - 8:11 is inserted after verse 24. Also, in the ancient manuscript Sinaiticus, the scribe originally omitted verse 25 and had to go back and erase an ornamental Colophon in order to insert it.
C. Though not an integral part of the Gospel of John, chapter 21 was certainly from the hand of the Apostle. It answers two questions of the early church:
1. was Peter re-instated?
2. what about the legend concerning John's longevity?
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: JOHN 21:1-3
1After these things Jesus manifested Himself again to the disciples at the Sea of Tiberias, and He manifested Himself in this way. 2Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of His disciples were together. 3Simon Peter said to them, "I am going fishing." They said to him, "We will also come with you." They went out and got into the boat; and that night they caught nothing.
21:1 "Sea of Tiberias" Tiberias was the Roman administrative capital of Galilee. This body of water is also known as the "Sea of Galilee" (cf. John 6:1) or "Lake of Gennesaret" (cf. Matt. 14:34; Mark 6:53; Luke 5:1) and in the OT as "Lake of Chinnereth" (cf. Num. 34:11; Deut. 3:17; Jos. 11:2; 12:3; 13:27; 19:35; 1 Kgs. 15:20).
▣ "He manifested Himself in this way" This verb has the connotation of "to display fully or clearly" (cf. John 1:31; 2:11; 7:4; 9:3; 1 John 1:2; 2:28; 3:2; 4:9). In Matthew there is a meeting in Galilee which occurred on a mountain (cf.26:32; 28:7,10,16), the setting for "the Great Commission." In John Jesus manifested Himself at the Sea of Tiberias. In this encounter Jesus deals with two questions the early church was interested in
1. was Peter reinstated as a leader
2. what about the legend that John would not die before Jesus' return
21:2 "Thomas called Didymus" See Special Topic about the Apostles' names at John 1:45.
Apparently seven of the eleven went fishing.
▣ "sons of Zebedee" This refers to James (Jacob) and John (Johanan, cf. Matt. 4:21). Neither James nor John are mentioned by name in John's Gospel.
21:3 "Simon Peter said to them, 'I am going fishing'" This is present tense. There are several theories concerning this fishing trip.
1. it was a relaxing trip to pass the time until Jesus' appointed meeting (cf. Matt. 26:32; 28:7,10)
2. it was for the purpose of making money
3. it was a re-instigation of Peter's fishing vocation
This chapter is very similar to Luke 5.
▣ "and that night they caught nothing" Notice that these men, who were able to heal the sick and cast out demons, did not have miraculous powers on all occasions for all purposes. This verb is used nowhere else in the NT for catching fish. Usually it is used of arresting someone.
NASB (UPDATED) TEXT: JOHN 21:4-8
4But when the day was now breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. 5So Jesus said to them, "Children, you do not have any fish, do you?" They answered Him, "No." 6And He said to them, "Cast the net on the right-hand side of the boat and you will find a catch." So they cast, and then they were not able to haul it in because of the great number of fish. 7Therefore that disciple whom Jesus loved said to Peter, "It is the Lord." So when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and threw himself into the sea. 8But the other disciples came in the little boat, for they were not far from the land, but about one hundred yards away, dragging the net full of fish.
21:4 "yet the disciples did not know that it was Jesus" There have been several theories as to this inability to recognize Jesus.
1. it was too dark
2. He was too far away
3. they were too tired
4. Jesus looked slightly different (cf. John 21:12; Matt. 28:16-17; Luke 24:13ff)
5. they were divinely prevented from recognizing Him (cf. Luke 24:16)
21:5 "Children" This is used metaphorically. There are two terms for "little children" commonly used in the NT. This one (paidion) is used least and is different from the more common one (teknion) used in John and 1 John. This term occurs in the Gospel only in John 4:49; 16:21, and here. These terms seem to be used synonymously in 1 John, paidion in John 2:13,18, but teknion in John 2:1,12,28.
▣ "you do not have any fish" This term "fish" (prosphagion) really denotes food of any kind that is eaten with bread, but in this context, "fish" is demanded. This question expects a "no" answer.
21:6 Jesus was acting in the same manner as He did when he first called them, Luke 5:1-11. As a characteristic of this chapter (see note at John 21:15) two different Greek terms are used for boat, ploion in John 21:3 and 6 and ploiaron (little boat) in John 21:8. John shows his literary variety in the chapter several times.
21:7 "Therefore that disciple whom Jesus loved" This refers to the author of the Gospel, the Apostle John (cf. John 13:23; 20:2,3,8; 21:20). John is never named in the Gospel.
NASB"he put his outer garment on (for he was stripped for work)"
NKJV"Put on his outer garment (for he had removed it)"
NRSV"he put on some clothes, for he was naked"
TEV"he wrapped his outer garment around him (for he had taken his clothes off)"
NJB"Peter tied his outer garment around him (for he had nothing on)"
In first century Palestine people wore an outer robe and close-fitting long underwear. Peter had removed his outer cloak/robe and rolled down his underwear to the waist.
▣ "It is the Lord" The term kurios was the Greek term for "mister," "sir," "master," "owner," or "lord." In some contexts it is simply a polite address, but in others it is a theological affirmation of Jesus' deity. In this context these fishermen recognized this person on the beach as the glorified, resurrected Lord!
The origin of the translation comes from OT usage, where YHWH is translated as Lord. This occurred because the Jews were afraid to pronounce this covenant name for Deity, so they substituted another Hebrew term, Adonai, which corresponds to kurios. See Special Topic at John 6:20.
Lord is the title which is above every name in Phil. 2:9-11. It was the part of the early church's baptismal confession, "Jesus is Lord" (cf. Rom. 10:9-13).
21:8 "the other disciple" Apparently all the inner circle had gone with Peter and John for a fishing retreat as a way to get some spending money (they could no longer depend on the women who traveled with Jesus).
▣ "the net full of fish" Even at this late date Jesus is still
1. building their faith
2. providing their needs
3. confirming His resurrection and authority (over nature)
NASB (UPDATED) TEXT: JOHN 21:9-14
9So when they got out on the land, they saw a charcoal fire already laid and fish placed on it, and bread. 10Jesus said to them, "Bring some of the fish which you have now caught." 11Simon Peter went up and drew the net to land, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn. 12Jesus said to them, "Come and have breakfast." None of the disciples ventured to question Him, "Who are You?" knowing that it was the Lord. 13Jesus came and took the bread and gave it to them, and the fish likewise. 14This is now the third time that Jesus was manifested to the disciples, after He was raised from the dead.
21:9 "a charcoal fire already laid and fish placed on it, and bread" The purpose of this early morning breakfast was for fellowship and for theological reflection. The theological implications are
1. This section deals with Peter's denial in a setting of another charcoal fire (cf. John 18:18). This term is found here and there.
2. The Gospel of John and 1 John were written to combat the heresy of Gnosticism which denied true humanity to Jesus, the Messiah. Jesus ate with them.
21:10 There are two different terms for fish in this paragraph: (1) in John 21:9,10, & 13 the term is opsarion, which meant small fish and (2) in John 21:6,8 & 11 the term is ichthus, which meant large fish. They seem to be used interchangeably in this context.
21:11 "a hundred and fifty-three" In context there seems to be no symbolic significance to this number; it is simply an eye-witness detail. However, the inappropriate tendency of the early church to allegorize all numbers and details forced this verse to mean:
1. Cyril stated that 100 stood for Gentiles and 50 stood for Jews and 3 for the Trinity.
2. Augustine asserted that this number refers to the Ten Commandments and the seven gifts of the Spirit, which equals the number seventeen. If you add up each number 1,2,3,4 through 17 you get 153. Augustine said this was the total number who came to Christ through the law and grace.
3. Jerome said there are 153 different kinds of fish, therefore, this is symbolic of all nations coming to Christ. This allegorical method of interpretation speaks of the cleverness of the interpreter and not the intent of the original, inspired author!
▣ "and although there were so many, the net was not torn" This is either a usual eyewitness detail or an implied miracle.
21:14 "This is now the third time that Jesus was manifested to the disciples" This must refer to the two accounts in chapter 20 added to this one.
NASB (UPDATED) TEXT: JOHN 21:15-19
15So when they had finished breakfast, Jesus said to Simon Peter, "Simon, son of John, do you love Me more than these?" 16He said to Him, "Yes, Lord; You know that I love You." He said to him, "Tend My lambs." He said to him again a second time, "Simon, son of John, do you love Me?" He said to Him, "Yes, Lord; You know that I love You." He said to him, "Shepherd My sheep." 17He said to him the third time, "Simon, son of John, do you love Me?" Peter was grieved because He said to him the third time, "Do you love Me?" And he said to Him, "Lord, You know all things; You know that I love You." Jesus said to him, "Tend My sheep. 18Truly, truly, I say to you, when you were younger, you used to gird yourself and walk wherever you wished; but when you grow old, you will stretch out your hands and someone else will gird you, and bring you where you do not wish to go." 19Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, "Follow Me!"
21:15 "Simon, son of John" Notice that Jesus did not call him "Simon Peter;" this man was anything but a rock!
There is a manuscript variant related to Simon's father's name.
1. John - ×i1, B, C*, D, L W
2. Jona - A, C2
3. omit - א*
The UBS4 gives option #1 a "B" rating (almost certain) following 1:42 (P66, P72, א, B*, L, W).
▣ "love. . .love. . .love" There is an obvious threefold repetition which seems to relate to Peter's threefold denials in the courtyard of the High Priest (cf. John 18:17,25,27). There is a variety of parallels and contrasts throughout this section.
1. love (phileō) versus love (agapaō)
2. lambs versus sheep
3. know (ginoskō) versus know (oida)
There has been much discussion as to whether this refers to literary variety or if there is an intended contrast between these terms. John often uses variety, especially in this chapter (two terms for "children," "boat," and "fish"). There seems to be some distinction in this context between the Greek words agapaō and phileō, but this cannot be pushed because in Koine Greek they are synonymous (cf. John 3:35; 5:20; 11:3,5).
▣ "do you love Me more than these" The syntax is ambiguous as to the object of this question. Some assert that it refers to
1. fishing as a vocation
2. Peter's previous statements of loving Jesus more than the other disciples (cf. Matt. 26:33; Mark 14:29 and John 13:37)
3. the first shall be servant of all (cf. Luke 9:46-48; 22:24-27)
▣ "Tend My lambs" This is a present active imperative. All three of these statements are the same grammatical form (cf. John 21:16 and 17), but slightly different wording (shepherd My sheep and tend My sheep).
21:17 "Lord, you know all things" Peter is learning not to speak so fast. He expresses good theology (cf. John 2:25; 6:61,64; 13:11; 16:30).
▣ "You know that I love You" There is a change in the Greek word for "know" between John 21:16 (oida) and John 21:17 (oida and ginoskō). The exact reason is uncertain and may simply involve variety.
21:18 "stretch out your hands" This may be a technical idiom used (1) in the early church and (2) in Greek literature for "crucifixion."
21:19 "signifying by what kind of death he would glorify God" Tradition asserts that Peter died by crucifixion in an upside-down position. In The Ecclesiastical History, Vol. 3:1, Eusebius says, "Peter was believed to have preached in Pontius, Galatia, Bithynia, Cappadocia, and Asia unto the Jews of the Diaspora. Having gone to Rome he was crucified head down at his own request." See note at John 1:14.
▣ "Follow Me" This is a present active imperative, as is John 21:22. This is related to the renewal and reaffirmation of Peter's call to leadership (cf. Matt. 4:19-20).
NASB (UPDATED) TEXT: JOHN 21:20-23
20Peter, turning around, saw the disciple whom Jesus loved following them; the one who also had leaned back on His bosom at the supper and said, "Lord, who is the one who betrays You?" 21So Peter seeing him said to Jesus, "Lord, and what about this man?" 22Jesus said to him, "If I want him to remain until I come, what is that to you? You follow Me!" 23Therefore this saying went out among the brethren that that disciple would not die; yet Jesus did not say to him that he would not die, but only, "If I want him to remain until I come, what is that to you?"
21:20 "the disciple whom Jesus loved" This refers to the account found in John 13:25. Why he is designated in this cryptic manner is uncertain (cf. John 13:23; 19:26; 20:2; 21:7,20). Possible theories are
1. traditional Jewish writings of the first century did not mention the author by name
2. John was so young when he became a follower of Jesus
3. John was the only Apostle who stayed with Jesus during the trials and crucifixion
21:22 "Jesus said to him, 'If I want him to remain until I come, what is that to you'" This is a third class conditional sentence. We must remember that we are to deal with our own gifts and ministries and not be concerned with what God has planned for others! A possible reason for adding chapter 21 was to answer the misunderstanding over this very issue. Apparently there was an early rumor (possibly Gnostic) that John was to live until the Second Coming (John does speak of the Parousia, cf. 1 John 3:2).
▣ "follow Me" This almost summarizes the personal invitation of John's Gospel (cf. John 1:43; 10:27; 12:26; 21:19,22). This emphasizes the personal aspect of the gospel, while "believe that" emphasizes the content aspect of the gospel.
NASB (UPDATED) TEXT: JOHN 21:24
24This is the disciple who is testifying to these things and wrote these things, and we know that testimony is true.
21:24 "wrote these things" Does this refer to (1) John 21:20-23: (2) chapter 21; or (3) the whole Gospel? The answer is uncertain.
▣ "we know that his witness is true" The specific group referred to by the pronoun "we" is uncertain. It is obvious that others are being brought into the affirmation of the truth of the Gospel of John. This probably refers to the Ephesian elders. This was the area in which John lived, ministered, and died. Early tradition asserts that the Ephesian leaders urged the aged John to write his own Gospel because of the death of all the other Apostles and the growing heresies about Jesus. See Special Topic: Witnesses to Jesus at John 1:8.
NASB (UPDATED) TEXT: JOHN 21:25
25And there are also many other things which Jesus did, which if they were written in detail, I suppose that even the world itself would not contain the books that would be written.
21:25 Verse 25 has been disputed for two reasons: (1) in several manuscripts John 7:53 - 8:11 is inserted between verses 24 and 25 (2) in the manuscript Sinaiticus (א) the scribe erased an ornamental Colophon and inserted John 21:25 later. This was observed by ultra-violet rays at the British Museum. This verse specifically informs us that the Gospel writers were selective in what they recorded. The hermeneutical question is always to ask, "Why did they record this in the way they did and not rush to combine the four Gospels?" (see Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is John 21 similar to Luke 5?
2. Why did the disciples not immediately recognize Jesus?
3. Who is the disciple whom Jesus loved?
4. Why did Jesus ask Peter three times concerning his love for Him?
5. Did Jesus assert that John would live until He came again?
6. Who is referred to in verse 24?
7. Is verse 25 original?
Copyright © 2013 Bible Lessons International
UNIQUENESS OF THE BOOK
A. The book of 1 John is not a personal letter nor a letter written to one church as much as it is an "Impassioned Office Memo from Headquarters" (corporate letter).
1. It has no traditional introduction (from whom, to whom).
2. It has no personal greetings or closing message.
B. There is no mention of personal names. This is highly unusual except in books written to many churches, such as Ephesians and James. The only NT letter which does not include the name of the author is Hebrews. However, it is obvious that 1 John was written to believers presently facing an internal church problem of false teachers (Gnostics).
C. This letter is a powerful theological treatise
1. The centrality of Jesus
a. fully God and fully man
b. salvation comes by faith in Jesus Christ, not a mystical experience or secret knowledge (false teachers)
2. The demand for a Christian lifestyle (three tests of genuine Christianity)
a. brotherly love
b. obedience
c. rejection of the fallen world system
3. The assurance of eternal salvation through faith in Jesus of Nazareth ("know" used 27 times)
4. How to recognize false teachers
D. John's writings (especially 1 John) are the least complicated Koine Greek of any NT writer, yet his books, as no other, plumb the depths of the profound and eternal truths of God in Jesus Christ (i.e., God is Light, 1 John 1:5; God is Love, 1 John 4:8,16; God is spirit, John 4:24).
E. It is possible that 1 John was meant to be a cover letter for the Gospel of John. The Gnostic heresy of the first century forms the background for both books. The Gospel has an evangelistic thrust, while 1 John is written for believers (i.e., discipleship).
The renowned commentator Westcott asserted that the Gospel affirms the Deity of Jesus, while 1 John affirms His humanity. These books go together!
F. John writes in black and white (dualistic) terms. This is characteristic of the Dead Sea Scrolls and the Gnostic false teachers. 1 John's structured literary dualism is both verbal (light versus dark) and stylistic (a negative statement followed by a positive one). This is different from the Gospel of John, which employs a vertical dualism (Jesus from above versus all humans from below).
G. It is very difficult to outline 1 John because of John's recurrent use of themes. The book is like a tapestry of truths woven together in repeated patterns (cf. Bill Hendricks, Tapestries of Truth, The Letters of John).
AUTHOR
A. The authorship of 1 John is part of the debate over the authorship of the Johannine Corpus - the Gospel, 1 John, 2 John, 3 John and Revelation.
B. There are two basic positions
1. Traditional
a. Tradition was unanimous among the early Church fathers that John, the beloved Apostle, was the author of 1 John
b. Summary of early church evidence
(1) Clement of Rome (a.d. 90) makes allusions to 1 John
(2) Polycarp of Smyrna, Philippians 7 (a.d. 110-140) quotes 1 John
(3) Justin Martyr's, Dialogue 123:9 (a.d. 150-160) quotes 1 John
(4) Allusions to 1 John are made in the writings of
(a) Ignatius of Antioch (date of his writings are uncertain but in early a.d. 100's)
(b) Papias of Hierapolis (born between a.d. 50-60 and martyred about a.d. 155)
(5) Irenaeus of Lyons (a.d. 130-202) attributes 1 John to the Apostle John. Tertullian, an early apologist who wrote 50 books against heretics, often quoted 1 John
(6) Other early writings which attribute authorship to John the Apostle are Clement, Origen, and Dionysius, all three of Alexandria, the Muratorian Fragment (a.d. 180-200), and Eusebius (third century).
(7) Jerome (second half of fourth century) affirmed John's authorship but admitted that it was denied by some in his day.
(8) Theodore of Mopsuestia, Bishop of Antioch from a.d. 392-428, denied John's authorship.
c. If John, what we do know about John the Apostle?
(1) He was the son of Zebedee and Salome
(2) He was a fisherman on the Sea of Galilee with his brother, James (possibly owned several boats)
(3) Some believe his mother was a sister of Mary, the mother of Jesus (cf. John 19:25; Mark 15:20)
(4) Apparently he was wealthy because he had
(a) hired servants (cf. Mark 1:20)
(b) several boats
(c) a home in Jerusalem
(5) John had access to the High Priest's home in Jerusalem, which shows he was a person of some renown (cf. John 18:15-16)
(6) It was John in whose care Mary, the mother of Jesus, was committed
d. Early Church tradition unanimously testified that John outlived all of the other Apostles, and after the death of Mary in Jerusalem he moved to Asia Minor and settled in Ephesus, the largest city in that area. From this city he was exiled to the Island of Patmos (just off the coast) and was later released and returned to Ephesus (Eusebius quotes Polycarp, Papias and Irenaeus).
2. Modern Scholarship
a. The vast majority of modern scholars recognize the similarity among all of the Johannine writings, especially in phrasing, vocabulary, and grammatical forms. A good example of this is the stark contrast which characterized these writings: life versus death, truth versus falsehood. This same stark dichotomy can be seen in other writings of the day, the Dead Sea Scrolls and incipient Gnostic writings.
b. There have been several theories about the inter-relationship between the five books traditionally ascribed to John. Some groups assert authorship to one person, two people, three people, and so on. It seems the most plausible position is that all of the Johannine writings are the result of the thoughts of one man, even if possibly penned by several of his disciples.
c. My personal belief is that John, the aged Apostle, wrote all five books toward the end of his ministry in Ephesus.
3. The issue of authorship is an issue of hermeneutics, not inspiration. Ultimately the author of Scripture is God!
DATE - Obviously this is linked to authorship
A. If John the Apostle wrote these letters, and especially 1 John, we are talking about some time during the close of the first century. This would give time for the development of the Gnostic false theological/philosophical systems and also would fit into the terminology of 1 John ("little children"), which seems to imply an older man talking to a younger group of believers. Jerome says John lived 68 years after Jesus' crucifixion. This seems to fit with this tradition.
B. A.T. Robertson thinks 1 John was written between a.d. 85-95, while the Gospel was written by a.d. 95.
C. The New International Commentary Series on 1 John by I. Howard Marshall asserts that a date between 60-100 a.d. is as close as modern scholarship would like to come to estimating the date of the Johannine writings.
RECIPIENTS
A. Tradition asserts that this book was written to the Roman Province of Asia Minor (western Turkey), with Ephesus being its major metropolitan area.
B. The letter seems to have been sent to a specific group of churches in Asia Minor which were experiencing a problem with false teachers (like Colossians and Ephesians), specifically
1. docetic Gnostics who denied the humanity of Christ, but affirmed His deity
2. antinomian Gnostics who separated theology from ethics/morality
C. Augustine (fourth century a.d.) says it was written to the Parthians (Babylon). He is followed by Cassiodrus (early sixth century a.d.). This probably came from the confusion of the phrase "the elect lady," 2 John 1, and the phrase, "she who is in Babylon," 1 Peter 5:13.
D. The Muratorian Fragment, an early canonical list of NT books written between a.d. 180-200 in Rome, asserts that this letter was written "after the exhortation of his fellow disciples and bishops" (in Asia Minor).
THE HERESY
A. The letter itself is obviously a reaction against a type of false teaching (i.e., "If we say. . ." 1 John 1:6ff and "he who says . .." 1 John 2:9; 4:20 [diatribe]).
B. We can learn some of the basic tenets of the heresy by internal evidence from 1 John.
1. a denial of the incarnation of Jesus Christ
2. a denial of the centrality of Jesus Christ in salvation
3. a lack of an appropriate Christian lifestyle
4. an emphasis on knowledge (often secret)
5. a tendency toward exclusivism
C. The setting of the first century
The Roman world of the first century was a time of eclecticism between the Eastern and Western religions. The gods of the Greek and Roman pantheons were in ill repute. The Mystery religions were very popular because of their emphasis on personal relationship with the deity and secret knowledge. Secular Greek philosophy was popular and was merging with other worldviews. Into this world of eclectic religion came the exclusiveness of the Christian faith (Jesus is the only way to God, cf. John 14:6). Whatever the exact background of the heresy, it was an attempt to make the seeming narrowness of Christianity plausible and intellectually acceptable to a wider Greek-Roman audience.
D. Possible options as to which group of Gnostics John is addressing
1. Incipient Gnosticism
a. The basic teachings of incipient Gnosticism of the first century seem to have been an emphasis on the ontological (eternal) dualism between spirit and matter. Spirit (High God) was considered good, while matter was inherently evil. This dichotomy resembles Platonism's ideal versus physical, heavenly versus earthly, invisible versus visible. There was also an overemphasis on the importance of secret knowledge (passwords or secret codes which allow a soul to pass through the angelic spheres [aeons] up to the high god) necessary for salvation.
b. There are two forms of incipient Gnosticism which apparently could be in the background of 1 John
(1) Docetic Gnosticism, which denies the true humanity of Jesus because matter is evil
(2) Cerinthian Gnosticism, which identifies the Christ with one of many aeons or angelic levels between the good high god and evil matter. This "Christ Spirit" indwelt the man Jesus at his baptism and left him before his crucifixion.
(3) of these two groups some practiced asceticism (if the body wants it, it is evil), the other antinomianism (if the body wants it, give it). There is no written evidence of a developed system of Gnosticism in the first century. It is not until the middle of the second century that documented evidence existed. For further information about "Gnosticism" see
(a) The Gnostic Religion by Hans Jonas, published by Beacon Press
(b) The Gnostic Gospels by Elaine Pagels, published by Random House
(c) The Nag Hammadi Gnostic Texts and the Bible by Andrew Helmbold
2. Ignatius suggests another possible source of the heresy in his writings to the Smyrnaeans iv-v. They denied the incarnation of Jesus and lived antinomian lifestyles.
3. Yet another less likely possibility of the source of the heresy is Meander of Antioch, who is known from the writings of Irenaeus, Against Heresies XXIII. He was a follower of Simon the Samaritan and an advocate of secret knowledge.
E. The Heresy Today
1. The spirit of this heresy is present with us today when people try to combine Christian truth with other systems of thought.
2. The spirit of this heresy is present with us today when people emphasize "correct" doctrine to the exclusion of personal relationship and lifestyle faith.
3. The spirit of this heresy is present with us today when people turn Christianity into an exclusive intellectual eliteness.
4. The spirit of this heresy is present with us today when religious people turn to asceticism or antinomianism.
PURPOSE
A. It has a practical focus for believers
1. to give them joy (cf. 1 John 1:4)
2. to encourage them to live godly lives (cf. 1:7; 2:1)
3. to command them (and remind them) to love one another (cf. 1 John 4:7-21) and not the world (cf. 1 John 2:15-17).
4. to give them assurance of their salvation in Christ (cf. 1 John 5:13)
B. It has a doctrinal focus for believers
1. refute the error of separating Jesus' deity and humanity
2. refute the error of separating spirituality into an intellectualism devoid of godly living
3. refute the error that one can be saved in isolation from others
READING CYCLE ONE
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book.
2. Type of literature (genre)
READING CYCLE TWO
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
The Word of Life | What Was Heard, Seen, and Touched | Introduction | The Word of Life |
The Incarnate Word and Sharing with the Father and the Son |
1:1-4 | 1:1-4 | 1:1-4 | 1:1-4 | 1:1-4 |
God is Light | The Basis of Fellowship with Him | Right Attitude Toward Sin | God is Light | To Walk in the Light |
(1:5-2:28) | ||||
1:5-10 | 1:5-2:2 | 1:5-10 | 1:5-7 | 1:5-7 |
First Condition: To Break with Sin | ||||
1:8-10 | 1:8-2:2 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
THEOLOGICAL BACKGROUND
A. This passage is related to the Prologue of John's Gospel (1:1-18, before physical creation), which is related to Gen. 1:1 (physical creation). However, here it refers to the beginning of Jesus' public ministry.
B. The emphasis is on
1. The full humanity of Jesus Christ
a. Participles related to the human senses: sight, sound, touch (cf. 1 John 1:1,3). Jesus was truly human and physical
b. full titles of Jesus
(1) the Word of Life (cf. 1 John 1:1)
(2) His Son Jesus Christ (cf. 1 John 1:3)
2. Deity of Jesus of Nazareth
a. pre-existence (1 John 1:1,2)
b. incarnation (1 John 1:2)
These truths are directed against the Gnostic false teachers' worldview.
SYNTAX
A. Verses 1-4
1. Verses 1-3a form one sentence in Greek.
2. The main verb "proclaim" is in 1 John 1:3. The emphasis is on the content of Apostolic preaching.
3. There are four relative clauses in 1 John 1:1 which are placed forward in their clauses for emphasis.
a. "what was from the beginning"
b. "what we have heard"
c. "what we have seen with our eyes"
d. "what we have looked at and touched with our hands"
4. Verse 2 seems to be a parenthesis concerning the incarnation of Christ. The fact that it is so awkward grammatically draws attention to it!
5. Verses 3 and 4 define the purposes of John's Apostolic proclamation: fellowship and joy. Apostolic eyewitness accounts were one of the early church's criteria for canonization.
6. Notice the flow of verb tenses in verse 1
a. Imperfect (pre-existed)
b. Perfect, perfect (abiding truth)
c. Aorist, aorist (specific examples)
B. Verses 1:5-2:2
1. The pronouns in 1 John 1:5-2:2 are very ambiguous, but I think almost all of them except 1 John 1:5, refer to the Father (similar to Eph. 1:3-14)
2. All the "if's" are third class conditional sentences which speak of potential action.
3. There is a significant theological variation between
a. the verb tenses present versus aorist in reference to "sin"
b. the singular and plural, "sin" versus "sins"
THE HERETICS
A. The heretics' false claims can be seen in 1 John 1:1:6,8,10; 2:4,6,9.
B. Verses 5-10 relate to the theological attempt to separate knowing God (theology) from following God (ethics). It represents an undue Gnostic overemphasis on knowledge. Those who know God will reveal His characteristics in their lifestyle.
C. Verses 1:8-2:2 must be held in balance with 3:6-9. They are two sides of one coin. They possibly refute two different errors:
1. theological error (no sin)
2. moral error (sin does not matter)
D. 1 John 2:1-2 is an attempted balance between taking sin too lightly (antinomianism) and the recurrent problem of Christian judgmentalism, cultural legalism, or asceticism.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1 JOHN 1:1-4
1What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and touched with our hands, concerning the Word of Life 2and the life was manifested, and we have seen and testify and proclaim to you the eternal life, which was with the Father and was manifested to us 3 what we have seen and heard we proclaim to you also, so that you too may have fellowship with us; and indeed our fellowship is with the Father, and with His Son Jesus Christ. 4These things we write, so that our joy may be made complete.
1:1 "What" The book begins with a neuter pronoun. It speaks of the dual aspects of God's message which are
1. the message about Jesus
2. the person of Jesus Himself
The gospel is a message, a person, and a lifestyle.
▣ "was" This is an Imperfect indicative. It asserts Jesus' pre-existence (i.e., this is a recurrent theme in John's writings, cf. 1 John 1:2; John 1:1,15; 3:13; 8:57-58; 17:5). This was one way of asserting His Deity. Jesus reveals the Father because He has been with the Father from the beginning.
▣ "from the beginning" This is an obvious allusion to Genesis 1 and John 1, but here it refers to the beginning of Jesus' public ministry (see Special Topic: Archē at John 1:1). The coming of Jesus was not "Plan B." The gospel was always God's plan of redemption (cf. Gen. 3:15; Acts 2:23; 3:18; 4:28; 13:29). This phrase in this context refers to the beginning of the twelve Apostles' personal encounter with Jesus.
John uses the concept of "beginning" (archē) often. Most of the occurrences divide into basically two categories.
1. from creation
a. John 1:1,2 (Jesus in the beginning)
b. John 8:44; 1 Kgs. 3:8 (Satan murderer and liar from the beginning)
c. Rev. 3:14; 21:6,12 (Jesus the beginning and the end)
2. from the time of Jesus' incarnation and ministry
a. John 8:25; 1 John 2:7 [twice]; 3:11; 2 John 5,6 (Jesus' teachings)
b. John 15:27; 16:4 (with Jesus)
c. 1 John 1:1 (from the beginning of Jesus' public ministry)
d. 1 John 2:13,24 [twice] (from their trust in Jesus)
e. John 6:64 (from their rejection of Jesus)
3. context favors #2
SPECIAL TOPIC: John 1 Compared to 1 John 1
▣ "we" This implies the collective yet personal witness of the Apostles (i.e., NT writers). This collective testimony is a characteristic of 1 John. It is used over 50 times.
Some see this collective pronoun as referring to those of "John's tradition." This would imply guardians or teachers of John's unique theological perspective.
▣ "have heard. . .have seen" These are both perfect active indicatives which emphasize abiding results. John was asserting Jesus' humanity by his recurrent use of participles related to the five senses in 1 John 1:1,3. He thereby claims to be an eyewitness to the life and teaching of Jesus of Nazareth.
▣ "have looked . . . and touched" These are both aorist indicatives which emphasize specific events. "Looked" means "closely observed" (cf. John 1:14), "touched" means "closely examined by feel" (cf. John 20:20,27; Luke 24:39).
The Greek term for "touched" or "handled" (psēlaphaō) is found in only two verses in the NT: here and Luke 24:39. In Luke it is used of a post-resurrection encounter with Jesus. 1 John uses it in the same sense.
▣ "Word of Life" The use of the term logos served to catch the attention of the Greek false teachers, as in the Prologue to John's Gospel (cf. 1 John 1:1). This word was widely used in Greek philosophy. It also had a specific background in Hebrew life (cf. Introduction to John 1, C). This phrase here refers to both the content of the gospel and the person of the gospel.
1:2 This verse is a parenthesis defining "life."
▣ "life" "Zōē" (1 John 1:2 twice) is used consistently in John's writings for spiritual life, resurrection life, new age life, or God's life (cf. John 1:4; 3:15,36 [twice]; 4:14,36; 5:24 [twice],26 [twice],29,39,40; 6:27,33,35,40,47,48,51,53,54,63,68; 8:12; 10:10,28; 11:25; 12:25,50; 14:6; 17:2,3; 20:31; 1 John 1:1,2; 2:25; 3:14-15; 5:11,12,13,16,20). Jesus called Himself "the life" (cf. John 14:6).
▣ "manifested" This verb is used twice in this verse and both are Aorist passive indicatives. The passive voice is often used of the agency of God the Father. This term (phaneroō) implies "to bring to light that which was already present." This was a favorite term with John (cf. John 1:31; 3:21; 9:3; 17:6; 1 John 1:2[twice]; 2:19; 3:5,8,10; 4:9). The aorist tense emphasizes the incarnation (cf. John 1:14), which the false teachers denied.
▣ "testify" This refers to John's personal experience (i.e., present active indicative). This term was often used of testimony in a court case. See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
▣ "proclaim" This refers to John's authoritative testimony (i.e., present active indicative) revealed and recorded in his preaching and writing. This is the main verb of 1 John 1:1-3. It is repeated twice (1 John 1:2 and 1 John 1:3).
▣ "was with the Father" Like 1 John 1:1, this is an assertion of Jesus' pre-existence. The phrasing is like John 1:1. Deity has been incarnated as a man (cf. John 1:14). To know Jesus is to know God (cf. John 14:8-11). This is an example of John's vertical dualism.
1:3 "what we have seen and heard we proclaim to you also" This is the fifth relative clause, which resumes the thought of 1 John 1:1 after the parenthesis of 1 John 1:2. It repeats the verbs of perception found in 1 John 1:1.
▣ "we proclaim to you also" This is the main verb of 1 John 1:1-3. It is a present active indicative. Knowing God demands a fellowship with His children!
▣ "so that you too may have fellowship with us" This is a purpose clause (hina) with a present active subjunctive. The stated purpose of the Gospel was that those who never heard or saw Jesus might be saved by the Apostolic witness (cf. John 17:20; 20:29-31). It is this fellowship in revelatory grace that brings "joy," "peace," and "assurance"! The church is a community of believers, a body of believers! The gospel is for the whole world.
SPECIAL TOPIC: Koinōnia (fellowship)
SPECIAL TOPIC: Christianity Is Corporate
▣ "with the Father. . .with His Son" These phrases are grammatically parallel in preposition and definite article. This syntax affirms the equality and deity of Jesus (cf. John 5:18; 10:33; 19:7). It is impossible to have the Father (High God) without the Son (Incarnate God) as the false teachers implied (cf. 1 John 2:23; 5:10-12).
This fellowship with the Father and the Son is very similar to the mutual "indwelling" passage of John 14:23.
1:4 "These things we write" This could refer to the whole book or specifically to 1 John 1:1-3. This same ambiguity is seen in 1 John 2:1. The author states one of his purposes here (cf. 1 John 2:1).
▣ "so that our joy may be made complete" This is a periphrastic perfect passive subjunctive (cf. John 15:11; 16:20,22,24; 17:13; 2 John 12; 3 John 4). The believers' joy was made complete by fellowship with the Father, Son, and Spirit. This was an important element in light of the disruptions of the false teachers. John's stated purposes in writing this book are
1. fellowship with God and with His children
2. joy
3. assurance
4. on the negative side, his purpose was to equip believers against the false theology of the Gnostic teachers
There is a Greek variant in this verse between
1. "our joy," MSS א, B, L; NASB, NRSV, NJB, REB, NIV
2. "your joy," MSS A, C; NKJV
The UBS4 prefers #1. Does "our" refer to the Apostolic eyewitnesses or to believers? Because of the theological thrust of 1 John towards Christian assurance, I assume it is directed to all believers.
NASB (UPDATED) TEXT: 1 JOHN 1:5-2:2
5This is the message we have heard from Him and announce to you, that God is Light, and in Him there is no darkness at all. 6If we say that we have fellowship with Him and yet walk in the darkness, we lie and do not practice the truth; 7but if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. 8If we say that we have no sin, we are deceiving ourselves and the truth is not in us. 9If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness. 10If we say that we have not sinned, we make Him a liar and His word is not in us. 2:1My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.
1:5 "the message we have heard" The pronoun "we" refers to John and the other eyewitness hearers and followers of Jesus during His earthly life. John directly speaks to his readers ("you") in 1 John 2:1, probably referring to the churches of Asia Minor.
The verb "heard" is a perfect active indicative. This reflects the vivid recurrent term relating to the physical senses in 1 John 1:1-4. In a sense this is the Apostle John affirming his personal presence at Jesus' teaching sessions. John is passing on Jesus' revelations, not his own! It is even possible that the Gospels' unique "I Am" statements were John's remembrance of Jesus' private teachings.
▣ "from Him" "From Him" is the only pronoun in the entire section of 1 John 1:5-2:2 which refers to Jesus. Jesus came to reveal the Father (cf. John 1:18). Theologically speaking, Jesus came for three purposes.
1. to reveal the Father (cf. 1 John 1:5)
2. to give believers an example to follow (cf. 1 John 1:7)
3. to die on sinful mankind's behalf (cf. 1 John 1:7; 2:2)
▣ "God is Light" There is no article. This is emphasizing the revelatory and ethical aspects of God's nature (cf. Ps. 27:1; Isa. 60:20; Micah 7:8; 1 Tim. 6:16; James 1:17). The Gnostic false teachers asserted that light referred to knowledge, but John asserts that it refers also to ethical purity. "Light" and "dark" were common terms (an ethical dualism using these terms is also found in the Dead Sea Scrolls and early Gnosticism). It related to the dualism between good and evil (i.e., John 1:5; 8:12; 12:46) and possibly the Gnostic dualism of spirit versus matter. This is one of John's simple yet profoundly theological assertions about deity. The others are (1) "God is love" (cf. 1 John 4:8,16) and (2) "God is spirit" (cf. John 4:24). God's family, like Jesus (cf. John 8:12; 9:5), should reflect His character (cf. Matt. 5:14). This changed and changing life of love, forgiveness, and purity is one of the evidences of a true conversion.
▣ "in Him there is no darkness at all" This is a double negative for emphasis. It is an assertion of the unchanging holy character of God (cf. 1 Tim. 6:16; James 1:17; Ps. 102:27; Mal. 3:6).
1:6 "If we say" This is the first of several third class conditional sentences which refer to the claims of false teachers (cf. 1 John 1:8,10; 2:4,6,9). These statements are the only way to identify the assertions of the false teachers. They appear to be early (incipient) Gnostics.
The literary technique of a supposed objector is called diatribe. It was a way of presenting truth in a question/answer format. It can be clearly seen in Malachi (cf. Mal. 1:2,6,7,12; 2:14,17; 3:7,14) and in Romans (cf. Rom. 2:3,17,21-23; 3:1,3,7-8,9,31; 4:1; 6:1; 7:7).
▣ "we have fellowship with Him" The heretics claimed that fellowship was based on knowledge only. This was an aspect of Greek philosophy from Plato. However, John asserts that Christians must live Christlike lives (cf. 1 John 1:7; Lev. 19:2; 20:7; Matt. 5:48).
▣ "yet walk in the darkness" "Walk" is a present active subjunctive. This is a biblical metaphor expressing a moral lifestyle (cf. Eph. 4:1,17; 5:2,15). God is light with no darkness. His children should be like Him (cf. Matt. 5:48).
▣ "we lie and do not practice the truth" These are both present tense verbs. John calls several types of religious people liars (cf. 1 John 1:10; 2:4,22; 4:20; Isa. 29:13). Lifestyle actions truly reveal the heart (cf. Matt. 7). See Special Topic: Truth in John's Writings at John 6:55.
1:7 "but if we walk in the Light" This is another present tense which emphasizes continuing action. "Walk" is a NT metaphor for the Christian life (i.e., Eph. 4:1,17; 5:2,15).
Notice how often "walk" and present tense verbs are related to the Christian life. Truth is something we live, not just something we know! Truth is a key concept in John. See Special Topics at John 6:55 and 17:3.
▣ "as He Himself is in the light" Believers are to think and live like God (cf. Matt. 5:48). We are to reflect His character to a lost world. Salvation is the restoration of the image of God in mankind (i.e., Gen. 1:26,27), damaged in the fall of Genesis 3.
▣ "we have fellowship with one another" The term "fellowship" is the Greek term koinōnia, which means a joint participation between two persons (see Special Topic at 1 John 1:3). Christianity is based on believers sharing Jesus' life. If we accept His life in forgiveness, we must accept His ministry of love (cf. 1 John 3:16). Knowing God is not abstract truth, but initiates fellowship and godly living. The goal of Christianity is not only heaven when we die, but Christlikeness now. The Gnostic heretics had a tendency toward exclusivism. However, when one is rightly related with God, he will be rightly related to his fellow Christian. Lack of love toward other Christians is a glaring sign of a problem with our relationship with God (cf. 1 John 4:20-21 and also Matt. 5:7; 6:14-15; 18:21-35)
▣ "the blood of Jesus" This refers to the sacrificial death of Christ (cf. Isa. 52:13-53:12; Mark 10:45; 2 Cor. 5:21). It is very similar to 2:2, "the atoning sacrifice (propitiation) for our sins." This is the thrust of John the Baptist's "behold the Lamb of God who takes away the sin of the world" (cf. John 1:29). The innocent died on behalf of the guilty!
The early Gnostics denied Jesus' true humanity. John's use of "blood" reinforces Jesus' true humanity.
There is a Greek manuscript variable related to the name.
1. Jesus - NASB, NRSV, NJB, REB, NET
2. Christ - MSS א, B, C
3. Jesus Christ - NKJV
This is one example used by Bart D. Ehrman, The Orthodox Corruption of Scripture, p. 153, to show how ancient scribes tried to make the text more specific to refute the current heretics. Option #3 was an attempt to mediate the MSS variation.
▣ "cleanses us from all sin" This is a present active indicative. The term "sin" is singular with no article. This implies every kind of sin. Notice this verse is not focusing on a one-time cleansing (salvation, 1 John 1:7), but an ongoing cleansing (the Christian life, 1 John 1:9). Both are part of the Christian experience (cf. John 13:10).
1:8 "If we say that we have no sin" This is another third class conditional sentence. Sin is a spiritual reality in a fallen world, even for believers (cf. Romans 7). John's Gospel addresses this issue often (cf. 1 John 9:41; 15:22,24; 19:11). This verse rejects all ancient and modern claims that deny individual moral responsibility.
▣ "we are deceiving ourselves" This Greek phrase refers to personal, willful rejection of truth, not ignorance.
▣ "the truth is not in us" The way to acceptance by a Holy God is not denial, but recognition of our sin and acceptance of His provision in Christ (cf. Rom. 3:21-31). "The truth" can refer to the message about Jesus or the person of Jesus (cf. John 14:6). See Special Topics at John 6:55 and 17:3.
1:8,9 "If" These are both third class conditional sentences which means potential action.
1:9 "confess" This is a compound Greek term from "to speak" and "the same." Believers continue to agree with God that they have violated His holiness (cf. Rom. 3:23). It is present tense, which implies ongoing action. Confession implies
1. a specific naming of sins (1 John 1:9)
2. a public admitting of sins (cf. Matt. 10:32; James 5:16)
3. a turning from specific sins (cf. Matt. 3:6; Mark 1:5; Acts 19:18; James 5:16)
1 John uses this term quite often (cf. 1 John 1:9; 4:2,3,15; 2 John 7). Jesus' death is the means of forgiveness, but sinful mankind must respond and continue to respond in faith to be saved (cf. John 1:12; 3:16). See Special Topic: Confession at John 9:22-23.
▣ "our sins" Notice the plural. This refers to specific acts of sin.
▣ "He is faithful" This refers to God the Father (cf. Deut. 7:9; 32:4; Ps. 36:5; 40:10; 89:1,2,5,8; 92:2; 119:90; Isa. 49:7; Rom. 3:3; 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; 2 Tim. 2:13). God the Father's unchanging, merciful, faithful character is our surest hope! This phrase accentuates God's faithfulness to His Word (cf. Heb. 10:23;11:11). This may also refer to God's New Covenant promise made in Jer. 31:34, which promised the forgiveness of sins.
▣ "and righteous" This term is unusual in a context related to a holy God freely pardoning unholy people. However, this is theologically accurate because God takes our sins seriously, yet He has provided the means for our forgiveness in the substitutionary death of Christ (cf. Rom. 3:21-31). See Special Topic at 1 John 2:29.
▣ "forgive . . . cleanse" These are both aorist active subjunctives. These two terms are synonymous in this context; they refer both to the salvation of the lost and to the ongoing cleansing necessary for fellowship with God (cf. Isa. 1:18; 38:17; 43:25; 44:22; Ps. 103:3,11-13; Mic. 7:19). The false teachers who denied the gospel, needed salvation. Believers who continue to commit acts of sin need restoration of fellowship. John seems to address the first group implicitly and the second explicitly.
1:10 "If we say" See note at 1 John 1:6.
▣ "we have not sinned" This is a perfect active indicative which implies that one has never sinned in the past nor in the present. The term "sinned" is singular and refers to sin in general. The Greek term means "to miss the mark." This means that sin is both the commission and the omission of the things revealed in God's Word. The false teachers claimed salvation was related only to knowledge, not to life.
▣ "we make Him a liar" The gospel is based on the sinfulness of all mankind (cf. Rom. 3:9-18,23; 5:1; 11:32). Either God (cf. Rom. 3:4) or those who claim sinlessness, is lying.
▣ "His word is not in us" This involves the dual aspect of the term "logos," both as a message and a person (cf. 1 John 1:1,8; John 14:6). John often refers to this as "truth."
2:1 "My little children" John uses two different diminutive terms for "children" in 1 John.
1. teknion (cf. 1 John 2:1,12,28; 3:7,18; 4:4; 5:21; John13:33)
2. paidion (cf. 1 John 2:14,18)
They are synonymous with no intended theological distinctives. These affectionate terms probably come from John's advanced age at the time of the writing.
Jesus used the term "children" to refer to disciples in John 13:33.
▣ "I am writing these things to you so that you may not sin" This is an aorist active subjunctive. John is making a definite distinction between present tense, an ongoing habitual lifestyle of sinning (cf. 1 John 3:6,9) and individual acts of sin committed by struggling and tempted Christians. He is trying to bring a balance between the two extremes of
1. taking sin too lightly (cf. Rom. 6:1; 1 John 1:8-10; 3:6-9; 5:16)
2. Christian harshness and brittleness over personal sins
These two extremes probably reflect two different schools of Gnostic teachings. One group felt that salvation was an intellectual matter; it did not matter how one lived because the body was evil. The other group of Gnostics also believed the body was evil and, therefore had to be limited in its desires.
▣ "And if anyone sins" This is a third class conditional sentence which speaks of potential action. Even Christians sin (cf. Romans 7).
▣ "we have an Advocate with the Father" This is a present active indicative which refers to Jesus' ongoing intercession as our heavenly Advocate (paraklētos). This was a legal term for a defense lawyer or "one called alongside to help" (from para, beside and kaleō, to call). It is used in the upper room discourse in the Gospel of John, for the Holy Spirit, our earthly, indwelling advocate (cf. John 14:16,26; 15:26; 16:7). However, this is the only use of the term for Jesus (although it is implied in John 14:16; Rom. 8:34; Heb. 4:14-16; 7:25; 9:24). Paul used this same concept for the intercessory work of Christ in Rom. 8:34. In this same passage he also speaks of the intercession of the Holy Spirit in Rom. 8:26. We have an Advocate in heaven (Jesus) and an Advocate within (the Spirit), both of whom the loving Father sent on His behalf.
▣ "Jesus Christ the righteous" This characterization is used of God the Father in 1 John 1:9. New Testament authors use several literary techniques to assert the deity of Jesus.
1. use titles used for God for Jesus
2. assert actions of God done by Jesus
3. use grammatically parallel phrases referring to both (objects of verbs or prepositions)
It speaks of the sinlessness (holiness, God likeness) of Christ (cf. 1 John 3:5; 2 Cor. 5:21; Heb. 2:18; 4:15; 7:26; 1 Pet. 2:22). He was the Father's means of bringing "righteousness" to a people.
2:2
NASB, NKJV"He Himself is the propitiation for our sins"
NRSV"he is the atoning sacrifice for our sins"
TEV"Christ himself is the means by which our sins are forgiven"
NJB, RSV"He is the sacrifice to expiate our sins"
The term hilasmos is used in the Septuagint for the lid of the Ark of the Covenant called the mercy seat or place of atonement. Jesus put Himself in our guilty place before God (cf. 1 John 4:10; Rom. 3:25).
In the Greco-Roman world this word carried the concept of a restoration of fellowship with an estranged deity by means of a price being paid, but the word is not in this sense in the Septuagint (remember the NT authors [except Luke] were Hebrew thinkers, writing in Koine Greek). It was used in the Septuagint and in Heb. 9:5 to translate "mercy seat," which was the lid of the Ark of the Covenant located in the Holy of Holies, the place where atonement was procured on behalf of the nation on the Day of Atonement (cf. Leviticus 16).
This term must be dealt with in a way that does not lessen God's revulsion to sin, but affirms His positive redemptive attitude toward sinners. A good discussion is found in James Stewart's A Man in Christ, pp. 214-224. One way to accomplish this is to translate the term so that it reflects God's work in Christ: "a propitiatory sacrifice" or "with propitiatory power."
The modern English translations differ on how to understand this sacrificial term. The term "propitiation" implies that Jesus placated the wrath of God (cf. Rom. 1:18; 5:9; Eph. 5:6; Col.3:6). God's holiness is offended by mankind's sin. This is dealt with in the ministry of Jesus (cf. Rom. 3:25; 2 Cor. 5:21; Heb. 2:17).
Some scholars (i.e., C. H. Dodd) feel that a pagan (Greek) concept (appeasing the anger of a deity) should not be applied to YHWH, therefore, they prefer "expiation" whereby Jesus' ministry dealt with mankind's guilt (cf. John 1:29; 3:16) before God and not God's anger against sin. However, both are biblically true.
▣ "for our sins; and not ours only, but also for those of the whole world" This refers to the potential of unlimited atonement (cf. 1 John 4:14; John 1:29; 3:16,17; 12:47; Rom. 5:18; 1 Tim. 4:10; Titus 2:11; Heb. 2:9; 7:25). Jesus died for the sin and sins of the whole world (cf. Gen. 3:15). The only thing that keeps the whole world from being saved is not sin, but unbelief. However, humans must respond and continue to respond by faith, repentance, obedience, and perseverance!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does John use so many verbs involving the five senses?
2. List the sacrificial terms found in 1 John 1:7 and 9.
3. Explain the beliefs of the heretics who John is combating.
4. How does 1 John 1:9 relate to both Gnostics and believers?
5. Describe and define "confession."
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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Christ Our Advocate |
The Basis of Fellowship with Him (1:5-2:2) |
Obedience | Christ Our Helper |
To Walk in the Light (1:5-2:28) |
First Condition: To Break With Sin (1:8-2:3) |
||||
2:1-6 | The Test of Knowing Him | 2:1-2 | 2:1-2 | Second Condition: To Keep the Commandments, Especially That of Love |
2:3-11 | 2:3-6 | 2:3-6 | 2:3-11 | |
The New Commandment | Love for One Another | The New Command | ||
2:7-14 | 2:7-11 | 2:7-8 | ||
Their Spiritual State | True Relationship to God in Christ | 2:9-11 | Third Condition: Detachment from the World | |
2:12-14 | 2:12-14 | 2:12-13 | 2:12-17 | |
Do Not Love the World | True Appraisal of the World | 2:14 | ||
2:15-17 | 2:15-17 | 2:15-17 | 2:15-17 | |
The Antichrist | Deceptions of the Last Hour | Loyalty to the True Faith | The Enemy of Christ | Fourth Condition: To Be on Guard Against Antichrists |
2:18-25 | 2:18-23 | 2:18-25 | 2:18-19 | 2:18-28 |
2:20-21 | ||||
Let Truth Abide in You | 2:22-23 | |||
2:24-27 | 2:24-25 | |||
2:26-27 | 2:26-27 | 2:26-27 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 2:3-27
A. It is very difficult to outline 1 John because of its recurrent themes. However, most commentators agree that chapter 2 continues the themes of chapter 1, which are the characteristics of fellowship with God, both positive and negative.
B. There is a structural parallel between chapters 1 and 2. John presents the message in contrast to the false assertions of the Gnostics.
Chapter 1 | Chapter 2 |
1. if we say. . . (1 John 2:6-7) 2. if we say. . . (1 John 2:8-9) 3. if we say. . . (1 John 2:10) |
1. The one saying. . . (1 John 2:4-5) 2. The one saying. . . (1 John 2:6) 3. The one saying. . . (1 John 2:8-11) |
C. This context lists several tests or evidences which reveal a true believer (1 John 2:3-25)
1. Willingness to confess sin (initially and continually) (1 John 1:8)
2. Lifestyle obedience (1 John 2:3-6)
3. Lifestyle love (1 John 2:7-11)
4. Victory over the evil (1 John 2:12-14)
5. Forsaking the world (1 John 2:15-17)
6. Perseverance (1 John 2:19)
7. Correct doctrine (1 John 2:20-24; 4:1-3)
D. Special Theological Concepts (in 1 John 2:18-19)
1. "the last hour" (1 John 2:18)
a. This phrase and similar phrases, such as "the last days," refer to the period of time from Jesus' birth in Bethlehem to the Second Coming. The kingdom has come, but is not yet fully consummated.
b. The people of Israel during the interbiblical period began to believe in two ages, the current evil age and the age of righteousness ushered in by the Spirit, which was still future. What the OT did not clearly reveal was the two comings of the Messiah, the first as Savior and the second as Consummator. These two ages overlap. See Special Topic at 1 John 2:17.
c. This is the metaphorical use of the term "hour" (kairos) as an unspecified period of time (cf. John 4:21,23; 5:25,28; 16:2).
2. "the antichrist" (1 John 2:18)
Only John uses the term "antichrist" (cf. 1 John 2:18,22; 4:3; 2 John 7). Notice in 1 John 2:18 it is both plural and singular (cf. 2 John 7).
a. There are references to the same end-time person in other biblical writers.
1) Daniel - "Fourth Beast" (cf. 1 John 7:7-8,23-26; 9:24-27
2) Jesus - "Abomination of Desolation" (cf. Mark 13; Matt. 24
3) John - "Beast coming out of the sea" (cf. Rev. 13)
4) Paul - "Man of Sin" (cf. 2 Thess. 2)
b. John also makes a distinction between the eschatological person and the recurring spirit or attitude always present in the world (cf. 1 John 2:18; 4:3; 2 John 7; Mark 13:6,22; Matt. 24:5,24).
c. The preposition anti in Greek can mean (1) against or (2) instead of. This is as significant as the use of both the singular and plural in 1 John 2:18. History is replete with those who have opposed God and His Christ
1) Antiochus IV Epiphanes (little horn of Daniel 8; 11:36-45)
2) Nero and Domitian (claimed deity but not Messiahship)
3) Atheistic Communism
4) Secular Humanism
But also this is matched by those who are not against Christ, but claim to be the Christ (use #2).
1) the false teachers of Mark 13:6,22 and Matt. 24:5,24
2) modern cult leaders
3) the Antichrist (Dan. 7:8, 23-26; 9:24-27; 2 Thess. 2:3; and Rev. 13)
d. Christians in every age will experience both false teachers who deny Christ and false Messiahs who claim to be Christ. However, one day, the last day, one special incarnation of evil (i.e., the Antichrist) will do both!
3. "Abides in You" (1 John 2:19,24,27,28)
a. Most modern evangelicals stress the need for a personal initial decision to trust/faith/believe in Christ, and this is surely true. However, the Bible's emphasis is not on decisions, but on discipleship (cf. Matt. 28:19-20).
b. The doctrine of the Security of the Believer must be inseparably linked to the doctrine of Perseverance. See SPECIAL TOPIC: The Need to Persevere at John 8:31. It is not an either/or option, but a both/and biblical reality. In reality "abiding" is a biblical warning (cf. John 15)!
c. Other passages on abiding are Matt. 10:22; 13:1-9,18-23; Mark 13:13; John 8:31; 15:1-27; 1 Cor. 15:2; Gal. 6:1; Rev. 2:2,7,11,17,26; 3:5,12,21; 21:7. See Special Topic: "Abiding" at 1 John 2:10.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1 JOHN 2:3-6
3By this we know that we have come to know Him, if we keep His commandments. 4The one who says, "I have come to know Him," and does not keep His commandments, is a liar, and the truth is not in him; 5but whoever keeps His word, in him the love of God has truly been perfected. By this we know that we are in Him: 6the one who says he abides in Him ought himself to walk in the same manner as He walked.
2:3 "By this we know that we have come to know Him" Literally this is "we know that we have known Him." This is a present active indicative followed by a perfect active indicative emphasizing that the Christians of these traumatized churches can have the full assurance of their salvation in light of the Gnostic false teachings.
The word "know" is used in its Hebrew sense of personal relationship (cf. Gen. 4:1; Jer. 1:5) and its Greek sense of facts about something or someone. The gospel is both a person and a body of truth. The emphases in this phrase are
1. we can know God
2. we can know what He wants for our lives
3. we can know that we know! (cf. 1 John 5:13)
One of the assurances of our relationship with God is revealed by our actions and motives (cf. Matthew 7; James, 1 Peter). This is a recurrent theme of 1 John (cf. 1 John 2:3,5; 3:24; 4:13; 5:2,13).
John's writings use two Greek words for "know" (ginōskō and oida) often (27 times in the five chapters of 1 John) and synonymously. There seems to be no discernable semantic distinction between these terms in Koine Greek. The choice is stylistic. It is also interesting that John does not use the intensified term epiginōskō.
John is writing to encourage believers as well as refute heresy. The Gospel of John and 1 John use the terms for "know" more than any other of the books in the NT. 1 John is a book of assurance based on knowledge of the gospel and commensurate lifestyle love and obedience (cf. The book of James).
▣ "if" This is a third class conditional sentence which means potential action.
▣ "we keep His commandments" Notice the conditional element (present active subjunctive). The new covenant is unconditional as to God's offer but conditional as to mankind's repentant faith and obedient response (cf. 1 John 2:3-5; 3:22,24; 5:2,3; John 8:51-52; 14:15,21,23; 15:10; Rev. 2:26; 3:8,10; 12:17; 14:12). One of the evidences for true conversion is obedience to the Light (both Jesus and the gospel, cf. Luke 6:46). Even in the OT obedience was better than sacrificial ritual (cf. 1 Sam. 15:22; Jer. 7:22-23). Obedience does not bring or secure salvation, but it does evidence salvation. It is not the basis (cf. Eph. 2:8-9), but the fruit (cf. Eph. 2:10).
2:4 "The one who says" This is the textual marker for John's diatribe format.
▣ "I have come to know Him" This is one of several assertions of the false teachers (cf. 1 John 1:6,8,10; 2:4,6,9). This is a diatribe ("the one who says. . .") similar to Malachi, Romans, and James. The false teachers were claiming to know (perfect tense) God, but were trying to separate salvation from godly living. They were separating justification from sanctification. They claimed superior (i.e., secret) knowledge of God, but their lifestyles revealed their true motives.
▣ "and does not keep His commandments" This is present active participle which speaks of habitual lifestyle action. Our lives reveal our spiritual orientation (cf. Matthew 7). Verse 4 expresses the truth negatively, while verse 5 expresses the same truth positively.
▣ "is a liar" There is nothing worse than self-willed deception! Obedience is evidence of true conversion. You shall know them by their fruit (cf. Matt. 7).
John calls several religious people (teachers, preachers) liars (cf. 1 John 1:6; 2:4,22; 4:20). They are religious but not right with God!
2:5 "but whoever keeps His word" This is present active subjunctive which speaks of habitual lifestyle action. The authors of the UBS' A Handbook on The Letters of John (Haas, Jonge, and Swellengrebel) offer an interesting comment on this Greek construction: "a relative pronoun with the Greek particle, 'an' or 'ean' and the following verb in the subjunctive occurs in 1 John 3:17,22; 4:15; 5:15; 3 John 5. It seems to express generally occurring circumstances" (p. 40). Obedience is a crucial aspect of covenant faith. This is the central message of 1 John and James. One cannot say He knows God and yet reject both the living Word and the written Word by lifestyle sin (cf. 1 John 3:6,9)!
▣ "in him the love of God has truly been perfected" This is a perfect passive indicative which speaks of completed action (cf. 1 John 4:12,17,18). It is uncertain, grammatically speaking, whether the genitive is speaking of
1. God's love for us (cf. 1 John 4:12)
2. our love for God (cf. 1 John 5:3)
3. just God's love in general in our hearts
The term "perfect" (telos cf. 1 John 4:12,17,18) means mature, complete, or fully equipped for an assigned task (cf. Eph. 4:12), not without sin (cf. 1 John 1:8,10).
▣ "By this we know that we are in Him" Here again is the emphasis on believers' ability to have a faith confidence in their relationship with God. The concept of our being in Him (abiding cf. 1 John 2:6) is a recurrent theme of John's writings (cf. John 14:20,23; 15:4-10; 17:21,23,26; 1 John 2:24-28; 3:6,24; 4:13,16).
2:6 "abides" See Special Topic at 1 John 2:10. The NT also asserts that both the Father and the Son abide in us (cf. John 14:23 and 17:21). Notice that even in a clause which emphasizes assurance there is the need for, and implied warning, of "ought" (cf. 1 John 2:6, present infinitive, "abides in Him"). The gospel is a conditional covenant with rights and responsibilities!
▣ "ought himself to walk in the same manner as He walked" This is another emphasis on "true faith" as lifestyle faith (cf. James 2:14-26). Faith is not only a decision, but an ongoing personal relationship with Jesus that naturally issues in daily Christlike living. Eternal life has observable characteristics! This is parallel to 1:7. The goal of Christianity is not just heaven when we die, but Christlikeness now (cf. Rom. 8:29-30; 2 Cor. 3:18; Gal. 4:19; Eph. 1:4; 1 Thess. 3:13; 4:3; 1 Pet. 1:15)! We are saved to serve. We are sent on mission as He was sent on mission. As He laid down His life for others, so we too, must see ourselves as servants (cf. 1 John 3:16).
"He" is literally "that One," which is a common idiom in John's writings for "Jesus" (cf. John 2:21; 19:35; 1 John 2:6; 3:3,5,7,16; 4:17). Often it is used in a derogatory way (cf. John 7:11; 9:12,28; 19:21).
If "that One" refers to Jesus, then who does the "in Him" of 6a refer to? John often used a purposeful ambiguity. It could refer to the Father (cf. John 15:1-2,9-10) or the Son (cf. John 15:4-6). This same ambiguity can be illustrated in "the Holy One" of 1 John 2:20.
NASB (UPDATED) TEXT: 1 JOHN 2:7-11
7Beloved, I am not writing a new commandment to you, but an old commandment which you have had from the beginning; the old commandment is the word which you have heard. 8On the other hand, I am writing a new commandment to you, which is true in Him and in you, because the darkness is passing away and the true Light is already shining. 9The one who says he is in the Light and yet hates his brother is in the darkness until now. 10The one who loves his brother abides in the Light and there is no cause for stumbling in him. 11But the one who hates his brother is in the darkness and walks in the darkness, and does not know where he is going because the darkness has blinded his eyes.
2:7 "Beloved" John often calls his readers by affectionate terms (cf. 1 John 2:1). This term was used by the Father to refer to Jesus at His baptism (cf. Matt. 3:17) and transfiguration (cf. Matt. 17:5). It is a common designation of the saved in John's letters (cf. 1 John 3:2,21; 4:1,7,11; and 3 John 1,2,5,11).
The Textus Receptus has "brothers" (MSS K, L, NKJV), but 1 John uses this only in 1 John 3:13. "Beloved" is supported by the uncial Greek manuscripts (א, A, B, C, P, and the Vulgate, Peshitta, Coptic, and Armenian versions (see Bruce Metzger, A Textual Commentary On the Greek New Testament, p. 708).
▣ "I am not writing a new commandment to you, but an old commandment" This is characteristic of John's writings (cf. John 13:34; 15:12,17). The command was not new in terms of time, but new in terms of quality. Believers are commanded to love one another as Jesus loved them (cf. John 13:34).
The "old commandment" can be understood in two senses.
1. the Law of Moses (i.e., Lev. 19:18)
2. the teachings of Jesus recorded in John's Gospel (i.e., John 13:34; 15:12,17)
▣ "the old commandment" In 1 John 2:3 the word "commandment" is plural, but here it is singular. This seems to imply that love fulfills all other commandments (cf. Gal. 5:22; 1 Cor. 13:13). Love is the gospel's mandate.
▣ "which you had from the beginning" This is an IMPERFECT ACTIVE INDICATIVE which refers to the hearer's first encounter with the gospel message (cf. 1 John 2:24; 1:1; 3:11; 2 John 5-6).
▣ "have heard" The Textus Receptus adds the phrase "from the beginning" (used in the earlier part of the verse).
2:8 "which is true in Him" The gender of this pronoun changes from the feminine in 1 John 2:7, which matches "commandment," to the neuter, which addresses the whole gospel. A similar change in pronoun is found in Eph. 2:8-9.
▣ "the darkness is passing away" This is present middle indicative (according to A. T. Robertson's Word Pictures in the New Testament, p. 212). For those who know God in Christ, the new age has dawned and is continuing to dawn in their hearts and minds (i.e., realized eschatology).
▣ "the true Light is already shining" Jesus is the light of the world (cf. John 1:4-5,9; 8:12), which is a biblical metaphor for truth, revelation, and moral purity. See notes at 1 John 1:5 and 1:7. The new age has dawned!
2:9 "yet hates his brother" This is present active participle which speaks of a settled ongoing attitude. Hate is an evidence of darkness (cf. Matt. 5:21-26).
2:10 "The one who loves his brother abides in the Light" Present tense verbals dominate this context. Love is an evidence of believer's salvation and personal relationship with and knowledge of truth and light. This is the new, yet old commandment (cf. 1 John 3:11,23; 4:7,11,21).
SPECIAL TOPIC: "Abiding" in John's Writings
NASB, NKJV "and there is no cause for stumbling in him"
NRSV"in such a person there is no cause for stumbling"
TEV"there is nothing in us that will cause someone else to sin"
NJB"there is in him nothing to make him fall away"
There are two possible translations of this verse.
1. the believer who walks in love will not personally stumble (cf. 1 John 2:11)
2. the believer who walks in love will not cause others to stumble (cf. Matt. 18:6; Rom. 14:13; 1 Cor. 8:13)
Both are true! The gospel benefits the believer and others (both other believers and the lost).
In the OT "stumbling" is the opposite of faith (sure-footed, stable stance). God's will and commands were illustrated by a clear path or way. This is how "walk" can be a metaphor for lifestyle.
See Special Topic: Believe, Trust, Faith, and Faithfulness in the OT at John 1:14.
2:11 "But the one who hates his brother is in the darkness and walks in the darkness" There is a present active participle (hates) followed by a present active indicative (walks). Hate is a sign of unbelief (cf. 1 John 3:15; 4:20). Light and darkness, love and hate cannot exist in the same person. This is typical of John's black or white statements. He expresses the ideal! Often, however, believers struggle with prejudice, unlove, and neglect! The gospel brings both an instantaneous change and a progressive change.
▣ "the darkness has blinded his eyes" This can refer either to believers' remaining sin nature (cf. 2 Pet.1:5-9), or the actions of Satan (cf. 2 Cor. 4:4). There are three enemies of mankind: (1) the fallen world system; (2) a personal angelic tempter, Satan; and (3) our own fallen, Adamic nature (cf. Eph. 2:2-3,16; James 4).
NASB (UPDATED) TEXT: 1 JOHN 2:12-14
12I am writing to you, little children, because your sins have been forgiven you for His name's sake. 13I am writing to you, fathers, because you know Him who has been from the beginning. I am writing to you, young men, because you have overcome the evil one. 14I have written to you, children, because you know the Father. I have written to you, fathers, because you know Him who has been from the beginning. I have written to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one.
2:12-14 All of the verbs in these verses (except "I am writing" [NASB 1970], "I have written" [NASB 1995], UBS4 gives the second option an "A" rating [certain]) are perfect tense, which speak of action in the past resulting in an ongoing state of being. As the previous context addressed the false teachers, this context addresses the believer. There are three different titles given to believers: "little children," "fathers," and "young men." This paragraph does not fit smoothly into the context of lifestyle evidences of assurance. It is possible that we are not dealing with three groups but a literary device describing the settled condition of all Christians.
There are four things listed that believers know.
1. that their sins are forgiven (1 John 2:12)
2. that through Christ they have overcome the devil (1 John 2:13)
3. that they "know" they have fellowship with both the Father (1 John 2:14) and the Son (1 John 2:13-14)
4. that they are strong in the Word of God (1 John 2:14).
This list is expressed grammatically in (1) the phrase "I am writing you" and (2) the six hoti (because ) clauses.
▣ 2:12 "because your sins have been forgiven you for His name's sake" Jesus' ministry is mankind's only hope for forgiveness (perfect passive indicative). In Hebrew understanding, the name equals the character and personality (cf. 1 John 3:23; 3 John 7; Rom. 10:9-13; Phil. 2:6-11).
There is a series of six hoti clauses in 1 John 2:12-14. They may be purpose clauses (NASB, NRSV, NJB, "because") or simply a literary way to introduce statements of fact (NET, "that").
2:13 "Him who has been from the beginning" The pronouns in 1 John are ambiguous and can refer to God the Father or God the Son. In context this one refers to Jesus. It is a statement of pre-existence and, thereby, His Deity (cf. John 1:1,15; 3:13; 8:48-59; 17:5,24; 2 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3).
▣ "you have overcome" This is a recurrent promise and warning in 1 John (cf. 1 John 2:14; 4:4, 5:4-5, 18-19). This is expressed in a perfect active indicative which speaks of the culmination of a process. Here again, John writes in black and white terms (this realized eschatological victory is so reminiscent of the Gospel of John). Believers are victors, yet because of the "already but not yet" tension of the Kingdom of God, they still struggle with sin, temptation, persecution, and death.
▣ "the evil one" This is a reference to Satan, who is mentioned again in 1 John 2:14. Verses 13 and 14 are parallel. See Special Topic at John 12:31.
▣ "because you know the Father" The biblical concept of "know" involves the Hebrew sense of intimate personal relationship (cf. Gen. 4:1; Jer. 1:5) and the Greek concept of "facts about." The gospel is both a person to welcome (Jesus), a message (doctrine) to accept and act on, and a life to live.
SPECIAL TOPIC: KNOW (using mostly Deuteronomy as a paradigm)
2:14 "you are strong" Notice that their strength is based on the abiding word of God. This is similar to Paul's admonitions in Eph. 6:10-18. The abiding word is the gospel. It is both conceptual and personal, God initiated and individually received, both a decision and a discipleship, both truth and trustworthiness.
▣ "the word of God abides in you" This personifies the concept of the word of God (the gospel, cf. 1 John 2:24). This is an allusion to John 15. It is used in a negative sense in John 5:38 and 8:37.
▣ "you have overcome the evil one" This is an emphasis on the perseverance of true saints. It is found again in 1 John 2:17,19,24,27,28; 5:18; and 2 John 9. The doctrine of the security of the believer needs to be balanced with the truth that those who are truly redeemed will hold out until the end (cf. Rev. 2:7,11,17,26; 3:5,12,21). See Special Topic: the Need to Persevere at John 8:31. This does not imply sinlessness now, though that is a theoretical possibility in Christ's finished work (cf. Romans 6).
NASB (UPDATED) TEXT: 1 JOHN 2:15-17
15Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. 16For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. 17The world is passing away, and also its lusts; but the one who does the will of God lives forever.
2:15 "Do not love" This is a Present active imperative with a negative particle, which means to stop an act that is already in progress. The love of the world characterized one group of Gnostic false teachers.
▣ "the world" This term is used in two different senses in the NT: (1) the physical planet and/or the created universe (cf. John 3:16; 16:33; 1 John 4:14) and (2) human society organized and functioning apart from God (cf. 1 John 2:15-17; 3:1,13; 4:4-5; 5:4-5,19). The first refers to initial physical creation (cf. Genesis 1-2) and the second to fallen creation (cf. Genesis 3). See Special Topic: Kosmos at John 14:17.
SPECIAL TOPIC: HUMAN GOVERNMENT
▣ "nor the things in the world" This seems to refer to a love of material objects (cf. 1 John 2:16) or the things the world has to offer: power, prestige, influence, etc. (cf. Rom. 12:2; James 1:27). This fallen world system attempts to meet all of mankind's needs apart from God. It structures life in such a way that humans appear to be independent. Institutions that all of us are grateful for can become idolatrous when they allow independence from God. Examples include: (1) human governmental systems; (2) human educational systems; (3) human economic systems; (4) medical systems, etc.
As Augustine said so well, "man has a God-shaped hole" in his life. We try to fill that hole with earthly things, but we can only find peace and fulfilment in Him! Independence is the curse of Eden!
▣ "If" This is a third class conditional sentence, which means potential action. What we love is evidence of whose we are. . .God's or Satan's.
2:16 "the lust of the flesh" This refers to fallen mankind's self-seeking attitude (cf. Gal. 5:16-21; Eph. 2:3; 1 Pet. 2:11). See Special Topic: Flesh (sarx) at John 1:14.
▣ "the lust of the eyes" The Jews recognized that the eyes are the windows of the soul. Sin begins in the thought life and works its way out to action. One's actions develop into lifestyle domination (e.g., Prov. 23:7).
▣ "and the boastful pride of life" This refers to human pride apart from God (i.e., humans trusting in their own resources). In The Jerome Bible Commentary, vol. II, Raymond Brown, a renowned Catholic Johannine scholar, says of the phrase,
"However, alazoneia, found also in James 4:16, has a more active meaning then mere pride: It denotes arrogance, boastfulness, the conviction of self-sufficiency" (p. 408).
The term life is bios which refers to earthly, physical, temporal life on this planet (what mankind shares with the plants and animals, cf. 1 John 3:17). These characterizations describe both groups of Gnostic false teachers and unregenerate fallen mankind. God help us, they also describe immature Christians!
▣ "is not from the Father, but is from the world" There are two reasons Christians must not love the world.
1. that love is not from the Father (cf. 1 John 2:16)
2. the world is passing away (cf. 1 John 2:17)
2:17 "The world is passing away" This is a present middle indicative (cf. 1 John 2:8). This relates to the Jewish two ages. The new and consummated age is coming; the old age of sin and rebellion is passing away (cf. Rom. 8:18-25).
SPECIAL TOPIC: This Age and the Age to Come
▣ "but the one who does the will of God lives forever" Notice how eternal life (i.e., literally "abides into the age") is connected to a loving lifestyle, not just a past profession of faith (cf. Matt. 25:31-46; James 2:14-26). See Special Topic on the Will of God at John 4:34.
NASB (UPDATED) TEXT: 1 JOHN 2:18-25
18Children, it is the last hour; and just as you heard that antichrist is coming, even now many antichrists have appeared; from this we know that it is the last hour. 19They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, so that it would be shown that they all are not of us. 20But you have an anointing from the Holy One, and you all know. 21I have not written to you because you do not know the truth, but because you do know it, and because no lie is of the truth. 22Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist, the one who denies the Father and the Son. 23Whoever denies the Son does not have the Father; the one who confesses the Son has the Father also. 24As for you, let that abide in you which you heard from the beginning. If what you heard from the beginning abides in you, you also will abide in the Son and in the Father. 25This is the promise which He Himself made to us: eternal life.
2:18 "Children" See note at 1 John 2:1.
▣ "it is the last hour" Literally it is "last hour" with no article (found only here). Like "the last days," this is one of the phrases used in the NT to describe the Second Coming of Jesus Christ (cf. John 6:39-40,44). This is an important concept in John because in our day so many interpreters have been influenced by C. H. Dodd's "realized eschatology" (a major tenet of amillennialism). It is surely true that John uniquely and forcefully teaches that the Kingdom of God has come in Jesus. However, this text reveals that there is also a future consummation (event or period). Both are true. This is another expression of the NT tension (paradox) between "the already and the not yet" (i.e.; "is coming") of the two Jewish ages, which are now overlapped in time.
▣ "antichrist. . .antichrists" This descriptive phrase is both singular and plural; neither term has the article (following MSS א*, B, C). Only John uses this term in the NT (cf. 1 John 2:18,22; 4:3; 2 John 7). See fuller note in Contextual Insight to 2:3-27, D.
▣ "is coming" This is a present middle (deponent) indicative. In Koine Greek some forms of the Greek verb fell out of use and other forms took over their function. Deponent verbs are middle or passive voice in form, but are translated as Active voice in meaning. Here the present is used to express the certainty of a future event. The Antichrist, singular, is coming and many false teachers or false messiahs similar to him have already appeared (antichrists).
It is just theologically possible that since Satan does not know the time of Christ's return, he has someone already prepared to step into world leadership at any moment of opportunity.
▣ "have appeared" This is a perfect active indicative. The "anti"-Christ spirit is already present and active in this fallen world (i.e., the false teachers), yet there is still a future manifestation. Some commentators understand this to refer to the Roman Empire of John's day, while others see it as a future world empire of the last day. In many senses, it is both! The last hour was inaugurated at the Incarnation and will last until the consummation (the Second Coming of Christ).
2:19 "They went out from us, but they were not really of us" This is a perfect example of false teaching and false professions in the visible church (cf. Matt. 7:21-23; 13:1-9,18-23,24-30). Their lack of truth, love, and perseverance are evidences that they are not believers. Heresy always comes from within!
The author of 1 John is very careful in his choice of verb tenses. Verse 19 reflects
1. the false teachers have left (aorist)
2. they were never truly a part (imperfect)
3. if they had been a part they would not have left (a second class conditional sentence with a pluperfect verb)
See SPECIAL TOPIC: Apostasy at John 6:64.
▣ "if" This is a second class conditional sentence which is called contrary to fact. It should be translated, "If they had belonged to us, which they did not, then they would have stayed with us, which they did not."
▣ "they would have remained with us" This is a pluperfect active indicative which speaks of completed action in past time. This is one of several references to the doctrine of Perseverance (cf. 1 John 2:24,27,28). True faith remains and bears fruit (cf. Matt. 13:1-23). See Special Topic at John 8:31.
2:20 "you have an anointing from the Holy One" "You" is plural which is emphasized in the Greek text in contradistinction to those who had left the Christian fellowship. It is possible that the Gnostics were influenced by the eastern "mystery" religions and taught a special anointing which brought knowledge and identification with a deity. John asserts that it was believers, not the Gnostics, who had the anointing (special initiation) from deity.
▣ "anointing" See SPECIAL TOPIC: Anointing in the Bible (BDB 603)in the Bible at John 11:2.
NASB"and you all know"
NKJV"and you know all things"
NRSV"and all of you have knowledge"
TEV"and so all of you know the truth"
NJB"and have all received knowledge"
This was a significant statement in light of Gnostic false teachers' arrogant assertions about their secret knowledge. John asserts that believers have basic Christian knowledge (1 John 2:27 and John 16:7-14 and Jer. 31:34), not exhaustive knowledge either in religion or other realms or knowledge (cf. 1 John 3:2). For John, the truth is both conceptual and personal, as is the anointing which can refer to the gospel or the Spirit.
There is a Greek manuscript variant in this phrase. The NKJV follows the uncial manuscripts A, C, and K, having panta, a neuter plural used as a Direct object, while NASB follows manuscripts א, B, and P, having pantes, a masculine plural, which focuses on the subject "you all." In light of the exclusivistic claims of the false teachers, the last option is best. The UBS4 gives it a "B" rating (almost certain). The anointing and knowledge are given to all believers, not a select, special, intellectual, spiritual few!
2:21 This is one of many verses which assert that John's readers have faith assurance of redemption and know the truth. In this verse assurance is based on an anointing from the Spirit who has given believers a hunger for and knowledge of the gospel.
2:22 "Who is the liar" This phrase has the definite article, therefore, John is referring either to
1. a specific false teacher (possibly Cerinthus)
2. the "big lie" and denial of the gospel (cf. 1 John 5:10)
"The liar" is parallel to "antichrist." The spirit of the antichrist is present in every age; a basic definition (the two connotations of the preposition "anti") is "one who denies that Jesus is the Christ" or "one who tries to replace Christ."
▣ "that Jesus is the Christ" The Jerome Biblical Commentary, p. 408, makes a good point,
"the author does not mean simply the fulfillment by Jesus of the OT and Jewish expectation of a messiah. 'Christ' here has its full sense as the preferred NT designation of Jesus, whose words and deeds have proclaimed him the divine Savior of mankind (cf. Acts 2:31; Rom. 1:4)."
It is possible that this doctrinal affirmation functioned
1. as a polemic against Gnosticism
2. a Palestinian creedal formula that clearly separated the Synagogue from the Church; it may reflect the post-Jamnia (a.d. 70) curse formulas of the rabbis
3. like "Jesus is Lord," it may have been a baptismal affirmation
2:22-23 "the one who denies the Son" Apparently the Gnostic false teachers claimed to know God, but they denied, decentralized, and depreciated the place of Jesus Christ (cf. 1 John 4:1-6; 5:11-12; John 5:23).
Based on the writings of the Gnostics from the second century a.d., the comments within the NT, and the early church fathers, the following beliefs emerge.
1. The Gnostics tried to wed Christianity to Greek philosophy (Plato) and the eastern mystery religions.
2. They taught that Jesus was divine but not human because spirit was good, but matter (flesh) was evil. Therefore, there was no possibility of a physical incarnation of deity.
3. They taught two things about salvation
a. one group asserted that a special knowledge of angelic spheres (aeon) brought a salvation of the spirit unrelated to the actions of the body on the physical plain.
b. another group accentuated physical asceticism (cf. Col. 2:20-23). They asserted that a total denial of bodily wants and needs was crucial to a true salvation.
2:23 This verse in the Textus Receptus, following the uncial manuscripts K and L, has accidently shortened the original text by omitting the second parallel reference to the Father, which is strongly supported by the Greek uncial manuscripts א, A, B, and C.
▣ "the one who confesses" This is the exact opposite of "whoever denies" in 1 John 2:22 [twice] and 23 [once] and 26 [once]. See Special Topic: Confession at John 9:22-23.
▣ "the Son" Fellowship with God is only available through faith in the Son (cf. 1 John 5:10-12,13). Faith in Jesus is not an option! He is the only way to the Father (cf. John 5:23; 14:6; Luke 10:16).
2:24 "As for you" This shows a very emphatic contrast between John's readers and the false teachers and their followers who left (cf. 1 John 2:27).
▣ "let that abide in you which you heard from the beginning" This is a present active imperative with a grammatical emphasis on "you" (which is at the beginning of Greek phrase) in contradistinction to the false teachers' message. The gospel is personified and described as an indwelling guest. This is the first of two reasons given for the Christians' victory over the false teachers (the liars). The second one is found in 1 John 2:20 and 27, where the anointing of the Spirit is mentioned. Again, the gospel as both message and person are linked by the phrase "from the beginning" (cf. 1 John 2:13,14,24 [twice]). God's word is both content and personal, both written and living (cf. 1 John 1:8,10; 2:20,24)! See Special Topic: Abiding at 1 John 2:10.
▣ "If" This is a third class conditional sentence which means potential action. This continues the warning and admonition related to "abiding." The cessation of abiding reveals that they were never a part (cf. 1 John 2:18-19). The lifestyle evidence of "abiding" brings a faith assurance (cf. John 15). Abiding is a message heard and received and a fellowship with both the Son and the Father (cf. John 14:23) which is revealed in lifestyle choice, both positively (love) and negatively (rejection of the world).
2:25 "This is the promise which He Himself made to us: eternal life" Again the pronouns in 1 John 2:25 are very ambiguous and can refer to God the Father or God the Son. Maybe this was purposeful (as in 2 Peter 1). Apparently this statement is much like John 3:15-16 and 6:40. The believer's hope rests in the character and promises of God (cf. Isa. 45:23; 55:11). Our intimate fellowship with the Triune God issues in the hope, yea, the promise of eternal life (cf. 1 John 5:13). Eternal life has observable characteristics.
NASB (UPDATED) TEXT: 1 JOHN 2:26-27
26These things I have written to you concerning those who are trying to deceive you. 27As for you, the anointing which you received from Him abides in you, and you have no need for anyone to teach you; but as His anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, you abide in Him.
2:26 "those who are trying to deceive you" This is a present active participle. There are deceivers in every age (cf. Matt. 7:15; 24:11,24; 2 John 7). These are often sincere religionists who attend and are active in Christian gatherings.
2:27 "the anointing" This seems to emphasize the result of the anointing, not the means (the Spirit) or the elements (the gospel truths) involved. Anointing was an OT concept of the special call and equipping of a person for a God-given task. Prophets, priests, and kings were anointed. This term is etymologically related to the term "Messiah." Here it refers to the resulting stability which the Holy Spirit's enlightening of the heart and mind to the gospel brings to believers. See SPECIAL TOPIC: Anointing in the Bible (BDB 603) in the Bible at John 11:2.
The false teachers were claiming a special revelation from God (i.e., special anointing). John asserts that all believers already have the true anointing when they trust the Anointed One, are filled with His Spirit, and abide in God's word.
▣ "which you received" This is an aorist active indicative which points to some completed past act. The "anointing" is parallel to "you have heard" in 1 John 2:24. The gospel must be received (1) individually by faith (cf. John 1:12; 3:16) and (2) as a body of truth (cf. 2 John 9-10; 1 Cor. 15:1-4; Jude 3). Both of these acts are mediated by the Holy Spirit.
▣ "and you have no need for anyone to teach you" Verse 27 is a parallel to 1 John 2:20 (i.e., the New Covenant, cf Jer. 31:34). John is using recurrent themes (1 John 2:20,24,27). The Holy Spirit, not the Gnostic false teachers, is our ultimate and indispensable teacher (cf. John 14:26). However, this does not mean that the office and gift of teacher is not active in the early church and today (cf. Eph. 4:11; Acts 13:1; 1 Cor. 12:28). It simply means that basic things concerning salvation come from the Holy Spirit and the Bible, not from any special, gifted, human teacher, although He often uses them as a means.
▣ "but as His anointing teaches you about all things, and is true and is not a lie" This refers to spiritual truth. Every Christian has the Holy Spirit guiding his/her conscience. We must be sensitive to the Spirit's gentle leadership in areas of truth and ethics.
▣ "just as it has taught you, you abide in Him" This is a present active imperative. John uses the concept of "abide" extensively in this letter as an element of faith assurance for his readers (cf. John 15). Biblical faith is a covenant in which God takes the initiative and sets the agenda, but humans must initially respond and continue (abide)! There is both a divine aspect and a human aspect involved in abiding. See Special Topic: Abiding at 1 John 2:10.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Describe the false teachers' beliefs.
2. Give the evidence by which we can know that we are truly redeemed.
3. Explain the relationship between habitual sin and isolated acts of sin.
4. Explain the relationship between the perseverance of the saint and the security of the believer.
5. List and define the three enemies of man.
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Children of God (2:28-3:10) | The Children of God | Loyalty to the True Faith (2:18-29) | The enemy of Christ (2:18-29) | To Live as God's Children (2:29-4:6) |
2:28-3:3 | 2:28-3:3 | 2:28 | 2:28-29 | |
2:29 Filial Relation Expressed in Right Conduct |
Children of God | 2:29-3:2 | ||
3:1-10 | 3:1-3 | First Condition: To Break with Sin | ||
Sin and the Child of God | 3:3-10 | |||
3:4-10 | 3:4-9 | 3:4-6 | ||
3:7-8 | ||||
The Imperative of Love | 3:9-10 | |||
Love One Another | 3:10-15 | Love for One Another | Love One Another | Second Condition: To Keep the Commandments, Especially Life |
3:11-18 | 3:11-18 | 3:11-12 | 3:11-24 | |
The Outworking of Love | 3:13-18 | |||
Confidence Before God | 3:16-23 | The Christian's Assurance | Courage Before God | |
3:19-24 | The Spirit of Truth and the Spirit of Error | 3:19-24 | 3:19-24 | |
3:24-4:6 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapter 2 is directed at the Gnostic false teachers (especially Docetic Gnostics who denied Jesus' humanity).
B. Chapter 3 continues to allude to the false teachers who separated salvation (justification) from ethics and morality (sanctification). Yet chapter 3 also addresses the believer more directly.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:28-3:3
28Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming. 29If you know that He is righteous, you know that everyone also who practices righteousness is born of Him. 3:1See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him. 2Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is. 3And everyone who has this hope fixed on Him purifies himself, just as He is pure.
2:28 There is much discussion among commentators whether a new paragraph should begin in verse 28, 29, or 3:1. Because of the repetition between vv. 27 and 28, the paragraph division should probably go here.
▣ "little children" See note at 2:1.
▣ "abide in Him" This is a present active imperative. This is the third present imperative used to promote Christian perseverance (cf. vv. 15,24). See Special Topics: Need to Persevere at John 8:31 and Abiding at I John 2:10.
The pronouns' antecedents are often difficult to identify, but in this paragraph, they are obvious.
1. "in Him," v. 28a - Jesus
2. "from Him," v. 28b - Jesus
3. "His," v. 28b - Jesus
4. "He is righteous," v. 29 - the Father
5. "born of Him," v. 29 - the Father (see note)
6. "know Him," 3:1 - the Father (cf. John 15:21; 16:2-3)
7. "He appears," 3:2 - Jesus
8. "like Him," 3:2 - Jesus
9. "see Him," 3:2 - Jesus
10. "He is," 3:2 - Jesus
11. "on Him," 3:3 - Jesus
12. "as He is pure," 3:3 - Jesus
Context, context, context!
▣ "when He appears" This is a third class conditional sentence, like v. 29, and also the "whenever Jesus returns" of 3:2. This is not meant to convey an uncertain event, but an uncertain time (similar to the NT use of the term "hope," cf. 3:3).
▣ "we may have confidence" The Greek word for "confidence" (parrhēsia) is from the root "to speak freely." Assurance is a current lifestyle based on the believer's knowledge of and trust in the gospel of Jesus Christ.
See Special Topic: Boldness at John 7:4.
NASB"and not shrink away from Him in shame"
NKJV"and not be ashamed before Him"
NRSV" and be put to shame before him"
TEV"and not hide in shame from him"
NJB"and not shrink from him in shame"
This is an aorist passive (deponent) subjunctive which means that it can be understood as
1. the believer himself being ashamed (NASB, TEV, NJB)
2. the believer being made ashamed (NRSV)
Believers are to look for and rejoice in the return of Christ, but those who have lived in selfish, worldly ways will surely be surprised and embarrassed at His appearance! There will be a judgment of believers (cf. II Cor. 5:10).
▣ "at His coming" This is a reference to the Second Coming. This word, Parousia, is used only here in all of John's writings and has the connotation of an imminent royal visit.
This is literally "until the Parousia," which means "presence" and was used of a royal visit. The other NT terms used for the Second Coming are
1. epiphaneia, "face to face appearing"
2. apokalupis, "unveiling"
3. "the Day of the Lord" and the variations of this phrase
SPECIAL TOPIC: NT Terms for Christ's Return
2:29 "If" This is a third class conditional sentence that means potential action. Here it refers to an assumed knowledge that believers share, but false teachers have missed.
▣ "you know" In grammatical form this is either a present active indicative, which states an ongoing knowledge, or a present active imperative which speaks of a believer's necessary knowledge. John's usage of "know" as the possession of all who have the Spirit dictates that it is indicative.
▣ "He" This refers to Jesus (cf. 2:1, 28; 3:7. However, the last pronoun "born of Him" seems to refer to God the Father because the phrase "born of God" is used so often (cf. 3:9; 4:7; 5:1,4,18; John 1:13).
▣ "righteous. . .righteousness" This is an expected family characteristic!
▣ "born" This is a perfect passive indicative which means a settled condition brought about by an outside agent, God the Father (cf. John 3:3). Notice the use of another familial metaphor (cf. 3:9) to describe Christianity (it is a family). See note at 3:1d.
3:1 "See how great a love" The terms for love used here and throughout I John are agapaō (Verb) or agapē (Noun, cf. 2:5,15; 3:1,16,17; 4:7,8,9,10,12,16,17,18; 5:3). This term was used in Classical Greek, but not often. It seems that the early church redefined it in light of the gospel. It came to represent a deep abiding love. It is unfair to say "a God kind of self-giving love" because in the Gospel of John it is used synonymously with phileō (cf. John 5:20; 11:3,36; 12:25; 15:19; 16:27; 20:2; 21:15,16,17). However, it is interesting that it is always used (in I John) in connection with believers loving believers. Faith and fellowship with Jesus changes our relationship with Deity and mankind!
▣ "the Father has bestowed on us" This is a perfect active indicative. The use of this tense connected to God's gift of salvation in Christ is one biblical basis for the doctrine of the security of the believer (cf. John 6:35-40; 10:1ff; Eph. 2:5,8; 5:1). See SPECIAL TOPIC: Christian Assurance at John 6:37.
SPECIAL TOPIC: NEW TESTAMENT EVIDENCE FOR ONE'S SALVATION
▣ "that we would be called" This is an aorist passive subjunctive which is used in the sense of an honorific title ("children of God") given by God.
▣ "children of God" This is the focus of 2:29-3:10. It confirms God's initiative in our salvation (cf. John 6:44,65). John uses familial terms to describe the believer's new relationship with deity (cf. 2:29; 3:1,2,9,10; John 1:12).
It is interesting that John (cf. John 3:3) and Peter (cf. I Pet. 1:3,23) use the familial metaphor "born again" or "born from above," while Paul uses the familial metaphor of "adoption" (cf. Rom. 8:15,23; 9:4; Gal. 4:1-5; Eph. 1:5) and James uses the familial metaphor of "birth" (cf. James 1:18) or "bringing forth" to describe the believer's new relationship with God through Christ. Christianity is a family.
▣ "and such we are" This is the Present indicative. This phrase is not found in the King James Version of the Bible because it was not included in the later Greek manuscripts (i.e., K and L) on which the KJV is based. However, this phrase does appear in several of the most ancient Greek manuscripts (P47, א, A, B, and C). The UBS4 gives its inclusion an "A" rating (certain). See Appendix Two on Textual Criticism.
▣ "the world does not know us" The term "world" is used in a theologically similar way as 2:15-17. The world denotes human society organized and functioning apart from God (cf. John 15:18-19; 17:14-15). Persecution and rejection by the world is another evidence of our position in Christ (cf. Matt. 5:10-16).
▣ "because it did not know Him" This is apparently a reference to God the Father because in the Gospel of John Jesus says again and again that the world does not know Him (cf. John 8:19,55; 15:18,21; 16:3). The pronouns in I John are ambiguous (see note at 2:28). In this context the grammatical antecedent is the Father, but the theological reference in v. 2 is the Son. However, in John this may be purposeful ambiguity because to see Jesus is to see the Father (cf. John 12:45; 14:9).
3:2 "it has not appeared as yet what we will be" This speaks of John's inability to describe these end-time events (cf. Acts 1:7) or the exact nature of the resurrected body (cf. I Cor. 15:35-49). This also shows that 2:27 does not mean exhaustive knowledge in every area. Even Jesus' knowledge of this event was limited while He was incarnate (cf. Matt. 24:36; Mark 13:22).
▣ "when He appears" The term "when" introduces a third class conditional sentence. It is used here not to question the Second Coming, but to express its uncertain date. John, although emphasizing a full salvation now, also expects a Second Coming.
▣ "we will be like Him" This involves the consummation of our Christlikeness (cf. II Cor. 3:18; Eph. 4:13; Phil. 3:21; and Col. 3:4). This is often called "glorification" (cf. Rom. 8:28-30). This is the culmination of our salvation! This eschatological transformation is related to the full restoration of God's image in humans created in His likeness (cf. Gen. 1:26; 5:1,3; 9:6). Intimate fellowship with God is again possible!
▣ "because we will see Him just as He is" Job longed to see God (cf. Job 19:25-27). Jesus told us that the pure in heart will see God (cf. Matt. 5:8). To see Him in His fullness means that we will be changed into His likeness (cf. I Cor. 13:12). This refers to the glorification of the believer (cf. Rom. 8:29) at the Second Coming. If "justification" means freedom from the penalty of sin and "sanctification" means freedom from the power of sin, then "glorification" means freedom from the presence of sin!
3:3 "everyone" The Greek term pas appears seven times from 2:29 to 3:10. There are no exceptions. John presents truth in stark, black-or-white categories. One is either the child of God or the child of Satan (cf. 2:29; 3:3,4,6 [twice],9,10).
▣ "this hope" In Paul this term often refers to Resurrection Day (cf. Acts 23:6; 24:15; 26:6-7; Rom. 8:20-25; I Thess. 2:19; Titus 2:13; I Pet. 1:3,21). It expresses the certainty of the event, but with an ambiguous time element.
John does not speak of "the hope" of the Second Coming as frequently as other NT authors. This is the only use of the term in his writings. He focuses on the benefits and obligations of "abiding" in Christ now! However, this is not to imply he did not expect an end-time judgment of evil (cf. 2:18) and end-time glorification of the believer (cf. 3:1-3).
▣ "purifies himself, just as He is pure" This is a present active indicative. Purity is important (cf. Matt. 5:8,48). We must cooperate in the process of sanctification (cf. II Cor. 7:1; James 4:8, I Pet. 1:22; II Pet. 3:13,14) just as John 1:12 speaks of our cooperation in the process of justification. This same tension between God's part (sovereignty) in our salvation and our part (human free will) can be clearly seen by comparing Ezek. 18:31 with 36:26-27. God always takes the initiative (cf. John 6:44,65), but He has demanded that covenant people must respond by initial repentance and faith as well as continuing repentance, faith, obedience, service, worship, and perseverance.
This may be an allusion to Jesus' High Priestly prayer of John 17, especially vv. 17,19. He sanctifies Himself, His followers sanctify themselves. It is somewhat surprising that different forms of the same basic root are used.
1. John 17:17,19 - hagiazō (hagios, cf. John 10:36)
2. I John 3:3 - hagnizō (hagnos, cf. John 11:55)
CONTEXTUAL INSIGHTS TO 3:4-10
A. This passage has been the center of the controversy between Christian perfectionism (cf. Romans 6), sometimes called entire sanctification, and the continuing sinning of the Christian (cf. Romans 7).
B. We must not allow our theological bias to influence our exegesis of this text. Also, we must not allow other texts to influence this text until our independent study of this text is complete and we have ascertained what John was saying both in chapter 3 and in the entire book of I John!
C. This text clearly presents the goal that all believers long for, a total deliverance from sin. This same ideal is presented in Romans 6. Through Christ's power we have the potential for sinless living.
D. This passage, however, must fit into the larger context of the entire book of I John.
1. To interpret this passage without regard for 1:8-2:2 (Christians still sin) would be folly.
2. To interpret this passage in such a manner as to defeat the overall purpose of I John, the assurance of salvation against the claims of the false teachers would be folly also.
3. This passage must be related to the false teachers' claims of sinlessness or sin's insignificance. Possibly 1:8-2:2 deals with one extreme of the false teachers, while 3:1-10 deals with another. Remember that interpreting the letters of the NT is like listening to one half of a phone conversation.
E. A paradoxical relationship exists between these two passages. Sin in the Christian's life is a recurrent problem in the NT (cf. Romans 7). This forms the same dialectical tension as predestination and free will or security and perseverance. The paradox provides a theological balance and attacks the extreme positions. The false teachers were presenting two errors in the area of sin.
F. This entire theological discussion is based on a misunderstanding of the difference between
1. our position in Christ
2. our striving to fulfill that position experientially in daily life
3. the promise that victory will be ours one day!
We are free from sin's penalty (justification) in Christ, yet we still struggle with its power (progressive sanctification) and one day we will be free of its presence (glorification). This book as a whole teaches the priority of admitting our sin and striving toward sinlessness.
G. Another option comes from John's literary dualism. He wrote in black and white categories (also found in Dead Sea Scrolls). For him one was in Christ and thereby righteous, or in Satan and thereby sinful. There was no third category. This serves as a "wake up call" to peripheral, cultural, part-time, funeral-only, Easter-only Christianity!
H. Some references on this difficult subject:
1. For the seven traditional interpretations of this passage see "The Epistles of John" in The Tyndale New Testament Commentaries by John R. W. Stott, published by Eerdman's (pp. 130-136).
2. For a good treatment on the position of Perfection see Christian Theology, Vol. II, p. 440ff by H. Orlon Willie, published by Beacon Hill Press.
3. For a good treatment on the doctrine of continuing sin in the life of the Christian see "Perfectionism" by B. B. Warfield published by The Presbyterian and Reformed Published Company.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:4-10
4Everyone who practices sin also practices lawlessness; and sin is lawlessness. 5You know that He appeared in order to take away sins; and in Him there is no sin. 6No one who abides in Him sins; no one who sins has seen Him or knows Him. 7Little children, make sure no one deceives you; the one who practices righteousness is righteous, just as He is righteous; 8the one who practices sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy the works of the devil. 9No one who is born of God practices sin, because His seed abides in him; and he cannot sin, because he is born of God. 10By this the children of God and the children of the devil are obvious: anyone who does not practice righteousness is not of God, nor the one who does not love his brother.
3:4
NASB"Everyone who practices sin also practices lawlessness"
NKJV"Whoever commits sin also commits lawlessness"
NRSV"Everyone who commits sin is guilty of lawlessness"
TEV"Whoever sins is guilty of breaking God's law"
NJB"Whoever sins, acts wickedly"
The pronoun "everyone" is fronted here and in v. 6. This context relates to all humanity!
This is a present active participle and a PRESENT ACTIVE INDICATIVE. It is significant these Present tense verbs emphasize habitual, ongoing, lifestyle action in contradistinction to the aorist active subjunctives in 2:1-2. However, the theological problem of this passage (compare 1:7-10 with 3:6-9) cannot be fully solved by a verb tense. It is solved by the historical setting of two types of Gnostic false teachers and the total context of the book.
Another distinctive of this passage is its use of the term "lawlessness." This speaks not of the breaking of a law (Moses Law or societal norms) as much as an attitude of rebellion. This same word is used to describe the Antichrist in II Thess. 2:3,7. It may be a fuller definition of sin (cf. John 9:41; Rom. 14:23; James 4:17; I John 5:17), the opposite of Christlikeness (cf. v. 5), not just violation of a rule or standard.
3:5 "He appeared" This is an aorist passive indicative which speaks of Jesus' incarnation (cf. v. 8; II Tim. 1:10). The same verb, phaneroō, is used twice in v. 2 of His Second Coming. He came first as savior (cf. Mark 10:45; John 3:16; II Cor. 5:21), but He will return as Consummator! In his commentary The Letters of John, one of my favorite teachers, Bill Hendricks says:
"Two of the most penetrating statements of the purpose of Christ's coming are found in this verse and in verse 8. He was sent by God to take away sins (3:5), and he was revealed to destroy the devil's works (3:8). Elsewhere Luke recorded that Jesus' purpose in coming was to seek and to save those who are lost (Luke 19:10). The Gospel of John states that Jesus came that his sheep might have the abundant life (John 10:10). Matthew implied the purpose of Jesus' coming in his interpretation of the name Jesus; He shall save his people from their sins (Matt. 1:21). The basic fact in all of these expressions is that Jesus Christ has done something for man which man could not do for himself" (pp. 79-80).
▣ "to take away sins" This is an aorist subjunctive. The action is contingent on human response (i.e., repentance and faith). The background of this statement is related to two possible sources.
1. the Day of Atonement (cf. Leviticus 16) where one of the two scapegoats symbolically bore away the sin from the camp of Israel (cf. John the Baptist's use in John 1:29)
2. a reference to what Jesus did on the cross (cf. Isa. 53:11-12; John 1:29; Heb. 9:28; I Pet. 2:24)
▣ "and in Him there is no sin" This is a present active indicative. Jesus Christ's sinlessness (cf. John 8:46; II Cor. 5:21; Heb. 4:15; 7:26; I Pet. 1:19; 2:22) is the basis for His vicarious, substitutionary atonement on our behalf (Isaiah 53).
Notice that "sin" is plural in the first part of v. 5 and singular in the last part. The first refers to acts of sin, the second to His righteous character. The goal is that believers will share both the positional sanctification and progressive sanctification of Christ. Sin is an alien thing for Christ and His followers.
3:6 "No one who abides in Him sins" Like 3:4, this is another present active participle and present active indicative. This passage must be contrasted with 1:8-2:2 and 5:16.
▣ "no one who sins has seen Him or knows Him" This verse has one present active participle followed by two Perfect active indicatives. Continual flagrant sinning reveals that one does not know Christ and has never known Christ. Sinning Christians
1. thwart Christ's mission
2. thwart the goal of Christlikeness
3. reveal the individual's spiritual origin (cf. John 8:44)
3:7 "make sure no one deceives you" This is a present active imperative with the negative particle, which usually means stop an act in process. The presence of false teachers (cf. 2:26) sets the historical situation for a proper theological understanding of I John as a whole and verses 1:7-10 and 3:4-10 in particular.
▣ "the one who practices righteousness is righteous" This verse cannot be isolated from the general context and be used to advocate or condemn a doctrinal position ("works righteousness"). The NT is clear that human beings cannot approach the Holy God by their personal merit. Humans are not saved by self-effort. However, humans must respond to God's offer of salvation in the finished work of Christ. Our efforts do not bring us to God. They do show that we have met Him. They clearly reveal our spiritual condition (cf. Rev. 22:11) and maturity after salvation. We are not saved "by" good works, but "unto" good works. The goal of God's free gift in Christ is Christlike followers (cf. Eph.2:8-9,10). The ultimate will of God for every believer is not just heaven when he dies (forensic justification), but Christlikeness (temporal sanctification) now (cf. Matt. 5:48; Rom. 8:28-29; Gal. 4:19)! For a word study on righteousness see Special Topic at 2:29.
3:8 "the one who practices sin is of the devil" This is the present active participle. God's children are known by how they live, as are Satan's children (cf. 3:10; Matt. 7:13; Eph. 2:1-3).
▣ "for the devil has sinned from the beginning" This is present active indicative. The devil continues to sin from the beginning (cf. John 8:44). Does this refer to creation or an angelic rebellion?
It is difficult theologically to determine when Satan rebelled against God. Job 1-2; Zechariah 3 and I Kings 22:19-23 seem to show that Satan is a servant of God and one of the angelic councilors. It is possible (but not probable) that the pride, arrogance, and ambition of the eastern kings (of Babylon, Isa. 14:13-14 or of Tyre, Ezek. 28:12-16) are used to declare the rebellion of Satan (apparently a covering cherub, Ezek. 28:14,16). However, in Luke 10:18 Jesus said He saw Satan fall from heaven like lightning, but it does not tell us exactly when. The origin and development of evil must remain an uncertainty because of the lack of revelation. Be careful of systematizing and dogmatizing isolated, ambiguous, figurative texts! The best discussion of the OT's development of Satan from servant to vile enemy is A. B. Davidson's Old Testament Theology, published by T & T Clark, pp. 300-306. See Special Topic: Personal Evil at John 12:31.
▣ "the Son of God" See Special Topic below.
▣ "appeared" This is the Greek term phaneroō, which means "to bring to light so as to make clear." Verses 5 and 8 are parallel and both use the term in the passive voice, which speaks of Christ being truly revealed in His incarnation (cf. 1:2). The problem with false teachers was not that the gospel was unclear to them, but that they had their own theological/philosophical agenda.
▣ "to destroy the works of the devil" The purpose of Jesus' manifestation in time and flesh was to "destroy" (aorist active subjunctive of luō), which means "to loose," "to unbind," or "to destroy." Jesus did just that on Calvary, but humans must respond to His finished work and free gift (cf. Rom. 3:24; 6:23; Eph. 2:8) by receiving Him by faith (cf. John 1:12; 3:16).
The "already and not yet" tension of the NT also relates to the destruction of evil. The devil has been defeated, but he is still active in the world until the full consummation of the Kingdom of God.
3:9 "no one who is born of God" This is a perfect passive participle (cf. the parallel in v. 9c; 2:29; and 5:18 ) which speaks of a settled condition produced by an outside agent (God).
▣ "practices sin" This is a present active indicative in contradistinction to 2:1 where the aorist active subjunctive is used twice. There are two theories about the significance of this statement.
1. it relates to the Gnostic false teachers, especially that faction that reduced salvation to intellectual concepts, thereby removing the necessity of a moral lifestyle
2. the present tense verb emphasizes continual, habitual, sinful activity (cf. Rom. 6:1), not isolated acts of sins (cf. Rom. 6:15)
This theological distinction is illustrated in Romans 6 (potential sinlessness in Christ) and Romans 7 (the ongoing struggle of the believer sinning less).
The historical approach #1 seems best, but one is still left with the need to apply this truth to today, which #2 addresses. There is a good discussion of this difficult verse in Hard Sayings of the Bible by Walter Kaiser, Peter Davids, F. F. Bruce, and Manfred Brauch, pp. 736-739.
▣ "because His seed abides in him" This is a present active indicative. There have been several theories as to exactly what the Greek phrase, "His seed," means
1. Augustine and Luther said it refers to God's Word (cf. Luke 8:11; John 5:38; James 1:18; I Pet. 1:23)
2. Calvin said it refers to the Holy Spirit (cf. John 3:5,6,8; I John 3:24; 4:4,13)
3. others said it refers to the Divine Nature or new self (cf. II Pet. 1:4; Eph. 4:24)
4. possibly it refers to Christ Himself as the "seed of Abraham" (cf. Luke 1:55; John 8:33,37; Gal. 3:16)
5. some say it is synonymous with the phrase "born of God"
6. apparently this was a term used by the Gnostics to speak of the divine spark in all humans
Number 4 is probably the best contextual option of all of these theories, but John chose his vocabulary to refute the incipient Gnostics (i.e., #6).
3:10 This is a summary of vv. 4-9. It contains two present active indicatives and two present active participles, which refer to action in process. Theologically this is parallel to Jesus' statement in the Sermon on the Mount (cf. Matt. 7:16-20). How one lives reveals one's heart, one's spiritual orientation.
This is the negative counterpoint to 2:29!
▣ "children of God. . .children of the devil" This shows John's Semitic background. Hebrew, being an ancient language without adjectives, used "son of. . ." as a way to describe persons.
NASB (UPDATED) TEXT: 3:11-12
11For this is the message which you have heard from the beginning, that we should love one another; 12not as Cain, who was of the evil one and slew his brother. And for what reason did he slay him? Because his deeds were evil, and his brother's were righteous.
3:11 "the message" This Greek term (aggelia, usually transliterated angelia) is used only in I John 1:5 and 3:11. The first usage seems to be doctrinal, while the second is ethical. This is in keeping with John's balance between these two aspects of Christianity (cf. 1:8,10; 2:20,24; 3:14).
▣ "you have heard from the beginning" This phrase is a literary device which relates to Jesus as both the living Word of God (cf. John 1:1) and revealing the Word of God (cf. 1:1; 2:7,13,14,24; II John 5,6).
▣ "we should love one another" This is evidence by which believers know they are truly redeemed (cf. vv. 10,14). It reflects Jesus' words (cf. John 13:34-35; 15:12,17; I John 3:23; 4:7-8,11-12,19-21).
3:12 "Cain" The account of Cain's life is recorded in Genesis 4. The exact reference is Gen. 4:4 (cf. Heb. 11:4), where the offerings of Cain and Abel are contrasted. Cain's actions reveal the influence of the fall of mankind (cf. Gen. 4:7; 6:5,11-12,13b). In both Jewish and Christian traditions (cf. Heb. 11:4; Jude 11) Cain is an example of wicked rebellion.
▣ "who was of the evil one" This grammatical construction could be masculine singular (the evil one, cf. v. 10) or neuter singular (of evil). This same grammatical ambiguity is found in Matt. 5:37; 6:13; 13:19,38; John 17:15; II Thess. 3:3; I John 2:13,14; 3:12; and 5:18-19. In several cases the context obviously refers to Satan (cf. Matt. 5:37; 13:38; John 17:15).
NASB (UPDATED) TEXT: 3:13-22
13Do not be surprised, brethren, if the world hates you. 14We know that we have passed out of death into life, because we love the brethren. He who does not love abides in death. 15Everyone who hates his brother is a murderer; and you know that no murderer has eternal life abiding in him. 16We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. 17But whoever has the world's goods, and sees his brother in need and closes his heart against him, how does the love of God abide in him? 18Little children, let us not love with word or with tongue, but in deed and truth. 19We will know by this that we are of the truth, and will assure our heart before Him 20in whatever our heart condemns us; for God is greater than our heart and knows all things. 21Beloved, if our heart does not condemn us, we have confidence before God; 22and whatever we ask we receive from Him, because we keep His commandments and do the things that are pleasing in His sight.
3:13 "Do not be surprised" This is a present active imperative with a negative particle which often means to stop an act already in progress (cf. I Pet. 4:12-16). This is not a fair world; this is not the world that God intended it to be!
▣ " if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "the world hates you" It hated Jesus; it will hate His followers. This is a common theme in the NT (cf. John 15:18; 17:14; Matt. 5:10-11; II Tim. 3:12) and another evidence that one is a believer.
3:14 "We know" This is a perfect active indicative (oida has perfect form, but present meaning). This is another common theme. God's children's confidence is related to (1) a change of mind and (2) a change of action, which are the root meanings of the term "repent" in Greek and Hebrew.
▣ "we have passed out of death into life" This is another perfect active indicative (cf. John 5:24). One of the evidences of passing from death into life (i.e., Christian assurance, see Special Topic at John 6:37) is that we love one another. The other is that the world hates us.
▣ "because we love the brethren" This is a Present active indicative. Love is the major characteristic of the family of God (cf. John 13:34-35; 15:12,17; II John 5; I Cor. 13; Gal. 5:22) because it is characteristic of God, Himself (cf. 4:7-21). Love is not the basis of human relationship with God, but the result. Love is not the basis of salvation, but another evidence of it.
▣ "He who does not love abides in death" This is a Present participle used as the subject with a present active indicative verb. As believers continue to abide in love, unbelievers abide in hate. Hate, like love, is an evidence of one's spiritual orientation. Remember John's stark, dualistic categories; one abides in love or abides in death. No middle ground.
3:15 "Everyone" John has used this term (pas) 8 times since 2:29. The significance of this is that there are no exceptions to what John is saying. There are only two kinds of people, lovers and haters. John sees life in black or white terms, no pastels.
▣ "Everyone who hates his brother is a murderer" This is a present active participle (i.e., an ongoing, settled hatred). Sin occurs first in the thought life. In the Sermon on the Mount Jesus taught that hatred equals murder as lust equals adultery (cf. Matt. 5:21-22).
▣ "and you know that no murderer has eternal life abiding in him" This is not saying someone who commits murder cannot be a Christian. Sin is forgivable, but lifestyle actions reveal the heart. It is saying that one who habitually hates cannot be a Christian. Love and hate are mutually exclusive! Hate takes a life, but love gives its life.
3:16 "We know" This is a perfect active indicative. The Greek term used in v. 15 was oida; here it is ginōskō. These are used synonymously in John's writings.
▣ "love by this" Jesus has shown the ultimate example of what love is like. Believers are to emulate His example (cf. II Cor. 5:14-15).
▣ "He laid down His life for us" This is an aorist tense referring to Calvary using Jesus' own words (cf. John 10:11,15,17,18; 15:13).
▣ "we ought" Believers are bound by Jesus' example (cf. 2:6; 4:11).
▣ "to lay down our lives for the brethren" Christ is the example. As He laid down His life for others, Christians are to lay down their lives if necessary for the brethren. Death to self-centeredness is
1. a reverse of the Fall
2. the restoration of the image of God
3. living for the corporate good (cf. II Cor. 5:14-15; Phil. 2:5-11; Gal. 2:20; I Pet. 2:21)
3:17 "But whoever has the world's goods and sees his brother in need" These are present subjunctive verbs. Laying down one's life in v. 16 is now put into the realm of potential, practical help of one's brother. These verses sound so much like James (cf. James 2:15,16).
▣ "and closes his heart against him" This is an aorist active subjunctive. The term heart is literally "bowels," a Hebrew idiom for the emotions. Again, our actions reveal our Father.
▣ "the love of God" Again is this an objective or subjunctive genitive or purposeful ambiguity?
1. love for God
2. God's love for us
3. both
Number 3 fits John's writings!
3:18 "let us not love with word or with tongue" Actions speak louder than words (cf. Matt. 7:24; James 1:22-25; 2:14-26).
▣ "but in deed and truth" The term "truth" is surprising. One would expect a synonym of "deed," like "action." The term seems to mean genuine (NJB) or true (TEV), like the use of "message" in 1:5 and 3:11 which emphasizes both doctrine and lifestyle, so too, "truth." The deed and motives must both be motivated by self-giving love (God's love) and not just be showy deeds that feed the ego of the provider or giver.
3:19 "We will know by this" This refers to the loving acts previously mentioned. This is a future middle (deponent) indicative, which is another evidence of one's true conversion.
▣ "that we are of the truth" Believers' loving lifestyles show two things: (1) that they are on the side of truth and (2) that their consciences are clear. See Special Topic: Truth at John 6:55.
3:19-20 There is much confusion about how to translate the Greek text of these two verses. One possible interpretation emphasizes God's judgment, while the other emphasizes God's compassion. Because of the context, the second option seems most appropriate.
3:20-21 Both of these verses are Third class conditional sentences.
3:20
NASB"in whatever our heart condemns us"
NKJV"for if our heart condemns us"
NRSV"whenever our hearts condemns us"
TEV"if our conscience condemns us"
NJB"even if our own feelings condemns us"
All believers have experienced inner grief over not living up to the "standard" that they know is God's will for their lives (i.e., Romans 7). Those pains of conscience can be from God's Spirit (to cause repentance) or Satan (to cause self-destruction or loss of witness). There is both appropriate guilt and inappropriate guilt. Believers know the difference by reading God' book (or hearing His messengers). John is trying to console believers who are living by the standard of love but still struggling with sin (both commission and omission). See SPECIAL TOPIC: Heart at John 12:40.
▣ "and knows all things" God knows our true motives (cf. I Sam. 2:3; 16:7; I Kgs. 8:39; I Chr. 28:9; II Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 20:27; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:26,27).
3:21 "if our heart does not condemn us" This is a third class conditional sentence. Christians still struggle with sin and self (cf. 2:1; 5:16-17). They still face temptations and act inappropriately in specific situations. Often their conscience condemns them. As the hymn "At Even, Ere the Sun Was Set," by Henry Twells states:
"And none, O Lord, has perfect rest,
For none is wholly free from sin;
And they who fain would serve Thee best
Are conscious most of wrong within."
A knowledge of the gospel, a sweet fellowship with Jesus, a yieldedness to the Spirit's leading and the Father's omniscience calm our hearts of dust (cf. Ps. 103:8-14)!
▣ "we have confidence before God" This speaks of open and free access to God's presence. It is an oft-repeated term and concept of John (cf. 2:28; 3:21; 4:17; 5:14; Heb. 3:6; 10:35, see Special Topic at 7:4). This phrase introduces two of the benefits of assurance.
1. that believers have perfect confidence before God
2. they obtain from Him whatever they ask
3:22 "whatever we ask we receive from Him" This is a Present active subjunctive and a Present active indicative. This reflects Jesus' statements in Matt. 7:7; 18:19, John 9:31; 14:13-14; 15:7,16; 16:23; Mark 11:24; Luke 11:9-10. These Scripture promises are so different from believer's experience in prayer. This verse seems to promise unlimited answered prayer. This is where a comparison of other relevant texts helps bring a theological balance.
SPECIAL TOPIC: Prayer, Unlimited Yet Limited
▣ "because we keep His commandments and do the things that are pleasing in His sight" Notice in this context the two requirements for answered prayer.
1. obedience
2. practicing the things pleasing to God (cf. John 8:29)
I John is a "how to" book on effective Christian living and ministry.
NASB (UPDATED) TEXT: 3:23-24
23This is His commandment, that we believe in the name of His Son Jesus Christ, and love one another, just as He commanded us. 24The one who keeps His commandments abides in Him, and He in him. We know by this that He abides in us, by the Spirit whom He has given us.
3:23 "This is His commandment. . .that we believe. . .and love" Notice the term "commandment" is singular with two aspects. The first aspect is personal faith; the verb, "believe," is aorist active subjunctive (cf. John 6:29,40). The second aspect is ethical; the verb, love, is in the present active subjunctive (cf. 3:11; 4:7). The gospel is a message to be believed, a person to receive, and a lifestyle to live!
▣ "that we believe in the name of His Son Jesus Christ" The concept of "believe" is crucial in understanding biblical faith. The OT term aman reflected "loyalty," "trustworthiness," "dependability," or "faithfulness" (see Special Topic on the OT word at I John 2:10). In the NT the Greek term (pisteuō) is translated by three different English terms: believe, faith, or trust (see Special Topic on the Greek word at John 2:23). The term does not so much reflect on the Christian's trustworthiness as on God's. It is His character, revelation, and promises, not the loyalty or faithfulness of fallen humans, even redeemed fallen humans, that form the unshakable foundation!
The concept of believing in "the name" or praying "in the name" reflects the Near Eastern understanding that the name represents the person.
1. Jesus in Matt. 1:21,23,25; 7:22; 10:22; 12:21; 18:5,20; 19:29; 24:5,9; John 1:12; 2:23; 3:18; 14:26; 15:21; 17:6; 20:31
2. the Father in Matt. 6:9; 21:9; 23:39; John 5:43; 10:25; 12:13; 17:12
3. the Trinity in Matt. 28:19.
Just a brief technical note on this verse. In his Word Pictures in the New Testament (p. 228), A. T. Robertson mentions a Greek manuscript problem relating to the verb "believe." The Greek uncial manuscripts B, K, and L have aorist active subjunctives, while א, A, and C have present active subjunctives. Both fit the context and style of John.
3:24 "The one who keeps. . .abides. . ." These are both present tense. Obedience is linked to abiding. Love is evidence that we are in God and God is in us (cf. 4:12,15-16; John 14:23; 15:10). See Special Topic on abiding at 2:10.
▣ "by the Spirit whom He has given us" John uses certain evidences to evaluate true believers (cf. Rom. 4:13; 8:14-16, see Contextual Insights to 2:3-27, C). Two are related to the Holy Spirit.
1. confessing Jesus (cf. Rom. 10:9-13; I Cor. 12:3)
2. Christlike living (cf. John 15; Gal. 5:22; James 2:14-26)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the unifying theme of verses 11-24? (cf. I John 2:7-11)?
2. Explain the relationship of verses 16 and 17. How is laying down our lives to be compared with helping our brother in need?
3. Do verses 19-20 emphasize the strictness of God's judgment or God's great compassion which calms our fears?
4. How do we relate John's statement about prayer in verse 22 to our daily experience?
5. How does one reconcile John's seemingly paradoxical emphasis on the Christian's need to admit and confess sin and his statement of sinless perfection?
6. Why is John making such a heavy emphasis on lifestyle?
7. Explain the theological truths involved in being "born again."
8. How does this passage relate to the daily Christian life?
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Spirit of God and the Spirit of Antichrist | The Spirit of Truth and the Spirit of Error | Discernment of Truth and Error | The True Spirit and the False Spirit | The Third Condition: To Be on Guard Against Antichrists and Against the World |
3:24-4:6 | ||||
4:1-6 | 4:1-6 | 4:1-3 | 4:1-6 | |
4:4-6 | The Source of Love and Faith | |||
(4:7-5:13) | ||||
God is Love | Knowing God Through Love | The Blessedness of Love | God is Love | The Source of Love |
4:7-12 | 4:7-11 | 4:7-12 | 4:7-10 | 4:7-5:4 |
Seeing God Through Love | 4:11-12 | |||
4:12-16 | ||||
4:13-16a | 4:13-16a | 4:13-16a | ||
4:16b-21 | The Consummation of Love | 4:16b-21 | 4:16b-18 | |
4:17-19 | ||||
Obedience by Faith | 4:19-21 | |||
4:20-5:5 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 4:1-21
A. John 4 is a very specialized literary unit on how Christians assess and verify those who claim to speak for God. This passage is related to
1. these false prophets called antichrists (cf. 2:18-25)
2. those who try to deceive (cf. 2:26; 3:7)
3. possibly those who claim knowledge of special spiritual truths (cf. 3:24)
To fully understand the predicament of the early Christians one must recognize that many claimed to speak for God (cf. I Cor. 12:10; 14:29; I Thess. 5:20-21; I John 4:1-6). There was no complete and available New Testament. Spiritual discernment involved both doctrinal and social tests (cf. James 3:1-12).
B. I John is extremely hard to outline because of the recurring pattern of themes. This is surely true in chapter 4. It seems that this chapter re-emphasizes truths which were taught in earlier chapters, especially the believers' need to love one another (cf. vv. 7-21; 2:7-12 and 3:11-24).
C. John is writing both to combat the false teachers and to encourage the true believers. He does this by using several tests:
1. the doctrinal test (belief in Jesus, cf. I John 2:18-25; 4:1-6,14-16; 5:1,5,10)
2. lifestyle test (obedience, cf. I John 2:3-7; 3:1-10, 22-24)
3. the social test (love, cf. I John 2:7-11; 3:11-18; 4:7-12,16-21; 5:1-2)
Different parts of Scripture relate to different false teachers. I John addresses the heresy of Gnostic false teachers. See Introduction to I John, the Heresy. Other parts of the NT address other untruths (cf. John 1:13; Rom. 10:9-13; I Cor. 12:3). Each context must be studied separately to ascertain what error is being addressed. There was error from several sources.
1. Jewish legalists
2. Greek philosophers
3. Greek antinomians
4. those who claimed special spiritual revelation or experiences.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT: 4:1-6
1Beloved, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 2By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God; 3and every spirit that does not confess Jesus is not from God; this is the spirit of the antichrist, of which you have heard that it is coming, and now it is already in the world. 4You are from God, little children, and have overcome them; because greater is He who is in you than he who is in the world. They are from the world; therefore they speak as from the world, and the world listens to them. 6We are from God; he who knows God listens to us; he who is not from God does not listen to us. By this we know the spirit of truth and the spirit of error.
4:1 "do not believe" This is a present imperative with a negative particle which usually means to stop an act already in process. The tendency of Christians is to accept strong personalities, logical arguments, or miraculous events as from God. Apparently the false teachers were claiming (1) to speak for God or (2) to have had a special revelation from God.
SPECIAL TOPIC: Should Christians Judge One Another?
▣ "every spirit" Spirit is used in the sense of a human person. See note at 4:6. This refers to a supposed message from God. Heresy comes from within the church (cf. 2:19). The false teachers were claiming to speak for God. John asserts that there are two spiritual sources, God or Satan, behind human speech and action.
▣ "but test the spirits" This is a Present active imperative. This is both a spiritual gift (cf. I Cor. 12:10; 14:29) and a necessity for every believer, as are prayer, evangelism, and giving. This Greek word dokimazō has the connotation of "to test with a view toward approval." Believers must think the best of others unless the worst is proven (cf. I Cor. 13:4-7; I Thess. 5:20-21).
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "because many false prophets have gone out into the world" This is a perfect active indicative (cf. Jer. 14:14; 23:21; 29:8; Matt. 7:15; 24:11,24; Acts 20:28-30; II Pet. 2:1; I John 2:18-19,24; 3:7; II John 7). The implication is that they have left the church (house churches), yet continue to claim that they speak for God.
See SPECIAL TOPIC: NT Prophecy at John 4:19
4:2 "By this you know the Spirit of God" This grammatical form is either a present active indicative (a statement) or present active imperative (a command). This same ambiguity of form is in "abide," 2:27 and "know," 2:29. The Holy Spirit always magnifies Jesus (cf. John 14:26; 15:26; 16:13-15). This same test can be seen in Paul's writings in I Cor. 12:3.
▣ "every spirit that confesses" This is a present active indicative which points to a continuing profession, not a past affirmation of faith. The Greek term "confess" is a compound from "the same" and "to speak," meaning "to say the same thing." This is a recurrent theme in I John (cf. I John 1:9; 2:23; 4:2-3; 4:15; John 9:22; II John 7). This term implies specific, public, vocal acknowledgment of one's affirmation of and commitment to the gospel of Jesus Christ. See Special Topic at John 9:22.
▣ "that Jesus Christ has come in the flesh is from God" This is a perfect active participle. This is the essential doctrinal test for the false teachers (i.e., Gnostics) whom John was combating in this book. Its basic assertion is that Jesus is fully human (i.e., flesh, which the Gnostics denied) as well as fully God (cf. 1:1-4; II John 7; John 1:14; I Tim. 3:16). The perfect tense affirms that Jesus' humanity was not temporary, but permanent. This was not a minor issue. Jesus is truly one with humanity and one with God.
4:3 "every spirit that does not confess Jesus" It is theologically interesting that the old Latin version of the NT and the Patristic writers, Clement, Origen of Alexandria, Irenaeus, and Tertullian have leui (looses), which implies "separating Jesus," apparently into a human spirit and a separate divine spirit which so characterized second century Gnostic writings. But this is a textual addition which reflects the early church's life and death struggle with heresy (see Bart Erhart, The Orthodox Corruption of Scripture, pp. 125-135).
▣ "the spirit of the antichrist" Here the term (cf. 2:18-25) is used as a denier of Christ, not an attempt to usurp His position.
▣ "you have heard that it is coming, and now it is already in the world" This is a perfect active indicative which implies that John had earlier discussed this subject with them and that its relevance remained. In Greek the pronoun "it" matches the neuter "spirit." Like 2:18, this phrase reflects that the spirit of the antichrists has both already come and will come. These Gnostic false teachers form a chain of false information, false lifestyles, and false professions through the ages, from the evil one of Genesis 3 to the manifestation of the incarnation of evil and the end-time Antichrist (i.e., II Thessalonians 2; Revelation 13).
4:4-6 "You. . .They. . .We" All of these pronouns are emphasized. There are three groups being addressed.
1. true believers (John and his readers)
2. false believers (Gnostic teachers and their followers)
3. John's missionary team or theological group
This same type of triad is seen in Hebrews 6 and 10.
4:4 "have overcome them" This is a perfect active indicative. This seems to be a reference to both the doctrinal controversy and the victorious Christian life. What a wonderful word of encouragement for them and us!
John is concerned with the Christian's victory over sin and the devil. He uses this term (nikaō) 6 times in I John (cf. 2:13,14; 4:4; 5:4,5), 11 times in the Revelation, and once in the Gospel (cf. 16:33). This term for "victory" was used only once in Luke (cf. 11:22) and twice in Paul's writings (cf. Rom. 3:4; 12:21).
▣ "because greater is He who is in you than he who is in the world" This is an emphasis on indwelling Deity. Here it seems to be a reference to the indwelling Father (cf. John 14:23; II Cor. 6:16). The NT also emphasizes (1) the indwelling Son (cf. Matt. 28:20; Col. 1:27) and (2) the indwelling Holy Spirit (cf. Rom. 8:9; I John 4:13). The Spirit and the Son are closely identified (cf. Rom 8:9; II Cor. 3:17; Gal. 4:6; Phil. 1:19; I Pet. 1:11). See Special Topic at John 14:16.
The phrase "he who is in the world" refers to Satan (cf. John 12:31; 14:30; 16:11; II Cor. 4:4; Eph. 2:2; I John 5:19) and his followers. The term "world" in I John always has negative connotations (i.e., human society organized and functioning apart from God, see Special Topic: Kosmos at John 14:17).
4:5 "They are from the world" This is an ablative of source. The term "world" is used here in the sense of fallen human society trying to meet all of its needs apart from God (cf. 2:15-17). It refers to fallen humanity's collective independent spirit! An example of this is Cain (cf. 3:12). Other examples would be (1) Elijah and the Prophets of Ba'al (I Kings 18) and (2) Jeremiah vs. Hananiah (Jeremiah 28).
▣ "the world listens to them" Another evidence of Christian teachers versus false teachers is who listens to them (cf. I Tim. 4:1).
4:6 "who knows God listens to us" This is a present active participle. The true believers continue to listen and respond to Apostolic truth! Believers can recognize true preachers/teachers by both the content of their message and who hears and responds to them.
▣ "By this we know the spirit of truth and the spirit of error" This may refer to the Holy Spirit (cf. John 14:17; 15:26; 16:13; I John 4:6; 5:7) and the evil spirit, Satan. Believers must be able to discern the source of the message. Often they are both given in God's name, supposedly by God's speakers. One lifts up Jesus and Christlikeness and one lifts up human speculation and personal freedom.
Robert Girdlestone, Synonyms of the Old Testament, has an interesting discussion of the uses of the term "spirit" in the NT.
"1. evil spirits
2. the human spirit
3. the Holy Spirit
4. things that the Spirit produces in and through human spirits
a. 'not a spirit of slavery vs. a spirit of adoption' - Rom. 8:15
b. 'a spirit of gentleness' - I Cor. 4:21
c. 'a spirit of faith' - II Cor. 4:13
d. 'a spirit of wisdom and revelation in the knowledge of Him' - Eph. 1:17
e. 'not a spirit of timidity, but of power, love and discipline' - II Tim. 1:7
f. 'spirit of error vs. spirit of truth' - I John 4:6" (pp. 61-63).
NASB (UPDATED) TEXT: 4:7-14|
7Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. 8The one who does not love does not know God, for God is love. 9By this the love of God was manifested in us, that God has sent His only begotten Son into the world so that we might live through Him. 10In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. 11Beloved, if God so loved us, we also ought to love one another. 12No one has seen God at any time; if we love one another, God abides in us, and His love is perfected in us. 13By this we know that we abide in Him and He in us, because He has given us of His Spirit. 14We have seen and testify that the Father has sent the Son to be the Savior of the world.
4:7 "let us love one another" This is a present active subjunctive. Lifestyle, daily love is the one common characteristic of all believers (cf. I Cor. 13; Gal. 5:22). This is a recurrent theme in John's writings and the essence of the ethical test (cf. John 13:34; 15:12,17; I John 2:7-11; 3:11,23; II John 5, see Contextual Insights, C). The subjunctive mood states a contingency.
▣ "for love is from God" God, not human philanthropy, pity, or emotion, is the source of love (cf. v. 16). It is not primarily emotional but purposeful action (i.e., the Father sending the Son to die on our behalf, cf. v. 10; John 3:16).
▣ "everyone who loves is born of God and knows God" The verbs are perfect passive and present active indicatives. John's favorite terms for becoming a believer are related to physical birth (cf. 2:29; 3:9; 4:7; 5:1, 4, 18; John 3:3,7).
The term "know" reflects the Hebrew sense of ongoing, intimate fellowship (cf. Gen. 4:1; Jer. 1:5). It is the recurrent theme of I John, used over seventy-seven times. See Special Topic at John 1:10.
4:8 "The one who does not love does not know God, for God is love" Lifestyle love is the true test of knowing God.
This is one of John's profoundly simple statements; "God is love" matches "God is light" (cf. 1:5) and "God is spirit" (cf. John 4:24). One of the best ways to contrast God's love and God's wrath is to compare Deut. 5:9 with 5:10 and 7:9.
4:9 "By this the love of God was manifested in us" This is an aorist passive indicative (cf. John 3:16; II Cor. 9:15; Rom. 8:32). God has clearly shown that He loves us by sending His only Son to die in our place. Love is an action, not just a feeling. Believers must emulate it in their daily lives (cf. I John 3:16). To know God is to love as He loves.
▣ "God has sent His only begotten Son into the world" This is a perfect active indicative; the incarnation and its results remain! All of God's benefits come through Christ.
The term "only begotten" is monogenēs, which implies "unique," "one of a kind," not begotten as in sexual generation. The virgin birth was not a sexual experience for God or Mary. John uses this term several times referring to Jesus (cf. John 1:14,18; 3:16,18; I John 4:9). See further note at John 3:16. Jesus is God's Son in a unique (ontological) sense. Believers are God's children only in a derived sense.
▣ "so that we might live through Him" This is an aorist active subjunctive which implies a contingency, a faith response is necessary. The purpose of the incarnation was eternal life and abundant life (cf. John 10:10).
4:10 "In this is love" God's love is clearly demonstrated in the life and death of Jesus (cf. Rom. 5:6,8). To know Jesus is to know God. To know God is to love!
▣ "not that we loved God" The NT is unique among the world religions. Typically religion is mankind seeking God, but Christianity is God seeking fallen mankind! The wonderful truth is not our love for God, but His love for us. He has sought us through our sin and self, our rebellion and pride. The glorious truth of Christianity is that God loves fallen mankind and has initiated and maintained a life-changing contact.
There is a variant related to the form of the verb.
1. have and continue to love, perfect - MS B
2. loved, aorist - MS א
The UBS4 gives the perfect tense a "B" rating (almost certain).
▣ "sent His Son to be the propitiation for our sins" See note at 2:2.
4:11 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. God does love us (cf. Rom. 8:31)!
▣ "God so loved us" "So" should be understood as "in such a manner," as in John 3:16.
▣ "we also ought to love one another" Because He has loved us we must love one another (cf. 2:10; 3:16; 4:7). This statement of necessity reflects the disruptive actions and attitudes of the false teachers.
4:12 "No one has seen God at any time" This is a perfect middle (deponent) indicative. This word implies "to gaze intensely at someone or something" (cf. Exod. 33:20-23; John 1:18; 5:37; 6:46; I Tim. 6:16). It is possible that the Gnostic teachers, somewhat influenced by eastern mystery religions, claimed some type of vision from God or of God. Jesus came to fully reveal the Father. By gazing at Him we know God!
▣ "if" This is a third class conditional which means potential action.
▣ "God abides in us" See Special Topic on Abiding at 2:10.
▣ "His love is perfected in us" This is a periphrastic perfect passive participle. Loving Christians are an evidence of the abiding, perfected love of God (cf. 2:5; 4:17).
4:13 "He has given us of His Spirit" This is a Perfect active indicative. The indwelling Holy Spirit (cf. 3:24; Rom. 8:9) and His transforming influence are evidence of our true salvation (cf. Rom. 8:16). It seems that v. 13 is the subjective witness of the Spirit, while v. 14 is the objective witness of Apostolic testimony. The three persons of the Trinity appear clearly in vv. 13-14. See Special Topic: The Trinity at John 14:26.
4:14 "We have seen and testify" The verbs are perfect middle (deponent) indicative joined with present active indicative. It speaks of John's eyewitness testimony concerning the person of Christ, just like 1:1-3.
The term "seen" is the same Greek word as in v. 12 which means "to gaze intently at." See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
▣ "that the Father has sent the Son" This is a perfect active indicative. The fact that God the Father sent God the Son into the world (cf. John3:16) refutes the Gnostic false teaching about the supposed dualism between spirit (good) and matter (evil). Jesus was truly divine and He was sent into an evil world of sin to redeem it and us (cf. Romans 8:18-25) from the curse of Genesis 3 (cf. Gal. 3:13).
▣ "to be the Savior of the world" The fact that the Father chose to use Jesus as the means of salvation refutes the Gnostic false teaching that salvation is obtained through special, secret knowledge related to the angelic levels. They called these angelic levels eons or realms of angelic authority between the high God and the lesser god who formed the world out of preexisting matter.
The phrase "Savior of the world" was (1) a title for the gods (i.e., Zeus) and (2) a common title for the Roman Caesar. For the Christian only Jesus could bear this title (cf. John 4:42; I Tim. 2:4; 4:10). This is exactly what caused the persecution by local caesar-cults in Asia Minor.
Notice it is all inclusive. He is the savior of all (not some) if they will only respond (cf. John 1:12; 3:16; Rom. 5:18; 10:9-13).
NASB (UPDATED) TEXT: 4:15-21
15Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. 16We have come to know and have believed the love which God has for us. God is love, and the one who abides in love abides in God, and God abides in him. 17By this, love is perfected with us, so that we may have confidence in the day of judgment; because as He is, so also are we in this world. 18There is no fear in love; but perfect love casts out fear, because fear involves punishment, and the one who fears is not perfected in love. 19We love, because He first loved us. 20If someone says, "I love God," and hates his brother, he is a liar; for the one who does not love his brother whom he has seen, cannot love God whom he has not seen. 21And this commandment we have from Him, that the one who loves God should love his brother also.
4:15 "Whoever confesses that Jesus is the Son of God" This is an aorist active subjunctive. For "confesses" see note at v. 2. One of John's three tests of a true Christian is theological truth concerning the person and work of Jesus (cf. 2:22-23; 4:1-6; 5:1,5). This is also matched in I John and James with lifestyle love and obedience. Christianity is a person, a body of truth, and a lifestyle. See Contextual Insights, C.
The inclusive term "whoever" is the great invitation of God for anyone and everyone to come to Him. All humans are made in the image of God (cf. Gen. 1:26-27; 5:3; 9:6). God promised redemption to the human race in Gen. 3:15. His call to Abraham was a call to reach the world (cf. Gen. 12:3; Exod. 19:5). Jesus' death dealt with the sin problem (cf. John 3:16). Everyone can be saved if they will respond to the covenant obligations of repentance, faith, obedience, service, and perseverance. God's word to all is "Come" (cf. Isaiah 55).
SPECIAL TOPIC: Bob's Evangelical Biases
▣ "God abides in him and he in God" This reflects the covenantal structure of God's relationship with humankind. God always takes the initiative, sets the agenda and provides the basis for the covenant, but humans have the responsibility to initially respond and to continue to respond.
Abiding is a covenant requirement, but also a wonderful promise (cf. John 15). Imagine the Creator of the universe, the Holy One of Israel, abiding with (indwelling) fallen humans (cf. John 14:23)! See Special Topic on Abiding at 2:10.
4:16 "We have come to know and have believed" These verbs are both perfect active indicatives. Believers' confident faith assurance of God's love in Christ, not existential circumstances, is the basis of their relationship. See Special Topic: Assurance at 5:13.
▣ "which God has for us" This is a Present active indicative expressing God's continuing love.
▣ "God is love" This important truth is repeated (cf. v. 8).
4:17 "By this, love is perfected" This is from the Greek word telos (cf. v. 12). It implies fullness, maturity, and completion, not sinlessness.
▣ "with us" This preposition (meta) can be understood as "in us" (TEV, NJB), "among us" (NKJV, NRSV, NIV, REB), or "with us" (NASB).
▣ "so that we may have confidence" Originally this term meant freedom of speech. John uses this extensively (cf. 2:28; 3:21; 5:14). It speaks of our boldness in approaching a holy God (cf. Heb. 3:6; 10:35). See Special Topic at John 7:4.
▣ "in the day of judgment, because as He is, so also are we in this world" Christians are to love as Jesus loved (cf. 3:16; 4:11). They may be rejected and persecuted as He was, but also they are loved and sustained by the Father and the Spirit as He was! One day all humans will give an account to God for the gift of life (cf. Matt. 25:31-46; II Cor. 5:10; Rev. 20:11-15). Judgment Day holds no fear for those in Christ.
4:18 "There is no fear in love" When we come to know God as Father, we no longer fear Him as judge. Most, if not all, conversions to Christianity involve fear-fear of judgment, of condemnation, of hell. However, a wonderful thing happens in the life of redeemed humans: what starts with fear ends in no fear!
▣ "fear involves punishment" This is a rare word used only here and Matt. 25:46 (the verb form is in II Pet. 2:9), which is also an eschatological setting. The present tense verb implies that fear of God's wrath is both temporal (in time) and eschatological (at the end of time). Humans are made in God's image (cf. Gen. 1:26-27) which involves aspects of personality, knowledge, choice, and consequences. This is a moral universe. Humans don't break God's laws; they break themselves on God's laws!
4:19 "We love" This is a present active indicative. The NKJV adds a direct object after "we love." The manuscript options for a direct object are:
1. in one uncial Greek manuscript (א) "God" (ton theon) is supplied
2. in Ψ "Him" (auton) is supplied (KJV)
3. in the Vulgate "one another" is supplied
These direct objects may be later additions. The UBS4 gives the verb only an "A" rating (certain).
▣ "because He first loved us" The is the repeated emphasis of v. 10. God always takes the initiative (cf. John 6:44,65) but fallen mankind must respond (cf. John 1:12; 3:16). Believers trust in His trustworthiness and have faith in His faithfulness. The loving, acting, faithful character of the Triune God is the hope and assurance of redeemed mankind.
4:20 "If someone says" This is a third class conditional sentence which meant potential action. This is another example of John quoting the statements of the false teachers in order to make a point (cf. 1:6,8,10; 2:4,6). This literary technique is called diatribe (cf. Malachi, Romans, and James).
▣ "'I love God' and hates his brother" Our lifestyle love clearly reveals whether we are Christians (cf. Mark 12:28-34). Conflict is possible, but settled hatred is not (present tense). See SPECIAL TOPIC: Racism at John 4:4.
▣ "he is a liar" John calls several "supposed" believers liars (cf. 2:4,22; 4:20). John also states that those who preach false truths make God a liar (cf. 1:6,10; 5:10). There surely are self-deceived religionists!
4:21 This verse summarizes the chapter! Love is the non-counterfeitable evidence of a true believer. Hate is the evidence of a child of the evil one. The false teachers were dividing the flock and causing conflict.
▣ "brother" It must be admitted that the term "brother" is ambiguous. It could mean "fellow Christian" or "fellow human." However, John's recurrent use of "brother" for believers implies the first meaning (cf. I Tim. 4:10).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the three major tests of genuine Christianity.
2. How does one know who really speaks for God?
3. List the two sources of truth (subjective and objective).
4. What is significant about the title "Savior of the world"?
5. List the actions that reveal liars (i.e., false believers).
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Faith is Victory Over the World | Obedience by Faith | Victorious Faith | Our Victory Over the World | |
4:20-5:5 | ||||
5:1-5 | 5:1-5 | 5:1-5 | The Source of Faith | |
The Witness Concerning the Son | The Certainty of God's Witness | The Witness About Jesus Christ | 5:5-13 | |
5:6-12 | 5:6-13 | 5:6-12 | 5:6-12 | |
The Knowledge of Eternal Life | Conclusion | Eternal Life | ||
5:13-15 | Confidence and Compassion in Prayer | 5:13 | 5:13-15 | Prayer for Sinners |
5:14-17 | 5:14-17 | 5:14-17 | ||
5:16-17 | Knowing the True, Rejecting the False | 5:16-17 | Summary of the Letter | |
5:18-21 | 5:18-21 | 5:18-20 | 5:18 | 5:18-21 |
5:19 | ||||
5:20 | ||||
5:21 | 5:21 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-4
1Whoever believes that Jesus is the Christ is born of God, and whoever loves the Father loves the child born of Him. 2By this we know that we love the children of God, when we love God and observe His commandments. 3For this is the love of God, that we keep His commandments; and His commandments are not burdensome. 4For whatever is born of God overcomes the world; and this is the victory that has overcome the world-our faith.
5:1 "Whoever" (twice) The term pas is used repeatedly in I John (cf. I John 2:29;3:3,4,6 [twice]9,10; 4:7; 5:1). No one is excluded from John's black or white theological categories. This is the universal invitation of God to accept Jesus Christ (cf. John 1:12; 3:16; I Tim. 2:4; II Pet. 3:9). It is similar to Paul's great invitation in Rom. 10:9-13.
▣ "believes" This is a present active participle. This is the Greek word (noun - pistis; verb - pisteuō) which can be translated "faith," "trust," or "believe." However, in I John and the Pastoral Epistles (I & II Timothy and Titus) it is often used in a sense of doctrinal content (cf. Jude vv. 3,20). In the Gospels and Paul it is used for personal trust and commitment. The gospel is both truths to believe and a person to trust and, as I John and James make clear, a life of love and service to be lived. See Special Topic at John 2:23.
▣ "that Jesus is the Christ" The essence of the false teachers' error centers around the person and work of the man Jesus, who was also full deity (cf. v. 5). Jesus of Nazareth is the promised Messiah! The Messiah is surprisingly (i.e., from the OT) also divine. This phrase was an oath, possibly at baptism (cf. 2:22), with the added phrase "the Son of God" (cf. 4:15; 5:5). For sure this affirmation of Jesus' Messiahship related to people with an OT background (i.e., Jews, proselytes, and God-fearers).
▣ "is born of God" This is a perfect passive indicative which emphasizes a culmination of an action, produced by an outside agent (God, cf. vv. 4,18; 2:29) into a permanent state of being.
NASB"loves the child born of Him"
NKJV"loves him who is begotten of Him"
NRSV"loves the parent loves the child"
TEV"loves the father loves his child also"
NJB"loves the father loves the son"
This phrase probably refers to the Father loving Jesus because of the use of (1) the singular; (2) the aorist tense; and (3) the false teachers' attempts to theologically separate Jesus from the Father. However, it could relate to the recurrent theme of Christians loving one another (cf. v. 2) because we all have one Father.
5:2 This verse, along with verse 3, repeats one of the major themes of I John. Love, God's love, is expressed by ongoing love (cf. 2:7-11; 4:7-21) and obedience (cf. 2:3-6). Notice the evidences of a true believer.
1. loves God
2. loves God's child (v. 1)
3. loves God's children (v. 2)
4. obeys (vv. 2,3)
5. overcomes (vv. 4-5)
5:3 "For this is the love of God that we keep His commandments" The genitive could be objective or subjective or a combination. Love is not sentimental but action oriented, both on God's part and on ours. Obedience is crucial (cf. 2:3-4; 3:22,24; John 14:15,21,23; 15:10; II John 6; Rev. 12:17; 14:12).
▣ "His commandments are not burdensome" The new covenant does have responsibilities (cf. Matt. 11:29-30, where Jesus uses the word "yoke"; the rabbis used it for the laws of Moses, Matt. 23:4). They flow out of our relationship with God, but do not form the basis of that relationship, which is based on God's grace, not human performance or merit (cf. Eph. 2:8-9,10). Jesus' guidelines are very different from the false teachers, who either had no rules (antinomian) or too many rules (legalists)! I must admit that the longer I serve God by serving His people I am more and more afraid of the two extremes of libertinism and legalism.
See Special topic: Use of the Word "Commandment" in John's Writings at John 12:50.
5:4
NASB, NKJV,
NRSV"For whatever is born of God"
TEV, NJB"became every child of God"
The Greek text puts the word "all" (pas) first for emphasis, as in v. 1. The neuter singular (pan) is used which is translated "whatever." However, the context demands a personal connotation (i.e., the generic sense) because it is combined with the Perfect passive participle of "begotten." It is one who believes in Jesus and has been born of God who overcomes the world (cf. 4:4; 2:13,14).
▣ "overcomes the world" "Overcomes" is a present active indicative of nikaō (cf. 2:13,14; 4:4; 5:4,5). The same root is used twice more in v. 4.
1. the noun, "victory," nikē
2. the aorist active participle, nikaō, "has overcome"
Jesus has already conquered the world (perfect active indicative, cf. John 16:33). Because believers stay in union with Him, they also have the power to overcome the world (cf. 2:13-14; 4:4).
The term "world" here means "human society organized and functioning apart from God." An attitude of independence is the essence of the Fall and human rebellion (cf. Genesis 3). See Special Topic at John 14:17.
▣ "the victory" This is the noun form (nikos) of the verb "has overcome." At the end of v. 4 the aorist active participle of the same root is used. Then again in v. 5 another participle form of nikos is used. Believers are overcomers and continue to be overcomers in and through Christ's victory over the world. The word "nike," so popular today as a manufacturer of tennis shoes, is the Greek name for the goddess of victory.
▣ "our faith" This is the only use of the noun form of the term "faith" (pistis) in all the writings of John! Possibly John was worried about an overemphasis on "correct theology" (as a system of beliefs) versus daily Christlikeness. The verb (pisteuō) is used extensively by John. Our faith brings victory because
1. it is linked to Jesus' victory
2. it is linked to our new relationship with God
3. it is linked to the power of the indwelling Holy Spirit
See Special Topics at John 1:7; 2:23; and I John 2:10.
NASB (UPDATED) TEXT: 5:5-12
5Who is the one who overcomes the world, but he who believes that Jesus is the Son of God? 6This is the One who came by water and blood, Jesus Christ; not with the water only, but with the water and with the blood. 7It is the Spirit who testifies, because the Spirit is the truth. 8For there are three that testify: the Spirit and the water and the blood; and the three are in agreement. 9If we receive the testimony of men, the testimony of God is greater; for the testimony of God is this, that He has testified concerning His Son. 10The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made Him a liar, because he has not believed in the testimony that God has given concerning His Son. 11And the testimony is this, that God has given us eternal life, and this life is in His Son. 12He who has the Son has the life; he who does not have the Son of God does not have the life.
5:5 "Jesus is the Son of God" This verse clearly defines the content of our faith, which is mentioned in v. 4. Our victory is our profession/confession of trust in Jesus, who is both fully man and fully God (cf. 4:1-6). Notice that believers affirm that Jesus is (1) the Messiah (v. 1); (2) child of God (v. 1); (3) Son of God (vv. 5,10); and (4) the Life (cf. 1:2; 5:20). See Special Topic at John 2:23, which lists all the hoti clauses connected to the verb "believe."
▣ "Son of God" See Special Topic at 3:8.
5:6 "This is the One who came" This is an aorist active participle which emphasizes the Incarnation (Jesus as both man and God) and His sacrificial death, both of which the false teachers denied.
▣ "by water and blood" It seems that "water" refers to Jesus' physical birth (cf. John 3:1-9) and "blood" refers to His physical death. In the context of the Gnostic false teachers' rejection of Jesus' true humanity, these two experiences summarize and reveal His humanity.
The other option related to the Gnostic false teachers (Cerinthus) is that "water" refers to Jesus' baptism. They asserted that the "Christ spirit" came upon the man Jesus at His baptism (water) and left before the man Jesus' death on the cross (blood, see a good summary in NASB Study Bible, p. 1835).
A third option is to relate the phrase to Jesus' death. The spear caused "blood and water" (cf. John 19:34) to pour out. The false teachers may have depreciated Jesus' vicarious, substitutionary death.
▣ "It is the Spirit who testifies" The role of the Holy Spirit is to reveal the gospel. He is that part of the Trinity who convicts of sin, leads to Christ, baptizes into Christ, and forms Christ in the believer (cf. John 16:7-15). The Spirit always witnesses of Christ, not Himself (cf. John 15:26).
▣ "the Spirit is the truth" (cf. John 14:17; 15:26; 16:13; I John 4:6). See Special Topics at John 6:55 and John 17:3.
5:7 There is some confusion in the English translations as to where vv. 6,7, and 8 begin and end. The portion of v. 7 that is found in the KJV which says "in heaven, the Father, the Word and the Holy Spirit, and these three are one," is not found in the three major ancient uncial Greek manuscripts of the NT: Alexandrinus (A), Vaticanus (B), or Sinaiticus (א), nor in the Byzantine family of manuscripts. It only appears in four late minuscule manuscripts.
1. MS 61, dated in the 16th century
2. MS 88 dated in the 12th century, where the passage is inserted in the margin by a later hand
3. MS 629, dated in the 14th or 15th century
4. MS 635, dated in the 11th century, where the passage is inserted in the margin by a later hand
This verse is not quoted by any of the Early Church Fathers, even in their doctrinal debates over the Trinity. It is absent from all ancient versions except one late Latin manuscript family (Sixto-Clementine). It is not in the Old Latin or Jerome's Vulgate. It appears first in a treatise by the Spanish heretic Priscillian, who died in a.d. 385. It was quoted by Latin Fathers in North Africa and Italy in the 5th century. This verse is simply not part of the original inspired words of I John.
The biblical doctrine of one God (monotheism) but with three personal manifestations (Father, Son, and Spirit) is not affected by the rejection of this verse. Although it is true that the Bible never uses the word "trinity," many biblical passages speak of all three persons of the Godhead acting together:
1. at Jesus' baptism (Matt. 3:16-17)
2. the great commission (Matt. 28:19)
3. the Spirit sent (John 14:26)
4. Peter's Pentecost sermon (Acts 2:33-34)
5. Paul's discussion of flesh and spirit (Rom. 8:7-10)
6. Paul's discussion of spiritual gifts (I Cor. 12:4-6)
7. Paul's travel plans (II Cor. 1:21-22)
8. Paul's benediction (II Cor. 13:14)
9. Paul's discussion of the fullness of time (Gal. 4:4-6)
10. Paul's prayer of praise to the Father (Eph. 1:3-14)
11. Paul's discussion of the Gentiles' former alienation (Eph. 2:18)
12. Paul's discussion of the oneness of God (Eph. 4:4-6)
13. Paul's discussion of the kindness of God (Titus 3:4-6)
14. Peter's introduction (I Pet. 1:2)
See Special Topic on the Trinity at John 14:26.
5:8 "the Spirit and the water and the blood; and the three are in agreement" In the OT two or three witnesses were needed to confirm a matter (cf. Deut. 17:6; 19:15). Here, the historical events of Jesus' life are given as a witness to His full humanity and deity. In this verse, "water" and "blood" are mentioned again along with "the Spirit." The terms "water" and "blood" are mentioned in v. 6. The "Spirit" may refer to Jesus' baptism because of the dove descending. There is some disagreement about the exact historical allusion that each of these three represents. They must relate to the false teachers' rejection of Jesus' true humanity.
5:9 "If" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. The churches John was writing to were confused because they apparently had heard the preaching or teaching of the Gnostic teachers.
▣ "If we receive the testimony of men, the testimony of God is greater" This divine testimony, in context, refers to
1. the Holy Spirit's witness
2. the Apostolic witness to Jesus' earthly life and death (e.g., 1:1-3)
▣ "that He has testified concerning His Son" This is a perfect active indicative which implies an action in the past that has come to a state of culmination and is abiding. This may refer to God's vocal affirmations at Jesus' baptism (cf. Matt. 3:17) or at His transfiguration (cf. Matt. 17:5; John 5:32,37; 8:18) or the recording of both in Scripture (i.e., the Gospels). See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
5:10 "has the testimony in himself" It is possible to interpret this phrase in two ways.
1. the subjective internal witness of the Spirit in believers (cf. Rom. 8:16)
2. the truth of the gospel (cf. Rev. 6:10; 12:17; 19:10)
See SPECIAL TOPIC: WITNESSES TO JESUS at John 1:8.
▣ "has made Him a liar" This is another perfect active indicative. Those who reject the Apostolic witness about Jesus reject God (cf. v. 12) because they make God a liar.
▣ "because he has not believed" This is another perfect active indicative which emphasizes the settled condition of the unregenerate.
5:11-12 "that God has given us eternal life" This is an aorist active indicative which speaks of a past act or completed act (cf. John 3:16). Eternal life is defined in John 17:3. In some instances the phrase refers to Jesus Himself (cf. 1:2; 5:20), in others it is a gift from God (cf. 2:25; 5:11; John 10:28), which is received through faith in Christ (cf. 5:13; John 3:16). One cannot be in fellowship with the Father without personal faith in the Son!
NASB (UPDATED) TEXT: 5:13-15
13These things I have written to you who believe in the name of the Son of God, so that you may know that you have eternal life. 14This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us. 15And if we know that He hears us in whatever we ask, we know that we have the requests which we have asked from Him.
5:13 "believe in the name" This is a present active participle, which emphasizes continuing belief. This is not a magical or mystical use of the name (like Jewish mysticism based on the names of God, Kabbalah), but the OT use of the name as a substitute for the person. See Special Topic at John 2:23.
▣ "that you may know" This is a perfect active subjunctive (oida is perfect in form, but is translated as present). Assurance of one's salvation is a key concept, and an often stated purpose of I John. There are two Greek synonyms (oida and ginōskō) used throughout the letter/sermon which are translated "know." It is obvious that assurance is the heritage of all believers! It is also obvious that because of the local situation then and the cultural context now that there are true believers who do not have assurance. This verse is theologically similar to the closing of the Gospel of John (cf. 20:31).
The closing context of I John (5:13-20) lists seven things that believers know. Their knowledge of gospel truths provides a worldview, which when combined with personal faith in Christ, is the bedrock foundation of assurance.
1. believers have eternal life (v. 13, oida, perfect active subjunctive)
2. God hears believers' prayers (v. 15, oida, perfect active indicative)
3. God answers believers' prayers (v. 14, oida, perfect active indicative)
4. believers are born of God (v. 18, oida, perfect active indicative)
5. believers are of (out of) God (v. 19, oida, perfect active indicative)
6. believers know the Messiah has come and given them understanding (v. 20, oida, perfect active indicative)
7. believers know the true one - either the Father or the Son (v. 20, ginōskō, present active subjunctive)
5:14 "the confidence which we have before Him" This is a recurrent theme (cf. 2:28; 3:21; 4:17). It expresses the boldness or freedom we have in approaching God (cf. Heb. 4:16). See Special Topic at John 7:4.
▣ "if" This is a third class conditional sentence which means potential action.
▣ "we ask anything according to His will" John's statements seem to be unlimited in the believer's ability to beseech God. How and for what one prays is another evidence of a true believer. However, on further examination, we realize that prayer is not asking for our will, but asking for God's will in our lives (cf. 3:22; Matt. 6:10; Mark 14:36). See fuller note at 3:22. For Special Topic: The Will of God see John 4:34. See SPECIAL TOPIC: Prayer, Unlimited Yet Limited at 3:22.
SPECIAL TOPIC: Intercessory Prayer
5:15 "if" This is a first class conditional sentence (but with ean and the indicative, see A. T. Robertson, Word Pictures in the New Testament, p. 243) which is assumed to be true from the author's perspective or for his literary purposes. This is an unusual conditional sentence.
1. it has ean instead of ei (cf. Acts 8:31; I Thess. 3:8)
2. it has ean connected to a subjunctive (i.e., ask), which is the normal grammatical construction for a third class conditional
3. there are third class conditionals in vv. 14 and 16
4. the theology of Christian prayer linked to God's will (v. 14) and Jesus' name (v. 13)
▣ "we know" This is another perfect active indicative, translated as a present, which is parallel to v. 14. It is the believer's assurance that the Father hears and responds to His children.
NASB (UPDATED) TEXT: 5:16-17
16If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. 17All unrighteousness is sin, and there is a sin not leading to death.
5:16 "If" This is a third class conditional which means potential action. Verse 16 emphasizes our need to pray for our fellow Christians (cf. Gal. 6:1; James 5:13-18) within some suggested limits (not for the sin unto death), which seems related to the false teachers (cf. II Pet. 2).
▣ "sees his brother committing a sin not leading to death" John has listed several categories of sin. Some relate to one's (1) fellowship with deity; (2) fellowship with other believers; and (3) fellowship with the world. The ultimate sin is rejection of trust/belief/faith in Jesus Christ. This is the sin unto ultimate death! W. T. Conners in his Christian Doctrine, says:
"This does not mean, however, unbelief in the sense of a refusal to accept a doctrine or a dogma. It is unbelief in one's rejection of moral and spiritual light, particularly as that light is embodied in Jesus Christ. It is the rejection of God's final revelation of himself as made in Christ. When this rejection becomes definite and wilful, it becomes the sin unto death (I John 5:13-17). It thus becomes moral suicide. It is putting out one's own spiritual eyes. It does not take place except in connection with a high degree of enlightenment. It is deliberate, wilful, malicious rejection of Christ as God's revelation, knowing that he is such a revelation. It is deliberately calling white black" (pp. 135-136).
SPECIAL TOPIC: What Is Sin Unto Death?
▣ "God will for him give life" The theological and lexical problem here is the meaning of the term "life" (zoē). Normally in John's writings this refers to eternal life, but in this context it seems to mean restoration to health or forgiveness (i.e., much like James' use of "save" in James 5:13-15). The person prayed for is called "a brother" which strongly implies a believer (by John's own use of the term for his readers).
5:17 All sin is serious, but all sin can be forgiven through repentance (initial, cf. Mark 1:15; Acts 20:21; continuing, cf. I John 1:9) and faith in Christ except the sin of unbelief!
NASB (UPDATED) TEXT: 5:18-20
18We know that no one who is born of God sins; but He who was born of God keeps him, and the evil one does not touch him. 19We know that we are of God, and that the whole world lies in the power of the evil one. 20And we know that the Son of God has come, and has given us understanding so that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life.
5:18 "We know" See notes in second paragraph at 5:13.
▣ "no one who is born of God sins" This is a perfect passive participle. This is the black and white assertion of 3:6 and 9. Eternal life has observable characteristics. The antinomian false teachers' lifestyles reveal their unregenerate hearts (cf. Matthew 7)!
John was addressing two different kinds of false teachers. One who denied any involvement in sin (cf. 1:8-2:1) and another group that simply made sin irrelevant (cf. 3:4-10 and here). Sin must be initially confessed and existentially avoided. Sin is the problem, a problem, and continually a problem (cf. 5:21).
Bruce Metzger, A Textual Commentary of the Greek New Testament (p. 718) asserts that the manuscript variation is based on what the copyist thought the phrase "born of God" referred to.
1. Jesus - then auton fits best (A*, B*
2. believers - then eauton fits best (א, Ac)
The UBS4 gives #1 a "B" rating (almost cetain).
▣ "but He who was born of God keeps him" The first verb is an aorist passive participle, which implies a completed act accomplished by an outside agent (i.e., the Spirit cf. Rom. 8:11). This refers to the Incarnation.
The second verb is a Present active indicative with "him" (auton). This is literally, "the One who was born of God continues to keep him." This refers to Christ's continual sustaining of the believer. This translation follows the ancient Greek uncial manuscripts of A* and B*. This interpretation is found in the English translations NASB, RSV, and NIV.
Manuscripts א and Ac have another pronoun, "keeps himself" (eauton) which implies that the one born of God has some responsibility in keeping himself. The verb used here for "was born" is not used elsewhere of Jesus. The reflexive concept is used of believers in 3:3 and 5:21. This is followed by the English translations KJV and ASV.
NASB"and the evil one does not touch him"
NKJV"the wicked one does not touch him"
NRSV"the evil one does not touch them"
TEV"the Evil One can not harm them"
NJB"the Evil One has no hold over him"
This is Present middle indicative which means the evil one cannot continue "laying hold of him." The only other use of this term in John's writings is in his Gospel, 20:17. It is obvious from the Bible and experience that Christians are tempted. There have been three major theories about the meaning of this phrase.
1. believers are free from the condemnation of the evil one based on violation of the law (justification)
2. Jesus prays for us (cf. I John 2:1; Luke 22:32-33)
3. Satan cannot wrestle our salvation from us (cf. Rom. 8:31-39), though he can thwart God's testimony in our lives and possibly, based on vv. 16-17, take a believer out of this world early!
5:19 "We know that we are of God" This is the confident faith assurance, the worldview of a believer in Christ Jesus (cf. 4:6). All else is based on this wonderful truth (cf. v. 13). See note at 5:13.
▣ "the whole world lies in the power of the evil one" This is a present middle (deponent) indicative (cf. John 12:31; 14:30; 16:11; II Cor. 4:4; Eph. 2:2; 6:12). This was made possible through (1) Adam's sin; (2) Satan's rebellion; and (3) each individual's personal choice to sin.
5:20 "We know" See full note at second paragraph of 5:13.
▣ "the Son of God has come" This Present active indicative affirms the incarnation of the divine Son. Deity with a human body was a major problem for the Gnostic false teachers who asserted the evilness of matter.
▣ "has given us understanding" This is another perfect active indicative. Jesus, not the Gnostic false teachers, has provided the needed insight into Deity. Jesus has fully revealed the Father by means of His life, His teachings, His actions, His death and His resurrection! He is the living Word of God; no one comes to the Father apart from Him (cf. John 14:6; I John 5:10-12).
▣ "we are in Him who is true; in His Son Jesus Christ. This is the true God and eternal life" The first phrase "in Him who is true" refers to God the Father (see Special Topics at 6:55 and John 17:3), but the person referred to in the second phrase, "the true God," is harder to identify. In context it seems to also refer to the Father, but theologically it could refer to the Son. The grammatical ambiguity might be purposeful, as it is so often in John's writings, for one to be in the Father one must be in the Son (cf. v. 12). The deity and trueness (truth) of both the Father and the Son may be the intended theological thrust (cf. John 3:33; 7:28; 8:26). The NT does assert the full deity of Jesus of Nazareth (cf. John 1:1,18; 20:28; Phil. 2:6; Titus 2:13; and Heb. 1:8). However, the Gnostic teachers would have also affirmed the deity of Jesus (at least by the indwelling of the divine spirit).
NASB (UPDATED) TEXT: 5:21
21Little children, guard yourselves from idols.
5:21
NASB"guard yourselves from idols"
NKJV, NRSV"keep yourselves from idols"
TEV"keep yourselves safe from false gods!"
NJB"be on guard against false gods"
This is an aorist active imperative, an emphatic general truth. This refers to the Christians' active participation in the sanctification (cf. 3:3), which they are already enjoying in Jesus Christ (cf. Eph. 1:4; I Pet. 1:5).
The term idols (which is used only twice in John's writings, here and in an OT quote in Rev. 9:20), either relates to the teachings and lifestyles of the false teachers, or because the Dead Sea Scrolls use this term in the sense of "sin," the terms "idol" and "sin" may be synonymous.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the three major tests that assure believers that they are in Christ.
2. What do the terms "water" and "blood" refer to in vv. 6 and 8?
3. Can we know that we are Christians? Are there some Christians who do not know?
4. What is the sin that leads to death? Can it be committed by a believer?
5. Is it God's keeping power or our own efforts which deliver us from temptation?
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting the Elect Lady | Introduction | Greetings | |
vv. 1-3 | vv. 1-3 | vv. 1-2 | vv. 1-3 | vv. 1-3 |
v. 3 | ||||
Truth and Love | Walk in Christ's Commandments | Truth and Love | The Law of Love | |
vv. 4-11 | vv. 4-6 | vv. 4-6 | vv. 4-6 | vv. 4-5 |
v. 6 | ||||
Beware of Antichrist Deceivers | The Enemies of Christ | |||
vv. 7-11 | vv. 7-11 | vv. 7-8 | vv. 7-11 | |
vv. 9-11 | ||||
Final Greetings | John's Farewell Greeting | Final Words | ||
vv.12-13 | vv. 12-13 | v. 12 | v. 12 | v. 12 |
v. 13 | v. 13 | v. 13 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
BRIEF INTRODUCTION
II John is obviously related to the message and literary style of I John. They are probably from the same author, written about the same time. It is typical of first century personal letters in that it was written in a set form and able to fit on one papyrus sheet.
As I John was written to several churches (and in a sense, all churches), II John is addressed to one local church and her leader (although, as most NT personal letters it was read to the whole church). It is a wonderful little window into the life of the first century church in Asia Minor (Turkey).
READING CYCLE ONE
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book.
2. Type of literature (genre)
READING CYCLE TWO
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: VERSES 1-3
1The elder to the chosen lady and her children, whom I love in truth; and not only I, but also all who know the truth, 2for the sake of the truth which abides in us and will be with us forever: 3Grace, mercy and peace will be with us, from God the Father and from Jesus Christ, the Son of the Father, in truth and love.
v. 1 "The elder" This title (presbuteros) is used to identify the author of both II and III John. It has a wide variety of meanings in the Bible.
The Johannine writings exhibit authorial designations in different ways.
1. the Gospel uses a cryptic phrase "the beloved disciple"
2. the first letter is anonymous
3. the second and third letters have the title "the elder"
4. Revelation, so uncharacteristic of apocalyptic writing, lists the author as "His servant John"
There has been much discussion among commentators and scholars about the authorship of these writings. They all have many linguistic and stylistic similarities and differences. At this point there is no explanation accepted by all Bible teachers. I affirm John the Apostle's authorship of them all, but this is a hermeneutical issue and not an inspirational issue. In reality the ultimate author of the Bible is the Spirit of God. It is a trustworthy revelation, but moderns just do not know or understand the literary process of its writing or compilation.
▣ "chosen lady and her children" There has been much discussion about this title. Many have tried to assert this was written to a lady named either Electa, from the Greek word for elect or chosen (Clement of Alexandria) or Kyria, from the Greek term lady (Athanasius). However, I agree with Jerome that this refers to a church for the following reasons.
1. the Greek term for church is feminine (v. 1)
2. in the LXX "elect" refers to a body of people (cf. I Pet. 2:9)
3. this may refer to the church as the bride of Christ (cf. Eph. 5:25-32; Rev. 19:7-8; 21:2)
4. this church has members referred to as children (cf. v. 13)
5. this church has a sister that seems to refer to another local church (cf. v. 13)
6. there is a play between the singular and the plurals throughout the chapter (singular in vv. 4,5,13; plurals in vv. 6,8,10,12)
7. this term is used in a similar way for a church in I Pet. 5:13
▣ "whom" It is surprising that this is a masculine plural pronoun because it is meant to link up to either "lady," which is feminine, or "children" which is neuter. I think it was John's way of marking the phrase as symbolic.
▣ "I love" John uses phileō synonymously with agapaō in the Gospel and Revelation, but in I, II, and III John he uses only agapaō (cf. vv. 3,5,6; I John 3:18).
▣ "truth" Truth is an often repeated theme (cf. vv. 1[twice],2,3,4). The phrase "this teaching" in vv. 9 [twice] and 10 is synonymous with "truth." This term is probably emphasized because of the local heresy that is obvious in this little letter (cf. vv. 4,7-10) as in I John.
"The truth" can refer to one of three things: (1) the Holy Spirit in John (cf. 14:17); (2) Jesus Christ Himself (cf. John 8:32; 14:6); and (3) the content of the gospel (cf. I John 3:23). See Special Topics at 6:55 and 17:3.
v. 2 "which abides in us" This is a present active participle of one of John's favorite terms to describe believers, "abide." See Special Topic at 2:10. This seems to refer to the indwelling Holy Spirit (cf. Rom. 8:9; or Son, Rom. 8:9-10). All the Persons of the Trinity also abide in/with/by believers (cf. John 14:23).
▣ "will be with us forever" Truth abides in and remains with all believers forever. What a powerful statement of assurance! See Special Topic at I John 5:13. Truth is both the person of the gospel and the message of the gospel. This "truth" always issues in love, love for God, love for fellow covenant brothers/sisters, and love for a lost world (cf. I John 4:7-21).
"Forever" is literally "into the age" (cf. John 4:14; 6:51,58; 8:35,51; 10:28; 11:26; 12:34; 13:8; 14:16; I John 2:17). See Special Topic: Forever at John 6:58.
v. 3 "Grace, mercy, and peace" This is a typical introduction to a Greek letter of the first century with two exceptions. First, it has been slightly altered to make it uniquely Christian. The Greek term for "greeting" is chairein. It has been altered to charis, which means "grace." This introduction is very similar to the Pastoral Epistles, I Tim. 1:2; II Tim. 1:2; two of there terms are repeated in Paul's introduction to Galatians and I Thessalonians.
Second, the normal grammatical construction is a prayer or wish for health. However, II John is a statement of truth, a promise of standing with God with a desired Divine outcome.
Theologically one wonders if there is an intentional order or relationship between these terms. Grace and mercy reflect the character of God that brings a free salvation through Christ to fallen mankind. Peace reflects the recipient of God's gift. The believers experience a complete transformation. As the Fall affected all aspects of human life, so too, salvation restores, first through position (justification by faith), then by a radical shift in worldview enabled by an indwelling Spirit, which results in a progressive Christlikeness (progressive sanctification). The image of God in mankind (cf. Gen. 1:26-27) is restored!
The other possibility relates to the need for these three terms in light of the false teachers. They questioned "grace" and "mercy" and brought everything but "peace." It is also a point of interest to note that this is the only use of "mercy" (eleeōi) in all of John's writings. "Grace" (charis) is used only here, in the Gospel in 1:14,16,17, and Revelation (cf. 1:4; 22:21).
The Jerome Biblical Commentary mentions the fact that these three terms have OT covenant connections (p. 412). The writers of the NT (except Luke) were Hebrew thinkers, writing in Koine Greek. Much of the vocabulary of the NT has Septuagint origins.
▣ "from God the Father and from Jesus Christ" Both nouns have the preposition (para) which grammatically puts them on equal footing. This was a grammatical way to assert the full deity of Jesus Christ.
▣ "the Son of the Father" A continuing emphasis in I John is that one cannot have the Father without having the Son (cf. I John 2:23; 4:15; 5:10). The false teachers claimed a unique and special relationship with God, but theologically depreciated the person and work of the Son. John repeats again and again that Jesus is the (1) full revelation of the Father and (2) the only way (cf. John 14:6) to the Father.
NASB (UPDATED) TEXT: VERSES 4-6
4I was very glad to find some of your children walking in truth, just as we have received commandment to do from the Father. 5Now I ask you, lady, not as though I were writing to you a new commandment, but the one which we have had from the beginning, that we love one another. 6And this is love, that we walk according to His commandments. This is the commandment, just as you have heard from the beginning, that you should walk in it.
v. 4 "I was very glad" This is an aorist passive (deponent) indicative. Possibly the Elder heard about this church from some of its traveling members.
▣ "to find some of your children walking in truth" This refers either to
1. godly, loving lives of some in the church (cf. II John 3-4)
2. a way of acknowledging the presence of heretics within the congregation who had led some astray
▣ "just as we have received commandment to do from the Father" This is an aorist active indicative which refers to the giving of the commandment to love one another, even as Jesus loved them (cf. John 13:34-35; 15:12; I John 3:11; 4:7,11-12,21).
v. 5 "we have had from the beginning" This is an imperfect active indicative which refers to the beginning of Jesus' teaching (cf. I John 2:7,24; 3:11). The content of the commandment is reaffirmed as "love for one another" (cf. v. 5) and "acknowledge Jesus Christ as coming in the flesh" (cf. v. 7). Notice it is content, personal and lifestyle.
▣ "that we love one another" This is a present active subjunctive (as is the last verb in this verse, walk). It was characteristic of the heretics to be exclusivistic and unloving. This forms the first of John's three tests for how one knows he is a Christian. In the book of I John these three tests are: love, lifestyle, and doctrine. These three tests are repeated in II John.
1. love (cf. v. 5; I John 2:7-11; 3:11-18; 4:7-12,16-21; 5:1-2)
2. obedience (cf. v. 6; I John 2:3-6; 3:1-10; 5:2-3)
3. doctrinal content (cf. v. 7; I John 1:1ff; 2:18-25; 4:1-6,14-16; 5:1,5,10)
v. 6 "And this is love" Love (agapē) is an ongoing (present tense) action, not just a feeling. Love is "the sign" of all true believers (cf. I Corinthians 13; Gal. 5:22; I John 4:7-21).
▣ "from the beginning" See note at I John 1:1. I think the phrase is used in I John and II John as a reference to the beginning of Jesus' public ministry.
▣ "walk in it" Christianity is an initial commitment and a lifestyle change (cf. I John 2:6). Our lifestyle does not save us, but it does verify that we are saved (cf. Eph. 2:8-9 and 2:10).
NASB (UPDATED) TEXT: VERSES 7-11
7For may deceivers have gone out into the world, those who do not acknowledge Jesus Christ as coming in the flesh. This is the deceiver and the antichrist. 8Watch yourselves, that you do not lose what we have accomplished, but that you may receive a full reward. 9Anyone who goes too far and does not abide in the teachings of Christ, does not have God; the one who abides in the teaching, he has both the Father and the Son. 10If anyone comes to you and does not bring this teaching, do not receive him into your house, and do not give him a greeting; 11for the one who gives him a greeting participates in his evil deeds.
v. 7 "For many deceivers" The word "deceivers" comes from the Greek word planē, from which we get the English term "planet." In the ancient world the movement of the heavenly bodies was mapped and studied (zodiak). The stars fit into stable patterns, but some stars (i.e., planets) moved irregularly. The ancients called them "wanderers." This developed metaphorically into those who wander from the truth.
These false teachers are not just sincerely wrong or misled persons who are ignorant of the gospel. In John's writings both the Pharisees and the false teachers rebel against the clear light they have received. This is why their rebellion is characterized as "the unpardonable sin" or "the sin unto death" (see notes at I John 5:16). The tragedy is that they also caused others to follow them to destruction. The NT clearly reveals that false teachers will appear and cause great problems (cf. Matt. 7:15; 24:11,24; Mark 13:22; I John 2:26; 3:7; 4:1).
▣ "have gone out into the world" The world here is simply our physical planet. These false teachers have either left the Christian church (cf. I John 2:19) or they are on missionary assignments (cf. III John).
▣ "those who do not acknowledge" This is the term homologeō, which implies a public profession and confession of faith in Christ. See SPECIAL TOPIC: Confession at John 9:22-23.
▣ "Jesus Christ as coming in the flesh" These deceivers continue in their false teachings about the person of Christ. This verse repeats the admonition to "test the spirits" of I John 4:1-6, especially as they relate to Jesus' full humanity (cf. John 1:14; I Tim. 3:16). Gnosticism affirmed an eternal dualism between "spirit" (God) and "matter" (flesh). To them, Jesus could not be fully God and fully man.
There seems to have been at least two theological streams within early Gnostic thought.
1. denial of Jesus' humanity (Docetic); He appeared to be human, but was a spirit
2. denial that Christ died on the cross; this group (Cerinthian) asserted that the "Christ spirit" came on the man Jesus at his baptism and left Him before He died on the cross
It is possible that the present tense, "coming in the flesh," is John's way of rejecting Cerinthian Gnosticism and I John 4:1-6 is his way of rejecting Docetic Gnosticism.
▣ "This is the deceiver and the antichrist" In I John 2:18 there is a distinction between the plural "antichrists" and the singular "the Antichrist." The plural had come in John's day and they had left the churches (cf. I John 2:19), but the singular is projected into the future (see "the man of lawlessness" in II Thessalonians 2). However, in this verse, the singular is used, like the plural in I John 2:18-25.
v. 8 "watch yourselves" This is a Present active imperative. It is the term "see" (blepō), used metaphorically for a warning against evil (cf. Matt. 24:4; Mark 13:5; Luke 21:8; Acts 13:40; I Cor. 8:9; 10:12; Gal. 5:12; Heb. 12:25). Believers are responsible for discerning error because
1. they know the gospel
2. they have the Spirit
3. they have ongoing fellowship with Christ
NASB"that you do not lose what we have accomplished"
NKJV"that we do not lose those things we worked for"
NRSV"so that you do not lose what we have worked for"
TEV"so that you will not lose what we have worked for"
NJB"or all our work will be lost"
There is a Greek manuscript variation in this verse related to the first pronoun: should it be "you" (NASB, NRSV, TEV) or "we" (NKJV)? The UBS4 text supports "you," meaning the believers addressed might not accomplish the goals of the gospel given them by the Apostolic witness.
▣ "but that you may receive a full reward" This is an aorist subjunctive which points back to their reception of the gospel. The subjunctive's contingency is not related to their salvation, but the maturity and expansion of the gospel through them (cf. I Cor. 9:27; 15:10,14,58; II Cor. 6:1; Gal. 2:2; Phil. 2:16; I Thess. 2:1; 3:5).
v. 9
NASB"Anyone who goes too far and does not abide in the teaching of Christ"
NKJV"Whoever transgresses and does not abide in the doctrine of Christ"
NRSV"Everyone who does not abide in the teaching of Christ"
TEV"Anyone who does not stay with the teaching of Christ, but goes beyond it"
NJB"If anybody does not remain in the teaching of Christ but goes beyond it"
First, notice the negative use of pas. The gospel invitation is to "all," but unfortunately so also is the potential for heresy. This potential heresy is characterized by two present active participles: "goes beyond" and "does not abide." The first "going beyond" may have been a catchword for the false teachers' implying they had advanced truth beyond the eyewitness Apostles. Believers are characterized by the word of truth abiding in them (cf. John 8:31; 15:7; I John 2:14, the negative in John 5:38; I John 1:10). See Special Topic on Perseverance at John 8:31 and Apostasy at John 6:64.
The genitive phrase "of Christ" could refer to
1. teachings of Christ
2. teachings about Christ
3. John's common double meanings
Genitives are numerous and vague! Only context can determine the intended meanings but often, as here, they overlap.
▣ "does not have God" The "teaching of Christ" and the "truth" of v. 2 are parallel. False teachers and their followers have no reward (cf. v. 8). They are spiritually lost and not with God because to have the Father one must have the Son (cf. I John 5:10-12). The use of the verb "has" (twice, present active indicative) with God is found only here and I John 2:23.
v. 10 "If" This is a first class conditional sentence assumed to be true from the author's perspective or for his literary purposes. False teachers will come!
▣ "do not receive him into your house" This is a present active imperative with the negative particle which often implies the stopping of an act in process (the context must determine).
The "house" could refer to Christian hospitality (cf. Matt. 25:35; Rom. 12:13; I Tim. 3:2; Titus 1:8; Heb. 13:2; I Pet. 4:9 or III John 5-6), but in context it probably refers to inviting a traveling minister to speak to the house church (cf. Rom. 16:5; I Cor. 16:19; Col. 4:15; Philemon 2).
▣ "and do not give him a greeting" This is another present active imperative with the negative particle. Do not identify yourself with this "so-called Christian." Any hint of fellowship might be misunderstood as approval (cf. v. 11). This statement is very hard to apply to today. So many claim to be Christians. Yet in an attempt to share with them we must be cordial and engaging in conversation. Still, Christian leaders must beware of any identification with heresy. This, of course, does not apply to Christian denominations!
NASB (UPDATED) TEXT: VERSES 12-13
12Though I have many things to write to you, I do not want to do so with paper and ink; but I hope to come to you and speak face to face, so that your joy may be made full. 13The children of your chosen sister greet you.
v. 12 "have many things to write to you" This is similar to the ending of III John 13-14.
▣ "your joy may be made full" This is a perfect passive subjunctive periphrastic of purpose (a purpose clause shows contingency). This was a common theme in John (cf. John 3:29; 15:11; 16:24; 17:13; I John 1:4). This joy was based on
1. the presence of the teacher
2. the knowledge of truth that he brought
John mentioned his "joy" in v. 4 at the continuing walk of love and obedience.
v. 13 This verse, like v. 1, uses metaphorical language to speak of a sister church and its members.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the three tests found in I John that are repeated in II John.
a.
b.
c.
2. Is this letter written to a lady or to a church?
3. How do you know from this short letter that heretics were present in the congregation?
4. Who or what is the impostor and the antichrist of v. 7?
5. Are verses 10 and 11 a contradiction to the NT mandate to show hospitality and love even to our enemies?
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting to Gaius | Introduction | Address and Greetings | |
v. 1 | vv. 1-4 | v. 1 | v. 1a | vv. 1-4 |
v. 1b | ||||
v,v. 2-4 | vv. 2-4 | vv. 2-4 | ||
Cooperation and Opposition | Commended for Generosity | Gaius Is Praised | ||
vv. 5-8 | vv. 5-8 | vv. 5-8 | vv. 5-8 | vv. 5-8 |
Diotrephes and Demetrius | Diotrephes and Demetrius | Beware of the Example of Diotrephes | ||
vv. 9-10 | vv. 9-12 | vv. 9-10 | vv. 9-10 | v. 9-11 |
vv. 11-12 | vv. 11-12 | v. 11 | Commendation of Demetrius | |
v. 12 | v. 12 | |||
Final Greetings | Farewell Greeting | Final Greetings | Epilogue | |
vv. 13-15 | vv. 13-15 | vv. 13-14 | vv. 13-14 | vv. 13-15 |
v. 15 | v. 15a | |||
v. 15b |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE ONE
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book.
2. Type of literature (genre)
READING CYCLE TWO
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO III JOHN
INTRODUCTION
A. This little letter is only entitled III John because it is slightly shorter than II John. I really think both II John and III John form a balanced message to a local church, probably somewhere in the Roman Province of Asia Minor, towards the end of the first century.
B. II John deals with the problem of heretical, itinerant preachers, while III John deals with the admonition to help itinerant Christian preachers.
C. There are three different men specifically named in III John.
1. Gaius (a godly man in the recipient church)
a. There are three Gaiuses mentioned in other parts of the Bible: Gaius of Macedonia, Acts 19:29; Gaius of Derbe, Acts 20:4; and Gaius of Corinth, Rom. 16:23; I Cor. 1:14.
b.The writings known as "Apostolic Constitutions" list the Gaius of III John as the Bishop of Pergamum, appointed by John.
2. Diotrephes (a godless trouble-maker in the recipient church)
a. This is the only mention of this man in the NT. His name is a very rare name which means "nursed of Zeus." How ironic it is that man named after "Zeus" would be against travelers when "Zeus" was the "protector of travelers."
b. His attitude is exposed in verses 9-10.
3. Demetrius (the bearer of John's letter to this local church)
a. Apparently he is one of the traveling missionaries and the bearer of the letter from the Apostle John in Ephesus.
b. The tradition called "The Apostolic Constitutions" lists Demetrius as the Bishop of Philadelphia, who was appointed by the Apostle John.
D. The early church struggled with how to evaluate and support traveling preachers/teachers/evangelists. One early non-canonical Christian writing from the early second century called The Didache or The Teaching of the Twelve Apostles has these guidelines:
CHAPTER XI-CONCERNING TEACHERS, APOSTLES, AND PROPHETS
"Whosoever, therefore, cometh and teacheth you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do: Let every apostle that cometh to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goeth away, let him take nothing but bread until he lodgeth; but if he ask money, he is a false prophet" (p. 380).
CHAPTER XII-RECEPTION OF CHRISTIANS
"But whosoever saith in the Spirit, Give me money, or something else, ye shall not listen to him; but if he saith to you to give for other's sake who are in need, let no one judge him.
But let every one that cometh in the name of the Lord be received, and afterward ye shall prove and know him; for ye shall have understanding right and left. If he who cometh is a wayfarer, assist him as far as ye are able; but he shall not remain with you, except for two or three days, if need be. But if he willeth to abide with you, being an artisan, let him work and eat; but if he hath no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he willeth not so to do, he is a Christ-monger. Watch that ye keep aloof from such" (p. 381).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: VERSE 1
1The elder to the beloved Gaius, whom I love in truth.
v. 1 "The elder" The term elder is synonymous with the term "pastor" and "bishop" (cf. Titus 1:5,7; Acts 20:17,28). See full note in II John v. 1.
▣ "the beloved" This is characteristic of John's letters (cf. I John 2:7; 3:2,21; 4:1,7,11; III John 1,2,5,11), but is not found as a title for believers in the Gospel or the Revelation.
▣ "Gaius" There has been much discussion as to whether Gaius or Diotrephes is the pastor of this local church. It is hard to make any dogmatic statement from this slight amount of information which is available. Because of v. 9, where "the church" and "them" are mentioned, it is possible that Diotrephes was the leader of one house church and Gaius was the leader of another house church which was very close by, but this is pure speculation.
▣ "whom I love in truth" "Love and truth" are found together often in John's letters (cf. II John 1,2,3,4; III John 1,3,4,8,12). Truth can refer to
1. the Holy Spirit (cf. John 14:17)
2. Jesus the Son (cf. John 8:32; 14:6)
3. the content of the gospel (cf. I John 2:2; 3:23)
NASB (UPDATED) TEXT: VERSES 2-4
2Beloved, I pray that in all respects you may prosper and be in good health, just as your soul prospers. 3For I was very glad when brethren came and testified to your truth, that is, how you are walking in truth. 4I have no greater joy than this, to hear of my children walking in the truth.
v. 2 "I pray" This follows a typical Greek letter opening. It is a prayer/wish for the recipients' prosperity and health. It was a way to greet a loved one. This cannot be used as a proof text for the "health, wealth gospel," so popular in modern America. See Gordon Fee (a charismatic scholar), The Disease of the Health, Wealth Gospel. For my views on healing, please see my notes on James 5 online at www.freebiblecommentary.org.
▣ "that in all respects you may prosper and be in good health" This is a typical opening prayer in the Greco-Roman world of the first century. It was never meant to be a proof-text for "health, wealth, and prosperity" preachers. Bible texts removed from context can be used to assert anything. The text cannot mean today what it never meant in its own day. The only inspired person is the original author. We must follow his thoughts, not interject our own!
▣ "soul" This term "psuche" (soul) is almost synonymous with "pneuma." They are used to refer to the essence of personhood or self. This does not refer to an isolated part of man (body, soul, spirit). Humans are a unity (cf. Gen. 2:7). We are a soul; we do not have a soul.
v. 3 "I was very glad" (cf. II John 4; Phil. 4:10).
▣ "came and testified" Both of these are present participles which imply that
1. members of this church traveled regularly to Ephesus and reported to John
2. that returning missionaries reported Gaius' generosity
Possibly John, an old man, could not travel easily, but he loved to hear the condition and growth of the churches.
▣ "walking in the truth" This phrase is theologically parallel to "walk in the light" (cf. I John 1:7). Christianity is not primarily a creed, a ritual, or an institution to be joined, but a life to be lived in relationship with Jesus Christ. The early church was first called "The Way" (cf. Acts 9:2, 19:9,23; 24:22). Truth is not only intellectual (content), but also a relationship (first with God through Christ resulting in love for one another). See Special Topics on Truth at John 6:55 and 17:3.
v. 4 "my children" This is a common designation in John's letters (cf. I John 2:12,13,18,28; 3:7,18; 4:4; 5:21). The emphasis here is on (1) John's apostolic authority or (2) John's term of affection for the churches and Christians of the Roman Province of Asia Minor (western Turkey), where he spent his last days of ministry.
NASB (UPDATED) TEXT: VERSES 5-8
5Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; 6and they have testified to your love before the church. You will do well to send them on their way in a manner worthy of God. 7For they went out for the sake of the Name, accepting nothing from the Gentiles. 8Therefore we ought to support such men, so that we may be fellow workers with the truth.
v. 5 "you are acting faithfully" These actions by Gaius are exactly opposite of Diotrephes' actions in vv. 9-10. See Special Topics: Believe, Trust, Faith, and Faithfulness at John 1:7 and John 1:14.
▣ "in whatever you accomplish" This is a relative pronoun with ean and an aorist middle subjunctive which expresses a condition with the prospect of being fulfilled. Gaius had helped traveling missionaries on every occasion and in every way possible.
▣ "especially when they are strangers" The church should have been welcoming and supporting these itinerant Christian missionaries, but because of the local situation, Gaius alone was helping these brethren of whom he knew nothing except that they also knew, served, and loved Jesus Christ.
v. 6 "they have testified to your love before the church" Obviously the early church in Ephesus had a missionary report time during their corporate worship.
SPECIAL TOPIC: Church (ekklesia)
▣ "You will do well" This is a Greek idiom found in the Egyptian papyri (see Moulton and Milligan, The Vocabulary of the Greek Testament) for "please" (cf. Acts 10:33).
▣ "to send them on their way" This is a technical idiom for equipping, praying for, and supplying the needs of traveling missionaries (cf. Acts 15:3; Rom. 15:24; I Cor, 16:6; II Cor. 1:16; Titus 3:13).
▣ "in a manner worthy of God" This means in a significant, loving, abundant way (cf. Col. 1:10; I Thess. 2:12). Believers are to treat gospel workers in a manner befitting who they serve (cf. Eph. 4:1).
v. 7
NASB, REB"they went out"
NKJV"they went forth"
NRSV"they began their journey"
TEV, NJB"they set out"
This very common verb is used of
1. the false teachers leaving the church in I John 2:19
2. false prophets going out into the world in I John 4:1
3. many deceivers going out into the world in II John v. 7
4. true Apostolic witnesses going out (into the world) in III John, v. 7
NASB"for the sake of the Name"
NKJV"for His name's sake"
NRSV"for the sake of Christ"
TEV"in the service of Christ"
NJB"entirely for the sake of the name"
This is an example of "the name" standing for the person and work of Jesus Christ. As believers believe in His name (cf. John 1:12; 3:18; Rom. 10:9; I Cor. 12:3; Phil. 2:9-11), they are forgiven in His name (I John 2:13), they also act for His name (cf. Matt. 10:22; 24:9; Mark 13:13; Luke 21:12,17; John 15:21; 20:31; Acts 4:17; 5:41; 9:14; Rom. 1:5; I Pet. 4:14,16; Rev. 2:3).
NASB"accepting nothing from the Gentiles"
NKJV"taking nothing from the Gentiles"
NRSV"accepting no support from non-believers"
TEV"without accepting any help from unbelievers"
NJB"without depending on non-believers for anything"
This phrase refers to these witnesses trusting God for His provision, much like Jesus' words to the Twelve in Matt. 10:5-15 and the Seventy in Luke 10:4-7.
This is the late first century use of "Gentiles" as an allusion to pagans or unbelievers (cf. Matt. 5:47; I Pet. 2:12; 4:3). Believers are to support gospel work! Who one helps reveals his heart.
In John's day many traveling teachers taught for money and reputation. God's teachers/preachers/evangelists were to be helped not for their words, but because of their Lord whose mission they were sacrificially involved in.
v. 8 "we ought" This is an oft repeated, moral admonition (cf. John 13:14; 19:7; I John 2:6; 3:16; 4:11). The term opheilō means literally to be in financial debt, but it came to be used figuratively to be obligated or to be indebted to someone.
▣ "to support such men" Hospitality was a crucial duty of the early church because of the deplorable moral conditions of most of the local inns (cf. Matt. 25:35; Rom. 12:13; I Tim. 3:2; 5:10; Titus 1:8; Heb. 13:2; I Pet. 4:9).
▣ "so that we may be fellow workers with the truth" As believers help missionaries, they are involved in their work of faith and truth. This is a gospel principle! The NT guidelines for Christian giving are found in II Corinthians 8-9.
NASB (UPDATED) TEXT: VERSES 9-10
9I wrote something to the church; but Diotrephes, who loves to be first among them, does not accept what we say. 10For this reason, if I come, I will call attention to his deeds which he does, unjustly accusing us with wicked words; and not satisfied with this, he himself does not receive the brethren, either, and he forbids those who desire to do so and puts them our of the church.
v. 9 "I wrote something to the church" This may refer to I or II John or to a lost letter; in all probability it refers to II John. See Special Topic: Church (Ekklesia) at v. 6.
▣ "Diotrephes, who loves to be first among them" This is a present active participle. This is a compound term "love" (phileō) and "to hold first rank" (prōteuō). It is used only here in the NT, but the second term is used in Col. 1:18 of Christ's premier rank. This man is the first recorded "power-broker" or "church boss." We do not know if he was the pastor or simply a significant layman. However, this does show his motives. This kind of egotistical individual has been present in the church in every age! Whether he was also a Gnostic is uncertain and unstated, but possible.
James Dunn, Unity and Diversity in the New Testament, p. 392, sees Diotrephes as an example of "early catholicism."
"In particular, John's individualism is very plausibly to be understood precisely as a protest against the kind of institutionalizing trends so evident in Pastorals (above pp. 129f., cf. again Hebrews and Revelation - §§31.2, 3). Likewise the Johannine writings seem if anything to be opposed to the kind of sacramentalism which is already clearly established in the early catholicism of Ignatius ('the medicine of immortality' - Eph., 20.2) (see above §41). Most intriguing of all is the attack of 'the elder' on Diotrephes in III John 9f. Diotrephes was clearly in control of this church at least: not only was he able to refuse a welcome to visiting Christians, but he also 'expels from the church' those who crossed him. Diotrephes, in other words, was acting with the authority of a monarchical bishop (cf. Ignatius, Eph., 6.1; Trall., 7.2; Smyrn., 8.1f), and it was against this lust for ecclesiastical prominence and power (philoprōteuōn) that 'the elder' wrote. In other words, assuming that III John comes from the same circle as I and II John, it is best seen as the response of a kind of convention or conventicle Christianity, an anti-institutional and individualistic pietism, protesting against the increasing influence of early catholicism."
▣ "does not accept what we say" Not only did Diotrephes reject John's Apostolic authority, but he was aggressively involved in rejecting Apostolic policy and even taking his vengeance out on those who would follow!
v. 10 "if" This is a third class conditional sentence which means potential action.
▣ "I will call attention to his deeds" John wants to clearly delineate this man's motives (cf. v. 9) and actions (cf. v. 10):
1. NASB - "unjustly accusing us with wicked words"
NKJV - "prating against us with malicious words"
NRSV - "spreading false charges against us"
TEV - "the terrible things he says about us and the lies he tells"
NJB - "the wicked accusations he has been circulating against us"
2. "he himself does not receive the brethren"
3. "he forbids those who desire to do so"
4. "he puts them out of the church"
This man wants the attention and will not share the spotlight with anyone. He also removes anyone from the church who disagrees, or might disagree, with him.
▣ "puts them out of the church" This same strong verb (ekballō) is used in John 9:34,35 for the blind man who Jesus healed being excommunicated from the Synagogue.
It is also used of Satan being cast out in John 12:31.
NASB (UPDATED) TEXT: VERSES 11-12
11Beloved, do not imitate what is evil, but what is good. The one who does good is of God; the one who does evil has not seen God. 12Demetrius has received a good testimony from everyone, and from the truth itself; and we add our testimony, and you know that our testimony is true.
v. 11 "do not imitate what is evil" This is a present middle (deponent) imperative which often implies to stop an act in process. We get the English term "mimic" from this Greek word (mimeomai). We must carefully choose our role models. They ought to be mature Christian persons in the church (cf. II Thess. 3:7,9; Heb. 6:12; 13:7). Demetrius is a good example, Diotrephes is a bad example.
▣ "The one who does good is of God" John's letters have three tests by which one can know they are Christian. This refers to the obedience test (cf. I John 2:3-6,28-29; 3:4-10; 5:18; II John 6). There are also allusions to the other two tests: (1) doctrine (vv. 3-4) and (2) love (vv. 1-2,6).
▣ "the one who does evil has not seen God" The false teachers claimed to know God intimately but lived godless and loveless lives. This reflects the antinomian, libertine Gnostics who believed that salvation was an intellectual truth to be affirmed but had no relationship to daily life.
v. 12 "Demetrius has received good testimony" This is a perfect passive indicative. This really seems to be a letter of recommendation from John to Gaius about the missionary Demetrius, who may have delivered III John to Gaius. For other letters of recommendations in the NT, see Acts 18:27; Rom. 16:1; I Cor. 16:3; II Cor. 3: 1; 8:16-24; Col. 4:10.
▣ "and from truth itself" Truth (see Special Topics at John 6:55 and 17:3) is personified as another witness to Demetrius' good testimony.
▣ "you know that our testimony is true" John is asserting his own trustworthy witness to Christ (cf. John 19:35; 21:24).
NASB (UPDATED) TEXT: VERSES 13-14
13I had many things to write to you, but I am not willing to write them to you with pen and ink; 14but I hope to see you shortly, and we will speak face to face.
v. 13 This is very similar to II John 12.
NASB (UPDATED) TEXT: VERSE 14b
14bPeace be to you. The friends greet you. Greet the friends by name.
v. 14 "Peace be to you" This is obviously a reference to the Hebraic idiom shalom (cf. Luke 10:5). It can mean "hello" or "good-bye." It expresses not only the absence of problems but the presence of God's blessings. These were the resurrected Christ's first words to the disciples in the upper room (cf. John 20:19,21,26). Both Paul (cf. Eph. 6:23) and Peter (cf. I Pet. 5:14) used this as a closing prayer for God's people.
▣ "by name" This is an idiom for individually, personally, and warmly. It was used often in the Egyptian papyri.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. There have been many theories as to why Gaius and Diotrephes were at odds with one another. Some of the suggestions have been:
a. theological reasons
b. social reasons
c. ecclesiastical reasons
d. moral reasons
Explain each of these possibilities and how they might relate to III John.
2. How are II John and III John related?
3. List the three tests for Christian assurance found in I John which are repeated in II John and III John.
Koine Greek, often called Hellenistic Greek, was the common language of the Mediterranean world beginning with Alexander the Great’s (336-323 b.c.) conquest and lasting about eight hundred years (300 B.C.-A.D. 500). It was not just a simplified, classical Greek, but in many ways a newer form of Greek that became the second language of the ancient near east and Mediterranean world.
The Greek of the New Testament was unique in some ways because its users, except Luke and the author of Hebrews, probably used Aramaic as their primary language. Therefore, their writing was influenced by the idioms and structural forms of Aramaic. Also, they read and quoted the Septuagint (Greek translation of the OT) which was also written in Koine Greek. But the Septuagint was also written by Jewish scholars whose mother tongue was not Greek.
This serves as a reminder that we cannot push the New Testament into a tight grammatical structure. It is unique and yet has much in common with (1) the Septuagint; (2) Jewish writings such as those of Josephus; and (3) the papyri found in Egypt. How then do we approach a grammatical analysis of the New Testament?
The grammatical features of Koine Greek and New Testament Koine Greek are fluid. In many ways it was a time of simplification of grammar. Context will be our major guide. Words only have meaning in a larger context, therefore, grammatical structure can only be understood in light of (1) a particular author’s style; and (2) a particular context. No conclusive definitions of Greek forms and structures are possible.
Koine Greek was primarily a verbal language. Often the key to interpretation is the type and form of the verbals. In most main clauses the verb will occur first, showing its preeminence. In analyzing the Greek verb three pieces of information must be noted: (1) the basic emphasis of the tense, voice and mood (accidence or morphology); (2) the basic meaning of the particular verb (lexicography); and (3) the flow of the context (syntax).
I. TENSE
A. Tense or aspect involves the relationship of the verbs to completed action or incomplete action. This is often called “perfective” and “imperfective.”
1. Perfective tenses focus on the occurrence of an action. No further information is given except that something happened! Its start, continuation or culmination is not addressed.
2. Imperfective tenses focus on the continuing process of an action. It can be described in terms of linear action, durative action, progressive action, etc.
B. Tenses can be categorized by how the author sees the action as progressing
1. It occurred = AORIST
2. It occurred and the results abide = PERFECT
3. It was occurring in the past and the results were abiding, but not now = PLUPERFECT
4. It is occurring = PRESENT
5. It was occurring = IMPERFECT
6. It will occur = FUTURE
A concrete example of how these tenses help in interpretation would be the term “save.” It was used in several different tenses to show both its process and culmination:
1. AORIST - “saved” (cf. Rom. 8:24)
2. PERFECT - “have been saved and the result continues” (cf. Eph. 2:5,8)
3. PRESENT - “being saved” (cf. I Cor. 1:18; 15:2)
4. FUTURE - “shall be saved” (cf. Rom. 5:9, 10; 10:9)
C. In focusing on verb tenses, interpreters look for the reason the original author chose to express himself in a certain tense. The standard “no frills” tense was the AORIST. It was the regular “unspecific,” “unmarked,” or “unflagged” verb form. It can be used in a wide variety of ways which the context must specify. It simply was stating that something occurred. The past time aspect is only intended in the INDICATIVE MOOD. If any other tense was used, something more specific was being emphasized. But what?
1. PERFECT TENSE. This speaks of a completed action with abiding results. In some ways it was a combination of the AORIST and PRESENT TENSES. Usually the focus is on the abiding results or the completion of an act. Example: Eph. 2:5 & 8, “you have been and continue to be saved.”
2. PLUPERFECT TENSE. This was like the PERFECT except the abiding results have ceased. Example: “Peter was standing at the door outside” (John 18:16).
3. PRESENT TENSE. This speaks of an incomplete or imperfect action. The focus is usually on the continuation of the event. Example: “Everyone abiding in Him does not continue sinning,” “everyone having been begotten of God does not continue to commit sin” (I John 3:6 & 9).
4. IMPERFECT TENSE. In this tense the relationship to the PRESENT TENSE is analogous to the relationship between the PERFECT and the PLUPERFECT. The IMPERFECT speaks of incomplete action that was occurring but has now ceased or the beginning of an action in the past. Example: “Then all Jerusalem were continuing to go out to him” or “then all Jerusalem began to go out to him” (Matt. 3:5).
5. FUTURE TENSE. This speaks of an action that was usually projected into a future time frame. It focused on the potential for an occurrence rather than an actual occurrence. It often speaks of the certainty of the event. Example: “Blessed are. . .they will. . .” (Matt. 5:4-9).
II. VOICE
A. Voice describes the relationship between the action of the verb and its subject.
B. ACTIVE VOICE was the normal, expected, unemphasized way to assert that the subject was performing the action of the verb.
C. The PASSIVE VOICE means that the subject was receiving the action of the verb produced by an outside agent. The outside agent producing the action was indicated in the Greek NT by the following prepositions and cases:
1. a personal direct agent by hupo with the ABLATIVE CASE (cf. Matt.1:22; Acts 22:30).
2. a personal intermediate agent by dia with the ABLATIVE CASE (cf. Matt. 1:22).
3. an impersonal agent usually by en with the INSTRUMENTAL CASE.
4. sometimes either a personal or impersonal agent by the INSTRUMENTAL CASE alone.
D. The MIDDLE VOICE means that the subject produces the action of the verb and is also directly involved in the action of the verb. It is often called the voice of heightened personal interest. This construction emphasized the subject of the clause or sentence in some way. This construction is not found in English. It has a wide possibility of meanings and translations in Greek. Some examples of the form are:
1. REFLEXIVE - the direct action of the subject on itself. Example: “Hanged himself” (Matt. 27:5)
2. INTENSIVE - the subject produces the action for itself. Example: “Satan himself masquerades as an angel of light” (II Cor. 11:14).
3. RECIPROCAL - the interplay of two subjects. Example: “They counseled with one another” (Matt. 26:4).
III. MOOD (or “MODE”)
A. There are four moods in Koine Greek. They indicate the relation of the verb to reality, at least within the author’s own mind. The moods are divided into two broad categories: that which indicated reality (INDICATIVE) and that which indicated potentiality (SUBJUNCTIVE, IMPERATIVE and OPTATIVE).
B. The INDICATIVE MOOD was the normal mood for expressing action that had occurred or was occurring, at least in the author’s mind. It was the only Greek mood that expressed a definite time, and even here this aspect was secondary.
C. The SUBJUNCTIVE MOOD expressed probable future action. Something had not yet happened but the chances were likely that it would. It had much in common with the FUTURE INDICATIVE. The difference was that the SUBJUNCTIVE expresses some degree of doubt. In English this is often expressed by the terms “could,” “would,” “may,” or “might.”
D. The OPTATIVE MOOD expressed a wish which was theoretically possible. It was considered one step further from reality than the SUBJUNCTIVE. The OPTATIVE expressed possibility under certain conditions. The OPTATIVE was rare in the New Testament. Its most frequent usage is Paul’s famous phrase, “May it never be” (KJV, “God forbid”), used fifteen times (cf. Rom. 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; I Cor. 6:15; Gal. 2:17; 3:21; 6:14). Other examples are found in Luke 1:38, 20:16, Acts 8:20, and I Thess. 3:11.
E. The IMPERATIVE MOOD emphasized a command which was possible, but the emphasis was on the intent of the speaker. It asserted only volitional possibility and was conditioned on the choices of another. There was a special use of the IMPERATIVE in prayers and 3rd person requests. These commands were found only in the PRESENT and AORIST tenses in the NT.
F. Some grammars categorize PARTICIPLES as another type of mood. They are very common in the Greek NT, usually defined as a verbal adjective. They are translated in conjunction with the main verb to which they relate. A wide variety was possible in translating participles. It is best to consult several English translations. The Bible in Twenty Six Translations published by Baker is a great help here.
G. The AORIST ACTIVE INDICATIVE was the normal or “unmarked” way to record an occurrence. Any other tense, voice or mood had some specific interpretive significance that the original author wanted to communicate.
IV. For the person not familiar with Greek the following study aids will provide the needed information:
A. Friberg, Barbara and Timothy. Analytical Greek New Testament. Grand Rapids: Baker, 1988.
B. Marshall, Alfred. Interlinear Greek-English New Testament. Grand Rapids: Zondervan, 1976.
C. Mounce, William D. The Analytical Lexicon to the Greek New Testament. Grand Rapids: Zondervan, 1993.
D. Summers, Ray. Essentials of New Testament Greek. Nashville: Broadman, 1950.
E. Academically accredited Koine Greek correspondence courses are available through Moody Bible Institute in Chicago, IL.
V. NOUNS
A. Syntactically, nouns are classified by case. Case was that inflected form of a noun that showed its relationship to the verb and other parts of the sentence. In Koine Greek many of the case functions were indicated by prepositions. Since the case form was able to identify several different relationships, the prepositions developed to give clearer separation to these possible functions.
B. Greek cases are categorized in the following eight ways:
1. The NOMINATIVE CASE was used for naming and it usually was the subject of the sentence or clause. It was also used for predicate nouns and adjectives with the linking verbs “to be” or “become.”
2. The GENITIVE CASE was used for description and usually assigned an attribute or quality to the word to which it was related. It answered the question, “What kind?” It was often expressed by the use of the English preposition “of.”
3. The ABLATIVE CASE used the same inflected form as the GENITIVE, but it was used to describe separation. It usually denoted separation from a point in time, space, source, origin or degree. It was often expressed by the use of the English preposition “from.”
4. The DATIVE CASE was used to describe personal interest. This could denote a positive or negative aspect. Often this was the indirect object. It was often expressed by the English preposition “to.”
5. The LOCATIVE CASE was the same inflected form as the DATIVE, but it described position or location in space, time or logical limits. It was often expressed by the English prepositions “in, on, at, among, during, by, upon, and beside.”
6. The INSTRUMENTAL CASE was the same inflected form as the DATIVE and LOCATIVE cases. It expressed means or association. It was often expressed by the English prepositions, “by” or “with.”
7. The ACCUSATIVE CASE was used to describe the conclusion of an action. It expressed limitation. Its main use was the direct object. It answered the question, “How far?” or “To what extent?”
8. The VOCATIVE CASE was used for direct address.
VI. CONJUNCTIONS AND CONNECTORS
A. Greek is a very precise language because it has so many connectives. They connect thoughts (clauses, sentences, and paragraphs). They are so common that their absence (asyndeton) is often exegetically significant. As a matter of fact, these conjunctions and connectors show the direction of the author’s thought. They often are crucial in determining what exactly he is trying to communicate.
B. Here is a list of some of the conjunctions and connectors and their meanings (this information has been gleaned mostly from H. E. Dana and Julius K. Mantey’s A Manual Grammar of the Greek New Testament).
1. Time connectors
a. epei, epeid e„, hopote, ho„s, hote, hotan (subj.) - “when”
a. heo„s - “while”
a. hotan, epan (subj.) - “whenever”
a. heo„s, achri, mechri (subj.) - “until”
a. priv (infin.) - “before”
a. ho„s - “since,” “when,” “as”
2. Logical connectors
a. Purpose
(1) hina (subj.), hopo„s (subj.), ho„s - “in order that,” “that”
(2) ho„ste (articular accusative infinitive) - “that”
(3) pros (articular accusative infinitive) or eis (articular accusative infinitive) - “that”
b. Result (there is a close association between the grammatical forms of purpose and result)
(1) h_ste (infinitive, this is the most common) - “in order that,” “thus”
(2) hiva (subj.) - “so that”
(3) ara - “so”
c. Causal or reason
(1) gar (cause/effect or reason/conclusion) - “for,” “because”
(2) dioti, hotiy - “because”
(3) epei, epeide„, ho„s - “since”
(4) dia (with accusative) and (with articular infin.) - “because”
d. Inferential
(1) ara, poinun, h_ste - “therefore”
(2) dio (strongest inferential conjunction) - “on which account,” “wherefore,” “therefore”
(3) oun - “therefore,” “so,” “then,” “consequently”
(4) toinoun - “accordingly”
e. Adversative or contrast
(1) alla (strong adversative) - “but,” “except”
(2) de - “but,” “however,” “yet,” “on the other hand”
(3) kai - “but”
(4) mentoi, oun - “however”
(5) ple„n - “never-the-less” (mostly in Luke)
(6) oun - “however”
f. Comparison
(1) ho„s, katho„s (introduce comparative clauses)
(2) kata (in compounds, katho, kathoti, kath_sper, kathaper)
(3) hosos (in Hebrews)
(4) e„ - “than”
g. Continuative or series
(1) de - “and,” “now”
(2) kai - “and”
(3) tei - “and”
(4) hina, oun - “that”
(5) oun - “then” (in John)
3. Emphatic usages
a. alla - “certainty,” “yea,” “in fact”
b. ara - “indeed,” “certainly,” “really”
c. gar - “but really,” “certainly,” “indeed”
d. de - “indeed”
e. ean - “even”
f. kai - “even,” “indeed,” “really”
g. mentoi - “indeed”
h. oun - “really,” “by all means”
VII. CONDITIONAL SENTENCES
A. A CONDITIONAL SENTENCE is one that contains one or more conditional clauses. This grammatical structure aids interpretation because it provides the conditions, reasons or causes why the action of the main verb does or does not occur. There were four types of conditional sentences. They move from that which was assumed to be true from the author’s perspective or for his purpose to that which was only a wish.
B. The FIRST CLASS CONDITIONAL SENTENCE expressed action or being which was assumed to be true from the writer’s perspective or for his purposes even though it was expressed with an “if.” In several contexts it could be translated “since” (cf. Matt. 4:3; Rom. 8:31). However, this does not mean to imply that all FIRST CLASSES are true to reality. Often they were used to make a point in an argument or to highlight a fallacy (cf. Matt. 12:27).
C. The SECOND CLASS CONDITIONAL SENTENCE is often called “contrary to fact.” It states something that was untrue to reality to make a point. Examples:
1. “If He were really a prophet, which He is not, He would know who and of what character the woman is who is clinging to Him, but He does not” (Luke 7:39).
2. “If you really believed Moses, which you do not, you would believe me, which you do not” (John 5:46).
3. “If I were still trying to be pleasing to men, which I am not, I would not be a slave of Christ at all, which I am” (Gal. 1:10).
D. The THIRD CLASS speaks of possible future action. It often assumes the probability of that action. It usually implies a contingency. The action of the main verb is contingent on the action in the “it” clause. Examples from I John: 1:6-10; 2:4,6,9,15,20,21,24,29; 3:21; 4:20; 5:14,16.
E. The FOURTH CLASS is the farthest removed from possibility. It is rare in the NT. As a matter of fact, there is no complete FOURTH CLASS CONDITIONAL SENTENCE in which both parts of the condition fit the definition. An example of a partial FOURTH CLASS is the opening clause in I Pet. 3:14. An example of a partial FOURTH CLASS in the concluding clause is Acts 8:31.
VIII. PROHIBITIONS
A. The PRESENT IMPERATIVE with M_ PARTICLE often (but not exclusively) has the emphasis of stopping an act already in process. Some examples: “stop storing up your riches on earth. . .” (Matt. 6:19);”stop worrying about your life. . .” (Matt. 6:25); “stop offering to sin the parts of your bodies as instruments of wrongdoing. . .” (Rom. 6:13); “you must stop offending the Holy Spirit of God. . .” (Eph. 4:30); and “stop getting drunk on wine. . .” (5:18).
B. The AORIST SUBJUNCTIVE with M_ PARTICLE has the emphasis of “do not even begin or start an act.” Some examples: “Do not even begin to suppose that. . .” (Matt. 5:17); “never start to worry. . .” (Matt. 6:31); “you must never be ashamed. . .” (II Tim. 1:8).
C. The DOUBLE NEGATIVE with the SUBJUNCTIVE MOOD is a very emphatic negation. “Never, no never” or “not under any circumstance.” Some examples: “he will never, no never experience death” (John 8:51); “I will never, no, never. . .” (I Cor. 8:13).
IX. THE ARTICLE
A. In Koine Greek the definite article “the” had a use similar to English. Its basic function was that of “a pointer,” a way to draw attention to a word, name or phrase. The use varies from author to author in the New Testament. The definite article could also function
1. as a contrasting device like a demonstrative pronoun;
2. as a sign to refer to a previously introduced subject or person;
3. as a way to identify the subject in a sentence with a linking verb. Examples: “God is Spirit” John 4:24; “God is light” I John 1:5; “God is love” 4:8,16.
B. Koine Greek did not have an indefinite article like the English “a” or “an.” The absence of the definite article could mean
1. a focus on the characteristics or quality of something
2. a focus on the category of something
C. The NT authors varied widely as to how the article was employed.
X. WAYS OF SHOWING EMPHASIS IN THE GREEK NEW TESTAMENT
A. The techniques for showing emphasis vary from author to author in the New Testament. The most consistent and formal writers were Luke and the author of Hebrews.
B. We have stated earlier that the AORIST ACTIVE INDICATIVE was standard and unmarked for emphasis, but any other tense, voice or mood had interpretive significance. This is not to imply that the AORIST ACTIVE INDICATIVE was not often used in a significant grammatical sense. Example: Rom. 6:10 (twice).
C. Word order in Koine Greek
1. Koine Greek was an inflected language which was not dependent, like English, on word order. Therefore, the author could vary the normal expected order to show
a. what the author wanted to emphasize to the reader;
b. what the author thought would be surprising to the reader;
c. what the author felt deeply about.
2. The normal word order in Greek is still an unsettled issue. However, the supposed normal order is:
a. for linking verbs
(1) verb
(2) subject
(3) complement
b. for transitive verbs
(1) verb
(2) subject
(3) object
(4) indirect object
(5) prepositional phrase
c. for noun phrases
(1) noun
(2) modifier
(3) prepositional phrase
3. Word order can be an extremely important exegetical point. Examples:
a. “right hand they gave to me and Barnabas of fellowship” (Gal. 2:9). The phrase “right hand of fellowship” is split and fronted to show its significance.
b. “with Christ” (Gal. 2:20), was placed first. His death was central.
c. “It was bit by bit and in many different ways” (Heb. 1:1), was placed first. It was how God revealed Himself that was being contrasted, not the fact of revelation.
D. Usually some degree of emphasis was shown by
1. The repetition of the pronoun which was already present in the verb’s inflected form. Example: “I, myself, will surely be with you. . .” (Matt. 28:20).
2. The absence of an expected conjunction, or other connecting device between words, phrases, clauses or sentences. This is called an asyndeton (“not bound”). The connecting device was expected, so its absence would draw attention. Examples:
a. The Beatitudes, Matt. 5:3ff (emphasized the list)
b. John 14:1 (new topic)
c. Romans 9:1 (new section)
d. II Cor. 12:20 (emphasize the list)
3. The repetition of words or phrases present in a given context. Examples: “to the praise of His glory” (Eph. 1:6, 12 & 14). This phrase was used to show the work of each person of the Trinity.
4. The use of an idiom or word (sound) play between terms
a. euphemisms - substitute words for taboo subjects like “sleep” for death (John 11:11-14) or “feet” for male genitalia (Ruth 3:7-8; I Sam. 24:3).
b. circumlocutions - substitute words for God’s name, like “Kingdom of heaven” (Matt. 3:21) or “a voice from heaven” (Matt. 3:17).
c. figures of speech
(1) impossible exaggerations (Matt. 3:9; 5:29-30; 19:24).
(2) mild over statements (Matt. 3:5; Acts 2:36).
(3) personifications (I Cor. 15:55).
(4) irony (Gal. 5:12)
(5) poetic passages (Phil. 2:6-11).
(6) sound plays between words
(a) “church”
(I) “church” (Eph. 3:21)
(ii) “calling” (Eph. 4:1,4)
(iii) “called” (Eph. 4:1,4)
(b) “free”
(I) “free woman” (Gal. 4:31)
(ii) “freedom” (Gal. 5:1)
(iii) “free” (Gal. 5:1)
d. idiomatic language - language which is usually cultural and language specific:
(1) This was the figurative use of “food” (John 4:31-34).
(2) This was the figurative use of “Temple” (John 2:19; Matt. 26:61).
(3) This was a Hebrew idiom of compassion, “hate” (Gen. 29:31; Deut. 21:15; Luke 14:36; John 12:25; Rom. 9:13).
(4) “All” versus “many.” Compare Isa. 53:6 (“all”) with 53:11 & 12 (“many”). The terms are synonymous as Rom. 5:18 and 19 show.
5. The use of a full linguistic phrase instead of a single word. Example: “The Lord Jesus Christ.”
6. The special use of autos
a. when with the article (attributive position) it was translated “same.”
b. when without the article (predicate position) it was translated as an intensive reflexive pronoun—”himself,” “herself,” or “itself.”
E. The non-Greek reading Bible student can identify emphasis in several ways:
1. The use of an analytical lexicon and interlinear Greek/English text.
2. The comparison of English translations, particularly from the differing theories of translations. Example: comparing a “word for word” translation (KJV, NKJV, ASV, NASB, RSV, NRSV) with a “dynamic equivalent” (Williams, NIV, NEB, REB, JB, NJB, TEV). A good help here would be The Bible in Twenty-Six Translations published by Baker.
3. The use of The Emphasized Bible by Joseph Bryant Rotherham (Kregel, 1994).
4. The use of a very literal translation
a. The American Standard Version of 1901
b. Young’s Literal Translation of the Bible by Robert Young (Guardian Press, 1976).
The study of grammar is tedious but necessary for proper interpretation. These brief definitions, comments and examples are meant to encourage and equip non-Greek reading persons to use the grammatical notes provided in this volume. Surely these definitions are oversimplified. They should not be used in a dogmatic, inflexible manner, but as stepping stones toward a greater understanding of New Testament syntax. Hopefully these definitions will also enable readers to understand the comments of other study aids such as technical commentaries on the New Testament.
We must be able to verify our interpretation based on items of information found in the texts of the Bible. Grammar is one of the most helpful of these items; other items would include historical setting, literary context, contemporary word usage, and parallel passages.
I do not particularly care for statements of faith or creeds. I prefer to affirm the Bible itself. However, I realize that a statement of faith will provide those who are unfamiliar with me a way to evaluate my doctrinal perspective. In our day of so much theological error and deception, the following brief summary of my theology is offered.
1. The Bible, both the Old and New Testament, is the inspired, infallible, authoritative, eternal Word of God. It is the self-revelation of God recorded by men under supernatural leadership. It is our only source of clear truth about God and His purposes. It is also the only source of faith and practice for His church.
2. There is only one eternal, creator, redeemer God. He is the creator of all things, visible and invisible. He has revealed Himself as loving and caring although He is also fair and just. He has revealed Himself in three distinct persons: Father, Son and Spirit; truly separate and yet the same in essence.
3. God is actively in control of His world. There is both an eternal plan for His creation that is unalterable and an individually focused one that allows human free will. Nothing happens without God’s knowledge and permission, yet He allows individual choices both among angels and humans. Jesus is the Father’s Elect Man and all are potentially elect in Him. God’s foreknowledge of events does not reduce humans to a determined pre-written script. All of us are responsible for our thoughts and deeds.
4. Mankind, though created in God’s image and free from sin, chose to rebel against God. Although tempted by a supernatural agent, Adam and Eve were responsible for their willful self-centeredness. Their rebellion has affected humanity and creation. We are all in need of God’s mercy and grace both for our corporate condition in Adam and our individual volitional rebellion.
5. God has provided a means of forgiveness and restoration for fallen humanity. Jesus Christ, God’s unique son, became a man, lived a sinless life, and by means of his substitutionary death, paid the penalty for mankind’s sin. He is the only way to restoration and fellowship with God. There is no other means of salvation except through faith in His finished work.
6. Each of us must personally receive God’s offer of forgiveness and restoration in Jesus. This is accomplished by means of volitional trust in God’s promises through Jesus and a willful turning from known sin.
7. All of us are fully forgiven and restored based upon our trust in Christ and repentance from sin. However, the evidence for this new relationship is seen in a changed, and changing, life. The goal of God for humanity is not only heaven someday but Christlikeness now. Those who are truly redeemed, though occasionally sinning, will continue in faith and repentance throughout their lives.
8. The Holy Spirit is “the other Jesus.” He is present in the world to lead the lost to Christ and develop Christlikeness in the saved. The gifts of the Spirit are given at salvation. They are the life and ministry of Jesus divided among His body, the Church. The gifts which are basically the attitudes and motives of Jesus need to be motivated by the fruit of the Spirit. The Spirit is active in our day as He was in the biblical times.
9. The Father has made the resurrected Jesus Christ the Judge of all things. He will return to earth to judge all mankind. Those who have trusted Jesus and whose names are written in the Lamb’s book of life will receive their eternal glorified bodies at His return. They will be with Him forever. However, those who have refused to respond to God’s truth will be separated eternally from the joys of fellowship with the Triune God. They will be condemned along with the Devil and his angels.
This is surely not complete or thorough but I hope it will give you the theological flavor of my heart. I like the statement:
“In essentials—unity, In peripherals—freedom, In all things—love.”
Adoptionism. This was one of the early views of Jesus’ relation to deity. It basically asserted that Jesus was a normal human in every way and was adopted in a special sense by God at his baptism (cf. Matt. 3:17; Mark 1:11) or at His resurrection (cf. Rom. 1:4). Jesus lived such an exemplary life that God, at some point, (baptism, resurrection) adopted Him as His “son” (cf. Rom. 1:4; Phi. 2:9). This was an early church and eighth century minority view. Instead of God becoming a man (the Incarnation) it reverses this and now man becomes God!
It is difficult to verbalize how Jesus, God the Son, pre-existent deity, was rewarded or extolled for an exemplary life. If He was already God, how could He be rewarded? If He had pre-existent divine glory how could He be honored more? Although it is hard for us to comprehend, the Father somehow honored Jesus in a special sense for His perfect fulfillment of the Father’s will.
Alexandrian School. This method of biblical interpretation was developed in Alexandria, Egypt in the second century a.d. It uses the basic interpretive principles of Philo, who was a follower of Plato. It is often called the allegorical method. It held sway in the church until the time of the Reformation. Its most able proponents were Origen and Augustine. See Moises Silva, Has The Church Misread The Bible? (Academic, 1987)
Alexandrinus. This fifth-century Greek manuscript from Alexandria, Egypt includes the Old Testament, Apocrypha, and most of the New Testament. It is one of our major witnesses to the entire Greek New Testament (except parts of Matthew, John, and II Corinthians). When this manuscript, which is designated “A,” and the manuscript designated “B” (Vaticanus) agree on a reading, it is considered to be original by most scholars in most instances.
Allegory. This is a type of Biblical interpretation which originally developed within Alexandrian Judaism. It was popularized by Philo of Alexandria. Its basic thrust is the desire to make the Scripture relevant to one’s culture or philosophical system by ignoring the Bible’s historical setting and/or literary context. It seeks a hidden or spiritual meaning behind every text of Scripture. It must be admitted that Jesus, in Matthew 13, and Paul, in Galatians 4, used allegory to communicate truth. This, however, was in the form of typology, not strictly allegory.
Analytical lexicon. This is a type of research tool which allows one to identify every Greek form in the New Testament. It is a compilation, in Greek alphabetical order, of forms and basic definitions. In combination with an interlinear translation, it allows non-Greek reading believers to analyze New Testament Greek grammatical and syntactic forms.
Analogy of Scripture. This is the phrase used to describe the view that all of the Bible is inspired by God and is, therefore, not contradictory but complementary. This presuppositional affirmation is the basis for the use of parallel passages in interpreting a biblical text.
Ambiguity. This refers to the uncertainty that results in a written document when there are two or more possible meanings or when two or more things are being referred to at the same time. It is possible that John uses purposeful ambiguity (double entendres).
Anthropomorphic. Meaning “having characteristics associated with human beings,” this term is used to describe our religious language about God. It comes from the Greek term for mankind. It means that we speak about God as if He were a man. God is described in physical, sociological, and psychological terms which relate to human beings (cf. Gen. 3:8; I Kgs. 22:19-23). This, of course, is only an analogy. However, there are no categories or terms other than human ones for us to use. Therefore, our knowledge of God, though true, is limited.
Antiochian School. This method of biblical interpretation was developed in Antioch, Syria in the third century a.d. as a reaction to the allegorical method of Alexandria, Egypt. Its basic thrust was to focus on the historical meaning of the Bible. It interpreted the Bible as normal, human literature. This school became involved in the controversy over whether Christ had two natures (Nestorianism) or one nature (fully God and fully man). It was labeled heretical by the Roman Catholic Church and relocated to Persia but the school had little significance. Its basic hermeneutical principles later became interpretive principles of the Classical Protestant Reformers (Luther and Calvin).
Antithetical. This is one of three descriptive terms used to denote the relationship between lines of Hebrew poetry. It relates to lines of poetry which are opposite in meaning (cf. Prov. 10:1, 15:1).
Apocalyptic literature. This was predominantly, possibly even uniquely, a Jewish genre. It was a cryptic type of writing used in times of invasion and occupation of the Jews by foreign world powers. It assumes that a personal, redemptive God created and controls world events, and that Israel is of special interest and care to Him. This literature promises ultimate victory through God’s special effort.
It is highly symbolic and fanciful with many cryptic terms. It often expressed truth in colors, numbers, visions, dreams, angelic mediation, secret code words and often a sharp dualism between good and evil.
Some examples of this genre are (1) in the OT, Ezekiel (chapters 36-48), Daniel (chapters 7-12), Zechariah; and (2) in the NT, Matt.24; Mark 13; II Thess. 2 and Revelation.
Apologist (Apologetics). This is from the Greek root for “legal defense.” This is a specific discipline within theology which seeks to give evidence and rational arguments for the Christian faith.
A priori. This is basically synonymous with the term “presupposition.” It involves reasoning from previously accepted definitions, principles or positions which are assumed to be true. It is that which is accepted without examination or analysis.
Arianism. Arius was a presbyter in the church at Alexandria Egypt in the third and early fourth century. He affirmed that Jesus was pre-existent but not divine (not of the same essence as the Father), possibly following Proverbs 8:22-31. He was challenged by the bishop of Alexandria, who started (a.d. 318) a controversy which lasted many years. Arianism became the official creed of the Eastern Church. The Council of Nicaea in a.d. 325 condemned Arius and asserted the full equality and deity of the Son.
Aristotle. He was one of the philosophers of ancient Greece, a pupil of Plato and teacher of Alexander the Great. His influence, even today, reaches into many areas of modern studies. This is because he emphasized knowledge through observation and classification. This is one of the tenets of the scientific method.
Autographs. This is the name given to the original writings of the Bible. These original, handwritten manuscripts have all been lost. Only copies of copies remain. This is the source of many of the textual variants in the Hebrew and Greek manuscripts and ancient versions.
Bezae. This is a Greek and Latin manuscript of the sixth century a.d. It is designated by “D.” It contains the Gospels and Acts and some of the General Epistles. It is characterized by numerous scribal additions. It forms the basis for the “Textus Receptus,” the major Greek manuscript tradition behind the King James Version.
Bias. This is the term used to describe a strong predisposition toward an object or point of view. It is the mindset in which impartiality is impossible regarding a particular object or point of view. It is a prejudiced position.
Biblical Authority. This term is used in a very specialized sense. It is defined as understanding what the original author said to his day and applying this truth to our day. Biblical authority is usually defined as viewing the Bible itself as our only authoritative guide. However, in light of current, improper interpretations, I have limited the concept to the Bible as interpreted by the tenets of the historical-grammatical method.
Canon. This is a term used to describe writings which are believed to be uniquely inspired. It is used regarding both the Old and New Testament Scriptures.
Christocentric. This is a term used to describe the centrality of Jesus. I use it in connection with the concept that Jesus is Lord of all the Bible. The Old Testament points toward Him and He is its fulfillment and goal (cf. Matt. 5:17-48).
Commentary. This is a specialized type of research book. It gives the general background of a Biblical book. It then tries to explain the meaning of each section of the book. Some focus on application, while others deal with the text in a more technical way. These books are helpful, but should be used after one has done his own preliminary study. The commentator’s interpretations should never be accepted uncritically. Comparing several commentaries from different theological perspectives is usually helpful.
Concordance. This is a type of research tool for Bible study. It lists every occurrence of every word in the Old and New Testaments. It helps in several ways: (1) determining the Hebrew or Greek word which lies behind any particular English word; (2) comparing passages where the same Hebrew or Greek word was used; (3) showing where two different Hebrew or Greek terms are translated by the same English word; (4) showing the frequency of the use of certain words in certain books or authors; (5) helping one find a passage in the Bible (cf. Walter Clark’s How to Use New Testament Greek Study Aids, pp. 54-55).
Dead Sea Scrolls. This refers to a series of ancient texts written in Hebrew and Aramaic which were found near the Dead Sea in 1947. They were the religious libraries of sectarian Judaism of the first century. The pressure of Roman occupation and the zealot wars of the 60’s caused them to conceal the scrolls in hermetically sealed pottery jars in caves or holes. They have helped us understand the historical setting of first century Palestine and have confirmed the Masoretic Text as being very accurate, at least as far back as the early b.c. era. They are designated by the abbreviation “DSS.”
Deductive. This method of logic or reasoning moves from general principles to specific applications by means of reason. It is opposite from inductive reasoning, which reflects the scientific method by moving from observed specifics to general conclusions (theories).
Dialectical. This is the method of reasoning whereby that which seems contradictory or paradoxical is held together in a tension, seeking a unified answer which includes both sides of the paradox. Many biblical doctrines have dialectical pairs, predestination—free will; security—perseverance; faith—works; decision—discipleship; Christian freedom—Christian responsibility.
Diaspora. This is the technical Greek term used by Palestinian Jews to describe other Jews who live outside the geographical boundaries of the Promised Land.
Dynamic equivalent. This is a theory of Bible translation. Bible translation can be viewed as a continuum from “word to word” correspondence, where an English word must be supplied for every Hebrew or Greek word, to a “paraphrase” where only the thought is translated with less regard to the original wording or phrasing. In between these two theories is “the dynamic equivalent” which attempts to take the original text seriously, but translates it in modern grammatical forms and idioms. A really good discussion of these various theories of translations is found in Fee and Stuart’s How to Read the Bible For All Its Worth, p. 35 and in Robert Bratcher’s Introduction to the TEV.
Eclectic. This term is used in connection with textual criticism. It refers to the practice of choosing readings from different Greek manuscripts in order to arrive at a text which is supposed to be close to the original autographs. It rejects the view that any one family of Greek manuscripts captures the originals.
Eisegesis. This is the opposite of exegesis. If exegesis is a “leading out” of the original author’s intent, this term implies a “leading in” of a foreign idea or opinion.
Etymology. This is an aspect of word study that tries to ascertain the original meaning of a word. From this root meaning, specialized usages are more easily identified. In interpretation, etymology is not the main focus, rather the contemporary meaning and usage of a word.
Exegesis. This is the technical term for the practice of interpreting a specific passage. It means “to lead out” (of the text) implying that our purpose is to understand the original author’s intent in light of historical setting, literary context, syntax and contemporary word meaning.
Genre. This is a French term that denotes different types of literature. The thrust of the term is the division of literary forms into categories which share common characteristics: historical narrative, poetry, proverb, apocalyptic and legislation.
Gnosticism. Most of our knowledge of this heresy comes from the gnostic writings of the second century. However, the incipient ideas were present in the first century (and before).
Some stated tenets of Valentian and Cerinthian Gnosticism of the second century are: (1) matter and spirit were co-eternal (an ontological dualism). Matter is evil, spirit is good. God, who is spirit, cannot be directly involved with molding evil matter; (2) there are emanations (eons or angelic levels) between God and matter. The last or lowest one was YHWH of the OT, who formed the universe (kosmos); (3) Jesus was an emanation like YHWH but higher on the scale, closer to the true God. Some put Him as the highest but still less than God and certainly not incarnate Deity (cf. John 1:14). Since matter is evil, Jesus could not have a human body and still be Divine. He was a spiritual phantom (cf. I John 1:1-3; 4:1-6); and (4) salvation was obtained through faith in Jesus plus special knowledge, which is only known by special persons. Knowledge (passwords) was needed to pass through heavenly spheres. Jewish legalism was also required to reach God.
The gnostic false teachers advocated two opposite ethical systems: (1) for some, lifestyle was totally unrelated to salvation. For them, salvation and spirituality were encapsulated into secret knowledge (passwords) through the angelic spheres (eons); or (2) for others, lifestyle was crucial to salvation. They emphasized an ascetic lifestyle as evidence of true spirituality.
Hermeneutics. This is the technical term for the principles which guide exegesis. It is both a set of specific guidelines and an art/gift. Biblical, or sacred, hermeneutics is usually divided into two categories: general principles and special principles. These relate to the different types of literature found in the Bible. Each different type (genre) has its own unique guidelines but also shares some common assumptions and procedures of interpretation.
Higher Criticism. This is the procedure of biblical interpretation which focuses on the historical setting and literary structure of a particular biblical book.
Idiom. This word is used for the phrases found in different cultures which have specialized meaning not connected to the usual meaning of the individual terms. Some modern examples are: “that was awfully good,” or “you just kill me.” The Bible also contains these types of phrases.
Illumination. This is the name given to the concept that God has spoken to mankind. The full concept is usually expressed by three terms: (1) revelation—God has acted in human history; (2) inspiration—He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination—He has given His Spirit to help mankind understand His self-disclosure.
Inductive. This is a method of logic or reasoning which moves from the particulars to the whole. It is the empirical method of modern science. This is basically the approach of Aristotle.
Interlinear. This is a type of research tool which allows those who do not read a biblical language to be able to analyze its meaning and structure. It places the English translation on a word for word level immediately under the original biblical language. This tool, combined with an “analytical lexicon,” will give the forms and basic definitions of Hebrew and Greek.
Inspiration. This is the concept that God has spoken to mankind by guiding the biblical authors to accurately and clearly record His revelation. The full concept is usually expressed by three terms: (1) revelation—God has acted in human history; (2) inspiration—He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination—He has given His Spirit to help mankind understand His self-disclosure.
Language of description. This is used in connection with the idioms in which the Old Testament is written. It speaks of our world in terms of the way things appear to the five senses. It is not a scientific description, nor was it meant to be.
Legalism. This attitude is characterized by an over-emphasis on rules or ritual. It tends to rely on the human performance of regulations as a means of acceptance by God. It tends to depreciate relationship and elevates performance, both of which are important aspects of the covenantal relationship between a holy God and sinful humanity.
Literal. This is another name for the textually-focused and historical method of hermeneutics from Antioch. It means that interpretation involves the normal and obvious meaning of human language, although it still recognizes the presence of figurative language.
Literary genre. This refers to the distinct forms that human communication can take, such as poetry or historical narrative. Each type of literature has its own special hermeneutical procedures in addition to the general principles for all written literature.
Literary unit. This refers to the major thought divisions of a biblical book. It can be made up of a few verses, paragraphs or chapters. It is a self-contained unit with a central subject.
Lower criticism. See “textual criticism.”
Manuscript. This term relates to the different copies of the Greek New Testament. Usually they are divided into the different types by (1) material on which they are written (papyrus, leather), or (2) the form of the writing itself (all capitals or running script). It is abbreviated by “MS” (singular) or “MSS” (plural).
Masoretic Text. This refers to the ninth century a.d. Hebrew manuscripts of the Old Testament produced by generations of Jewish scholars which contain vowel points and other textual notes. It forms the basic text for our English Old Testament. Its text has been historically confirmed by the Hebrew MSS, especially Isaiah, known from the Dead Sea Scrolls. It is abbreviated by “MT.”
Metonymy. This is afigure of speech in which the name of one thing is used to represent something else associated with it. As an example, “the kettle is boiling” actually means “the water within the kettle is boiling.”
Muratorian Fragments. This is a list of the canonical books of the New Testament. It was written in Rome before AD 200. It gives the same twenty-seven books as the Protestant NT. This clearly shows the local churches in different parts of the Roman Empire had “practically” set the canon before the major church councils of the fourth century.
Natural revelation. This is one category of God’s self-disclosure to man. It involves the natural order (Rom. 1:19-20) and the moral consciousness (Rom. 2:14-15). It is spoken of in Ps. 19:1-6 and Rom. 1-2. It is distinct from special revelation, which is God’s specific self-disclosure in the Bible and supremely in Jesus of Nazareth.
This theological category is being re-emphasized by the “old earth” movement among Christian scientists (e.g. the writings of Hugh Ross). They use this category to assert that all truth is God’s truth. Nature is an open door to knowledge about God; it is different from special revelation (the Bible). It allows modern science the freedom to research the natural order. In my opinion it is a wonderful new opportunity to witness to the modern scientific western world.
Nestorianism. Nestorius was the patriarch of Constantinople in the fifth century. He was trained in Antioch of Syria and affirmed that Jesus had two natures, one fully human and one fully divine. This view deviated from the orthodox one nature view of Alexandria. Nestorius’ main concern was the title “mother of God,” given to Mary. Nestorius was opposed by Cyril of Alexandria and, by implication, his own Antiochian training. Antioch was the headquarters of the historical-grammatical-textual approach to biblical interpretation, while Alexandria was the headquarters of the four-fold (allegorical) school of interpretation. Nestorius was ultimately removed from office and exiled.
Original author. This refers to the actual authors/writers of Scripture.
Papyri. This is a type of writing material from Egypt. It is made from river reeds. It is the material upon which our oldest copies of the Greek New Testament are written.
Parallel passages. They are part of the concept that all of the Bible is God-given and, therefore, is its own best interpreter and balancer of paradoxical truths. This is also helpful when one is attempting to interpret an unclear or ambiguous passage. They also help one find the clearest passage on a given subject as well as all other Scriptural aspects of a given subject.
Paraphrase. This is the name of a theory of Bible translation. Bible translation can be viewed as a continuum from “word to word” correspondence, where an English word must be supplied for every Hebrew or Greek word to a “paraphrase” where only the thought is translated with less regard to the original wording or phrasing. In between these two theories is “the dynamic equivalent” which attempts to take serious the original text but translates it in modern grammatical forms and idioms. A really good discussion of these various theories of translations is found in Fee and Stuart’s How to Read the Bible For All Its Worth, p. 35.
Paragraph. This is the basic interpretive literary unit in prose. It contains one central thought and its development. If we stay with its major thrust we will not major on minors or miss the original author’s intent.
Parochialism. This relates to biases which are locked into a local theological/cultural setting. It does not recognize the transcultural nature of biblical truth or its application.
Paradox. This refers to those truths which seem to be contradictory, yet both are true, although in tension with each other. They frame truth by presenting if from opposite sides. Much biblical truth is presented in paradoxical (or dialectical) pairs. Biblical truths are not isolated stars, but are constellations made up of the pattern of stars.
Plato. He was one of the philosophers of ancient Greece. His philosophy greatly influenced the early church through the scholars of Alexandria, Egypt, and later, Augustine. He posited that everything on earth was illusionary and a mere copy of a spiritual archetype. Theologians later equated Plato’s “forms/ideas” with the spiritual realm.
Presupposition. This refers to our preconceived understanding of a matter. Often we form opinions or judgments about issues before we approach the Scriptures themselves. This predisposition is also known as a bias, an a priori position, an assumption or a preunderstanding.
Proof-texting. This is the practice of interpreting Scripture by quoting a verse without regard for its immediate context or larger context in its literary unit. This removes the verses from the original author’s intent and usually involves the attempt to prove a personal opinion while asserting biblical authority.
Rabbinical Judaism. This stage of the life of the Jewish people began in Babylonian Exile (586-538 b.c.). As the influence of the Priests and the Temple was removed, local synagogues became the focus of Jewish life. These local centers of Jewish culture, fellowship, worship and Bible study became the focus of the national religious life. In Jesus’ day this “religion of the scribes” was parallel to that of the priests. At the fall of Jerusalem in a.d. 70, the scribal form, dominated by the Pharisees, controlled the direction of Jewish religious life. It is characterized by a practical, legalistic interpretation of the Torah as explained in the oral tradition (Talmud).
Revelation. This is the name given to the concept that God has spoken to mankind. The full concept is usually expressed by three terms: (1) revelation—God has acted in human history; (2) inspiration—He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination—He has given His Spirit to help mankind understand His self-disclosure.
Semantic field. This refers to the total range of meanings associated with a word. It is basically the different connotations a word has in different contexts.
Septuagint. This is the name given to the Greek translation of the Hebrew Old Testament. Tradition says that it was written in seventy days by seventy Jewish scholars for the library of Alexandria, Egypt. The traditional date is around 250 b.c. (in reality it possibly took over one hundred years to complete). This translation is significant because (1) it gives us an ancient text to compare with the Masoretic Hebrew text; (2) it shows us the state of Jewish interpretation in the third and second century b.c.; (3) it gives us the Jewish Messianic understanding before the rejection of Jesus. Its abbreviation is “LXX.”
Sinaiticus. This is a Greek manuscript of the fourth century a.d. It was found by the German scholar, Tischendorf, at St. Catherine’s monastery on Jebel Musa, the traditional site of Mt. Sinai. This manuscript is designated by the first letter of the Hebrew alphabet called “aleph” [À]. It contains both the Old and the entire New Testaments. It is one of our most ancient uncial MSS.
Spiritualizing. This term is synonymous with allegorizing in the sense that it removes the historical and literary context of a passage and interprets it on the basis of other criteria.
Synonymous. This refers to terms with exact or very similar meanings (although in reality no two words have a complete semantic overlap). They are so closely related that they can replace each other in a sentence without loss of meaning. It is also used to designate one of the three forms of Hebrew poetic parallelism. In this sense it refers to two lines of poetry that express the same truth (cf. Ps. 103:3).
Syntax. This is a Greek term which refers to the structure of a sentence. It relates to the ways parts of a sentence are put together to make a complete thought.
Synthetical. This is one of the three terms that relates to types of Hebrew poetry. This term speaks of lines of poetry which build on one another in a cumulative sense, sometimes called “climatic” (cf. Ps. 19:7-9).
Systematic theology. This is a stage of interpretation which tries to relate the truths of the Bible in a unified and rational manner. It is a logical, rather than mere historical, presentation of Christian theology by categories (God, man, sin, salvation, etc.).
Talmud. This is the title for the codification of the Jewish Oral Tradition. The Jews believe it was given orally by God to Moses on Mt. Sinai. In reality it appears to be the collective wisdom of the Jewish teachers through the years. There are two different written versions of the Talmud: the Babylonian and the shorter, unfinished Palestinian.
Textual criticism. This is the study of the manuscripts of the Bible. Textual criticism is necessary because no originals exist and the copies differ from each other. It attempts to explain the variations and arrive (as close as possible) to the original wording of the autographs of the Old and New Testaments. It is often called “lower criticism.”
Textus Receptus. This designation developed into Elzevir’s edition of the Greek NT in 1633 AD. Basically it is a form of the Greek NT that was produced from a few late Greek manuscripts and Latin versions of Erasmus (1510-1535), Stephanus (1546-1559) and Elzevir (1624-1678). In An Introduction to the Textual Criticism of the New Testament, p. 27, A. T. Robertson says “the Byzantine text is practically the Textus Receptus.” The Byzantine text is the least valuable of the three families of early Greek manuscripts (Western, Alexandrian and Byzantine). It contains the accumulation errors of centuries of hand-copied texts. However, A.T. Robertson also says “the Textus Receptus has preserved for us a substantially accurate text” (p. 21). This Greek manuscript tradition (especially Erasmus’ third edition of 1522) forms the basis of the King James Version of a.d. 1611.
Torah. This is the Hebrew term for “teaching.” It came to be the official title for the writings of Moses (Genesis through Deuteronomy). It is, for the Jews, the most authoritative division of the Hebrew canon.
Typological. This is a specialized type of interpretation. Usually it involves New Testament truth found in Old Testament passages by means of an analogical symbol. This category of hermeneutics was a major element of the Alexandrian method. Because of the abuse of this type of interpretation, one should limit its use to specific examples recorded in the New Testament.
Vaticanus. This is the Greek manuscript of the fourth century a.d. It was found in the Vatican’s library. It originally contained all the Old Testament, Apocrypha and New Testament. However, some parts were lost (Genesis, Psalms, Hebrews, the Pastorals, Philemon and Revelation). It is a very helpful manuscript in determining the original wording of the autographs. It is designated by a capital “B.”
Vulgate. This is the name of Jerome’s Latin translation of the Bible. It became the basic or “common” translation for the Roman Catholic Church. It was done in the a.d. 380’s.
Wisdom literature. This was a genre of literature common in the ancient near east (and modern world). It basically was an attempt to instruct a new generation on guidelines for successful living through poetry, proverb, or essay. It was addressed more to the individual than to corporate society. It did not use allusions to history but was based on life experiences and observation. In the Bible, Job through Song of Songs assumed the presence and worship of YHWH, but this religious world view is not explicit in every human experience every time.
As a genre it stated general truths. However, this genre cannot be used in every specific situation. These are general statements that do not always apply to every individual situation.
These sages dared to ask the hard questions of life. Often they challenged traditional religious views (Job and Ecclesiastes). They form a balance and tension to the easy answers about life’s tragedies.
World picture and worldview. These are companion terms. They are both philosophical concepts related to creation. The term “world picture” refers to “the how” of creation while “worldview” relates to “the Who.” These terms are relevant to the interpretation that Gen. 1-2 deals primarily with the Who, not the how, of creation.
YHWH. This is the Covenant name for God in the Old Testament. It is defined in Exod. 3:14. It is the CAUSATIVE form of the Hebrew term “to be.” The Jews were afraid to pronounce the name, lest they take it in vain; therefore, they substituted the Hebrew term Adonai, “lord.” This is how this covenant name is translated in English.
This subject will be dealt with in such a way as to explain the textual notes found in this commentary. The following outline will be utilized
I. The textual sources of our English Bible
A. Old Testament
B. New Testament
II. Brief explanation of the problems and theories of “lower criticism” also called “textual criticism.”
III. Suggested sources for further reading
I. The textual sources of our English Bible
A. Old Testament
1. Masoretic text (MT) - The Hebrew consonantal text was set by Rabbi Aquiba in a.d. 100. The vowel points, accents, marginal notes, punctuation and apparatus points started being added in the sixth century a.d. and were finished in the ninth century a.d. It was done by a family of Jewish scholars known as the Masoretes. The textual form they used was the same as the one in the Mishnah, Talmud, Targums, Peshitta, and Vulgate.
2. Septuagint (LXX) - Tradition says the Septuagint was produced by 70 Jewish scholars in 70 days for the Alexandria library under the sponsorship of King Ptolemy II (285-246 b.c.) The translation was supposedly requested by a Jewish leader living in Alexandria. This tradition comes from “Letter of Aristeas.” The LXX frequently was based on a differing Hebrew textual tradition from the text of Rabbi Aquiba (MT).
3. Dead Sea Scrolls (DSS) - The Dead Sea Scrolls were written in the Roman b.c. period (200 b.c. to a.d. 70) by a sect of Jewish separatists called the “Essenes.” The Hebrew manuscripts, found in several sites around the Dead Sea, show a somewhat different Hebrew textual family behind both the MT and the LXX.
4. Some specific examples of how the comparison of these texts have helped interpreters understand the Old Testament
a. The LXX has helped translators and scholars understand the MT
(1) the LXX of Isa. 52:14, “As many shall be amazed at him.”
(2) the MT of Isa. 52:14, “Just as many were astonished over you.”
(3) in Isa. 52:15 the pronoun distinction of the LXX is confirmed
(a) LXX, “so will many nations marvel at him”
(b) MT, “so he sprinkles many nations”
b. The DSS have helped translators and scholars understand the MT
(1) the DSS of Isa. 21:8, “then the seer cried, Upon a watchtower I stand. . .”
(2) the MT of Isa. 21:8, “and I cried a lion! My Lord, I always stand on the watch tower by day. . .”
c. Both the LXX and DSS have helped clarify Isa. 53:11
(1) LXX & DSS, “after the travail of his soul he will see light, he will be satisfied”
(2) MT, “he shall see. . .of the travail of his soul, He shall be satisfied”
B. New Testament
1. Over 5,300 manuscripts of all or parts of the Greek New Testament are extant. About 85 are written on papyri and 268 are manuscripts written in all capital letters (uncials). Later, about the ninth century a.d., a running script (minuscule) was developed. The Greek manuscripts in written form number about 2,700. We also have about 2,100 copies of lists of Scripture texts used in worship that we call lectionaries.
2. About 85 Greek manuscripts containing parts of the New Testament written on papyrus are housed in museums. Some are dated from the second century a.d., but most are from the third and fourth centuries a.d. None of these MSS contain the whole New Testament. Just because these are the oldest copies of the New Testament does not automatically mean they have fewer variants. Many of these were copied rapidly for a local use. Care was not exercised in the process. Therefore, they contain many variants.
3. Codex Sinaiticus, known by the Hebrew letter א (aleph) or (01), found at St. Catherine’s monastery on Mt. Sinai by Tischendorf. It dates from the fourth century a.d. and contains both the LXX of the OT and the Greek NT. It is of “the Alexandrian Text” type.
4. Codex Alexandrinus, known as “A” or (02), a fifth century Greek manuscript which was found in Alexandria, Egypt.
5. Codex Vaticanus, known as “B” or (03), found in the Vatican’s library in Rome and dates from the middle of the fourth century a.d. It contains both LXX of the Old Testament and Greek New Testament. It is of “the Alexandrian Text” type.
6. Codex Ephraemi, known as “C” or (04), a fifth century Greek manuscript which was partially destroyed.
7. Codex Bezae, known as “D” or (05), a fifth or sixth century Greek manuscript. It is the chief representative of what is called “The Western Text.” It contains many additions and was the main Greek witness for the King James translation.
8. The NT MSS can be grouped into three, possibly four, families that share certain characteristics.
a. Alexandrian text from Egypt
(1) P75, P66 (about a.d. 200), which record the Gospels
(2) P46 (about a.d. 225), which records Paul’s letters
(3) P72 (about a.d. 225-250), which records Peter and Jude
(4) Codex B, called Vaticanus (about a.d. 325), which includes the whole OT and NT
(5) Origen quotes from this text type
(6) other MSS which show this text type are À, C, L, W, 33
b. Western text from North Africa
(1) quotes from North African church fathers, Tertullian, Cyprian, and the Old Latin translation
(2) quotes from Irenaeus
(3) quotes from Tatian and Old Syriac translation
(4) Codex D “Bezae” follow this text type
c. Eastern Byzantine text from Constantinople
(1) this text type is reflected in over 80% of the 5,300 MSS
(2) quoted by Antioch of Syria’s church fathers, Cappadoceans, Chrysostom, and Therodoret
(3) Codex A, in the Gospels only
(4) Codex E (eighth century) for full NT
d. the fourth possible type is “Caesarean” from Palestine
(1) it is primarily seen only in Mark
(2) some witnesses to it are P45 and W
II. The problems and theories of “lower criticism” or “textual criticism.”
A. How the variants occurred
1. inadvertent or accidental (vast majority of occurrences)
a. slip of the eye in hand copying which reads the second instance of two similar words and thereby omits all of the words in between (homoioteleuton)
(1) slip of the eye in omitting a double letter word or phrase (haplography)
(2) slip of the mind in repeating a phrase or line of a Greek text (dittography)
b. slip of the ear in copying by oral dictation where a misspelling occurs (itacism). Often the misspelling implies or spells a similar-sounding Greek word.
c. the earliest Greek texts had no chapter or verse divisions, little or no punctuation and no division between words. It is possible to divide the letters in different places forming different words.
2. intentional
a. changes were made to improve the grammatical form of the text copied
b. changes were made to bring the text into conformity with other biblical texts (harmonization of parallels)
c. changes were made by combining two or more variant readings into one long combined text (conflation)
d. changes were made to correct a perceived problem in the text (cf. I Cor. 11:27 and I John 5:7-8)
e. some additional information as to the historical setting or proper interpretation of the text was placed in the margin by one scribe but placed into the text by a second scribe (cf. John 5:4)
B. The basic tenets of textual criticism (logical guidelines for determining the original reading of a text when variants exist)
1. the most awkward or grammatically unusual text is probably the original
2. the shortest text is probably the original
3. the older text is given more weight because of its historical proximity to the original, everything else being equal
4. MSS that are geographically diverse usually have the original reading
5. doctrinally weaker texts, especially those relating to major theological discussions of the period of manuscript changes, like the Trinity in I John 5:7-8, are to be preferred.
6. the text that can best explain the origin of the other variants
7. two quotes that help show the balance in these troubling variants
a. J. Harold Greenlee’s book, Introduction to New Testament Textual Criticism, p. 68:
“No Christian doctrine hangs upon a debatable text; and the student of the NT must beware of wanting his text to be more orthodox or doctrinally stronger than is the inspired original.”
b. W. A. Criswell told Greg Garrison of The Birmingham News that he (Criswell) doesn’t believe every word in the Bible is inspired, “at least not every word that has been given to the modern public by centuries of translators.” Criswell said: “I very much am a believer in the textual criticism. As such, I think, the last half of the 16th chapter of Mark is heresy: it’s not inspired, it’s just concocted...When you compare those manuscripts way back yonder, there was no such thing as that conclusion of the Book of Mark. Somebody added it...”
The patriarch of the SBC inerrantists also claimed that “interpolation” is also evident in John 5, the account of Jesus at the pool of Bethesda. And he discusses the two different accounts of the suicide of Judas (cf. Matt. 27 and Acts 1): “It’s just a different view of the suicide,” Criswell said. “If it is in the Bible, there is an explanation for it. And the two accounts of the suicide of Judas are in the Bible.” Criswell added, “Textual criticism is a wonderful science in itself. It is not ephemeral, it’s not impertinent. It’s dynamic and central...”
III. Manuscript problems (textual criticism)
A. Suggested sources for further reading
1. Biblical Criticism: Historical, Literary and Textual, by R.H. Harrison
2. The Text of the New Testament: Its Transmission, Corruption and Restoration by Bruce M. Metzger
3. Introduction to New Testament Textual Criticism, by J. H Greenlee
Study Guide Commentary Series, New Testament, Vol. 3B. See attached PDF (347 pages)
OPENING STATEMENTS
A. Acts forms an indispensable link between the accounts of Jesus' life (Gospels) and His disciples' interpretation, preaching, and application of His acts and words in the Letters of the New Testament.
B. The early church developed and circulated two collections of New Testament writings: (1) the Gospels (four Gospels) and (2) the Apostle (Paul's letters). However, with the early Christological heresies of the second century, the value of the book of Acts became obvious. Acts reveals the content and purpose of Apostolic preaching (kerygma) and the amazing results of the gospel.
C. The historical accuracy of Acts has been accentuated and confirmed by modern archaeological discoveries, especially in relation to the title of Roman governmental officials
1. stratēgoi, 16:20,22,35,36 (also used of temple captains, Luke 22:4,52; Acts 4:1; 5:24-26)
2. politarchas, 17:6,8; and prōtō, Acts 28:7, cf. A. N. Sherwin-White, Roman Society and Roman Law in the New Testament
Luke records the tensions within the early church, even the fight between Paul and Barnabas (cf. Acts 15:39). This reflects a fair, balanced, researched historical/theological writing.
D. The title of the book is found in slightly different forms in the ancient Greek texts:
1. Manuscript א (Sinaiticus), Tertullian, Didymus, and Eusebius have "Acts" (ASV, NIV)
2. Manuscripts B (Vaticanus), D (Bezae) in a subscription, Irenaeus, Tertullian, Cyrian, and Athanasius have "Acts of the Apostles" (KJV, RSV, NEB)
3. Manuscripts A2 (first correction of Alexandrinus), E, G, and Chrysostom have "Acts of the Holy Apostles"
It is possible that the Greek words praxeis, praxis (acts, ways, behavior, deeds, practice) reflect an ancient Mediterranean literary genre which denotes the lives and actions of famous or influential people (e.g., John, Peter, Stephen, Philip, Paul). The book probably originally had no title (like Luke's Gospel).
E. There are two distinct textual traditions of Acts. The shorter one is the Alexandrian (MSS P45, P74, א, A, B, C). The Western family of manuscripts (P29, P38, P48 and D) seem to include many more details. It is uncertain whether they are from the author or were later insertions by scribes, based on early church traditions. Most textual scholars believe that the Western manuscripts have later additions because they
1. smooth out or try to fix unusual or difficult texts
2. add additional details
3. add specific phrases to accentuate Jesus as the Christ
4. are not quoted by any early Christian writers any time in the first three centuries (cf. F. F. Bruce, Acts: Greek Text, pp. 69-80)
For a more detailed discussion consult A Textual Commentary on the Greek New Testament by Bruce M. Metzger, published by the United Bible Societies, pp. 259-272.
Because of the vast number of later additions, this commentary will not deal with all the textual options. If a textual variant is crucial to interpretation, then and only then will it be dealt with in this commentary.
AUTHOR
A. The book is anonymous, but Luke's authorship is strongly implied.
1. The unique and surprising "we" sections (16:10-17 [second missionary journey at Philippi]; 20:5-15; 21:1-18 [end of third missionary journey] and 27:1-28:16 [Paul sent as prisoner to Rome]) strongly imply Luke as the author.
2. The connection between the third Gospel and Acts is obvious when one compares Luke 1:1-4 with Acts 1:1-2.
3. Luke, a Gentile physician, is mentioned as a companion of Paul in Col. 4:10-14, Philemon 24, and II Timothy 4:11. Luke is the only Gentile writer in the NT.
4. The unanimous witness of the early church was that the author was Luke.
a. the Muratorian Fragment (a.d. 180-200 from Rome says, "complied by Luke the physician")
b. the writings of Irenaeus (a.d. 130-200)
c. the writings of Clement of Alexandria (a.d. 156-215)
d. the writings of Tertullian (a.d. 160-200)
e. the writings of Origen (a.d. 185-254)
5. The internal evidence of style and vocabulary (especially medical terms) confirms Luke as author (Sir William Ramsay and Adolph Von Harnack.
B. We have three sources of information about Luke.
1. The three passages in the NT (Col. 4:10-4; Philemon 24; II Tim. 4:11) and the book of Acts itself.
2. The second century Anti-Marcion prologue to Luke (a.d. 160-180)
3. The early church historian of the fourth century, Eusebius, in his Ecclesiastical History, 3:4, says "Luke, by race, a native of Antioch, and by profession, a physician, having associated mainly with Paul and having companioned with the rest of the apostles less closely, has left us examples of that healing of souls which he acquired from them in two inspired books, The Gospel and The Acts of the Apostles."
4. This is a composite profile of Luke.
a. a Gentile (listed in Col. 4:12-14 with Epaphras and Demas, not with the Jewish helpers)
b. from either Antioch of Syria (Anti-Marcion prologue to Luke) or Philippi of Macedonia (Sir William Ramsay on Acts 16:19)
c. a physician (cf. Col. 4:14), or at least a well educated man
d. became a convert in middle adulthood after the church was started at Antioch (Anti-Marcion prologue)
e. Paul's traveling companion ("we" sections of Acts)
f. unmarried
g. wrote the third Gospel and Acts (similar introductions and similar style and vocabulary)
h. died at the age of 84 at Boeotia
C. Challenges to Luke's authorship
1. Paul's preaching on Mars Hill in Athens uses Greek philosophical categories and terms to form a common ground (cf. Acts 17), but Paul, in Romans 1-2, seems to regard any "common ground" (nature, inner moral witness) as futile.
2. Paul's preaching and comments in Acts depict him as a Jewish Christian who takes Moses seriously, but Paul's letters depreciate the Law as problematic and passing away.
3. Paul's preaching in Acts does not have the eschatological focus that his early books do (i.e., I and II Thessalonians).
4. This contrasting of terms, styles, and emphasis is interesting, but not conclusive. When the same criteria are applied to the Gospels, the Jesus of the Synoptics speaks very differently than the Jesus of John. Yet, very few scholars would deny that both reflect the life of Jesus.
D. When discussing authorship of Acts it is crucial that we discuss Luke's sources because many scholars (e.g., C. C. Torrey, ) believe Luke used Aramaic source documents (or oral traditions) for many of the first fifteen chapters. If this is true, Luke is an editor of this material, not an author. Even in the later sermons of Paul, Luke only gives us a summary of Paul's words, not verbatim accounts. Luke's use of sources is as crucial a question as his authorship of the book.
DATE
A. There is much discussion and disagreement as to the time of the writing of Acts, but the events themselves cover from about a.d. 30-63 (Paul was released from prison in Rome in the middle 60's and rearrested and executed under Nero, probably in the persecutions of a.d. 65).
B. If one assumes the apologetic nature of the book concerning the Roman government, then a date (1) before a.d. 64 (the beginning of Nero's persecution of Christians in Rome) and/or (2) related to the Jewish revolt of a.d. 66-73.
C. If one tries to relate Acts to Luke's Gospel in sequence, then the date for the writing of the Gospel influences the date of the writing of Acts. Since the fall of Jerusalem to Titus in a.d. 70 is prophesied (i.e., Luke 21), but not described, seems to demand a date before a.d. 70. If so, then Acts, written as a sequel, must be dated sometime after the Gospel.
D. If one is bothered by the abrupt ending (Paul still in prison in Rome, F. F. Bruce), then a date related to the end of Paul's first Roman imprisonment, a.d. 58-63, is favored.
E. Some historical dates related to the historical events recorded in Acts.
1. widespread famine under Claudius (Acts 11:28, a.d. 44-48)
2. death of Herod Agrippa I (Acts 12:20-23, a.d. 44 [spring])
3. proconsulship of Sergius Paulus (Acts 13:7, appointed in a.d. 53)
4. expulsion of Jews from Rome by Claudius (Acts 18:2, a.d. 49 [?])
5. proconsulship of Gallio, Acts 18:12 (a.d. 51 or 52 [?])
6. proconsulship of Felix (Acts 23:26; 24:27, a.d. 52-56 [?])
7. replacement of Felix by Festus (Acts 24:27, a.d. 57-60 [?])
8. Judea's Roman officials
a. Procurators
(1) Pontius Pilate, a.d. 26-36
(2) Marcellus, a.d. 36-37
(3) Marullus, a.d. 37-41
b. In a.d. 41 the procuratorial method of Roman administration was changed to an empirical model. The Roman Emperor, Claudius, appointed Herod Agrippa I in a.d. 41.
c. After the death of Herod Agrippa I, a.d. 44, the procurator method was reestablished until a.d. 66
(1) Antonius Felix
(2) Porcius Festus
PURPOSE AND STRUCTURE
A. One purpose of the book of Acts was to document the rapid growth of the followers of Jesus from Jewish roots to worldwide ministry, from the locked upper room to the palace of Caesar:
1. This geographical pattern follows Acts 1:8, which is Acts' Great Commission (Matt. 28:19-20).
2. This geographical expansion is expressed in several ways.
a. Using major cities and national boundaries. In Acts there are 32 countries, 54 cities and 9 Mediterranean islands mentioned. The three major cities are Jerusalem, Antioch, and Rome (cf. Acts 9:15).
b. Using key persons. Acts can almost be divided into two halves: the ministries of Peter and Paul. There are over 95 people mentioned in Acts, but the major ones are: Peter, Stephen, Philip, Barnabas, James and Paul.
c. There are two or three literary forms which appear repeatedly in Acts which seem to reflect the author's conscious attempt at structure:
(1) | summary statements | (2) | statements of growth | (3) | use of numbers |
|
1:1 – 6:7 (in Jerusalem) 6:8 – 9:31 (in Palestine) 9:32 – 12:24 (to Antioch) 12:25 – 15:5 (to Asia Minor) 16:6 – 19:20 (to Greece) 19:21 – 28:31 (to Rome)
|
2:47 5:14 6:7 9:31 12:24 16:5 19:20 |
2:41 4:4 5:14 6:7 9:31 11:21, 24 12:24 14:1 19:20 |
B. Acts is obviously related to the misunderstanding that surrounded the death of Jesus for treason. Apparently, Luke is writing to Gentiles (Theophilus, possibly a Roman official). He uses (1) the speeches of Peter, Stephen, and Paul to show the scheming of the Jews and (2) the positiveness of Roman governmental officials toward Christianity. The Romans had nothing to fear from the followers of Jesus.
1. speeches of Christian leaders
a. Peter, 2:14-40; 3:12-26; 4:8-12; 10:34-43
b. Stephen, 7:1-53
c. Paul, 13:10-42; 17:22-31; 20:17-25; 21:40-22:21; 23:1-6; 24:10-21; 26:1-29
2. contacts with governmental officials
a. Pontius Pilate, Luke 23:13-25
b. Sergius Paulus, Acts 13:7,12
c. chief magistrates of Philippi, Acts 16:35-40
d. Gallio, Acts 18:12-17
e. Asiarchs of Ephesus, Acts 19:23-41 (esp. v. 31)
f. Claudius Lysias, Acts 23:29
g. Felix, Acts 24
h. Porcius Festus, Acts 24
i. Agrippa II, Acts 26 (esp. v. 32)
j. Publius, Acts 28:7-10
3. When one compares Peter's sermons with Paul's it is obvious that Paul is not an innovator, but a faithful proclaimer of apostolic, gospel truths. If anyone copies anyone, then it is Peter (cf. I Peter) who uses Paul's phrases and vocabulary. The kerygma is unified!
C. Luke not only defended Christianity before the Roman government, but he also defended Paul before the Gentile church. Paul was repeatedly attacked by Jewish groups (Judaizers of Galatians, the "super apostles" of II Corinthians 10-13); and Hellenistic groups (Gnosticism of Colossians and Ephesians). Luke shows Paul's normalcy by clearly revealing his heart and theology in his travels and sermons.
D. Although Acts was not intended to be a doctrinal book, it does record for us the elements of the early Apostles' preaching which C. H. Dodd has called "the Kerygma" (essential truths about Jesus). This helps us see what they felt were the essentials of the gospel, especially as they relate to Jesus' death and resurrection.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
E. Frank Stagg in his commentary, The Book of Acts, the Early Struggle for an Unhindered Gospel, asserts the purpose is primarily the movement of the message about Jesus (the gospel) from a strictly nationalistic Judaism to a universal message for all humans. Stagg's commentary focuses on Luke's purpose(s) in writing Acts. A good summary and analysis of the different theories is found on pp. 1-18. Stagg chooses to focus on the term "unhindered" in 28:31, which is an unusual way to end a book, as the key to understanding Luke's emphasis on the spread of Christianity overcoming all barriers.
F. Although the Holy Spirit is mentioned more than fifty times in Acts, it is not "the Acts of the Holy Spirit." There are eleven chapters where the Spirit is never mentioned. He is mentioned most often in the first half of Acts, where Luke is quoting other sources (possibly originally written in Aramaic). Acts is not to the Spirit what the Gospels are to Jesus! This is not meant to depreciate the Spirit's place, but to guard us from building a theology of the Spirit primarily or exclusively from Acts.
G. Acts is not designed to teach doctrine (cf. Fee and Stuart, How to Read the Bible For All Its Worth, pp. 94-112). An example of this would be the attempt to base a theology of conversion from Acts which is doomed to failure. The order and elements of conversion differ in Acts; therefore, which pattern is normative? We must look to the Epistles for doctrinal help.
However, it is interesting that some scholars (Hans Conzelmann) have seen Luke purposefully reorienting the imminent eschatologies of the first century with a patient service approach to the delayed Parousia. The kingdom is here in power now, changing lives. The church functioning now becomes the focus, not an eschatological hope.
H. Another possible purpose of Acts is similar to Rom. 9-11: why did the Jews reject the Jewish Messiah and the church become mostly Gentile? Several places in Acts the worldwide nature of the gospel is clearly trumpeted. Jesus sends them into all the world (cf. 1:8). Jews reject Him, but Gentiles respond to Him. His message reaches Rome.
It is possible that Luke's purpose is to show that Jewish Christianity (Peter) and Gentile Christianity (Paul) can live together and grow together! They are not in competition, but joined in world evangelization.
I. As far as purpose is concerned I agree with F. F. Bruce (New International Commentary, p. 18) that since Luke and Acts were originally one volume, the prologue for Luke (1:1-4) functions also as the prologue for Acts. Luke, though not an eyewitness to all the events, carefully researched them and recorded them accurately, using his own historical, literary, theological framework.
Luke then, in both his Gospel and narrative, wants to show the historical reality and theological trustworthiness (cf. Luke 1:4) of Jesus and the church. It may be that the focus of Acts is the theme of fulfillment (unhindered, cf. 28:31, where it is the last word of the book). This theme is carried forward by several different words and phrases (cf. Walter L. Liefeld, Interpreting the Book of Acts, pp. 23-24). The Gospel is not an afterthought, a plan B, or a new thing. It is God's predetermined plan (cf. Acts 2:23; 3:18; 4:28; 13:29).
GENRE
A. Acts is to the NT what Joshua through II Kings is to the OT: Historical Narrative (see Appendix Three). Biblical historical narrative is factual, but the focus is not on chronology or exhaustive recording of event. It selects certain events which explain who God is, who we are, how we are made right with God, how God wants us to live.
B. The problem in interpreting biblical narrative is that the authors never put in the text (1) what their purpose is, (2) what the main truth is, or (3) how we should emulate the things recorded. The reader needs to think through the following questions:
1. Why was the event recorded?
2. How does it relate to previous biblical material?
3. What is the central theological truth?
4. Is there significance to the literary context? (What event precedes or follows? Has this subject been dealt with elsewhere?)
5. How large is the literary context? (Sometimes large amounts of narrative form one theological theme or purpose.)
C. Historical narrative should not be the only source of doctrine. Often things are recorded that are incidental to the purpose of the author. Historical narrative can illustrate truths recorded elsewhere in the Bible. Just because something happened does not mean it is God's will for all believers in all ages (e.g., suicide, polygamy, holy war, handling snakes, etc.).
D. The best brief discussion of how to interpret historical narrative is in Gordon Fee and Douglas Stuart's How to Read the Bible For All Its Worth, pp. 78-93 and 94-112.
BIBLIOGRAPHY OF HISTORICAL SETTING
New books on placing Acts in its first century setting have been produced by classicists. This inter-disciplinary approach has truly helped the understanding of the NT. The series is edited by Bruce M. Minter.
A. The Book of Acts in Its Ancient Literary Setting
B. The Book of Acts in Its Graeco-Roman Setting
C. The Book of Acts and Paul in Roman Custody
D. The Book of the Acts in Its Palestinian Setting
E. The Book of Acts in Its Diaspora Setting
F. The Book of Acts in Its Theological Setting
Also very helpful are
1. A. N. Sherwin-White, Roman Society and Roman Law in the New Testament
2. Paul Barnett, Jesus and the Rise of Early Christianity
3. James S. Jeffers, The Greco-Roman World
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
The Promise of the Holy Spirit | Prologue | Introduction; the Risen Christ | Introduction | Prologue |
1:1-5 | 1:1-3 | 1:1-5 | 1:1-5 | 1:1-5 |
The Holy Spirit Promised | ||||
The Ascension of Jesus | 1:4-8 | The Ascension | Jesus Is Taken Up to Heaven | The Ascension |
1:6-11 | 1:6-11 | 1:6 | 1:6-8 | |
Jesus Ascends to Heaven | 1:7-9 | |||
1:9-11 | 1:9-11 | |||
1:10-11 | ||||
The Choice of Judas' Successor | The Upper Room Prayer Meeting | The Gathering of the Twelve | Judas' Successor | The Group of Apostles |
1:12-14 | 1:12-14 | 1:12-14 | 1:12-14 | 1:12-14 |
Matthias Chosen | Judas is Replaced | |||
1:15-26 | 1:15-26 | 1:15-26 | 1:15-17 | 1:15-20 |
1:18-19 | ||||
1:20 | ||||
1:21-22 | 1:21-22 | |||
1:23-26 | 1:23-26 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: ACTS 1:1-5
1The first account I composed, Theophilus, about all that Jesus began to do and teach, 2until the day when He was taken up to heaven, after He had by the Holy Spirit given orders to the apostles whom He had chosen. 3To these He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. 4Gathering them together, He commanded them not to leave Jerusalem, but to wait for what the Father had promised, "Which," He said, "you heard of from Me; 5for John baptized with water, but you will be baptized with the Holy Spirit not many days from now."
1:1 "The first account I composed" This is an aorist middle indicative, literally, "I made." Luke is the obvious author of both the Gospel of Luke and Acts (compare Luke 1:1-4 and Acts 1:1-2). The term "volume" was used in Greek for a historical narrative. Technically (i.e., in Classical Greek) it implied one of at least three works. It is surely possible that the unusual ending of Acts might be explained by Luke's plan to write a third volume. Some even speculate that what we call the Pastoral Epistles (1 Timothy, 2 Timothy, and Titus) may have been penned by Luke.
▣ "Theophilus" This name is formed from (1) God (Theos) and (2) brotherly love (philos). It can be translated "God lover," "friend of God," or "loved by God."
The title "most excellent" in Luke 1:3 could be an honorific title for a Roman governmental official (cf. Acts 23:26; 24:3; 26:25), possibly used of the equestrian order of Roman society. He may have been the literary benefactor for the writing, copying, and distributing of Luke's two books. Church tradition names him as T. Flavius Clemens, cousin of Domitian (a.d. 24-96).
▣ "all that Jesus began to do" This refers to the Gospel of Luke. It is surprising that Luke says "all" that Jesus did, because the Gospel of Luke (like all the Synoptic Gospels) is very selective in what it records about Jesus' life and teachings.
1:2 "until the day when He was taken up to heaven" This is mentioned in Luke 24:51. See Special Topic following.
▣ "He had by the Holy Spirit" See Special Topic following.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
▣ "given orders" This refers to information recorded in Gospel of Luke 24:44-49, in Matt. 28:18-20, and in Acts 1:8.
▣ "orders" This is an aorist middle (deponent) participle. Some scholars see this as referring to 1:8 (cf. Matt. 28:19-20; Luke 24:45-47 or Luke 24:49). The church has a two-pronged function:
1. evangelism and Christlike maturity; every believer must wait for God's power and equipping to achieve these
2. others see it as referring to "wait in Jerusalem for the Spirit coming and empowering (cf. v. 4; Luke 24:49)
▣ "the apostles" See chart of Apostles' names at 1:13.
▣ "He had chosen" "Chosen" (eklegō, aorist middle indicative) is used in two senses. Usually in the OT it refers to service, not salvation, but in the NT it refers to spiritual salvation. Here it seems to refer to both ideas (cf. Luke 6:13).
1:3 "He also presented Himself alive" This probably refers to Jesus' three appearances in the upper room to the entire group of disciples on three successive Sunday nights, but also could refer to other appearances (cf. 1 Cor. 15:5-8). The resurrection of Jesus is crucial to the truthfulness of the gospel (cf. 2:24,32; 3:15,26; 4:10; 5:35; 10:40; 13:30,33,34,37; 17:31; and esp. 1 Cor. 15:12-19,20). The following is a chart of the post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early Christianity, p. 185.
|
|||
John | Matthew | Luke | 1 Corinthians |
Jerusalem Appearances | |||
Mary (Jn. 20:15) |
|
|
|
|
Women (Mt. 28:9) |
|
|
|
|
Simon (Lk. 24:34) |
Cephas (1 Cor. 15:5) |
|
|
two on the road to Emmaus |
|
|
|||
|
|
disciples (Lk. 24:36) |
the Twelve (1 Cor. 15:5) |
ten disciples (Jn. 20:19) |
|
|
|
eleven disciples (Jn. 20:26) |
|
|
|
|
|||
Galilee Appearances | |||
500+ believers (1 Cor. 15:6; possibly linked to Matt. 28:16-20) | |||
James (1 Cor. 15:7) | |||
seven disciples (Jn. 21:1) | |||
the disciples (Mt. 28:16-20) | |||
Jerusalem Appearances | |||
the Ascension (Lk. 24:50-51) | all the apostles (1 Cor. 15:7) | ||
|
NASB, NRSV,
NIV"by many convincing proofs"
NKJV"by many infallible proofs"
TEV"many times in ways that proved beyond doubt"
NJB"by many demonstrations"
The word tekmērion is used only here in the NT. There is a good discussion of the terms used in Greek literature in Moulton and Milligan, The Vocabulary of the Greek Testament, p. 628, where it means "demonstrative evidence." This term is also used in the Wisdom of Solomon 5:11; 19:3 and III Maccabees 3:24.
▣ "after His suffering" It was with great difficulty that Jewish believers accepted this aspect of the gospel (cf. 1 Cor. 1:23). The Messiah's suffering is mentioned in the OT (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zech. 10:12; and notice in Luke 24:45-47). This was a major theological affirmation of Apostolic preaching (kerygma; see Special Topic at 2:14).
Luke often uses the aorist active infinitive of paschō (suffer) to refer to Jesus' crucifixion (cf. Luke 9:22; 17:25; 22:15; 24:26,46; Acts 1:3; 3:18; 9:16; 17:3). Luke may have gotten this from Mark's Gospel (cf. 8:31).
▣ "appearing to them" We have ten or eleven accounts of Jesus' post-resurrection appearances recorded in the NT. However, these are only representative samples and not a definitive list. Apparently Jesus came and went during the period, but did not stay with any one group.
SPECIAL TOPIC: JESUS' POST RESURRECTION APPEARANCES
▣ "forty days" This is an OT idiom for a long period of indefinite time, longer than a lunar cycle. Here it is related to the time between the annual Jewish feasts of Passover and Pentecost (which is fifty days). Luke is the only source of this information. Since the date of the ascension is not the major issue (not even noted by Christian writers until the fourth century a.d.), there must be another purpose for the number. It could relate to Moses on Mt. Sinai, Israel in the wilderness, Jesus' temptation experience, or we just do not know, but it is obvious that the date itself is not the issue.
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE
▣ "speaking of the things concerning the kingdom of God" The Gnostics claimed that Jesus revealed secret information to their group during the time between Passover and Pentecost. This is certainly false. However, the account of the two on the road to Emmaus is a good example of Jesus' post-resurrection teaching. I think Jesus, Himself, showed the church leaders from the Old Testament, the predictions and texts related to His life, death, resurrection and Second Coming. See SPECIAL TOPIC: THE KINGDOM OF GOD following.
SPECIAL TOPIC: THE KINGDOM OF GOD
1:4
NASB"gathering them together"
NKJV"being assembled together with them"
NRSV"while staying with them"
TEV"when they came together"
TEVb"while he was staying with them"
NIV"while he was eating with them"
NJB"while at table with them"
Verses 4-5 use one appearance of Jesus as an example of one of His several appearances and proofs. The term sunalizomenos can be spelled differently. The spelling changes the meaning.
1. long a – assemble/gather
2. short a – eat with (literally "with salt")
3. au (diphthong) – stay with
It is uncertain which was intended, but Luke 24:41-43 (cf. John 21) describes Jesus eating with the apostolic group, which would have been evidence of His resurrected, physical body (cf. v. 3).
▣ "not to leave Jerusalem" This is recorded in Luke 24:49. The first part of Acts is a review of the end of Luke's Gospel, possibly a literary way of linking the two books.
▣ "to wait for what the Father had promised" In 2:16-21 Peter relates this to the eschatological prophecy of Joel 2:28-32. They waited ten days until Pentecost. Luke has specifically designated "the Father' promise" as the Holy Spirit (cf. Luke 24:49; Acts 2:33). Jesus had previously spoken to them about the coming of the Spirit in John 14-16. However, it is possible that Luke understands the Father's promise not as one thing only (i.e., the Holy Spirit), but also that the OT promised salvation will be brought to Israel in the person of the Messiah (cf. Acts 2:39; 13:23,32; 26:6).
▣ "Father" The OT introduces the intimate familial metaphor of God as Father:
1. the nation of Israel is often described as YHWH's "son" (cf. Hos. 11:1; Mal. 3:17)
2. in Deuteronomy the analogy of God as Father is used (1:31)
3. in Deut. 32:6 Israel is called "his children" and God called "your Father"
4. this analogy is stated in Ps. 103:13 and developed in Ps. 68:5 (the father of orphans)
5. it was common in the prophets (cf. Isa. 1:2; 63:8; Israel as son, God as Father, 63:16; 64:8; Jer. 3:4,19; 31:9)
Jesus spoke Aramaic, which means that many of the places where "Father" appears as the Greek Pater may reflect the Aramaic Abba (cf. 14:36). This familial term "Daddy" or "papa" reflects Jesus' intimacy with the Father; His revealing this to His followers also encourages our own intimacy with the Father. The term "Father" was used rarely in the OT (and not often in rabbinical literature) for YHWH, but Jesus uses it often and pervasively. It is a major revelation of believers' new relationship with God through Christ (cf. Matt. 6:9).
1:5 "John" All four Gospels (cf. Matt. 3:1-12; Mark 1:2-8; Luke 3:15-17; John 1:6-8,19-28) tell of the ministry of John the Baptist. "John" was the shortened form of the Hebrew name Johanan (BDB 220), which meant "YHWH is gracious" or "gift of YHWH." His name was significant because, like all biblical names, it pointed toward God's purpose for his life. John was the last of the Old Testament prophets. There had not been a prophet in Israel since Malachi, around 430 b.c. His very presence caused great spiritual excitement among the people of Israel.
▣ "baptized with water" Baptism was a common initiating rite among Jews of the first and second century, but only in connection with proselytes. If someone from a Gentile background wanted to become a full child of Israel, he had to accomplish three tasks:
1. circumcision, if male
2. self-baptism by immersion, in the presence of three witnesses
3. a sacrifice in the Temple if possible
In sectarian groups of first century Palestine, such as the Essenes, baptism was apparently a common, repeated experience. However, to mainline Judaism, ritualism precedents can be cited for this ceremonial washing:
1. as a symbol of spiritual cleansing (cf. Isa. 1:16)
2. as a regular ritual performed by the priests (cf. Exod. 19:10; Leviticus 15)
3. a regular ritual procedure before entering the temple to worship
▣ "you will be baptized with the Holy Spirit" This is a future passive indicative. The passive voice may refer to Jesus because of Matt. 3:11; Luke 3:16. The preposition ev can mean "in," "with," or "by" (i.e., instrument, cf. Matt. 3:11). This phrase can refer to two events: (1) becoming a Christian, (cf. 1 Cor. 12:13) or (2) in this context, the promised infusion of spiritual power for effective ministry. John the Baptist often spoke of Jesus' ministry by this phrase, (cf. Matt. 3:11; Mark 1:8; Luke 3:16-17; John 1:33).
p class="norm_indent_no-space"> This is in contrast to John's baptism. The Messiah will inaugurate the new age of the Spirit. His baptism will be with (or "in" or "by") the Spirit. There has been much discussion among denominations as to what event in the Christian experience this refers. Some take it to refer to an empowering experience after salvation, a kind of second blessing. Personally I think it refers to becoming a Christian (cf. 1 Cor. 12:13). I do not deny later fillings and equippings, but I believe there is only one initial spiritual baptism into Christ in which believers identify with Jesus' death and resurrection (cf. Rom. 6:3-4; Eph. 4:5; Col. 2:12). This initiating work of the Spirit is delineated in John 16:8-11. In my understanding the works of the Holy Spirit are:
1. convicting of sin
2. revealing the truth about Christ
3. leading to acceptance of the gospel
4. baptizing into Christ
5. convicting the believer of continuing sin
6. forming Christlikeness in the believer
▣ "not many days from now" This is a reference to the Jewish festival of Pentecost which occurred seven weeks after Passover. It recognized God's ownership of the grain harvest. It came fifty days after Passover (cf. Lev. 23:15-31; Exod. 34:22; Deut. 16:10).
NASB (UPDATED) TEXT: 1:6-11
6So when they had come together, they were asking Him, saying, "Lord, is it at this time You are restoring the kingdom to Israel?" 7He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority; 8but you will receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth." 9And after He had said these things, He was lifted up while they were looking on, and a cloud received Him out of their sight. 10And as they were gazing intently into the sky while He was going, behold, two men in white clothing stood beside them. 11They also said, "Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven."
1:6 "they were asking Him" This imperfect tense means either repeated action in past time or the initiation of an act. Apparently these disciples had asked this many times.
▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" or "the full God-man" (cf. John 9:36, 38). The OT (Hebrew, adon) usage of this term came from the Jews' reluctance to pronounce the covenant name for God, YHWH, which was a form of the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking the Commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7; Deut. 5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and a baptismal formula of the early church (cf. Rom. 10:9-13; 1 Cor. 12:3; Phil. 2:11).
SPECIAL TOPIC: NAMES FOR DEITY
▣ "is it at this time You are restoring the kingdom of Israel" They still had a totally Jewish nationalistic perspective (cf. Ps. 14:7; Jer. 33:7; Hos. 6:11; Luke 19:11; 24:21). They possibly even were asking about their administrative positions.
This theological question still causes much controversy. I want to include here a part of my commentary on Revelation (see www.freebiblecommentary.org ) which discusses this very issue.
"The OT prophets predict a restoration of a Jewish kingdom in Palestine centered in Jerusalem where all the nations of the earth gather to praise and serve a Davidic ruler, but the NT Apostles never focus on this agenda. Is not the OT inspired (cf. Matt. 5:17-19)? Have the NT authors omitted crucial end-time events?
There are several sources of information about the end of the world:
1. OT prophets
2. OT apocalyptic writers (cf. Ezek. 37-39; Dan. 7-12)
3. intertestamental, non-canonical Jewish apocalyptic writers (like I Enoch)
4. Jesus Himself (cf. Matt. 24; Mark 13; Luke 21)
5. the writings of Paul (cf. 1 Cor. 15; 2 Cor. 5; 1 Thess. 4; 2 Thess. 2)
6. the writings of John (the book of Revelation).
Do these all clearly teach an end-time agenda (events, chronology, persons)? If not, why? Are they not all inspired (except the Jewish intertestamental writings)?
The Spirit revealed truths to the OT writers in terms and categories they could understand. However, through progressive revelation the Spirit has expanded these OT eschatological concepts to a universal scope (cf. Eph. 2:11-3:13). Here are some relevant examples:
1. The city of Jerusalem is used as a metaphor of the people of God (Zion) and is projected into the NT as a term expressing God's acceptance of all repentant, believing humans (the new Jerusalem of Revelation 20-22). The theological expansion of a literal, physical city into the people of God is foreshadowed in God's promise to redeem fallen mankind in Gen. 3:15 before there even were any Jews or a Jewish capital city. Even Abraham's call (cf. Gen. 12:3) involved the Gentiles.
2. In the OT the enemies are the surrounding nations of the Ancient Near East, but in the NT they have been expanded to all unbelieving, anti-God, Satanically-inspired people. The battle has moved from a geographical, regional conflict to a cosmic conflict.
3. The promise of a land which is so integral in the OT (the Patriarchal promises) has now become the whole earth. New Jerusalem comes to a recreated earth, not the Near East only or exclusively (cf. Rev. 20-22).
4. Some other examples of OT prophetic concepts being expanded are (1) the seed of Abraham is now the spiritually circumcised (cf. Rom. 2:28-29); (2) the covenant people now include Gentiles (cf. Hos. 1:9; 2:23; Rom. 9:24-26; also Lev. 26:12; Exod. 29:45; 2 Cor. 6:16-18 and Exod. 19:5; Deut. 14:2;; Titus 2:14); (3) the temple is now the local church (cf. I Cor. 3:16) or the individual believer (cf. 1 Cor. 6:19); and (4) even Israel and its characteristic descriptive phrases now refer to the whole people of God (cf. Gal. 6:16; 1 Pet. 2:5, 9-10; Rev. 1:6)
The prophetic model has been fulfilled, expanded, and is now more inclusive. Jesus and the Apostolic writers do not present the end-time in the same way as the OT prophets (cf. Martin Wyngaarden, The Future of The Kingdom in Prophecy and Fulfillment). Modern interpreters who try to make the OT model literal or normative twist the Revelation into a very Jewish book and force meaning into atomized, ambiguous phrases of Jesus and Paul! The NT writers do not negate the OT prophets, but show their ultimate universal implication."
1:7
NASB"It is not for you to know times or epochs which the Father has fixed by His own authority"
NKJV"It is not for you to know times or seasons"
NRSV"It is not for you to know the times or periods"
TEV"the times and occasions"
NJB"It is not for you to know times or dates"
The term "times" (chronos) means "eras" or "ages" (i.e., the passing of time), while the term "epochs" (kairos) means a "time of specific events or seasons" (cf. Titus 1:2-3). Louw and Nida: Greek-English Lexicon, says they are synonyms simply denoting duration of time (cf. 1 Thess. 5:1). It is obvious that believers are not to try to set specific dates; even Jesus did not know the time of His return (cf. Matt. 24:36; Mark 13:32). Believers can know the general season, but they are to remain ready and active for the actual event at all times (cf. Matt. 24:32-33). The twin emphases of the NT about the Second Coming are to stay active and be ready. The rest is up to God!
1:8 "but you will receive power" Notice that the coming of the Holy Spirit is linked to power and witness. Acts is about "witness" (i.e., martus). This theme dominates the book (cf. 1:8,22; 2:32; 3:15; 5:32; 10:39,41; 13:31; 22:15,20; 26:16). The church has been given her assignment—witness to the gospel of Christ (cf. Luke 24:44-49)! The Apostles were witnesses of Jesus' life and teaching, now they were witnesses about His life and teaching. Effective witness occurs only by means of the Spirit's power.
It is interesting that The Jerome Biblical Commentary (p. 169) notes Luke's tendency to express a "delayed paraousia." Here is the quote.
"The Spirit is the substitute for the Parousia. This is the force of alla, 'but,' the conjunction that joins the two parts of Jesus' reply. The Spirit is the principle of continued Christian existence in a new era of sacred history, the era of the church and mission. These realities must take the place of an early Parousia as the focal point of Christian awareness. The Spirit in the Church is the Lucan answer to the problem of the delay of the Parousia and the continuance of history."
▣ "Jerusalem. . .Judea. . .Samaria. . .the remotest part of the earth" This is a geographical outline of Acts:
1. Jerusalem, chapters 1-7
2. Judea and Samaria, chapters 8-12
3. ends of the earth (i.e., Rome), chapters 13-28.
This outline may denote the author's literary structure and purpose. Christianity is not a sect of Judaism, but a worldwide movement of the one true God fulfilling His OT promises to restore rebellious mankind to fellowship with Himself (cf. Gen. 12:3; Exod. 19:5; Isa. 2:2-4; 56:7; Luke 19:46).
The phrase "the remotest part of the earth" is used again in 13:47, where it is a quote from Isa. 49:6, a Messianic text which also mentions "a light to the nations." A Savior (cf. Gen. 3:15) for the nations (cf. Gen. 12:3; Exod. 19:5-6; Isa. 2:2-4) has always been God's plan.
The first Jewish leaders, knowing the Septuagint and the many prophetic promises of YHWH restoring Jerusalem, raising Jerusalem, bringing the world to Jerusalem, expected these to be literally fulfilled. They stayed in Jerusalem (cf. 8:1). But the gospel revolutionized and extended the OT concepts. The world-wide mandate (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) told believers to go into all the world, not wait for the world to come to them. Jerusalem of the NT is a metaphor for heaven (cf. Rev. 21:2), not a city in Palestine.
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
1:9 "He was lifted up" This event is known as the Ascension. The resurrected Jesus is returned to His place of pre-existing glory (cf. Luke 24:50-51; John 6:22; 20:17; Eph. 4:10; 1 Tim. 3:16; Heb. 4:14; and 1 Pet. 3:22). The unexpressed agent of the passive voice is the Father. See SPECIAL TOPIC: THE ASCENSION at 1:2.
Notice the variety in the verb used to describe this ascension.
1. "taken up," v. 2 – aorist passive indicative
2. "lifted up," v. 9 – aorist passive indicative
3. "has been taken up," v. 11 (same verb as v. 2) – aorist passive participle
4. "was carried up into heaven," Luke 24:51 (textual variant) – imperfect passive indicative
See SPECIAL TOPIC: THE ASCENSION at 1:2.
▣ "a cloud" Clouds were a significant eschatological marker. See Special Topic following.
SPECIAL TOPIC: COMING ON THE CLOUDS
1:10 "they were gazing intently" This is a periphrastic imperfect. They were continuing to strain hard to see Jesus as long as possible. Even after He had been lost from sight, they kept on looking.
This term is characteristic in Luke's writings (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12; 6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1, found in the NT outside of Luke and Acts only twice, in 2 Corinthians 3). It implies "to look at intently," "to gaze upon," or "to fix one's eyes upon."
▣ "into the sky" The ancients believed heaven was up, but in our day of a fuller knowledge of the universe, up is relative. In Luke 24:31, Jesus vanished. This might be a better model for our culture. Heaven is not up and out there, but possibly another dimension of time and space. Heaven is not a direction, but a person!
▣ "two men in white clothing" The NT often identifies angels by their bright white clothing, (cf. Luke 24:4; John 20:12). Angels appeared at His birth, His temptation, in Gethsemane, at the tomb, and here at His ascension.
1:11 "Men of Galilee" Several times in Acts Luke records the Galilean origins of the disciples (cf. 2:7; 13:31). All of the Twelve, except Judas Iscariot, were from Galilee. This area was looked down on by residents of Judea because it had a large Gentilepopulation and it was not as "kosher" (i.e., strict) in its performance of the Oral Traditions (Talmud).
One wonders if Luke structured this exchange to answer the later questions about the delayed Second coming. Christians should not focus on the Parousia but on service, evangelism, and missions!
▣ "Jesus. . .will come" Some theologians try to make a distinction between "Jesus" and "the Christ." These angels affirm that it is the Jesus who they knew who would return. The glorified, ascended Christ is still the glorified Jesus of Nazareth. He remains the God/man.
Jesus will come again as He left, on the clouds of heaven (See Special Topic at 1:9, cf. Matt. 10:23; 16:27; 24:3,27,37,39; 26:64; Mark 8:38-39; 13:26; Luke 21:27; John 21:22; 1 Cor. 15:23; 1 Thess. 1:10, 4:16; I1 Thess. 1:7, 10; 2:1,8; James 5:7-8; 2 Pet. 1:16; 3:4,12; 1 John 2:28; Rev. 1:7). The Second Coming of Jesus is a recurrent and major theme of the NT. One reason the gospel took so long to be put into written form was the early church's expectation of the very-soon return of Christ. His surprising delay, the dying of the Apostles, and the rise of heresies all finally prompted the church to record the life and teachings of Jesus in written form.
NASB (UPDATED) TEXT: 1:12-14
12Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a Sabbath day's journey away. 13When they had entered the city, they went up to the upper room where they were staying; that is, Peter and John and James and Andrew, Philip and Thomas, Bartholomew and Matthew, James the son of Alphaeus, and Simon the Zealot, and Judas the son of James. 14These all with one mind were continually devoting themselves to prayer, along with the women, and Mary the mother of Jesus, and with His brothers.
1:12 "returned" Luke 24:52 adds "with great joy."
▣ "mount called Olivet" This seems to contradict Luke 24:50 (i.e., Bethany); however, compare Luke 19:29 and 21:37 with Mark 11:11-12 and 14:3. The ridge known as the Mt. of Olives was a 2.5 mile ridge about 300-400 feet above Jerusalem that ran from Bethany opposite the Kidron Valley, across from the Temple. It is mentioned in OT eschatological prophecy (cf. Zech. 14:4). Jesus had met the disciples there many times to pray and possibly camp out.
▣ "a Sabbath day's journey away" The distance a Jew could travel on the Sabbath was set by the rabbis (cf. Exod. 16:29; Num. 35: 5). It was a distance of about 2,000 cubits (or steps), which the rabbis set as the maximum one could walk on the Sabbath and not break the Mosaic law.
1:13 "the upper room" This was probably the same site as the Last Supper (cf. Luke 22:12; Mark 14:14-15). Tradition says it was the upper level (2nd or 3rd floor) of the home of John Mark (cf. Acts 12:12), who wrote the memories of Peter into the Gospel of Mark. It must have been a large room to accommodate 120 persons.
▣ "they" This is one of four lists of the Apostles (cf. Matt. 10:2-4; Mark 3:16-19; and Luke 6:14-16). The lists are not identical. The names and order change. However, they are always the same persons named in four groups of three. Peter is always first and Judas is always last. These three groups of four may have been for the purpose of allowing these men to return home periodically to check on and provide for their families. See Special Topic following.
SPECIAL TOPIC: THE APOSTLES' NAMES
▣ "Peter" Most Jews of Galilee had both a Jewish name (e.g., Simon or Simeon [BDB 1035, cf. Gen. 29:33], meaning "hearing") and a Greek name (which is never given). Jesus nicknames him "rock." In Greek it is petros and in Aramaic it is cephas (cf. John 1:42; Matt. 16:16).
▣ "Andrew" The Greek term means "manly." From John 1:29-42 we learn that Andrew was a disciple of John the Baptist and that he introduced his brother Peter to Jesus.
▣ "Philip" The Greek term means "fond of horses." His call is elaborated in John 1:43-51.
▣ "Thomas" The Hebrew term means "twin" or Didymus (cf. John 11:16; 20:24; 21:2).
▣ "Bartholomew" The term means "Son of Ptolemy." He may be the Nathanael ("gift of God," BDB 681 and 41) of the Gospel of John (cf. John 1:45-49; 21:20).
▣ "Matthew" Possibly related to the Hebrew name Mattenai, means "gift of YHWH" (BDB 683). This is another designation for Levi (cf. Mark 2:14; Luke 5:27).
▣ "James" This is the Hebrew name "Jacob" (BDB 784, cf. Gen. 25:26) There are two men named James in the list of the Twelve. One is the brother of John (cf. Mark 3:17) and part of the inner circle (i.e., Peter, James, and John). This one is known as James the less.
▣ "Simon the Zealot" The Greek text of Mark has "Cananean" (also Matt. 10:4). Mark, whose Gospel was written to Romans, may not have wanted to use the politically "hot-button" word "zealot," which referred to a Jewish anti-Roman guerrilla movement. Luke does call him by this term (cf. Luke 6:15 and Acts 1:13). The term "Cananean" may have several derivatives.
1. of the area of Galilee known as Cana
2. from the OT use of Canaanite as merchant
3. from a general designation as a native of Canaan.
If Luke's designation is right, then "zealot" is from the Aramaic term for "enthusiast" (cf. Luke 6:15; Acts 1:17). Jesus' chosen twelve disciples were from several different and competing groups. Simon was a member of a nationalistic group which advocated the violent overthrow of Roman authority. Normally this Simon and Levi (i.e., Matthew the tax collector) would not have been in the same room with each other.
▣ "Thaddaeus" He was also called "Lebbeus" ("man of heart," cf. Matt. 10:3) or "Judas" (cf. Luke 6:16; John 14:22; Acts 1:13). Thaddaeus means "beloved child" (lit. "from the breast").
▣ "Judas Iscariot" There are two Simons, two Jameses, and two Judases. "Iscariot" has two possible derivations: (1) man of Kerioth in Judah (cf. Jos. 15:23) or (2) "dagger man" or assassin, which would mean he also was a zealot, like Simon.
1:14 "these all with one mind" This term is a compound of "this same" (homo) and "emotion of the mind" (thumos). It was not a prerequisite as much as it was the atmosphere of anticipation. This attitude is mentioned again and again in Acts (i.e., of believers, cf. 1:14; 2:46; 4:24; 5:12; 15:25; and of others in 7:57; 8:6; 12:20; 18:12; 19:29).
NASB"continually devoting"
NKJV"continued"
NRSV"constantly devoting"
TEV"gathered frequently"
NJB"joined constantly"
This term (pros and kaptereō) means to be intent or persistent or intently engaged. Luke uses it often (cf. 1:14; 2:42,46; 6:4; 8:13; 10:7). It is a periphrastic present active participle.
▣ "with the women" There was a group of women who traveled with and provided for and cared for Jesus and the Apostles (cf. Matt. 27:55-56; Mark 15:40-41; Luke 8:2-3; 23:49; and John 19:25). See Special Topic following.
SPECIAL TOPIC: WOMEN WHO TRAVELED WITH JESUS AND HIS DISCIPLES
▣ "His brothers" We know the names of several of Jesus' half-brothers: Jude, James (see Special Topic at 12:17), and Simon (cf. Matt. 13:55; Mark 6:3 and Luke 2:7). They were once unbelievers (cf. John 7:5), but now part of the inner group of disciples. For an interesting brief discussion of the historical development of the doctrine of the "perpetual virginity" of Mary, see F. F. Bruce, New International Commentary, Acts, p. 44, footnote 47.
NASB (UPDATED) TEXT: 1:15-26
15At this time Peter stood up in the midst of the brethren (a gathering of about one hundred and twenty persons was there together), and said, 16"Brethren, the Scripture had to be fulfilled, which the Holy Spirit foretold by the mouth of David concerning Judas, who became a guide to those who arrested Jesus. 17"For he was counted among us and received his share in this ministry." 18(Now this man acquired a field with the price of his wickedness, and falling headlong, he burst open in the middle and all his intestines gushed out. 19And it became known to all who were living in Jerusalem; so that in their own language that field was called Hakeldama, that is, Field of Blood.) 20"For it is written in the book of Psalms, 'Let his homestead be made desolate, And let no one dwell in it'; and, 'Let another man take his office.' 21"Therefore it is necessary that of the men who have accompanied us all the time that the Lord Jesus went in and out among us— 22beginning with the baptism of John until the day that He was taken up from us—one of these must become a witness with us of His resurrection." 23So they put forward two men, Joseph called Barsabbas (who was also called Justus), and Matthias. 24And they prayed and said, "You, Lord, who know the hearts of all men, show which one of these two You have chosen 25to occupy this ministry and apostleship from which Judas turned aside to go to his own place." 26And they drew lots for them, and the lot fell to Matthias; and he was added to the eleven apostles.
1:15 "at this time" This is literally "in these days" (en tais hēmerais) This phrase is used often in the opening chapters of Acts (cf. 1:15; 2:18; 5:37; 6:1; 7:41; 9:37; 11:27; 13:41). Luke is using other eyewitness sources. He also uses "from day to day" (kath hēmeran) as common, ambiguous time indicator in the early chapters of Acts (cf. 2:46,47; 3:2; 16:5; 17:11,31; 19:9). After chapter 15 Luke is personally acquainted with many of the events he is recording. He still uses "day" often, but not as often as in these ambiguous, idiomatic phrases.
▣ "Peter stood up" Peter is obviously the spokesman for the Apostles (cf. Matthew 16). He preached the first sermon of the church after the coming of the Spirit (cf. Acts 2) and the second sermon in Acts 3. Jesus appears to him first in the post-resurrection appearances (cf. John 21 and 1 Cor. 15:5). His Hebrew name is "Simeon" (cf. Acts 15:14; 2 Pet. 1:1). This name is spelled "Simon" in Greek. The term "Peter" is a Greek term (petros) for a "detached rock." It is "Cephas" or "bedrock" in Aramaic (cf. Matt. 16:18).
▣ "a gathering of about one hundred and twenty persons" This phrase is a parenthesis in the UBS4 Greek text (but not vv. 18-19). This group must have included the eleven Apostles, the women who accompanied Jesus, and other disciples from Jesus' preaching and healing ministry.
1:16 "the Scripture" All references to "Scripture" in the NT (except 2 Pet. 3:15-16) refer to the OT (ex. Matt. 5:17-20; 2 Tim. 3:15-17). This passage also asserts the inspiration of the Holy Spirit (cf. 2 Pet. 1:21) through David. It also implies the canonization of "the Writings" section of the Hebrew Bible.
▣ had to be" This is dei, which means necessity. It is an imperfect active indicative and refers to the first quote in v. 20.
The term is characteristic of Luke's sense of the life of Jesus and the early church being an extension of OT Scriptures (cf. Luke 18:31-34; 22:37; 24:44). Luke uses this term often (cf. Luke 2:49; 4:43; 9:22; 11:42; 12:12; 13:14,16,33; 15:32; 17:25; 18:1; 19:5; 21:9; 22:7,37; 24:7,26,44; Acts 1:16,21; 3:21; 4:12; 5:29; 9:6,16; 14:27; 15:5; 16:30; 17:3; 19:21,36; 20:35; 23:11; 24:19; 25:10,24; 26:9; 27:21,24,26). The term means "it is binding," "it is necessary," "it is inevitable." The gospel and its growth is not a chance occurrence, but the predetermined plan of God and fulfillment of OT Scripture (LXX usage).
▣ "fulfilled" When one reads these OT quotes (v. 20), Judas' betrayal was not the intent of the writer of the Psalms (i.e., Ps. 69:25; 109:8). The Apostles interpreted the OT in light of their experience with Jesus. This is called typological interpretation (cf. v. 20). Jesus Himself may have set the pattern of this approach as He walked and talked with the two on the road to Emmaus (cf. Luke 24:13-35, especially vv. 25-27). The early Christian interpreters saw parallels between the events of the OT and Jesus' life and teachings. They saw Jesus as the prophetic fulfillment of all the OT. Believers today must be careful of this approach! Those inspired NT authors were under a level of inspiration and personally familiar with the life and teachings of Jesus. We affirm the truth and authority of their witness but cannot reproduce their method.
▣ "Judas" It was Judas' apostasy, not his death, which caused this election of a substitute Apostle. In v. 20b, Judas' actions were seen as a fulfillment of prophecy. The NT does not record another Apostolic election after the death of James (cf. Acts 12:2). There is much mystery and tragedy in the life of Judas. He was possibly the only Apostle who was not a Galilean. He was made the treasurer of the apostolic group (cf. John 12:6). He was accused of stealing their money throughout the period of Jesus' time with them. He is said to be a prophetic fulfillment and an object of Satanic attack. His motives are never stated, but his remorse resulted in his taking his own life after returning the bribe.
There is so much speculation about Judas and his motives. He is mentioned and vilified often in John's Gospel (6:71; 12:4; 13:2,26,39; 18:2,3,5). The modern play "Jesus Christ Superstar" depicts him as a faithful, but disillusioned, follower who tried to force Jesus into fulfilling the role of Jewish Messiah—this is, to overthrow the Romans, punish the wicked, and set up Jerusalem as the capital of the world. However, John depicts his motives as greedy and malicious.
The main problem is the theological issue of God's sovereignty and human free will. Did God or Jesus manipulate Judas? Is Judas responsible for his acts if Satan controlled him or God predicted and caused him to betray Jesus? The Bible does not address these questions directly. God is in control of history; He knows future events, but mankind is responsible for choices and actions. God is fair, not manipulative.
There is a new book that tries to defend Judas—Judas Betrayer or Friend of Jesus? by William Klassen, Fortress Press, 1996. I do not agree with this book, but it is very interesting and thought provoking.
▣ "who became a guide to those who arrested Jesus" Here is a quote from my commentary on Matthew 26:47-50 (see www.freebiblecommentary.org ).
"There has been much discussion about the motivation of Judas. It must be said that this remains uncertain. His kiss of Jesus in v. 49 either (1) was a sign to the soldiers that this was the man to arrest (cf. v. 48); or (2) lends support to the modern theory that he was trying to force Jesus' hand to act, (cf. 27:4). Other Gospel passages state that he was a robber and an unbeliever from the beginning (cf. John 12:6).
From Luke 22:52 we know the make-up of this crowd. There were Roman soldiers involved because they were the only ones who could legally carry swords. Also, the Temple police were involved because they usually carried clubs. Representatives from the Sanhedrin were also present at the arrest (cf. vv. 47, 51)."
1:17 Judas was chosen by Jesus, heard Jesus speak, saw Jesus' miracles, was sent on mission by and for Jesus, was present in the upper room and participated in these events and, yet, betrayed Jesus!
1:18
NASB, NKJV,
NRSV, NJB,
NIV"falling headlong, he burst open"
TEV"where he fell to his death and burst open"
It is possible that "falling headlong" was a medical term for "swelling up" (cf. Moulton and Milligan, The Vocabulary of the Greek Testament, pp. 535-536), which is found in some English translations (e.g., Phillips, Moffatt and Goodspeed). For a good discussion of the different versions of Judas' death (Matt. 27:5 vs. Acts 1:18) see Hard Sayings of the Bible, pp. 511-512.
▣ "this man acquired a field" Verses 18-19 are parenthetical (cf. NASB, NKJV, NRSV, NJB, NIV). The author provided this information for the reader's understanding. From Matt. 27:6-8 we learn the priests bought this piece of land in fulfillment of OT prophecy (cf. Matt. 27:9). It was Judas' money, which the priests considered unclean and used to buy a field for burying unclaimed bodies. Verses 18-19 tell us it was the very field in which Judas died. This information about Judas' death is not repeated elsewhere.
1:19 "in their own language" Many of the Jews of Jesus' day did not read or speak Hebrew, but a similar Semitic language, Aramaic, which they learned from their years under Persian rule. The educated people could speak and read Hebrew. Jesus used it when He reads Scripture in the Synagogues.
Many people in Palestine would have been bilingual (Koiine Greek and Aramaic) or tri-lingual (Koine Greek, Aramaic, and Hebrew).
Jesus spoke Aramaic most of the time. The phrases and words in the Gospels that are transliterated are all Aramaic.
NASB, NRSV"Hakeldama, that is Field of Blood"
NKJV"Akel dama, that is, Field of Blood"
TEV"Akeldama, which means Field of Blood"
NJB"Bloody acre. . .Hakel-dama"
This is a Greek translation of an Aramaic word. It is always difficult to uniformly transpose from one language to another. Despite the Greek spelling variations, the Aramaic means "field of blood." This could mean
1. a field bought with blood money (cf. Matt. 27:7a)
2. a field where blood was shed (cf. Acts 1:18)
3. a field where murderers or foreigners were buried (cf. Matt. 27:7b)
1:20 These are two quotes from the Psalms. The first is Ps. 69:25. Originally it was plural. It functions as a curse formula related to Judas. The second quote is from Ps. 109:8 (LXX). It provides the prophetic precedent for the replacement of Judas discussed in vv. 21-26.
Modern believers cannot reproduce this method of typological hermeneutics because none of us in this period of history are inspired. The Spirit guided these Bible authors/scribes at a level He does not do for later believers. We are illumined by Him but we sometimes disagree (see SPECIAL TOPIC: INSPIRATION at v. 16).
NASB, NKJV,
NJB"office"
NRSV"positions of overseer"
TEV"place of service"
In the Septuagint the term episkopē carries the connotation of a charge or service of an officer (cf. Num. 4:16; Ps. 109:8). It came to denote an office in the Roman Catholic clerical system, but in Greek it simply was the Greek city-state term for leader (cf. NIV), as "elder" (presbuteros) was the Jewish term for leader (ex. Gen. 50:7; Exod. 3:16,18; Num. 11:16,24,25,39; Deut. 21:2,3,4,6,19,20 and others). Therefore with the possible exception of James, "overseer" and "elder" after the death of the Apostles refer to the pastor (cf. Acts 20:17,28; Titus 1:5,7; Phil. 1:1).
1:21 "it is necessary" This is the word dei (see full note at v. 16). Apparently Peter felt that the Twelve Apostles somehow represented the twelve tribes or some other symbolism that must not be lost.
1:21-22 These are the qualifications for Apostleship (See Special Topic: Send [apostellō] at 14:4). Notice that it shows the presence of other believers besides the Twelve who followed Jesus throughout His earthly ministry. These criteria were later used by some to reject Paul's Apostleship.
Luke apparently includes these two verses to show the priority of Apostolic witness, not the election of Matthias, about whom we hear no more. The church and NT Scripture will be built on Jesus' life and teachings, but it is mediated through eyewitness, authoritative witness, selected theological witness, the NT. This is the theological issue, not the symbolism of "twelve"!
SPECIAL TOPIC: THE NUMBER TWELVE
1:23 "they set two" There is a Greek manuscript variant which shows the theological issue in this phrase:
1. estēsan ("they set") in MSS א, A, B, C, D1, E
2. estesen ("he set") in MS D* (fifth century), Lectionary 156 (tenth century), two Old Latin manuscripts (fifth and thirteenth centuries), and Augustine (a.d. 354-430)
If number one, this is an example of the whole group of disciples voting on the possible replacement of Judas (a form of congregational polity (cf. 15:22), but if number 2, then this is evidence for the supremacy of Peter (cf. 15:7-11,14). As far as Greek manuscript evidence, the wording of number one is certain (UBS4 gives it an "A" rating).
▣ "Joseph. . .Matthias" We know nothing about these men from the NT. We must remember that the Gospels and Acts are not western histories, but selected theological writings to introduce Jesus and show how His message impacted the world.
1:24
NASB"who knows the hearts of all men"
NKJV"who knows the hearts of all"
NRSV"you know everyone's heart"
TEV"you know the thoughts of everyone"
NJB"you can read everyone's heart"
This is a compound word, "hearts" and "known" (cf. 15:8). This reflects an OT truth (cf. 1 Sam. 2:7; 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27). God knows us completely and still loves us (cf. Rom. 8:27).
The disciples affirm that YHWH knows their motives as well as the motives and lives of the two candidates. They want God's will in this choice (aorist middle). Jesus chose the Twelve, but He is now with the Father.
1:25 "to his own place" This is an euphemism for "damnation." Satan used him for his purposes (cf. Luke 22:3; John 13:2; 27), but Judas is responsible for his choices and actions (cf. Gal. 6:7).
1:26 "they drew lots for them" This has an OT background related to the High Priest's use of the Urim and Thummim in Lev. 16:8, or to individuals using some similar type of method (cf. Pro. 16:33; 18:18). The Roman soldiers also cast lots for Jesus' clothes (cf. Luke 23:34). However, this is the last time this method of knowing God's will is mentioned in the NT. If one tends toward proof-texting, this method could become normative for how to make spiritual decisions, which would be very unfortunate (e.g., opening the Bible and putting one's finger on a verse to determine the will of God). Believers are to live by faith, not by mechanical means of determining God's will (e.g., sheep fleece, cf. Jdgs. 6:17,36-40).
▣ "Matthias" Eusebius says he was involved in the mission of the seventy (cf. Luke 10). Later traditions assert that he was martyred in Ethiopia.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Jesus stay with the disciples for 40 days?
2. What is the "baptism of the Spirit?"
3. Why is verse 7 so important?
4. Why is the ascension important?
5. Why did Peter feel a need to fill Judas' place?
6. How can Paul be an apostle when he did not fulfill the qualifications? (1:21-22)
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Coming of the Holy Spirit | Coming of the Holy Spirit | The Day of Pentecost | The Coming of the Holy Spirit | Pentecost |
2:1-4 | 2:1-4 | 2:1-4 | 2:1-4 | 2:1-4 |
The Crowds Respond | ||||
2:5-13 | 2:5-13 | 2:5-13 | 2:5-13 | 2:5-13 |
Peter's Speech at Pentecost | Peter's Sermon | Peter's Sermon | Peter's Sermon | Peter's Address to the Crowd |
2:14-21 | 2:14-39 | 2:14-21 | 2:14-21 | 2:14-21 |
2:22-28 | 2:22-28 | 2:22-28 | 2:22-28 | |
2:29-36 | 2:29-36 | 2:29-35 | 2:29-35 | |
2:36 | 2:36 | |||
The Call to Repentance | The First Conversions | |||
2:37-42 | 2:37-42 | 2:37 | 2:37-41 | |
A Vital Church grows | 2:38-39 | |||
2:40-47 | 2:40-42 | The Early Christian Conversions | ||
Life Among the Believers | Life Among the Believers | 2:42 | ||
2:43-47 | 2:43-47 | 2:43-47 | 2:43 | |
2:44-45 | ||||
2:46-47 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This is the first sermon of the New Age. Notice the OT quotes and allusions in chapter 2. Peter is preaching to Jews from all over the Mediterranean world. The Scriptures he chooses reflect Jesus' teachings of the two on the road to Emmaus (cf. Luke 24:21-32) and His post-resurrection visits with the disciples (cf. Luke 24:45).
1. vv. 16-21 – Joel 2:28-32
2. vv. 25-28 – Psalm 16:8-11
3. v. 30 – an allusion to II Sam. 7:11-16 and Ps. 89:34 or 132:11
4. vv. 34-35 – Psalm 110:1
B. The fulfillment of Joel's eschatological prophecy is a physical manifestation that the judgment of God that withdrew His Spirit from Israel after Malachi (or the author of Chronicles) is over! The Spirit has returned in Great Commission power and purpose!
C. The confusion of languages from the Tower of Babel (cf. Genesis 11) is now reversed (at least symbolically). The New Age has begun.
D. For now the "tongues" of Acts are different from the tongues of Corinth. There is no need for an interpreter. The message is exclusively evangelistic.
Tongues in Acts are for believing Jews to recognize that God has accepted a new racial/geographical group of people into the Kingdom (i.e., Samaritans, Romans, etc.).
The Corinthian tongues fit the cultural model of the Delphi Oracle. They address God not humans (cf. I Cor. 14:2). They edify the speaker (cf. I Cor. 14:4). Please do not take these observations as negative in any sense to the Corinthian model (cf. I Cor. 14:5,18). I believe it is still an ongoing spiritual gift. However, because of the questions of I Cor. 12:28-29, which expect a "no" answer, they are not for every believer! See full notes on the subject at I Corinthians 12 and 14 at www.freebiblecommentary.org
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-4
1When the day of Pentecost had come, they were all together in one place. 2And suddenly there came from heaven a noise like a violent rushing wind, and it filled the whole house where they were sitting. 3And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. 4And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance.
2:1 "Pentecost" This annual Jewish Feast is also called "Feast of Weeks" (cf. Exod. 34:22; Deut. 16:10). The term "Pentecost" means "fiftieth." This feast was held fifty days (seven weeks) after Passover (i.e., numbering from the second day of the Feast of Unleavened Bread). It had three purposes in Jesus' day:
1. commemoration of giving of the Law to Moses (cf. Jubliees 1:1)
2. thanksgiving to God for the harvest
3. an offering of the first fruits (i.e., a sign of YHWH's ownership of the whole harvest) of the grain harvest. The OT background is in Exod. 23:16-17; 34:22; Lev. 23:15-21; Num. 28:26-31 and Deut. 16:9-12.
NASB, NRSV"had come"
NKJV"had fully come"
TEV"came"
NJB"came around"
This is literally "had been filled." It is a present passive infinitive. This was a divine appointment and fulfillment of divine purpose. It is used only in Luke's writings (cf. Luke 8:23; 9:51; here; and a similar metaphor in Luke 2:6). Human history is calendared by YHWH.
M. R. Vincent, Word Studies, vol. 1, p. 224, reminds us that the Jews saw the day as a container to be filled. The time of Pentecost had fully come! It was also the time of God's special inauguration of the Age of the Spirit, the beginning of the church.
▣ "they were all together in one place" This phrase implies unity of both place and mind (cf. 1:14). It is not certain where this occurred. It was probably in the "upper room" (cf. Acts 1:13; "house," v. 2), but at some point the Temple is involved in this experience (cf. Luke 24:53; size of group in v. 47).
2:2 "came from heaven a noise like a violent rushing wind" In this entire section the emphasis is on the sound, not the wind or fire. This is similar to Gen. 3:8. In the OT the word ruah (BDB 924) is used of breath, wind, and Spirit (cf. Ezek. 37:9-14); in the NT pneuma is used of wind and the Holy Spirit (cf. John 3:5-8). The term wind in this verse is pnoē. It is used only here and in 17:25. The term pneuma is used of the Spirit in v. 4.
SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT
2:3 "tongues as of fire distributing themselves" The text appears to describe a sound and light event. The light-like fire was at first unified, but broke into separate manifestations and gathered on each believer. Each person in the Upper Room—Apostles, Jesus' family members, and disciples—had visible confirmation of their inclusion. The church was one!
The Feast of Pentecost had developed in Judaism as a celebration of the giving of the Law to Moses on Mt. Sinai (when the tradition developed is uncertain, it was definitely by the second century a.d., but probably much earlier). Therefore, the loud wind and fire may be a reminder of the awesomeness of YHWH descending on Horeb (cf. Exod. 19:16).
In the OT fire symbolizes (1) the presence of deity; (2) judgement (cf. Isa. 66:15-18); or (3) purification (cf. Exod. 3:2; Deut. 5:4 and Matt. 3:11). Luke is using an analogy to try to express a unique occurrence of a physical manifestation of the Spirit. See Special Topic following.
▣ "each one of them" There was no distinction made between Apostles or disciples; men or women (cf. Joel 2:28-32; Acts 2:16-21).
2:4 "they were all filled with the Holy Spirit" This event is mentioned in Luke 24:49 and called "the promise of My Father." "Filling" is repeatable (cf. 2:4; 4:8,31; 6:3,5; 7:55; 9:17; 11:24; 13:9). It implies daily Christlikeness (cf. Eph. 5:18 compared with Col. 3:16). This is different from baptism of the Spirit, which denotes the initial Christian experience or incorporation into Christ (cf. I Cor. 12:13; Eph. 4:4-5). Filling is the spiritual empowering for effective ministry (cf. Eph. 5:18-20), here evangelism! See note at 3:10.
In many ways some segments of Evangelicalism have reacted to what they see as excess in the area of spiritual experience and have depreciated the NT emphasis on the Holy Spirit. Two books that have helped me work through this issue are by Gordon Fee.
1. Gospel and Spirit
2. Paul, the Spirit, and the People of God
See full note at 5:17.
NASB, NKJV"began to speak with other tongues"
NRSV"began to speak in other languages"
TEV"talk in other languages"
NJB"began to speak in different languages"
Literally it is "other tongues" (heterais glōssais). The translation "different languages" reflects the understanding of this term based on the context of vv. 6 and 11. The other possible translation is "ecstatic utterances," based on I Corinthians 12-14 and possibly Acts 2:13. It is uncertain how many different languages were being spoken, but it was many. If you try to add up all the countries and regions in vv. 9-11 it must have been well over twenty. Several of the 120 believers must have spoken the same language.
God did something unique and powerful to inspire this small group of frightened men and women waiting in a locked upper room to become bold proclaimers of the gospel (both men and women). Whatever this initial sign of the coming of the promised Holy Spirit was, God also used it to confirm His acceptance of other groups (e.g., Samaritans, Roman army officers, and Gentiles). "Tongues" in Acts was always a sign to believers that the gospel had overcome another ethnic, geographical barrier. There is a distinctive difference between the tongues of Acts and Paul's later ministry in Corinth (cf. I Corinthians 12-14).
Theologically it is possible that Pentecost is the direct opposite of the tower of Babel (cf. Genesis 10-11). As prideful, rebellious humans asserted their independence (i.e., refusal to disperse and fill the earth), God implemented His will by the insertion of multiple languages. Now, in the new age of the Spirit, the nationalism which impedes humans from uniting (i.e., one world government of the eschaton) has for believers been reversed. Christian fellowship across every human boundary (i.e., age, sex, class, geography, language) is the reversal of the consequences of Genesis 3.
▣ "as the Spirit was giving them utterance" The verb is imperfect active indicative, meaning the Spirit began to give them. The word "utterance" (apophtheggomai) is a present passive (deponent) infinitive. This term is only used by Luke in Acts (cf. 2:4,14; 26:25). It is used in the Septuagint for the speaking of prophets (i.e., Spirit-inspired speech, cf. Deut. 32:2; I Chr. 25:1; Ezek. 13:9,19; Mic. 5:11; Zech. 10:2).
I prefer this interpretation to the Classical Greek etymological meaning "raised volume," "impassioned speaking," or "elevated rhetorical speaking." Luke knew the Septuagint and was influenced by its terminology. The Septuagint was the Bible of the Mediterranean world and became the Bible of the Church.
NASB (UPDATED) TEXT: 2:5-13
5Now there were Jews living in Jerusalem, devout men from every nation under heaven. 6And when this sound occurred, the crowd came together, and were bewildered because each one of them was hearing them speak in his own language. 7They were amazed and astonished, saying, "Why, are not all these who are speaking Galileans? 8"And how is it that we each hear them in our own language to which we were born? 9"Parthians and Medes and Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes, 11Cretans and Arabs -- we hear them in our own tongues speaking of the mighty deeds of God." 12And they all continued in amazement and great perplexity, saying to one another, "What does this mean?" 13But others were mocking and saying, "They are full of sweet wine."
2:5 "devout" This term means "taking hold of something well" (cf. LXX Lev. 15:31; Micah 7:2). In the case of first century Judaism, it implies a reverence toward God and the traditions of the Elders (i.e., Oral Traditions, which became the Talmud). These were pious, religious men (cf. 8:2; 22:12; Luke 2:25). This is similar in meaning to "blameless" used of Noah and Job.
▣ "from every nation under heaven" All male Jews were strongly urged to attend the three major annual feast days (cf. Leviticus 23) at the Temple (cf. Deut. 16:16). There were
1. probably pilgrims from all over the Mediterranean area who had come to Jerusalem for Passover and stayed until Pentecost
2. permanent residents who had moved from somewhere outside of Jerusalem (cf. use of the word in 4:16; 7:24; 9:22,32)
This has great theological implications (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).
2:6 "when this sound occurred" This could refer to (1) the noise of the rushing wind (cf. v. 2) or (2) the believers speaking in other languages (cf. v. 4).
NASB, NRSV,
NJB"bewildered"
NKJV"confused"
TEV"excited"
This same term is used in the Septuagint in Gen. 11:7,9, relating to the confusion of languages at the Tower of Babel. I think Pentecost is the symbolic reversal of the nationalism begun at the Tower of Babel, first in punishment for mankind's sinful rejection of God's will to disperse and second for mankind's protection from a one-world government. The Jerome Biblical Commentary, vol. 2, p. 172, further reinforces this view by the use of diamezizō in Acts 2:3, which is a rare term, but also used in the Septuagint of Deut. 32:8 for dispersion of the Tower of Babel. Believers are no longer separated by nationality! See note at 9:22.
▣ "the crowd came together" This implies that this occurred in the Temple area because a great crowd could not fit in a small upper room or in the small streets of Jerusalem.
▣ "And how is it that we each hear them in our own language to which we were born" This may have been a miracle of hearing, not necessarily speaking (cf. vv. 8 and 11). If this many people, all speaking a different language, spoke at the same time it would be confusion. This is the theological reversal of The Tower of Babel (cf. Genesis11).
This is the Greek term dialektos (cf. v. 8), from which we get the English term "dialect." Luke uses this term often in Acts (cf. 1:19; 2:6,8; 21:40; 22:2; 26:14). It is used in the sense of "language." However, in this context, dialect may be the intended meaning. These Jews heard about Jesus in their mother dialect. This was meant to be a confirming sign to them of the truthfulness of the new message about God and its universal inclusion!
2:7,12 Notice all the different terms expressing high emotions in this context.
1. sunechō, "bewildered" (v. 6)
2. existēmi, "amazed" (v. 7)
3. thaumazō, "astonished" (v. 7)
4. diaporeō, "perplexed" (v. 12)
▣ "Why, are not all these who are speaking Galileans" This rhetorical question (expecting a "yes" answer) was asked because of their northern accent (i.e., dialect, cf. Matt. 26:73). The word "why" reflects the Greek term idou (behold), used twenty three times in Acts and Luke.
2:9 "Parthians, Medes, Elamites, and residents of Mesopotamia" All of these groups were from the Fertile Crescent (Mesopotamia), where Abraham was called from (Ur of the Chaldees, cf. Gen. 11:28) and from where Israel and Judah had been exiled (Assyrian, Babylonian).
▣ "Judea" Why is Judea listed between two other unrelated countries? Why is it listed without the article, which would be grammatically correct? Why would it surprise people of Judea that Galileans spoke Aramaic? Because of these questions many have that supposed an early scribal error has occurred and this term refers to another nation.
1. Tertullian, Augustine – Armenia
2. Jerome – Syria
3. Chrysostom, Erasmus – India
4. for several modern suggestions see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 293.
2:9-10 "Cappadocia, Pontus and Asia, Phrygia and Pamphylia" These were groups from modern Turkey.
2:10 "Egypt and the district of Libya around Cyrene" These were groups from North Africa.
▣ "from Rome" Jewish pilgrims who were converted on this occasion may have been the origin of the church in Rome.
▣ "proselytes" This refers to Gentile converts to Judaism who were required
1. to keep the Mosaic law
2. that males be circumcised
3. to baptize themselves before witnesses
4. when possible to offer a sacrifice in the Temple
They were present in Jerusalem because all Jewish males were required to attend the three major feast days annually (cf. Exodus 23 and Leviticus 23).
2:11 "Cretans" This was a large island in the Mediterranean close to Turkey. It may have stood as a collective term for all the islands of the Aegean.
▣ "Arabs" This would refer to the descendants of Esau. There were numerous Arab tribes spread out across the southern Near East. This list represented to Jewish people of the first century the entire known world. It may be a metaphor similar to the seventy languages of the world as a Jewish symbol of all humanity (cf. Luke 10). This same idea is expressed in Deut. 32:8 in the LXX.
2:12 These pilgrims recognized this special event as a sign of significance. Peter seizes the moment to answer their questions.
2:13 "They are full" This is a Periphrastic perfect passive indicative, which asserts that these disciples had drunk themselves into a state of drunkenness and they remained intoxicated.
▣ "sweet wine" One explanation of the situation was that these followers of Jesus were drunk (cf. Eph. 5:18a). How did drunkenness explain the linguistic abilities? I am sure there was also an atmosphere of excitement and joy.
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
NASB (UPDATED) TEXT: 2: 14-21
14But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words. 15"For these men are not drunk, as you suppose, for it is only the third hour of the day; 16but this is what was spoken of through the prophet Joel: 17'And it shall be in the last days,' God says, ‘, ‘That I will pour forth of My Spirit on all mankind; And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams; 18Even on My bondslaves, both men and women will in those days pour forth of My Spirit And they shall prophesy. 19'And I will grant wonders in the sky above And signs on the earth below, Blood, and fire, and vapor of smoke. 20'The sun will be turned into darkness And the moon into blood, Before the great and glorious day of the Lord shall come. 21'And it shall be that everyone who calls on the name of the Lord will be saved.'
2:14 "Peter" Just think, of all the disciples, Peter was the one to preach the first Christian sermon! The one who denied knowing Jesus three times (cf. Luke 23)! Peter's change from cowardice and denial to boldness and spiritual insight is another evidence that the age of the Spirit had dawned with life-changing power. This is his first recorded sermon in Acts. It shows us the content and emphasis of the preaching of the Apostles. These apostolic sermons form an important part of Acts.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
▣ "with the eleven" This shows two things: (1) Peter is the spokesman, but still part of the Apostolic group. He does not speak alone or on his own authority. The Spirit speaks uniquely through this whole group of called, eyewitnesses and (2) Matthias, though we know nothing about his ministry, has officially become part of the Apostolic group.
▣ "Men of Judea and all who live in Jerusalem" The people addressed here seem to be different from the pilgrims delineated by nationality in vv. 7-11.
▣ "Let this be known to you and give heed" These are both imperatives. The first is a present active and the second an aorist middle (deponent). Peter wants their undivided attention.
This phrase is apparently a Semitic idiom. It is used twice to introduce Peter's sermons (cf. 2:14; 4:10) and twice with Paul (cf. 13:38; 28:28). Luke was a Gentile convert as an adult. This vestige of Semitic idioms shows that Luke does not create the sermons in Acts for his own theological purposes, but faithfully summarizes his sources.
2:15 "these men are not drunk" Peter, responding to the charge in v. 13, says it was too early for Orthodox Jews to drink wine. This follows the rabbinical interpretation of Exod. 16:8 (cf. E. M. Blaiklock, Tyndale NT Commentary Series, Acts, p. 58).
▣ "third hour" This would have been 9:00 a.m. It was the time of the daily morning sacrifice in the Temple. It had become a special prayer time for Jews. The "third hour" is a Jewish time indicator. New Testament authors (esp. John) use both Jewish and Roman time indicators.
2:16 "this is what was spoken of through the prophet Joel" This is a quote from Joel 2:28-32 from the Septuagint. Jesus Himself may have been the source of identifying this prophetic passage as being fulfilled (cf. Luke 24:27,45).
2:17 "in the last days" This phrase is Luke's alteration of the Septuagint's text and should not be in capital letters. In the OT this phrase referred to the end of time and the coming of the Messianic Age. In the NT the "last days" referred to the overlapping of the two Jewish ages. The New Age began at Jesus' incarnation in Bethlehem and will last until His Second Coming. We live in the tension between "the already" and "the not yet" of the Kingdom of God. See Special Topic following.
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "God says" Codex Bezae, MS D, has kurios (Lord). Does Kurios refer to OT YHWH or to Jesus, the Messiah? It is surely possible that Theos (God) was a scribal attempt to clarify the speaker.
▣ "I will pour forth My Spirit on all mankind" Note the universal element (cf. v. 39). All the old traditional barriers are down in Christ (cf. I Cor. 12:13; Gal. 3:28; Eph. 3:6; Col. 3:11). Although no Jew-Gentile distinction is mentioned in Joel 2, notice v. 38, which implies no distinctions. YHWH is sharing His Spirit with all humans made in His image (literally, "all flesh"), which is asserted in Gen. 1:26-27.
▣ "sons and your daughters shall prophesy. . .both men and women, I will pour forth My Spirit" This may be a specific fulfillment of Num. 11:29. Note that there is no gender distinction.
SPECIAL TOPIC: WOMEN IN THE BIBLE
▣ "prophecy" There are at least two ways to understand this term: (1) in the Corinthian letters this term refers to sharing or proclaiming the gospel (cf. 14:1; Acts 2:17) (2) the book of Acts mentions prophets (cf. 12:27; 13:1; 15:32; 22:10, even prophetesses, 21:9), who predict the future (see Special Topic at 11:27).
The problem with this term is, how does the NT gift of prophecy relate to OT prophets? In the OT prophets are the writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11) but with a changed tasks after the death of the Twelve, so too, the office of prophet. Inspiration has ceased, there is no further inspired Scripture (cf. Jude 3,20). New Testament prophets' primary task is the proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs.
▣ "young men. . .old men" Note that there is no age distinction.
2:18 "even on my bondslaves" Notice that there is no socioeconomic discrimination. Peter has added the term "prophesy" to Joel's prophecy. It is not in the Masoretic Hebrew text or the Greek Septuagint, but it is implied from v. 17.
As Luke 24 (vv. 3,6,12,17,32,36,40,51) has several textual variants, so too, Acts (i.e., 2:11,18,37,44). These variants are often related to a shorter text found in MS D (Bezae from the 5th century) and in a few Old Latin versions (itd from the 5th century). Usually this western family of Greek manuscripts adds phrases, but in Luke/Acts it has the shorter readings. Most English translations include all the Alexandrian family of manuscripts' longer version.
See Introduction to Acts, "Opening Statements," E.
2:19-20 This is apocalyptic language, which is obvious because Peter asserts that this was fulfilled, yet none of these specific natural phenomena occurred, except possibly the darkness while Jesus was on the cross. It speaks in figurative language of the coming of the Creator and Judge. In the OT His comings may be for blessing or judgment. All creation convulses at His approach (cf. Isa. 13:6ff and Amos 5:18-20). In the OT prophecy there is no obvious distinction between the Incarnation (first coming) and the Parousia (second coming). The Jews were expecting only one coming and that of a powerful Judge/Deliverer. A very helpful book on apocalyptic language is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking Prophetic and Apocalyptic Language.
SPECIAL TOPIC: APOCALYPTIC LITERATURE
2:20 "the Great and Glorious Day of the Lord" The term "glorious" is from the same root as epiphaneia, which is often used of Jesus' Second Coming (cf. I Tim. 6:14; II Tim. 4:1; Titus 2:13). See Special Topic following.
SPECIAL TOPIC: THE SECOND COMING
2:21 "everyone" Here is the universal element again (cf. vv. 17 and 39). Jesus died for the sin/sins of the entire world (cf. John 1:12; 3:16; 4:42; I Tim. 2:4; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). Notice the Spirit is poured on all mankind (cf. v. 17).
▣ "who calls" This is an aorist middle subjunctive. Human response is part of God's plan for salvation (cf. Joel 2:32; John 1:12, 3:16; and Romans 10:9-13). Individual human beings are called (cf. 2:39) on to repent (cf. 2:38) and believe the gospel, and to enter into a personal relationship with God through Christ (cf. 3:16,19; 20:21; Mark 1:15). Jesus died for the whole world; the mystery is why some respond to the Spirit's wooing (cf. John 6:44,65) and some do not (cf. II Cor. 4:4).
▣ "on the name of the Lord" This refers to the character of Jesus or teachings about Him. It has both the personal and doctrinal element.
SPECIAL TOPIC: THE NAME OF THE LORD
▣ "will be saved" In this context, this refers to spiritual salvation, while in Joel it probably meant physical deliverance from God's wrath (cf. v. 40). The term "saved" is used in the OT of physical deliverance (cf. Matt. 9:22; Mark 6:56; James 5:14,20). However, in the NT it was used metaphorically of spiritual salvation or deliverance from God's wrath (ex. James 1:21; 2:14; 4:12). God's heart beats for the salvation of all men and women made in His image (cf. Gen. 1:26-27); made for fellowship!
NASB (UPDATED) TEXT: 2:22-28
22"Men of Israel, listen to these words: Jesus the Nazarene, a man attested to you by God with miracles and wonders and signs which God performed through Him in your midst, just as you yourselves know --23this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. 24"But God raised Him up again, putting an end to the agony of death, since it was impossible for Him to be held in its power. 25"For David says of Him, ‘I saw the Lord always in my presence; For He is at my right hand, so that I will not be shaken. 26'Therefore my heart was glad and my tongue exulted; Moreover my flesh also will live in hope; 27Because You will not abandon my soul to Hades, Nor allow Your Holy One to undergo decay. 28'You have made known to me the ways of life; You will make me full of gladness with Your presence.'
2:22 "Men of Israel" These hearers were eyewitnesses to the events of the last week of Jesus' earthly life. They had first-hand knowledge of what Peter was talking about. Those who had spiritual insight responded to the gospel, about three thousand to the first sermon (cf. v. 41).
▣ "listen" This is an aorist active imperative. The Spirit's physical manifestation got their attention; now comes the gospel message.
▣ "Jesus the Nazarene" It is often assumed that this is just a parallel to "Jesus of Nazareth." But, this is a rather unusual way to express this. It is just possible that this phrase reflects the Messianic title, "the Branch" (BDB 666, cf. Isa. 4:2; 6:13; 11:1,10; 14:19; 53:2; Jer. 23:5; 33:15-16; Zech. 3:8; 6:12-13). The Hebrew term for "branch" is nezer.
SPECIAL TOPIC: JESUS THE NAZARENE
▣ "a man attested to you by God" Jesus is surely human (i.e., v. 23; Rom. 1:3), as well as divine (cf. I John 4:1-3).
This is a perfect passive participle. The term means "shown by demonstration." God has clearly and repeatedly revealed Himself in Jesus' words, deeds, and lifestyle. These Jerusalem hearers had seen and heard!
▣ "with miracles and wonders and signs" These hearers were eyewitnesses of all that Jesus did in Jerusalem the last week of His life.
The term "wonders" (teras) meant an unusual sign, usually occurring in the heavens, like vv. 19-20.
The term "signs" (sēmeion) denotes a special event which conveys meaning or significance. This is a key term in John's Gospel (seven special signs, cf. 2:1-11; 4:46-54; 5:1-18; 6:1-15,16-21; 9:1-41; 11:1-57). Signs are not always seen in a positive light (cf. John 2:18; 4:48; 6:2). Here it is used as a series of power manifestations which reveal that the new age of the Spirit has begun!
It is interesting that Peter does not spend any time in the first sermon (at least the summary in Acts 2) about Jesus' early life and teachings. The fulfillment of OT prophecy, His predetermined sacrificial death, and His glorious resurrection are the main points.
2:23 "This man" This may be an idiom of contempt (cf. 5:28; 6:13; Luke 23:14; John 9:16; 18:29), but in Acts 23:9 and 20:31-32it is not a negative idiom. Again the humanity of Jesus is emphasized (cf. v. 22)
▣ "delivered over" This term (ekdotos) is found only here in the NT.
NASB"the predetermined plan"
NKJV"the determined counsel"
NRSV"the definite plan"
TEV"God's own plan"
NJB"the deliberate intention"
This is the term horizō in its perfect passive participle form. Its basic meaning is to determine, to appoint, or to fix. In the OT it is used of setting boundaries of land or desires. Luke uses it often (cf. Luke 22:22; Acts 2:23; 10:42; 11:29; 17:26,31). The cross was not a surprise to God, but had always been His chosen mechanism (i.e., sacrificial system of Leviticus 1-7) for bringing redemption to rebellious humanity (cf. Gen. 3:15; Isa. 53:10; Mark 10:45; II Cor. 5:21).
Jesus' death was no accident. It was the eternal, redemptive plan of God (cf. Luke 22:22; Acts 3:18; 4:28; 13:29; 26:22-23). Jesus came to die (cf. Mark. 10:45)! The cross was no accident!
▣ "foreknowledge of God" This is the term prognosis (to know before), used only here and in I Pet. 1:2. This concept of God's knowing all of human history is difficult for us to reconcile with human free will. God is an eternal, spiritual being who is not limited by temporal sequence. Although He controls and shapes history, humans are responsible for their motives and acts. Foreknowledge does not affect God's love and election. If so, then it would be conditional on future human effort and merit. God is sovereign and He has chosen that His Covenant followers have some freedom of choice in responding to Him (cf. Rom. 8:29; I Pet. 1:20).
There are two extremes in this area of theology: (1) freedom pushed too far: some say God does not know the future choices and actions of humans (Open Theism, which is a philosophical extension of Process Thought) and (2) sovereignty pushed too far, which becomes God choosing some to heaven and some to hell (supralapsarianism, double-edged Calvinism). I prefer Psalm 139!
▣ "you" Peter asserts the guilt and duplicity for Jesus' death to these Jerusalem hearers (cf. 3:13-15; 4:10; 5:30; 10:39; 13:27,28). They were not part of this rabble that called for His crucifixion; they were not members of the Sanhedrin that brought Him to Pilate; they were not Roman officials or soldiers who crucified Him, but they are responsible, as we are responsible. Human sin and rebellion forced His death!
▣ "nailed to a cross" Literally this is the term "fastening" (prospēgnumi). It is used only here in the NT. It implies both a nailing and a tying to a cross. In 5:30 the same process was described as "hanging on a tree." The Jewish leaders did not want Jesus stoned for blasphemy as Stephen later was (cf. Acts 7), but they wanted Him crucified (Louw and Nida say this hapax legomenon may be equivalent to stauroō, crucify, [p. 237 footnote 9]). This was probably connected to the curse of Deut. 21:23. Originally this curse related to public impaling and improper burial, but by Jesus' day the rabbis had linked it to crucifixion. Jesus bore the curse of the OT law for all believers (cf. Gal. 3:13; Col. 2:14).
▣ "godless men" Literally this is "lawless men" and refers to the Romans.
2:24 "God raised Him" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:
1. the Spirit (cf. Rom. 8:11)
2. the Son (cf. John 2:19-22; 10:17-18)
3. and most frequently the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)
The Father's actions were confirmation of His acceptance of Jesus' life, death, and teachings. This was a major aspect of the early preaching of the Apostles. See Special Topic: The Kerygma at 2:14.
▣ "putting an end to the agony of death" This term can mean (1) literally, birth pains (Classical Greek, cf. Rom. 8:22) (2) metaphorically the problems before the Second Coming (cf. Matt. 24:8; Mark 13:8; I Thess. 5:3). Possibly it reflects the Hebrew terms "snare" or "noose" in Ps. 18:4-5 and 116:3, which were OT metaphors of judgment (cf. Isa. 13:6-8; Jer. 4:31).
▣ "since it was impossible for Him to be held in its power" John 20:9 also links Jesus' resurrection to OT prophecy (cf. vv. 25-28). Jesus went to Hades for a purpose (cf. I Pet. 3:19; 4:6). When He left He took the righteous believers with Him (cf. II Cor. 5:6,8)!
2:25 "For David says of Him" This is a quote from Ps. 16:8-11. Peter is asserting that Psalm 16 is Messianic (as does Paul in 13:36; these are the only two quotes of Psalm 16 in the NT) and that it refers directly to Jesus. Jesus' resurrection is the Psalmists hope and the NT believer's hope.
2:26 "hope" This term is not used in the Gospels, but is used in Acts to describe the faith of believers in the future consummation of the gospel promises (cf. 23:6; 24:15; 26:6,7; 28:20). It is used often in Paul's writing, but in several senses connected to the eternal redemptive plan of God. See Special Topic following.
2:27 "hades" This is the Greek term for the holding place of the dead. It is equivalent to the Hebrew term Sheol in the OT. In the OT the afterlife was described as a conscious existence with one's family, but there was no joy or fellowship. Only the progressive revelation of the NT more clearly defined the afterlife (i.e., heaven and hell).
SPECIAL TOPIC: Where Are the Dead?
▣ "‘Nor allow your holy one to undergo decay'" This was an obvious Messianic reference relating to the death, but not corruption of the Promised One, the Anointed One, the Holy One (cf. Ps. 49:15 and 86:13).
2:28 "you will make me full of gladness with your presence" This phrase implies a personal, joyful experience with the Father (vv. 22-28) in heaven by means of the death of the Messiah (cf. Isa. 53:10-12). This same positive view of personal fellowship with God in the afterlife is recorded in Job 14:14-15; 19:25-27.
NASB (UPDATED) TEXT: 2:29-36
29"Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. 30"And so, because he was a prophet and knew that God had sworn to him with an oath to seat one of his descendants on his throne, 31he looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay. 32"This Jesus God raised up again, to which we are all witnesses. 33"Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear. 34"For it was not David who ascended into heaven, but he himself says: ‘The Lord said to my Lord, "Sit at My right hand, 35Until I make Your enemies a footstool for Your feet."' 36"Therefore let all the house of Israel know for certain that God has made Him both Lord and Christ—this Jesus whom you crucified."
2:29-31 It is not easy for modern western readers to follow Peter's analysis of this Psalm because he is using rabbinical hermeneutical procedures (this is also true of the book of Hebrews). Peter may have heard this argument in the synagogue for the coming Messiah and now knows it refers to Jesus of Nazareth.
2:29 Peter shows that Psalm 16, although in some ways referring to David (especially 16:10b), cannot completely refer to David.
2:30 "he was a prophet" The Jews believed that God spoke through prophets. Moses is called a prophet (cf. Deut. 18:18). The OT books of Joshua, Judges, I and II Samuel, and I and II Kings were known in the Jewish canon as "the former prophets." After the death of the last prophet, Malachi, the rabbis considered revelation as ceasing. It was in this Jewish sense of the term (i.e., Scripture writer) that David is considered a prophet. Earlier in the OT God had revealed to Moses (cf. Genesis 49) that the Messiah would be from the tribe of Judah. In II Samuel 7 God revealed that He would be of the royal line of David. In Psalm 110 God further revealed that He would also be of the priestly line of Melchizedek (cf vv. 34-35).
▣ "God had sworn to him with an oath to seat one of his descendants on his throne" This is a summary or composite reference to II Sam. 7:11-16; Ps. 89:3-4; or 132:11. This shows that God's ancient intent is to be fulfilled in Jesus of Nazareth. His death and resurrection were not plan B, but God's pre-determined, pre-creation plan of redemption (cf. Eph. 2:11-3:13).
2:31 "the Christ" This is the Greek translation of "the Messiah" or literally "the Anointed One." Not only was Jesus son of David, King of Israel, but Son of God and seated on the heavenly throne (cf. Psalm 110).
▣ "He was neither abandoned to Hades, nor did His flesh suffer decay" This is not marked off as an OT quote in the 1995 NASB (updated) text. It is obviously referring to Psalm 16.
For "flesh" see Special Topic below.
2:32-33 "Jesus. . .God. . .Spirit" Although the word "trinity" is never used in the Bible, the concept of a triune God is demanded by (1) the deity of Jesus and (2) the personality of the Spirit. The Bible communicates this concept by mentioning the three persons of the Trinity in a single context (cf. Acts 2:32-33; Matt. 28:19; I Cor. 12:4-6; II Cor. 1:21-22; 13:14; Eph. 4:4-6 and I Pet. 1:2).
2:32 "This Jesus God raised up again" See full note at 2:24.
▣ "to which we are all witnesses" This refers to those who saw the resurrected Christ. See chart of the post-resurrection appearances from Paul Barnett, Jesus and the Rise of Early Christianity, p. 185, at 1:3 (p. 9).
2:33 "to the right hand of God" This is an anthropomorphic metaphor for the place of power, authority, and intercession (cf. I John 2:1), which is taken from Ps. 110:1 (quoted more than any other Psalm in the NT) or Ps. 118:16. God is eternal Spirit, present throughout physical and spiritual creation. Humans must use earth-bound language and concepts to speak of Him, but they are all (1) negations (2) analogies or (3) metaphors. Even the word "Father" to describe God or "Son" to describe Jesus are metaphorical. All metaphors break down at some point. They are meant to convey a central truth or concept about deity. Be careful of literalness! Surely you do not expect to see an old man, a young man on a throne and a white bird circling overhead when you get to heaven. See Special Topic following.
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)
▣ "the promise of the Holy Spirit" The OT promised a new day of Spirit-led righteousness, made operative by the work of the Messiah.
1. John 7:39, the new day has arrived
2. Gal. 3:14, the blessing of Abraham (cf. Gen. 12:3) is now available to the whole world
3. Eph. 1:13, believers in this new age are sealed by the Spirit.
▣ "which you both see and hear" This is the continuing emphasis in this sermon on the eyewitness nature of these hearers (cc. 14,22,32,33,36). They knew what Peter said was true because they were there. Lawyers call this primary source evidence.
2:34 "the Lord said to my lord" This is a quote from Psalm 110:1 (YHWH...Adon). Jesus uses it in Matt. 22:41-46. In the NT it shows the dual aspect of the kingdom; Jesus is already at God's right, but His enemies are not yet His footstool. See SPECIAL TOPIC: THE KINGDOM OF GOD at 1:3.
2:36 "Let all the house of Israel" This refers to the Jewish leadership and people, the very ones Peter is addressing. He is asserting that OT prophecy is fulfilled and culminated in Jesus of Nazareth. See SPECIAL TOPIC: THE KINGDOM OF GOD at 1:3.
NASB"know for certain"
NKJV"know assuredly"
NRSV"know with certainty"
TEV"know for sure"
NJB"can be certain"
This reflects two Greek words, the adverb aphalōs, which means "to fasten securely" (metaphorically with certainty, cf. 16:23) and the present active imperative of ginōskō, "to know." These eyewitnesses of Jesus' last week, death, and resurrection could have no doubt about the truthfulness of Peter's words.
▣ "Lord and Christ" The term "lord" (kurios) can be used in a general sense or in a specific theological sense (cf. v. 21). It can mean "mister," "sir," "master," "owner," "husband," or "the full God-man." The OT usage of this term (adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking the commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7, Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew wordadonai, which had a similar meaning to the Greek word, Kurios (Lord). The NT authors used this term to describe the full Deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and baptismal formula of the early church (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:11). See Special Topic: Names for Deity at 1:6.
"Christ" was the Greek equivalent of the Hebrew term messiah, which meant "an anointed one" (cf. 2:31,36; 3:18,20; 4:26; 5:42; 8:5; 9:22; 17:3; 18:5,28; 26:23). It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3). See SPECIAL TOPIC: MESSIAH at 2:31.
By using both of these OT titles for Jesus of Nazareth, Luke asserts both His deity (cf. Phil. 2:6-11, see Special Topic at 2:32) and His Messiahship (cf. Luke 2:11). This surely sets the stage for the proclamation (kerygma) of the other sermons in Acts!
See SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH at 2:14.
▣ "this Jesus whom you crucified" Peter accused these inhabitants of Jerusalem with duplicity in Jesus' death. All fallen humans are equally involved in the guilt. See note at 2:23.
▣ "this Jesus" The designation "this Jesus" (cf. 2:23,32,36) links Peter's proclamation of the historical Jesus to the resurrected, exalted Christ. Both concepts are true. There is no biblical distinction between the early Jesus and the Jesus of faith!
NASB (UPDATED) TEXT: 2:37-42
37Now when they heard this, they were pierced to the heart, and said to Peter and the rest of the apostles, "Brethren, what shall we do?" 38Peter said to them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift of the Holy Spirit. 39"For the promise is for you and your children and for all who are far off, as many as the Lord our God will call to Himself." 40And with many other words he solemnly testified and kept on exhorting them, saying, "Be saved from this perverse generation!" 41So then, those who had received his word were baptized; and that day there were added about three thousand souls. 42They were continually devoting themselves to the apostles' teaching and to fellowship, to the breaking of bread and to prayer.
2:37 "they were pierced to the heart" This is the Greek term kata plus nussō. The root word is used in John 19:34 for Jesus being nailed to the cross. Peter's sermon nailed these hearers to the truth of the gospel. This obviously refers to the necessary conviction of the Holy Spirit which precedes salvation (cf. John 16:8-11; Rom. 3:21-31).
2:38 "Repent" This is an aorist active imperative, which means make a decisive decision. The Hebrew term for repentance meant a change of action. The Greek term meant a change of mind. Repentance is a willingness to change. It does not mean a total cessation of sin, but a desire to please God, not self. As fallen humanity we live for ourselves, but as believers we live for God! Repentance and faith are God's requirements for salvation (cf. Mark 1:15; Acts 3:16, 19; 20:21). Jesus said "Unless you repent, you will all perish" (cf Luke. 13:3,5). Repentance is God's will for fallen man (cf. II Pet. 3:9, Ezek. 18:23, 30, 32). The mystery of the sovereignty of God and human free will can be clearly demonstrated by repentance as a requirement for salvation. However, the paradox or dialectic pair is that it is also a gift of God (cf. 5:31; 11:18 and II Tim. 2:25). There is always a tension in the biblical presentation of God's initiating grace and humanity's needed covenantal response. The new covenant, like the old covenant, has an "if. . .then" structure. There are several terms used in the NT which relate to the concept of repentance.
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
▣ "be baptized" This is another aorist passive imperative. See Special Topic following.
▣ "in the name of Jesus Christ" This is a Hebrew idiom (reflected in Joel 2:32) which refers to the person or character of Jesus. It may be that the early church's baptismal formula, which was probably repeated by the candidate, was "I believe Jesus is Lord" (cf. Rom. 10:9-13; I Cor. 1:13,15). This was both a theological affirmation and a personal trust affirmation. In the Great Commission of Matt. 28:19-20 the triune name is the baptismal formula. Again we must guard against a mechanical sacramentalism! The title or formula is not the key, but the heart of the one being baptized.
For "Christ" see Special Topic at 2:31.
NASB, NJB,
NIV"for the forgiveness of your sins"
NKJV"for the remission of sins"
NRSV"so that your sins may be forgiven"
TEV"so that your sins will be forgiven"
The theological question is how does "for" (eis) function? Is forgiveness linked to "repent" or "be baptized"? Is forgiveness dependent on repentance and/or baptism?
The possible uses of eis are multiple. The most common use is "with a view to" or "for this purpose of." Most Baptist scholars choose "because of" for theological reasons, but it is a minor option. Often our presuppositions even function at this grammatical analysis level. We must let the Bible speak in context; then check the parallels; then form our systematic theologies. All interpreters are historically, denominationally, and experientially conditioned.
Forgiveness through faith in Christ is a recurrent theme in these sermons in Acts (i.e., Peter 2:38; 3:19; 5:31; 10:43; and Paul 13:38).
▣ "receive the gift of the Holy Spirit" This is a Future middle (deponent) indicative. The gift of the Spirit was
1. an assured salvation
2. an indwelling presence
3. an equipping for service
4. a developing Christlikeness
We must not push the items or the order of the events of salvation because they are often different in Acts. Acts was not meant to teach a standard formula or theological sequence (cf. How To Read the Bible for All Its Worth, pp. 94-112), but record what happened.
Should an interpreter use this text to assert a sequence of salvation acts: repent, be baptized, forgiveness, and then the gift of the Spirit? My theology demands the Spirit as active from the first (cf. John 6:44,65) and crucial all through the process of conviction (cf. John 16:8-12), repentance (cf. 5:31; 11:18; II Tim. 2:25), and faith. The Spirit is primary and necessary (cf. Rom. 8:9) from start to finish. He certainly cannot be last in a series!
One of the books that has helped me shed my denominational indoctrination and let the Bible speak with power is F. F. Bruce, Answers to Questions. In it he makes several good comments about Acts 2:38. One that grabbed me is:
"This reception of the spirit might be experienced before baptism (Acts 10:44), after baptism (Acts 2:38), or after baptism plus the laying on of apostolic hands (Acts 8:16; 19:54)" (p. 167).
Moderns want clear statements of doctrine which can be affirmed, but usually they react to a "proof-text" method of interpretation and isolate only those texts that fit their pre-understanding, biases (see seminar on Biblical Interpretation, www.freebiblecommentary.org )
2:39 "the promise is for you and your children" This was an OT corporate, multi-generational, familial concept (cf. Exod. 20:5-6 and Deut. 5:9-10; 7:9). The faith of the children was affected by the parents and was the parents' responsibility (cf. Deut. 4:9; 6:6-7; 20-25; 11:19; 32:46). This corporate influence also has a frightful aspect in light of Matt. 27:25 ("His blood be on us and our children").
The promise of multi-generational faith influence helps me trust that God will use my faith to influence, bless, and protect my descendants (cf. Deut. 7:9). This does not deny personal responsibility, but adds an element of corporate influence. My faith and faithful service in Christ does impact my family and their family and so forth (cf. Deut. 7:9). What a comforting hope and motivational promise. Faith runs through families!
In Acts the promise (2:39) of God involves several items with OT links:
1. forgiveness of sins – 2:38; 3:19; 5:31; 10:43; 13:38-39; 26:18
2. salvation – 2:21; 4:12; 11:14; 13:26; 16:31
3. the Spirit – 2:38-39; 3:19; 5:32; 8:15-18; 10:44-48; 19:6
4. times of refreshing – 3:19
▣ "for all who are far off" Peter is addressing Jewish people. This phrase originally referred to exiled Jews who would be brought back to the Promised Land (cf. Isa. 57:19). However, it also, in some passages, seemed to refer to the Gentiles who were so far from a knowledge of YHWH (cf. Isa. 49:1; Zech. 6:15). The good news of the gospel is that the one true God (i.e., monotheism) who created all humans in His image (cf. Gen. 1:26-27), desires to have fellowship with all of them (cf. I Tim. 2:4; II Pet. 3:9). This is the hope of the unity of all humans in Christ. In Him there are no more Jews-Gentiles, slaves-free, men-women, but all are one (cf. Eph. 2:11-3:13). Paul uses this very quote addressing Gentiles in Eph. 2:13 & 17. The new age of the Spirit has brought an unexpected unity!
▣ "as many as the Lord our God will call to Himself" This is an aorist middle (deponent) subjunctive. It originally referred to scattered Judaism. God always takes the initiative (middle voice, cf. John 6:44,65). From Ezek. 18:32; John 3:16; I Tim. 2:4; II Pet. 3:9 we know He calls all humans, at some level, to Himself. But, they must respond (i.e., subjunctive mood).
The terms "many" and "all" are biblically parallel (compare Isa. 53:6, "all" with Isa. 53:11,12, "many" or Rom. 5:18, "all" with Rom. 5:19, "many"). God's heart beats for a lost humanity made in His image (cf. Gen. 1:26-27), created for fellowship with Him (cf. Gen. 3:8)!
2:40 "with many other words" This is textual evidence that the sermons recorded in Acts are summaries. This is also true of Jesus' teaching and preaching in the Gospels. We presuppositionally affirm the inspiration and accuracy of these summaries. The first century world was accustomed to oral presentations and their retention.
▣ "solemnly testified" This Greek term (dia plus marturomai) is popular with Luke (cf. 2:40; 8:25; 10:42; 18:5; 20:21,23,24; 23:11; 28:23; Luke 16:28). The gospel has an urgency and ultimacy that cannot be ignored in either proclamation or hearing.
▣ "kept on exhorting them" Man must respond to God's offer in Christ (cf John 1:12; 3:16; Rom. 10:9-13). This is the paradox of God's sovereignty and human free will (cf. Phil. 2:12-13).
NASB, NKJV"Be saved"
NRSV, TEV,
NJB"Save yourselves"
The inflected form of this term is aorist passive imperative, but as you can tell, NRSV, TEV, and NJB translate it as middle voice. This is the theological tension concerning salvation (cf. Phil. 2:12-13). Is it all of God, or must the hearer allow God to work in his/her life?
The Greek term "saved" (sōsō) reflects a Hebrew concept (yasha, BDB 446, cf. Exod. 14:30) of physical deliverance (cf. James 5:15,20), while in the NT usage it takes on the connotation of spiritual deliverance or salvation (cf. James 1:21; 2:14; 4:12).
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
▣ "this perverse generation" This may be an allusion to Deut. 32:5 and Ps. 78:8. The OT root for the terms "right," "righteous," "just," "justice" was "a river reed" (see Special Topic at 3:14). It became a construction metaphor, a measuring reed, or straight standard. God chose this metaphor to describe His own character. God is the standard! Most of the words for sin in Hebrew and Greek refer to a deviation from this standard (i.e., crooked, perverse). All humans need to be saved and restored.
2:41
NASB"received"
NKJV"gladly received"
NRSV"welcomed"
TEV"believed"
NJB"accepted"
This is an aorist middle participle of apodechomai. Louw and Nida, Greek-English Lexicon, list three uses of this term (cf. vol.2, p. 28).
1. welcome a person
2. accept something or someone as true and respond appropriately
3. acknowledge the truth or value of something or someone
Luke uses this word often (cf. Luke 8:40; 9:11; Acts 2:41; 18:27; 24:3; 28:30). The gospel is a person to be welcomed, truth about that person to believe, and a life like that person's to live. All three are crucial.
▣ "were baptized" Baptism was a religious expectation for Jews as they entered the temple. Proselytes were self-baptized. This was an expected religious event for these hearers but with new meaning. Jesus was baptized (Matt. 3:13-17); Jesus commanded us to baptize (Matt. 28:19)—that settles that! The NT knows nothing of unbaptized believers. It seems to me that this was a clear break with Judaism and the start of the new people of God (i.e., the Church, cf. Gal. 6:16).
▣ "three thousand souls" This is a round number, but a large number. Peter's message struck home to these eyewitnesses. They were ready to make the leap of faith required to believe.
1. Jesus was the Messiah
2. the Messiah was meant to suffer
3. faith in Him was the only way to forgiveness
4. baptism was appropriate
This required a decisive, immediate, life-changing decision (as it does today)! See Special Topic: Kerygma at 2:14.
2:42 "They were continually devoting themselves" Luke uses this concept often (cf. 1:14; 2:42,46; 6:4; 8:13; 10:7). Notice the things they did when together:
1. teaching (cf. 2:42; 4:2,18; 5:21,25,28,42)
2. fellowship
3. breaking of bread (i.e., this possibly refers to the Lord's Supper, see note at v. 46)
4. prayer (cf. vv. 43-47)
These are the things we must teach new believers! These new converts were hungry for truth and community. See Special Topic following.
NASB (UPDATED) TEXT: 2:43-47
43Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44And all those who had believed were together and had all things in common; 45and they began selling their property and possessions and were sharing them with all, as anyone might have need. 46Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, 47praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.
2:43-47 This seems to be the first of many editorial comments by Luke (i.e., 6:7; 9:31; 12:24; 16:5; 19:20). See Introduction, "Purpose and Structure," A.
2:43 "Everyone kept feeling a sense of awe" This is an imperfect passive (deponent) indicative. We get the English "phobia" from this term "awe" or "fear." God's presence and power caused a holy atmosphere, even unsaved sinners were aware of the sacredness of the time and place!
2:44 "all those who had believed" See note at 3:16.
▣ "and had all things in common" This early experiment in "community" was not successful (cf. 4:32-5:11). It was not meant to be a universal principle, but an attempt at a loving, mutually supportive community or faith. This is a good example that not everything recorded in the Bible is meant to be universally implemented! These early believers had a great love for one another. Oh, that we could regain this love and sense of the presence and power of God among us (cf. John 17:11,21,22,23)!!
2:46 "with one mind" The early church was characterized by this unity of purpose (cf. 1:14; 2:46; 4:24; 5:12). This is not to say that they agreed on everything, but that their hearts and minds were knit together in kingdom priorities instead of personal preferences or agendas.
▣ "in the temple" They probably met in "Solomon's portico" (cf 3:11; 5:12). Jesus taught there (cf. John 10:23). Solomon's Portico or porch was a covered colonnade along the east side of the outer court of the Gentiles in Herod's Temple (cf. Josephus' Antiq. 15.11.3). Rabbis taught there. People regularly gathered there to hear teaching.
Notice the early church attended the temple and probably the local synagogues until the rabbis instituted a curse formula (about a.d. 70), which forced synagogue members to curse Jesus. This caused the break between the church and Judaism. The early believers maintained their weekly worship, but also met on Sunday to commemorate Jesus' resurrection. Remember, Jesus Himself met with the disciples, three Sunday nights in a row.
▣ "breaking bread from house to house" If "breaking bread" was a technical designation for the Lord's Supper (cf. Luke 22:19 and esp. in contexts of agape meals [I Cor. 11:17-22; II Pet. 2:13-14; Jude v. 12] in the early church, ex. Acts 20:7), then this refers to daily communion in local homes (but it must be admitted that it is also used of a regular meal in Luke 24:30,35). Be careful of your dogmatic denominational traditions about the when, where, frequency, and form of the Lord's Supper. The heart is the key!
NASB"gladness and sincerity of heart"
NKJV"gladness and simplicity of heart"
NRSV"glad and generous hearts"
TEV"glad and humble hearts"
NJB"glad and generously"
The variety of the translations of the second term shows the difficulty of translating aphelotēs. Literally it meant smooth or plain, but it was used metaphorically for "simple," "sincere," or "humble" (Louw and Nida). See SPECIAL TOPIC: THE HEART at 1:24.
2:47
NASB, NKJV"having favor with all the people"
NRSV"having the goodwill of all the people"
TEV"enjoying the goodwill of all the people"
NJB"were looked up to by everyone"
This phrase refers to the acceptance of the early Christians by the people of Jerusalem. All the different types and levels of society thought well of these first believers. Christians were not a threat to Roman authority or to the Roman peace (one purpose of Acts). There was no break with rabbinical Judaism at the beginning of the church.
▣ "the Lord was adding" This is an imperfect active indicative. The Bible emphasizes the sovereignty of God. Nothing happens apart from God's will. Nothing surprises God. However, this OT way of asserting monotheism (i.e., one causality, see Special Topic at 2:39) has been misunderstood. I would like to insert two Special Topics, one on the need for balance and one on covenant. I hope this brings light, not heat!
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
NASB, NRSV"to their number"
NKJV"to the church"
TEV"to their group"
NJB"to their community"
The phrase epi to auto is used in Classical Greek and Koine Greek (Septuagint and Acts 1:15; 2:1,47; I Cor. 11:20; 14:23), meaning "coming together" (Metzger, Textual Commentary, p. 305). Here in the NT it refers to a church meeting. Therefore, the Lord added to the church (i.e., the gathering) daily. This shows the lifestyle evangelism of these first generation believers!
▣ "those who were being saved" The phrase "Lord (God or Christ) was adding," used earlier in v. 46, is an imperfect active indicative, but this phrase is a present passive participle. The expressed agent of the passive voice is the Lord. The "saved" are in a process. Salvation starts with belief/trust/faith (i.e., John 1:12; 3:16; Rom. 10:9-13). Salvation is a relationship initiated by God/Spirit (cf. John 6:44,65), but it must be an ongoing experience. It is not a ticket to heaven or a life insurance policy; it is a daily, growing, faith relationship. See Special Topic: Greek Verb Tenses Used for Salvation at 2:40.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Outline Peter's sermon
2. What was the purpose of Pentecost?
3. How did Joel's prophecy relate to this context?
4. Describe Peter's use of Old Testament passages.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV | NRSV | TEV | NJB |
The Lame Man Healed at the Gate of the Temple | A Lame Man Healed | Healing at the Beautiful Gate | A Lame Beggar is Healed | The Cure of a Lame Man |
3:1-10 | 3:1-10 | 3:1-10 | 3:1-10 | 3:1-10 |
Peter's Speech in Solomon's Portico | Preaching in Solomon's Portico | Peter's Preaching | Peter's Message in the Temple | Peter's Address to the People |
3:11-26 | 3:11-26 | 3:11-16 | 3:11-16 | 3:11-16 |
3:17-26 | 3:17-26 | 3:17-24 | ||
3:25-26 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
In chapters 3-5 there is tension in Jerusalem over Jesus' teaching and the Apostle's miracles. The time frame for the first five chapters is about one year.
A. Peter and John heal the lame man, 3:1-4:31 ( an example of Acts 2:43)
1. the healing itself
2. Peter's second sermon explaining the healing
3. the reaction and trial (Peter's third sermon, given to the Sanhedrin)
4. the persecution begins
B. An attempt at communal life, Acts 4:32-5:11
1. the early unity of believers (an example of Acts 2:43-47)
2. the problems with Ananias and Sapphira
C. The early church's relations with rabbinical Judaism, 5:12-42
1. the life of the church
2. the jealousy of the Sanhedrin
3. the intercession of an angel
4. Peter's fourth sermon
5. the reaction and punishment
TITLES FOR JESUS IN CHAPTERS 3-4
A. Jesus Christ the Nazarene, 3:6; 4:10
B. His Servant Jesus, 3:13,26; 4:27
C. The Holy and Righteous One, 3:14 (cf. 2:27)
D. The Prince of Life, 3:15
E. The Christ, 3:18,20; 4:10 (cf. "Lord and Christ," 2:36)
F. Prophet, 3:22
G. Possibly an allusion to the title "Seed of Abraham," 3:25-26
H. The Cornerstone, 4:11
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-10
1Now Peter and John were going up to the temple at the ninth hour, the hour of prayer. 2And a man who had been lame from his mother's womb was being carried along, whom they used to set down every day at the gate of the temple which is called Beautiful, in order to beg alms of those who were entering the temple. 3When he saw Peter and John about to go into the temple, he began asking to receive alms. 4But Peter, along with John, fixed his gaze on him and said, "Look at us!" 5And he began to give them his attention, expecting to receive something from them. 6But Peter said, "I do not possess silver and gold, but what I do have I give to you: In the name of Jesus Christ the Nazarene – walk!" 7And seizing him by the right hand, he raised him up; and immediately his feet and his ankles were strengthened. 8With a leap he stood upright and began to walk; and he entered the temple with them, walking and leaping and praising God. 9And all the people saw him walking and praising God; 10and they were taking note of him as being the one who used to sit at the Beautiful Gate of the temple to beg alms, and they were filled with wonder and amazement at what had happened to him.
3:1 "Peter and John were going up to the temple" This is an imperfect active indicative. It was the habit of all of the early disciples to go to the Temple daily (cf. Luke 24:53; Acts 2:46). The original followers of Jesus in Palestine worshiped
1. in the Temple (at least on special days if not daily)
2. in the local synagogue (every Sabbath)
3. with believers on Sunday
This was the pattern for a long period of time. These believers saw no division between their faith in Jesus as the Promised Messiah and Judaism. They saw themselves as the "people or congregation of Israel." This is why they chose the name ekklesia for their group. In the Septuagint this is how the Hebrew covenantal phrase, "the congregation (qahal) of Israel" was translated.
The Jews took official action after the fall of Jerusalem and instituted an oath formula (rejecting Jesus as the Messiah) to restrict membership in the local synagogues. This is when the church solidified its day of worship as Sunday (the day to commemorate Jesus' resurrection; the day Jesus appeared three times to the disciples in the Upper Room).
John is often identified with Peter in Acts (cf. 1:13; 3:1,3,4,11; 4:13,19; 8:14). It is surely possible that the early church in Jerusalem had groups of leaders which represented different perspectives and emphases of the gospel. Possibly Peter and John were more open to Gentile evangelism (cf. vv. 8,10), while James (the half-brother of Jesus) was more identified with a conservative Jewish element. All this changed to some extent after the Jerusalem Council of Acts 15.
▣ "at the ninth hour, the hour of prayer" This would denote nine hours after sunrise. The Jews (i.e., Pharisees) had traditionally prayed each day at 9 a.m., 12 noon, and 3 p.m. (possibly based on Ps. 55:17). This text refers to the time of the evening sacrifice, which was 3 p.m. (the morning sacrifice was at 9 a.m.). Many people would have been in the temple at this time (cf. 10:30).
3:2 "a man who had been lame from his mother's womb" All of the regular attenders of the Temple knew of this man's condition ("was being carried repeatedly" is an imperfect passive); therefore, there was no chance of a trick being involved in the healing (cf 3:10; 4:22). This was a fulfillment of OT Messianic prophecy (cf. Isa. 35:6). The Jews wanted a sign; Jesus gave them many, now they have another if they only had eyes to see.
Here is the shocking paradox of the sick sitting daily at the house of God. As a matter of fact, there was even a prohibition against these kinds of people actively participating in worship (i.e., serving as priests, cf. Lev. 21:16-24). The gospel offers a new day. Even an Ethiopian (no race barriers) eunuch (no physical barriers) is welcome in the new kingdom (cf. 8:26-40).
▣ "the gate of the temple which is called Beautiful" The exact location of this gate is uncertain. It was possibly the Nicanor Gate which was made of Corinthian brass (Flavius Josephus, Antiq. 15.11.3; Wars 5.5.3). It led from the Court of the Gentiles to the Court of the Women. It was on the eastern side of the temple, facing the Mount of Olives, close to Solomon's Portico.
▣ "to beg alms of those who were entering" Almsgiving, or giving to the poor, was a required part of the Jewish faith (cf. Matt. 6:1-4; Luke 11:41; 12:33; Acts 10:2,4,31; 24:17). Usually money was collected weekly in the local synagogues and then food distributed, but apparently some begged daily in the Temple area itself.
3:3 The man's motive was originally only monetary (cf. v. 5).
3:4 "fixed his gaze on" See note at 1:10.
▣ "look at us" They wanted his undivided attention (blepō is in an aorist active imperative form).
3:5 The Apostles were not monetarily wealthy men, but they had access to the spiritual resources of God (cf. v. 6).
3:6 "In the name of Jesus Christ" "Name" is a Hebrew idiom which speaks of one's character (cf. Luke 9:48,49; 10:17; 21:12,17; 24:47, see Special Topic at 2:21). This must have been shocking to this man. Jesus was a recently condemned and crucified criminal, whom this stranger (i.e,. Peter) was calling "the Messiah" (i.e., "The Christ," which is the Greek translation, see Special Topic at 2:31).
▣ "The Nazarene" See Special Topic at 2:22.
▣ "walk" This is a present active imperative. Peter and John, like Jesus, used a chance encounter to demonstrate God's love and power and also to confirm the gospel message (cf. v. 9). This healing drew the attention of the Jewish worshipers (cf. v. 12ff).
3:7 This is an eyewitness account of several related events. Someone who was there told Luke about this in vivid, detailed terms.
▣ "immediately" This is the Greek term parachrēma. Luke uses it ten times in his Gospel and six times in Acts (cf. 3:7; 5:10; 12:23; 13:11; 16:26,33). It is used only twice in Matthew and nowhere else in the NT. It is used several times in the Septuagint. Luke uses idioms and terms from this Greek translation of the Hebrew OT often. He must have known the OT well, possibly from his contact with the Apostle Paul or involvement in Christian catechism with new believers.
3:8 "With a leap he stood upright" This is a present middle participle (cf. v. 9). This man began walking all around this section of the Temple. What an opportunity to share the Good News!
3:10 They knew this man (imperfect active indicative, they began to recognize him). He was no stranger or visitor. They had seen him at the gate day after day, and passed by! However, Jesus' representatives did not just pass by, they acted in Pentecostal power!
▣ "they were filled" Luke uses this term often (see full note at 5:17). Humans can be "filled" with many things (i.e., characterized by):
1. the Holy Spirit, Luke 1:15,41,67; Acts 2:4; 4:8,31; 9:17; 13:9
2. rage, Luke 4:28; 6:11
3. fear, Luke 5:26
4. wonder and amazement, Acts 3:10
5. jealousy, Acts 5:17; 13:45
6. confusion, Acts 19:29
Peter and John wanted these who were amazed (he got their attention) to be filled with the gospel!
▣ "wonder and amazement" These things are also common in Luke's writings.
1. wonder, thambos, Luke 3:6; 5:9; Acts 3:10 and ekthambos in 3:11
2. amazement
a. ekstasis, Luke 5:26; Acts 3:10; 10:10; 11:5; 22:17
b. existēmi, Luke 2:47; 8:56; 24:22; Acts 2:7,12; 8:9,11; 9:21; 10:45; 12:16
God's love and acts always cause amazement (these Greek words were used in the Septuagint for fear and awe of God, cf. Gen. 15:12; Exod. 23:27; Deut. 28:28).
NASB (UPDATED) TEXT: 3:11-16
11While he was clinging to Peter and John, all the people ran together to them at the so-called portico of Solomon, full of amazement. 12But when Peter saw this, he replied to the people, "Men of Israel, why are you amazed at this, or why do you gaze at us, as if by our own power or piety we had made him walk? 13The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Jesus, the one whom you delivered and disowned in the presence of Pilate, when he had decided to release Him. 14But you disowned the Holy and Righteous One and asked for a murderer to be granted to you, 15but put to death the Prince of life, the one whom God raised from the dead, a fact to which we are witnesses. 16And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see and know; and the faith which comes through Him has given him this perfect health in the presence of you all."
3:11 "while he was clinging to Peter" This is a present active participle. I would imagine he was holding on to Peter as Mary held on to Jesus in the garden (cf. John 20:16-17).
▣ "the portico of Solomon" This was a long covered area along the eastern side of the court of the Gentiles (cf. Josephus' Antiq. 20.9.7). The roof was supported by many columns. It got its name from the fact that the old foundations of Solomon's temple were located in the same general area. Jesus taught there often (cf. John 10:23).
3:12 "when Peter saw this" They saw the amazement and curiosity of the crowd and took advantage (cf. Col. 4:3; II Tim. 4:2) of the opportunity to share the gospel (i.e., the second sermon of the new church).
▣ "Men of Israel" Peter called them this in 2:22. Peter is still addressing Jews.
▣ "why. . .why" Peter asked why they were surprised by a miraculous healing. Had not Jesus performed these kinds of miracles during the last week of His life?
Also, why did they look at Peter and John so admiringly, as if they did it? This was a sign of the trustworthiness of the gospel and the power of the name of the resurrected Messiah.
The Spirit performed this miracle for several reasons.
1. to confirm the leadership of Peter and John
2. to help a needy man
3. to witness to the Jews at the Temple
3:13 "The God of Abraham, Isaac and Jacob" This shows that Jesus' ministry and the gospel were vitally connected to the Covenant God and Covenant people of the Old Testament (cf. Exod. 3:6,15; Luke 20:37).
Christianity must be characterized as the true fulfillment of Judaism (cf. Matt. 5:17-19). Many Jews would see it as a perversion, but NT writers saw it as a fulfillment. The followers of Jesus are the promised fruition of the "new covenant" of Jer. 31:31-34 (cf. Gal. 6:16). Israel did not complete her missionary task of being a kingdom of priests for the world (cf. Exod. 19:5-6; I Pet. 2:5,9; Rev. 1:6). The church has been given the mandate (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). God's goal is the restoration of His image in mankind, so that His initial purpose of fellowship can be accomplished. If there is only one God (i.e., monotheism, see Special Topic at 2:39), then there cannot be a special people, only servants to serve God's universal purposes with all humanity (see Special Topic at 1:8).
▣ "has glorified" This term can be understood in several ways.
1. the immediate context to the healing of the lame man in His name
2. the larger context of Peter's sermon to Jesus being resurrected and thereby glorified
3. the OT context to Jesus as the coming Messiah
4. in John's Gospel this term is always used by Jesus Himself for His crucifixion (cf. 7:39; 12:10,23; 13:31-32; 16:14; 17:1).
▣ "His servant" The term "servant" (pais used regularly in the LXX)
1. an honorific title in the OT used for Jacob, Moses, Joshua, and David (cf. Psalm 105; Luke 1:69)
2. in the Servant Songs of Isaiah (i.e., 42:1-5; 49:1-7; 50:4-11; 52:13-53:12)
3. the nation of Israel (cf. 41:8-9; 42:19; 43:10; 44:1,21; also LXX seen in Luke 1:54)
4. God's Messiah (cf. 42:1; 52:13; 53:11)
5. Pais is used of Jesus as the Servant/Messiah in Acts 3:13,26; 4:27,30
There is not a clear distinction between the corporate and individual aspect, especially in the last Song (i.e., Isa. 52:13-53:12). In context it cannot refer to Israel.
1. the nation cannot be the innocent one who brings redemption because the nation deserves the judgment (cf. Isa. 41:18-22; 53:8d)
2. the Septuagint changes "you" in Isa. 52:14 to "Him" (also in v. 15). The Jewish translators before Jesus' birth (possibly 250-150 b.c.) saw this text as Messianic and individual.
▣ "Jesus" When the name Jesus is used by itself, it usually emphasizes His humanness (cf. v. 6).
▣ "whom you delivered and disowned" The "you" is emphatic! It was not only the Jewish leaders who were responsible for Jesus' death (cf. v. 17; 2:23). Peter makes a specific reference to the crowd's responses before Pilate (cf. Luke 23:18-25). It is possible some of these may have been there, but Peter addresses this crowd as if they were responsible as a group (cf. v. 15). God's chosen people (Jews) "delivered" and "disowned" God's Messiah (cf. John 1:11).
▣ "Pilate" See Special Topic below.
▣ "when he had decided to release Him" This refers to Luke 23:4,14,22, where Pilate says three times, "I find no guilt in Him," as well as the three times he tried to release Him (cf. Luke 23:16,20,22). Many scholars believe Acts was written to show that Roman officials did not find Jesus treasonous. Pilate was forced by the Jewish leadership to do that which he was reluctant to do himself.
3:14 "the Holy and Righteous One" This states clearly the innocence and sinlessness of Jesus. The trial was a farce. This is another OT Messianic title (cf. Isa. 53:11; Acts 7:52; 22:14; John 6:69). The demons called Jesus the Holy One of God in Mark 1:24; Luke 4:34. See Special Topics following.
▣ "and asked for a murderer" It is so ironic that Barabbas was guilty of the exact crime they accused Jesus of—sedition (cf. Luke 23:18-19, 23-25).
3:15 "but put to death" It is surprising that in the many texts which mention Jesus' death (cf. 2:23,36; 3:15; 4:10; 5:30; 7:52; 10:39; 13:28) in Acts very little is developed along the lines of Gen. 3:15 or Isaiah 53.
There is also variety in how His death is phrased.
1. nailed to a cross – 2:23
2. crucified – 2:36; 4:10
3. put to death – 3:15; 13:28
4. put to death by hanging Him on a cross – 5:30; 10:39
5. killed – 7:52
The resurrection is emphasized but not substitutionary atonement.
NASB, NKJV"the Prince of life"
NRSV, NIV"the Author of life"
TEV"the one who leads to life"
NJB"the prince of life"
Moffatt"the pioneer of life"
This title reflects one of the three possible meanings of archēgos:
1. the author or originator (cf. NRSV, Heb. 2:10; 12:2)
2. the agent of creation (cf. John 1:3; I Cor. 8:6; Col. 1:16; Heb. 1:2)
3. the one who goes first, a trail blazer (cf. TEV, NEB, Moffatt, Acts. 5:31)
The term is an obvious contrast to "murderer" (v. 14). See Special Topic below.
SPECIAL TOPIC: AUTHOR/LEADER (ARCHĒGOS)
▣ "God raised from the dead" Usually in the NT it is the Father who raises the Son from the dead as a sign of His approval of Jesus' life, teachings, and substitutionary death. The NT also affirms that all three persons of the Trinity were active in Jesus' resurrection:
1. the Spirit (cf. Rom. 8:11)
2. the Son (cf. John 2:19-22; 10:17-18)
3. the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)
This is a major theological aspect of the Kerygma (see Special Topic at 2:14). If this is not true, all else is not true (cf. I Cor. 15:12-19).
▣ "a fact to which we are witnesses" This is either
1. an emphasis on primary source material; these hearers were eyewitnesses (cf. 2:22)
2. a reference to the Apostles and disciples in the Upper Room (cf. 1:22; 2:32)
In context number 2 seems best.
3:16 "on the basis of faith" This same phrase occurs in Phil. 3:9. The Greek term "faith" (pistis) can be translated into English as "faith," "trust," or "believe." It is humanity's conditional response to God's unconditional grace (cf. Eph. 2:8-9). It is basically the believer's trusting in the trustworthiness of God (i.e., His character, His promises, His Messiah) or faithing God's faithfulness! It is difficult in the healing accounts of the Gospels and Acts to document the spiritual (i.e., covenantal) side of the event. Those healed are not always "saved" (cf. John 5). See Special Topic below.
The Greek preposition used in this phrase, eis (cf. Phil. 3:9), is rare when used on one's faith in Christ (similar expression in Acts 2:38). Usually one of several prepositions is used.
1. dia – Rom. 3:22,25,30; Gal. 2:16; 3:14,26; Eph. 2:8; 3:12,17; Col. 2:12; II Tim. 3:15; I Pet. 1:5
2. ek – Rom. 9:30; 14:23; Gal. 3:8,9,22; 5:5; James 2:24
3. en –I Cor. 16:13; II Cor. 13:5; Gal. 2:20; I Tim. 3:13
4. both eis and ek are used in Rom. 1:17
There was not standardized phrase to express "saving faith."
SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteuō, [verb], Pistos [adjective])
NASB (UPDATED) TEXT: 3:17-26
17"And now, brethren, I know that you acted in ignorance, just as your rulers did also. 18But the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled. 19Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; 20and that He may send Jesus, the Christ appointed for you, 21whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time. 22Moses said, ‘The Lord God will raise up for you a prophet like me from your brethren; to Him you shall give heed to everything He says to you. 23And it will be that every soul that does not heed that prophet shall be utterly destroyed from among the people.' 24And likewise, all the prophets who have spoken, from Samuel and his successors onward, also announced these days. 25 ‘It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, And in your seed all the families of the earth shall be blessed.' 26For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways."
3:17 "I know that you acted in ignorance" This reflects Jesus' words from the cross (cf. Luke 23:34). However, even in their ignorance, the people were still spiritually responsible! In some ways this excuse was a way to help people accept their own responsibility (cf. 13:27; 17:30; 26:9; I Cor. 2:8). For a good discussion of the concept see Millard Erickson, Christian Theology, 2nd ed., pp. 583-585.
▣ "just as you rulers did also" Luke often makes a distinction between the people and their rulers (cf. Luke 7:29-30; 23:35; Acts 13:27; 14:5). The real issue in trying to do this may be the mutual responsibility of both groups. Often it is asserted that Jesus does not condemn Jews as a whole, but their illegal (i.e., not of Aaronic descent) leaders. It is surely difficult to know if the cursing of the fig tree (cf. Mark 11:12-14,20-24) and the parable of the unjust vineyard tenants (cf. Luke 20:9-18) are condemnations of Judaism of the first century or only its leaders. Luke asserts it is both!
3:18 "announced beforehand" The gospel was no afterthought with God, but His eternal, purposeful plan (cf. Gen. 3:15; Mark 10:45; Luke 22:22; Acts 2:23; 3:18; 4:28; Rom. 1:2, see Special Topic at 1:8). The early sermons in Acts (the kerygma, see Special Topic at 2:14) present Jesus as the fulfillment of OT promises and prophecies.
There are several aspects of the Kerygma (i.e., the major theological aspects of the sermons in Acts) expressed in these verses.
1. faith in Jesus is essential
2. Jesus' person and work were prophesied by OT prophets
3. the Messiah must suffer
4. they must repent
5. Jesus is coming again.
▣ "God announced beforehand by the mouth of all the prophets" Jesus fulfilled OT prophecy (cf. v. 34, Matt. 5:17-48). I think Jesus Himself showed the two on the road to Emmaus (cf. Luke 24:13-35) the OT prophecies that pertained to His suffering, death, and resurrection. They shared this with the Apostles, who made it part of their preaching (cf. Luke 24:45).
▣ "Christ" This is the Greek translation of the Hebrew word " Messiah" (see Special Topic at 2:31), which means Anointed One. This refers to God's special agent whose life and death would inaugurate the new age of righteousness, the new age of the Spirit.
The affirmation that Jesus was/is the Christ/Messiah promised by YHWH becomes a recurrent theme of the preaching of Acts.
1. Peter – 2:31; 3:18; 5:42; 8:5
2. Paul – 9:22; 17:3; 18:5,28
▣ "suffer" This was alluded to in several OT texts (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zech. 12:10). This aspect of a suffering Messiah is what surprised the Jews (cf. I Cor. 1:23). They were expecting a conquering general (cf. Rev. 20:11-16). This was a recurrent theme of Apostolic sermons in Acts
1. Paul (cf. Acts 17:3; 26:23)
2. Peter (cf. Acts 3:18; I Pet. 1:10-12; 2:21; 3:18)
3:19 "repent and return" The Greek term "repent" means a change of mind. This is an aorist active imperative of metanoeō. The Hebrew term for repentance means "change of action" ("return" [emistrephō] may reflect the Hebrew "turn" shub, cf. Num. 30:36; Deut. 30:2,10) in the Septuagint. Repentance is a necessary covenant item in salvation along with faith (cf. Mark 1:15 and Acts 3:16,19; 20:21). Acts mentions it often (cf. Peter – 2:38; 3:19,26 and Paul – 14:15; 17:30; 20:21; 26:20). Repentance is indispensable (cf. Luke 13:3 and II Peter 3:9). It is basically a willingness to change. It is a both a human volitional act and a gift of God (cf. Acts 5:31; 11:18; II Tim. 2:25). See Special Topic at 2:38.
▣ "sins may be wiped away" This term means "to erase"; "blot out"; or "wipe away" (cf. Col. 2:14; Rev. 3:5; 7:17; 21:4). What a promise! In the ancient world ink was acid and was, therefore, impossible to erase. This is a true miracle of God's grace (cf. Ps. 51:1; 103:11-13; Isa. 1:18; 38:17; 43:25; 44:22; Jer. 31:34; Micah 7:19). When God forgives, God forgets (erases)!
▣ "times of refreshing" The Greek term (anapsuchō, anapsuxis) basically means "breathing space, relaxation, relief" (Baker, Arndt, Gingrich, and Danker, A Greek-English Lexicon, p. 63), "refresh by air," or "treat a wound with air" (Kittle, Theological Dictionary of the New Testament, vol. 9, p. 663). The metaphorical extension is physical or spiritual refreshment or restoration.
In the Septuagint it is used of regaining physical strength after a battle (cf. Exod. 23:12; Jdgs. 15:19; II Sam. 16:14) or emotional refreshment as in I Sam. 16:23.
Peter's reference seems to be to an OT promise, but this phrase is not used in the OT. For desert people expanse was identified with freedom and joy, while closed in spaces were a sign of distress and trouble. God was going to bring a widening, refreshing period of spiritual activity. This Messianic activity had come in the gospel. The "times of refreshing" had come in Jesus of Nazareth. However, the coming consummation would bring the new age of the Spirit. In this specific context Peter is referring to the Second Coming. This phrase seems to be parallel to "the period of restoration" (v. 21). See Special Topic: Kerygma at 2:14.
3:20 "He may send Jesus" This is an aorist active subjunctive, which denotes an element of contingency. The actions of Peter's hearers, in some sense, determined the time of spiritual consummation (cf. F. F. Bruce, Answers to Questions, where he links Acts 3:19-21 with Rom. 11:25-27, p. 201).
The juxtaposition of "Jesus" next to "the Christ/the Messiah" seems to imply that Peter is specifically asserting the Messiahship of Jesus of Nazareth. Later in the NT, "Lord," "Jesus," and "Christ" occur often, more as a combined referent to Jesus (i.e., the Lord Jesus Christ) than an emphasis on the title Messiah. This is especially true in predominately Gentile churches.
▣ "the Christ appointed for you" This verb is a perfect passive participle. This same term is used of God's fore-choice in 10:41; 22:14; 26:16; Jesus' coming and dying has always been God's eternal redemptive plan (cf. 2:23; 3:18; 4:28; 13:29).
In the Septuagint this term reflects a choice, but without the foreknowledge (i.e., for Luke "pro" means before, cf. Exod. 4:13 and Josh. 3:12), which is obvious in this word's usage in Acts. It does convey that sending Jesus was God's choice of blessing and redemption!
3:21
NASB, NKJV"whom heaven must receive"
NRSV"who must remain in heaven"
TEV, NIV"He must remain in heaven"
NJB"whom heaven must keep"
The subject of this phrase is "heaven"; the object is "whom" (i.e., Jesus). There are two verbals in this phrase. The first is dei, from deō, which means "it is necessary" or "it is proper." See full note at 1:16.
The second is an AORIST MIDDLE (deponent) infinitive of dechomai. Harold K Moulton, The Analytical Greek Lexicon Revised says in this context it means "to receive into and retain" (p. 88). You can see how the English translations pick up on the contextual aspect. Luke uses this term more than any other NT writer (13 times in Luke and 8 times in Acts). Words must be defined in light of contextual usage and implication, not etymology. Lexicons (dictionaries) only denote usage. They do not set definition!
NASB"until"
NKJV, NRSV,
TEV"until"
NJB"til"
This word is in the Greek UBS4 text. I do not know why NASB, 1995 edition, put it in italics, which is the way to show it is not in the Greek text, but supplied for English readers to understand.
In the 1970 edition of NASB, the "the" is in italics and not "until," which is correct.
▣ "period of restoration of all things" This refers to recreation (cf. Matt. 17:11; and especially Rom. 8:13-23). The evil of human rebellion in Genesis 3 is nullified and creation is restored; fellowship with God is reestablished. The initial purpose of creation is finally fulfilled.
▣ "about which God spoke by mouth of His holy prophets from ancient times" Mark's Gospel begins with a quote from Mal. 3:1. Matthew 1:22-23 refers to the prophecy of Isa. 7:14. Luke used this same phrase in Luke 1:70. One aspect of the Kerygma (i.e., recurrent theological truths in the sermons in Acts, see Special Topic at 2:14) is that Jesus' birth, life, death, and resurrection fulfilled OT prophecy (cf. Matt. 5:17-19). Jesus' ministry was not an afterthought or Plan B. It was the predetermined plan of God (cf. 2:23; 3:18; 4:28; 13:29, see Special Topic at 1:8). All things are working out to the fulfillment of the total restoration of God's will for creation.
3:22 "Moses said" The title "The Prophet" was used of the coming Messiah (cf. Deut. 18:14-22; esp. 15,18; John 1:21,25). This documentation of Jesus from the Law of Moses (i.e., the most authoritative part of the OT canon for Jews, both Sadducees and Pharisees) would have been very important to these Jewish hearers. Jesus has always been God's plan of redemption (i.e., Gen. 3:15). He came to die (cf. Mark 10:45; II Cor. 5:21).
3:23 This was a serious word of warning. It is an allusion to Deut. 18:19. Rejection of Jesus was, and still is, a serious, eternal matter.
This allusion to Deut. 18:14-22 also has some significant theological insights.
1. Notice both the individual and corporate aspects. Each individual soul must personally respond to the Messiah. It is not enough to be a part of the corporate body of Israel.
2. The phrase "utterly destroyed" is an allusion to "holy war." God will prune His own vine (i.e., Israel, cf. John 15; Rom. 9-11). Those who reject "the Prophet" are rejected by God. The issue of salvation is one's faith response to God's Messiah. Family, race, ethics, and meticulous performance of rules are not the new covenant criteria of salvation, but faith in Christ (cf. I John 5:12).
3:24 "Samuel" In the Jewish canon he (i.e., I Samuel) is considered one of the "Former Prophets," a part of the second division of the Hebrew canon. Samuel was called a prophet in I Sam. 3:20 and also a seer (i.e., another term for prophet) in I Sam. 9:9; I Chr. 29:29.
▣ "these days" The "time of refreshing" (v. 20) and "the period of restoration of all things" (v. 21) refer to the consummation of the Kingdom of God at the return of Christ, but this phrase refers to the inauguration of the Messianic Kingdom, which occurred at the incarnation of Jesus at Bethlehem or at least to the whole period of the latter days, which is the time between Christ's two appearances on planet earth. The OT primarily understood only one coming of the Messiah. His first coming as the "Suffering Servant" (v. 18) was a surprise; His glorious return as military leader and judge was expected.
3:25 Peter addresses these Jews as the children of Abraham, the covenant people. However, these covenant people must respond in faith and repentance to Jesus and the gospel or they will be rejected (v. 23)!
The NT (new covenant) is focused in a person, not a racial group. In the very call of Abram there was a universal element (cf. Gen. 12:3). The universal offer has come in Christ and is available to all (i.e., Luke wrote primarily to Gentiles. His Gospel and Acts made this invitation repeatedly and specifically).
▣ "covenant" See SPECIAL TOPIC: COVENANT at 2:47.
▣ "all the families of the earth shall be blessed" This is a reference to God's promise to Abraham in Gen. 12:1-3. Notice the universal element also in Gen. 22:18. God chose Abraham to choose a people, to choose the world ( cf. Exod. 19:5-6; Eph. 2:11-3:13). See Special Topic at 1:8.
3:26 "For you first" The Jews, because of their Covenant heritage, have the first opportunity to hear and understand the message of the gospel (cf. Rom. 1:16; 9:5). However, they must respond in the same way as everyone else: repentance, faith, baptism, obedience, and perseverance.
▣ "raised up His Servant and sent Him" See note at 2:24 and 3:13.
▣ "to bless you" This is what God wants for all mankind (cf. Gen. 12:3). However, He sent Jesus to the lost sheep of the house of Israel first!
▣ "by turning every one of you from your wicked ways" Salvation involves a change of mind about sin with a resulting change of actions and priorities. This change is evidence of true conversion! Eternal life has observable characteristics!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is "the continual"?
2. Why was this healing so powerful"
3. Why was a suffering Messiah so shocking to the Jews?
4. Why does Luke quote Gen. 12:3?
5. Are Jews saved differently from Gentiles?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Peter and John Before the Council | Peter and John Arrested | Arrest and Release of Peter and John | Peter and John Before the Council | Peter and John Before the Sanhedrin |
4:1-4 | 4:1-4 | 4:1-4 | 4:1-4 | 4:1-4 |
Addressing the Sanhedrin | ||||
4:5-22 | 4:5-12 | 4:5-12 | 4:5-7 | 4:5-12 |
The Name of Jesus Forbidden | 4:8-12 | |||
4:13-22 | 4:13-22 | 4:13-17 | 4:13-17 | |
4:18-22 | 4:18-22 | |||
The Believers Pray for Boldness | Prayer for Boldness | The Believers Pray for Boldness | The Apostles' Prayer Under Persecution | |
4:23-31 | 4:23-31 | 4:23-31 | 4:23-30 | 4:23-26 |
4:27-31 | ||||
4:31 | ||||
All Things in Common | Sharing All Things | The Sharing of Goods
(4:32-5:6) |
The Believers Share Their Possessions | The Early Christian Community |
4:32-37 | 4:32-37 | 4:32-5:11 | 4:32-35 | 4:32 |
4:33 | ||||
4:34-35 | ||||
The Generosity of Barnabas | ||||
4:36-37 | 4:36-37 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. It is obvious the chapter divisions are inappropriate in Acts. Remember, chapter divisions, verse divisions, capitalization, paragraphing, and punctuation all are not original to the Greek text and, therefore, are the work of modern translation committees.
B. Verses 1-31 deal with the lame man's healing in chapter 3 and its consequences.
C. Verses 32-37 should go with chapter 5:1-11.
D. The problems of the early church continue and multiply, but so does the grace and power of the Spirit.
E. In dealing with Luke's emphasis on the loving, giving nature of the early church in Jerusalem, modern western interpreters must guard against a "capitalistic" bias. Luke seems to affirm voluntary mutuality. Acts cannot support communism nor capitalism because neither was known at that time. The text must be interpreted in light of its day, its author's intent, and its hearers' world.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-4
1As they were speaking to the people, the priests and the captain of the temple guard and the Sadducees came up to them, 2being greatly disturbed because they were teaching the people and proclaiming in Jesus the resurrection from the dead. 3And they laid hands on them and put them in jail until the next day, for it was already evening. 4But many of those who had heard the message believed; and the number of the men came to be about five thousand.
4:1 "the priests" This is the word used in the ancient uncial Greek manuscripts א, A, D, and E, but MS C has "high priests" (archiereis). The UBS4 gives the word "priests" a B rating (almost certain). The context of chapter 4 shows that opposition did not come from the High Priests (cf. v. 6).
In the OT the tribe of Levi (i.e., Moses and Aaron's tribe) was selected to serve YHWH in the stead of the "first born" (cf. Exodus 13). Within this tribe were certain families who served as
1. local teachers of the Law
2. temple servants
3. priests who officiated at the Temple, especially involved in the sacrificial procedures (cf. Leviticus1-7)
The special family from which the High Priest must come was the family of Moses and Aaron. This whole tribe did not receive a land allotment like the other tribes of Jacob/Israel. They had certain cities partially given to them (i.e., 48 Levitical cities, cf. Joshua 20). These Levitical families depended on the other tribes to support them through the Temple tithe and the third-year local tithe.
All of this changed when Rome took over Palestine. The office of High Priest was purchased from Rome. No longer was it an OT spiritual office, but a commercial, political power office.
The current High Priest was Caiaphas (cf. Matt. 26:3; Luke 3:2; John 18), but the real power behind the office was the former High Priest Annas (cf. Luke 3:2; John 18:13,24; Acts 4:6). This family was of the Sadducean sect of Judaism.
▣ "the captain of the temple guard" This was a special Levitical office which was next in power to the High Priest (cf. Josephus, Wars 6.5.3). He would have controlled the temple police (cf. I Chr. 9:11; Neh. 11:11; Luke 22:4,52; Acts 5:24,26). In Hebrew he was called "the man of the mountain of the house."
▣ "Sadducees" These were the rich, political leaders of the Sanhedrin.
4:2
NASB, NKJV"being greatly disturbed"
NRSV"much annoyed"
TEV"were annoyed"
NJB"extremely annoyed"
This rare Greek term (here a present middle [deponent] participle) means "to work hard at something." It is found only one other place in Acts (16:18). It is not found in the Septuagint, nor the Koine papyri from Egypt.
The Sadducean leadership was upset because the Christian leaders were teaching the crowds at the Temple in Jesus' name and proclaiming His resurrection (which Sadducees denied, as well as the theological concept of resurrections in general). It is also possible from the wording of v. 2 that the Apostles were not only asserting Jesus' resurrection, but the full implications of all believers' resurrection (cf. I Corinthians 15).
4:3 "they" In v. 2 the antecedent was Peter, John, and even possibly the healed lame man. In v. 3 the antecedent is the priests and temple police.
▣ "laid hands on them" This Greek verb has a wide semantic field, but Luke often uses it in this sense of arrest (cf. Luke 20:19; 21:12; Acts 5:18; 12:1; 21:27).
▣ "until the next day" Jewish law forbade a trial to be held after twilight. These leaders wanted this preaching/teaching stopped and stopped immediately. So they jailed them overnight somewhere on the Temple grounds, as opposed to a public jail (cf. 5:18).
4:4 "those who had heard. . .believed" Both of these verbals are aorist tense. Faith begins with hearing (cf. Rom. 10:17). Hearing the gospel results (with the Spirit's aid, cf. John 6:44,65; 16:8-11) in believing the gospel. See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at 2:40.
▣ "the number of men came to be about five thousand" Notice that this number does not include women and children. Often in the NT it is implied that the belief of the father extended to and included the whole family (cf 11:14; 16:15,31,33). The group in the upper room numbered about 120. At Pentecost 3,000 were added (cf. 2:41); now the number of believers was up to 5,000! The church in Jerusalem is growing rapidly!
NASB (UPDATED) TEXT: 4:5-12
5On the next day, their rulers and elders and scribes were gathered together in Jerusalem; 6and Annas the high priest was there, and Caiaphas and John and Alexander, and all who were of high-priestly descent. 7When they had placed them in the center, they began to inquire, "By what power, or in what name, have you done this?" 8Then Peter, filled with the Holy Spirit, said to them, "Rulers and elders of the people, 9if we are on trial today for a benefit done to a sick man, as to how this man has been made well, 10let it be known to all of you and to all the people of Israel, that by the name of Jesus Christ the Nazarene, whom you crucified, whom God raised from the dead—by this name this man stands here before you in good health. 11He is the stone which was rejected by you, the builders, but which became the chief cornerstone. 12And there is salvation in no one else; for there is no other name under heaven that has been given among men by which we must be saved."
4:5 "their rulers and elders and scribes" The Sanhedrin (i.e., the Council, 5:21, from the Jerusalem area; the Council of the elders, 22:5) was made up of seventy Jewish leaders. It was the highest political/religious body (which Rome allowed) within Judaism of Jesus' day. The concept was begun (i.e., Jewish tradition) by Ezra and the "men of the Great Synagogue." It is usually identified in the NT by the phrase, "the scribes, elders and high priests" (cf. Luke 23:13; Acts 3:17; 4:5,8; 13:27). See Special Topic following.
4:6 "Annas" His name in Greek is Hannas; Josephus calls him Hannanos (Jonathan). The name seems to come from the Hebrew "merciful" or "gracious" (hānān, BDB 336).
In the OT the high priesthood was for life and stayed in the lineage of Aaron. However, the Romans had turned this office into a political plumb, purchased by a Levitical family. The high priest controlled and operated the merchandising in the Court of the Women. Jesus' cleansing of the Temple angered this family.
According to Flavius Josephus, Annas was the High Priest from a.d. 6-14. He was appointed by Quirinius, governor of Syria and removed by Valerius Gratus. His relatives (5 sons and 1 grandson) succeeded him. Caiaphas (a.d. 18-36), his son-in-law (cf. John 18:13), was his immediate successor. Annas was the real power behind the office. John depicts him as the first person to whom Jesus is taken (cf. 18:13,19-22).
▣ "Caiaphas" He was appointed high priest by Valerius Gratus, procurator of Judea (cf. MS D, ‘Iōnathas, cf. NEB, NJB) from a.d. 18-36.
▣ "John" This may refer to "Jonathan," who Josephus tells us was also one of Annas' sons who became High Priest in a.d. 36 after Caiaphas. However, the UBS4 has ‘Iōannēs (i.e., John) as an A rating (certain); even the REB goes back to "John."
▣ "Alexander" Nothing is known about this man, but he, like John, was probably a member of Annas' family or a leading member of the Sadducean party.
4:7 "When they had placed them in the center" The members of the Sanhedrin sat in a semicircle on a raised platform.
▣ "they began to inquire" This is an imperfect tense, which means either (1) continuous action in past time or (2) the beginning of an action.
▣ "By what power, or in what name" They insinuated that the healing was done by magical power (cf. 19:13). They tried this same trick on Jesus (cf. Luke 11:14-26; Mark 3:20-30). They could not deny the miracles so they attempted to impugn the method or source of the power.
4:8 "filled with the Holy Spirit" The Spirit was the source of wisdom and boldness for the Apostles (cf. Luke 12:11-12; 21:12-15). Remember this was the same man who only a few days earlier had denied the Lord out of fear (cf. 4:13). Notice that Peter was "filled" (cf. 2:4; 4:8,31). This shows that it was a repeatable experience (cf. Eph. 5:18). See full note at 5:17.
4:9 "if" This is a first class conditional sentence which is assumed true for the author's purpose.
▣ "if we are on trial today" This Greek term literally means "examined by a court" (cf. 12:19; 24:8; 28:18; Luke 23:14). It was used of the Berean Jews examining the Scriptures to see if Paul was accurately interpreting them (cf. 17:11).
▣ "for a benefit done to a sick man" Peter is asserting the inappropriateness of this official trial with such a hostile environment concerning a wonderful miracle of healing and mercy. They should be praising God instead!
▣ "has been made well" This is a perfect passive indicative, meaning complete health and restoration of his legs.
4:10 "Let it be known to all of you and all the people of Israel" This is a perfect active imperative. The Spirit has emboldened Peter. He is not intimidated by the judicial setting. These leaders could not keep Christ in the tomb and they could not deny the healed man standing in front of them!
▣ "by the name of Jesus Christ the Nazarene" Peter picks up on their question and answers specifically how the miracle occurred. See SPECIAL TOPIC: JESUS THE NAZARENE at 2:22.
▣ "whom you crucified" This was the obvious truth. They instigated His death. Notice "by you" in v. 11, which also asserts their guilt.
▣ "whom God raised" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:
1. Spirit, Rom. 8:11
2. Jesus, John 2:19-22; 10:17-18
3. Father, Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9
This was confirmation of the truth of Jesus' life and teachings about God and also the Father's full acceptance of Jesus' substitutionary death. This was a major aspect of the Kerygma (i.e., sermons in Acts, see Special Topic at 2:14).
▣ "this man stands here" This is a word play on "stands." The lame man stands up and stands before them.
4:11 This is a quote from Ps. 118:22, but not from the Masoretic text or Septuagint (cf. Eph. 2:20; I Pet. 2:4ff). Jesus uses this of Himself in Mark 12:10 and Luke 20:17, taken from the Septuagint. It signifies the fulfillment of OT prophecy of a rejected Messiah who has become the very heart of God's eternal plan for the redemption (see Special Topic at 1:8) of Israel and the world. This was a shocking statement for these Jewish leaders (cf. I Tim. 2:5).
NASB"the chief corner stone"
NKJV"the chief cornerstone"
NRSV, NJB"the cornerstone"
TEV"stone. . .the most important of all"
4:12 "there is salvation in no one else" This is a strong double negative. There is no salvation in Abraham or Moses (cf. John 14:6; I Tim. 2:5; I John 5:10-12). What a shocking claim! It is very restrictive but also very obvious that Jesus believed that only through a personal relationship with Himself can one know God. Peter boldly proclaims this to that elite Jewish leadership. This has often been called the exclusivistic scandal of Christianity. There is no middle ground here. This statement is true or Christianity is false!
▣ "there is no other name under heaven that has been given among men" The participle "has been given" is a perfect passive. God has ordained this! Jesus is His answer to mankind's spiritual need. There is no Plan B! For a good book on the exclusivistic claims of Christianity see H. A. Netland, Dissonant Voices: Religious Pluralism and the Question of Truth.
▣ "among men" Notice the universal element (cf. John 3:16; I Tim. 2:4; II Pet. 3:9).
▣ "by which we must be saved" This phrase has two verbals.
1. dei, present active indicative, "we must" (see full note on dei at 1:16)
2. sōthēnai, aorist passive infinitive of sōzō, "to be saved"
The word for "save" has two usages in the NT.
1. physical deliverance (OT sense, cf. Matt. 9:22; Mark 6:56; Luke 1:71; 6:9; 7:50; Acts 27:20,31; James 1:21; 2:14; 4:12; 5:20)
2. spiritual salvation (NT usages, cf. Luke 19:10; Acts 2:21,40,47; 11:14; 15:11; 16:30-31)
The lame man experienced both. The religious leaders needed to trust Jesus as their only hope for acceptance and forgiveness! Humans need to be saved (cf. Rom. 1:18-3:20) and Jesus is the only way for this to be accomplished (cf. Rom. 3:21-31). The OT quote in v. 12 shows He has always been God's plan (cf. Isa. 8:14-15; 28:14-19; 52:13-53:12).
NASB (UPDATED) TEXT: 4:13-22
13Now as they observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as having been with Jesus. 14And seeing the man who had been healed standing with them, they had nothing to say in reply. 15But when they had ordered them to leave the Council, they began to confer with one another, 16saying, "What shall we do with these men? For the fact that a noteworthy miracle has taken place through them is apparent to all who live in Jerusalem, and we cannot deny it. 17But so that it will not spread any further among the people, let us warn them to speak no longer to any man in this name." 18And when they had summoned them, they commanded them not to speak or teach at all in the name of Jesus. 19But Peter and John answered and said to them, "Whether it is right in the sight of God to give heed to you rather than to God, you be the judge; 20for we cannot stop speaking about what we have seen and heard." 21When they had threatened them further, they let them go (finding no basis on which to punish them) on account of the people, because they were all glorifying God for what had happened; 22for the man was more than forty years old on whom this miracle of healing had been performed.
4:13 "the confidence" See the Special Topic: boldness (parrhēsia) at 4:29.
▣ "uneducated" The term is agrammatos, which is the term "writing" with the alpha privative. This may mean that they were
1. ignorant or uneducated (cf. Moulton, Milligan, Vocabulary, p. 6)
2. untrained in the rabbinical schools (cf. A. T. Robertson, Word Pictures in the Greek New Testament, vol. 3, p. 52 and Louw and Nida, Lexicon, vol. 1, p. 328)
▣ "untrained" This is the term idiōtēs, which is usually translated "layman" or "untrained in a certain area." Originally it referred to a normal person as opposed to a leader or spokesperson. It came to be used of an outsider vs. a member of a group (cf. I Cor. 14:16,23-24; II Cor. 11:6).
Notice how the different English translations handle this phrase.
NASB, NKJV "uneducated and untrained men"
NRSV "uneducated and ordinary men"
TEV "ordinary men of no education"
NJB "uneducated layman"
▣ "they were amazed" This is an imperfect active indicative (as are the next two verbs). They imply either the beginning of an action or repeated action in past time (indicative mood). Luke uses this word often (18 times in Luke and Acts); it usually, but not always, has a positive connotation (cf. Luke 11:38; 20:26; Acts 4:13; 13:41).
▣ "began to recognize them as having been with Jesus" This was in truth a compliment. Jesus was also untrained in the rabbinical schools, yet He knew the Old Testament well. He did attend synagogue school as all Jewish children (as did Peter and John) were required to do.
These leaders recognized the boldness and power of Peter and John. They had seen the same in Jesus.
4:14 Everyone knew this lame man because he regularly sat at the Temple door daily. But he was not sitting anymore! The crowd in the Temple could not deny this (cf. vv. 16,22).
4:15 They asked the three of them to leave while they discussed their options and planned their strategy of denial and deception (cf. vv. 17-18).
4:17-18 This was their plan! Stop talking about Jesus and stop helping people in His name! What about all the people who were praising God for the healing (cf. 3:8-9; 4:16)?
4:19 "whether" This is a first class conditional sentence, which is used not of reality, but for the sake of argument. Peter and John did not think their commands were valid (cf. 5:28).
▣ "right" See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.
▣ "you be the judge" This is an aorist active imperative. These leaders condemned themselves by their words, motives, and actions.
4:20 Peter and John assert that they cannot deny what they have experienced and they will not stop sharing it!
4:21 "when they had threatened them further" I wonder what they threatened to do. Jesus was raised from the dead. The man was raised from his bed; what were these leaders going to do to Peter and John?
▣ "(finding no basis on which to punish them)" This may indicate one of Luke's purposes in writing. Christianity was not a threat to Rome or the peace of Jerusalem. Even the Sanhedrin could find no grounds to condemn its leaders.
▣ "on account of the people" The eyewitnesses of the events in Jerusalem held the early church in high esteem (cf. 2:47). The Jewish leaders were threatened by this popularity (cf. 5:13,26).
NASB (UPDATED) TEXT: 4:23-31
23When they had been released, they went to their own companions and reported all that the chief priests and the elders had said to them. 24And when they heard this, they lifted their voices to God with one accord and said, "O Lord, it is You who made the heaven and the earth and the sea, and all that is in them, 25who by the Holy Spirit, through the mouth of our father David Your servant, said, ‘Why did the Gentiles rage, And the peoples devise futile things? 26'The kings of the earth took their stand, And the rulers were gathered together Against the Lord and against His Christ.' 27"For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28to do whatever Your hand and Your purpose predestined to occur. 29"And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, 30while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus." 31And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.
4:23 They went back to the Upper Room to meet with the disciples.
4:24 "with one accord" This unity of heart and mind characterized the early church (cf. 1:14; 2:46; 4:24; 5:12; 15:25). There is spiritual power and focused action in this atmosphere of unity of purpose.
▣ "Lord" This is the Greek term despota, from which we get the English word despot. It denoted someone in complete authority! Here it refers to God the Father (cf. Luke 2:29 and Rev. 6:10). It is also used of Jesus (cf. II Pet. 2:1 and Jude v. 4).
▣ "who made the heaven and the earth and the sea, and all that is in them" This may be an allusion to Exod. 20:11. It is also quoted in 14:15 and the truth is stated in 17:24. YHWH is the creator!
4:25 There are many variant readings of the first part of this verse. The oldest manuscripts P74, א, A, and B already include the ambiguous variant. Although the exact wording is uncertain, the thrust of the text is obvious. For a full account of the problem and the theories of what happened, see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 321-323).
▣ "who by the Holy Spirit through the mouth of our father David" This asserts the inspiration of the Old Testament (cf. Matt. 5:17-19). This is a quote from the Septuagint of Psalm 2:1-2, a royal Messianic Psalm. Christianity is not something new, but the fulfillment of the Old Testament (cf. Matt. 5:17-48). Worldly opposition is to be expected, but so too, is the victory of YHWH.
4:25-26 "Gentiles. . .the peoples. . .the Kings. . .the Rulers" It looks as if the disciples are doing a rabbinical word association on "rulers." In a sense, they are calling the Sanhedrin Goyim (i.e., Gentiles) or at least associating these OT names to contemporary groups (i.e., Pilate, Herod, Sanhedrin, and Jewish mob) who participated in Jesus' trial and crucifixion.
▣ "rage" This is literally "to snort through one's nose." This implies a haughty arrogance.
4:26 "the Lord. . .His Christ" Notice that YHWH and Messiah are both spoken of together. I am surprised they did not quote Ps. 110:1.
It is so difficult to be a monotheist (see Special Topic at 2:39) and assert the full deity of Christ and the personality of the Spirit (cf. v. 25, see Special Topic at 2:32). Yet, these three divine, eternal persons appear in unified contexts several times in the NT. Remember that all the writers except Luke are monotheistic Jewish Christians. Something radical has caused them to assert a triunity (i.e., the gospel). See SPECIAL TOPIC: THE TRINITY at 2:32.
4:27 "Your holy servant Jesus, whom You anointed" Notice these Messianic titles.
1. holy (cf. 3:14; 4:30)
2. servant (pais, cf. 3:13,26; 4:25,27,30. See note at 3:13)
3. anointed (chriō, from which Christ is derived, cf Luke 4:18; Acts 4:27; 10:38)
This verse asserts several different ways that Jesus was sent and authorized by YHWH. Jesus is God's eternal plan and method of redemption and restoration (cf. v. 28, see Special Topic at 1:8).
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
▣ "there were gathered together against Your holy servant" Here is a list of the opponents to Jesus in Jerusalem.
1. Herod, the Roman appointed Edumean ruler of Palestine (see Special Topic below)
2. Pontius Pilate, the Roman administrative leader of Palestine (see Special Topic at 3:13)
3. Gentiles, which might refer to the Roman army or proselyte Jews
4. the "people of Israel," which would refer to the Jewish authorities and the Jewish mob who asked for Barabbas to be released and Jesus to be crucified
SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT
4:28 "Your hand and Your purpose predestined to occur" Even before creation God had His plan of redemption (cf. Matt. 25:34; John 17:24; Eph. 1:4; I Pet. 1:20; Rev. 13:8; Acts 2:13; 3:18; 13:29). These enemies of Christ only performed that which God wanted them to perform. Jesus came to die (cf. Mark 10:45). The term translated here "predestine" is a compound of the preposition "before" and "to set bounds" (cf. Rom. 8:29,30; I Cor. 2:7; Eph. 1:5,11).
The definitive passages on predestination in the NT are Rom. 8:28-30; Rom. 9; and Eph. 1:3-14. These texts obviously stress that God is sovereign. He is in total control of all things, including human history. There is a preset divine redemption plan being worked out in time. However, this plan is not arbitrary or selective. It is based not only on God's sovereignty and foreknowledge, but also on His unchanging character of love, mercy, and undeserved grace.
We must be careful of our western (American) individualism or our evangelical zeal coloring this wonderful truth. We must also guard against being polarized into the historical, theological conflicts between Augustine and Pelegius or Calvinism and Arminianism.
Predestination is not a doctrine meant to limit God's love, grace, and mercy, nor to exclude some from the gospel. It is meant to strengthen believers by molding their worldview. God's love is for all mankind (cf. I Tim. 2:4; II Pet. 3:9). God is in control of all things. Who or what can separate us from Him (cf. Rom. 8:31-39)? Predestination forms one of two ways to view life. God views all history as present. Humans are time-bound. Our perspective and mental abilities are limited. There is no contradiction between God's sovereignty and mankind's free will. It is a covenantal structure. This is another example of biblical truth given in paradoxical, dialectical, tension-filled pairs. Biblical doctrines are presented from different perspectives. They often appear paradoxical. The truth is a balance between the seemingly opposite pairs. We must not remove the tension by picking one of the truths. We must not isolate any biblical truth into a compartment by itself.
It is also important to add that the goal of election is not only heaven when we die, but Christlikeness now (cf. Eph. 1:4; 2:10)! We were chosen to be "holy and blameless." God chooses to change us so that others may see the change and respond by faith to God in Christ. Predestination is not a personal privilege, but a covenantal responsibility! We are saved to serve! See Special Topic at 2:47.
4:29 "speak Your word" This is a present active infinitive. This is a prayer for continual boldness (cf. Eph. 6:19 and Col. 4:3) and an affirmation of inspiration (cf. II Tim. 3:15-17).
NASB"with all confidence"
NKJV, NRSV,
TEV"with all boldness"
NJB"with all fearlessness"
See Special Topic following.
SPECIAL TOPIC: BOLDNESS (PARRHĒSIA)
4:30 "while you extend Your hand to heal" This was an anthropomorphic phrase (see Special Topic at 2:33) used to describe God revealing His compassion and power. The signs were a way to confirm the gospel message. It was a radically different message from what they had heard all their lives in the synagogue.
4:31 "the place where they had gathered together was shaken" God encouraged these witnesses by another physical demonstration of His power and presence, just as He did at Pentecost. The word is used of wind blowing upon a sailing vessel.
▣ "all filled with the Holy Spirit" Notice that here again all were filled (cf. 2:4; 4:8,31; 9:17; 13:9,52, see full note at 5:17). This filling was for the bold proclamation of the gospel. Also notice that tongues are not mentioned. In Acts when tongues are mentioned, they are usually in an evangelistic context of the gospel overcoming cultural-ethnic and/or geographical barriers.
▣ "the word of God" The Jerome Biblical Commentary (p. 180) has a good note about this phrase, "this is a favorite Lucan way of expressing the Christian message (see 6:2,7; 8:14; 11:1; 13:5,7,44,46,48; 16:32; 17:13; 18:11). Variants of it are "te word of the Lord" (8:25; 13:49; 15:35,36; 19:10,20; 20:35) or simply "the word" (4:29; 6:4; 8:4; 10:44; 11:19; 14:25; 16:6)."
This is the central question of faith, "Is the gospel presented in the NT the word of God?" Faith energized by the Spirit says "yes"!!
▣ "with boldness" See Special Topic at 4:29.
NASB (UPDATED) TEXT: 4:32-35
32And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own, but all things were common property to them. 33And with great power the apostles were giving testimony to the resurrection of the Lord Jesus, and abundant grace was upon them all. 34For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales 35and lay them at the apostles' feet, and they would be distributed to each as any had need.
4:32 "who believed were of one heart and soul" The spirit of unity among the believers (cf. 1:14) reflected the unity of the Triune God (cf. John 17:11,21,23; Eph. 4:4-6). These very words are used in Mark 12:30 to reflect the first commandment in Deut. 6:4-5.
▣ "all things were common property to them" They felt and acted like a family. This was the church's first attempt to finance ministry. It was voluntary and mutual, not mandatory. Love and concern, not government or social leveling, was the motive!
4:33 "were giving testimony to the resurrection" This was the central truth of their message ( cf. I Corinthians 15). Jesus was alive!
▣ "and abundant grace was upon them all" We learn from Paul's letters that at a later time this church was very poor (cf. Rom. 15:3; Gal. 2:10). Abundant grace, like abundant living (cf. John 10:10) has little to do with material things. Notice this abundance was upon all of them, not just the leaders, the possessors of certain gifts, or those of a certain socio-economic level.
4:34 The church felt a responsibility for one another. Those who had, gave freely to those in need (cf. v. 35). This is not communism, but love in action.
4:35 "lay them at the apostles feet" This is a cultural idiom of giving something to another. They laid their goods and money at the Apostles' feet because they had laid their lives at Jesus' feet.
▣ "they would be distributed" This is an imperfect passive indicative, which shows continual action in past time. This follows the synagogue pattern of helping the poor and needy.
▣ "as any had need" There is an interesting comment in Klein, Blomberg, and Hubbard's Introduction to Biblical Interpretation, pp. 451-453, that Marx's manifesto contains two quotes from Acts:
1. "from each according to his ability" – 11:29
2. "to each according to his need"
The hermeneutical problem is that modern people try to use the Bible to support that which the Bible itself never addressed or realized. The Bible cannot mean to us what it never meant to the original author or hearer. We can apply the text in different ways to our cultural and existential situation, but our application must be inseparably linked to the original author's intended meaning. Every biblical text has only one meaning, but many applications or significances. (See my Biblical Interpretation Seminar at www.freebiblecommentary.org )
NASB (UPDATED) TEXT: 4:36-37
36Now Joseph, a Levite of Cyprian birth, who was also called Barnabas by the apostles (which translated means Son of Encouragement), 37and who owned a tract of land, sold it and brought the money and laid it at the apostles' feet.
4:36 "Joseph, a Levite" The Old Testament forbade priests to own land, but the Roman authorities had changed many things in Palestine.
▣ "called Barnabas by the apostles (which translated means Son of Encouragement)" This is the popular meaning of "Barnabas." In Aramaic it could have meant "son of prophecy" or in Hebrew possibly "son of Nebo" (AB, vol. 1). He was an early leader in the Jerusalem church and Paul's friend and missionary companion. Eusebius, an early church historian, says that he was one of the seventy in Luke 10.
4:37 "who owned a tract of land" He was a man of means (like Nicodemus and Joseph of Aramathea). Chapter 5 shows the potential for abuse in this method of financing ministry (e.g., jealousy, lying, and death).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Who are the Sadducees? Why were they so mad?
2. What is the Sanhedrin?
3. What is the significance of Ps. 118?
4. Why is v. 12 so significant?
5. Does the predestination of v. 28 refer to individuals or God's plan of redemption? Why?
6. Is Luke trying to set a precedent for the church in 4:32-5:11?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Ananias and Sapphira | Lying to the Holy Spirit | The Sharing of Goods | Ananias and Sapphira | The Fraud of Ananias and Sapphira |
(4:32-5:11) | ||||
4:32-5:6 | ||||
5:1-11 | 5:1-11 | 5:1-6 | 5:1-6 | |
5:7-11 | 5:7-8 | 5:7-11 | ||
5:9-11 | ||||
Many Signs and Wonders Performed | Continuing Power in the Church | Second Arrest of the Apostles | Miracles and Wonders | The General Situation |
5:12-16 | 5:12-16 | 5:12-21a | 5:12-16 | 5:12-16 |
Persecution of the Apostles | Imprisoned Apostles Freed | The Apostles are Persecuted | The Apostles' Arrest and Deliverance | |
5:17-26 | 5:17-21 | 5:17-21a | 5:17-18 | |
5:19-21a | ||||
A Summons to Appear Before the Sanhedrin | ||||
Apostles on Trial Again | 5:21b-26 | 5:21b-26 | 5:21b-26 | |
5:22-32 | ||||
5:27-32 | 5:27-32 | 5:27-28 | 5:27-33 | |
Gamaliel's Advice | Gamaliel | 5:29-32 | ||
5:33-42 | 5:33-42 | 5:33-39a | 5:33-39a | Gamaliel's Intervention |
5:34-39a | ||||
5:39b-42 | 5:39b-42 | 5:39b-41 | ||
5:42 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-6
1But a man named Ananias, with his wife Sapphira, sold a piece of property, 2and kept back some of the price for himself, with his wife's full knowledge, and bringing a portion of it, he laid it at the apostles' feet. 3But Peter said, "Ananias, why had Satan filled your heart to lie to the Holy Spirit and to keep back some of the price of the land? 4While it remained unsold, did it not remain your own? And after it was sold, was it not under your control? Why is it that you have conceived this deed in your heart? You have not lied to men but to God." 5And as he heard these words, Ananias fell down and breathed his last; and great fear came over all who heard of it. 6The young men got up and covered him up, and after carrying him out, they buried him.
5:1 "Ananias" The full Hebrew name would have been Hananiah, which means "YHWH has graciously given" or "YHWH is gracious" (BDB 337).
▣ Sapphira" This was Ananias' wife. The name in Aramaic means "beautiful." They were both believers.
5:2 kept back" This same rare verb (nosphizomai) is used in the Septuagint (LXX) of Joshua 7:1 to describe the sin of Achan. F. F. Bruce, in his commentary on Acts (NIC) has made the comment that Ananias was to the early church what Achan was to the Conquest. This sin had the potential of hurting the entire church. This term is also used in Titus 2:10 of slaves stealing from their masters.
▣ "bringing a portion of it, he laid it at the apostles' feet" This mimics what Barnabas did in 4:37. This couple had the freedom to sell or not to sell their personal property (cf. v. 4). They had the freedom to give some or all of it to the Lord's work. They did not have the right to give part, but claim they gave all. Their motives and duplicitous actions revealed their heart (cf. v. 4c; Luke 21:14). God looks at the heart (cf. I Sam. 16:7; I Kgs. 8:39; I Chr. 28:9; Pro. 21:2; Jer. 17:10; Luke 16:15; Acts 1:24; Rom. 8:27).
5:3 "Satan. . .Holy Spirit" This shows the presence of the two spiritual forces which are active in our world and in our lives. In Eph. 2:2-3 (cf. James. 4) are listed the three enemies of post-Genesis humanity:
1. the fallen world system
2. a personal tempter
3. our fallen nature
▣ "filled" This is the same word used of the Spirit (cf. Eph. 5:18). Filling requires cooperation! We are filled with something (see full note at 5:17)! Satan is involved, but we are responsible (cf. Luke 22:3-6). I recommend the book Three Crucial Questions About Spiritual Warfare, by Clinton E. Arnold. Surprisingly there is continuing satanic influence in the lives of believers (cf. Eph. 6:10-19; I John 5:18-19). See fuller notes at 2:4 and 3:10.
This phrase (i.e., filled your heart") may be a Hebrew idiom (cf. Esther 7:5; Eccl. 8:11; 9:3). Many scholars assume an Aramaic original to the early chapters of Acts.
▣ "to lie to the Holy Spirit" They lied to Peter and the church, but in reality they lied to the Spirit. Theologically this is very similar to Jesus asking Paul on the road to Damascus, "Why are you persecuting Me?" (cf. Acts 9:4). Paul was persecuting individual believers, but Jesus took it personally, as does the Spirit here. This should be a word of warning to modern believers.
5:4 This verse has two questions that expect "yes" answers. This is a grammatical feature, not an interpretive issue.
▣ "You have not lied to men but to God" It was not that they kept part of the money, but that they lied to make themselves look spiritual. Notice that even a kind, generous act, which is done with a bad motive, is a sin (cf. Rom. 14:23c). Notice that the Holy Spirit mentioned in v. 3 here is called God.
5:5 "fell down and breathed his last" In the ancient world one's last breath was evidence that the spirit of the person had left (cf. Jgds. 4:2; Ezek. 21:7 in the LXX). This rare term is found in the NT only in Acts (cf. 5:4,10; 12:23). This is an example of temporal judgment. This is similar to God's judgment on Aaron's sons in Leviticus 10. Sin is serious to God. It cost a life (cf. II Kgs. 14:6; Ezek. 18:4,20).
▣ "a great fear came over all" This possibly was the purpose of this temporal judgment. This would be analogous to the OT deaths of Nadab and Abihu of Leviticus 10 and Uzzah of II Samuel 6. Based on I Cor. 11:30; James 5:20; and I John 5:16-17, it is possible to assume that some sins by believers result in an early death. It is hard to keep the balance between the holiness of God (transcendence) and Fatherhood of God (immanence).
5:6 "they buried him" Jews of the first century did not practice embalming (they still do not), probably because of Gen. 3:19 (cf. Ps. 103:14; 104:29). A person had to be buried quickly, usually within one day.
Because of the offense there was no memorial service or other Christian burial rites.
SPECIAL TOPIC: BURIAL PRACTICES
NASB (UPDATED) TEXT: 5:7-11
7Now there elapsed an interval of about three hours, and his wife came in, not knowing what had happened. 8And Peter responded to her, "Tell me whether you sold the land for such and such a price?" And she said, "Yes, that was the price." 9Then Peter said to her, "Why is it that you have agreed together to put the Spirit of the Lord to the test? Behold, the feet of those who have buried your husband are at the door, and they will carry you out as well." 10And immediately she fell at his feet and breathed her last, and the young men came in and found her dead, and they carried her out and buried her beside her husband. 11And great fear came over the whole church, and over all who heard of these things.
5:7 "about three hours" This shows the vividness of the account by an eyewitness. Luke's writing is characterized by this attention to details. It reflects both his writing style and research methods (i.e., interviews with eyewitnesses).
5:8 The lie, the pretense continues!
5:9 "test" In a round about sense, this was a test of the presence and power of the Holy Spirit, God the Father's personal presence on earth (see Special Topic at 1:2). There are temporal consequences, as well as eternal consequences for challenging the Spirit! These two did not realize that it was the Spirit they were lying to, but Peter did.
There are two Greek terms used to denote a test. This one connotes "to test with a view toward destruction." This possibly reflects Exod. 17:2 and Deut. 6:16, where these texts warn against tempting/testing YHWH (cf. Ps. 78:18,41,56).
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
5:10 The term used to describe "the young men" (neōteroi) in v. 6 is different from the term neanikoi in v. 10. It is uncertain whether this is just authorial variety or a different group of young men in the church. Both Greek words come from the same root word (neos).
5:11 "great fear. . .over all who heard of these things" Luke uses the common word phobos several times in this same general sense (cf. Luke 1:69; 3:37; Acts 19:17). For believers it is a sense of reverence, respect, and awe, but for unbelievers it is a sense of foreboding, fear, and terror (cf. Luke 12:4-5; Heb. 10:31).
▣ "church" This is the first time this term is used in Acts, although it is in the Textus Receptus at 2:47. See Special Topic following.
SPECIAL TOPIC: CHURCH (EKKLESIA)
NASB (UPDATED) TEXT: 5:12-16
12At the hands of the apostles many signs and wonders were taking place among the people; and they were all with one accord in Solomon's portico. 13But none of the rest dared to associate with them; however, the people held them in high esteem. 14And all the more believers in the Lord, multitudes of men and women, were constantly added to their number, 15to such an extent that they even carried the sick out into the streets and laid them on cots and pallets, so that when Peter came by at least his shadow might fall on any one of them. 16Also the people from the cities in the vicinity of Jerusalem were coming together, bringing people who were sick or afflicted with unclean spirits, and they were all being healed.
5:12-16 This is a brief summary, which is so characteristic of the book of Acts (cf. 2:43-47 and 4:32-35).
5:12 "many signs and wonders" This is an Imperfect passive (deponent) indicative. These two terms appear in Peter's quote from Joel 2 in Acts 2:19. Miracles were repeatedly performed (cf. 2:43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:20). Remember that the miraculous is not automatically a sign of deity (cf. Matt. 24:24; and II Thess. 2:9), but it was and is a way to confirm the Christian message, which was so radically different from the focus and emphasis of Judaism.
▣ "they were all in one accord" See note at 1:14. It is important to Luke to emphasize this again and again. It was an ideal that did not last long!
▣ "in Solomon's portico" This was an open colonnade within the Temple area along the eastern wall of the Court of the Gentiles. Jesus often taught there also (cf. John 10:23). This was the site of Peter and John's first arrest.
5:13
NASB"none of the rest dared to associate with them"
NKJV, NRSV"none of the rest dared join them"
TEV"Nobody outside the group dared join them"
NJB"No one else dared to join them"
This is an unusual phrase. It seems to describe the negative side of "fear." There are several groups designated in this context (cf. vv. 12-16). For most, the events were a draw to faith in Christ (cf. #5 and possibly #6 and #7) or a confirmation of faith in Christ (i.e., #3).
1. the Apostles, v. 12
2. the people, vv. 12,13
3. the believers (i.e., in one accord in Solomon's portico), v. 12
4. the rest (i.e., the Jewish leadership), v. 13
5. new believers, v. 14
6. the sick of Jerusalem, v. 15
7. the sick and possessed from the surrounding villages, v. 16
The present middle infinitive "to associate" is literally "to glue." Luke uses this term often, but in a wide variety of senses. Here it refers to their not becoming part of the new group (i.e., believers in Jesus as the promised Messiah).
5:14 "believers" This is a present active participle, which implies an ongoing action. See Special Topics at 2:40 and 3:16.
NASB, TEV,
NJB, NIV"in the Lord"
NKJV, NRSV"to the Lord"
This grammatical form (i.e., eight case system) can be understood as dative ("to") or locative ("in"). I think it is a way to show that believers belong to the Lord. We are His possession, and He is ours!
▣ "women" Luke especially highlights "women," both in the Gospel and Acts (i.e., 1:14; 8:12; 16:1,13; 17:4,12,34; 18:2; 21:5). Jesus brings a new sense of dignity and worth to women and children.
▣ "were constantly added to their number" Luke often used summary statements of the growth of the church (cf. 2:47; 5:14; 6:7; 9:31; 12:24; 16:5; 19:20).
5:15 "when Peter came by at least his shadow" Miracles at this stage were common as a way of confirming the gospel. Peter was the obvious spokesman for the Apostles. This same type of confirming, healing also occurred through Paul (cf. 19:12).
As interpreters we must remember that these miracle signs were given to
1. show the compassion of God
2. show the truth of the gospel
3. show who were the God-called leaders
These signs were given in a particular culture, for a specific purpose. Because God did it there, it does not automatically mean that He will do the same in every period of history in every culture. Not that God is not active in every age nor less compassionate, but that the people of God must walk by faith and not by sight! Miracles continue, but salvation of sinners must be the greatest goal, not physical healing for those who will still die!
It seems to me that God has not changed. His character, power, compassion, and desire for all to be saved remains the same, but looking at history theologically, there are two major periods of intense, supernatural signs, both from God and from Satan.
1. surrounding the time of the incarnation and development of the early church
2. preceding the end-time events when believers will be under terrible persecution
I would like to quote A. T. Robertson, Word Pictures in the New Testament, vol. III, p. 62
"There was, of course, no virtue or power in Peter's shadow. That was faith with superstition, of course, just as similar cases in the Gospels occur (Matt. 9:20; Mark 6:56; John 9:5) and the use of Paul's handkerchief (Acts 19:12). God honours even superstitious faith if it is real faith in him. Few people are wholly devoid of superstition."
5:16 "they were all being healed" This is an imperfect passive indicative, which asserts each one was healed (the agent is unexpressed, but probably the Spirit) one at a time, over and over and over, until none were left!
This is a summary type statement. Are we to take it literally (i.e., every single one)? Jesus required faith or used the healing to (1) train the disciples or (2) cause the crowds to listen.
It is shocking to me that not all those healed in the NT were simultaneously "saved" (i.e., trust Christ and have eternal life). Physical healing is a poor substitute for spiritual salvation. Miracles are only truly helpful if they bring us to God. All humans live in a fallen world. Bad things happen. God often chooses not to intervene, but this says nothing about His love and concern. Be careful of demanding that God act miraculously every time in this current evil age. He is sovereign and we do not know the full implications of any given situation.
At this point I would like to add my commentary notes from II Tim. 4:20 about Paul and physical healing (see www.freebiblecommentary.org ) :
"There are so many questions we would like to ask the NT writers. One subject all believers think about is physical healing. In Acts (cf. 19:12; 28:7-9) Paul is able to heal, but here and in II Cor. 12:7-10 and Phil. 2:25-30, he seems unable. Why are some healed and not all, and is there a time window connected to healing which has closed?
I surely believe in a supernatural, compassionate Father who has and does heal physically as well as spiritually, but why is this healing aspect seemingly present and then noticeably absent? I do not think that it is connected to human faith, for surely Paul had faith (cf. II Corinthians 12). I feel that healing and believing miracles affirmed the truthfulness and validity of the gospel, which it still does in areas of the world where it is first proclaimed. However, I feel that God wants us to walk by faith and not by sight. Also, physical illness is often allowed in believer's lives (1) as temporal punishment for sin; (2) as consequences of life in a fallen world; and (3) to help believers mature spiritually. My problem is that I never know which one is involved! My prayer for God's will to be done in each case is not a lack of faith but a sincere attempt to allow the gracious, compassionate God to work His will in each life."
▣ "unclean spirits" See Special Topics below.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
NASB (UPDATED) TEXT: 5:17-26
17But the high priest rose up, along with all his associates (that is the sect of the Sadducees), and they were filled with jealousy. 18They laid hands on the apostles and put them in a public jail. 19But during the night an angel of the Lord opened the gates of the prison, and taking them out he said, 20"Go, stand and speak to the people in the temple the whole message of this Life." 21Upon hearing this, they entered into the temple about daybreak and began to teach. Now when the high priest and his associates came, they called the Council together, even all the Senate of the sons of Israel, and sent orders to the prison house for them to be brought. 22But the officers who came did not find them in the prison; and they returned and reported back, 23saying, "We found the prison house locked quite securely and the guards standing at the doors; but when we had opened up, we found no one inside." 24Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them as to what would come of this. 25But someone came and reported to them, "The men whom you put in prison are standing in the temple and teaching the people!" 26Then the captain went along with the officers and proceeded to bring them back without violence (for they were afraid of the people, that they might be stoned).
5:17 "they were filled with jealousy" The Greek word simply means "to boil." Therefore, context must tell us it is zealousness or jealousy. This shows the true motivation of the religious leaders, jealousy! In Luke's Gospel Jesus' main enemies were the Pharisees, but in Acts His followers' main enemies were the Sadducees.
The verb "filled" is used in a variety of ways by Luke to show what characterizes or describes a person or personified entity.
1. John the Baptist, even before his birth, was filled with the Holy Spirit – Luke 1:15
2. Elizabeth was filled with the Holy Spirit – Luke 1:41
3. Zacharias was filled with the Holy Spirit –Luke 1:61
4. all in the Synagogue who heard Jesus speak were filled with rage – Luke 4:28
5. those in the house where the paralytic was lowered through the roof were filled with fear – Luke 5:26
6. Pharisees and Scribes traveling with Jesus on a Sabbath were filled with rage – Luke 6:11
7. those in the upper room on Pentecost were filled with the Holy Spirit – Acts 2:4
8. those who heard Peter speak in the temple were filled with amazement – Acts 3:10
9. Peter speaking before the Sanhedrin was filled with the Holy Spirit – Acts 4:8
10. all in the upper room were filled with the Holy Spirit – Acts 4:31
11. Satan filled Ananias' and Sapphira's hearts – Acts 5:3
12. Peter and John spoke to the Sanhedrin again and they were filled with jealousy – Acts 5:17
13. Jerusalem filled with the gospel – Acts 5:28
14. the seven full of the Spirit and wisdom – Acts 6:3
15. Stephen full of faith and the Holy Spirit – Acts 6:5,8; 7:55
16. Ananias lays hands on Saul/Paul and he is filled with the Holy Spirit – Acts 9:17
17. Paul preaches filled with the Spirit – Acts 13:9
18. Jews in the crowd who Paul preached to were filled with jealousy – Acts 13:45
19. the disciples were continually filled with joy and the Holy Spirit – Acts 13:52
20. Ephesus was filled with confusion – Acts 19:29
In the presence of the gospel what are you "filled" with?
5:18 These first chapters in Acts show the problems faced by the early church. The problems differ from age to age, culture to culture, but God is for us, with us, and empowers us to overcome. Nothing—prison, attempted humiliation, threats, etc.—can rob believers of the presence and peace of Christ (cf. Rom. 8:31-39).
5:19 "an angel of the Lord" This phrase is used two ways in the OT.
1. an angel (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Jdgs. 5:23; I Sam. 24:16; I Chr. 21:15ff; Zech. 1:28)
2. as a way of referring to YHWH (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 3:2,4; 13:21; 14:19; Jdgs. 2:1; 6:22-24; 13:3-23; Zech. 3:1-2)
Luke uses the phrase often (cf. Luke 1:11,13; 2:9; Acts 5:19; 7:30; 8:26; 12:7,11,23; 10:3; 27:23), but in the sense of #1 above. The NT does not use sense #2, except in Acts 8:26 and 29, where, "an angel of the Lord" is paralleled to the Holy Spirit.
▣ "opened the gates of the prison" This is similar to Paul and Silas' experience at Philippi (cf. Acts 16:26). In many ways the life of Peter is paralleled in Paul. This may have been Luke's literary intentionality.
5:20 "Go, stand and speak" These function as three imperatives.
1. Go, present middle (deponent) imperative
2. Stand, aorist passive participle used as an imperative (Friberg's, Analytical Greek New Testament, p. 379)
3. Speak, present active imperative
The angel had an evangelistic mission for the early church (and for today's church).
▣ "speak to the people" This was the major thrust of the Apostles' ministry. Boldness (see Special Topic at 4:29), not fear, characterizes their new spirit-filled lives.
NASB"the whole message of the Life"
NKJV"all the words of this life"
NRSV"the whole message about this life"
TEV"all about this new life"
NJB"all about this new Life"
This phrase is speaking about the new life (zōe, eternal life) found only in the gospel of Jesus Christ. They had been freed both spiritually (salvation) and physically (out of prison). Now they were to tell all to all (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8)!
5:21 Notice that being supernaturally freed did not imply that they would not be imprisoned again. Even God's provision does not mean that all difficulties will be solved or removed in ministry (cf. Matt. 5:10-12; Rom. 8:17; I Pet. 4:12-16)
▣ "the Council. . .the Senate of the sons of Israel" See Special Topic: Sanhedrin at 4:5. To whom does "the Senate" refer? Curtis Vaughan, in Acts, pp. 39-40, says it was the elders of Jerusalem who were not members of the Sanhedrin at that present time (cf. M. R. Vincent, Word Studies, Vol. 1, p. 234), but the NASB and NIV translations assume that Council and Senate are synonymous.
5:23 "locked" This is a perfect passive participle. The idea was that the prison doors were secure and the guards set (perfect active participle), but the prisoners were gone.
5:24 "they were greatly perplexed" Luke uses this term several times. It is an intensified form of aporeō (cf. Luke 24:4; Acts 25:20) with dia (cf. Luke 9:7; Acts 2:12; 5:24; 10:17). Its basic meaning is doubt, uncertainty, or perplexity.
▣ "as to what would come of this" The grammatical form of the phrase is an incomplete Fourth class conditional sentence (an plus aorist middle [deponent] optative). The optative mood expresses perplexity (cf. Luke 1:61-62; 3:15; 8:9; 15:26; 22:23; Acts 5:24; 8:31; 10:17; 21:33, see James Allen Hewett, New Testament Greek, p. 195).
5:26 "they were afraid of the people, that they might be stoned" This showed the popularity of the early church (cf. v. 13; 2:47; 4:21) and the source of the continuing jealousy of the Jewish leaders.
NASB (UPDATED) TEXT: 5:27-32
27When they had brought them, they stood them before the Council. The high priest questioned them, 28saying, "We gave you strict orders not to continue teaching in this name, and yet, you have filled Jerusalem with your teaching and intend to bring this man's blood upon us." 29But Peter and the apostles answered, "We must obey God rather than men. 30The God of our fathers raised up Jesus, whom you had put to death by hanging Him on a cross. 31He is the one whom God exalted to His right hand as Prince and a Savior, to grant repentance to Israel, and forgiveness of sins. 32And we are witnesses of these things; and so is the Holy Spirit, whom God has given to those who obey Him."
5:28
NASB, NRSV,
TEV"strict orders"
NKJV"strictly command"
NJB"strong warning"
The NKJV has "Did we not strictly command you not to teach in this name," which is a Greek manuscript variant found in the Greek texts אi2, D, and E, but not in MSS P74, א*, A, or B. The UBS4 puts the NKJV option in the text, but "not" in brackets. This question expects a "yes" answer. The Apostles were warned!
The construction is a Semitic idiom (cf. Luke 22:15) similar to the cognate accusative in Koine Greek, where the verb (parangellō) and the direct object (parangelia) are from the same root. This construction intensifies the basic meaning of the terms. It is interesting that this term in the Koine papyri found in Egypt meant an official summons to court or an order from a court (cf. Moulton and Milligan, Vocabulary of the Greek New Testament, p. 481).
▣ "this man's" This expression shows the contempt of the Jewish leaders. They never mention Jesus' name. The Talmud even calls Him "so and so" (cf. M. R. Vincent, Word Studies, vol. 1, p. 234).
▣ "blood upon us" Peter and John were continuing to assert that these Jewish leaders engineered Jesus' death (cf. v. 30; 2:33; 3:14-15; 4:10). This was also Stephen's accusation in 7:52.
5:29 "must" This word dei means moral necessity. This shows the Apostles' obligation to preach the truth, regardless of the consequences (cf. 4:19). See full note at 1:16.
5:30 "The God of our fathers" These early Christians believed they were the true spiritual heirs and descendants of the OT people of God (cf. 3:13; Rom. 2:28-29; Gal. 6:16; I Pet. 3:5,9; Rev. 1:6).
▣ "raised up Jesus" The NT affirms that the Father raised Jesus (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9) to confirm the truth of Jesus' life and teachings. This is a major aspect of the Kerygma (cf. I Corinthians 15).
It should also be noted that the NT affirms that the Son and the Spirit were also involved in this great affirmation event.
1. the Son – John 2:19-22; 10:17-18
2. the Spirit – Rom. 8:11
▣ "whom you had put to death by hanging Him on a cross" This relates back to the curse of Deut. 21:23. These religious leaders wanted Jesus, a Messianic pretender, to bear the curse of YHWH. Jesus bore the curse of the OT law (i.e., the soul that sins will surely die [cf. Ezek. 18:4,20] and all humans have sinned, cf. Rom. 3:9-18, 23) for us (cf. Gal. 3:13; Col. 1:14). Jesus was the innocent lamb of God who gave Himself for the estranged world (cf. John 1:29; II Cor. 5:21).
5:31 "God exalted to His right hand" The term "exalted" is translated in John 3:14 as "lifted up" and in Phil. 2:9 as "highly exalted." The cross was Christ's means of exaltation and triumph (cf. Col. 1:15; II Cor. 2:14).
The anthropomorphic phrase "right hand" was a metaphor for the place of power and authority (cf. Matt. 26:64). God is an eternal Spirit. He does not have a physical body. See Special Topic at 2:33.
▣ "Prince" This verse clearly and specifically asserts the Messiahship of Jesus. This same term was used of Jesus in 3:15, where it could be translated "Author" (NRSV). It can mean "chief," "pioneer," or "prince." It was also used of the founder of a school or family (cf. Heb. 2:10; 12:2). See Special Topic at 3:15.
▣ "Savior" This term was used in the first century Greco-Roman world of Caesar. He claimed to be the savior of culture and peace. Another term which the Caesars claimed for themselves, but Christians used uniquely for Jesus, was Lord (kurios).
This term "Savior" was used in the OT as a term for YHWH (cf. II Sam. 22:3; Ps. 106:21; Isa. 43:4,11; 45:15,21; 49:26; 60:16; 63:8). NT writers often assert the deity of Jesus by attributing to Him OT titles of YHWH. Notice how Paul in his letter to Titus does this.
1. 1:3, "God our Savior"
2. 1:4, "Christ Jesus our Savior"
3. 2:10, "God our Savior"
4. 2:13, "our great God and Savior, Christ Jesus"
5. 3:4, "God our Savior"
6. 3:6, "Jesus Christ our Savior"
▣ "to grant repentance to Israel, and forgiveness of sins" This shows the purpose of Jesus' death (cf. Luke 24:47 and Acts 2:38). It is unusual for NT authors to refer to repentance as a gift from God (cf. Acts 11:18 [to Gentiles]; II Tim. 2:25; and possibly also Rom. 2:4). Usually it is one of the requirements of the New Covenant for the human recipient of the gospel (cf. Mark 1:15 and Acts 3:16,19; 20:21). I think it is a literary way to show that God wants all humans made in His image to be saved. It is not an issue related to God's sovereignty.
Often those who focus solely on God's part in the New Covenant use this verse to prove that salvation is all of God and does not involve any participation on the part of mankind. However, this is a good example of proof-texting a passage to fit one's preconceived system of theology. The Bible clearly asserts the priority and necessity of God's initiation, but also reveals that the concept of "covenant" best describes His chosen model of how to relate to needy humanity. Freedom is a gift which God gave in creation. God does not violate this gift/responsibility (cf. Rom. 2:4; II Cor. 7:10). He does draw us, woo us, work with us, and provide a way of redemption (cf. John 6:44,65). But fallen humans must respond and continue to respond in repentance, faith, obedience, and perseverance.
Here is an interesting quote from Frank Stagg, New Testament Theology, p. 119:
"Men cannot achieve but only receive repentance, yet they must receive it. By faith a man receives Christ into his innermost person; and Christ, as a transforming presence reverses the course of that life from self-trust to trust in God, from self-assertion to self-denial. This conversion is the reversal of the Fall, in which man sought to find the whole meaning of his existence within himself."
5:32 Several times in Acts Peter referred to the fact that the Apostles and disciples are witnesses of Jesus' life and death and resurrection. In this context he adds, "the Holy Spirit" as witness. This may be a way of affirming the two necessary OT witnesses to confirm a matter (cf. Num. 35:30; Deut. 17:6).
Luke/Acts speak of the gift of the Spirit
1. at baptism – 2:38
2. at obedience to the gospel – 5:32
3. cannot be bought – 8:19-20
4. to the Gentiles – 10:45; 11:17
5. from the Father – Luke 11:13 (cf. James 1:17)
▣ "those who obey Him" Obedience is a lifestyle choice! We must obey by believing the gospel. We must continue in obedience to enjoy its fruits (cf. Matt. 7:24-27; Luke 6:46-48). The rare term "obey" (peithomai plus archē, cf. 27:21; Titus 3:1), used in vv. 29 and 32, was a combination of the terms "ruler" (archē) and obey.
NASB (UPDATED) TEXT: 5:33-39
33But when they heard this, they were cut to the quick and intended to kill them. 34But a Pharisee named Gamaliel, a teacher of the Law, respected by all the people, stood up in the Council and gave orders to put the men outside for a short time. 35And he said to them, "Men of Israel, take care what you propose to do with these men. 36For some time ago Theudas rose up, claiming to be somebody, and a group of about four hundred men joined up with him. But he was killed, and all who followed him were dispersed and came to nothing. 37After this man, Judas of Galilee rose up in the days of the census and drew away some people after him; he too perished, and all those who followed him were scattered. 38So in the present case, I say to you, stay away from these men and let them alone, for if this plan or action is of men, it will be overthrown; 39but if it is of God, you will not be able to overthrow them; or else you may even be found fighting against God."
5:33
NASB"they were cut to the quick"
NKJV"they were furious"
NRSV"they were enraged"
TEV"they were so furious"
NJB"this so infuriated them"
This term literally means "cut with a saw" or "gnash with the teeth." This very same term in the same form is also used in 7:54, where the added phrase, "cut to the heart," shows the full metaphorical sense (see also Luke 2:35). This strong term (i.e., diaprō) is similar in meaning to 2:37a.
▣ "intended to kill them" This is an imperfect middle (deponent) indicative, implying that (1) they began at this point to try to kill them or (2) this was a recurrent plan and desire. From our knowledge of the early church's growth from Acts, #1 fits best. Notice it is the Sadducees who expressed this anger and murderous intent. It is just possible that the Pharisees (i.e., Gamaliel) saw the early church as a useful thorn to poke at the Sadducean rejection of resurrection in general. Pharisees would not want to affirm the resurrection of Jesus, but would affirm the concept of a resurrection followed by a future life with God.
It is surprising to modern Bible readers that religious leaders could plan murder. Remember these were Sadducees committed to the writings of Moses, which commanded that a blasphemer must be stoned to death. These leaders thought they were acting on God's behalf and in conformity to His word (cf. Lev. 24:10-16).
5:34 "Pharisees" See Special Topic following.
5:36-37 "Theudas. . .Judas of Galilee" Josephus mentions these same two names (cf. Antiq. 20.5.1). However, he listed them in the reverse order. Further historical information shows that there were two persons by this name who were Jewish zealots against Rome. Therefore, both the NT and Josephus could be accurate. The one mentioned by Gamaliel rebelled in a.d. 6, whereas the one mentioned by Josephus rebelled in a.d. 44.
5:37 "in the days of the census" Josephus (cf. Antiq.18.1.1; Wars 2.8.1) tells us that Augustus ordered a tax to be levied on the Jews, soon after Archelaus was dethroned and Quirinius was made legate of Syria (i.e., about a.d. 6-7). These census for taxation purposes occurred every fourteen years, but took years to complete.
▣ "Judas of Galilee" He is mentioned several times by Josephus (cf. Antiq. 18.1.1-6; 20.5.2 and also in Wars 2.8.1; 2.17.8-9). His revolt occurred in about a.d. 6 or 7. He was the founder of the zealot movement. The zealots (Josephus calls them "the fourth philosophy) and the Sicarii (i.e., assassins) are possibly the same political movement.
5:38 "stay away from these men and let them alone" What surprising advice! This phrase has two aorist active imperatives.
1. aphistēmi, separate, put away
2. aphiēmi, send away, dismiss
▣ "if" This is a third class conditional sentence, which means potential action.
5:39 "if" This is a first class conditional sentence, which usually denotes an affirmation of truth, but here it cannot be true. This shows the literary use of this grammatical form.
▣ "or else you may even be found fighting against God" It must be remembered that these religious leaders think they are acting on God's behalf. The very fact that Gamaliel speaks the possibility of their being sincerely wrong is a shocking statement (cf. 11:17).
NASB (UPDATED) TEXT: 5:40-42
40They took his advice; and after calling the apostles in, they flogged them and ordered them not to speak in the name of Jesus, and then released them. 41So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name. 42And every day, in the temple and from house to house, they kept right on teaching and preaching Jesus as the Christ.
5:40 "They took his advice" This phrase is included in v. 39 in some translations (cf. NRSV) and in v. 40 in others (cf. NASB, NKJV). The TEV and NJB keep it in v. 39, but start a new paragraph.
▣ "flogged" This was not the same as the Roman flogging (mastix, cf. Acts 22:24-25), which Jesus endured. This referred to the Jewish beating with rods (cf. Deut. 25:3; i.e., derō, Luke 12:47-48; 20:10-11; 22:63). It was very painful, but not life-threatening.
The interpretive problem is that these two Greek terms are often used interchangeably. The Septuagint of Deut. 25:3 has mastix, but it refers to a Jewish punishment. Luke regularly uses derō for this Jewish synagogue beating (literally "skinning an animal").
▣ "and ordered them not to speak in the name of Jesus" This same Council had done this earlier (cf. 4:17,21). This time they beat them and repeated the warning.
5:41 Jesus had predicted this type of treatment (cf. Matt. 10:16-23; Mark 13:9-13; Luke 12:1-12; 21:10-19; John 15:18-27; 16:2-4).
▣ "rejoicing that they had been considered worthy to suffer shame for His name" This seems surprising to us today because we live in a society where physical persecution is so rare, but this has not been the case for the vast majority of believers through the centuries.
Jesus plainly said that His followers would suffer. Please read Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4;; 8:17; II Cor. 4:16-18; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4. Also notice how in I Peter Jesus' suffering (cf. 1:11; 2:21,23; 3:18; 4:1,13; 5:1) is to be emulated by His followers (cf. 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10).
5:42 "every day, in the temple" These early witnesses of Jesus refused to be silenced, even in the very heart of Judaism, the temple in Jerusalem.
▣ "from house to house" The early church had their meetings in private homes spread throughout the city (cf. 2:46). There were no church buildings until several hundred years later.
NASB, NKJV"the Christ"
NRSV, TEV,
REB"the Messiah"
In this Jewish setting the title "Messiah" (see Special Topic at 2:31) is more appropriate (cf. 2:31; 3:18; 5:42; 8:5; 9:22), as Peter used in Matt. 16:16. When Paul preached to Jews he also used this as a reference to the promised, anointed One (cf. 17:3; 18:5,28).
DISCUSSION QUESTIONS FOR ACTS 3-5
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did the Apostles stay within Judaism so long?
2. List the titles of Jesus and their meanings which are used in chapter 3.
3. What are the two minimal requirements in salvation?
4. Why is Moses quoted so often in the New Testament?
5. What is the significance of the Abrahamic covenant to the NT church?
6. Why were Peter and John arrested?
7. Outline Peter's third sermon.
8. What is significant about the prayer of 4:24-31?
9. To be truly New Testament must one be communistic? (cf. 4:32)
10. List the reasons why Luke included the account of Ananias and Sapphira.
11. Did Ananias realize that he was filled with Satan? Did he realize that he had lied to God?
12. Why was God seemingly so harsh?
13. What about miracles (especially healings) in our day?
14. Why were the Sadducees so mad?
15. Why did the angel release the Apostles from prison?
16. Outline Peter's fourth sermon. List the common elements between his other recorded sermons in Acts.
17. Who was Gamaliel?
18. Why should Christians rejoice in suffering?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Appointment of the Seven | Seven Chosen to Serve | Choice of the Seven | The Seven Helpers | The Institution of the Seven |
6:1-6 | 6:1-7 | 6:1-7 | 6:1-4 | 6:1-6 |
6:5-6 | ||||
6:7 | 6:7 | 6:7 | ||
Th e Arrest of Stephen | Stephen Accused of Blasphemy | Preaching and Martyrdom of Stephen | The Arrest of Stephen | Stephen's Arrest |
(6:8-7:2a) | ||||
6:8-15 | 6:8-15 | 6:8-7:2a | 6:8-15 | 6:8-15 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 6 and 7 are Luke's literary/historical way of beginning to discuss the Gentile mission.
B. The church in Jerusalem had grown rapidly by this time (cf. 6:1).
C. The Church was made up of Aramaic-speaking Jews from Palestine and Greek-speaking Jews from the Diaspora.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:1-6
1Now at this time while the disciples were increasing in number, a complaint arose on the part of the Hellenistic Jews against the native Hebrews, because their widows were being overlooked in the daily serving of food. 2So the twelve summoned the congregation of the disciples and said, "It is not desirable for us to neglect the word of God in order to serve tables. 3Therefore, brethren, select from among you seven men of good reputation, full of the Spirit and of wisdom, whom we may put in charge of this task. 4"But we will devote ourselves to prayer and to the ministry of the word." 5The statement found approval with the whole congregation; and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, Prochorus, Nicanor, Timon, Parmenas and Nicolas, a proselyte from Antioch. 6And these they brought before the apostles; and after praying, they laid their hands on them.
6:1 "disciples" This is literally "learners" from the verb manthanō. It is important to realize that the NT emphasizes "becoming disciples" (cf. Matt. 28:19; Act 14:21), not merely making a decision. This designation for believers is unique to the Gospels and Acts. In the Letters, the terms "brothers" and "saints" are used to designate the followers of Jesus.
▣ "were increasing in number" This is a present active participle. Growth always causes tension.
▣ "complaint" This term means "to speak privately in a low voice" (i.e., private conversations between individuals, Moulton, Analytical Lexicon, p. 81). It occurs several times in the LXX of Exodus describing the Wilderness Wandering Period (cf. Exod. 16:7,8; 17:3; also Num. 11:1; 14:27). This same word is found in Luke 5:30 and several times in John (cf. 6:41,43,61; 7:12,32).
▣ "the Hellenistic Jews against the native Hebrews" This refers to believing Jews, those who were from Palestine and spoke primarily Aramaic and those who grew up in the Diaspora and spoke primarily Koine Greek. There were certainly cultural and racial overtones in this situation.
▣ "the daily serving of food" The early church followed the patterns of the Synagogue. Every week funds (i.e., alms) were collected to feed the poor. This money was used to buy food, which was given out weekly by the Synagogue and daily by the early church. See Special Topic: Almsgiving at 3:2.
It seems from history that many Jewish families who lived and worked in other countries returned to Palestine in the father's later years so that he could be buried in the Promised Land. Therefore, there were many widows in Palestine, especially the Jerusalem area.
Judaism had an institutional (i.e., Mosaic Covenant) concern for the poor, alien, and widows (cf. Exod. 22:21-24; Deut. 10:18; 24:17). Luke's writings show that Jesus, too, cared for widows (cf. Luke 7:11-15; 18:7-8; 21:1-4). It is, then, natural that the early church, patterning itself on both the Synagogue social services and the teachings of Jesus, would have an overt concern for church widows.
6:2 "The twelve" This was the collective title for the Apostles in Acts. Those were the first specially chosen companions of Jesus during His earthly ministry, starting in Galilee.
▣ "summoned the congregation of the disciples" Exactly what is meant here is uncertain in this sense that the church was made up of several thousand people at this point, so no home or business was large enough to accommodate this gathering. This must have taken place in the Temple itself, probably Solomon's Portico (cf. 3:11; 5:12).
This is the first example of what came to be called congregational polity (cf. vv. 3,5; 15:22). This is one of three biblical ways the modern church organizes itself:
1. episcopal (i.e., one top leader)
2. presbyterian (i.e., a group of leaders)
3. congregational (i.e., the whole body of believers)
All are present in Acts 15.
▣ "It is not desirable for us to neglect the word of God in order to serve tables" This is not a disparaging word about serving, but the beginning of the sensed need for a division of pastoral responsibilities among the people of God. These were not offices, but delegated functions. Gospel proclamation must take priority over some needed ministries. The Apostles were uniquely called and qualified for their task. Nothing should take away from that task. This was not an "either/or," but a "both/and" situation.
The word "serve" is the common Greek term for service, diakonia. Unfortunately many modern commentators, looking for guidelines for the later office of deacon (cf. Phil. 1:1; I Tim. 3:8-10,12-13), have used this text to define that ministry task. However, these are not "deacons"; they are lay ministers/preachers. Only eisegesis can find deacons in Acts 6.
It is interesting to me how this early church conducted its ministry without buildings.
1. When they all met together it must have been at the Temple.
2. On Sabbaths they surely met with their local synagogues and on Sundays probably in house churches.
3. During the week (daily) the Apostles moved from believer's home to believer's home (cf. 2:46).
6:3
NASB, NRSV"select"
NKJV"seek out"
TEV"choose"
NJB"must select"
This is an aorist middle (deponent) imperative. Something had to be done to restore unity and the spirit of one accord. This pastoral issue had the potential to affect the furtherance of the gospel. The church had to organize for ministry. Every believer is a called, gifted, full-time minister (cf. Eph. 4:11-16).
▣ "seven men" There is no reason for this number except that it was often the symbolic number of perfection in the OT because of its relation to the seven days of creation (cf. Genesis 1; Psalm 104). In the OT there is a precedent for this same process of developing a second-tier leadership (cf. Numbers 18). See Special Topic: Number Symbolism in Scripture at 1:3.
NASB, NJB"of good reputation"
NKJV"of good reputation"
NRSV"of good standing"
TEV"who are known to be"
The differences in these English translations reflect the two different usages of this term.
1. "to witness to" or provide information about (cf. TEV, NIV)
2. "to speak well of someone" (cf. Luke 4:22).
▣ "full of the Spirit" The filling of the Spirit has been mentioned several times in Acts, usually in connection with the Twelve and their preaching/teaching/reaching ministries. It denotes power for ministry. The presence of the Spirit in a person's life is detectible. There is evidence in attitude, actions, and effectiveness. Widows are important, but gospel proclamation is priority (cf. v. 4). See full note on "filling" at 5:17.
▣ "and of wisdom" There are two kinds of wisdom in the OT.
1. grasp of knowledge (academic)
2. wise living (practical)
These seven men had both!
▣ "whom we may put in charge of this task" They had a task-oriented assignment. This passage cannot be used to assert that deacons handle the business matters (KJV, "this business") of the church! The word "task" (chraomai) means "need," not "office" (Alfred Marshall, RSV Interlinear, p. 468).
6:4 "devote ourselves" This Greek term is used in several senses.
1. to closely associate with someone, Acts 8:13
2. to personally serve someone, Acts 10:7
3. to be steadfastly committed to something or someone
a. the early disciples to each other and prayer, Acts 1:14
b. the early disciples to the Apostles' teaching, Acts 2:42
c. the early disciples to each other, Acts 2:46
d. the Apostles to the ministry of prayer and the Word, Acts 6:4 (Paul uses the same word to call believers to steadfastness in prayer, Rom. 12:12; Col. 4:2).
▣ "prayer and the ministry of the word" This phrase is fronted (i.e., placed first) in the Greek sentence for emphasis. Isn't it paradoxical that it was these "seven" who were the first to catch the vision of the world mission of the gospel, not the Apostles. It was "the seven" whose preaching forced the break with Judaism, not the Apostles.
It is so shocking that the Apostles were not the initiators of the Great commission, but these Greek-speaking Jews. Acts never records them fulfilling the task assigned to them by the Apostles but instead depicts them as gospel preachers. Their qualifications seem more in line with this task than the administration and pastoral care needed by the church in Jerusalem.
Instead of bringing peace, their ministries brought conflict and persecution!
6:5 "Stephen" His name means "victor's crown." All of the "seven" had Greek names, but most Jews of the Diaspora had both a Hebrew name and a Greek name. Just the names themselves do not mean they were all Greek-speaking Jews. Reason says there may have been both groups present.
▣ "full of faith" The term faith came from an OT word (i.e., emeth) that originally meant a person whose feet were in a stable stance. It came to be used metaphorically for someone who was trustworthy, faithful, dependable, and loyal. In the NT this term is used for the believer's response to God's promise through Christ. We trust His trustworthiness! We faith His faithfulness. Stephen trusted in God's trustworthiness; therefore, he was characterized by God's character (i.e., full of faith, faithfulness).
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)
▣ "full of. . .the Holy Spirit" There are many different phrases which describe the ministry of the Spirit to believers:
1. the wooing of the Spirit (cf. John 6:44,65)
2. the baptism of the Spirit (cf. I Cor. 12:13)
3. the fruit of the Spirit (cf. Gal. 5:22-23)
4. the gifts of the Spirit (cf. I Cor. 12)
5. the filling of the Spirit (cf. Eph. 5:18).
To be full of the Spirit implies two things: (1) that the person is saved (cf. Rom. 8:9) and (2) that the person is led by the Spirit (cf. Rom. 8:14). It seems that one's "fullness" is related to one's continually being filled (present passive imperative of Eph. 5:18). For "filled" see full note at 5:17.
▣ "Philip" There are several Philips in the NT. This one was one of the Seven. His name means "lover of horses." His ministry is told in Acts 8. He was instrumental in the revival in Samaria and a personal witness to a governmental official from Ethiopia. He is called "the evangelist" in Acts 21:8 and his daughters were also active in ministry (i.e., prophetesses, cf. Acts 21:9, see SPECIAL TOPIC: WOMEN IN THE BIBLE at 2:17).
▣ "Prochorus" Little is known of this person. In The International Standard Bible Encyclopedia, vol. 4, James Orr (ed.) says he became bishop of Nicomedia and was martyred at Antioch (p. 2457).
▣ "Nicanor" Nothing is known about this person in church history. His name is Greek and means "conqueror."
▣ "Timon" Nothing is known about this person in church history. His name is Greek and means "honorable."
▣ "Parmenas" This is a shortened form of Parmenides. Church tradition says he was martyred at Philippi during the reign of Trajan (cf. The International Standard Bible Encyclopedia, vol. 4, p. 2248).
▣ "Nicholas, a proselyte from Antioch" More information may have been given about this man because his city may have been Luke's home. Being a Jewish proselyte involved three ritual acts:
1. that the person baptized himself in the presence of witnesses
2. that the person, if a male, was circumcised
3. that the person, if they had opportunity, offered a sacrifice in the temple
There has been some confusion about this man in church history because there is a group of a similar name mentioned in Rev. 2:14-15. Some early church fathers (i.e., Irenaeus and Hippolytus) thought he was the founder of this heretical group. Most of the church fathers who mention a connection at all think the group may have tried to use his name to assert their founder was a leader in the Jerusalem church.
6:6 "they laid their hands on them" The grammar implies that the whole church laid hands on them (cf. 13:1-3), although the referent to the pronoun is ambiguous.
The Roman Catholic Church has used texts like this one to assert Apostolic Succession. In Baptist life we use texts like this to assert ordination (i.e., to dedicate people to a particular ministry). If it is true that all believers are called, gifted ministers (cf. Eph. 4:11-12), then there is no distinction in the NT between "clergy" and "laity." The elitism set up and propagated by biblically unsupported ecclesiastical traditions needs to be reexamined in light of NT Scripture. Laying on of hands may denote function, but not special standing or authority. Many of our denominational traditions are historically or denominationaly-based and not a clear biblical teaching or mandate. Tradition is not a problem until it is raised to the level of Scriptural authority.
SPECIAL TOPIC: LAYING ON OF HANDS IN THE BIBLE
NASB (UPDATED) TEXT: 6:7
7The word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith.
6:7 "The word of God" This refers to the gospel of Jesus Christ. His life, death, resurrection, and teaching about God form the new way of viewing the Old Covenant (cf. Matt. 5:17-48). Jesus is the word (cf. John 1:1; 14:6). Christianity is a Person! See full note at 4:31.
▣ "kept on spreading" All three verbs in v. 7 are imperfect tense. This is a central theme in Acts. God's word is spreading by people trusting in Christ and becoming a part of the new people covenant of God (cf. 6:7; 12:24; 19:20).
This may be an allusion to God's promises to Abraham about the numerical growth of his family, who became the old covenant people of God (cf. 7:17; Gen. 17:4-8; 18:18; 28:3; 35:11).
▣ "a great many of the priests were becoming obedient to the faith" This was one of the causes of the Jewish leadership (i.e., Sadducees) unrest over Christianity. Those who knew the OT well were being convinced that Jesus of Nazareth was truly the promised Messiah. The inner circle of Judaism was cracking!
The summary statements of growth may be a key to the structure of the book (cf. 9:31; 12:24; 16:5; 19:20; 28:31).
▣ "the faith" This term may have several distinct connotations:
1. its OT background means "faithfulness" or "trustworthiness"; therefore, it is used of our faithing the faithfulness of God or our trusting in the trustworthiness of God (see Special Topic at 6:5)
2. our accepting or receiving God's free offer of forgiveness in Christ
3. faithful, godly living
4. the collective sense of the Christian faith or the doctrinal truth about Jesus (cf. Rom. 1:5; Gal. 1:23; and Jude 3 & 20). In several passages, such as II Thess. 3:2, it is difficult to know which sense Paul had in mind.
See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא), Believe, Trust (noun, verb, adjective) at 3:16.
NASB (UPDATED) TEXT: 6:8-15
8And Stephen, full of grace and power, was performing great wonders and signs among the people. 9But some men from what was called the Synagogue of the Freedmen, including both Cyrenians and Alexandrians, and some from Cilicia and Asia, rose up and argued with Stephen. 10But they were unable to cope with the wisdom and the Spirit with which he was speaking. 11Then they secretly induced men to say, "We have heard him speak blasphemous words against Moses and against God." 12And they stirred up the people, the elders and the scribes, and they came up to him and dragged him away and brought him before the Council. 13They put forward false witnesses who said, "This man incessantly speaks against this holy place and the Law; 14for we have heard him say that this Nazarene, Jesus, will destroy this place and alter the customs which Moses handed down to us." 15And fixing their gaze on him, all who were sitting in the Council saw his face like the face of an angel.
6:8 "full of grace and power" "Full of grace" refers to the blessing of God on his life and ministry. See special Topic at 5:17.
This term "power" relates to the next phrase, "performing great signs and wonders."
▣ "was performing great wonders and signs" This is an imperfect tense (like v. 7). This possibly occurred before his choice as one of the Seven. Stephen's gospel message was continually corroborated by his person (i.e., full of grace) and power (i.e., signs and wonders).
6:9 "some men from. . .some from" There is the question concerning how one interprets how many groups rose up against Stephen.
1. one synagogue (men from all countries listed)
2. two synagogues
a. of Jews from Cyrenia and Alexandria
b. of Jews from Cilicia and Asia (Paul was from Cilicia)
3. one synagogue, but two groups
4. five separate synagogues
The Greek genitive masculine plural article (tōn) is repeated twice.
▣ "from what is called" The reason for this phrase is that the term "freedman" is a Latin word; therefore, it had to be interpreted for clarity. Apparently these were Jews who had been taken into foreign lands as slaves (military or economic), but had now returned to Palestine as freedmen, but still Koine Greek was their first language.
6:10 Not only was Stephen's gospel message confirmed by power signs, but apparently it was logically persuasive. Chapter 7 is an example of his preaching.
▣ "the Spirit" In the Greek text there is no way to distinguish capitals; therefore, this is the interpretation of the translators. A capital "S" would refer to the Holy Spirit, a small "s" to the human spirit (KJV, NRSV footnote, REB, cf. 7:59; 17:16; 18:25; Rom. 1:9; 8:16; I Cor. 2:11; 5:4; 16:18; II Cor. 2:13; 7:13; 12:18; Gal. 6:18; Phil. 4:23). This may be an allusion to Pro. 20:27.
See SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NEW TESTAMENT at 2:2.
6:11 "they secretly induced men to say" The term "induced" can mean (1) to bribe (cf. Louw and Nida, Lexicon, vol. 1, pp. 577-578) or (2) to scheme secretly (cf. Bauer, Arndt, Gingrich, and Danker, A Greek-English Lexicon, p. 843). This is the same technique used against Jesus (cf. Matt. 26:61) and Paul (cf. Acts 21:28). Their charge was a violation of Exod. 20:7, which carried the death penalty.
▣ "We have heard him speak blasphemous words against Moses" Stephen's sermon in Acts 7 answers this charge. Whether Acts 7 was typical of Stephen's gospel preaching or a special sermon meant to answer this specific charge is uncertain, but Stephen probably used the OT often to assert Jesus' Messiahship.
▣ "and against God" These Jews put God after Moses! Their very sentence structure reveals the perception problem. Moses' Law had become ultimate.
6:12 "the elders and the scribes. . .the Council" The phrase "elders and scribes" is often a shortened designation for the members of the Sanhedrin, which is referred to in this context by the term "the Council." It was the religious authority of the Jewish nation in the Roman period before a.d. 70. It was made up of
1. the High Priest(s) and his family
2. local wealthy land owners and civic leaders
3. local scribes
It totaled seventy leaders from the Jerusalem area. See Special Topic: The Sanhedrin at 4:5.
6:13 "this man" This is a Semitic way to show contempt. This phrase is often used of Jesus.
▣ "speaks against this holy place and the Law" This phrase is an extension of the charge in v. 11. This may refer to Stephen's affirmation of Jesus' words about the Temple's destruction recorded in Luke 19:44-48 (also Mark 13:2), or Jesus' threat in Matt. 26:61; 27:40; Mark 14:58; 15:29; John 2:19 (cf. v. 14). Jesus saw Himself as the "new Temple," the new center of worship, the new meeting place of God and humanity (cf. Mark 8:31; 9:31; 10:34). God's judgment was coming on Herod's building.
Stephen's preaching about a full and free forgiveness in Jesus was probably the source of "speaks against the Law." The gospel message reduces "the Mosaic Covenant" to a historical witness instead of a means of salvation (cf. Galatians 3 and the NT book of Hebrews).
For first century Jews this was radical teaching, blasphemy! This truly departs from a typical OT understanding of monotheism, salvation, and the unique place of Israel. The NT has a radical reoriented focus (i.e., Jesus not Israel, grace not human merit).
6:14 In a sense their charges were true! These two charges were designed to stir up both the Sadducees (i.e., "destroy this place") and the Pharisees (i.e., "alter the customs which Moses handed down").
▣ "this Nazarene, Jesus" See Special Topic at 2:22.
6:15 "fixing their gaze on him" This is a literary device often used by Luke. It denotes uninterrupted attention (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12; 6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1).
▣ "his face like the face of an angel" This may have been similar to
1. Moses' face glowing after visiting with YHWH (cf. Exod. 34:29-35, II Cor. 3:7)
2. Jesus' face and body glowing during His transfiguration (cf. Matt. 17:2; Luke 9:29)
3. the messenger angel of Daniel 10:5-6
This was a way of metaphorically denoting one who had been in the presence of God.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did the early church choose their best spiritual men to serve tables?
2. Why is there tension in rapid growth?
3. What is the purpose of laying on hands?
4. Why was Stephen attacked?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Stephen's Speeches | Stephen's Address: the Call of Abraham | Preaching and Martyrdom of Stephen | Stephen's Speech | Stephen's Speech |
(6:8-8:1a) | ||||
7:1-8 | 7:1-8 | 7:1 | 7:1-8 | |
7:2-8 | ||||
The Patriarchs in Egypt | 7:2b-8 | |||
7:9-16 | 7:9-16 | 7:9-16 | 7:9-16 | 7:9-16 |
7:17-22 | 7:17-36 | 7:17-22 | 7:17-22 | 7:17-22 |
7:23-29 | 7:23-29 | 7:23-29 | 7:23-29 | |
7:30-43 | 7:30-34 | 7:30-34 | 7:30-34 | |
Israel Rebels Against God | 7:35-43 | 7:35-38 | 7:35-43 | |
7:37-43 | ||||
God's True Tabernacle | 7:39-43 | |||
7:44-50 | 7:44-50 | 7:44-50 | 7:44-47 | 7:44-50 |
Israel Resists the Holy Spirit | 7:48-50 | |||
7:51-53 | 7:51-53 | 7:51-53 | 7:51-53 | 7:51-53 |
The Stoning of Stephen | Stephen the Martyr | The Stoning of Stephen | The Stoning of Stephen, Saul as Persecutor | |
7:54-8:1a | 7:54-60 | 7:54-8:1a | 7:54-8:1a | 7:54-8:1 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Stephen's speech in Acts 7 is the longest recorded in Acts. It breaks the theological ground for Paul's (and the church's) understanding of the gospel's relationship to the Old Testament. Stephen's sermon answers the charges made against him, showing that
1. God has acted outside the Temple
2. God works with Gentiles
3. Jews have always rejected God's message, men, and now they have rejected the Messiah!
B. Stephen's defense affected Saul of Tarsus' heart and Paul's theology.
C. Stephen reveals the continuing covenant infidelity of the Jewish people and God's revelations outside the Promised Land and apart from the Temple in Jerusalem, which had become the focus of first century Jewish worship.
D. The Jewish people had regularly rejected God's spokesman and now they did it again. They had violently rejected Jesus of Nazareth and they were about to violently reject Stephen, His witness.
E. Stephen is charged by the same group with similar blasphemes as Jesus was. As he was being stoned Stephen said several things which mimic Jesus' words and actions on the cross. Was this an intentional literary device used by Luke? It seems so!
F. Stephen's perspective on the relationship between Jews and Christians will set the stage for the persecution (cf. 8:1-3) and ultimate splitting (i.e., a.d. 70 curse formulas) of these two groups. It is surely possible that God used Stephen, as He did Samson in the OT, to start a fight thereby forcing the spread of the gospel beyond Palestine.
G. Stephen's speech/defense/sermon has several details which differ from the Hebrew OT (he quotes from the Septuagint). Should scholars try to defend Stephen's sayings or allow them to be Jewish traditions or even historical errors? This question reveals the emotional and intellectual biases of interpreters. I believe that the Bible is true history, that Christianity stands or falls on the events of the Bible. However, the very beginning of the Bible (i.e., Genesis 1-11) and the end of the Bible (i.e., book of Revelation) are not "typical history"! As for the intervening accounts I think they are accurate and true. This takes into account that sometimes there are:
1. differences in numbers
2. differences in genre
3. differences in detail
4. rabbinical techniques of interpretation (ex. combining two or more texts)
These do not affect my affirmation of the historical accuracy or trustworthiness of biblical narratives. Stephen may have been recounting what he learned in Synagogue school or he may have modified texts to fit his purpose! To miss his message by focusing on one or two details shows our modern sense of historiography and not the first century's sense of history.
H. Basic Outline of Stephen's historical overview of God's dealing with Israel in chapter 7
1. the Patriarchs, vv. 2-16
2. the Exodus and Wilderness Wanderings, vv. 17-43
3. the Tabernacle and Temple, vv. 44-50
4. the application to them of his summary of the OT history, vv. 51-53
I. Stephen uses several OT references (quotes and allusions).
1. 7:3 – Gen. 12:1
2. 7:5 – Gen. 12:7 or 17:8
3. 7:6-7a – Gen. 15:13-14
4. 7:7b – Exod. 3:12
5. 7:8a – Gen. 17:9-14
6. 7:8b – Gen. 21:2-4
7. 7:8c – Gen. 25:26
8. 7:8d – Gen. 35:22-26
9. 7:9 – Gen. 37:10,28; 45:4
10. 7:10 – Gen. 39:21; 41:40-46
11. 7:11 – Gen. 41:54-55; 42:5
12. 7:12 – Gen. 42:2
13. 7:13 – Gen. 45:1-4
14. 7:14 – Gen. 45:9-10
15. 7:15 – Gen. 46:5; 49:33; Exod. 1:6
16. 7:16 – Gen. 23:16; 50:13
17. 7:17 –Exod. 1:7-8
18. 7:18 – Exod. 1:8
19. 7:19 – Exod. 1:10-11
20. 7:20 – Exod. 2:2
21. 7:21 – Exod. 2:5,6,10
22. 7:22 – Exod. 2:10
23. 7:23 – Exod. 2:11-12
24. 7:26 – Exod. 2:13
25. 7:27-28 –Exod. 2:14
26. 7:30 – Exod. 3:1-2
27. 7:29a –Exod. 2:15
28. 7:29b – Exod. 2:22; 4:20; 18:3-4
29. 7:32 – Exod. 3:6
30. 7:33-34 – Exod. 3:5,7-10
31. 7:36 – Exod. 12:41; 33:1
32. 7:37 – Deut. 18:15
33. 7:38 – Exod. 19:17
34. 7:39 – Num. 14:3-4
35. 7:40 – Exod. 32:1,23
36. 7:41 – Exod. 32:4,6
37. 7:42-43 – Amos 5:25-27
38. 7:44 – Exod. 25:31,36-40
39. 7:45 –Josh. 3:14ff; 18:1; 23:9
40. 7:46 – II Sam. 7:8ff
41. 7:47 – I Kings 6-8; II Chronicles 1-6
42. 7:49-50 –Isa. 66:1-2
Another good Scriptural summary of Israel's history is Nehemiah 9.
1. 9:6 – Genesis 1-11
2. 9:7-8 – Genesis 12-50
3. 9:9-14 – Exodus (the exodus)
4. 9:15-21 – Numbers (the wilderness wandering period)
5. 9:22-25 – Joshua (the conquest)
6. 9:26-31 – Judges
7. 9:32-38 – Samuel, Kings, Chronicles (the Monarchy)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 7:1-8
1The high priest said, "Are these things so?" 2And he said, "Hear me, brethren and fathers! The God of glory appeared to our father Abraham when he was in Mesopotamia, before he lived in Haran, 3and said to him, ‘Leave your country and your relatives, and come into the land that I will show you.' 4Then he left the land of the Chaldeans and settled in Haran. From there, after his father died, God had him move to this country in which you are now living. 5But He gave him no inheritance in it, not even a foot of ground, and yet, even when he had no child, He promised that He would give it to him as a possession, and to his descendants after him. 6But God spoke to this effect, that his descendants would be aliens in a foreign land, and that they would be enslaved and mistreated for four hundred years. 7And whatever nation to which they will be in bondage I Myself will judge,' said God, ‘and after that they will come out and serve Me in this place.' 8And He gave him the covenant of circumcision; and so Abraham became the father of Isaac, and circumcised him on the eighth day; and Isaac became the father of Jacob, and Jacob of the twelve patriarchs."
7:1 "The high priest" This was Caiaphas. See note at 4:6.
7:2 "And he said" Stephen's defense is very similar to the book of Hebrews. He answered the charges in two ways: (1) the Jewish people had continually rejected Moses in the past and (2) the Temple was only one of several ways that God used to speak with Israel. This is a direct answer to the charges brought against him in 6:13.
▣ "Hear" This is the aorist active imperative form of the Greek word akouō. It is used in the Septuagint to translate the famous prayer of Judaism, the Shema (cf. Deut. 6:4-5). It is also used in the prophets to reflect the sense of "hear so as to respond" (cf. Micah 1:2; 6:1). It is difficult to be certain this technical connotation is present when these Jewish men express their Hebrew thoughts in Koine Greek words, but in some contexts like this it may be true.
▣ "‘The God of glory" This God of glory (cf. Ps. 29:3) appeared to the Patriarch Abraham (cf. Gen. 12:1, 15:1,4; 17:1; 18:1, 22:1), thus beginning the Jewish people. See Special Topic at 3:13.
▣ "Abraham" Abraham was considered the father of the Jewish people. He was the first Patriarch. His call and subsequent walk with God are described in Gen. 12:1-25:11. In Galatians 3 and later Romans 4 Paul uses him as the paradigm of justification by grace through faith.
▣ "when he was in Mesopotamia before he lived in Haran" Genesis 11:31 implies that Abraham was in the city of Haran when YHWH spoke to him. However, the time of God's contact with Abraham was not specifically stated. Abraham was from Ur of the Chaldeans (cf. Gen. 11:28,31), but later moved to Haran (cf. Gen. 11:31,32; 29:4) following God's command. The point is that God spoke to Abraham outside of the land of Canaan. Abraham did not own or possess any part of the Holy Land (cf. v. 5) during his lifetime (except a cave to bury his family, cf. Gen. 23:9).
The term "Mesopotamia" can refer to the different ethnic groups:
1. a people group in the northern area of the Tigris and Euphrates (i.e., "Syria between the Rivers")
2. a people group near the mouth of the Tigris and Euphrates
7:3 "Leave your country and your relatives, and come into the land that I will show you" This is a quote from Gen. 12:1. The theological issue involved in this quote is when God says this to Abram:
1. while he was in Ur before he took his father Terah and nephew Lot to Haran
2. while he was in Haran and he waited until his father died to follow God south to Canaan?
7:4 "he left the land of the Chaldeans" Chaldea (BDB 505) may be the name of a district close to the mouth of the Tigris and Euphrates Rivers (see note at 7:2). It later came to refer to the nation which developed in this region, also known as Babylon (BDB 93). This nation also produced many scholars who developed mathematical formulas related to the movement of the night lights (i.e., planets, stars, comets, etc.). This group of wise men (i.e., astrologers) was also known by the name Chaldean (cf. Dan. 2:2; 4:7; 5:7-11).
▣ "Haran" Haran (BDB 357) is a city to which Terah, Abraham, and Lot moved (cf. Gen. 11:31-32). Another of Abram's brothers settled there and the place is called by his name (i.e., city of Nahor, cf. Gen. 24:10; 27:43). This city on the upper part of the Euphrates (i.e., tributary river, Balikh) was started in the third millennium b.c. and has retained its name until today. Just as a note of interest, Abraham's brother, Haran (BDB 248), is not spelled the same in Hebrew as the city.
▣ "after his father died" Many have seen a contradiction here between Gen. 11:26,32 and 12:4. There are at least two possible solutions.
1. Abraham might not have been the oldest son, but the most famous son (i.e., listed first).
2. The Samaritan Pentateuch has Terah's age at death at 145, not 205, as the Hebrew text.
See Gleason L. Archer, Encyclopedia of Bible Difficulties, p. 378.
7:5 "He promised that He would give it to him as a possession, and to his descendants after him" This is an allusion to Gen. 12:7 or 17:8. The theological key is not only God's promise, but Abraham's faith in God giving him a descendant as well as a land. This faith is highlighted in Gen. 15:6 (cf. Gal. 3:6; Romans 4:3).
7:6 This predictive prophecy is stated in Gen. 15:13,14 and reaffirmed in Exod. 3:12. However, Exod. 12:40 has "430 years" instead of "400 years." The Septuagint (LXX) translates Exod. 12:40 as "and the sojourning of the children of Israel, while they sojourned in the land of Egypt and the land of Canaan was 430 years."
The rabbis have said that the number "400 years" starts with the offering of Isaac in Genesis 22. John Calvin has called the 400 years a round number. It may relate to four generations of 100 years each (cf. Gen. 15:16).
7:7 "And whatever nation" This is a quote from the Septuagint of Gen. 15:14. This is not meant to be obtuse, but is a general statement. The nation was obviously Egypt. Other nations, however (i.e., Philistia, Syria, Assyria, Babylon), would become Israel's oppressors and God will judge them also.
▣ "and after that" This full phrase is a quote from Exod. 3:12. Stephen is reciting a loose, running history of Israel.
This text asserts that Canaan and Jerusalem will uniquely become YHWH's special place. This fits the emphasis of Deuteronomy.
▣ "in this place" In the context of the quote from Exod. 3:12, this refers to Mt. Sinai (see Special Topic at 7:30), which is also outside the Promised Land and is the site of one of the major events in the life of Israel (the giving of the Law to Moses).
7:8 "covenant" See Special Topic at 2:47.
▣ "circumcision" This was practiced by all of Israel's neighbors, except the Philistines (Greek Aegean people). For most cultures it was usually a rite of passage into manhood, but not for Israel, where it was an initiation rite into the covenant People. It was a sign of a special faith relationship with YHWH (cf. Gen. 17:9-14). Each Patriarch circumcised his own sons (i.e., acted as priest for his own family). Robert Girdlestone, Synonyms of the Old Testament, p. 214, says the rite of circumcision connected the rite of blood-shedding with the act of circumcision. Blood was connected to covenant forming (cf. Gen. 15:17), covenant breaking (cf. Gen. 2:17), and covenant redemption (cf. Isaiah 53).
▣ "the twelve patriarchs" This usually refers to Abraham, Isaac, and Jacob, but here it refers to Jacob's twelve sons, who will become the tribes of Israel.
NASB (UPDATED) TEXT: 7:9-10
9The patriarchs became jealous of Joseph and sold him into Egypt. Yet God was with him, 10and rescued him from all his afflictions, and granted him favor and wisdom in the sight of Pharaoh, king of Egypt, and he made him governor over Egypt and all his household.
7:9 "Joseph" This account is found in Gen. 37:11,28; 45:4. Stephen is trying to show that the Jewish people and their leaders have often rejected God's chosen leader (cf. Moses in v. 35).
7:10 This account is found in Gen. 39:21; 41:40-46.
NASB (UPDATED) TEXT: 7:11-16
11Now a famine came over all Egypt and Canaan, and great affliction with it, and our fathers could find no food. 12But when Jacob heard that there was grain in Egypt, he sent our fathers there the first time. 13On the second visit Joseph made himself known to his brothers, and Joseph's family was disclosed to Pharaoh. 14Then Joseph sent word and invited Jacob his father and all his relatives to come to him, seventy-five persons in all. 15And Jacob went down to Egypt andthere he and our fathers died. 16From there they were removed to Shechem and laid in the tomb which Abraham had purchased for a sum of money from the sons of Hamor in Shechem.
7:11 This account is found in Gen. 41:54-55; 42:5.
7:12 This account is found in Gen. 42:4.
7:13 This account is found in Gen. 45:1-4.
7:14 "seventy-five" This follows the Septuagint and the Dead Sea Scrolls manuscripts, while the Masoretic Text has "seventy" (cf. Gen. 46:27; Exod. 1:5; Deut. 10:22). At first this seems like a manuscript problem between the LXX, which Stephen quotes, and the Hebrew text of Exod. 1:5. On further reflection it may be two ways of counting all the descendants of Jacob. The problem arises between Gen. 46:26 and 27:
1. the MT of verse 27 has two sons born to Joseph in Egypt, while the LXX has nine, which means that Ephraim and Manassah later had more children between them
2. in the Hebrew text Jacob and his wife are counted, but Ephraim and Manasseh's extra children are not counted
In the Greek text (LXX) Jacob and his wife are not counted, but the extra children of Ephraim and Manasseh are counted. Both are accurate, but they add up the descendants in different ways at different times in Jacob's life. The Hebrew texts known as the Dead Sea Scrolls also have "seventy-five persons" in Gen. 46:27 and Exod. 1:5. Philo of Alexandia was familiar with both numbers.
We are all the benefactors of modern scholarship when it comes to difficult texts or number problems like this one. There is a new type of biblical resource available today which targets these difficult texts. I recommend:
1. Hard Sayings of the Bible, IVP
2. More Hard Sayings of the Bible, IVP
3. Encyclopedia of Bible Difficulties by Gleason Archer.
For a discussion of Acts 7:14-15 see #1 pp. 521-522.
7:15 This account is found in Gen. 46:5; 49:33; Exod. 1:6.
7:16 "to Shechem" From the Genesis accounts of (1) the burial of Joseph recorded in Josh. 24:32 and (2) the burial of Jacob recorded in Gen. 50:13, there seems to be a discrepancy in Stephen's sermon. The problem is (1) the city; it should be Hebron, not Shechem, or (2) the patriarch; it should be Jacob, not Abraham. However, Abraham and Jacob both bought land (cf. Gen. 23:16; 33:19). At Hebron Sarah and Abraham were buried (cf. Gen. 23:19; 25:9), as were Isaac and Rebekah (cf. Gen. 49:29-31) and Jacob (cf. Gen. 50:13). Although it is uncertain about a burial plot at Shechem, it is possible that Abraham had earlier purchased a field on his stop there in Gen. 12:6-7. Later Jacob redeemed that same piece of land (cf. Gen. 33:19; Josh. 24:32). This is obviously speculation, but Stephen appears to be very knowledgeable of the OT history and this would be the only way to reconcile the various accounts.
NASB (UPDATED) TEXT: 7:17-29
17But as the time of the promise was approaching which God had assured to Abraham, the people increased and multiplied in Egypt, 18until there arose another king over Egypt who knew nothing about Joseph. 19It was he who took shrewd advantage of our race and mistreated our fathers so that they would expose their infants and they would not survive. 20It was at this time that Moses was born; and he was lovely in the sight of God, and he was nurtured three months in his father's home. 21And after he had been set outside, Pharaoh's daughter took him away and nurtured him as her own son. 22Moses was educated in all the learning of the Egyptians, and he was a man of power in words and deeds. 23But when he was approaching the age of forty, it entered his mind to visit his brethren, the sons of Israel. 24And when he saw one of them being treated unjustly, he defended him and took vengeance for the oppressed by striking down the Egyptian. 25And he supposed that his brethren understood that God was granting them deliverance through him, but they did not understand. 26On the following day he appeared to them as they were fighting together, and he tried to reconcile them in peace, saying, "Men, you are brethren, why do you injure one another?" 27But the one who was injuring his neighbor pushed him away, saying, "Who made you a ruler and judge over us? 28You do not mean to kill me as you killed the Egyptian yesterday, do you?" 29At this remark, Moses fled and became an alien in the land of Midian, where he became the father of two sons.
7:17 This would refer to Gen. 15:12-16 (the Promise) and Exod. 1:7 (their large number).
7:18 "until there arose another king" This is a quote from Exod. 1:8. There has been and continues to be debate among scholars on the date of the Exodus. The identity of this Egyptian king is caught up in the disagreement. One could identify him as an Egyptian king from the XVIII dynasty (1445 b.c.) or from the XIX dynasty (1290 b.c.). One theory is to relate this Egyptian king to the first native Egyptian dynasty who overthrew the Hyksos (Semitic) rulers of Egypt. This would explain the use of heteros in v. 18. A native Egyptian would not want Semites, like the Hebrews, in large numbers in his territory, fearing another invasion like the Hyksos.
SPECIAL TOPIC: THE DATE OF THE EXODUS
7:19 This account is found in Exod. 1:10ff.
7:20 "Moses was born" This account is found in Exodus 2.
▣ "was lovely in the sight of God" This is a Hebrew idiom of beauty (cf. Exod. 2:2). Even Josephus comments on Moses' beauty (cf. Antiq. 2.9.6).
7:21 This account is found in Exod. 2:5-6,10.
▣ "he had been set outside" This is the Greek term ektithēmi, which means "to expose" (cf. v. 19) or "place outside." The Egyptians forced the Hebrews to abandon their male children to the elements and wild beasts so as to control their rapid population growth.
NASB, NKJV"Pharaoh's daughter took him away"
NRSV, NJB"Pharaoh's daughter adopted him"
TEV"the king's daughter adopted him"
The term anaireō literally means "to lift up." Moses was literally "lifted up" out of the river and by this act, became the adopted son of Pharaoh's daughter.
7:22 Moses had the best academic and military training available in his day at the court of Pharaoh.
▣ "he was a man of power in words and deeds" This must be a summary of Moses' later life because at his encounter with YHWH at the burning bush he claimed he could not speak well (cf. Exod. 4:10-17).
7:23-24 This account is in Exod. 2:11-12.
7:23 "he was approaching the age of forty" I think it was D. L. Moody who said Moses' life can be divided into three groups of forty:
1. for the first forty years he thought he was somebody (i.e., educated at Pharaoh's court)
2. for the second forty years he thought he had become a nobody (i.e., exiled to the land of Midian and learned the ways and terrain of the Sinai desert)
3. for the third forty years he found out what God could do with a nobody (i.e., led the people of God to the Promised Land)
7:25 This verse is Stephen's assumptions (possibly Jewish traditions); they are not stated in Exodus.
7:26-29 This account is found in Exod. 2:13-14.
7:28 The question expects a "no" answer.
7:29 "At this remark Moses fled" This account is found in Exod. 2:15,22. Moses' fear at killing an Egyptian shows that Pharaoh was not supportive of his being an adopted child of one of his daughters. Even so, Hebrews 11:27 is clear!
▣ "and became an alien in the land of Midian" God appeared to Moses at the burning bush in the land of Midian (cf. Exodus 3-4) and revealed His law to him at Sinai in the land of Midian (cf. Exodus 19-20), which shows that God was not limited as to where He revealed Himself. This same emphasis on God revealing Himself apart from the Temple in Jerusalem is seen in Acts 7:36, 44, 48, and 53.
▣ "became the father of two sons" This account is found in Exod. 2:22; 4:20; 18:3-4.
NASB (UPDATED) TEXT: 7:30-34
30After forty years had passed, an angel appeared to him in the wilderness of Mount Sinai, in the flame of a burning thorn bush. 31When Moses saw it, he marveled at the sight; and as he approached to look more closely, there came the voice of the Lord: 32"I am the God of your fathers, the God of Abraham and Isaac and Jacob." Moses shook with fear and would not venture to look. 33But the Lord said to him, "Take off the sandals from your feet, for the place on which you are standing is holy ground. 34I have certainly seen the oppression of My people in Egypt and have heard their groans, and I have come down to rescue them; come now, and I will send you to Egypt."
7:30 This account is found in Exodus, chapters 3 and 4.
▣ "an angel" In the OT text this angel is really YHWH. See full note at 5:19. Notice how this angel is characterized.
1. Exod. 3:2, "the angel of the Lord appeared to him in a blazing fire"
2. Exod. 3:4, "when the Lord (i.e., YHWH) saw that he turned aside to look"
3. Exod. 3:4, "God (i.e., Elohim) called to him from the midst of the bush"
See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.
▣ "Mount Sinai" See Special Topic below.
SPECIAL TOPIC: THE LOCATION OF MT. SINAI
7:32 This account is found in Exod. 3:6.
▣ "fathers" In both the Hebrew text and Greek translation (i.e., Septuagint) the word is singular. In every other occurrence of the phrase it is plural. God knew Moses' slave father.
7:33 This account is found in Exod. 3:5. Moses approached the bush out of curiosity, not religious devotion.
The exact reason for taking off his shoes is uncertain.
1. shoes might be polluted (i.e., animal dung)
2. taking off shoes might be a sign of intimacy or familiarity (i.e., at home).
3. a cultural practice of the Patriarchs or Egyptian ritual
7:34 This account is found in Exod. 3:7. For me this verse is so theologically significant for this reason: YHWH heard their prayers, saw the affliction, and responded. He came down to rescue them, but notice His rescue was effected through human instrumentality. God sent a reluctant Moses. God has chosen to deal with humans through humans!
NASB (UPDATED) TEXT: 7:35-43
35This Moses whom they disowned, saying, "Who made you a ruler and a judge?" Is the one whom God sent to be both a ruler and a deliverer with the help of the angel who appeared to him in the thorn bush. 36This man led them out, performing wonders and signs in the land of Egypt and in the Red Sea and in the wilderness for forty years. 37This is the Moses who said to the sons of Israel, "God will raise up for you a prophet like me from your brethren." 38This is the one who was in the congregation in the wilderness together with the angel who was speaking to him on Mount Sinai, and who was with our fathers; and he received living oracles to pass on to you. 39Our fathers were unwilling to be obedient to him, but repudiated him and in their hearts turned back to Egypt, 40saying to Aaron, "Make for us gods who will go before us; for this Moses who led us out of the land of Egypt—we do not know what happened to him." 41At that time they made a calf and brought a sacrifice to the idol, and were rejoicing in the works of their hands. 42But God turned away and delivered them up to serve the host of heaven; as it is written in the book of the prophets, "It was not to Me that you offered victims and sacrifices forty years in the wilderness, was it, O house of Israel? 43You also took along the tabernacle of Moloch and the star of the god Rompha, the images which you made to worship. I also will remove you beyond Babylon."
7:35 "This Moses whom they disowned" God's people regularly reject God's spokesperson (cf. vv. 51-52). This may even be the purpose of v. 27!
▣ "with the help of the angel who appeared to him in the thorn bush" Again God came to an Israelite outside the Promised Land. God's activity was not limited to any locality. Much of Israel's history occurred outside Canaan and before the Temple in Jerusalem. All through the Israelites' history God's leaders were rejected by their peers (cf. vv. 9,27-28,35,39). This is a recurrent theme.
This angel is depicted as deity (cf. Exod. 3:2,4). This divine physical manifestation can also be seen in Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22; Zech. 3:1-2. However, it must be stated that "the angel of the Lord" is not always a divine physical manifestation; sometimes he is just an angel, a messenger, (cf. Gen. 24:7,40; Exod. 23:20-23; 32:34; Num. 22:22; Judg. 5:23; II Sam. 24:16; I Chr. 21:15ff; Zech. 1:11; 12-13).
7:36 This is a summary of God's miraculous power (i.e., Moses' staff) through Moses and Aaron.
7:37-38 This is a Messianic quote from Deut. 18:15. Stephen is identifying God's presence during the Exodus and Wilderness Wandering Period as both God's angel and God's special successor of Moses (i.e., the Messiah, the Prophet). Stephen is not depreciating Moses, but truly listening to Moses!
7:38 "congregation" This is the Greek term ekklesia, but it is used in the sense of assembly, not church. See Special Topic: Church at 5:11.
▣ "the angel who was speaking to him on Mount Sinai" Rabbinical theology asserted that angels were mediators between YHWH and the giving of the Law (see note at 7:53). It is also possible that the angel refers to YHWH Himself (cf. Exod. 3:21 compared to 14:19; and also Exod. 32:34; Num. 20:16; Jdgs. 2:1).
7:39 "our fathers were unwilling to be obedient to him" Stephen is connecting the dots of OT rebellion. His implication is that the Jews have always rejected God's leaders, and now they have rejected the Messiah.
▣ "repudiated him" This account is found in Num. 14:3-4.
7:40-41 This account is found in Exodus 32. This was not idolatry, but the creation of a physical image of God. It later turned into fertility worship.
7:41 Stephen interprets the golden calf as an idol and uses this historical event to introduce a quote from Amos 5, which implies that Israel, even as far back as the Exodus and Wilderness Wandering, was idolatrous and rebellious.
7:42 "God turned away and delivered them up to serve" Verses 42 and 43 are quotes from Amos 5:25-27 where Amos asserts that Israel was always offering sacrifices to foreign gods. It was a regular, and early, pattern of their history (cf. Josh. 24:20). This reminds one of the drastic statements of rejection in Romans 1:24,26,28.
▣ "the host of heaven" This refers to Assyrian and Babylonian astral worship (cf. Deut. 17:3; II Kgs. 17:16; 27:3; II Chr. 33:3,5; Jer. 8:2; 19:13). There are several textual problems between the Hebrew text (MT) of Amos 5:25-27, the Greek text (LXX) and Stephen's quote:
1. the name of the star god. The MT has kywn or kaiwann, the Assyrian name for the planet Saturn. The LXX has rypn or raiphan, which may be repa, the Egyptian name for the planetary god of Saturn.
2. the Hebrew text (MT) and the Greek text (LXX) have "beyond Damascus," while Stephen quotes "beyond Babylon."
There is no known manuscript of Amos that has the reading. Stephen may have been combining the Assyrians exile, of which Amos speaks, with the later Babylonian exile of Judah, but substituting the place of exile.
The worship of astral deities began in Mesopotamia, but spread into Syria and Canaan (cf. Job 31:26,27). The archaeological discovery at Tell El-Amarna, which included hundreds of letters from Canaan to Egypt in the 14th century b.c. also uses these astral deities as place names.
▣ "in the book of the prophets" This refers to the scroll that contained the twelve minor prophets (cf. 13:40). The quote in vv. 42-43 is from the Septuagint of Amos 5:25-27.
The next phrase in v. 42 is a question that expects a "no" answer.
7:43 "Moloch" The Hebrew consonants for the word king are mlk (BDB 574). There are several Canaanite gods whose names are a play on these three consonants, Milcom, Molech, or Moloch. Moloch was the chief fertility god of the Amorites to whom children were offered to ensure the health and prosperity of the community or nation (cf. Lev. 20:2-5; Deut. 12:31; I Kgs. 11:5,7,33; II Kgs. 23:10,13,14; Jer. 7:31; 32:35). A. T. Robertson, Word Pictures In the New Testament, vol. 3, p. 93, says Moloch was "an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath." The mention of the term Molech in Lev. 18:21 in context of inappropriate sexual unions, has caused some scholars to assume that children were not sacrificed to Molech, but dedicated to him as temple prostitutes, male and female. The concept fits in the general practices of fertility worship.
▣ "images" See Special Topic following.
NASB (UPDATED) TEXT: 7:44-50
44Our fathers had the tabernacle of testimony in the wilderness, just as He who spoke to Moses directed him to make it according to the pattern which he had seen. 45And having received it in their turn, our fathers brought it in with Joshua upon dispossessing the nations whom God drove out before our fathers, until the time of David. 46David found favor in God's sight, and asked that he might find a dwelling place for the God of Jacob. 47But it was Solomon who built a house for Him. 48However, the Most High does not dwell in houses made by human hands; as the prophet says: 49"Heaven is My throne, And earth is the footstool of My feet; What kind of house will you build for Me?" says the Lord, "Or what place is there for My repose? 50Was it not My hand which made all these things?"
7:44 This account is found in Exodus, chapters 25-31; 36-40. These detailed plans of the tabernacle were revealed to Moses on Mt. Sinai. The NT book of Hebrews talks about a heavenly tabernacle or sanctuary (cf. 8:5-6; 9:11,23) of which the earthly one was a copy. As Stephen dealt previously in this chapter with the charge of chapter 6 that he was against Moses (cf. 6:11), now he begins to deal with the second charge that he was against the Temple (cf. 6:13).
▣ "the pattern" See Special Topic at 7:43.
7:45 This covers a period of time from the conquest (either 1400 or 1250 b.c.) to the time of David (+ 1011 b.c. to 971/70 b.c., Harrison; 973 b.c., Young; 961 b.c., Bright).
7:46 This reflects II Samuel 7, which is such a significant passage. It is the divine establishment of the Davidic kingship.
7:47 "Solomon who built a house for Him" This account is found in I Kings 6-8 and II Chronicles 1-6.
7:48 This statement is similar to Solomon's statement in I Kgs. 8:27 and II Chr. 6:18.
7:49-50 This quote is taken from the Septuagint of Isa. 66:1-2. T he point is that even Solomon recognized that a building could not contain the God of creation!
Do these verses imply an argument for the inclusion of Gentiles? If so, it seems somewhat veiled. However, Solomon himself saw the temple as a place for the world to come to YHWH (cf. I Kgs. 8:41-43). It was the Greek-speaking Jews (i.e., the seven in Acts 6) who saw and proclaimed the worldwide mission even before the Apostles recognized this aspect of Jesus' teachings (cf. Matt. 28:18-20; Acts 1:8). Stephen may have been asserting this by implication in v. 50.
NASB (UPDATED) TEXT: 7:51-53
51"You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did. 52Which one of the prophets did your fathers not persecute? They killed those who had previously announced the coming of the Righteous One, whose betrayers and murderers you have now become; 53you who received the law as ordained by angels, and yet did not keep it."
7:51 "You men" Stephen turns from the rebellion of Jewish leaders and people in the past to the current leaders and people in the temple hearing his message. They were and they are rebels against YHWH!
▣ "a stiff-necked" Stephens alludes to Moses' characterization of the children of Jacob/Israel (cf. Exod. 32:9; 33:3,5; 34:9; Deut. 9:6).
▣ "uncircumcised in heart" This Hebrew idiom means unfaithful, disloyal, and untrustworthy (cf. Lev. 26:41; Jer. 9:25-26; Ezek. 44:7). This is the opposite of Deut. 10:16; Jer. 4:4!
▣ "and ears" This idiom refers to their unwillingness to hear and respond to God's messengers (cf. Jer. 6:10).
▣ "are always resisting the Holy Spirit" This is very similar to Isa. 63:10. God's love and faithfulness were extolled in Isa. 63:9,11-14, but the people's reaction was faithlessness!
7:51b-52 This is the strong condemnation of the current Jewish leadership, just like the ancient Israelite leadership! The ancient people of God had killed God's messengers and now they have killed the Messiah (cf. 3:14; 5:28).
7:52 "Righteous One" This is used as a title for Jesus in 3:14 and 22:14. See fuller note at 3:14 and Special Topic: Righteousness at 3:14.
7:53 "as ordained by angels" This refers to the rabbinical interpretation of Deut. 33:2 from the Septuagint in which God gave the law to Moses through angelic mediation which seems to be confirmed by Gal. 3:19 and Heb. 2:2.
▣ "yet did not keep it" Stephen opened his defense with "hear" (BDB 1033) which may reflect the Hebrew Shema, "hear so as to heed" (cf. Deut. 6:4). Stephen and later James (Jesus' half brother ) both assert "be doers of the word not merely hearers" (cf. James 1:22-23 following Jesus, Matt. 7:24-27; Luke 11:48; John 13:17; as did Paul, Rom. 2:13).
NASB (UPDATED) TEXT: 7:54-60
54Now when they heard this, they were cut to the quick, and they began gnashing their teeth at him. 55But being full of the Holy Spirit, he gazed intently into heaven and saw the glory of God, and Jesus standing at the right hand of God; 56and he said, "Behold, I see the heavens opened up and the Son of Man standing at the right hand of God." 57But they cried out with a loud voice, and covered their ears and rushed at him with one impulse. 58When they had driven him out of the city, they began stoning him; and the witnesses laid aside their robes at the feet of a young man named Saul. 59They went on stoning Stephen as he called on the Lord and said, "Lord Jesus, receive my spirit!" 60Then falling on his knees, he cried out with a loud voice, "Lord, do not hold this sin against them!" Having said this, he fell asleep.
7:54 "they" This must refer to the members of the Sanhedrin (cf. 6:15).
NASB"cut to the quick"
NKJV"cut to the heart"
NRSV"they became enraged"
TEV"they became furious"
NJB"they were infuriated"
This is an imperfect passive indicative. It is literally "cut to the heart" (cf. 5:33). Stephen's message really got to these leaders, but instead of repenting, they turned, as always, to rejection and murder (cf. 5:33).
▣ "gnashing their teeth" This is a sign of rage (cf. Job 16:9; Psalm 35:16; 37:12; Lam. 2:16).
7:55 "Holy Spirit. . .God. . .Jesus" Notice the mention of the Triune God. See Special Topic at 2:32-33.
▣ "Being full of the Holy Spirit" The concept of being filled with the Spirit for proclamation of the gospel is unique to Acts (i.e., plēroō, cf. 2:4; 4:8,31; plērēs, cf. 6:3,5,8; 7:55; 11:24). See full note at 5:17.
The biblical truths related to the Spirit are characterized as:
1. the person of the Spirit (cf. John 14-16)
2. the baptism of the Spirit (cf. I Cor. 12:13)
3. the fruit of the Spirit (cf. Gal. 5:22-23)
4. the gifts of the Spirit (cf. I Cor. 12)
5. the filling of the Spirit (cf. Eph. 5:18)
Of all of these, Acts focuses on #5. The early church leaders were empowered, apparently again and again, to boldly and powerfully proclaim the gospel of Jesus Christ. In Stephen's case the effectiveness of his sermon cost him his life.
▣ "gazed intently" Luke is very fond of this term (cf. Luke 4:20; 22:56; Acts 1:10; 3:4,12; 6:15; 7:55; 10:4; 11:6; 13:9; 14:9; 23:1). Stephen looked up, as was typical of the Jewish manner of prayer, but instead of praying, God allowed him to see into heaven itself.
▣ "saw the glory of God" Notice that Stephen is not said to have seen God, but His glory. No one could see God and live (cf. Exod. 33:20-23). Job believed he would see God (cf. Job 19:25-27; Acts 7:55). Jesus promises that one day the pure in heart will see God (cf. Matt. 5:8). See SPECIAL TOPIC: GLORY (DOXA) at 3:13.
▣ "Jesus standing at the right hand of God" Jesus being at God's right hand is an anthropomorphic idiom (see Special Topic at 2:33) for the place of divine power and authority. The fact that Jesus was standing shows His interest and care for the first Christian martyr.
God revealed Himself to Stephen in the form and manner that Stephen could receive. This does not mean to imply
1. that heaven is "up"
2. that God is sitting on a throne
It does mean to convey Jesus' care and concern. We must be careful of culturally conditioned anthropomorphic language as the source of doctrine. Modern western readers' trying to take every passage literally as a way to show trust or devotion to the Bible is an unfortunate cultural trend. God truly reveals Himself to His creation, but He does so in earthly ways and forms in which they can understand. There is surely an element of accommodation. Fallen, finite, human creatures are not able to fully comprehend the spiritual realm. God chooses things in our cultural and experiential world to use as analogies and metaphors to communicate to us. These are surely true, but not exhaustive.
7:56 "Son of Man" Stephen obviously is identifying Jesus with the "Righteous One" of 5:52. His hearers would not have missed this Messianic affirmation. The term "son of man" has two OT usages:
1. it was a common phrase for a person (cf. Ezek. 2:1; Ps. 8:4)
2. it was used of the divine personage (i.e., Messiah) in Daniel 7:13-14 and Ps. 110:1
Therefore, it had connotations of both humanity and deity. This is why Jesus used it as a self-designation and also because it was not used by the rabbis who tended to use OT titles in exclusivistic, nationalistic, and militaristic ways. This reference by Stephen is one of only two uses of this phrase outside of the words of Jesus (cf. John 12:34).
7:57-58 These hearers believed that Stephen had blasphemed by asserting that Jesus was the coming Son of Man (cf. Dan. 7:13). For these monotheistic (see Special Topic at 2:39) Jews this was just too much! They did to Stephen what Moses mandated for blasphemy (cf. Lev. 24:14-16; Deut. 13:9; 17:7). Stephen's affirmation is either true or he is a blasphemer worthy of death! There can be no middle ground about the claims of Jesus (cf. John 14:6-9).
7:57 "rushed at him with one impulse" This is the very term used so often by Luke to describe the unity of the early disciples (cf. 1:14; 2:46; 5:12; 15:25). The Sanhedrin was unified in their anger and rejection of Stephen (also see 18:12, where the Jews of Achaia reject Paul and 19:29 of the anger of the pagans of Ephesus against Christians).
7:58 "driven him out of the city" No one could be killed inside Jerusalem because it was "holy" ground!
▣ "stoning him" It is often stated that the Jews under Roman occupation did not have the right of capital punishment. This shows that that is not always true. Mob violence could not be stopped quickly.
▣ "a young man named Saul" In Jewish circles, one was considered young up to age 40. This is our first encounter with Saul of Tarsus by name, later to become Paul the Apostle. Paul heard Stephen's OT survey and possibly had heard him earlier in the synagogue of the Cilicians in Jerusalem (6:9). One wonders whether this began Saul's period of doubt, which he tried to deal with by persecuting Christians.
7:59 "Lord Jesus, receive my spirit" This is an aorist middle imperative. Notice that Stephen believed that he was going to heaven to be with Jesus (cf. II Cor. 5:6,8) and not to hades (i.e., the holding place of the dead like the Hebrew sheol, see Special Topic at 2:27). Stephen may have witnessed Jesus' crucifixion, or at least had heard about it in detail because he uses two similar phrases (i.e., vv. 59 and 60, cf. Luke 23:34,46).
It is interesting to note that Stephen prays to Jesus, as did the disciples in 1:24. However, in the rest of the NT prayer is made to the Father in the name of the Son.
7:60 "falling on his knees" Stoning was not always a quick experience. The text implies it took several minutes.
▣ "he cried out with a loud voice" This also mimics Jesus' experience. These words were as much for the crowd as for YHWH. These words must have echoed in Saul's ears.
▣ "he fell asleep" This is a biblical metaphor for death (ex. Job 3:13; 14:12; Ps. 76:5; II Sam. 7:12; I Kgs. 2:10; Jer. 51:39,57; Dan. 12:2; Matt. 27:52; John 11:11; Acts 7:60; 13:36; I Cor. 15:6,18,20; I Thess. 4:13; II Pet. 3:4). This does not affirm the doctrine of "soul-sleep."
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the purpose of Stephen's statement?
What did it show about the Jews?
Why were they so enraged?
2. How was Jesus like Moses, verse 37?
3. Why is the quote from Isaiah 66:1-2 in verses 49-50 so important?
4. What was so significant about Stephen's vision of Jesus?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Saul Persecutes the Church | Saul Persecutes the Church | Spread of the Gospel to Samaria and the Sea Coast | Saul Persecutes the church | The Stoning of Stephen, Saul as Persecutor |
8:1b-3 | 8:1-3 | 8:1b-3 | 8:1b-2 | (7:55-8:3) |
8:2 | ||||
8:3 | 8:3 | |||
The Gospel is Preached in Samaria | Christ is Preached in Samaria | The Gospel is Preached in Samaria | Philip in Samaria | |
8:4-8 | 8:4-8 | 8:4-8 | 8:4-8 | 8:4-8 |
The Sorcerer's Profession of Faith | Simon the Magician | |||
8:9-13 | 8:9-13 | 8:9-13 | 8:9-13 | 8:9-13 |
The Sorcerer's Sin | ||||
8:14-24 | 8:14-24 | 8:14-24 | 8:14-17 | 8:14-17 |
8:18-19 | 8:18-24 | |||
8:20-24 | ||||
8:25 | 8:25 | 8:25 | 8:25 | 8:25 |
Philip and the Ethiopian Eunuch | Christ is Preached to an Ethiopian | Philip and the Ethiopian Official | Philip Baptizes a Eunuch | |
8:26-33 | 8:26-40 | 8:26-40 | 8:26-30 | 8:26-33 |
8:31-33 | ||||
8:34-40 | 8:34-37 | 8:34-40 | ||
8:38-40 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 8:1a
1Saul was in hearty agreement with putting him to death.
8:1 "Saul was in hearty agreement with putting him to death" This phrase concludes chapter 7. It is a periphrastic imperfect active. Paul remembered this experience with great shame (cf. Acts 22:20; I Cor. 15:9; Gal. 1:13,23; Phil. 3:6; I Tim. 1:13). Some relate this passage to 26:10, where it is assumed Paul voted in the Sanhedrin to put Christians to death.
NASB (UPDATED) TEXT: 8:1b-3
1bAnd on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles. 2Some devout men buried Stephen, and made loud lamentation over him. 3But Saul began ravaging the church, entering house after house, and dragging off men and women, he would put them in prison.
▣ "on that day a great persecution began against the church in Jerusalem" This probably represents the activity of the Jewish leaders (mostly Sadducees) because of the exploding growth and prominence of the early church in Jerusalem. However, it was also God's way of forcing the church to implement Acts 1:8! If not 1:8 then 8:1!
It is not by accident that Luke uses the term ekklesia (see Special Topic at 5:11) for the new body of believers. These men and women did not see themselves as something separate from God's OT promises, but the fulfillment! The term was used in the Septuagint to translate "the congregation" (MT - qahal) of Israel (cf. Acts 7:38); now it is used of the fellowship of believers in Jerusalem.
Luke is very fond of the term "great" (megas). He uses it twenty-five times in his Gospel and twenty-nine times in Acts. In chapter 8 he uses it for:
1. great persecution, v. 1
2. great lamentation, v. 2
3. loud voice, v. 7
4. someone great, v. 9
5. to the greatest, v. 10
6. great miracles, v. 13
▣ "they were all scattered throughout the region. . .except the apostles" It is extremely interesting that the persecution bypassed the Apostles and landed squarely on the Hellenistic Jewish Christians. Apparently at this stage the Apostles were still content to remain within Judaism. This event occurred some time after their meeting with Jesus in Galilee (cf. Matt. 28:18-20) Pentecost and still the Apostolic leadership was content to remain and preach only to Jews or proselytes and only in the Jerusalem area.
▣ "scattered throughout the regions of Judea and Samaria" This is in fulfillment of Luke's Great Commission mentioned in Acts 1:8. It has been some time now since Jesus spoke these words and apparently persecution was the only means of getting the church to go into all the world. The church is still reluctant!
8:2 "Some devout men buried Stephen" The term "devout men" is usually used of spiritually sensitive Jews (cf. Luke 2:25). It is possible that this refers to Jewish Christians or simply Jews who disagreed with the illegal procedures (i.e., mob violence) and execution of Stephen. The Mishnah permits the burial of blasphemers, but not with the loud lamentations made by those who bury them. These devout men grieved openly
1. in defiance of what happened
2. in reference to the fact that what happened was not officially sanctioned
8:3 "Saul began ravaging the church" This verb is an imperfect middle indicative. This can mean the beginning of an action in past time (cf. NASB, NJB) or recurrent action (cf. NKJV, NRSV, TEV).
The term "ravage" meant "the tearing of a body by an animal." It is used in the Septuagint of animals in Exod. 22:13; Ps. 74:13 and of military defeat in Jer. 28:2 and 31:18. Paul apparently was struggling with the truth of Stephen's statements, and may have tried to cover up his internal tension by aggressively persecuting the church (cf. Acts 9:1,13,21; 22:4,19: 26:10-11; I Cor. 15:9; Gal. 1:13; Phil. 3:6; I Tim. 1:13).
See Special Topic: Church at 5:11.
▣ "entering house by house" This phrase could be understood in two ways:
1. Paul found out where the Apostles had visited (cf. 5:42)
2. there were several house churches even at this early date in Jerusalem where believers met regularly
The early Christians would meet at
1. the local synagogues every Sabbath
2. the Temple on special days or even most days
3. special locations or numerous homes on Sundays
▣ "dragging off men and women" This is a verb that is used for Satan sweeping a third of the stars from heaven in Rev. 12:4. It is used several times in Acts (cf. 8:3; 14:19; 17:6). Saul was vicious in his persecution (cf. 26:10). This is evidenced by the phrase "men and women." He tore apart families of sincere believers and had them imprisoned and some even killed (cf. 9:1,13,21; 22:4,19; 26:10,11; Gal. 1:13;23; I Tim. 1:13). This is why he later calls himself "the least of the saints" (cf. I Cor. 15:9; Eph. 3:8).
NASB (UPDATED) TEXT: 8:4-8
4Therefore, those who had been scattered went about preaching the word. 5Philip went down to the city of Samaria and began proclaiming Christ to them. 6The crowds with one accord were giving attention to what was said by Philip, as they heard and saw the signs which he was performing. 7For in the case of many who had unclean spirits, they were coming out of them shouting with a loud voice; and many who had been paralyzed and lame were healed. 8So there was much rejoicing in that city.
8:4 "those who had been scattered went about preaching the word" Notice it was not the Apostles, because they remained in Jerusalem, but the Hellenistic Jewish Christians scattered throughout the region who became the early evangelists. It is amazing that the worldwide mission of the church was instigated, not by the Apostles, but by Stephen and Philip.
The "word" here must surely mean the gospel, but also the added worldwide, non-Jewish focus of Stephen (Great Commission, 1:8; Matt. 28:18-20; Luke 24:47).
8:5 "Philip" He is one of "the Seven" mentioned in 6:5 (cf. 21:8-9). He is depicted in three evangelistic settings: (1) Samaria; (2) the Ethiopian Eunuch; and (3) ministry in the Palestinian coastal area. These "seven" had a heart for evangelism.
▣ "went down to the city of Samaria" There is a manuscript question over whether the text reads "the city of Samaria" or "a city of Samaria." Manuscript attestation is in favor of the definite article (cf. MSS, P74, א, A, B). However, this city was not known by the name Samaria at this time, but as Sebaste. During this Roman period the term Samaria was used of the district. The major city of Samaria would have been Shecham, then called Neapolis and today Nablus. It has been theorized that this city may be Gitta because that is the traditional home of Simon Magus. This theory is from Justin Martyr, who was also from this area.
▣ "and began proclaiming Christ to them" The Samaritans were hated by the Jews because they considered them to be half-breeds (cf. Ezra 4:1-3). This was related to the Assyrian exile of 722 b.c. that repopulated the area of the northern Ten Tribes with pagans who intermarried with the small remaining Jewish population (cf. II Kings 17:24-41).
This group of people was also ministered to by Jesus. Jesus revealed His Messiahship to a woman of Samaria and her village (cf. John 4). Now Philip preaches about "the Christ" (definitive article), which is the Greek translation of "The Messiah" (see Special Topic at 2:31). The OT title relates to YHWH's promise of sending One who would set up the new kingdom, inaugurate the new age of the Spirit. This event is foreshadowed in Jesus' ministry and specifically mandated in Jesus' closing words (1:8).
8:6 "The crowds with one accord" The phrase "one accord" is very popular with Luke. See note at 1:14.
▣ "as they heard and saw the signs which he was performing" This refers to miracles confirming Philip's message (cf. v. 7). These same manifestations of the Spirit accompanied Jesus, the Twelve, the Seventy, and Peter and John preaching.
8:7 Demon possession is a reality in our world (cf. Merrill F. Unger's two books: [1] Biblical Demonology and [2] Demons in the World Today). See the two Special Topics at 5:16.
NASB (UPDATED) TEXT: 8: 9-13
9Now there was a man named Simon, who formerly was practicing magic in the city and astonishing the people of Samaria, claiming to be someone great; 10and they all, from smallest to greatest, were giving attention to him, saying, "This man is what is called the Great Power of God." 11And they were giving him attention because he had for a long time astonished them with his magic arts. 12But when they believed Philip preaching the good news about the kingdom of God and the name of Jesus Christ, they were being baptized, men and women alike. 13Even Simon himself believed; and after being baptized, he continued on with Philip, and as he observed signs and great miracles taking place, he was constantly amazed.
8:9 "a man named Simon" Whether this man truly believed (cf. vv. 13,18) or was simply a charlatan seeking power is uncertain. I would like to give him the benefit of the doubt based on v. 24. It is amazing how much tradition the early church developed around this man, but all of it is speculative (cf. The Zondervan Pictorial Encyclopedia of the Bible, vol. 5, pp. 442-444).
NASB, NRSV"magic"
NKJV, TEV"sorcery"
NJB"magic arts"
8:10 "This man is what is called the Great Power of God" This was a title for the high god of the Greco-Roman Pantheon (i.e., Zeus). In Aramaic it would be "This is the power of the god who is called great." This man had thoroughly tricked the locals. He may have even tricked himself (cf. vv. 9,13).
8:12 "believed" See Special Topic: Believe, Faith, Trust at 3:16 and OT Believe at 6:5.
NASB"preaching the good news"
NKJV"preached the things"
NRSV"was proclaiming the good news"
TEV"message about the good news"
This is the Greek verb euangelizō, which is a compound of good (eu) and message (angelizō). We get the English words evangel, evangelize, and evangelism from this Greek term. Philip presented the story of Jesus to these Samaritans and they responded in saving faith.
▣ "about the kingdom of God" See the Two Special Topics on this subject at 1:3.
▣ "the name of Jesus Christ" See Special Topic at 2:21.
▣ "they were being baptized" See Special Topic at 2:38.
▣ "men and women alike" Contextually there may be two significances to this phrase.
1. Paul persecuted "men and women (cf. 8:3)," but the gospel also was saving "men and women"
2. In Judaism only men participated in the initial Jewish rite of circumcision, but now in the gospel, both genders participated in the initial rite of baptism.
8:13 "Simon believed" Most evangelicals use this term "believed" (See Special Topic at 3:16) in a very definitive sense, but there are places in the NT (e.g., John 8:31) where it denotes something less than conversion (cf. John 8:59).
Initial faith is not the only criteria (cf. Matt. 13:1-9,10-23; 24:13). Continuance and obedience are also evidence of a true relationship with Christ.
▣ "he continued on with Philip" This is a periphrastic imperfect. Notice the sequence.
1. he heard, vv. 6-7,12
2. he saw, vv. 6-7,13
3. he believed, v. 13
4. he was baptized, v. 13
5. he went with Philip, v. 13
NASB (UPDATED) TEXT: 8:14-24
14Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John, 15who came down and prayed for them that they might receive the Holy Spirit. 16For He had not yet fallen upon any of them; they had simply been baptized in the name of the Lord Jesus. 17Then they began laying their hands on them, and they were receiving the Holy Spirit. 18Now when Simon saw that the Spirit was bestowed through the laying on of the apostles' hands, he offered them money, 19saying, "Give this authority to me as well, so that everyone on whom I lay my hands may receive the Holy Spirit." 20But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 21You have no part or portion in this matter, for your heart is not right before God. 22Therefore repent of this wickedness of yours, and pray the Lord that, if possible, the intention of your heart may be forgiven you. 23For I see that you are in the gall of bitterness and in the bondage of iniquity." 24But Simon answered and said, "Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me."
8:14 "when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John" Ministry to the Samaritans was forbidden to the disciples during Jesus' lifetime (cf. Matt. 10:5). Apparently the Apostles wanted to give their official sanction to this radical and unusual movement of the Holy Spirit among this traditionally hated racial group. This area was specifically mentioned in Acts 1:8. As was typical, Philip caught Jesus' implication of world-wide evangelization quicker than the Twelve.
Notice that believing in Jesus is parallel to "receiving the word of God." The word of God can stand for several things.
1. God's total communication to human beings
2. God's recorded communication to human beings (i.e., Scripture)
3. God's Son (i.e., the Word, cf. John 1:1) who is the ultimate revelation of God (cf. Heb. 1:3)
Notice that Peter and John were sent. Peter was the acknowledged leader of the apostolic group and John the one who earlier wanted to call down fire on the Samaritans (cf. Luke 9:54).
8:15 "who came and prayed for them that they might receive the Holy Spirit" There are tremendous problems trying to build a theology of salvation from Acts for the following reason: the order of events and the events themselves surrounding salvation differs from passage to passage. The Holy Spirit in this passage refers to a confirmation, like Pentecost, showing that God had accepted and saved these Samaritans. They could not have truly been saved in the first place (i.e., receive is perfect middle indicative) without the work of the Holy Spirit (cf. Rom. 8:9).
I think the experience of Pentecost set a pattern, which God reproduced in the experience of different racial and geographical people groups, to show and confirm to the believing Jewish church that God Himself had fully and completely accepted a new group. The Spirit's manifestation in Acts (i.e., Pentecost) is thereby theologically different from the Corinthian tongues.
This text cannot be used to demand a Corinthian-like experience to confirm salvation (cf. I Cor. 12:29-30, which is a series of questions which expect a "no" answer). Luke records what occurred, not what should occur every time.
8:16-17 This is different from the stated order of events in Acts 2:38. The discrepancy is due to the specific action of the Holy Spirit: (1) in 2:38 in relation to salvation and (2) in 8:16 in relation to a Pentecostal type of experience. The same "Holy Spirit event" of Acts 2 now occurred with Samaritans. This was not for their benefit alone, but mostly for the Jewish Christian community. It showed them that God had fully accepted the Samaritans! This is not meant to assert a two-step initial salvation experience.
Please notice that it was Peter and John who noticed the absence of the special manifestation of the Spirit that they had experienced at Pentecost. This is not to imply that the miraculous signs which accompanied Philip's preaching were not true manifestations of the Spirit (cf. v. 13). Peter and John wanted a Samaritan Pentecost! This is so important because when Cornelius has the same experience (i.e., Acts 10), Peter knew that God had fully accepted a Roman military man and his family. The gospel is for all people. This is the great truth which this experience reveals in Acts!
8:16 This could be called the Samaritan Pentecost.
8:17 This cannot be a proof-text for the necessity of laying on hands. This procedure, for this purpose, does not occur again in Acts. It does express the power and authority of the Apostles. See SPECIAL TOPIC: LAYING ON OF HANDS at 6:6.
8:20 The theological question for us is the soteriological question for Simon. Was he saved or not? Peter's word can be taken as a curse or a warning. All new believers have weak and incorrect information about the gospel, but does Simon's denote an added element of egotism? Can people be saved with conflicting priorities in their lives?
▣ "the gift of God" Here the Spirit stands for all of God's work on behalf of sinful rebellious humanity (cf. Isa. 55:1-2; Jer. 31:31-34; Ezek. 36:22-38; Luke 11:13; Acts 2:38).
8:21 "You have no part or portion in this matter" The first term "part" (i.e., meris) means a portion in common. It has a negative connotation here and in II Cor. 6:15.
The second term "portion" (i.e., klēros) is the OT word for "lot," which was the way they determined the will of God (i.e., Urim and Thummim). They were used to divide the Promised Land among the tribes (cf. Josh. 12-19). Therefore, it is used in the sense of inheritance. This term came to be used in English for "clergy," but in the NT it refers to all believers.
▣ "your heart is not right before God" This may be an allusion to Ps. 78:37. The terms "right" and "just" (see Special Topic at 3:14) and their various forms, come from a term for a river reed found in Mesopotamia. It was fifteen to twenty feet tall and straight. God took this word, which was used in construction (checking the horizontal straightness of walls), to describe His own ethical character. God is the standard, ruler, straight edge by which all humans are judged. In light of this, all fail the test (cf. Rom. 3:9-18,23).
8:22 "repent" This is an aorist active imperative, which denotes urgency. See note and Special Topic at 2:38.
▣ "pray" This is an aorist passive (deponent) imperative. Talking to God is evidence of a personal relationship, as conviction, which leads to repentance, is evidence of the indwelling Spirit!
▣ "if" This is a first class conditional sentence, which is assumed to be true for the author's literary purposes or from his perspective. In this sentence it denotes a contingency based on Simon's willingness to repent and pray for forgiveness. His mindset and actions are a serious deviation from normative Christianity.
▣ "the intention of your heart" Sin begins in the thought life. The rabbis say that the mind is like a plowed garden ready for seed. What we allow in through our eyes and ears takes root. If we dwell on it, these thoughts become actions. This is why the NT asserts that we should "gird up the loins of our minds" (cf. I Pet. 1:13) or "renew your mind" (cf. Rom 12:2; Eph. 4:23).
8:23
NASB, NRSV"the gall of bitterness"
NKJV"poisoned by bitterness"
TEV"full of bitter envy"
NJB"bitterness of gall"
The terms "gall" (cholē) and "bitterness" (pikros) both refer to a bitter spirit, usually associated with anger and apostasy (cf. Deut. 29:18; 32:28-33; Heb. 12:15). Paul uses the term "bitter" several times in lists of things to avoid (cf. Rom. 3:14; Eph. 4:31).
NASB"in the bondage of iniquity"
NKJV"bound by iniquity"
NRSV"chains of wickedness"
TEV"a prisoner of sin"
NJB"chains of sin"
This may be an allusion to the work of the Messiah (cf. Isa. 58:6). Jesus could free Simon from this evil bondage to personal power as he freed him from the penalty of sin. Sin has two aspects: (1) death both physically and spiritually and (2) who is in control in the sinner's life (it can affect both the saved and the lost, cf. I Cor. 3:1-3). Sin must be dealt with both in time and in eternity; its penalty and power must be dealt with, but only Christ and the Spirit can do it, but we as believers must allow Them to!
8:24 "Pray to the Lord for me yourselves" This is an aorist passive imperative (plural, which may refer to the entire mission team). Simon repeats Peter's words from v. 22. Peter's words have frightened him. I believe Simon is a believer, but a new, baby one.
NASB (UPDATED) TEXT: 8:25
25So, when they had solemnly testified and spoken the word of the Lord, they started back to Jerusalem, and were preaching the gospel to many villages of the Samaritans.
8:25 "solemnly testified" See note at 2:40.
▣ "and were preaching the gospel to many villages of the Samaritans" This shows the marked change of attitude on the part of the Apostles to the Samaritans.
It seems that "the word of the Lord" and "the gospel" are synonymous.
NASB (UPDATED) TEXT: 8:26-40
26But an angel of the Lord spoke to Philip saying, "Get up and go south to the road that descends from Jerusalem to Gaza." (This is a desert road.) 27So he got up and went; and there was an Ethiopian eunuch, a court official of Candace, queen of the Ethiopians, who was in charge of all her treasure; and he had come to Jerusalem to worship, 28and he was returning and sitting in his chariot, and was reading the prophet Isaiah. 29Then the Spirit said to Philip, "Go up and join this chariot." 30Philip ran up and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 31And he said, "Well, how could I, unless someone guides me?" And he invited Philip to come up and sit with him. 32Now the passage of Scripture which he was reading was this: "He was led as a sheep to slaughter; And as a lamb before its shearer is silent, So He does not open His mouth. 33In humiliation His judgment was taken away; Who will relate His generation? For His life is removed from the earth." 34The eunuch answered Philip and said, "Please tell me, of whom does the prophet say this? Of himself or of someone else?" 35Then Philip opened his mouth, and beginning from this Scripture he preached Jesus to him. 36As they went along the road they came to some water; and the eunuch said, "Look! Water! What prevents me from being baptized?" 37And Philip said, "If you believe with all your heart, you may." And he answered and said, "I believe that Jesus Christ is the Son of God." 38And he ordered the chariot to stop; and they both went down into the water, Philip as well as the eunuch, and he baptized him. 39When they came up out of the water, the Spirit of the Lord snatched Philip away; and the eunuch no longer saw him, but went on his way rejoicing. 40But Philip found himself at Azotus, and as he passed through he kept preaching the gospel to all the cities until he came to Caesarea.
8:26 "an angel of the Lord spoke to Philip" Here "the angel of the Lord" and "the Holy Spirit" seem to be synonymous (cf. v. 29). This is common in Acts. See note at 5:19.
▣ "Get up and go south" These are both imperatives. This could refer to one of two roads to Egypt. This message may have been audible because of its specificity. This is obviously a divinely prepared evangelistic encounter (like Paul's).
NASB"(This is a desert road.)"
NKJV"This is desert"
NRSV"(This is a wilderness road)"
TEV"(This road is not used nowadays)"
NJB"the desert road"
If this is a comment by Luke, is Luke clarifying his source, or is this is a comment from Luke's source (probably Philip, cf. Acts 21:8)? These questions cannot be answered with certainty. Inspiration covers Bible productions no matter how many separate persons are involved.
8:27 "a court official" The term "official" is literally the term "eunuch." However, it is uncertain whether he was a physical eunuch or simply an official at court (derived meaning). In the OT, Potiphar is called a eunuch and yet he is married (cf. Gen. 39:1). In the OT, Deut. 23:1 forbids a eunuch from becoming a part of the Jewish community; however, in Isaiah 56:3-5, this ban is removed. This clearly shows the new age of the Spirit has dawned. Whether this man was a god-fearer or a proselyte is simply uncertain, but probable. The descriptive phrase implies he was a high government official.
▣ "Candace, queen of the Ethiopians" Candace is a title like "Pharaoh" or "Caesar." The reason the queen is mentioned is because the king in Ethiopia was considered to be a deity and, therefore, it was beneath him to deal with simple administrative or political affairs.
8:28 "reading the prophet Isaiah" Apparently this man had bought an expensive leather scroll of Isaiah, which would have been over 29 feet long (i.e., one found in the Dead Sea Scrolls). By the Spirit's direction, he had opened it to the Messianic passage of Isaiah 53:7-8 and was reading it.
8:29 "the Spirit said to Philip, ‘Go up and join this chariot'" This is an aorist passive imperative. It literally meant "be glued." The Spirit is giving Philip every specific guidance.
8:30 "Philip ran up and heard him reading Isaiah the prophet" Ancients all read aloud even when alone.
▣ "Do you understand what you are reading" What a great question! It is possible to read Scripture and not clearly see its intent. The Spirit is directing Philip to a "divine appointment" which will
1. show the new age has dawned
2. give a powerful witness to another people group
8:31 A. T. Robertson's Word Pictures in the New Testament comments on this verse, "This is a mixed condition, the conclusion coming first belongs to the fourth class. . .with ‘an' and the optative, but the condition. . .is of the first class. . .a common enough phenomenon in Koine" (p. 110). This first class condition, like Luke 19:40 uses ean instead of ei. The condition is determined by the mood, not the construction (cf. Luke 19:40).
8:32-33 This quote is from the Messianic passage from the Septuagint of Isa. 53:7-9. I am surprised that these verses are emphasized and not other Messianic verses in this OT context. However, Philip starts right where he was reading and explains the entire passage in light of the life, ministry, death, and resurrection of Jesus of Nazareth. The OT prophecy has been fulfilled and forgiveness through Christ is offered to everyone!
8:35 "Philip opened his mouth" This shows the centrality of the OT passage concerning "the Suffering Servant" to gospel proclamation. I believe Jesus, Himself, showed the early church how these ancient prophecies applied to Himself (cf. Luke 24:27).
8:36 "Look! Water! What prevents me from being baptized" Philip's gospel message included baptism (cf. Matthew 3; 28:19; Acts 2:38; Rom. 6:1-11; Col. 2:12)! See Special Topic at 2:38. Notice he did not need approval from the Apostles in Jerusalem to baptize a convert. Baptism is not a denominational issue, but a kingdom issue. We must be careful of the denominational traditions that have so muddied the biblical waters as far as expected procedures in our day!
Was the eunuch worried about being accepted?
1. racial issue
2. physical issue
3. socio-economic issue
4. catechism issue
All barriers are down in Jesus Christ (cf. Eph. 2:11-3:13). Whosoever will may come (cf. John 1:12; 3:16; Rom. 10:9-13)!
8:37 This verse, which records the eunuch's confession, is not included in the ancient Greek papyri manuscripts P45 (Chester Beatty Papyri), P74 (Bodmer Papyri), or the ancient uncial Greek manuscripts א, A, B, or C. Neither is it present in some of the ancient Vulgate, Syriac, Coptic, or Ethiopian translations. Verse 37 is not original to Acts. UBS4 gives its omission an "A" rating, meaning certain. It is not even included in the text of NASB (1970) edition, but is included in the 1995 update with brackets.
8:38-39 "went down into the water. . .came up out of the water" This is not a proof-text for immersion. The context implies they walked into a body of water, not the method of the baptism. Be careful of your preconceived biases!
8:39 "the Spirit of the Lord snatched Philip away" Whether this is a miraculous occurrence like Elijah's (cf. I Kgs. 18:12; II Kgs. 2:16) or Ezekiel's (cf. Ezek. 3:14; 8:3) or simply a reference to his immediate departure is uncertain. The Spirit was intimately involved in this conversion. Notice also that extensive follow-up and catechism apparently did not occur, but the convert had the scroll of Isaiah and the indwelling Spirit!
▣ "went on his way rejoicing" The Good News is always accompanied by rejoicing (cf. 8:8). Ireaneus records the tradition that this eunuch became a gospel missionary to his own people. The Spirit Himself must have done the follow-up discipling!
8:40 Philip continued (imperfect middle indicative) his evangelistic ministry in the Philistine town of Ashdod (i.e., Azotus) on his way home to Caesarea by the sea. It is obvious that Philip understood the universal evangelistic implication of the Samaritans and the Ethiopians. The gospel included even Philistines!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did God allow persecution to come upon the early Church?
2. Why was the gospel being preached to Samaritans so significantly?
3. Was Simon a believer?
4. Why did the Samaritans not receive the Holy Spirit when they believed?
5. What type of persons does the eunuch represent?
6. Why is verse 37 not in all Bibles?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV | NRSV | TEV | NJB |
The Conversion of Saul | The Damascus Road: Saul Converted | Conversion of Saul of Tarsus | The Conversion of Saul | The Conversion of Saul |
9:1-9 | 9:1-9 | 9:1-9 | 9:1-2 | 9:1-2 |
9:3-4 | 9:3-9 | |||
9:5a | ||||
9:5b-6 | ||||
Ananias Baptizes Saul | 9:7-9 | |||
9:10-19a | 9:10-19 | 9:10-19a | 9:10a | 9:10-12 |
9:10b | ||||
9:11-12 | ||||
9:13-14 | 9:13-19a | |||
9:15-16 | ||||
9:17-19a | ||||
Saul Preaches at Damascus | Saul Preaches Christ | Saul Preaches in Damascus | Saul's Preaching at Damascus | |
9:19b-22 | 9:19b-22 | 9:19b-20 | 9:19b-22 | |
9:20-22 | 9:21 | |||
9:22 | ||||
Saul Escapes From the Jews | Saul Escapes Death | Saul's First Visit to Jerusalem | ||
9:23-25 | 9:23-25 | 9:23-25 | 9:23-25 | 9:23-25 |
Saul at Jerusalem | Saul at Jerusalem | Saul in Jerusalem | Saul's Visit to Jerusalem | |
9:26-30 | 9:26-30 | 9:26-30 | 9:26-30 | 9:26-30 |
The Church Prospers | A Lull | |||
9:31 | 9:31 | 9:31 | 9:31 | 9:31 |
The Healing of Aeneas | Aeneas Healed | Peter's Journey to Lydda and Joppa | Peter Sees Lydda in Joppa | Peter Cures a Paralytic at Joppa |
9:32-35 | 9:32-35 | 9:32-35 | 9:32-35 | 9:32-35 |
Dorcas Restored to Life | Dorcas Restored to Life | Peter Raises a Woman to Life at Joppa | ||
9:36-43 | 9:36-43 | 9:36-43 | 9:36-43 | 9:36-38 |
9:39-42 | ||||
9:43 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The emphasis in Acts is beginning to shift from
1. the Apostle Peter to the Apostle Paul
2. from Palestine to the Mediterranean world
3. from Jews to Gentiles.
B. Paul's conversion is such an important point in church history that it is recorded three times in the book of Acts.
1. Luke's account, 9:1-30
2. Paul's account before the mob in Jerusalem, 22:3-16
3. Paul's account before Agrippa II at Caesarea, 26:4-18
4. Paul also briefly mentions this same period in Gal. 1:13-17 and II Cor. 11:32-33
C. The similarities between Stephen's message and Paul's messages are obvious. Paul began to minister to the same Hellenistic Jews to whom Stephen had preached. Paul heard Stephen's sermon of Acts 7 (cf. 7:58; 8:1; 22:20). It is even possible that Paul was one of the leaders of the Hellenist Synagogues in Jerusalem who debated with Stephen and lost!
D. Some possible influential factors in Paul's conversion
1. failure of Judaism to provide internal peace and joy
2. the life and teachings of Jesus were well known and discussed in rabbinical circles (especially Jerusalem)
3. he heard Stephen's sermon and witnessed his death (possibly even debated Stephen)
4. he saw the demeanor and faith of Christians under persecution
5. his personal encounter with the resurrected Lord changed everything
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 9:1-9
1Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. 3As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; 4and he fell to the ground and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?" 5And he said, "Who are You, Lord?" And He said, "I am Jesus whom you are persecuting, 6but get up and enter the city, and it will be told you what you must do." 7The men who traveled with him stood speechless, hearing the voice but seeing no one. 8Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus. 9And he was three days without sight, and neither ate nor drank.
9:1 "Saul, still breathing threats and murder" This is literally "snorting." In Acts 26:11, Paul says of himself, that he was furiously enraged at them. Apparently Paul even killed some Christians (cf. 8:1).
▣ "the disciples of the Lord" This term means learners. It only appears in the Gospels and Acts. This term is rapidly replaced by the term "saints." Notice the number of terms used in this chapter to describe the people of God:
1. disciples, vv. 1,10,19,25,26,36,38
2. the Way, v. 2
3. saints, vv. 13,32,41
4. brothers, v. 17.
▣ "went to the high priest" This is obviously a reference to the Sanhedrin (cf. Acts 26:10). See note on Sanhedrin at 4:5.
9:2 "for letters from him to the synagogues at Damascus" The Roman government had given limited authority to the Sanhedrin to conduct and control events in the synagogues or related to Jewish life in the Empire (cf. I Macc. 15:16-21 or Josephus, Antiq. 14.10.2). Judaism was a recognized, legal religion of the Greco-Roman world.
Apparently these were letters of extradition for the Jewish Christians who had fled Jerusalem in the face of the Jewish persecution (cf. 9:14,21; 22:5; 26:10).
▣ "if" This is a third class conditional sentence meaning potential action.
▣ "The Way" This was the early designation for believers (cf. 19:9,23; 22:4; 24:14,22 and possibly 18:25,26). It has an OT background, speaking of lifestyle faith (cf. Ps. 1:1; 16:11; 119:105; 139:24; Pro. 4:10-19). Jesus uses this concept in Matt. 7:14 and uses the title for Himself in John 14:6. Christianity is a personal encounter followed by a daily relationship.
▣ "women" The mention of women three times amidst the groups that Paul persecuted is a way to show the intensity of Paul's actions (cf. 8:3; 22:4). Luke has a special concern for women!
9:3 "Damascus" This was an ancient city and capital of the Roman Province of Syria just north/northeast of Galilee. It was 150 miles from Jerusalem.
▣ "and suddenly" This term also has the connotation of "unexpectedly."
▣ "a light from heaven" Paul relates his experience with this light differently in his three accounts of his experience in Acts
1. "a light from heaven flashed around him" (9:3)
2. "a very bright light suddenly flashed from heaven all around me" (22:6)
3. "I saw on the way a light from heaven, brighter than the sun, shining all around me" (26:13)
Paul vividly remembers this event! It is just possible that this light is theologically/physically related to the Shekinah glory of YHWH's presence with Israel during the Wilderness Wandering Period. The Hebrew concept of "glory" takes on an aspect of bright light from this historical event (see SPECIAL TOPIC: GLORY (DOXA) at 3:13). This light would have showed Saul the rabbi that this was the personal presence of God.
9:4 "heard a voice" This heavenly voice was something Judaism was familiar with. It is known as a bath kol. This provided a means for the Jews to receive information and/or confirmation from God (during the interbiblical period between the closing of Malachi [or Chronicles] and the beginning of the ministry of John the Baptist). This form of revelation was necessary because there were no inspired prophets during this period.
▣ "Saul, Saul" In Hebrew this repeating of the name was a way to show intensity.
▣ "why are you persecuting Me" This is extremely significant theologically because it shows the continuity and intimacy between Jesus and His church (cf. Matt. 10:40; 25:40,45). Paul was persecuting the Church, but Jesus took it personally. From Acts 26:14 we know that Jesus spoke to Paul in Aramaic.
It is also theologically significant that Christianity is both a person (Jesus) and a group (church). The corporate metaphors used in the NT for the church are:
1. body
2. family
3. building
4. saints
All emphasize the corporate nature of faith (cf. I Cor. 12:7). It starts individually, but moves to the group (conscientiousness and concern). This individual corporality can be seen in Paul's discussion of Adam and Christ in Rom. 5:12-21. The One is part of the all; the One can affect the all (cf. Joshua 7).
9:5a "Who are You, Lord" What did Paul imply by the use of "Lord"?
1. sir, title of respect (ex. John 4:11)
2. YHWH, translated by Lord in the OT (ex. Gen. 2:4)
If surprise is the focus, then possibly #1 applies, but if the light from heaven denotes an action of God, then #2 is the case. If #2, then suddenly Paul's rabbinical theology is challenged. What a confusing and frightful time this must have been! See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.
9:5b-6b These verses are not found in any early Greek manuscripts. They are found in only one Latin family of manuscripts. Erasmus, translating from the Vulgate, put them in his first edition of the Greek New Testament in 1516. These words are found in Acts 26:14. Their inclusion here shows a tendency of scribes to make parallels uniform and full of all details.
9:5 "I am Jesus whom you are persecuting" Paul is claiming to have seen the Glorified Christ (cf. Acts 22:14; I Cor. 9:1; 15:8-9). Paul will later understand this experience as an integral part of his call to be the Apostle to the Gentiles.
The crucified carpenter from Nazareth is the glorified Messiah!
9:6 This verse is explained in detail in vv. 10-19.
▣ "must do" See full note on dei at 1:16.
9:7 "The men who traveled with him" This possibly refers to
1. the Temple police accompanying Paul
2. other Jewish zealots, probably from Hellenistic synagogues
3. other theological students from Jerusalem
▣ "hearing the voice but seeing no one" There is a seeming discrepancy between 9:7 and 22:9 in the details of this event. There have been several theories how to deal with it:
1. It is a matter of syntax. The verb "to hear" can take a genitive (9:7) or an accusative (22:9). These different forms have different implications or connotations. The NRSV, in a footnote, has "The Greek suggests that his companions heard the sound of the voice, but not the words spoken."
2. Others say it is similar to John 12:29-30 about Jesus' entry into Jerusalem and the voice from heaven.
3. Others say that it is Paul's voice that is being referred to, not Jesus'. They heard Paul speaking, but they did not hear Jesus speaking.
4. Others say this is similar to the Synoptic problem. Different Gospel writers record the same events, sermons, and actions of Jesus in differing ways, which is different eyewitness accounts.
9:8 "though his eyes were open, he could see nothing" Paul apparently had eye problems from this point on (cf. Gal. 4:13-15; 6:11). I, personally, believe Paul's "thorn in the flesh" (cf. II Cor. 12:7-10; Gal. 4:13-15; 6:11) was Oriental ophthalmia, possibly caused by this experience. There is irony here; Paul experiences a reorientation. He thought he could see (physically and spiritually, cf. John 9), but he found out that he was blind. After this encounter with Christ he was physically blinded for a period, but his spiritual eyes were wide open!
9:9 "And he was three days without sight" This is a periphrastic imperfect. Some commentators see this as the occasion of Paul's vision of heaven recorded in II Cor. 12:1-4.
▣ "and neither ate nor drank" Paul was fasting and praying (cf. v. 11). What a reorientation must have been occurring in Paul's mind (theology) and heart (desire)! He was beginning the transformation from persecutor of the gospel to proclaimer of the gospel!
NASB (UPDATED) TEXT: 9:10-19a
10Now there was a disciple at Damascus named Ananias; and the Lord said to him in a vision, "Ananias." And he said, "Here I am, Lord." 11And the Lord said to him, "Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying, 12and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight." 13But Ananias answered, "Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; 14and here he has authority from the chief priests to bind all who call on Your name." 15But the Lord said to him, "Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; 16for I will show him how much he must suffer for My name's sake." 17So Ananias departed and entered the house, and after laying his hands on him said, "Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit." 18And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized; 19and he took food and was strengthened.
9:10 "Ananias" This name means "YHWH is gracious." Apparently he was a believing Jew of good reputation, not a refugee (cf. 22:12).
▣ "Here I am, Lord" This is a Jewish idiom of availability (cf. Isa. 6:8). Verse 11 was obviously given verbally because it is very specific instruction.
9:12 "he has seen in a vision a man named Ananias" "In a vision" is not in the ancient Greek manuscripts P74, א, and A, but it is in MSS B and C. The UBS4 put the shorter reading in the text but gives it a "C" rating (with difficulty in deciding). This verse shows that Ananias' coming, actions, and message were confirming Jesus' earlier words to Paul (cf. v. 6)
▣ "lay his hands on hin" See Special Topic at 6:6.
9:13 "I have heard from many" Obviously Ananias had heard the bad reports about Paul's vicious persecution of believers from the Jewish refugees from Jerusalem.
▣ "Your saints" The term hagioi is related to the Greek word "holy" (hagios). The OT background (kadosh) relates to some thing, some person, or some place set apart by God for a special task. The term "saints" is always plural, except one time in Phil. 4:21, but even there it is in a plural context. To be a Christian is to be a part of a family, a community. There are no loners in the faith.
9:14 "the chief priests" In the OT the high priesthood was for life and was passed on to a special family of Levite's son (cf. Lev. 8-10). However, during the Roman period this position was purchased from the Roman officials. Therefore, there were several High Priests within the Sadducean family of Annas.
▣ "who call on Your name" This phrase has important theological implications. Luke uses it several times in Acts for
1. someone addressing Jesus (cf. 7:59)
2. someone who has accepted Jesus as Savior (cf. 9:14,21)
3. an OT quote from Amos 9:12, where it refers to someone upon whom YHWH's name is called (i.e., believers, cf. 15:17)
4. A way for someone to publicly affirm his faith in Jesus (cf. 22:16)
This phrase is also part of Paul's plea to Israel from Joel 2:32 in Rom. 10:9-13 (cf. II Tim. 2:22). Peter uses this same passage (Joel 2:28-32) in his Pentecost sermon and invited those present to "call upon the name of the Lord" from Joel 2:32.
The name stands for the person. By invoking the name sinners beseech Jesus to act on their behalf and include them in His family. See Special Topic at 2:22.
9:15 "Go" This is a present middle (deponent) imperative. Jesus authoritatively sends the reluctant Ananias to Saul.
▣ "for he is a chosen instrument of Mine" Oh, the greatness of the grace and election of God! Paul does not fit the evangelical model of voluntary, volitional conversion. He was dramatically drafted!
NASB, NKJV"before the Gentiles"
NRSV, NJB"to bring my name before Gentiles"
TEV"to make my name known to Gentiles"
What a startling statement for a Jew to be told (cf. Eph. 3:7)! Yet, this has always been God's plan (cf. Gen. 12:3; Exod. 19:5-6; Eph. 2:11-3:13, see Special Topic at 1:8). Israel was only an instrument to reach the world, made in the image of God (cf. Gen. 1:26-27), but fallen (cf. Gen. 3:15).
▣ "and kings" Paul spoke to governmental leaders, small and great, and finally to Caesar!
▣ "and the sons of Israel" Paul's regular missionary pattern was to preach first at the local synagogue (cf. Rom. 1:16) in every city. This allowed the Jews and the God-fearers who knew the OT a chance to respond first to the gospel. Then he would turn to the pagans.
9:16 "for I will show him how much he must suffer for My name's sake" Suffering is not the exception, but the norm for Christians in a fallen world (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4; 8:17-18; II Cor. 4:7-12; 6:3-10; 11:24-33; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4; I Peter 4:12-16).
There is a theological relationship between the sufferings of Christ and the sufferings of His followers in this fallen realm. The book of I Peter shows this parallel.
1. Jesus' suffering, 1:11; 2:21,23; 3:18; 4:1,13; 5:1
2. His followers', 1:6-7; 2:19; 3:13-17; 4:1,12-19; 5:9-10
If the world rejected Him it will reject His (cf. John 7:7; 15:18-19; 17:14).
9:17 "and after laying his hands on him" There is no scriptural basis for the concept of "apostolic authority" in bestowing spiritual gifts. Ananias is an unknown lay believer in Damascus who becomes
1. God's spokesman and an agent in
2. Paul's being the filled with the Holy Spirit (cf. v. 17)
3. Paul's physical healing (cf. v. 18)
4. Paul's baptism (cf. v. 18)
▣ "Brother Saul" What a great example of obedience and love!
9:18 "there fell from his eyes something like scales" This is a technical medical term for the flaking of skin from a wound Luke uses to describe what happened to Paul's eyes in this moment of healing. The word scales is used of fish scales in the Septuagint (cf. Lev. 11:9,10,12; Deut. 14:9). The metaphorical extension can be seen in Num. 16:38, where it is used of flattened metal plates. In this context they were probably flakes of skin or crust which oozed from Paul's eyes.
▣ "was baptized" Ananias apparently also baptized Paul (cf. 8:36,38). NT baptism was an act of obedience to Jesus' example (cf. Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22) and command (cf. Matt. 28:19.) It marks a change of ownership and allegiance.
9:19a "he took food and was strengthened" Paul had been fasting and praying since the light knocked him to the ground (cf. v. 9). After a three day total fast (no food or water), he must have been very weak.
NASB (UPDATED) TEXT: 9:19b-22
19bNow for several days he was with the disciples who were at Damascus, 20and immediately he began to proclaim Jesus in the synagogues, saying, "He is the Son of God." 21All those hearing him continued to be amazed, and were saying, "Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?" 22But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ.
9:20 "he began to proclaim Jesus in the synagogues" This is an imperfect active indicative. It can mean (1) the beginning of an action or (2) repeated action. What irony! He came earlier with a letter from the High Priests in Jerusalem to the synagogues in Damascus to persecute the followers of Jesus and now he came to the same synagogues preaching Jesus as the Messiah (cf. v 21).
▣ "‘He is the Son of God'" This is the only use of the title "Son of God" in the book of Acts (except for the quote of Ps. 2:7 in Acts 13:33). Its OT background reflects its significance: (1) the nation of Israel (cf. Hos. 11:1); (2) the King of Israel (cf. II Sam. 7:14); and (3) the Messiah (cf. Matt. 2:15). Paul's strict monotheism (see Special Topic at 2:39) is being redefined!
9:21 This verse is in the form of a question which expects a "yes" answer.
▣ "destroyed" This is a rare and intense word meaning to ravage, lay waste to, or totally destroy. It is found only here and in Gal. 1:13,23 in the NT and in IV Macc. 4:23. Paul was a vicious persecutor!
9:22
NASB"Saul kept increasing in strength"
NKJV"Saul increased all the more in strength"
NRSV"Saul became increasingly more powerful"
TEV"Saul's preaching became even more powerful"
NJB"Saul's power increased steadily"
This is an imperfect passive indicative. It took some time for Saul's gifts and skills to develop. In context this refers to Paul's preaching and debating skills (cf. TEV).
▣ "confounding" This is an imperfect active indicative which denotes repeated action in past time. This is a compound term from "together" (sun) and "pour" (cheō). This word is only found in Acts.
1. 2:6, bewildered
2. 9:22, confounded
3. 19:32, confusion
4. 21:27, stir up
5. 21:31, confusion
The Jews could not explain Paul's conversion or his powerful preaching of Jesus as the promised OT Messiah.
▣ "proving" This word means to conclude (cf. Acts 16:10; 19:33) and by extension, to prove. Paul's method was much like Stephen's. They both used OT passages and their fulfillment in the life of Jesus of Nazareth to prove that He was the Messiah promised in the OT.
▣ "the Christ" This is a way of referring to the Messiah (Anointed One, Promised Coming One, see Special Topic at 2:31). Many times in Acts the definite article precedes the noun (ex. 2:31,36; 3:18,20). Saul was asserting with power and conviction that Jesus of Nazareth, killed in Jerusalem, was indeed God's Son, the Messiah. If this was true, it changed everything for Jews (and Gentiles)! They had misunderstood and rejected Him. They had missed God's gift and remained in spiritual darkness and need.
NASB (UPDATED) TEXT: 9:23-25
23When many days had elapsed, the Jews plotted together to do away with him, 24but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; 25but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket.
9:23 "When many days had elapsed" We must take into account Paul's personal account found in Gal. 1:15-24, where he spent a long period of time in Arabia. In this context Arabia refers to the Nabataean kingdom (ruled by Aretas IV, who reigned from 9 b.c. to a.d. 40) just southeast of Damascus. The three-year period probably reflects somewhere close to eighteen months. Jews counted part of a day as the whole day (cf. Matt. 26:61; 27:40,63); this reckoning was also used of years.
▣ "the Jews plotted together to do away with him" The Jews apparently stirred up the civil authorities (cf. II Cor. 11:32-33). This must have been humiliating for Paul because he mentions this very event in his discussion of weakness in II Corinthians 11.
9:25 "through an opening in the wall" This must refer to a window in a private house whose back wall was part of the wall surrounding the city (cf. II Cor. 11:33; Josh 2:15; I Sam. 19:12).
NASB (UPDATED) TEXT: 9:26-30
26When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple. 27But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. 28And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. 29And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death. 30But when the brethren learned of it, they brought him down to Caesarea and sent him away to Tarsus.
9:26 "he came to Jerusalem" This was apparently eighteen to thirty-six months later (cf. Gal. 1:15-24). This verse shows the level of skepticism in which the Jerusalem believers held their former persecutor. Apparently Acts records several of Paul's visits to Jerusalem after his dramatic conversion.
1. 9:26, first visit
2. 11:30, relief visit
3. 12:25, after mission
4. 15:2, Jerusalem Council
5. 18:22, brief visit with the church
6. 21:17, visit with James and the elders and resulting Nazarite vow and arrest
9:27 "Barnabas" The popular meaning, though not etymological, was "son of encouragement." This was the great saint mentioned back in 4:36 who later became Paul's first missionary companion. See full note and Special Topic at 4:36.
▣ "brought him to the apostles" The only other account is Galatians 1:18.
▣ "and described to them" Barnabas knew and shared Saul's testimony. This opened the door to his acceptance (cf. v. 28).
9:28
NASB"moving about freely"
NKJV"coming in and going out"
NRSV"went in and out"
TEV"went all over"
NJB"to go around"
This is an OT idiom of everyday life or activity (cf. Num. 27:17; I Kgs. 3:7).
9:29 "he was talking and arguing with the Hellenistic Jews" This refers to the same group (synagogues of Greek-speaking Jews in Jerusalem) who killed Stephen; now they are planning to kill Saul, who was also a Jew from the diaspora. They must have thought Stephen had returned!
9:30 "when the brethren learned of it" From 22:17-21 we learn that Jesus appeared to Paul at this time to tell him to flee Jerusalem. Jesus appeared to Paul several times during his ministry to encourage and guide him (cf. 18:9-11; 22:17-21; and an angel of the Lord in 27:23).
▣ "Caesarea" This refers to the Roman seaport on the Mediterranean coast of Palestine. This was the official headquarters of the Roman government in Palestine.
▣ "Tarsus" Paul is going to drop out of sight now for several years in his home town. Tarsus was a free city. It was also the third largest center of learning in the ancient world, behind Alexandria and Athens. The universities in Tarsus emphasized philosophy, rhetoric, and law. Paul was obviously trained both in Greek rhetoric and philosophy as well as rabbinical Judaism.
NASB (UPDATED) TEXT: 9:31
31So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase.
9:31 This is a summary verse which concludes the account of Paul's conversion and introduces the travels of Peter. Luke uses these summary verses often in Acts. See Introduction IV Purpose and Structure, A.
▣ "the church" See note and Special Topic at 5:11 and notice how the singular "church" refers to many individual congregations. The term "church" can denote a local church (ex. Col. 1:18,24; 4:15,16), all churches of an area (ex. Eph. 1:22; 3:10,21; 5:23,24,25,27,29,32), and all churches universally (ex. Matt. 16:18).
▣ Notice the items Luke chooses to mention.
1. peace in all churches
2. growing and increasing
3. comfort from the Spirit
What a change from the persecution of 8:1! There were still problems, but God had met every need!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was Paul so vehement in his persecution of the church?
2. Why are there three accounts of Paul's conversion in the book of Acts?
3. What is the significance of Paul being commissioned, laid-hands on, and baptized by Ananias?
4. What is the significance of Paul's use of Jesus as "The Son of God"?
5. Why does Luke not record Paul's three year excursion to Arabia?
CONTEXTUAL INSIGHTS TO 9:32-10:48
A. Although the book of Acts begins the transition from Peter to Paul, chapters 9:32-12:25 show the itinerant ministry of Peter.
B. This section deals with Peter at Lydda, 9:32-35; Joppa, 9:36-43, 10:9-23; Caesarea, 10:1-8, 23-48; and at Jerusalem, 11:1-18; 12:1-17.
C. This section is extremely important because it deals with the continuing struggle over the Gentile mission and Peter's part (as head of the Apostolic group) in that struggle. Luke deems the Cornelius account so important as to repeat it three times in this section.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 9:32-35
32Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda. 33There he found a man named Aeneas, who had been bedridden eight years, for he was paralyzed. 34Peter said to him, "Aeneas, Jesus Christ heals you; get up and make your bed." Immediately he got up. 35And all who lived at Lydda and Sharon saw him, and they turned to the Lord.
9:32 "Peter was traveling" Apparently the Apostles were preaching throughout Palestine and in neighboring countries.
▣ "the saints" This term is used in the book of Acts to describe the church. See SPECIAL TOPIC: SAINTS at 9:13. The term "disciples" is gradually replaced by the term "saints." The term is related to the OT word "holy" and means, "set apart" for God's service. It is never used in the singular except one time in Phil. 4:21, which is a corporate context. This shows that to be a saint means to be "in community." See Special Topic at 9:13. All believers are called "saints" in the NT! It is our position in Christ that is being emphasized.
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
▣ "Lydda" The town of Lydda was located on the trade route from Babylon to Egypt. In the OT it was known as "Lod" (cf. I Chr. 8:12). It was about eleven miles inland from the Mediterranean Sea. This is the same area visited by Philip in chapter 8:40.
9:33 "a man named Aeneas" His Greek name means "praise." Whether he is a believer or unbeliever is uncertain, but apparently Peter is revisiting the established churches started by Philip.
▣ "who had been bedridden eight years, for he was paralyzed" This translation is the most common interpretation of this Greek phrase (NASB, NKJV, NRSV, TEV, NJB). However, the Greek phrase can mean "since eight years old" (cf. Newman and Nida, A Translator's Handbook on The Acts of the Apostles, p. 199).
9:34 "Jesus Christ heals you" There is no article here, which implies that these two terms had become a common designation. This is a literary form known as an aoristic present, which means "this instant the Messiah is healing you."
▣ "get up and make your bed" These are two aorist active imperatives showing intensity and urgency!
▣ "Immediately he got up" This shows the man's faith in response to Peter's message about Jesus.
9:35 "all who lived at Lydda" This is a good example of a hyperbolic use of the term "all" in the Bible (cf. Gen. 41:37; Deut. 2:25; Luke 2:1; Rom. 11:26).
▣ "Sharon" This refers to the northern coastal plain in Palestine. It is about thirty miles in length running from Joppa to Caesarea.
▣ "and they turned to the Lord" The word "turn to" may reflect the OT word for repentance (shub). It implies turning from sin and self (repentance) and turning to (faith) the Lord (cf. 11:21).
This little summary statement is included several times in this section, showing the great movement of the Spirit of God through Peter and later through Paul. This miraculous event opened the door for the proclamation of the gospel.
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
NASB (UPDATED) TEXT: 9:36-43
36Now in Joppa there was a disciple named Tabitha (which translated in Greek is called Dorcas); this woman was abounding with deeds of kindness and charity which she continually did. 37And it happened at that time that she fell sick and died; and when they had washed her body, they laid it in an upper room. 38Since Lydda was near Joppa, the disciples, having heard that Peter was there, sent two men to him, imploring him, "Do not delay in coming to us." 39So Peter arose and went with them. When he arrived, they brought him into the upper room; and all the widows stood beside him, weeping and showing all the tunics and garments that Dorcas used to make while she was with them. 40But Peter sent them all out and knelt down and prayed, and turning to the body, he said, "Tabitha, arise." And she opened her eyes, and when she saw Peter, she sat up. 41And he gave her his hand and raised her up; and calling the saints and widows, he presented her alive. 42It became known all over Joppa, and many believed in the Lord. 43And Peter stayed many days in Joppa with a tanner named Simon.
9:36 "Joppa" Today this town is known as Jaffa (Yafo). It was the ancient seaport for Jerusalem. Today it is part of the modern city of Tel Aviv-Yafo.
▣ "disciple" The term "disciple" is used quite often in this section of Acts. It literally means "learner," but is used in the sense of believer.
▣ "Tabitha. . .Dorcas" This lady's Aramaic name was Tabitha; her Greek name was Dorcas. Most Jews who had social or commercial contact with non-Jews had two names, an Aramaic one and a Greek one. Both of these names mean "gazelle," a symbol of grace and beauty (cf. Song of Songs 2:9, 17; 4:5; 7:3).
▣ "with deeds of kindness and charity" This refers to Jewish alms-giving. This was a Jewish concept of weekly donations that developed in the Synagogue for the care of the needy Jewish people in the community. It was considered spiritually important by the Jews of Jesus' day. The church followed this pattern (cf. Acts 6). See Special Topic at 3:2.
▣ "which she continually did" This is an imperfect active indicative. This speaks of habitual action in past time.
9:37 "they had washed her body, they laid it in an upper room" The washing of the body was typical of the Jewish preparation for burial. In Jerusalem a body had to be buried the same day one died, but outside of Jerusalem, burial could be delayed for three days. See Special Topic at 5:6.
9:38 "sent two men to him" These believers had heard of great miracles done by God through Peter and they believed that he could do something for this great Jewish Christian lady.
9:39 "and all the widows stood beside him" Apparently they were wearing the clothes that Dorcas had made for them of two different kinds: (1) the inner undergarments and (2) the outward cloaks.
9:40 "But Peter sent them all out" This is literally "threw them out." This is exactly what Jesus did in Mark 5:40. In fact, there are great similarities between the miracles performed in this section and the miracles performed in Jesus' lifetime. Jesus' ministry is the only model the Apostles had.
The question is, "Why did Peter want all of them to leave the room?" Jesus did this because He did not want to be known as a healer only and the gospel was not yet complete. But why did Peter do this? It seems that these miracles opened the door of faith, so it would seem he would want as many as possible to view it.
▣ "knelt down" The usual position for Jewish prayer was standing with the arms and eyes raised to heaven. However, in the Book of Acts, it is recorded several times that the disciples knelt down to pray. This apparently was for emphasis (cf. 7:60; 20:36; 21:5), as it was with Jesus in the Garden of Gethsemane (cf. Luke 22:41).
▣ "‘Tabitha, arise'" Apparently he was speaking Aramaic. Jesus and the Jews in Palestine of the first century all spoke Aramaic, not Hebrew. This is true even as far back as Ezra-Nehemiah (cf. Neh. 8:4-8).
9:41 "saints" See Special Topic: Saints at 9:13.
9:42 "and many believed in the Lord" This is another summary statement that shows the great results of Peter's miracles and preaching ministry. See Special Topics at 2:40 and 3:16.
9:43 "Peter stayed many days in Joppa with a tanner named Simon" Peter's Jewish legalism must have been breaking down already for him to stay with a ceremonially unclean tanner (had to deal with dead animal skins) such as Simon.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is the conversion of Paul recorded three times in Acts?
2. Why are the three accounts of Paul's conversion slightly different?
3. How much choice did Paul have in his conversion? Is his experience to be seen as normative?
4. Why did the Hellenistic Jews try to kill Paul?
5. If Peter and Paul used miracles to open the door for the gospel, why does God not use that method more today?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Peter and Cornelius | Cornelius Sends a Delegation | The Conversion of Cornelius | Peter and Cornelius | Peter Visits a Roman Centurion |
10:1-8 | 10:1-8 | 10:1-8 | 10:1-3 | 10:1-2 |
10:3-8 | ||||
10:4a | ||||
Peter's Vision | 10:4b-8 | |||
10:9-16 | 10:9-16 | 10:9-16 | 10:9-13 | 10:9-16 |
10:14 | ||||
Summons to Caesarea | 10:15-16 | |||
10:17-23a | 10:17-23 | 10:17-23a | 10:17-18 | 10:17-23a |
10:19-21 | ||||
10:22-23a | ||||
10:23b-33 | Peter Meets Cornelius | 10:23b-29 | 10:23b-29 | 10:23b-33 |
10:24-33 | ||||
10:30-33 | 10:30-33 | |||
Peter Speaks in Cornelius' House | Preaching to Cornelius' Household | Peter's Speech | Peter's Address in the House of Cornelius | |
10:34-43 | 10:34-43 | 10:34-43 | 10:34-43 | 10:34-35 |
10:36-43 | ||||
Gentiles Receive the Holy Spirit | The Holy Spirit Falls on the Gentiles | The Gentiles Welcome the Holy Spirit | Baptism of the First Gentiles | |
10:44-48 | 10:44-48 | 10:44-48 | 10:44-48 | 10:44-48 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The gospel is breaking out of its Jewish origins.
1. Cornelius – a Roman military God-fearer
2. the Ethiopian Eunuch – a Gentile God-fearer
B. The work of the Greek-speaking Jews (the seven of Acts 6) is having an influence.
C. The repeat of the Pentecostal experience shows God's acceptance of all people.
1. Samaritans (chapter 8)
2. Romans (chapter 10)
3. Ethiopian (chapter 8)
D. The theological stage is being set for the Jerusalem Council of chapter 15. A watershed of universal gospel availability has been reached!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 10:1-8
1Now there was a man at Caesarea named Cornelius, a centurion of what was called the Italian cohort, 2a devout man and one who feared God with all his household, and gave many alms to the Jewish people and prayed to God continually. 3About the ninth hour of the day he clearly saw in a vision an angel of God who had just come in and said to him, "Cornelius!" 4And fixing his gaze on him and being much alarmed, he said, "What is it, Lord?" And he said to him, "Your prayers and alms have ascended as a memorial before God. 5Now dispatch some men to Joppa and send for a man named Simon, who is also called Peter; 6he is staying with a tanner named Simon, whose house is by the sea." 7When the angel who was speaking to him had left, he summoned two of his servants and a devout soldier of those who were his personal attendants, 8and after he had explained everything to them, he sent them to Joppa.
10:1 "there was a man at Caesarea" The conversion of Cornelius was a major event. However, it must be remembered that he was not the first social barrier the gospel had overcome.
1. The first was the Samaritans
2. then there was the Ethiopian Eunuch who also was possibly a God-fearer
3. then Cornelius, who was not only a Gentile, but a Roman army officer who was part of the military occupation of the Promised Land
The emphasis of this account is not so much on Cornelius' conversion because he was already a God-fearer, like the Ethiopian Eunuch, but the large number of relatives and friends, mentioned in vv. 1,24,27,44,48, who were also saved. Peter refers to this account at the Jerusalem Council in Acts 15:7-9 and sets the stage for the Gentile mission of the Church.
▣ "Cornelius" Footnote 1 in F. F. Bruce's Commentary on the Book of the Acts, p. 214, has "Cornelius was an especially common name in Rome ever since Publius Cornelius Sulla in 82 b.c. liberated 10,000 slaves who were enrolled in the gens Cornelia, to which he belonged." A gens was a clan or group of families who shared a common name and a belief in a common ancestor or hero (as here).
▣ "a centurion" Centurions are mentioned several times in the NT and always in a favorable light (cf. Matt. 8:5; Luke 7:2; 23:47; Acts 10:1; 22:5; 27:3; etc). Technically they were leaders of a hundred men; however, they were noncommissioned officers, something like our sergeant majors.
▣ "called the Italian cohort" Usually a Roman cohort is made up of 600 men. This particular one was made up of a thousand Roman volunteers who were stationed in Syria. We know from historical evidence that they were called an auxiliary cohort. Possibly they were archers. Roman troops had to be stationed in Palestine because of the rebelliousness of the Jews.
10:2 "a devout man" There is a threefold description of this man's devotion:
1. he revered God (see note at v. 22) with all his households
2. he was always liberal in his many deeds of charity to the people
3. he had the habit of praying to God (cf. v. 22; 13:16,26).
This man was religiously, emotionally, and socially linked to the synagogue, although he was not a full convert. To be a full convert one had to
1. be circumcised if a male
2. baptize himself in the presence of witnesses
3. if possible, offer a sacrifice in the Temple.
These requirements prevented many interested Gentiles from becoming full proselytes.
▣ "with all his household" This is the first mention of a family as a religious unit which we find often in the Book of Acts (cf. Acts 10:2; 11:14; 16:15, 31; 18:8). It shows the cultural context that the faith of the father was always the faith of the household and even of the extended family which would include servants.
▣ "many alms" This refers to almsgiving. To Jewish people this would show that Cornelius was an active part of the local synagogue and apparently a God-fearer. See Special Topic: Alms Giving at 3:2.
▣ "prayed to God continually" There are three present participles here, denoting continuing action which shows Cornelius' piety.
1. fearing, Present middle (deponent)
2. doing alms, present active
3. praying, present middle (deponent)
This man's devotion was daily and personal. He was doing the two things which rabbinical Judaism honored most—almsgiving and prayer.
10:3 "About the ninth hour" This refers to the time of the evening offering (i.e., 3 p.m., cf. Exod. 29:39, 41; Num. 28:3-31; I Kgs. 18:29-36; Ps. 55:17; 141:2; Dan. 6:10; Josephus Antiq. 11.4.1; Wars 1.1.1). This was a traditional time for prayer.
NASB, NRSV,
TEV"clearly saw"
NKJV"saw clearly"
NJB, NIV"distinctly saw"
In the Gospels the adverb phanerōs means to openly or publicly make an appearance (cf. Mark 1:45; John 7:10). This vision came in daylight hours and was very specific and distinct.
▣ "in a vision an angel of God" In some ways this conversion is like Saul's. This person was a devoutly religious man. God sends a supernatural agent to direct him to faith. Who could say "No"? These conversions are a sign of God's choice, not human free will. These people are responding to overwhelming evidence and experience of the reality of the gospel.
10:4 The angel's message contains two sacrificial terms: "ascended"and "memorial before God." Apparently God accepted this man's worship (i.e., prayers and almsgiving) even before he heard the gospel.
▣ "fixing his gaze on him" See note at 1:10.
▣ "‘What is it, Lord'" It is very difficult to know how to translate this term Lord. It can mean (1) "mister" or "sir" or (2) "Lord" in a theological sense of master/owner/sovereign. Another good NT passage which shows the ambiguity is John 4:1,11,15,19,49.
In Acts there is even an added possibility. Cornelius addresses the angel as Lord (cf. Rev. 7:14) and Peter addresses "the voice" (cf. 10:13,15) as Lord (cf. 10:14). Therefore, the term could refer to any supernatural, personal manifestation, with reference specifically to Jesus. In 8:26 and 29 an angel of the Lord is identified with the Spirit. This same fluidity and transference occurs between "the voice" and the Spirit in 10:13,14,15 and 19,20.
10:5 "Now dispatch some men to Joppa" This is an aorist middle (deponent) imperative. Notice the angel did not share the gospel, but sent for Peter. God uses human instruments (cf. Exod. 3:7-10). This man, though a devout, sincere religionist (like Saul), needed to hear and respond to the gospel of Jesus Christ.
10:7 "he summoned two of his servants and a devout soldier" This makes a party of three; however, in verse 19 only two of them are mentioned. Possibly the soldier was a guard and the two household servants spoke.
10:8 Cornelius involved his family and friends in his faith. This man lived out what he believed. A whole community would come to faith in Christ through him.
These three men must have walked through the night and wondered and discussed the angel's message and their master and friend's faith.
NASB (UPDATED) TEXT: 10:9-16
9On the next day, as they were on their way and approaching the city, Peter went up on the housetop about the sixth hour to pray. 10But he became hungry and was desiring to eat; but while they were making preparations, he fell into a trance; 11and he saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground, 12and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air. 13A voice came to him, "Get up, Peter, kill and eat!" 14But Peter said, "By no means, Lord, for I have never eaten anything unholy and unclean." 15Again a voice came to him a second time, "What God has cleansed, no longer consider unholy." 16This happened three times, and immediately the object was taken up into the sky.
10:9 "about the sixth hour to pray" Although rabbinical Judaism had set aside 9:00 a.m. and 3:00 p.m. to pray (the times of the daily sacrifices in the Temple), the Pharisees had added noon as another appropriate time. Apparently Peter was acting in the traditions of the elders by praying at noon or maybe he was just taking a nap before lunch.
10:10 "he became hungry" The setting of Peter's vision is in the context of his hunger and his view of the Mediterranean Ocean from Simon's roof.
The word for "hunger" is used only here in all of known Greek literature. Its exact connotation is impossible to know, but with the preposition pros added, it may mean "extreme hunger," but this is surprising in this context. This hapax legomenon (words used only once in the NT) must remain uncertain until more lexical information is discovered. It must remain uncertain as to why Luke chose to use this rare term, but the general sense of the context is obvious.
▣ "he fell into a trance" This is literally "out of himself" or "beside himself," often used of astonishment (cf. Mark 5:42; 16:8; Luke 5:26; and several texts in LXX). We get the English term "ecstasy" from this Greek word. In this verse and 11:5 and 22:17 it means a semiconscious mental state which allows God to speak to the subconscious. This is a different word from the one used in verse 3 to describe Cornelius' vision.
10:11
NASB"the sky opened"
NKJV, TEV"heaven opened"
NRSV"the heaven opened"
NJB"heaven thrown open"
This is a perfect passive participle, literally "the heavens having been and continued to be opened." In the OT heavens is plural. This opening of the atmosphere is an idiom for the spiritual, invisible dimension to break into physical reality (cf. Ezek. 1:1; Matt. 3:16; Mark 1:10; Luke 3:21; John 1:51; Acts 7:56; 10:11; Rev. 4:1; 19:11).
▣ "like a great sheet" This is the same term used for the sails on a ship.
10:12 "all kinds of four footed animals and crawling creatures of the earth and birds of the air" This is the same threefold division of animals found in Gen. 1 and 6:20. Apparently they were made up of clean and unclean animals according to the Jewish food laws of Lev. 11.
10:13 "A voice came to him" From the time of the closing of Malachi to the coming of the NT period there was no authoritative prophetic voice from God among the Jews. During this period when the Jews wanted to confirm something as being revealed from God they depended on something known as a bath kol. We see this in the NT in Matt. 3:17; 17:5, also in Acts 9:7, and here.
10:14 "By no means Lord for I have never eaten anything unholy or unclean" "By no means" is a strong Greek phrase used several times in the Septuagint to translate several Hebrew idioms. Peter was still struggling with his Jewish orthodoxy. He was basing his actions on Leviticus. 11. However, Jesus seems to have specifically dealt with this issue in Mark 7:14ff, especially verse 19. It is interesting to note that the Gospel of Mark is apparently the later recollections or sermons of the Apostle Peter from Rome.
10:15 "What God has cleansed, no longer consider unholy" This is a present active imperative with a negative particle, which usually implies stop an action already in progress. God clearly states the cessation of the Mosaic food laws (i.e., Leviticus 11). They are no longer appropriate for new covenant believers. Here they are used in an analogous way to show the acceptance of all humans!
10:16 "This happened three times" It is not uncommon in the Bible for important prayers, praises, or actions to be repeated three times.
1. Jesus' prayer in the Garden of Gethsemane (cf. Mark 14:36,39)
2. Jesus' discussion with Peter after the resurrection (cf. John 21:17)
3. Paul's "thorn in the flesh" prayer (cf. II Cor. 12:8)
It was a Semitic way of emphasis (cf. Isa. 6:3; Jer. 7:4). In this case it specifically shows Peter's reluctance to obey this heavenly voice!
A. T. Robertson, Word Pictures In the New Testament has an incisive word at this point.
"Here is a striking illustration of obstinacy on the part of one who acknowledges the voice of God to him when the command of the Lord crosses one's preferences and prejudices. There are abundant examples today of precisely this thing. In a real sense Peter was maintaining a pose of piety beyond the will of the Lord" (p. 137).
NASB (UPDATED) TEXT: 10:17-23a
17Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon's house, appeared at the gate; 18and calling out, they were asking whether Simon, who was also called Peter, was staying there. 19While Peter was reflecting on the vision, the Spirit said to him, "Behold, three men are looking for you. 20But get up, go downstairs and accompany them without misgivings, for I have sent them Myself." 21Peter went down to the men and said, "Behold, I am the one you are looking for; what is the reason for which you have come?" 22They said, "Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was divinely directed by a holy angel to send for you to come to his house and hear a message from you." 23So he invited them in and gave them lodging.
10:17 "Peter was greatly perplexed" This is an imperfect active indicative, which here denotes the beginning of an action in past time.
The term is used several times by Luke to show mental confusion (cf. Luke 9:7; Acts 2:12; 5:24; 10:17). Peter did not immediately understand the purpose of the vision.
▣ "the vision" The word used here to describe Peter's experience, horama, is the same as is used of Cornelius' vision in v. 3 (cf. v. 19).
10:19 "the Spirit said to him" The exact relationship between "the Spirit" (v. 19) speaking and "the angel" (vv. 3,22) speaking throughout this context is uncertain (cf. v. 20, "I have sent them Myself"). Apparently the angel spoke on the behalf of the Holy Spirit or the two are identified like an OT theophony (cf. Exod.3:2,4; Acts 8:26,29).
10:20 This verse is very emphatic.
1. get up, participle used as an imperative
2. go downstairs, aorist active imperative
3. accompany them, present middle (deponent) imperative
4. without misgiving, participle used as an imperative
5. I have sent them Myself, ego with perfect active indicative
There was no option for Peter but to go! This was a divine appointment. The Spirit was responsible for Cornelius' vision, Cornelius' sending the men, Peter's vision, and now Peter's responding to their request.
10:22 They faithfully relate what has happened.
NASB"a righteous"
NKJV"a just man"
NRSV, NJB"upright"
TEV"a good man"
This term must be used in the OT sense of "blameless." It does not refer to sinlessness (cf. Gen. 6:1; Job 1:1; Luke 1:6; 2:25) or to the imputed righteousness of Christ (cf. Rom. 4). This man lived up to all he understood about the will of God. See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.
NASB, NRSV,
NJB"God-fearing"
NKJV"one who fears God"
TEV"who worships God"
This phrase (or one like it) is used often to describe Cornelius (cf. 10:2,22,35). In Acts 13:16,26,43,50 it is used for those who are not racial Jews and not full proselytes, but those who regularly attended synagogues. They were called "God-fearers" (cf. 16:14; 17:4,17; 18:7).
10:23 "So he invited them in and gave them lodging" This is another example of Peter's continuing separation from his Jewish legalism. It is certain that the accompanying soldier was a Roman and yet Peter invited him in for dinner and fellowship. Notice how in v. 48 Peter will stay in a Roman house for a few days.
NASB (UPDATED) TEXT: 10:23b-29
23bAnd on the next day he got up and went away with them, and some of the brethren from Joppa accompanied him. 24On the following day he entered Caesarea. Now Cornelius was waiting for them and had called together his relatives and close friends. 25When Peter entered, Cornelius met him, and fell at his feet and worshiped him. 26But Peter raised him up, saying, "Stand up; I too am just a man." 27As he talked with him, he entered and found many people assembled. 28And he said to them, "You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean. 29That is why I came without even raising any objection when I was sent for. So I ask for what reason you have sent for me."
10:24 "some of the brethren from Joppa accompanied him" Chapter 11:12 says there were six of them. Peter knew that this incident would cause problems among some of the Jewish followers of Jesus. Therefore, he took several witnesses with him (cf. 11:12).
▣ "Caesarea" Caesarea was the beautiful city by the sea. It was named in honor of the Roman Caesar. It was the Palestinian quarters for the Roman occupation force. The Romans had made it into a small harbor.
▣ "called together his relatives and close friends" Cornelius, expecting a speaker from God, had called all his close family, friends, servants, and possibly other soldiers. They may have all been waiting for hours and hours. What a spirit of anticipation and expectation must have filled this house! All of these would have been discussing the vision and its message.
This is what shocked the leaders of the Jewish segment of the church, that a large number of Gentiles, many of them not God-fearers, had been included in the filling of the Spirit and baptism (cf. v. 27).
10:25,27 "When Paul entered. . .he entered" There is an apparent discrepancy in the Greek text here. However, the first "entering" mentioned in v. 25 could be the city gate on the courtyard of the house, and the second "entering" in v. 27 could be Cornelius' house. Whichever is the case, again Peter is violating Jewish ceremonial ritualism by entering a Gentile home.
10:25 "fell at his feet and worshiped him" This is the regular idiom in the Septuagint and the Gospels for worship. But, in this context "give respect" may better catch the idea (cf. NJB). An angel had prepared Peter's coming; of course Cornelius would honor and respect this messenger (cf. Rev. 19:10; 22:8-9).
10:28 "You yourselves know how unlawful it is for a man who is a Jew to associate" Peter is quoting his rabbinical training or synagogue school; however, this is not found in the OT, but simply in rabbinical interpretations.
▣ "a foreigner" This term is another unique text found only here in the NT. Luke has chosen several very rare words in this chapter.
1. eusebēs, vv. 2,7, devout (cf. II Pet. 2:9)
2. prospeinos, v. 10, hungry
3. dienthumeomai, v. 19, reflecting
4. sunomileō, v. 27, talked
5. athemiton, v. 28, unlawful
6. allophulō, v. 28, foreigner
7. anantirrētos, v. 29, without even raising any objections (cf. Acts 19:36)
8. prosōpolēmpēs, v. 34, respecter of persons (similar to Rom. 2:11; Eph. 6:9; James 2:19)
9. katadunasteuō, v. 38, oppress (cf. James 2:6)
10. procheirotoneō, v. 41, elect before
It is uncertain whether Luke copied some of these early sermons and events in Acts from other sources or records verbal interviews with those who were present.
▣ "yet God has shown me that I should not call any man unholy or unclean" Peter got the message! The animals in the sheet represented all human beings made in the image of God (cf. Gen. 1:26-27). God's love for Cornelius and his family and friends showed Peter the worldwide scope of the gospel! This would confirm the witness of Stephen and the preaching of Philip.
NASB (UPDATED) TEXT: 10:30-33
30Cornelius said, "Four days ago to this hour, I was praying in my house during the ninth hour; and behold, a man stood before me in shining garments, 31and he said, ‘Cornelius, your prayer has been heard and your alms have been remembered before God. 32Therefore send to Joppa and invite Simon, who is also called Peter, to come to you; he is staying at the house of Simon the tanner by the sea.' 33So I sent for you immediately, and you have been kind enough to come. Now then, we are all here present before God to hear all that you have been commanded by the Lord."
10:30 "in shining garments" Angels often appear in this form (cf. 1:10; Matt.28:3; Mark 16:5; John 20:12; Luke 24:4).
10:31 This is the third time in this chapter that Cornelius' piety has been affirmed (cf. vv. 4,22). Cornelius is not the surprise; it is his friends, servants, and family who also trust Christ. This is one of several examples in Acts of "household salvations."
Those of us who have grown up with western evangelical models of evangelism which emphasize individual volitional response are surprised by these kinds of corporate responses, but most of the world has a tribal, family, group orientation. God is able to work through many models to reach humans made in His image. There is no one model of evangelism!
10:33 These people were ready to hear! They realized they were in the midst of a divine moment with a God-sent messenger.
NASB (UPDATED) TEXT: 34-43
34Opening his mouth, Peter said: "I most certainly understand now that God is not one to show partiality, 35but in every nation the man who fears Him and does what is right is welcome to Him. 36The word which He sent to the sons of Israel, preaching peace through Jesus Christ (He is Lord of all)—37you yourselves know the thing which took place throughout all Judea, starting from Galilee, after the baptism which John proclaimed. 38You know of Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power, and how He went about doing good and healing all who were oppressed by the devil, for God was with Him. 39We are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross. 40God raised Him up on the third day and granted that He become visible, 41not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. 42And He ordered us to preach to the people, and solemnly to testify that this is the One who has been appointed by God as Judge of the living and the dead. 43Of Him all the prophets bear witness that through His name everyone who believes in Him receives forgiveness of sins."
10:34 "that God is not one to show partiality" This is the beginning of Peter's sermon to Cornelius. It is a good example of the preaching of the early church to non-Jews. In the OT this judicial phrase characterized God (cf. Deut. 10:17; II Chr. 19:7) and is required of His people (cf. Deut. 1:17; 16:19). It is also a common characterization of God in the NT (cf. Rom. 2:11; Gal. 2:6; Eph. 6:9; Col. 3:24-25; I Pet. 1:17). In the OT this phrase literally meant "to lift the face." In Hebrew courts the defendants kept their heads bowed so that the judge would not recognize the person and thereby be biased.
God has no favorites (nations, races, or individuals)! If this is true then how does predestination work? Or how is Israel special? Be careful of modern systems of theology!
10:35 "in every nation the man who fears Him and does what is right is welcome to Him" This description does not refer to the concept of spiritual salvation, but apparently to the idea of almsgiving, prayer, and piety. See Special Topic at 3:2. This phrase must be theologically balanced with the mandate to receive the gospel (cf. John 1:12; 3:16; Rom. 10:9-13).
The major truth is that God accepts Gentiles without their becoming proselyte Jews. This set the theological stage for Acts 15, the Jerusalem Council.
10:36-39 The Jerome Biblical Commentary (vol. II, p. 188) makes a several good comments about these names.
1. they constitute Peter's summary of the gospel (i.e., Kerygma)
2. they have poor syntax, which shows that Luke accurately records his sources and does not invent them or edit them
10:36 "The word which He sent to the sons of Israel" This does not refer to the OT, but Jesus and the Apostles' preaching.
▣ "preaching peace through Jesus Christ" This may be an allusion to Isa. 52:7. The term "peace" is used in three ways in the NT:
1. peace between God and humanity (cf. Col. 1:20)
2. the subjective peace of the individual believer (cf. John 14:27; 16:33, Philippians 4)
3. peace between human groups who respond to Christ (cf. Eph. 2:14-3:6; Col. 3:16)
All human barriers are down in Christ (cf. Gal. 3:28; Col. 3:11)
▣ "(He is Lord of all)" This is an editorial/authorial comment. Here is the universal element of the message and invitation of the gospel of Jesus Christ that still sounded so radical in the mouth of an orthodox Jew (cf. Acts 2:36; Matt. 28:18; Rom. 10:12; Eph. 1:20-22; Col. 2:10; I Pet. 3:22). He is Lord of all races and all things (i.e., cosmic Lordship)!
10:37,39 "you yourselves know the things which took place" Peter is using the same form as his Pentecost sermon (cf. 2:22,33). They had heard about Jesus and what happened to Him in Jerusalem.
One wonders how these people would have had all this information. Is Peter using hyperbole? Were these somehow involved in some of the events in Jerusalem? Were some of these household servants Jewish? The text is too brief and we just do not know.
Some have used this sermon to assert:
1. Luke wrote all the sermons in Acts (but Luke is a good Koine writer and vv. 36-38 are not good, acceptable Greek).
2. Luke was true to his sources and quoted them accurately without correcting their poor grammar.
3. This phrase is meant to be understood by later readers of Acts (cf. The Jerome Commentary, vol. II, p. 189).
10:37 "after the baptism which John proclaimed" Why Jesus was baptized has always been a concern for believers because John's baptism was a baptism of repentance. Jesus did not need repentance or forgiveness, for He was sinless (cf. II Cor. 5:21; Heb. 4:15; 7:26; I Pet. 2:22; I John 3:5). The theories have been:
1. it was an example for believers to follow
2. it was His identification with believers' need
3. it was His ordination and equipping for ministry
4. it was a symbol of His redemptive task
5. it was His approval of the ministry and message of John the Baptist
6. it was a prophetic foreshadowing of His death, burial, and resurrection (cf. Rom. 6:4; Col. 2:12).
The baptism by John was seen as the beginning of Jesus' Spirit-filled, public ministry. All three Synoptic Gospels record this inaugural event. Mark begins his Gospel (Peter's eyewitness account) with this event. This was seen by the early church as the special start of the new age of the Spirit as it relates to the public ministry of Jesus.
10:38 "Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power" Notice the things Peter affirms about Jesus.
1. God anointed Him (anoint is the Hebrew root word of Messiah)
2. with the Holy Spirit (the new age is the age of the Spirit)
3. with power (effective ministry)
a. doing good
b. healing all oppressed by the devil (power of evil and Satan)
4. God was with Him (He spoke and acted on behalf of YHWH, cf. John 3:2; 9:33; 10:38; 14:10-11)
Apparently this refers to Jesus' baptism (cf. F. F. Bruce, Answers to Questions, pp. 171-172).
Robert B. Girdlestone, Synonyms of the Old Testament, makes the interesting statement:
"The verb χρίειν is used five times in the N.T. In four of these passages it refers to the anointing of Christ by His father, namely: Luke 4. 18, which is quoted from Isa. 61. 1; Heb. 1. 9, quoted from Ps. 45. 7; Acts 4. 27, where it is used with special reference to the quotation from the second Psalm, which immediately precedes it; and Acts 10. 38, where we are told God anointed Jesus with the Spirit" (p. 183).
See Special Topic: Kerygma at 2:14.
▣ "healing all who were oppressed by the devil" See special Topics at 5:3 and 5:16.
10:39 "They also put Him to death by hanging Him on a cross" "They" refers to the Jewish leadership, the mob, and the Roman authorities. See note at 2:23. This concept of hanging upon a tree is mentioned in 5:30 and reflects Deut. 21:23 (which originally referred to impaling on a stake after death to humiliate someone, but the rabbis of Jesus' day interpreted it as Roman crucifixion), whereby Jesus bore the curse of the OT law (cf. Isa. 53) for us (cf. Gal. 3:13).
10:40 "God raised him" It is theologically interesting that Isa.53:4-6,10 asserts that it was YHWH's will and purpose that Jesus suffer and die (cf. Gen. 3:15). YHWH used the agency of
1. Satan
2. evil Jewish leadership
3. manipulated Roman leadership
4. an angry Jewish mob
Evil is in the will of God! He uses it to accomplish His ultimate purpose for humanity made in His image/likeness. Wow! What a theology of sovereignty! He allows death, then brings resurrection life to Jesus and to all!
The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:
1. Spirit (Rom. 8:11)
2. Jesus (John 2:19-22; 10:17-18)
3. Father (Acts 2:24,32; 3:15,25; 4:10; 5:30; 10:40; 13:30,33,34,37; 27:31; Rom. 6:4,9)
This was confirmation of the truth of Jesus' life, death, and teachings about God. This was a major aspect of the Kerygma (i.e., sermons in Acts, see Special Topic at 2:14).
▣ "on the third day" Because of I Cor. 15:4, some relate this to Ps. 16:10 or Hosea 6:2, but more probably Jonah 1:17 because of Matt. 12:40.
10:40-41 "granted that He become visible, not to all the people" Jesus appeared to several select groups (cf. John 14:19, 24; 15:27; 16:16, 22; I Cor. 15:5-9).
10:41 "who ate and drank with Him after He rose from the dead" Although Jesus' resurrection body did not need physical nourishment, He ate and drank to show His special witnesses He was real and to express His fellowship with them (cf. Luke 24:35, 41-43; John 21:9-13).
10:42 "He ordered us to preach to the people" The pronoun refers to Jesus (cf. Matt. 28:18-20; Luke 24:47-48; John 15:27). This witness was to begin in Jerusalem but reach to all the world (cf 1:8).
▣ "Judge of the living and the dead" Christ is the Father's agent in judgment (cf. Dan. 7:13-14; John 5:22,27; Acts 17:31; II Cor. 5:10; II Tim. 4:1; I Pet. 4:5) as He was the Father's agent in creation (cf. John 1:3; Col. 1:16; Heb. 1:2). Jesus did not come to judge, but to save (cf. John 3:17-19).
The phrase "living and dead" refers to eschatological judgment, the Second Coming. Some believers will be alive (cf. I Thess. 4:13-18).
SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE ( שׁפט) IN ISAIAH
10:43 "Of Him all the prophets bear witness" Jesus showed the two disciples on the road to Emmaus (only recorded in Luke 24:13-35) where and how the OT referred to Himself. These showed the disciples in the upper room and this information became the standard approach of witnessing to Jews (cf. 3:18). Jesus opened the disciples' minds (cf. Luke 24:45).
▣ "through His name" (cf. Joel 2:32 and Luke 24:47)
▣ "everyone who believes in Him receives forgiveness of sins" This is the gospel message:
1. everyone
2. through His name
3. who believes in Him
4. receives forgiveness of sin (cf. Luke 24:46-47)
It is Jesus-focused, not performance focused (i.e., the new covenant of Jer. 31:31-34, cf. Ezek. 36:22-38). All that needs to be done for everyone, anyone, to be saved has been done! God has chosen to work with fallen humanity through covenant. He initiates it and sets the agenda, but He has also demanded that humans respond by repentance, faith, obedience, and perseverance. Humans must receive God's gift in Christ (cf. John 1:12; 3:16; Rom. 10:9-13). It is not an automatic transfer.
Frank Stagg, New Testament Theology, has an interesting comment about forgiveness and its assumed relationship to repentance.
"Forgiveness calls for a new awareness of sin and a turning from it. The assurance is given that forgiveness and cleansing will certainly follow upon the confession of sins (I John 1:9), but no promise is given where confession does not obtain. In the home of Cornelius, Peter related forgiveness to faith, declaring that to this one (Jesus) all the prophets bear witness: ‘that through his name everyone who trusts him shall receive forgiveness of sins' (Acts 10:43). In this trust, with its repentance and confession, one both ‘owns and disowns' his sin. This does not mean that repentance wins forgiveness; even repentance does not make one worthy of forgiveness. As another has put it, the sinner must accept his rejection and accept his acceptance, although he knows himself to be unacceptable. The sinner is not forgivable until he is willing to accept God's no in order to hear his yes" (p. 94).
For "believes in Him" see Special Topic at 3:16.
NASB (UPDATED) TEXT: 10:44-48
44While Peter was still speaking these words, the Holy Spirit fell upon all those who were listening to the message. 45All the circumcised believers who came with Peter were amazed, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46For they were hearing them speaking with tongues and exalting God. Then Peter answered, 47"Surely no one can refuse the water for these to be baptized who have received the Holy Spirit just as we did, can he?" 48And he ordered them to be baptized in the name of Jesus Christ. Then they asked him to stay on for a few days.
10:44 Notice that Peter had not yet finished his sermon when the Spirit fell (cf. 8:16-17; 10:44; 11:15).
▣ "upon all those who were listening to the message" The real theological tension was not Cornelius. He had been fully accepted by the local synagogue. It was all the friends! They had no apparent previous contact, even with Judaism, and now God had fully accepted them. This acceptance was demonstrated and confirmed by the same manifestation of spiritual power and presence shown at Pentecost.
Also notice that the order of events changes. The Spirit comes before water baptism, not in conjunction with it (cf. 2:38) or after it (cf. 8:17). Luke records what happened, not what "should have happened." Be careful of trying to turn one of these gospel encounters recorded in Acts into "the" gospel encounter!
10:45 The same supernatural manifestation of the Spirit (cf. v. 46) that occurred at Pentecost, occurred again involving Romans! This special sign was not for Cornelius and his friends only, but primarily for the circumcised believers (cf. v. 47). It showed in a powerful, undisputable fashion that God had accepted Gentiles (cf. 11:17), even Romans!
Luke is setting the literary stage for Acts 15, the Jerusalem Council. Both Peter and Paul had been convinced along with the Hellenistic believing Jews that God fully accepted Gentiles through Christ.
▣ "the gift of the Holy Spirit" The ministry of the Spirit can be seen clearly in John 16:8-14. In one sense, conviction of sin is a gift from the Spirit. Salvation itself is a gift of the Spirit. The indwelling presence is a gift of the Spirit. This is the new age of the Spirit (cf. 2:38; 8:20; 11:17). Nothing permanent and effective happens without the presence and power of the Spirit.
▣ "had been poured out" This is a perfect passive indicative. Pouring was part of the OT sacrificial system. It was predicted of the Spirit in Joel 2:28 and quoted by Peter in his Pentecostal sermon (cf. 2:17,33). The Spirit has been fully and permanently given to believers by God.
10:47 This is a rhetorical question which expects a "no" answer. This question was to gain the consensus of the Jewish believers who accompanied Peter from Joppa. See SPECIAL TOPIC: BAPTISM at 2:38.
10:48 "he ordered them to be baptized in the name of Jesus Christ" Notice that baptism was immediate. Also, notice that it was done in Jesus' name as in 2:38 and 19:5. The baptismal formula in Acts was "in the name of Jesus," while in Matt. 28:19 it was in the name of the Triune God. The formula is not the key, but the heart of the candidate!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is the salvation of Cornelius so significant?
2. How is Cornelius' salvation experience like Paul's?
3. What theological significance did the sheet full of animals and Peter's comments have in relation to Cornelius?
4. Why was Cornelius' friends' conversion such a problem?
5. Outline Peter's sermon and compare it with other salvation events in Acts. They are all different, yet the same.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Peter's Report to the Church at Jerusalem | Peter Defends God's Grace | Peter's Defense | Peter's Report to the Church at Jerusalem | Jerusalem: Peter Justifies His Conduct |
11:1-18 | 11:1-18 | 11:1-18 | 11:1-4 | 11:1-10 |
11:5-17 | ||||
11:11-14 | ||||
11:15-17 | ||||
11:18 | 11:18 | |||
The Church at Antioch | Barnabas and Saul at Antioch | Mission to the Greeks in Antioch | The Church at Antioch | Foundation of the Church of Antioch |
11:19-26 | 11:19-26 | 11:19-26 | 11:19-26 | 11:19-21 |
11:22-24 | ||||
11:25-26 | ||||
Relief to Judea | Famine Relief Sent to Jerusalem | Barnabas and Saul Sent as Deputies of Jerusalem | ||
11:27-30 | 11:27-30 | 11:27-30 | 11:27-30 | 11:27-30 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 11:1-18
1Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God. 2And when Peter came up to Jerusalem, those who were circumcised took issue with him, 3saying, "You went to uncircumcised men and ate with them." 4But Peter began speaking and proceeded to explain to them in orderly sequence, saying, 5"I was in the city of Joppa praying; and in a trance I saw a vision, an object coming down like a great sheet lowered by four corners from the sky; and it came right down to me, 6and when I had fixed my gaze on it and was observing it I saw the four-footed animals of the earth and the wild beasts and the crawling creatures and the birds of the air. 7I also heard a voice saying to me, ‘Get up, Peter; kill and eat.' 8But I said, ‘By no means, Lord, for nothing unholy or unclean has ever entered my mouth.' 9But a voice from heaven answered a second time, ‘What God has cleansed, no longer consider unholy.' 10This happened three times, and everything was drawn back up into the sky. 11And behold, at that moment three men appeared at the house in which we were staying, having been sent to me from Caesarea. 12The Spirit told me to go with them without misgivings. These six brethren also went with me and we entered the man's house. 13And he reported to us how he had seen the angel standing in his house, and saying, ‘Send to Joppa and have Simon, who is also called Peter, brought here; 14and he will speak words to you by which you will be saved, you and all your household.' 15And as I began to speak, the Holy Spirit fell upon them just as He did upon us at the beginning. 16And I remembered the word of the Lord, how He used to say, ‘John baptized with water, but you will be baptized with the Holy Spirit.' 17Therefore if God gave to them the same gift as He gave to us also after believing in the Lord Jesus Christ, who was I that I could stand in God's way?" 18When they heard this, they quieted down and glorified God, saying, "Well then, God has granted to the Gentiles also the repentance that leads to life."
11:1 This verse implies that the church in Jerusalem's leadership was surprised at this turn of events. They were shocked and not fully supportive! They had not understood the Great Commission (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) to include pagans. This same phrase occurs in 8:14 at Samaritan's receiving the gospel.
▣ "brethren" This is an early title for believers which emphasizes our corporate family identify (cf. 1:15; 6:3; 9:30; 10:23; 11:1,12, 29; 12:17; 14:2; 15:1,3,22,23,32-33,40; 16:2,40; 17:6,10,14; 18:18,27; 21:7, 17; 22:5; 28:14-15). To be a Christian is to be a part of a family (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).
▣ "throughout Judea" This shows the geographical limitations of the church up to the time. Even after many years the church had not moved beyond its cultural boundaries. Jesus' command in 1:8 had not been obeyed! It is "almost" parallel to Genesis 10-11.
▣ "Gentiles also had received the word of God" This is aorist middle (deponent) indicative. It shows the necessity of a personal reception of the gospel message (cf. John 1:12; 3:16; Rom. 10:9-13 Eph. 2:8-9).
The phrase "the word of God" is parallel to "the gospel." The OT universal promises/prophecies are being fulfilled. See the Special Topic at 1:8.
11:2 "When Peter came up to Jerusalem" Apparently the problem with the Gentile mission which continues in chapter 15 was a recurring problem for the Jerusalem leadership of the early church. Many of the converts to Christianity were still very nationalistic (cf. 15:5; 21:18-26).
NASB"those who were circumcised"
NKJV"those of the circumcision"
NRSV, NJB"the circumcised believers"
TEV"those who were in favor of circumcising Gentiles"
Williams"the champions of circumcision"
This phrase is used in several different senses:
1. in 10:45 to describe Peter's six Jewish companions
2. here, it refers to a group of believers in the church at Jerusalem (cf. 11:18 or 15:5)
3. in Galatians it refers to believers from the Jerusalem church (cf. 2:12) as well as Jewish unbelievers (cf. 1:7; 2:4; 5:10,12)
There is no question about the sincerity of these believers, nor the logic of their position. However, the radical nature of the gospel had opened the door to all people totally unconnected to the Mosaic Law (i.e., Rom. 3:21-31) This is a message (grace, not performance, brings salvation) many modern believers need to hear and heed!
NASB"took issue"
NKJV"contended"
NRSV, TEV"criticized"
NJB"protested"
This is an imperfect middle indicative. This grammatical form can denote repeated action in past time or the beginning of an action. Notice these believing traditionalists took issue with Peter, not with the gospel. They did not see that this was a gospel issue.
11:3 "You went to uncircumcised men and ate with them" Obviously Peter is not the unchallenged leader. Grammatically this verse can be a statement or a question (NRSV).
This issue of table fellowship was very important to Jewish people. This may be the very issue behind the food laws of Leviticus 11. Jews were not to share any social event with Canaanites. Eating in the Ancient Near East was a kind of covenant of fellowship.
Jesus had been accused of a similar breach of tradition in Matt. 9:11; 11:19; Luke 5:30; 15:2.
Peter struggled with this issue in his ministry (cf. Gal. 2:12). This was such a sensitive issue for these first believers. It is so hard to rethink traditions, culture, and personal preferences, but the gospel demands that we do (cf. I Cor. 12:13; Gal. 3:23-29; Col. 3:11). The Jew vs. Gentile model of the OT has been totally replaced with the believer vs. unbeliever model!
11:4-18 Peter recounts his experience at Simon's and Cornelius' houses (Acts 10) for the Jewish leaders at Jerusalem. This repetition (cf. the Jerusalem Council in chapter 15) is Luke's way of showing how important this issue (world evangelization) was for the life of the church. This was a theological watershed moment!
11:4
NASB"in orderly sequence"
NKJV"in order from the beginning"
NRSV"step by step"
TEV"a complete account"
NJB"the details point by point"
The word kathexēs is used in the NT only by Luke (cf. Luke 1:3; 8:1; Acts 3:24; 11:4; 18:23). It has the connotation of explaining something in a logical, temporal, or sequential order. This fits Luke's research method (cf. Luke 1:1-4), personality, and professional training (physician).
11:6 "fixed my gaze on it" See note at 1:10.
11:12
NASB"without misgivings"
NKJV"doubting nothing"
NRSV"not to make a distinction"
TEV"without hesitation"
NJB"have no hesitation"
There are several Greek manuscript variants connected to the tense of this participle (present middle from 10:20 or aorist middle in MSS P74, אi2, B). It is even omitted in the Greek manuscripts P45, D, and some Old Latin and one Syrian version. Scribes tended to make parallels agree. As with most of the textual variants in the NT, these do not affect the meaning of the phrase. The UBS4 put the aorist middle participle in the text but gives it a "C" rating (difficulty in deciding).
11:14 "will be saved" Cornelius' piety and generosity did not make him a Christian! He and his family and friends are saved by faith in Christ!
11:15 This verse is theologically crucial in seeing the purpose of the repeated Pentecostal experience in Acts. God used the inaugurating experience in Jerusalem to show His acceptance of other racial, geographical, and cultural groups (cf. v. 17). The experience was not only for Cornelius, but for
1. Peter
2. the accompanying Jewish believers
3. the church in Jerusalem
11:16 "I remembered the word of the Lord" This is an allusion to Jesus' words in Acts 1:5. This shows the pattern of the early Apostles' approach to theology:
1. quote Jesus
2. use Jesus' example
3. quote the OT (cf. Matt. 3:11; Acts 1:5)
Peter is establishing that the Lord Himself foresaw this development (i.e., sign).
11:17 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "God gave to them the same gift" This, like v. 15, refers to the Pentecost experience (cf. 2:1-4; 8:15; 10:46; 15:8). Salvation, like the Spirit, is also a gift from God (cf. Rom. 3:24; 5:15-17: 6:23; Eph. 2:8).
▣ "after believing in the Lord" It must be received (cf. 11:1; John 1:12; Eph. 2:8-9). Notice how v. 17 asserts both the sovereignty of God and the mandated human response. There are several prepositions in the NT used to describe faith in Jesus:
1. epi = on (here)
2. eis = into
3. en = in
4. hoti = statement about Jesus
5. Dative case without preposition
This variety seems to imply that there was no specific grammatical form connected to "believe" (pisteuō). Usually the personal, volitional aspect is emphasized (except for hoti, which means the content of the gospel or doctrines). Jesus is a person to be welcomed! See Special Topics at 2:40 and 3:16.
11:18 "they quieted down and glorified God" Peter's testimony not only stopped the negative atmosphere, but it engendered praise! Most of these early leaders and believers were teachable and flexible. They were willing to adjust their theology and follow God's lead.
▣ "God has granted to the Gentiles also the repentance that leads to life" There are several passages in the NT that imply that the sovereign God is the source of repentance as well as grace (cf. Acts 5:31, 8:22; II Tim. 2:25).
The theological issue related to this phrase is, "how is the sovereignty of God related to salvation versus the demanded response of humans?" Are faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) human responses or gifts from God? There are texts which strongly imply that they are a gift from God (cf. Acts 5:31; 11:18; Rom. 2:4; and II Tim. 2:25). Since I believe that all Scripture is inspired (cf. II Tim. 3:16) then one must compare all texts related to any theological issue and not succumb to a proof-text or denominational method. It is obvious that the one true God is in control of all things! Acts emphasizes this over and over. However, He has chosen to relate to His highest creation by means of covenant. God always takes the initiative and sets the agenda, but mankind must respond and continue to respond. It is never an either/or question. It is always a both/and relationship. See Special Topic: Covenant at 2:47. For "repentance" see Special Topic at 2:38.
Michael Magill, NT TransLine (p. 435, #24) has a good summary statement of what the early believing Jews in Jerusalem thought would happen.
"The Jewish believers knew the message was for the world. But that salvation was to come to the Gentiles apart from Judaism, with all the implications that this has, was a new thought for them. They were assuming salvation would be proclaimed to the world as part of and through a true, spiritual Judaism; that Judaism would reign and all people would become Jews as part of finding life in Christ; that Israel's culture would gloriously become world culture."
NASB (UPDATED) TEXT: 11:19-26
19So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone. 20But there were some of them, men of Cyprus and Cyrene, who came to Antioch and began speaking to the Greeks also, preaching the Lord Jesus. 21And the hand of the Lord was with them, and a large number who believed turned to the Lord. 22The news about them reached the ears of the church at Jerusalem, and they sent Barnabas off to Antioch. 23Then when he arrived and witnessed the grace of God, he rejoiced and began to encourage them all with resolute heart to remain true to the Lord; 24for he was a good man, and full of the Holy Spirit and of faith. And considerable numbers were brought to the Lord. 25And he left for Tarsus to look for Saul; 26and when he had found him, he brought him to Antioch. And for an entire year they met with the church and taught considerable numbers; and the disciples were first called Christians in Antioch.
11:19-30 These verses seem to be a historical flashback and a theological summary. They connect to 8:4.
11:19 "those who were scattered because of the persecution" We have several early examples of these persecutions in Acts (cf. 5:17ff; 6:8-15; 8:1-3; 9:1-2). Stephen's understanding of the radical implication of the gospel forced all the Jewish believers in Palestine to reassess their faith and the purpose of the gospel.
▣ "Antioch" Antioch was the third largest city of the Roman Empire after Rome and Alexandria. It was the capital of Syria and it had a large Jewish population. It was well known for its university life and its sexual immorality. It was also famous worldwide for its chariot racing. It will become a major center of Christianity!
▣ "speaking the word to no one except to Jews alone" This shows that the early church was not certain whether preaching to the Gentiles was appropriate. The conservatives would quote the words of Jesus in Matt. 10:5, while the visionaries would quote Matt. 28:18-20 or Acts 1:8. This theological issue will resurface in Acts 15.
11:20 "men of Cyprus and Cyrene" These are the same Greek-speaking Jewish believers as in Acts 6-8, who began to preach the universal implications of the Christian gospel in Jerusalem. Barnabas was also from this geographical area.
▣ "to Greeks" This word (Hellēn) normally refers to Gentiles (cf. 14:1; 16:1,3; 18:4; 19:10,17; 20:21; 21:28). However, in 17:4 it refers to Gentiles who were connected to the synagogues (God-fearers), but not members (i.e., proselytes).
The question is, "Who is Luke referring to as being preached to."
1. Greek-speaking Jews as in 6:1 and 9:29 (Hellēnists)
2. Gentiles related to the synagogue (Hellēn)
3. full Gentiles (cf. TEV, NJB)?
With all the commotion this caused, possibly the term refers to those who spoke Greek; some might be Jews of the Diaspora, and others full Gentiles.
▣ "preaching the Lord Jesus" This is a present middle participle of the verb from which we get the English term "evangel" and evangelism." Their message was not about OT laws and procedures, but about Jesus of Nazareth as the Messiah (see Special Topic at 2:31)!
11:21 "the hand of the Lord was with them and a large number who believed turned to the Lord" This is another summary statement of the great movement of God through evangelistic preaching. Finally Acts 1:8 was being fulfilled (cf. v. 24b).
This is an OT idiom for the acknowledgment of YHWH's presence and power for the accomplishing of His purpose in human activity (cf. II Sam. 3:12).
It is interesting to note that the term "Lord" (Kurios) is used in the first of this verse to refer to YHWH (cf. LXX Exod. 3:14; II Sam. 3:12; Isa. 59:1, see Special Topic at 1:6). However, in the latter part of the verse it is used to refer to Jesus Christ. This transference of titles is a common literary technique of the NT authors to assert the deity of Jesus. Notice where Paul quotes Ot texts referring to YHWH and applies them to Jesus (i.e., Rom. 10:13; I Cor. 2:16; Phil. 2:10-11).
The "hand of the Lord" is an OT anthropomorphic idiom (see special Topic at 2:33). YHWH is an eternal spirit present through time and creation. He does not have a physical body. However, the only vocabulary humans have to speak of anything personal is physical, human terms. We must remember the limits of fallen, temporal, earth-bound human language. It speaks of the spiritual realm in metaphors, analogies, and negations. It expresses truth, but in non-exhaustive ways. God is far greater than our ability to know and express. He communicates truly to us, but not exhaustively. We can trust the Bible as God's self-revelation, but we must realize God is greater still! Human language both reveals and limits!
SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)
11:22 "Barnabas" Barnabas is a major figure in the book of Acts (cf. 4:36-37; 9:27). His name is used in the sense of encourager, which is obvious in v. 23. The church in Jerusalem was still uncomfortable about Gentile inclusion! See Special Topic at 4:36.
11:23 It is interesting to notice that when Barnabas saw the active presence of God's grace through the Spirit, he encouraged all of them to remain in faith (cf. 14:22). This clearly shows the need for diligence on the part of God's people for purposeful perseverance (see Special Topic at 14:22). The Jews and the church were very concerned about the immoral cultural context of paganism. The gospel was not only a free gift of salvation, but a call to godliness (cf. Matt. 5:48; Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 4:1; I Thess. 3:13; 4:3; I Pet. 1:15). God wants a people who reflect His character to a lost world. The goal of Christianity is not only heaven when we die, but Christlikeness now so that others may come to faith in Christ!
11:24 "he was a good man, and full of the Holy Spirit and of faith" This description is very similar to the Greek-speaking Jewish believers (the seven) of Acts 6:3, 5. The early church was full of men like this! Oh that it may be true of our day, our culture, our church!
11:25 "And he left for Tarsus to look for Saul" This verb in the Egyptian Koine papyri (but not the LXX) implies that Saul was not easy to find. Only Luke uses this term in the NT (cf. Luke 2:44,45; Acts 11:25).These silent years are apparently referred to in Gal. 1:21. The exact time frame is uncertain, but it was approximately ten years.
11:26 "church" See Special Topic at 5:11.
▣ "he brought him to Antioch. . .the disciples were first called Christians in Antioch&uuot; At first "Christian" was a derogatory reference to believers coined by pagans. Surprisingly this is a rare term in the NT. The word's formation (ending ianos) follows the pattern of the formation of a term for those who support and follow; Herod (and his family) are called "Herodians" (cf. Mark 3:6; 12:13; Matt. 22:16). Its use in this Hellenistic environment shows how the title for Messiah (Hebrew) translated Christ in Greek has become a name for Jesus' followers (Christians).
In this Hellenistic setting, it is possible that the term was given by governmental officials to differentiate Jews from believers.
NASB (UPDATED) TEXT: 11:27-30
27Now at this time some prophets came down from Jerusalem to Antioch. 28One of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius. 29And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. 30And this they did, sending it in charge of Barnabas and Saul to the elders.
11:27 "prophets" Prophets are mentioned several times in the NT (cf. 13:1; 15:32; 21:10; I Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10). It is not always certain whether their function is primarily foretelling, as here, or forth-telling, as in I Corinthians 14 and Acts 2:17 (cf. 13:6; 15:32; I Cor. 12:28; 14:1-5, 29-33; Eph. 2:20; 4:10).
In the OT prophets are seen as the spokesmen of God, explaining His revelation; however, NT prophets are not the mediators of God's revelation. This is reserved to NT authors, most of whom were Apostles or those related to an Apostle (Mark, Luke) . The NT gift of prophecy must be limited. Inspired revelation has ceased (cf. Jude 3 and 20).
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
11:28 "great famine all over the world. . .Claudius" This geographical phrase refers to the Roman Empire (cf. 17:6, 31; 19:27; 24:5). Claudius reigned from a.d. 41-54. He followed Caligula and preceded Nero. There were several severe famines during his reign (cf. Suetonius, Life of Caludius 18:2). The worst famine for Palestine was sometime between a.d. 44-48, according to Josephus, Antiq. 20.5.2.
11:29 "in the proportion that any of the disciples had means, each of them determined to send a contribution" This is one of the major strategies of the Gentile churches, to promote fellowship with their sister church in Jerusalem. This would set a pattern in Paul's churches (cf. 24:17; Rom. 15:2-28; I Cor. 16:1-4; II Cor. 8-9; Gal. 2:10).
11:30 "sending it. . .to the elders" This is the first mention of church "elders" (cf. 14:23; 15:2,4, 6, 22,23; 16:4; 20:17; 21:18). The term "elders" is synonymous with the terms "overseers," "bishops," and "pastors" (cf. Acts 20:17,28 and Titus 1:5,7). The term elder (presbuteros) has an OT tribal background, while overseer (episkopos) has a Greek city-state governmental background. Apparently this refers to a specific group of leaders in the Jerusalem church (cf. 15:2,6,22,23). The more Jewish portions of the NT, like James and Hebrews, still use the Jewish understanding of older, local leaders, but not necessarily pastors.
▣ "of Barnabas and Saul" There is much discussion as to whether the visit to Jerusalem mentioned in Gal. 2:2,10 is referring to this visit or to the Jerusalem Council which is mentioned in Acts 15. We know so little of Paul's early life and ministry.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was Gentiles receiving Christ such a theological problem?
2. Is repentance a gift of God (v. 18) or a covenant requirement (Mark 1:15; Acts 3:16,19; 20:21)?
3. Why did Barnabas go and seek for Saul (Paul)?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
James Killed and Peter Imprisoned | Herod's Violence to the Church | Herod Agrippa's Persecution | More Persecution | Peter's Arrest and Miraculous Deliverance |
12:1-5 | 12:1-5 | 12:1-5 | 12:1-5 | 12:1-5 |
Peter Delivered from Prison | Peter Freed from Prison | Peter is Set Free from Prison | ||
12:6-17 | 12:6-19 | 12:6-11 | 12:6-10 | 12:6-11 |
12:11 | ||||
12:12-17 | 12:12-15 | 12:12-17 | ||
12:16-17 | ||||
12:18-19 | 12:18-19 | 12:18-19a | 12:18-19 | |
12:19b | ||||
The Death of Herod | Herod's Violent Death | Death of Herod Agrippa | The Death of Herod | The Death of the Persecutor |
12:20-23 | 12:20-24 | 12:20-23 | 12:20 | 12:20-23 |
12:21-23 | ||||
Barnabas and Saul Appointed | Barnabas and Saul in Cyprus
(12:24-13:12) |
Barnabas and Saul Return to Antioch | ||
12:24-25 | 12:24-25 | 12:24 | 12:24 | |
12:25-13:3 | 12:25 | 12:25 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
The lineage of Herod the Great (for more information consult the index of Flavius Josephus in Antiquities of the Jews).
I. Herod the Great
A. King of Judea (37-4 b.c.)
B. Matt. 2:1-19; Luke 1:5
II. His Sons
A. Herod Philip (son of Marianne of Simon)
1. Husband of Herodias
2. Tetrarch of Iturea (4 b.c. - a.d. 34)
3. Matt. 14:3; Mark 6:17
B. Herod Philip (son of Cleopatra)
1. Tetrarch of area north and west of the Sea of Galilee (4 b.c. - a.d. 34)
2. Luke 3:1
C. Herod Antipas
1. Tetrarch of Galilee and Perea (4 b.c.- a.d. 39)
2. Executed John the Baptist
3. Matt. 14:1-12; Mark 6:14,29; Luke 3:19; 9:7-9; 13:31; 23:6-12,15; Acts 4:27; 13:1
D. Archelaus, Herod the Ethnarch
1. Ruler of Judea, Samaria and Idumea (4 b.c. - a.d. 6)
2. Matt. 2:22
E. Aristobulus (son of Mariamne)
1. his only son was Herod Agrippa I
2. Ruled all of Palestine (a.d. 41-44)
3. Killed James and had Peter imprisoned
4. Acts 12:1-24; 23:35
(a) his son was Herod Agrippa II, Tetrarch of northern territory (a.d. 50-70)
(b) his daughter was Bernice
(1) consort of her brother
(2) Acts 25:13-26:32
(c) his daughter was Drusilla
(1) wife of Felix
(2) Acts 24:24
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 12:1-5
1Now about that time Herod the king laid hands on some who belonged to the church in order to mistreat them. 2And he had James the brother of John put to death with a sword. 3When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread. 4When he had seized him, he put him in prison, delivering him to four squads of soldiers to guard him, intending after the Passover to bring him out before the people. 5So Peter was kept in the prison, but prayer for him was being made fervently by the church to God.
12:1 "Herod" This refers to Herod Agrippa I. He reigned over different areas of Palestine from a.d. 37-44. He was raised in Rome and became friends with Gaius, who followed Emperor Tiberius and who later became the Emperor Caligula. The Jews readily accepted Herod as a leader because his grandmother (Mariamne) was a Hasmonean/Maccabean (i.e., Jewish patriot) princess. He was a strict follower of Judaism (but possibly for political reasons). For a full discussion of this Herod, see Josephus' Antiq. 19.7.3; 19.8.2.
▣ "church" See Special Topic at 5:11.
▣ "in order to mistreat them" Herod did this to gain support and approval from the Jewish leadership (cf. vv. 3,11). Roman leaders did the same thing (cf. 24:27; 25:9).
Luke uses this term several times (cf. 7:6,19; 12:1; 14:2; 18:10). It was a common term in the Septuagint for ill-treatment. Luke's vocabulary is greatly influenced by the Septuagint.
12:2 "James, the brother of John, put to death with a sword" This refers to the Apostle James, who was the brother of John (cf. Luke 5:10; 6:14; 8:51; 9:28,54). He was a member of the inner circle of disciples (cf. Matt. 17:1; 26:37; Mark 5:37; 9:2; 14:33; Luke 9:28). Why James should die and Peter be spared is a mystery of God. Beheading with a sword was the normal method of capital punishment for Roman citizens, but it apparently was odious to Jews.
It is interesting that at this time the early church did not sense the need to replace James as they had Judas (cf. 1:15-20). The reasons are unclear, but possibly it was Judas' treachery, not death, that caused the replacement (cf. 1:15-26).
Some may assert that Paul calling James, the half brother of Jesus and leader of the Jerusalem church, an apostle (cf. Gal. 1:19) constitutes a replacement. The question relates to the official position of the original Twelve versus the ongoing gift of apostleship (cf. Eph. 4:11).
Reading James D. G. Dunn, Unity and Diversity in the New Testament has caused me to think about the possible different authority structure in the first century church.
1. the Jerusalem Apostles
2. the inner circle (Peter, James, John) of the Apostles
3. James the Lord's half-brother, who led the Jerusalem church
4. the Seven (Acts 6) who were leaders of the Greek-speaking Jews
5. later Paul and Barnabas and their sending to the church in Antioch of Syria
To this could be added the sects related to Christianity, Judaizers, Gnostics, Ebionites. Each of these also had their own leadership. The unity that Luke often refers to among Christians was difficult to maintain. The preaching of Jesus and the Scriptures were ambiguous enough to allow multiple interpretations. This is the reason that the "rule of faith" developed in the first centuries. There had to be a standard to evaluate a group's theology. The dynamic Spirit-led emphasis of the NT turned into the organized structure of the eastern and western church centers. Orthodoxy is a significant issue for those generations removed from the Founder and eyewitnesses.
12:3 "arrest Peter" This is Peter's third arrest (cf. 4:3; 5:18). Christians are not spared from persecution.
▣ "during the days of Unleavened Bread" This refers to the Passover Feast (cf. v. 4), combined with the Feast of Unleavened Bread, which lasted eight days (cf. Exod. 12:18; 23:15; Luke 22:1). Both celebrated Israel's deliverance from Egyptian bondage. It was celebrated on Nissan 14-21, which would be our March or April, depending on the Jewish lunar calendar.
12:4 "four squads of soldiers" This would mean four squads of soldiers four times a day, or sixteen men. The number shows Herod's concern over Peter's possible escape (cf. 5:19).
12:5 "prayer for him was being made fervently by the church to God" The church is praying (cf. v. 12), but will be surprised when God answers! "Fervently" is a very intense adverb (cf. Luke 22:44). It is used only three times in the NT (cf. I Pet. 1:22).
SPECIAL TOPIC: INTERCESSORY PRAYER
NASB (UPDATED) TEXT: 12:6-17
6On the very night when Herod was about to bring him forward, Peter was sleeping between two soldiers, bound with two chains, and guards in front of the door were watching over the prison. 7And behold, an angel of the Lord suddenly appeared and a light shone in the cell; and he struck Peter's side and woke him up, saying, "Get up quickly." And his chains fell off his hands. 8And the angel said to him, "Gird yourself and put on your sandals." And he did so. And he said to him, "Wrap your cloak around you and follow me." 9And he went out and continued to follow, and he did not know that what was being done by the angel was real, but thought he was seeing a vision. 10When they had passed the first and second guard, they came to the iron gate that leads into the city, which opened for them by itself; and they went out and went along one street, and immediately the angel departed from him. 11When Peter came to himself, he said, "Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting." 12And when he realized this, he went to the house of Mary, the mother of John who was also called Mark, where many were gathered together and were praying. 13When he knocked at the door of the gate, a servant-girl named Rhoda came to answer. 14When she recognized Peter's voice, because of her joy she did not open the gate, but ran in and announced that Peter was standing in front of the gate. 15They said to her, "You are out of your mind!" But she kept insisting that it was so. They kept saying, "It is his angel." 16 But Peter continued knocking; and when they had opened the door, they saw him and were amazed. 17But motioning to them with his hand to be silent, he described to them how the Lord had led him out of the prison. And he said, "Report these things to James and the brethren." Then he left and went to another place.
12:6 "On the very night" Luke's writings are characterized by time indicators (cf. vv. 3,4,5,6,7,8,10,18). But be careful of interpreting this as western, sequential, chronological history. Luke has a theological evangelistic purpose.
▣ "between two soldiers" This verse shows the impossibility of Peter's escape. It is almost as if they expected an attempt to release him (cf. 5:19).
12:7 "an angel of the Lord suddenly appeared" It is unusual that the supernatural interventions of the angel of the Lord (cf. 5:19; 7:30,35,38,53; 8:26; 10:3,7,22) and the Holy Spirit (cf. 8:29,39; 10:19) are interchanged throughout the book of Acts. Apparently the Spirit speaks intuitively, but the angel is an outward physical manifestation. It is interesting to see the combination of the natural and the supernatural in this account (similar to the plagues of the Exodus).
▣ "Get up quickly" This is an aorist active imperative which denotes urgency. Why is the angel in a hurry? Is he not in control of events?
12:8 "Gird yourself and put on your sandals" These are both aorist middle imperatives.
▣ "Wrap your cloak around you and follow me" This is an aorist middle imperative followed by a present active imperative. The angel was really in a hurry to perform this task! This was one nervous angel!
12:9 Peter was uncertain whether this was a vision, dream, or reality (cf. v. 11-12; 10:17,19; 11:5).
12:11 "When Peter came to himself" Luke uses a similar phrase in describing the Prodigal Son (cf. Luke 15:17). Suddenly the reality of the experience and its implications dawned on him (cf. v. 12).
12:12 "the house of Mary" Mary was a very common name. There are several Marys mentioned in the Gospels.
1. the mother of Jesus (cf. Luke 1:27)
2. Mary of Magdala, a disciple from Galilee (cf. Luke 8:2; 24:10)
3. mother of James and John (cf. Luke 24:10)
4. sister of Martha and Lazarus (cf. Luke 10:39,42)
5. wife of Cleophas (cf. John 19:25)
6. mother of John Mark (here)
▣ "the mother of John" This refers to John Mark's mother. The early church met in this family's house in Jerusalem (cf. Acts 12:12). It was also the site of the Lord's three post resurrection appearances and the coming of the Spirit at Pentecost.
John Mark accompanied Paul and his cousin Barnabas (cf. Col. 4:10) on the first missionary journey (cf. Acts 12:25-13:13). For some reason he deserted the team and returned home (cf. Acts 15:38). Barnabas wanted to include him on the second missionary journey, but Paul refused (cf. Acts 15:36-41). This resulted in Paul and Barnabas separating. Barnabas took John Mark to Cyprus (cf. Acts 15:39). Later, while Paul was in prison, he mentions John Mark in a positive way (cf. Col. 4:10) and still later in Paul's second imprisonment at Rome, just before his death, he mentions John Mark again (cf. II Tim. 4:11).
Apparently John Mark became part of Peter's missionary team (cf. I Pet. 5:13). Eusebius' Eccl. His. 3.39.12 gives us an interesting account of John Mark's relation to Peter.
"In his own book Papias gives us accounts of the Lord's sayings obtained from Aristion or learnt direct from the presbyter John. Having brought these to the attention of scholars, I must now follow up the statements already quoted from him with a piece of information which he sets out regarding Mark, the writer of the gospel:
This, too, the presbyter used to say. ‘Mark, who had been Peter's interpreter, wrote down carefully, but not in order, all that he remembered of the Lord's sayings and doings. For he had not heard the Lord or been one of His followers, but later, as I said, one of Peter's. Peter used to adapt his teaching to the occasion, without making a systematic arrangement of the Lord's sayings, so that Mark was quite justified in writing down some things just as he remembered them. For he had one purpose only—to leave out nothing that he had heard, and to make no misstatement about it'" (p. 152).
In this quote Papias refers to "John the elder." Irenaeus says "and these things are borne witness to in writing by Papias, the hearer of John, and a companion of Polycarp." This implies Papias heard it from John the Apostle.
▣ "many were gathered together and were praying" The grammatical forms of these words reveal that the church had gathered and intended to remain in prayer (perfect passive participle followed by a present middle [deponent] participle).
12:13 "door of the gate" This was a small door on the street. There was a larger door upstairs.
▣ "Rhoda" Her name means "rose." It is uncertain whether she worked for the homeowners or was a member of the prayer meeting.
12:15 "You are out of your mind" The church was praying for God to act, but they were extremely surprised (cf. v. 16) when He did.
▣ "They kept saying" There are two imperfect active indicatives in this context, which implies that Rhoda's affirmation and that of those in the prayer meeting in the upper room's response happened more than once.
▣ "It is his angel" Angels play a prominent role in Luke's writings. Apparently the Jews believed that one's guardian angel could take their physical shape (for a good discussion of Jewish sources and beliefs about guardian angels, see Encyclopaedia Judaica, vol. 2, p. 963). There is no scriptural basis for this belief. This development of angeology may have come from the concept of fravashi in Zoroastrianism. Much of rabbinical angelology can be traced to this Persian influence. There is some scriptural evidence for guardian angels for new believers (cf. Matt. 18:10). Angels are servants of the redeemed (cf. Heb. 1:14).
12:17 "motioning to them with his hand to be silent" This is obviously an eyewitness detail (cf. 13:16). Luke records this gesture several times (cf. 13:16; 19:33; 21:40).
▣ "Report these things to James and the brethren" This shows that James, the half-brother of Jesus, was already the leader of the Jerusalem church (cf. 15:13-21).
SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS
▣ "went to another place" No one knows where Peter went, but apparently he did not go to Rome as some supposed because he is present at the Jerusalem Council recorded in Acts 15.
Even though God supernaturally delivered Peter, this did not imply that he could be reckless or expect this miraculous intervention every time. Remember James had been killed! Peter also sends word to the church to expect more physical persecution because of his deliverance.
NASB (UPDATED) TEXT: 12:18-19
18Now when day came, there was no small disturbance among the soldiers as to what could have become of Peter. 19When Herod had searched for him and had not found him, he examined the guards and ordered that they be led away to execution. Then he went down from Judea to Caesarea and was spending time there.
12:18 "there was no small disturbance" It is interesting that Luke states things in the negative, often by understatement (cf. 12:18; 15:2; 19:11,23,24; 20:12; 26:19,26; 27:30; 28:2, see footnote #8, p. 134, of G. B. Caird, The Language and Imagery of the Bible). This literary feature is unknown in Hebrew literature, but is used often in Greek literature. Luke was a highly educated Greek!
12:19 "he examined the guards and ordered that they be led away to execution" This is the implication of the text (cf. NKJV, NRSV, TEV), but it is not stated explicitly (cf. NJB). Some translations use italics to identify words that are not in the Greek text. If a guard lost his prisoner, he had to bear the prisoner's punishment (cf. 16:27; 27:42, Code of Justinian 9.4.4).
NASB (UPDATED) TEXT: 12:20-23
20Now he was very angry with the people of Tyre and Sidon; and with one accord they came to him, and having won over Blastus the king's chamberlain, they were asking for peace, because their country was fed by the king's country. 21On an appointed day Herod, having put on his royal apparel, took his seat on the rostrum and began delivering an address to them. 22The people kept crying out, "The voice of a god and not of a man!" 23And immediately an angel of the Lord struck him because he did not give God the glory, and he was eaten by worms and died.
12:20 "Now he was very angry with the people of Tyre and Sidon" Herod was very angry and continued to be so (periphrastic imperfect). The particular historic incident and person are not known in history, but the region of Tyre and Sidon depended on the agricultural produce from the area of Galilee (cf. I Kgs. 5:11; Ezra 3:7; and possibly Ezek. 27:17).
12:21 "On an appointed day Herod, having put on his royal apparel" This occurred in a.d. 44. For a more complete account of this event see Josephus' Antiq. 19.8.2 (translated by William Whiston, Kregal).
"At which festival, a great multitude was gotten together of the principal persons, and such as were of dignity through his province. On the second day of which shows he put on a garment made wholly of silver, and of a contexture truly wonderful, and came into the theatre early in the morning; at which time the silver of his garment being illuminated by the fresh reflection of the sun's rays upon it, shone out after a surprising manner, and was so resplendent as to spread a horror over those that looked intently upon him: and presently his flatterers cried out, one from one place, and another from another, (though not for his good,) that he was a god: and they added,—‘Be thou merciful to us; for although we have hitherto reverenced thee only as a man, yet shall we henceforth own thee as superior to mortal nature.' Upon this the king did neither rebuke them, nor reject their impious flattery. But, as he presently afterwards looked up, he saw an owl sitting on a certain rope over his head, and immediately understood that this bird was the messenger of ill tidings, as it had once been the messenger of good tidings to him; and fell into the deepest sorrow. A severe pain also arose in his belly, and began in a most violent manner. He therefore looked upon his friends, and said,—‘I, whom you call a god, am commanded presently to depart this life; while Providence thus reproves the lying words you just now said to me; and I, who was by you called immortal, am immediately to be hurried away by death'" (p. 412).
Herod's temper and the physical condition which accompanied it are also described in gruesome detail in Antiq. 17:6:5.
The Jerome Biblical Commentary (vol. 2, p. 191) informs us that these gruesome details of a person's death was ancient writer's way of showing what happens to those who offend God.
1. Antiochus IV Epiphanes – II Macc. 9:5-18
2. Herod the Great – Josephus, Antiq. 17.6.5
12:23 "the angel of the Lord" This refers to the Death Angel (cf. Exod. 12:23; II Sam. 24:16; II Kgs. 19:35). Death is in the hands of God, not Satan. This is an example of temporal judgment.
NASB (UPDATED) TEXT: 12:24
24But the word of the Lord continued to grow and to be multiplied.
12:24 This is a characteristic Lukan summary statement (cf. 6:7; 9:31; 12:24; 16:5; 19:20; 28:31).
NASB (UPDATED) TEXT: 12:25
25And Barnabas and Saul returned from Jerusalem when they had fulfilled their mission, taking along with them John, who was also called Mark.
12:25 This begins the account of Paul's missionary journeys. There is a textual variant in this verse relating to whether they returned "to" Jerusalem (cf. eis, MSS א and B) or "from" Jerusalem (cf. apo, MS D or ek, MSS P74, A). Chapter 13 begins with Barnabas and Saul in Antioch ("from Jerusalem to Antioch," cf. MS E and Old Latin, Syrian, and Coptic versions).
▣ "Mark" See note at "Persons Mentioned," Acts 16 Introduction.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did God spare Peter and not James?
2. Was the assembled church surprised when their prayers were answered? Explain the implication.
3. Do believers need angels if they have the indwelling Holy Spirit?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Barnabas and Saul Commissioned | Barnabas and Saul Appointed | Barnabas and Saul in Cyprus | Barnabas and Saul are Chosen and Sent | The Mission Sent Out |
(12:25-13:3) | (12:23-13:12) | |||
13:1-3 | 13:1-3 | 13:1-2 | 13:13 | |
13:3 | ||||
The Apostles Preach in Cyprus | Preaching in Cyprus | In Cyprus | Cyprus: The Magician Elymas | |
13:4-12 | 13:4-12 | 13:4-12 | 13:4-5 | 13:4-5 |
13:6-11a | 13:6-12 | |||
13:11b-12 | ||||
Paul and Barnabas at Antioch of Pisidia | At Antioch of Pisidia | Journey to Antioch of Pisidia and Iconium | In Antioch in Pisidia | They Arrive at Antioch in Pisidia |
13:13-16a | 13:13-41 | 13:13-16a | 13:13-16a | 13:13-16a |
13:16b-25 | 14:16b-25 | 13:16b-20a | 13:16b-25 | |
13:20b-25 | ||||
13:26-41 | 13:26-41 | 13:26-41 | 13:26-31 | |
13:32-37 | ||||
13:38-39 | ||||
Blessing and Conflict at Antioch | 13:40-41 | |||
13:42-43 | 13:42-52 | 13:42-43 | 13:42-43 | 13:42-43 |
Paul and Barnabas Preach to the Gentiles | ||||
13:44-52 | 13:44-47 | 13:44-47 | 13:44-47 | |
13:48-52 | 13:48 | 13:48-49 | ||
13:49-52 | ||||
13:50-52 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This is an account of Paul and Barnabas' first missionary journey. The rest of Acts will be given over to Paul's ministry.
B. It would be very helpful to turn to the map in the back of your Bible or atlas and follow the geographical locations mentioned in chapters 13 and 14.
C. There is an obvious transition in chapters 13 and 14 from the leadership of Barnabas to the leadership of Paul.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 13:1-3
1Now there were at Antioch, in the church that was there, prophets and teachers: Barnabas, and Simeon who was called Niger, and Lucius of Cyrene, and Manaen who had been brought up with Herod the tetrarch, and Saul. 2While they were ministering to the Lord and fasting, the Holy Spirit said, "Set apart for Me Barnabas and Saul for the work to which I have called them." 3Then, when they had fasted and prayed and laid their hands on them, they sent them away.
13:1 "Antioch" See note at 11:19.
▣ "the church" See Special Topic at 5:11.
▣ "prophets and teachers" These two gifts of the Spirit are listed in I Cor. 12:28 and Eph. 4:11. The grammatical construction is such that it is uncertain whether the five men listed were both prophets and teachers or if the first three are prophets and the last two are teachers.
The problem with this term is, "How is the NT gift of prophecy related to OT prophets?" In the OT prophets are writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11), but with a changed task after the death of the Twelve, so too, is the office of prophet. Inspiration has ceased; there is no further inspired Scripture. New Testament prophets' primary task is proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs. See Special Topic at 11:27.
The gift of teacher is mentioned in Acts 13:1 in combination with prophecy, but in Eph. 4:11 it is linked with pastors. In II Tim. 1:11 Paul says he is a preacher, apostle, and a teacher. Here it seems to stand independently, as it does in Rom. 12:7. It is also discussed separately in James 3:1ff. This implies that these leadership gifts can be combined in different ways in different believers to meet the need of the church in that day or area. Each of these gifted leaders (cf. Eph. 4:11) proclaimed the gospel, but in different ways (ordering, preaching, instructing).
▣ "Simeon who was called Niger" The term niger is Latin for dark or black. Some commentators try to relate this Simon to Mark 15:21.
▣ "Lucius of Cyrene" Possibly this is one of the Hellenistic Jews that preached to the Gentiles in Antioch (cf. 11:20). He is probably not the Lucius mentioned in Rom. 16:21.
▣ "Manaen who had been brought up with Herod the tetrarch" Manaen is a Greek form of the Hebrew Manahem, which means "comforter." This man was either a foster brother (Greek literature) of Herod Antipas (see Introduction to chapter 12) or he grew up with him (Koine papyri). Luke probably got much of his information about Herod Antipas (the Tetrarch) from conversations with this man.
13:2
NASB"ministering"
NKJV"ministered"
NRSV"worshiping"
TEV"serving"
NJB"offering worship"
This is the Greek term leitourgia (a compound from "public" and "work") from which we get the English term liturgy. Originally it referred to someone who did public service at their own expense. In this context it implies a period of seeking God's will during a worship service. The verb could refer to the entire church or just the five men listed.
▣ "had fasted" In the OT there is only one fast day a year, the Day of Atonement, Leviticus 16. However, during the first century, rabbinical Judaism had developed two fasts a week. Although fasting is not required of believers, many times it is helpful in discerning God's will (cf. 14:23).
▣ "the Holy spirit said" This is another biblical evidence for the personality of the Holy Spirit (see Special Topic at 1:2). Whether it was audible or intuitive is uncertain (cf. 8:29; 10:19; 11:12; 20:23; 21:11). It is obvious that this was a very specific message (cf. 16:6-7), probably given through one of the prophets.
▣ "Set apart" This is an aorist active imperative. The term aphorizō has the same connotation as "holy" (hagiazō). It implies set apart and equipped for an assigned divine task (cf. Rom. 1:1; Gal. 1:15).
▣ After "set apart" in the Greek text is the particle dē, which denotes intensity (cf. Luke 2:15; I Cor. 6:20). It gives an earnestness to the Spirit's call. There is a parallel in Paul's statement of 15:36.
▣ "the work to which I have called them" This is a perfect middle (deponent) indicative. It is the Spirit who calls and equips for ministry tasks (cf. I Cor. 12:7,11).
13:3 The verse has three aorist participles describing the spiritual preparations to send out the first missionaries from the church at Antioch.
1. fasted
2. prayed
3. laid hands on them
This seems to be the united actions of the whole congregation, not just the other prophets and teachers. The whole church should be involved in Great Commission activities!
▣ "laid their hands on them" This particular verse is one of the ambiguous texts on which our modern practice of ordination is based. However, it is inappropriate as a biblical foundation for our modern denominational practices. There are many physical examples of "laying on of hands" in the Bible.
1. in the OT for the purpose of
a. sacrificial identification (cf. Lev. 1:4; 3:2; 4:4; 16:21)
b. a blessing (cf. Gen. 48:13ff; Matt. 19:13,15)
c. the commissioning of a successor (cf. Num. 27:23; Deut. 34:9)
2. In the NT the background is equally as varied
a. for healing (cf. Luke 4:40; 13:13; Acts 9:17; 28:8)
b. dedication or commissioning to a task (cf. Acts 6:6; 13:3)
c. connected with receiving the Holy Spirit or spiritual gifts (cf. Acts 8:17; 19:6; I Tim. 4:14; II Tim. 1:6)
d. a reference to the basic teachings of Judaism or the church (cf. Heb. 6:2)
This laying on of hands was not an inaugurating experience. These men were already called, gifted, functioning leaders. It is not a new ministry they are called to, but an expansion of what they were already doing.
Ordination tends to encourage a distinction among believers. It gives credence to the clergy-laity dichotomy. The Greek word cleros (to inherit by lot) and laos (Greek word for people), when used in the NT, always refers to the entire group of believers. All believers are called, gifted, full time ministers of the gospel (cf. Eph. 4:11-12). There is no biblical evidence for separating believers into hierarchal groups. All believers are gifted for ministry to the body of Christ (cf. I Cor. 12:7, 11).
NASB (UPDATED) TEXT: 13:4-12
4So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. 5When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper. 6When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus, 7who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. 8But Elymas the magician (for so his name is translated) was opposing them, seeking to turn the proconsul away from the faith. 9But Saul, who was also known as Paul, filled with the Holy Spirit, fixed his gaze on him, 10and said, "You who are full of all deceit and fraud, you son of the devil, you enemy of all righteousness, will you not cease to make crooked the straight ways of the Lord? 11"Now, behold, the hand of the Lord is upon you, and you will be blind and not see the sun for a time." And immediately a mist and a darkness fell upon him, and he went about seeking those who would lead him by the hand. 12Then the proconsul believed when he saw what had happened, being amazed at the teaching of the Lord.
13:4 "being sent out by the Holy Spirit" This context does not assert the authority of the local church, but the authority of the Spirit. He is that part of the Trinity (see Special Topic at 2:32) emphasized in Acts. The "new Messianic age" was known as "the age of the Spirit." He calls, gifts, directs, convicts, and empowers (cf. John 14:16-17,26; 15:26; 16:7-15). No permanent or effective ministry can occur without His presence and blessing.
▣ "Seleucia" This was the port city of Antioch of Syria. It was about fifteen miles southwest. Its name goes back to Alexander the Great's general (Seleucid), who ruled this area after Alexander's death.
▣ "Cyprus" This was Barnabas' home (cf. 4:36) where there was a large Jewish population. In the OT it is known as Kittim. This was not the first Christian witness on this island (cf. 11:19-20).
13:5 "Salamis" This was the port city on the east coast of the island of Cyprus. It was the commercial center of the island.
▣ "they began to proclaim the word of God in the synagogue" The reason for this is obvious.
1. these Jews already knew the OT
2. Jews were the chosen people (cf. Gen. 12:1-3) and had the first opportunity to respond (cf. 3:26; 13:46; 17:2; 18:4,19; 19:8; Rom. 1:16)
3. in the synagogue services were Gentiles who [a] had already been attracted to the one true God and [b] knew the OT
This became Paul's regular missionary method wherever there was a synagogue.
▣ "John" This refers to John Mark in whose home the disciples met (cf. Acts 12:12). He is also the traditional writer of the Gospel of Mark, which seems to record the eyewitness testimony of the Apostle Peter. He is also the cause of the great argument between Paul and Barnabas which split the missionary team (cf. 15:36-41). However, later on Paul mentions John Mark in a positive way (cf. Col. 4:10; II Tim. 4:11 and Philemon v. 24). See fuller note at Introduction to chapter 16.
13:6 "when they had gone through the whole island" This probably means that they stopped and preached in every synagogue on the island.
▣ "Paphos" This refers to new Paphos, in contradistinction from the older Phoenician city seven miles away. Both of these cities are named after the Phoenician goddess Paphian. This was the god of love also known as Aphrodite, Astarte, Venus, etc. This city was the official political capital of Cyprus.
▣ "Bar-Jesus" This man was a Jewish false prophet. His name means "son of Joshua." We learn from v. 8 that he went by the designation Elymas the magician. This term magician reflects the Greek equivalent of an Aramaic root that means "sorcerer" (cf. v. 10). See Special Topic at 8:9.
13:7 "the proconsul, Sergius Paulus" There has been much discussion about the historicity of Luke's accounts. Here is a good example of the accuracy of Luke the historian. He calls this man "a proconsul," which meant Cyprus was a Roman Senatorial province. We learn this occurred in a.d. 22 by decree from Augustus. We also learn from a Latin inscription at Soloi that Sergius Paulus began his proconsulship in a.d. 53. The more information archaeology discovers from the Mediterranean world of the first century, the more Luke's historical accuracy is corroborated.
▣ "a man of intelligence" This term is used with a wide variety of connotations. In this context it implies he was able to rule effectively. Also characterizing him in this way shows that the gospel not only impacted the poor and uneducated, but also the wealthy and educated (cf. Manaen 13:1). It is also possible that one of Luke's intents of writing Acts was to show that the gospel did not threaten Roman rule.
13:8 "Elymas" It seems that this Greek name is a transliteration of
1. an Arabic term for a wise man (a sage, a diviner, one who can foresee and control the future by manipulating the unseen powers/forces of the unseen realm, AB, vol. 2, p. 487)
2. an Aramaic word for one who interprets dreams
▣ "magician" This is related to the term "magi," which meant Chaldean-Median wise men, like Daniel (cf. Dan. 2:2; 4:9; Matt. 2:1). However, by Paul's day, it was used of itinerant magicians and wandering quacks in the Greco-Roman world. See Special Topic at 8:9.
▣ "the faith" This term is used in three specific ways in the NT:
1. personal trusting in Jesus Christ as a Savior
2. faithful, godly living
3. theological content of the gospel (i.e., doctrine, cf. Jude 3, 20)
The same ambiguity is seen in Acts 6:7. Here it seems to refer to #3 because of the article and the context. See Special Topics at 3:16 and 6:5.
13:9 "Paul" This is the first use of his Roman cognomen in the book of Acts. Paul is from a Greek term that means "little." Some think it refers to Paul's physical size, others to his own personal evaluation of himself as "the least of the apostles" because he persecuted the church. It was probably the second name given to him by his parents at birth.
▣ "Paul, filled with the Holy Spirit" The power of the Spirit that guided the early church is described by the term "the filling" (cf. 2:4; 4:8,31; 6:3; 7:55; 9:17; 13:9,52). The ongoing, daily filling of the Spirit is the normal state of all believers (cf. Eph. 5:18). In Acts it is usually associated with a boldness to proclaim the gospel.
▣ "fixed his gaze" See fuller note at 1:10.
13:10 Paul characterizes this Jewish false prophet by several terms.
1. "full by deceit," meaning to entrap with a bait (this is the only use of this term in Luke's writings)
2. "full of all fraud," this is from the Greek word that means to do something lightly or frivolously, but it came to have an evil connotation (cf. 18:14). This term is found only in Acts (cf. 13:10; 18:14).
3. "son of the devil," this is a Semitic idiom (cf. 3:25; 4:36) for one characterized by the actions of the devil (cf. Matt. 13:38; John 8:38,41,44, see Special Topics at 5:3)
4. "enemy of all righteousness," This term is used several times in Luke's writings involving OT quotes (cf. Luke 1:71,74; 20:43; Acts 2:35). All that is like God, this man was against. See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.
5. Paul uses the inclusive term "all" three times to show this man's complete volitional wickedness
▣ "to make crooked the straight ways of the Lord" This question expects a "yes" answer. The word "right" or "straight" in the NT reflects the OT concept of righteousness, which meant a standard or measuring reed. The NT terms "crooked" or "perverted" reflect the OT terms for sin, which were a deviation from the standard, which is God Himself. This man made everything crooked (i.e., the opposite of righteousness). See Special Topic at 3:14.
13:11 "the hand of the Lord" This is a Semitic anthropomorphic phrase referring to the power and presence of YHWH (cf. Luke 1:66; Acts 11:21). In the OT it often refers to God's judgment (cf. Exod. 9:3; I Sam. 5:6; Job 19:21; 23:2; Ps. 32:4; 38:2; 39:10), as it does here.
▣ "you will be blind" These powerful descriptive terms of evil and rebellion by which Paul characterizes this man and the form of his temporary divine punishment may reflect Paul's own previous life. He looks back now and sees himself in this Jewish false teacher and his manipulation (cf. 9:8).
Blindness is often used in a parabolic sense of a lack of spiritual receptivity (cf. John 9; Acts 9; also note Deut. 28:28-29).
13:12 "believed when he saw what happened" This is the same Greek word (pisteuō, the noun can be translated as believe, faith, or trust) used throughout the NT for genuine belief. This governor responded to the gospel message. One man's eyes were closed (literally); one man's eyes were opened (metaphorically). This is the mystery of belief and unbelief (cf. John 9). See Special Topics: Faith (noun, verb, and adjective) at 3:16 and OT Faith at 6:5.
NASB (UPDATED) TEXT: 13:13-16a
13Now Paul and his companions put out to sea from Paphos and came to Perga in Pamphylia; but John left them and returned to Jerusalem. 14But going on from Perga, they arrived at Pisidian Antioch, and on the Sabbath day they went into the synagogue and sat down. 15After the reading of the Law and the Prophets the synagogue officials sent to them, saying, "Brethren, if you have any word of exhortation for the people, say it." 16Paul stood up, and motioning with his hand said,
13:13 "Paul and his companions" Obviously the leadership has changed. From now on in the book of Acts Paul's name will be listed first.
▣ "Perga in Pamphylia" Perga was the largest city of the small Roman coastal province of Pamphylia (mid-southern Turkey). It was located several miles inland to discourage attacks by sea-faring raiders.
Apparently Paul did not preach here at this time, but did so later (cf. 14:25). There is no historical evidence of a Christian group in this area for several hundred years. He merely passed through this coastal region.
▣ "John left them and returned to Jerusalem" Luke records this event, but gives no clue as to why (nor does any other NT author). See Introduction to chapter 16, he returned to the Lord's service!
13:14 "Pisidian Antioch" This literally means "Antioch towards Pisidia" because it was located in the ethnic area of Phrygia the Roman Province of Galatia. This was a distinct ethnic group, probably from Europe.
▣ "on the Sabbath day" This would denote from sundown on Friday to sundown on Saturday. The Jews counted time from evening to evening, following Genesis 1.
▣ "sat down" This may be an idiom denoting someone who was to speak in the synagogue. Rabbis always taught while seated (cf. Matt. 5:1; Luke 4:20). The synagogues regularly allowed itinerant visitors to speak if they wished (cf. v. 15).
13:15 "the reading of the Law and the Prophets" This was the part of the typical order of service in a synagogue in Jesus' day. Originally only the Law of Moses was read, but Antiochus IV Epiphanes forbade this in 163 b.c. The Jews then substituted the reading of the Prophets. During the Maccabeen revolt, Judaism was restored and both the Law and the Prophets were continued to be read together as a basic format of synagogue services (cf. v. 27). See Special Topic following.
▣ "the synagogue officials" These were the men in charge of building maintenance and the order of worship (cf. Luke 8:41,49). They often invited guests to speak.
▣ "if you have any word of exhortation" This is a first class conditional sentence, assumed to be true from the perspective of the author of for his literary purposes. This was a normal aspect of synagogue worship. Paul took full advantage of the opportunity.
13:16 "Paul stood up" Usually Jewish teachers sit when they teach; however, it was the Greco-Roman custom to stand while teaching. Paul modified his manner and presentation to the audience.
▣ "motioning with his hand" Paul gestured for quiet. Luke mentions this eyewitness detail often (cf. 12:17; 13:16; 19:33; 21:40).
NASB (UPDATED) TEXT: 13:16b-25
16"Men of Israel, and you who fear God, listen: 17'The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with an uplifted arm He led them out from it. 18For a period of about forty years He put up with them in the wilderness. 19When He had destroyed seven nations in the land of Canaan, He distributed their land as an inheritance—all of which took about four hundred and fifty years. 20After these things He gave them judges until Samuel the prophet. 21Then they asked for a king, and God gave them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 22After He had removed him, He raised up David to be their king, concerning whom He also testified and said, "I have found David the son of Jesse, a man after My heart, who will do all My will." 23From the descendants of this man, according to promise, God has brought to Israel a Savior, Jesus, 24after John had proclaimed before His coming a baptism of repentance to all the people of Israel. 25And while John was completing his course, he kept saying, ‘What do you suppose that I am? I am not He. But behold, one is coming after me the sandals of whose feet I am not worthy to untie.'"
13:16b "Men of Israel, and you who fear God, listen" There were two groups present, Jews and Gentile "God-fearers" (cf. v. 26; 10:2,22,35). This sermon is very similar to Stephen's sermon of Acts 7. In many ways Paul was deeply influenced by Stephen's understanding of the OT and the gospel.
13:17 Paul began his review of OT history with the call of the Patriarchs (Abraham, Isaac, and Jacob in Genesis) and the captivity and deliverance from Egypt (Exodus-Deuteronomy).
▣ "with an uplifted arm He led them out" This is typical OT imagery (cf. LXX Exod. 6;1,6) of YHWH in physical terms. It is similar to the anthropomorphic phrase, "His right arm." The Bible speaks of God in human vocabulary (i.e., anthropomorphism) even though He is an eternal, non-physical, all pervasive Spirit. These biblical analogies are the source of many misunderstandings and literal overstatements. The Bible speaks of God in analogy, metaphor, and negation. God is far greater than fallen, time-bound, earth-bound humans can comprehend or express! See Special Topic at 2:33.
13:18 "For a period of about forty years He put up with them in the wilderness" This reflects Deut. 1:31 and could be translated "fed as a nurse" (cf. MSS A, C). This reflects the OT books of Exodus and Numbers.
The term "forty" is often a round number. Literally the time from Horeb to Shittim was thirty-eight years with a two year period at Horeb (Sinai). See Special Topic at 1:3.
13:19 "destroyed seven nations" The nations of Palestine can be characterized in several ways.
1. collective terms, Canaanite (i.e., lowlander, cf. Gen. 10:18-29; Jdgs. 1:1) or Amorite (i.e., highlander, cf. Gen. 15:16)
2. two nations (Canaanites, Perizzites, cf. Gen. 13:7; 34:30; Jdgs. 1:4-5)
3. three nations (Hivites, Canaanites, Hittites, cf. Exod. 23:28)
4. six nations (Canaanite, Hittite, Amorite, Perizzite, Hivite, Jebusite, cf. Exod. 3:8,17; 33:2; 34:11; Deut. 20:17; Josh. 9:1; 12:8)
5. seven nations (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites, Jebusites, cf. Deut. 7:1; Josh. 3:10; 24:11)
6. ten nations (Kenites, Kenizzites, Kadmonites, Hittites, Perizzites, Rephaim, Amonites, Canaanites, Girgashites, Jebusites, cf. Gen. 15:19-21)
SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE
▣ "an inheritance" The triple compound term kata + klēros + nemō is common in the Septuagint, but is used only here in the NT (other texts have kata + klēros + didōmi). It implies the casting of lots as a means of dividing the Promised Land among the tribes (cf. Josh. 13-19). The word klēros is where we get the English word "clergy," but in the NT it always refers to the body of believers, not an elite group!
▣ "four hundred and fifty years" This number seems to be arrived at by:
1. 400 year bondage in Egypt (cf. Gen. 15:13)
2. 40 year wilderness wandering period (cf. Exod. 16:35; Num. 14:33-34; 32:13)
3. 7-10 year conquest (cf. Josh. 14:7,10)
The Textus Receptus (KJV) moves the number to v. 20 and seems to involve the Judges (following Josephus, Antiq. 8.3.1), but this wording is not in the older and better uncial Greek manuscripts (cf. א, A, B, C), which fits better with I Kgs. 6:1 dating. The dash found in the NASB is to accentuate the proper place of the number.
13:20 This refers to the period from the book of Judges through I Samuel 7.
13:21 This refers to I Sam. 8-10.
▣ "for forty years" This time phrase is not found in the OT unless the OT manuscript problem connected to I Sam. 13:1 includes "forty" (NIV). Josephus, Antiq. 6.14.9 also mentions that Saul reigned "forty" years. The Septuagint just omits the entire sentence and starts with I Sam. 3:2. "Forty" was obviously a rabbinical tradition.
13:22 "I have found David the son of Jesse, a man after My heart" This is not a direct quote from the OT but it seems to be a combination of Psalm 89:20 and I Samuel 13:14. It needs to be remembered that this sermon by Paul follows the basic pattern of Stephen's historical rendition in Acts 7. That David can be called a man after God's heart, when he was such a notorious sinner (cf. Ps. 32,51; II Samuel 11), is a great encouragement to all believers.
This combination quote implies several things.
1. This was a standard practice with the rabbis, which explains many of the unusual OT quotes in the NT.
2. This was already a part of Christian catechism. Paul often quotes from early Christian hymns and possibly other literature.
3. This quote is unique to Paul and shows that Luke must have gotten his summary of this first recorded message of Paul in Acts from Paul himself.
NASB, NKJV"who will do all My will"
NRSV"who will carry out all my wishes"
TEV"who will do all I want him to do"
NJB"who will perform my entire will"
This verse is a combination OT allusion. This part of the sentence is not in the OT passages. In the OT context Saul was disobedient and rejected. But David's life also had disobedience. God works with imperfect humans to accomplish His redemptive plan.
13:23 This is parallel to Acts 7:52. It points back to all the OT promises.
1. a redemption through the seed of a woman, Gen, 3:15
2. a ruler from Judah, Gen. 49:10
3. a coming leader like Moses, the Prophet, Deut. 18:15,18
4. a leader from David, II Sam. 7; Ps. 132:11; Isa. 11:1,10; Matt. 1:1
5. a suffering servant, Isa. 52:13-53:12
6. a savior, Luke 2:11; Matt. 1:21; John 1:29; 4:42; Acts 5:31
For Luke #4 is prominent (cf. Luke 1:32,69; 2:4; 3:31; Acts 2:29-31; 13:22-23). The Messiah would be of Jesse's line (cf. Isa. 9:7; 11:1,10; 16:5).
13:24 John the Baptist's ministry and message is described in Mark 1:1-8; Matt. 3:1-11; Luke 3:2-17; John 1:6-8,19-28. John fulfilled the prophecies of Matt. 3:1; 4:5-6. His preaching of repentance also set the pattern for Jesus' early preaching (cf. Matt. 4:17; Mark 1:14-15).
John spoke of a Coming One, greater than himself (cf. Matt. 3:11; Mark 1:7; Luke 3:16; John 1:27,30; Acts 13:25).
13:25 "while John was completing his course" God had a specific task for John to perform. John's public ministry only lasted eighteen months. But, what a year and a half it was, filled with the Spirit's power and preparing the way for the Messiah.
Paul knew the OT from his youth in synagogue school and his training as a rabbi under Gamaliel in Jerusalem. He heard the gospel
1. from Stephen
2. from believers he persecuted
3. by a special vision from Jesus
4. from a believing Jewish layman from Damascus
5. by Jesus in Arabia
6. when he visited with the other Apostles
He tries to quote Jesus' whenever he can on a subject. Here he quotes the Gospel accounts of His life
NASB (UPDATED) TEXT: 13:26-41
26"Brethren, sons of Abraham's family, and those among you who fear God, to us the message of this salvation has been sent. 27For those who live in Jerusalem, and their rulers, recognizing neither Him nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him. 28And though they found no ground for putting Him to death, they asked Pilate that He be executed. 29When they had carried out all that was written concerning Him, they took Him down from the cross and laid Him in a tomb. 30But God raised Him from the dead; 31and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people. 32And we preach to you the good news of the promise made to the fathers, 33that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘You are My Son; today have begotten You.' 34As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: ‘I will give you the holy and sure blessings of David.' 35Therefore He also says in another Psalm, ‘You will not allow Your Holy One to undergo decay.' 36For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; 37but He whom God raised did not undergo decay. 38Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, 39and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses. 40Therefore take heed, so that the thing spoken of in the Prophets may not come upon you: 41'Behold, you scoffers, and marvel, and perish; For I am accomplishing a work in your days, A work which you will never believe, though someone should describe it to you.'"
13:26 "sons of Abraham's family, and those among you who fear God" This refers to both the Jewish hearers (or proselytes) and the Gentiles (God-fearers) attached to Judaism's monotheism and morality.
▣ "this salvation" This is referring to God's promise to redeem fallen humanity through a Messiah (cf. Gen. 3:15). It includes Gentiles (cf. Gen. 12:5; Exod. 19:5-6; and Acts 28:28 and 13:46).
13:27 This is such a tragic verse. It succinctly summarizes the blindness of the Jews in Jerusalem about the Scriptures even though they read them continuously. By missing the prophetic signs (cf. Psalm 22; Isaiah 53; Zechariah; Malachi) and prophecies (Isaiah, Jonah) they became the prophetic sign! He came to His own, but His own received Him not (cf. John 1:11-12).
13:28 Acts records again and again the spiritual responsibility of the Jews in Jerusalem (cf. 2:23,36; 3:13-15; 4:10; 5:30; 7:52; 10:;39; 13:27-28).
13:29 "they. . .they" These must refer to different groups. The first were those who sought His death (i.e., Jewish leadership, the crowd before Pilate). The second involves those who wanted a proper burial. This could have involved sincere Jewish people who saw the injustice (similar to Acts 8:2, involving the burial of Stephen) or secret disciples like Joseph of Arimathea and Nicodemus (cf. John 19:38-42).
▣ "all that was written concerning Him" Jesus' life was one of fulfilled prophecy. One strong evidence for the inspiration of the Bible and the Messiahship of Jesus of Nazareth is predictive prophecy (cf. Luke 22:22; Acts 2:23; 3:18; 4:28; 10:43; 13:29; 24:14; 26:22).
It is surely true that many of the details of Jesus' life, which we in the church today call prophecy, are in a sense typology. Many events happened in the life of Israel which later seem to also occur in Jesus' life (one example, Hosea 11:1). Often ambiguous, oblique passages, which would not have been understood in context as prophetic, seem to jump to life as one views Jesus' earthly experience (ex. Psalm 22; Isaiah 53). It takes inspiration and a sense of the flow of redemptive history to fully appreciate the OT foreshadowing of Jesus. I would also add that although inspired NT writers use typology, even allegory, that modern teachers and preachers should not use this method of interpretation! See Bob's Biblical Interpretation Seminar online at www.freebiblecommentary.org
▣ "the cross" See notes at 5:30 and 10:29.
13:30,33,34,37 "But God raised Him from the dead" The NT affirms that all three persons of the Trinity were active in Jesus' resurrection:
1. the Spirit (cf. Rom. 8:11)
2. the Son (cf. John 2:19-22; 10:17-18)
3. the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10).
This was the Father's confirmation of the truth of Jesus' life and teachings. This is a major aspect of the Kerygma (i.e., content of the sermons in Acts). See Special Topic at 2:14.
13:31 "for many days" Acts 1:3 says "forty days." However, forty is a common OT round number. See Special Topic at 1:3.
▣ "He appeared" See Special Topic: Jesus' Post-resurrection Appearances at 1:3
13:32 "the promise made to the fathers" This refers to the initial promise of YHWH to Abraham for a land and a seed (cf. Gen. 12:1-3; Romans 4). This same promise of God's presence and blessing was repeated to the Patriarchs and to their children (cf. Isa. 44:3; 54:13; Joel 2:32). The OT focuses on the land, while the NT focuses on "the seed." Paul alludes to this very promise in Rom. 1:2-3.
13:33 This quote from Ps. 2:7, which is a royal messianic psalm about the conflict and victory of God's Promised Messiah. Jesus had been killed by evil forces (human and demonic), but God had raised Him to victory (cf. Rom. 1:4).
This verse and Rom. 1:4 were used by early heretics (adoptionists) to assert that Jesus became Messiah at the resurrection. There is surely a NT emphasis on Jesus being affirmed and glorified because of His obedience, but this must not be taken in isolation from His preexistent glory and deity (cf. John 1:1-5,9-18; Phil. 2:6-11; Col. 1:13-18; Heb. 1:2-3).
This same verb, "raised up" (anistēmi), is used in Acts 3:26 of God raising up "His Servant"; in Acts 3:22 of God raising up the Prophet (cf. 7:37; Deut. 18:19). This seems to be a distinct usage from "raised" from the dead (cf. vv. 30,34,37). Jesus was "raised up" before He died!
13:34 "no longer to return to decay" This statement refers to Jesus' death and resurrection. He was the first to be resurrected (first fruits of the dead, cf. I Cor. 15:20) rather than resuscitated. Many people were brought back to physical life in the Bible, but they all had to die again. Enoch and Elijah were translated to heaven without death, but they were not resurrected.
▣ "I will give you the holy and sure blessings of David" This is a quote from Isa. 55:3 from the LXX. The quote includes the plural "sure blessings," but does not specify to what this refers. It is something that passed from God to David, to Jesus, then to His followers (plural "you" in the quote). The OT context shows the significance of "you" (cf. Isa. 55:4-5 LXX, "Behold, I have made him a testimony among the Gentiles, a prince and commander to the Gentiles. Nations which know thee not, shall call upon thee, and peoples which are not acquainted with thee, shall flee to thee for refuge, for the sake of the Lord thy God, the Holy One of Israel, for he has glorified thee," The Septuagint, Zondervan, 1976, p. 890).
The blessings and promises to David (i.e., Jews) are now the blessing and promises of the Gentiles (i.e., the entire human race).
13:35-37 This is the same argument used earlier in Peter's Pentecost sermon (cf. 2:24-32), also taken from Psalm 16. These early sermons in Acts reflect an early Christian catechism. Several OT Messianic texts were strung together. Therefore, often the pronouns and details do not seem to be relevant to the central purpose of the NT author, which was to affirm the physical resurrection of Jesus and the decay of David.
13:38 Paul is using an OT augmented argument, as does Peter (Acts 2) and Stephen (Acts 7) to reach these synagogue hearers.
Paul promises a full and complete forgiveness of sins, which Judaism could not provide (cf. v. 39), to all who trust Jesus as the Christ (i.e., "This One," vv. 38,39).
13:39 "and through Him everyone" Notice the universal element. God loves all humans and all humans have the opportunity to respond to Him by faith (cf. 10:43; Isa. 42:1,4,6,10-12; 55; Ezek. 18:23,32; Joel 2:28,32; John 3:16; 4:42; Rom. 3:22,29,30; 10:9-13; I Tim. 2:4; 4:10; Titus 2:11; II Peter 3:9; I John 2:1; 4:14).
▣ "who believes" See Special Topics at 3:16 and 6:5.
NASB, NKJV"is freed from all things" (v. 39)
NRSV"is set free from all those sins" (v. 39)
TEV"is set free from all the sins" (v. 39)
NJB"justification from all sins" (v. 38)
This is literally "justified" (present passive indicative). This is a legal term which describes our standing before God through Jesus Christ's righteousness (cf. II Cor. 5:21). In Hebrew it originally means a "river reed" (see Special Topic at 3:14). It reflects an OT construction term used metaphorically for God as the standard or ruler by which judgement is made.
▣ "which you could not be freed through the Law of Moses" This was Paul's major theological point (cf. Rom. 3:21-30). The Mosaic law was a tutor to bring us to an understanding of our personal sin and to cause us to desire Christ (cf. Gal. 3:23-29). The OT Law is not a means of salvation, because all sinned (cf. Rom. 3:9-18,23; Gal. 3:22). It had become a death sentence, a curse (cf. Gal. 3:13; Col. 2:14).
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
13:40-41 Paul calls on his hearers (present active imperative) to respond by trusting Jesus as the Promised Messiah, as the only way to receive forgiveness (cf. John 14:6; Acts 4:12; I Tim. 2:5).
He quotes Hab. 1:5 from the Septuagint as a warning. In other places in Paul's writings he quotes Hab. 2:4 as an appropriate response (cf. Rom. 1:17; Gal. 3:11). Paul preaches for a decision. Intellectual assent is not enough; a complete personal surrender to Jesus as the only hope is required. This initial faith and repentant response must be matched by daily Christlike living.
Verse 41 describes the shocking new methodology of salvation of the new covenant in Christ.
NASB (UPDATED) TEXT: 13:42-43
42As Paul and Barnabas were going out, the people kept begging that these things might be spoken to them the next Sabbath. 43Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God.
13:42 This shows the power of the Spirit (1) using Paul's sermon and (2) the hunger for forgiveness and restoration with God within the hearts of humans made in God's image.
13:43
NASB"God-fearing proselytes"
NKJV"devout proselytes"
NRSV"devout converts to Judaism"
TEV"Gentiles who had been converted to Judaism"
NJB"devout converts"
This phrase is literally "worshiping proselytes." This is a different group from the "ones fearing God" of vv. 16,26 (cf. 10:2,22,35).
Verse 43 refers to those Gentiles who had officially become Jews. This required
1. self baptism in the presence of witnesses
2. circumcision for males
3. offering a sacrifice at the Temple in Jerusalem when possible
There are a few references to Jewish proselytes in the NT (cf. Matt. 23;15; Acts 2:11; 6:5; 13:43).
▣ "urging them to continue in the grace of God" From the context it is difficult to define this phrase.
1. some of these hearers may have already responded to the gospel in their hearts
2. those who were faithful to what they understood of the grace of God in the OT are urged to continue to seek God and listen to Paul again (cf. v. 44)
NASB (UPDATED) TEXT: 13:44-47
44The next Sabbath nearly the whole city assembled to hear the word of the Lord. 45But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming. 46Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47For so the Lord has commanded us, ‘I have placed You as a light for the Gentiles, That You may bring salvation to the end of the earth.'"
13:44 Paul's message had an obvious impact. This is also hyperbole. Not everyone in the city attended.
NASB, NRSV,
TEV"the word of the Lord"
NKJV, NJB,
REB"the word of God"
There is a Greek manuscript variant at this point.
1. Lord is in MSS P74, א, A, B2
2. God is in MSS B, C, E
The UBS4 puts "Lord" in the text, but rates it "C" (difficulty deciding). As with so many variants, this does not change the sense of the text. The gospel is a divine revelation about Jesus, the Messiah/Christ.
13:45 "when the Jews saw the crowd. . .jealousy" Whether it was the large turnout or the large number of Gentiles in the crowd that caused the jealousy is uncertain in this context. Jealousy is attributed to Jewish leadership both in Jerusalem and the Diaspora. (cf. Matt. 27:18; Mark 15:10; Acts 17:5).
Later in Romans Paul develops the theological problem of Jewish unbelief (cf. Romans 9-11). He asserts that God has temporarily blinded Israel so that the Gentiles might be saved. However, God will use the salvation of the Gentiles as a means (i.e., jealousy) to cause Israel to respond to Christ, so that all believers will be united through the gospel (cf. Eph. 2:11-3:13).
The problem is when does this occur? The same question could be asked of Zech. 12:10. Is this prophecy related to the early church, which was made up of believing Jews, or to a future period? Jealousy is meant for a redemptive purpose (cf. Rom. 10:19; 11:11,14), but the jealousy in this text causes unbelief!
▣ "they were fill with jealousy" See note at 3:10.
▣ "were blaspheming" As these Jews defended their traditions and attacked Paul's preaching, they themselves were guilty of blasphemy. There is no middle ground here. Either Judaism or Christianity is a true reflection of God's will. They are exclusive!
13:46 "spoke out boldly" This is one of the signs in Acts of being Spirit-filled.
▣ "‘It was necessary that the word of God be spoken to you first'" This was the pattern of early missionary preaching. The Jews had priority (cf. Romans 9-11), but God had included Gentiles. Those in the synagogue knew their OT and could check the prophecies. Acts has a series of texts on this concept and pattern (cf. 3:26; 9:20; 13:5,14; 16:13; 17:2,10,17).
▣ "‘you repudiate it'" This is a strong verb (present middle indicative) used several times in the Septuagint. Its basic meaning is "to thrust away." It was used of the Israelites in Stephen's sermon (cf. 7:39). It is also used by Paul in Rom. 11:1-2 to assert that God has not rejected His people, but they have rejected His Son, His only means of salvation, His full revelation.
▣ "‘judge yourselves unworthy of eternal life'" It is difficult to hold the concept of predestination, which is emphasized so often in Acts, with the concept of mandated individual personal response. No one can come to faith without the drawing of the Spirit (cf. John 6:44,65), but we are judged by whether we respond or not. By their rejection of Paul's preaching of the gospel, they revealed their true selves (cf. John 3:17-21). The blame for lack of response cannot be placed on God. He has provided a way, His Son, but He is the only way! It is the myster of "unbelief"!
▣ "we are turning to the Gentiles" This becomes a regular pattern of gospel proclamation (cf. 18:6; 22:21; 26:20; 28:28; Rom. 1:16).
13:47 This is a quote from Isa. 49:6 (cf. 42:6) from the Septuagint. Simeon used this quote at the blessing of Jesus in Luke 2:32 to affirm His Messianic task of universal redemption (see Special Topic at 1:8). It is even possible that the "light" in the context refers to Paul and Barnabas' preaching of the gospel to these Gentiles (cf. "Use of the Old Testament in the New," by Darrell Boch, p. 97 in Foundations for Biblical Interpretation, Broadman & Holman Publishers, 1994). Now Paul uses it to show the universal proclamation of the universal gospel!
The ending phrase, "to the end of the earth," may be an allusion to 1:8. It highlights the universality of the gospel.
NASB (UPDATED) TEXT: 13:48-52
48When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. 49And the word of the Lord was being spread through the whole region. 50But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district. 51But they shook off the dust of their feet in protest against them and went to Iconium. 52And the disciples were continually filled with joy and with the Holy Spirit.
13:48 "When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord" Many of these had been in the synagogue for years and had never heard the inclusive, universal message of God's love and acceptance of all humanity by faith in Messiah. When they heard it they enthusiastically received it (cf. 28:28) and passed it on to others (cf. v. 49).
▣ "as many as had been appointed to eternal life believed" This is a clear statement of predestination (so common in the rabbis' and Intertestamental Jewish literature), but it is in the same ambiguous relationship as all NT passages that relate to the paradox of God's choice and human's free will (cf. Phil. 2:12, 13). It is a pluperfect passive periphrastic that comes from a military term (tassō) which means to "enroll" or "appoint."
This concept of enrolling refers to the two metaphorical books that God keeps (cf. Dan. 7:10; Rev. 20:12). First is the Book of the Deeds of men (cf. Ps. 56:8; 139:16; Isa. 65:6; and Mal. 3:16). The other is the Book of Life (cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:12-15; 21:27). See Special Topic: Election/Predestination and the Need for a Theological Balance at 2:47.
13:50 "But the Jews incited the devout women of prominence" This text gives historical and cultural setting of the exalted place of women in Asia Minor in the first century (cf. 16:14; 17:4).
In this context it refers to proselytes to Judaism who were also leaders in the community or were married to the civic leaders. A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 201, makes the point that Gentile women were greatly attracted to Judaism (cf. Strabo 7:2 and Juvenal 6:542) because of its morality.
▣ "instigated a persecution against Paul" Paul refers to this in II Tim. 3:11.
13:51 "they shook off the dust of their feet" This is a Jewish sign of rejection (cf. Matt. 10:14; Mark 6:11; Luke 9:5; 10:11). It is uncertain whether this refers to (1) dust on their feet and sandals from walking or (2) dust on their robes which was kicked up when they were working.
▣ "Iconium" This was a major city of Lycaonia, located in the Roman province of Galatia. It was about eighty miles east, south-east of Pisidian Antioch and directly north of Lystra.
13:52 "continually filled with joy" This is an imperfect passive indicative which can mean the beginning of an action or the repeat of an action in past time. The NASB, 1995 update, takes it in the second sense. Only the Holy Spirit can give joy amidst persecution (cf. Rom. 5:3; James 1:2ff; I Peter 4:12ff).
The phrase "the disciples" is ambiguous. Does it refer to the new believers, the missionary team, or both?
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why can 13:2-3 not be used as a proof-text for ordination by a select group?
2. Why did Paul preach in the synagogue first?
3. Why did John Mark leave the mission team? (cf. v. 13)
4. How is v. 39 related to Galatians 3?
5. Explain v. 48b in relation to predestination and human free will.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV | NRSV | TEV | NJB |
Paul and Barnabas at Iconium | At Iconium | Ministry in the Iconium Region and Return | In Iconium | Iconium Evangelism |
14:1-7 | 14:1-7 | 14:1-7 | 14:1-4 | 14:1 |
14:2 | ||||
14:3 | ||||
14:4-7 | ||||
14:5-7 | ||||
Paul and Barnabas at Lystra | Idolatry at Lystra | In Lystra and Derbe | Healing of a Cripple | |
14:8-18 | 14:8-18 | 14:8-18 | 14:8-13 | 14:8-10 |
14:11-18 | ||||
14:14-18 | ||||
Stoning, Escape to Derbe | End of the Mission | |||
14:19-20 | 14:19-20 | 14:19-20 | 14:19-20 | 14:19-20 |
The Return to Antioch in Syria | Strengthening the Converts | The Return to Antioch in Syria | ||
14:21-28 | 14:21-28 | 14:21-23 | 14:21-23 | 14:21-23 |
14:24-28 | 14:24-26 | 14:24-26 | ||
14:27-28 | 14:27-28 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
How Does Paul's Mission Relate to Galatians?
A. These two aspects of background material must be dealt with together because two opposing theories of the identities of the recipients affect the dating of the letter. Both theories have logical weight and limited biblical evidence.
B. The two theories
1. The traditional theory that was unanimous until the eighteenth century.
a. It is called the "Northern Galatian Theory."
b. It assumes that "Galatia" refers to the ethnic Galatians of the northern central plateau of Turkey (cf. I Pet. 1:1). These ethnic Galatians were Celts (Greek Keltoi or Latin Gall) who invaded this area in the third century b.c. They were called "Gallo-Graecians" to distinguish them from their western European brothers. They were defeated in 230 b.c. by Attalus I, the King of Pergamum. Their geographical influence was limited to northern central Asia Minor or modern Turkey.
c. If this ethnic group is assumed, then the date would be the mid 50's during Paul's second or third missionary journey. Paul's traveling companions would be Silas and Timothy.
d. Some have linked Paul's illness in Gal. 4:13 to malaria. They assert that Paul went north into the highlands to get away from the marshy, malaria-infested, coastal lowlands.
2. The second theory is championed by Sir Wm. M. Ramsay, St. Paul the Traveler and Roman Citizen, New York: G. P. Putnam's Sons, 1896.
a. Whereas the traditional theory defined "Galatia" as ethnic, this theory defines it as administrative. It seems that Paul often used Roman provincial names (cf. I Cor. 16:19; II Cor. 1:1; 8:1, etc.) The Roman province of "Galatia" included a larger area than ethnic "Galatia." These ethnic Celts supported Rome very early and were rewarded with more local autonomy and expanded territorial authority. If this large area was known as "Galatia," then it is possible that Paul's first missionary journey to these southern cities of Antioch in Pisidia, Lystra, Derbe and Iconium, recorded in Acts 13-14, is the location of these churches.
b. If one assumes this "Southern Theory," the date would be very early—close to, but before, the "Jerusalem Council" of Acts 15, which addresses the same subject matter as the book of Galatians. The Council occurred in a.d. 48-49 and the letter was probably written during the same period. If this is true, Galatians is the first letter of Paul in our New Testament.
c. Some evidences for the southern Galatian theory
(1) There is no mention of Paul's traveling companions by name, but Barnabas is mentioned three times (cf. 2:1,9,13). This fits the first missionary journey of Paul.
(2) It is mentioned that Titus was not circumcised (cf. 2:1-5). This fits best before the Jerusalem Council of Acts 15.
(3) The mention of Peter (cf. 2:11-14) and the problem of fellowship with Gentiles fits best before the Jerusalem Council.
(4) When the money was taken to Jerusalem several companions of Paul from different areas (cf. Acts 20:4) were listed. None, however, were listed from northern Galatia cities, although we know these ethnic Galatian churches participated (cf. I Cor. 16:1).
For a detailed presentation of the different arguments concerning these theories, consult a technical commentary. They each have valid points. At this point in time there is no consensus, but the "Southern Theory" seems to fit all of the facts best.
C. Relationship of Galatians to Acts
1. Paul made five visits to Jerusalem, recorded by Luke in the book of Acts
a. 9:26-30, after his conversion
b. 11:30; 12:25, to bring famine relief from the Gentile churches
c. 15:1-30, the Jerusalem Council
d. 18:22, brief visit
e. 21:15ff., another explanation of Gentile work
2. There are two visits to Jerusalem recorded in Galatians:
a. 1:18, after three years
b. 2:1, after fourteen years
3. It seems most probable that Acts 9:26 is related to Gal. 1:18. Acts 11:30 & 15:1ff. are the setting of unrecorded meetings which are mentioned in Gal. 2:1.
4. There are some differences between the Acts 15 and Gal. 2 accounts but this is probably due to
a. different perspectives
b. different purposes of Luke and Paul
c. the fact that Gal. 2 may have occurred sometime before the meeting described in Acts 15 but in conjunction with it.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 14:1-7
1In Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a large number of people believed, both of Jews and of Greeks. 2But the Jews who disbelieved stirred up the minds of the Gentiles and embittered them against the brethren. 3Therefore they spent a long time there speaking boldly with reliance upon the Lord, who was testifying to the word of His grace, granting that signs and wonders be done by their hands. 4But the people of the city were divided; and some sided with the Jews, and some with the apostles. 5And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them, 6they became aware of it and fled to the cities of Lycaonia, Lystra and Derbe, and the surrounding region; 7and there they continued to preach the gospel.
14:1 "Iconium" There is a second century non-canonical book known as The Acts of Paul and Thekla, which is reported to be Paul's activities in Iconium. This book possibly contains the only physical descriptions of Paul ever recorded: short, bald, bowlegged, heavy eyebrows, and protruding eyes. It is quite uninspired and yet reflects the impact that the Apostle Paul had in this region of Asia Minor. Most of this area was in the Roman Province of Galatia.
▣ "entered the synagogue" This was Paul and Barnabas' regular pattern. These hearers, both Jews and Greeks, would be familiar with the OT prophecies and promises.
▣ "a large number of people believed, both of Jews and of Greeks" This phrase shows the purpose of Acts. The gospel is spreading vigorously among various people groups. The implications of the OT promises to all humanity (cf. Gen. 3:15; 12:3) are now being realized.
These summary statements relating to the rapid growth of the church are characteristic of Luke's writings.
14:2 "the Jews who disbelieved" Salvation is characterized by "believed" (cf. v. 1), spiritual blindness and recalcitrance is characterized by "disobedience" or "disbelief." The refusal to respond to the gospel dooms one to blindness and lostness!
Luke documents the virulent antagonism of Jewish unbelief and active persecution. It is their rejection that opens the door of faith to the Gentiles (cf. Romans 9-11).
▣ "stirred up" This is a common Septuagint verb for rebellion (cf. I Sam. 3:12; 22:8; II Sam. 18:31; 22:49; I Chr. 5:26), but it is used in the NT only in Acts 13:50 and here.
▣ "embittered" This is another common term in the Septuagint to describe evil, oppressive people who mistreat others. Luke uses this term often in Acts (cf. 7:6,19; 12:1; 14:2; 18:10).
14:3 God used the miraculous to confirm His gracious character and the truthfulness of the gospel of Jesus Christ in this new area (cf. 4:29-30; Heb. 2:4).
14:4 "But the people of the city were divided" The word of truth always divides (cf. 17:4-5; 19:9; 28:24; Matt. 10:34-36). Some of the Jews in the Synagogue believed, but others became militant against the gospel.
▣ "with the apostles" This refers to both Paul and Barnabas. In this chapter (i.e., 14:4 and 14) is the only time Luke uses this term to refer to anyone except the original Twelve. Barnabas is called an apostle (cf. v. 14). This is also implied in I Cor. 9:5-6. This is obviously a wider use of the term "apostle" than the Twelve. James the Just (half brother of Jesus) is called an apostle in Galatians 1:19; Silvanus and Timothy were called apostles in I Thess. 1:1 combined with 2:6; Andronicus and Junius (Junia in KJV), are called apostles in Rom. 16:6-7; and Apollos is called an apostle in I Cor. 4:6-9.
The twelve Apostles were unique. When they died no one replaced them (except Matthias for Judas, cf. Acts 1). However there is an ongoing gift of apostleship mentioned in I Cor, 12:28 and Eph. 4:11. The NT does not provide enough information to describe the functions of this gift. See Special Topic: Send (Apostellō) following.
SPECIAL TOPIC: SEND (APOSTELLŌ)
14:5 "with their rulers" This could refer to the leaders of the city or the leaders of the synagogue. Some early scribes and modern commentators assert two persecutions, (1) v. 2 and (2) v. 5, but the context implies just one.
NASB, NRSV,
TEV"mistreat"
NKJV"abuse"
NJB"make attacks"
The Greek term hubrizō is more intense than "mistreat," possibly "to run riot," or "to commit violent acts." It is very common in the Septuagint. Luke uses this term often in three senses.
1. insult, Luke 11:45
2. violent act, Luke 18:32; Acts 14:5
3. loss of physical property, Acts 27:10,21
▣ "stone" This second descriptive term shows just how violently the opposition planned to attack the believers. Probably the Jewish element chose this specific means because of its OT connection to blasphemy (i.e., Lev. 24:16; John 8:59; 10:31-33).
14:6 "and fled to the cities of Lycaonia, Lystra and Derbe" Iconium was in Phyrgia. It was close to the boundary of a racially distinct group. This detail shows the historicity of the book of Acts.
14:7 The verb is a periphrastic perfect middle, meaning that they preached again and again. This is the theme of Paul's missionary journeys (cf. 14:21; 16:10). Those who trusted Christ under his preaching also sensed the urgency and mandate to present the gospel to others. This was/is the priority (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8)!
NASB (UPDATED) TEXT: 14:8-18
8At Lystra a man was sitting who had no strength in his feet, lame from his mother's womb, who had never walked. 9This man was listening to Paul as he spoke, who, when he had fixed his gaze on him and had seen that he had faith to be made well, 10said with a loud voice, "Stand upright on your feet." And he leaped up and began to walk. 11When the crowds saw what Paul had done, they raised their voice, saying in the Lycaonian language, "The gods have become like men and have come down to us." 12And they began calling Barnabas, Zeus, and Paul, Hermes, because he was the chief speaker. 13The priest of Zeus, whose temple was just outside the city, brought oxen and garlands to the gates, and wanted to offer sacrifice with the crowds. 14But when the apostles Barnabas and Paul heard of it, they tore their robes and rushed out into the crowd, crying out 15and saying, "Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you that you should turn from these vain things to a living God, who made the heaven and the earth and the sea and all that is in them. 16In the generations gone by He permitted all the nations to go their own ways; 17and yet He did not leave Himself without witness, in that He did good and gave you rains from heaven and fruitful seasons, satisfying your hearts with food and gladness." 18Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them.
14:8 "At Lystra" This town was Timothy's home (cf. 16:1). This is a Roman colony established by Augustus in a.d. 6. There was probably no synagogue here, so Paul and Barnabas conducted street preaching.
▣ So that there was no possibility of a trick or deception (cf. 3:2). There are three specific descriptive phrases describing this man'spermanent condition.
1. no strength in his feet
2. lame from his mother's womb
3. had never walked
▣ "no strength" The term adunatos usually means "impossible" or literally "unable" (cf. Luke 18:27; Heb. 6:4,18; 10:4; 11:6), but here Luke uses it like the medical writers in the sense of impotent or weak (cf. Rom. 8:3; 15:1).
It is interesting that Luke, in many ways, parallels Peter's and Paul's ministries. Peter and John heal a lame man in 3:1-10 now so too, do Paul and Barnabas.
14:9 "when he had fixed his gaze on him" Luke uses this phrase often (cf. 3:4; 10:4). See note at 1:10. Paul saw that this man was listening intently. Therefore, he commanded him to stand up and walk (cf. v 10) and he did!
▣ "that he had faith to be made well" This is used in the OT sense of the term "saved," meaning physical deliverance. Notice that Paul's ability to heal was based on the man's faith. This is often, but not exclusively, the case in the NT (cf. Luke 5:20; John 5:5-9). Miracles had several functions:
1. to show the love of God
2. to show the power and truth of the gospel
3. to train and encourage the other believers present
14:11 "in the Lycaonian language" Obviously Paul and Barnabas did not understand what the crowd was saying. This was the indigenous language of the region.
14:12 "calling Barnabas Zeus and Paul, Hermes, because he was the chief speaker" A local tradition asserted that the Greek gods often visited humans in human form (cf. Ovid, Metamorphoses 8:626ff). From local inscriptions we learn this was an area where Zeus and Hermes were worshiped (cf. v. 13).
Notice that Barnabas is mentioned first. This is probably because Paul, as the spokesperson, would be understood by these pagans as the equivalent of Hermes (Mercury); the silent Barnabas must then be the high god Zeus (Jupiter).
14:13 "gate" This could refer to the city or, more probably, to the temple of Jupiter (Zeus) which was located just outside the city gate and facing it. It was a time of great confusion and misunderstanding.
14:14 "apostles" See note at 14:4.
▣ "tore their robes" This is a Jewish sign of mourning and blasphemy (cf. Matt. 26:65; Mark 14:63). It surely would have communicated even to these pagans that there was a problem.
▣ "rushed out" This is a common term in the Septuagint for "leaping out" or "rushing out," though it is used only here in the NT. Paul and Barnabas sprang up and out into the midst of the crowd.
14:15-17 Here is a summary of Paul's first sermon to pagans. It is much like his sermon on Mars Hill (cf. 17:22-33).
14:15
NASB, NKJV"men of the same nature as you"
NRSV"we are mortals just like you"
TEV"we ourselves are only human beings like you"
NJB"we are only human beings, mortal like yourselves"
The term is homoiopathēs, which is a compound of "the same" and "passions." This term is used only here and in James 5:17 in the NT. The locals had thought Paul and Barnabas were gods (homoiōthentes, cf. v. 11), which means "made like" men. Paul uses the same root to denote their common humanity. Luke shows the humility of Paul and Barnabas in contradistinction to Herod Antipas in 12:20-23.
▣ "you should turn from these vain things" The term "vain" means empty, void, non-existent. Paul is directly confronting their superstitious paganism.
▣ "to a living God" This is a play on the term YHWH, which is from the Hebrew verb "to be" (cf. Exod. 3:14). YHWH is the ever-living, only-living God. See SPECIAL TOPIC: NAMES FOR DEITY at 1:6.
▣ "who made" This is a quote from Exod. 20:11 or Ps. 146:6. The Hebrew term Elohim (cf. Gen. 1:1) describes God as creator and provider (cf. The Expositor's Bible Commentary, vol. 1, pp. 468-469) as YHWH describes Him as Savior, Redeemer (cf. The Expositor's Bible Commentary, vol. 1, pp. 471-472) and covenant-making God. See special Topic at 1:6.
14:16 "In the generations gone by He permitted all the nations to go their own ways" This phrase may be an allusion to Deut. 32:7-8 in which Moses asserts that YHWH establishes the boundaries of the nations. Theologically this affirms God's care and attention to the nations (Gentiles, cf. Girdlestone, Synonyms of the Old Testament, pp. 258-259). God desired that they know Him, but the fallenness of humanity caused superstition and idolatry (cf. Rom. 1:18-2:29). However, He continued to pursue them (cf. v. 17).
The Gentile's ignorance of God is contrasted with the Jews' knowledge of God. The irony is that Gentiles respond in mass by faith to the gospel, while Jews respond in mass rejection and persecution toward the gospel (cf. Romans 9-11).
14:17 "He did not leave Himself without witness" This is the concept of natural revelation (cf. Ps. 19:1-6; Rom. 1:19-20; 2:14-15). All humans know something about God from creation and an inner moral witness.
▣ "rains. . .food" The local pagan tradition said that Zeus was the giver of rain and Hermes was the giver of food. Paul, following Deuteronomy 27-29, affirms God's control of nature.
These pagans did not know God so the covenant curses of Deuteronomy are replaced by God's patience (cf. Acts 17:30; Rom. 3:25; 4:15; 5:13). Paul was God's unique choice (apostle to the Gentiles) to reach the nations! Paul uses God's creation and provision through nature (cf. Ps. 145:15-16; 147:8; Jer. 5:24; Jonah 1:9) as his point of contact.
It is interesting that there is nothing of the gospel per se in this sermon summary. One assumes that Paul continued in the same line of reasoning as he did in his Athenian sermon in Acts 17:16-34. One wonders whether Luke got this summary from Paul or possibly Timothy (this was his home).
14:18 This is an eyewitness detail.
NASB (UPDATED) TEXT: 14:19-23
19But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead. 20But while the disciples stood around him, he got up and entered the city. The next day he went away with Barnabas to Derbe. 21After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, 22strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, "Through many tribulations we must enter the kingdom of God." 23When they had appointed elders for them in every church, having prayed with fasting, they commended them to the Lord in whom they had believed.
14:19 Jewish opposition in the cities where Paul had preached united in recurrent attacks on him (cf. II Cor. 4:7-15; 6:3-10; 11:23-30). Notice that the attack was focused on Paul, not Barnabas. Notice also the fickleness of the pagan crowd. Paul and Barnabas are honored as gods one moment and stoned the next!
▣ "they stoned Paul" This was not a resuscitation miracle, but an account of Paul's physical stamina and bravery (cf. vv. 20-21). II Corinthians 11:25 and Galatians 6:17 also refer to this same event. The stoning planned in v. 5 now became a reality!
14:20 "while the disciples stood around him" Although it is not specifically stated, I think this was a prayer meeting to which God wondrously responded. Notice how persecution continued to be the mechanism/motivation for the spread of the gospel (i.e., a new city).
14:21 "After they had preached the gospel to that city" This refers to Derbe (cf. v. 20). This city was also in the Lycaonian part of the Roman province of Galatia. This was as far eastward as Paul and Barnabas traveled on this missionary journey.
This city also wonderfully responded to the gospel and many were saved.
▣ "they returned to Lystra and to Iconium and to Antioch" Apparently they did not preach publicly on this return visit, but were privately organizing and encouraging the believers (cf. vv. 22-23).
14:22 This verse is a summary of Paul's discipleship message. Notice it is focused on (1) perseverance and (2) tribulation. Believers are matured through trials (cf. Rom. 5:3-4; 8:17-18; I Thess. 3:3; II Tim. 3:12; James 1:2-4; I Pet. 4:12-16).
▣ "strengthening" This term is used several times in the Septuagint in the sense of "to cause to rest on" or "to be established." Luke uses this term several times to describe Paul's follow-up discipleship ministry (cf. 14:22; 15:32,41; 18:23).
▣ "the souls of the disciples" The term soul (psuchē) is used in the sense of the person or their mental activities. This is not the Greek concept of every person having an immortal soul, but the Hebrew concept of soul (nephesh, BDB 659, KB 711-713, cf. Gen. 2:7) as a way of referring to a human being (cf. Acts 2:41; 3:23; 7:14; 14:2,22; 15:24; 27:37).
▣ "encouraging them to continue in the faith" See SPECIAL TOPIC: PERSEVERANCE following.
SPECIAL TOPIC: THE NEED TO PERSEVERE
▣ "the kingdom of God" This is a difficult phrase to interpret. Jesus used it often in connection to His own ministry. However, the Apostles obviously misunderstood its significance (cf. 1:3,6). In Acts it is almost synonymous with the gospel (cf. 8:12; 19:8; 20:25; 28:23,31). However, in 14:22 it takes on eschatological implications. It is this "already" (cf. Matt. 12:28; Luke 16:16) vs. "not yet" (cf. Matt. 24:14,30,36-37; 25:30,31; II Pet. 1:11) tension which characterizes this age. See Special Topic at 2:17. The Kingdom has come in Jesus Christ (i.e., First Coming), but its consummation is future (i.e., Second Coming).
14:23 "they had appointed elders" The term "elders" (presbuteros) is synonymous with the terms "bishop" (episkopos) and "pastors" (poimenos) in the NT (cf. Acts 20:17,28 and Titus 1:5,7). The term "elder" has a Jewish background (cf. Girdlestone, Synonyms of the Old Testament, pp. 244-246 and Frank Stagg, New Testament Theology, pp. 262-264), while the term "bishop" or "overseer" has a Greek city-state background. There are only two church officers listed in the NT: pastors and deacons (cf. Phil. 1:1).
The term "appoint" can mean "elect by the show of hands" (cf. II Cor. 8:19 and Louw and Nida, Greek-English Lexicon, pp. 363, 484). The term is later used of "ordination" by the early church fathers. The real issue is how does "elect by vote" fit this context? A vote by these new churches seems inappropriate (although the church in Jerusalem voted for the Seven in Acts 6 and the church votes to affirm Paul's ministry to the Gentiles in Acts 15).
F. F. Bruce, Answers to Questions, p. 79 says, "originally indicated appointment or election by a show of hands (literally by stretching out the hand), it had lost this specific force by New Testament times and had come to mean simply ‘appoint,' no matter by what procedure." One cannot advocate or reject an ecclesiastical polity by the use of this term in the NT.
Notice that Paul instructs Titus to also appoint "elders" on Crete, but to Timothy in Ephesus Paul says let the church select persons with certain qualifications (cf. I Timothy 3). In new areas leaders were appointed, but in established areas leadership traits had a chance to be manifested and be affirmed by the local church.
Notice that Paul's missionary strategy is to establish local churches who will continue the task of evangelism and discipleship in their area (cf. Matt. 28:19-20). This is God's method for reaching the entire world (i.e., local churches)!
▣ "church" See Special Topic at 5:11.
▣ "having prayed with fasting" This may be purposefully parallel to 13:2-3. Paul had experienced the Spirit's power and direction at Antioch. He continued this same spiritual pattern. They had to prepare themselves for God to reveal His will. See SPECIAL TOPIC: FASTING at 13:2.
▣ "in whom they had believed" This is a pluperfect active indicative, which denotes a settled action in past time. These new elders had believed for a period of time and had proved to be faithful exhibiting leadership qualities.
This grammatical construction of eis connected to pisteuō (cf. Acts 10:43) is characteristic of John's writings, but is also present in Paul's (cf. Rom. 10:14; Gal. 2:16; Phil. 1:29) and Peter (cf. I Pet. 1:8). See the important Special Topics at 3:16 and 6:5.
▣ "they commended them to the Lord" This does not refer to some type of ordination. The same verb is used in v. 26 of Paul and Barnabas, while in 20:32 for those who were already elders. Ordination is helpful in that it emphasizes the truth that God calls people into leadership roles. It is a negative and unbiblical if it makes a distinction between believers. All believers are called and gifted for ministry (cf. Eph. 4:11-12). There is no clergy-laity distinction in the NT.
NASB (UPDATED) TEXT: 14:24-28
24They passed through Pisidia and came into Pamphylia. 25When they had spoken the word in Perga, they went down to Attalia. 26From there they sailed to Antioch, from which they had been commended to the grace of God for the work that they had accomplished. 27When they had arrived and gathered the church together, they began to report all things that God had done with them and how He had opened a door of faith to the Gentiles. 28And they spent a long time with the disciples.
14:24 The highland province of Pisidia is just north of the coastal province of Pamphylia. Perga was the chief city of the region. Paul apparently only passed through this city earlier (cf. 13:13), but now returned and preached the gospel (cf. v. 25).
14:25 "Attalia" This was the seaport of Perga.
14:26 "sailed to Antioch" They did not return to Cyprus. Barnabas will return after the dispute with Paul over John Mark (cf. 15:36-39).
▣ "they had been commended to the grace of God" The verb is a periphrastic pluperfect passive. This first missionary journey, initiated and sustained by the Spirit, was a marvelous success.
14:27 "gathered the church together, they began to report all things that God had done" Notice they were responsible to the church. "Even the Apostle to the Gentiles" reported to a local church (See Special Topic at 5:11). They also acknowledged who accomplished this great accomplishment—YHWH/Spirit.
They did not report to the leaders (cf. 13:1), but to the congregation and later reported on their mission activity to the congregation in Jerusalem (cf. 15:4) and, for that matter, all other congregations along the way (cf. 15:3). I think it was the whole congregation who had laid hands on them and commissioned them on their journey.
▣ "and how He had opened a door of faith to the Gentiles" Paul used this phrase "door of faith" quite often (cf. I Cor. 16:9; II Cor. 2:12; Col. 4:3; and also notice Rev. 3:8). God opened a door to all humanity in the gospel that no one could close. The full implication of Jesus' words in 1:8 is now being fulfilled.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Outline Paul's first missionary journey by geographical sites.
2. Outline both of Paul's sermons; to the Jews and to pagans.
3. How is fasting related to modern Christians?
4. Why did John Mark quit the missionary team?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Council at Jerusalem | Conflict Over Circumcision | Controversy Over Admission of Gentiles | The Meeting At Jerusalem | Controversy at Antioch |
15:1-5 | 15:1-5 | 15:1-5 | 15:1-2 | 15:1-2 |
15:3-5 | 15:3-4 | |||
Controversy at Jerusalem | ||||
The Jerusalem Council | 15:5-7a | |||
15:6-11 | 15:6-21 | 15:6-21 | 15:6-11 | Peter's Speech |
15:7b-11 | ||||
15:12-21 | 15:12-18 | 15:12 | ||
James' Speech | ||||
15:13-18 | ||||
15:19-21 | 15:19-21 | |||
The Reply of the Council | The Jerusalem Decree | The Letter to the Gentile Believers | The Apostolic Letter | |
15:22-29 | 15:22-29 | 15:22-29 | 15:22-29 | 15:22-29 |
Continuing Ministry in Syria | The Delegates at Antioch | |||
15:30-35 | 15:30-35 | 15:30-35 | 15:30-34 | 15:30-35 |
15:35 | ||||
Paul and Barnabas Separate | Division Over John Mark | Departure on Second Missionary Journey | Paul and Barnabas Separate | Paul Separates from Barnabas and Recruits Silas |
15:36-41 | 15:36-41 | 15:36-41 | 15:36-41 | 15:36-38 |
15:39-40 |
READING CYCLE THREE (from "A Guide to Good Bible Reading" p. vi)
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This chapter is often called "The Jerusalem Council."
B. This was a major turning point, a theological watershed, in the methods and goals of the Early Church. In a sense it is a merging of the two centers of Christendom, Jerusalem and Antioch.
C. The conversions of non-Jews in Acts 8-11 seem to have been allowed as exceptions (they were not full, practicing pagans), not as a new policy to be vigorously pursued (cf 11:19).
D. This chapter's relationship to Galatians 2 is disputed. Acts 15 or Acts 11:27-30 could be the background to Galatians 2. See Introduction to chapter 14, C.
E. It is interesting that the recurrent Pentecostal sign of speaking in tongues (chapters 2, 8 & 10; possibly v. 8) is not mentioned at all as an evidence for the assurance of salvation of Gentiles (i.e., pagans).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 15:1-5
1Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." 2And when Paul and Barnabas had great dissension and debate with them, the brethren determined that Paul and Barnabas and some others of them should go up to Jerusalem to the apostles and elders concerning this issue. 3Therefore, being sent on their way by the church, they were passing through both Phoenicia and Samaria, describing in detail the conversion of the Gentiles, and were bringing great joy to all the brethren. 4When they arrived at Jerusalem, they were received by the church and the apostles and the elders, and they reported all that God had done with them. 5But some of the sect of the Pharisees who had believed stood up, saying, "It is necessary to circumcise them and to direct them to observe the Law of Moses."
15:1 "Some men came down from Judea" This paragraph refers to events in Antioch. "Some men" refers to a group of believing Jews who were committed to both Judaism and Jesus. They saw Jesus as the fulfillment of the OT faith (cf. Matt. 5:17-19), not a rival or substitute for it (cf. 11:2; 15:5; Gal. 2:12). These persons' theology is related to the false Jewish teachers (Judaizers) referred to in Galatians. These men were somehow connected to the church in Jerusalem (cf. v. 24), but they were not official representatives.
Notice it says "down." If you look at a map, it seems to be "up," but for Jews everywhere was "down," theologically, from Jerusalem (cf. v. 2).
▣ "began teaching" This is an imperfect tense, which can mean (1) started to teach or (2) taught again and again.
▣ "Unless you are circumcised" This is a third class conditional sentence, which means potential action. Circumcision was the covenant sign to Abraham and his descendants (cf. Gen. 17:10-11). This was not a minor matter in Judaism, but related to salvation itself. These men felt that the only way to YHWH was through Judaism (cf. v. 5). This type of people became known as Judaizers (cf. Gal. 1:7; 2:4. They believed in Christ plus conformity to the Mosaic Covenant (cf. v. 5). Righteousness was based on their performance, not on God's free gift. One's relationship with God was achieved by one's performance (cf. Rom. 3:21-30; Gal. 5:2-9). The real issue was who are "the people of God" and how do you characterize them?
15:2 "Paul and Barnabas had great discussion and debate with them" Luke uses the expression "great discussion" to show extreme emotion (cf. Luke 23:19,25; Acts 15:2; 19:40; 23:7,10; 24:5). This debate was crucial! It was directed at the heart of the gospel message:
1. How is one brought into right standing with God?
2. Is the New Covenant inseparably linked to the Mosaic Covenant?
The phrase in the NASB, "had a great discussion and debate," is literally "discord and questioning not a little." Young's Literal Translation of the Bible (p. 95), has "not a little dissension and disputation." This literary technique of expressing something in a negative understatement is characteristic of Luke's writings. See full note at 12:18.
▣ "the brethren determined that" This refers to "the church" (cf. v. 3). There are several groups in chapter 15 that relate to the different leadership or polity styles.
1. In verses 2,3,12, and 22 congregational authority is mentioned.
2. In verses 6 and 22 apostolic or episcopal authority (i.e., James) is mentioned, which is Roman Catholic or Anglican polity.
3. In verses 6 and 22 the authority of the elders is mentioned. This seems to parallel Presbyterian polity.
The New Testament records all of these polity structures. There is a development from the authority of the Apostles (who would one day die) to the authority of the congregation, with the pastors being the leadership catalysts (cf. v. 19).
In my opinion the polity structure is not as crucial as the spirituality of the leaders. Great Commission, Spirit-filled leaders are crucial to the gospel. Certain forms of polity fall in and out of favor, usually based on the cultural political model.
▣ "and some others" A. T. Robertson, Word Pictures in the New Testament, p. 224, has an interesting comment on this verse, "Certainly Titus (Gal. 2:1,3), a Greek and probably a brother of Luke who is not mentioned in Acts." This is certainly a possibility, but it is based on several assumptions. We must be careful that because a text (with our presuppositions) can mean or imply something, does not mean that it does! We must be content with the original author's writings and not our expanded assumptions, valid though they may be.
▣ "to the apostles" The leadership structure of the Jerusalem church is not settled. From several texts it looks as if James, the half-brother of Jesus, was the leader. This appears to be true in this chapter also. Yet, there were other leadership groups (cf. vv. 4,22):
1. the Twelve
2. local elders
3. the congregation as a whole
What is uncertain is how James relates to these groups. He is called an apostle in Gal. 1:19. It is also possible he was the acknowledged leader of the group of elders (cf. Peter called himself an elder in I Pet. 5:1; John calls himself an elder in II John 1 and III John 1).
▣ "elders" In this context "elders" would refer to an older group of leadership modeled on the synagogue pattern. See note at 11:30 or 14:23.
15:3 "church" See Special Topic at 5:11.
▣ "they were passing through both Phoenicia and Samaria" This is an imperfect middle indicative. Phoenicia was mostly Gentile, while Samaria was a mixed population of Jews and Gentiles. These areas had previously been evangelized (cf. 8:5ff; 11:19).
▣ "describing in detail the conversion of the Gentiles" It seems that Paul and Barnabas reported the marvelous work of God among the "nations" to every congregation they came in contact with. To people knowledgeable of the OT, the conversion of the "nations" was a fulfilled prophecy (i.e., Isa. 2:2-4; 42:6; 49:6)!
It is also possible that by widely reporting the success of the mission endeavor that the church in Jerusalem would not be able to quietly and secretly dismiss the issue (cf. 21:18-20).
▣ "were bringing great joy to all the brethren" These were Gentile areas. The churches would have been mixed churches. Their response is a prophetic reminder to the Jerusalem church. The world-wide mission started by Hellenists, is confirmed by Hellenist churches.
15:4 "the church and the apostles and the elders" Here all their polity groups are mentioned, as in verse 22.
▣ "they reported all that God had done with them" This had become a pattern!
15:5 "But some of the sect of the Pharisees who had believed" Faith (perfect active participle) in Jesus as the promised Messiah was the foundation of the church. But within the church there were differences of opinion about how this faith in Christ related to the covenants and promises to Israel. This vocal group ("stood up" is fronted in Greek to show its emphasis) of saved Pharisees felt that the OT was inspired and eternal and therefore must be maintained (cf. Matt. 5:17-19)! One must trust Jesus and obey Moses (i.e., dei, necessary [1] to circumcise; [2] to charge them; and [3] to keep; all three are present infinitives). It is this very question that forms the theological content of Romans 1-8 and Galatians! See SPECIAL TOPIC: PHARISEES at 5:34.
▣ "it is necessary" See full note on dei at 1:16.
NASB (UPDATED) TEXT: 15:6-11
6The apostles and the elders came together to look into this matter. 7After there had been much debate, Peter stood up and said to them, "Brethren, you know that in the early days God made a choice among you, that by my mouth the Gentiles would hear the word of the gospel and believe. 8And God, who knows the heart, testified to them giving them the Holy Spirit, just as He also did to us; 9and He made no distinction between us and them, cleansing their hearts by faith. 10Now therefore why do you put God to the test by placing upon the neck of the disciples a yoke which neither our fathers nor we have been able to bear? 11"But we believe that we are saved through the grace of the Lord Jesus, in the same way as they also are."
15:6 "The apostles and the elders came together" Here the leadership met in private first. This speaks of the Presbyterian pattern of polity.
15:7 "After there had been much debate" The leadership was not unanimous. Some agree with the statement in v. 5. These were all sincere believers. But some were clinging to the familiar while being blinded to the radical nature of the gospel. Even the Apostles were slow to see the full implications (cf. 8:1). Notice the elements of policy making: (1) private discussion; (2) open discussion; (3) vote by the congregation.
▣ "Peter stood up" This must have been the way to get to speak to the assembled group (cf. v. 5). This is the last mention of him in Acts. He recalls his experience with Cornelius (cf. chapters 10-11).
▣ "Gentiles would hear the word of the gospel and believe" God used Peter to witness to His love and acceptance of the nations! God allowed this new radical understanding to proceed in stages.
1. the Samaritans first, chapter 8
2. the Ethiopian Eunuch, chapter 8
3. Cornelius, chapters 10-11
These were not full practicing pagans, but were all related to Judaism. However, 1 and 3 were confirmed by the Pentecost experience, which was evidence for the early church of God's acceptance of other groups.
15:8 "God who knows the heart" This was a way of confirming God's complete knowledge (cf. I Sam. 1:24; 16:7; Ps. 26:2; 139:1; Pro. 21:2; 24:12; Jer. 11:20; 17:10; Luke 16:15; Rom. 8:27; Rev. 2:23) of the faith of these Gentile converts.
▣ "giving them the Holy Spirit" This apparently refers to the same type of spiritual experience as Pentecost ("just as He also did to us"). The very same manifestation of the Spirit occurred in Jerusalem, in Samaria, and in Caesarea. It was the sign to the Jewish believers of God's acceptance of other people groups (cf. v. 9; 11:17).
15:9 "He made no distinction between us and them" This was the theological conclusion Peter came to in 10:28,34; 11:12. God is no respecter of persons (cf. Gal. 3:28; Eph. 3:11-4:13; Col. 3:11). All humans are made in the image of God (cf. Gen. 1:26-27). God desires all humans to be saved (cf. Gen. 12:3; Exod. 19:5-6; I Tim. 2:4; 4:10; Titus 2:11; II Pet. 3:9)! God loves the whole world (cf. John 3:16-17).
▣ "cleansing their hearts by faith" This term is used in the Septuagint to denote Levitical purification. It denotes the removal of that which us separates from God.
This is the very verb used in Peter's experience of the clean and unclean animals in 10:15 and 11:9 (which follows the LXX of Gen. 7:2,8; 8:20).
In the Gospel of Luke it is used for the cleansing of leprosy (cf. 4:27; 5:12,13; 7:22; 17:14,17). It came to be a powerful metaphor for cleansing from sin (cf. Heb. 9:22,23; I John 1:7).
The heart is an OT way of referring to the whole person. See Special Topic at 1:24. These Gentiles have been completely cleansed and accepted by God through Christ. The means of their cleansing is faith in the gospel message. They have believed, received, and fully trusted in the person and work of Jesus (cf. Rom. 3:21-5:11; Gal. 2:15-21).
15:10 "why do you put God to the test" The OT background of this statement is Exod. 17:2,7 and Deut. 6:16. This Greek term for "test" (peirazō) has the connotation of "to test with a view toward destruction." This was a serious discussion! See Special Topic: Greek Terms for "Testing" and Their connotations at 5:9.
▣ "yoke" This was used by the rabbis for the recitation of the Shema, Deut. 6:4-5; therefore, it stands for the Law, written and oral (cf. Matt. 23:4; Luke 11:46; Gal. 5:1). Jesus uses it in Matt. 11:29 for the requirements of the New Covenant in Him.
▣ "which neither our fathers or we have been able to bear" This reflects the teachings of Jesus (cf. Luke 11:46). This subject is addressed by Paul in Galatians 3. But this is Peter who, like James, feels the weight of Judaism (cf. Gal. 2:11-21).
This phrase admits the theological truth that the Law was not able to bring salvation because fallen humanity could not keep a holy law (cf. Romans 7)! Salvation could not and cannot be based on human performance. However, the saved, gifted, and indwelt believer needs to live a godly life (cf. Matt. 11:30; Eph. 1:4; 2:10). Godliness (Christlikeness, i.e., Rom. 8:29; Gal. 4:19; Eph. 4:13) is always the goal of Christianity, for the purpose of providing opportunities for evangelism, not personal pride nor judgmental legalism.
15:11 This is a summary of salvation (i.e., "saved," aorist passive infinitive) by grace through faith (for Peter cf. Acts 2-3; for Paul cf. 13:38-39; Rom. 3-8; Galatians 3; Ephesians 1-2). Notice the way of salvation is the same for Jews and Gentiles (cf. Rom. 3:21-31; 4; Eph. 2:1-10).
NASB (UPDATED) TEXT: 15:12-21
12All the people kept silent, and they were listening to Barnabas and Paul as they were relating what signs and wonders God had done through them among the Gentiles. 13After they had stopped speaking, James answered, saying, "Brethren, listen to me. 14Simeon has related how God first concerned Himself about taking from among the Gentiles a people for His name. 15With this the words of the Prophets agree, just as it is written, 16'After these things I will return, And I will rebuild the tabernacle of David which has fallen, And I will rebuild its ruins, And I will restore it, 17So that the rest of mankind may seek the Lord, And all the Gentiles who are called by My name,' 18Says the Lord, who makes these things known from long ago. 19Therefore it is my judgment that we do not trouble those who are turning to God from among the Gentiles, 20but that we write to them that they abstain from things contaminated by idols and from fornication and from what is strangled and from blood. 21For Moses from ancient generations has in every city those who preach him, since he is read in the synagogues every Sabbath."
15:12 "All the people kept silent, and they were listening" Peter's words had settled the group of leaders. From the context it seems that at this point the two missionaries repeated their review of the mission trip a second time. This time the leadership listened! The Jerome Biblical Commentary (vol. 2, p. 195) believes it was another meeting separate from the church council of vv. 6-11. I think it is the same meeting.
▣ "Barnabas and Paul" Notice that the names are reversed because this was Barnabas' home church.
▣ "relating the signs and wonders" The theological purpose of the Pentecostal tongues in Acts is a sign of God's acceptance, so one wonders whether this particular sign was often repeated as a way of confirmation.
Signs themselves were performed by Jesus (cf. 2:22), the Apostles (cf. 2:43; 3:7; 4:16,30; 5:12), the Seven (cf. 6:8; 8:6,13), and Paul and Barnabas (cf. 14:3; 15:12). God was confirming His presence and power through the gospel by these signs and wonders. These were further evidence to the Judaizing group that God fully accepted full pagans on the basis of grace alone, through faith.
15:13 "James" This is not the Apostle James because he was killed in Acts 12:1-2. This was Jesus' half-brother who became the leader of the Jerusalem church and author of the NT book of James. He was known as "James the Just." He was sometimes called "camel knees" because he prayed so often, kneeling. The two main Jerusalem leaders are vocal on this issue (Peter and James). See Special Topic at 12:17.
15:14 "Symeon" This is the Aramaic form of Simon, which is Peter (cf. II Pet. 1:1).
▣ "about taking from among the Gentiles a people for His name" This is the universal emphasis of the OT prophets (ex. Isa. 2:2-4; 42:6; 45:20-23; 49:6; 52:10). The people of God were always to include both Jews and Gentiles (cf. Gen. 3:15; 12:3; Exod. 9:16; Eph. 2:11-3:13).
The phrase "for His name" may be an allusion to Jer. 13:11 and 32:20 or Isa. 63:12,14.
15:15-18 "it is written" This is a free quote from Amos 9:11-12 in the Septuagint. The term "mankind" in verse 17 is Edom (the nation) in the Masoretic Text, but the Septuagint has anthropos (mankind). James quotes the Septuagint because in this case it uniquely fits his purpose of expressing the universal nature of God's promise of redemption.
Notice the promised actions are of YHWH. This is similar to Ezek. 36:22-38. Notice the number of "I's"!
This quote from the LXX, which is obviously at variance with the MT, shows that the real issue of faith is not a perfect text, but a perfect God and His plan for mankind. None of us like the textual variants of the OT or NT, but they do not affect believers' faith in the trustworthiness of Scripture. God has effectively and faithfully revealed Himself to fallen humans! Hand-copied ancient texts cannot be used as an excuse to reject this revelation. See Manfred Brauch, Abusing Scripture, chapter 1, "The Nature of Scripture," pp. 23-32.
15:16 It is obvious from the context that James chooses and modifies this quotation from the Septuagint to assert the inclusion of the nations. Did he also choose this text because it asserts the destruction of OT Mosaic religion? The New Covenant is radically different.
1. grace-based, not performance-based (gift not merit)
2. Messiah-focused, not temple-focused (Jesus is the new Temple)
3. world-wide in scope, not focused on the Jewish race
These changes would be devastating to a "circumcision party" of believers. Now the chief Apostle (Peter), the converted rabbi Apostle (Paul), and the leader of the Jerusalem church (James) all agree against them, as does the consensus (vote) of the mother church and the mission churches!
15:17 What a wonderful universal statement. But also note the "election" phrase, "all the Gentiles who are called by My name" (cf. Dan. 9:19). It denotes a worship experience of some kind (cf. LXX of Deut. 28:10; also note Isa. 63:19; Jer. 14:9).
15:18 The inclusion of the Gentiles has always been God's plan (cf. Gal. 3:26-29; Eph. 3:3-6, see Special Topic at 1:8). The means of salvation will come from the lineage of King David (cf. v. 16; II Chr. 6:33).
15:19 This is James' conclusion.
15:20 These guidelines were meant to (1) assure table fellowship in mixed churches and (2) enhance the possibility of local Jewish evangelism. These things have nothing to do with the Gentiles' individual personal salvation! These guidelines were directed at both Jewish sensibilities and pagan worship excesses (cf. v. 29; 21:25).
The Levitical laws were given to accentuate a distinction (social and religious) between Jews and Canaanites. Their very purpose was disfellowship, but here the purpose is just the opposite. These "essentials" are to help maintain fellowship between believers of two cultures!
There are many Greek manuscript variations related to this Apostolic Decree. Some have two items, three items, or four items. For a full discussion of the options, see Bruce M. Metzger's A Textual Commentary on the Greek New Testament, pp. 429-434). Most English translations have the four-fold list.
NASB, NRSV,
REB"from fornication"
NKJV, REV,
NET"from sexual immorality"
NJB"from illicit marriages"
It is difficult to know for sure if this prohibition was directed towards
1. pagan immoral worship practices (i.e., immorality)
2. Jewish sensibilities about incest (cf. Leviticus 18; see F. F. Bruce, Answers to Questions, p. 43; NJB)
▣ "what is strangled and from blood" Some commentators relate both of these to the Mosaic food laws (cf. Lev. 17:8-16). It is, however, possible that "from blood" refers to murder, which is also a major issue in Moses' writings.
15:21 This verse means
1. to assure the legalists that the Torah was being taught to Gentiles in all localities or
2. since there were Jews in every locality, their scruples should be respected so that they may be effectively evangelized (cf. II Cor. 3:14-15)
NASB (UPDATED) TEXT: 15:22-29
22Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them to send to Antioch with Paul and Barnabas—Judas called Barsabbas, and Silas, leading men among the brethren, 23and they sent this letter by them, "The apostles and the brethren who are elders, to the brethren in Antioch and Syria and Cilicia who are from the Gentiles, greetings. 24Since we have heard that some of our number to whom we gave no instruction have disturbed you with their words, unsettling your souls, 25it seemed good to us, having become of one mind, to select men to send to you with our beloved Barnabas and Paul, 26men who have risked their lives for the name of our Lord Jesus Christ. 27Therefore we have sent Judas and Silas, who themselves will also report the same things by word of mouth. 28For it seemed good to the Holy Spirit and to us to lay upon you no greater burden than these essentials: 29that you abstain from things sacrificed to idols and from blood and from things strangled and from fornication; if you keep yourselves free from such things, you will do well. Farewell."
15:22 This delegation was for the purpose of unity (cf. v. 23), not to mandate compliance.
▣ "Judas called Barsabbas" This faithful leader, like so many in the NT, is unknown to us. Nothing else in the NT is said about him. But God knows him well!
It is just possible that this man was the brother of Joseph Barsabbas, who was one of the candidates to replace Judas Iscariot in 1:23. If so, they were both sons of a man named Barsabbas.
▣ "Silas" He, like Barnabas, was a leader in the church of Jerusalem. He is called Silvanus by Paul and will replace Barnabas as Paul's associate on the second missionary journey. Paul may have chosen him so that when someone accused him of (1) preaching a different gospel than the Twelve or (2) being out of fellowship with the mother church, Silas could answer their concerns and accusations.
15:23 The letter from the Jerusalem Council is directed only to certain churches, apparently which had a large believing Jewish component. By listing only certain regions, James shows that it was not meant as rules for all the Gentile churches. The letter was only for fellowship and evangelism purposes and not for guidelines for ethics or salvation!
Do you as a modern believer totally avoid non-Kosher meats? See
1. Manfred Brauch, Abusing Scripture, chapter 7, "The Abuse of Context: Historical Situation and Cultural Reality," pp. 202-249
2. Gordon Fee, Gospel and Spirit
3. Hard Sayings of the Bible, "How Kosher Should Christians Live?", pp. 527-530 and "To Eat or Not to Eat," pp. 576-578
These are all helpful articles. It is so comforting to read other informed, sincere and Bible-believing Christians struggle with these issues. Their writings give other believers the freedom to think and live based on the light they have. Unity, not uniformity, is the key to healthy, growing, Great Commission churches.
▣ "Cilicia" This is Paul's home area (cf. 22:3).
15:24 This verse shows that the church in Jerusalem had become aware that some of their membership, who had no authority or official standing (cf. v. 1), were (1) traveling to these mission churches and (2) demanding conformity to the Mosaic law (cf. v. 1). The verb (anaskeuazō) used is a strong military term used only here in the NT for plundering a city.
15:25
NASB"having become of one mind"
NKJV"being assembled with one accord"
NRSV, NJB"we have decided unanimously"
TEV"we have met together and have all agreed"
This unity among believers was a characteristic of the Spirit's presence (cf. v. 28). Notice this did not mean that there was no discussion or the exchange of strong opinions, but that after a full airing of the issue the believers came to a unified agenda.
This unified theological agreement needed to be published abroad so the same tension and argument would not occur again and again. The Jerusalem church has now taken an official stand on the content of the gospel and its implications for Gentiles!
15:26 Paul and Barnabas shared not only the victories, but also the hardships of mission work. This vulnerability was not a passing feeling, but a permanent commitment (perfect active participle).
15:28 "the Holy Spirit and to us" God was present at this crucial meeting. He expressed His will through the discussion! The Holy Spirit is the one who produced unity. Here both aspects of biblical covenant are highlighted—God's activity and appropriate human response. Notice it was a compromise; each side got something. The grace-alone, faith-alone gospel was affirmed, but Jewish sensibilities were respected. See SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT at 1:2.
▣ "these essentials" These do not refer to personal individual salvation, but fellowship between believing Jews and believing Gentiles in local churches.
15:29 This meant for Gentiles a complete break with their idolatrous past. Christian freedom and responsibility are hard to balance, but they must be (cf. Rom. 14:1-5:13; I Cor. 8:1-13; 10:23-28). These pagans' previous worship involved all three of these excluded things!
These "essentials" are listed in various ways in different Greek manuscripts. The real question is to what do they relate?
1. things sacrificed to idols would refer to meat (cf. I Cor. 8; 10:23-33)
2. blood could refer to either
a. non-kosher meat
b. premeditated murder
3. things strangled must refer to non-kosher ways of killing animals, implying that the previous two also relate to food sensibilities of the Jews (i.e., Leviticus 11)
4. fornication could refer to
a. participation in pagan worship rituals (as well as the food)
b. OT Levitical laws against incest (cf. Lev. 17:10-14, see F. F. Bruce, Answers to Questions, p. 43)
All of these "essentials" relate not to salvation, but to fellowship within mixed churches and expanded opportunities for Jewish evangelism. See F. F. Bruce, Answers to Questions, pp. 80-81.
SPECIAL TOPIC: CHRISTIAN FREEDOM VS. CHRISTIAN RESPONSIBILITY
▣ "if" Grammatically this is not a conditional sentence. The NJB has "avoid these, and you will do what is right."
▣ "Farewell" This is a perfect passive imperative which was used as a common closing wishing strength and health.
NASB (UPDATED) TEXT: 15:30-35
30So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter. 31When they had read it, they rejoiced because of its encouragement. 32Judas and Silas, also being prophets themselves, encouraged and strengthened the brethren with a lengthy message. 33After they had spent time there, they were sent away from the brethren in peace to those who had sent them out. 34But it seemed good to Silas to remain there. 35But Paul and Barnabas stayed in Antioch, teaching and preaching with many others also, the word of the Lord.
15:30 This is another congregational meeting. It shows the significance of the gathered local church.
15:31 This second congregation (i.e., the Gentile church of Antioch) did not see these essentials as negative or restrictive.
15:32 This verse defines the thrust of NT prophecy. It is primarily the preaching of the gospel and its application; who knows, maybe it is NT evidence for long sermons! See Special Topic: NT Prophecy at 11:27.
15:33 "in peace" This NASB translation is awkward. See NKJV or NRSV for a clearer way to translate this verse. This may reflect the Hebrew good-bye, Shalom (i.e., "peace", BDB 1022). This is a further way of showing the full support of the Jerusalem church and her leadership.
15:34 This verse is not included in the Greek manuscripts P74, א, A, B, E, nor the Vulgate Latin translation. It is also omitted by NRSV, TEV, NJB, and NIV. It is in a modified form in the other uncial Greek manuscripts (i.e., C and D). It is probably not originally part of Acts. UBS4 rates its exclusion as "certain" (A).
15:35 This verse shows how many other first century preachers and teachers we moderns know nothing about. The NT is so selective in its witness about the lives of the other Apostles and other missionaries and preachers. God knows! Acts is not interested in biographies.
NASB (UPDATED) TEXT: 15:36-41
36After some days Paul said to Barnabas, "Let us return and visit the brethren in every city in which we proclaimed the word of the Lord, and see how they are." 37Barnabas wanted to take John, called Mark, along with them also. 38But Paul kept insisting that they should not take him along who had deserted them in Pamphylia and had not gone with them to the work. 39And there occurred such a sharp disagreement that they separated from one another, and Barnabas took Mark with him and sailed away to Cyprus. 40But Paul chose Silas and left, being committed by the brethren to the grace of the Lord. 41And he was traveling through Syria and Cilicia, strengthening the churches.
15:36 "Let us return" It was Paul and Barnabas' purpose to return and strengthen the new churches which had been started on their first journey. Notice there was not the divine manifestation about this mission as there was for the first one (cf. 13:2).
15:38 "Paul kept insisting" This is an imperfect active indicative. Apparently Paul continued to express his reluctance.
▣ "who had deserted them" Exactly why John Mark left the first mission is uncertain (cf. 13:13).
15:39 "there occurred such a sharp disagreement that they separated from one another" The root meaning of this term is "sharp," meaning "to sharpen as a blade." It is used in a positive sense in Heb. 10:24. The verb is also used in Acts 17:6 and I Cor. 13:5. They really had an argument!
▣ "Barnabas took Mark with him and sailed away to Cyprus" Now there are two mission teams.
15:40 "Paul chose Silas" Paul chose another leader from the Jerusalem church.
▣ "being committed by the brethren to the grace of the Lord" This would have involved a type of dedicatory prayer service (cf. 6:6; 13:3 14:26; 20:32). This implies the whole church, not a select group.
15:41 "Cilicia" Why and how these churches were started is uncertain. Possibly Paul himself started them during his silent years in Tarsus. Cilicia was Paul's home province.
▣ "churches" See Special Topic at 5:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is this chapter so important?
2. Who are the Judaizer-Christians?
3. Why was James' opinion given so much weight?
4. Who are the elders?
5. Do the restrictions of verses 28-29 refer to salvation or fellowship?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV | NRSV | TEV | NJB |
Timothy Accompanies Paul and Silas | Timothy Joins Paul and Silas | Timothy Joins Paul | Timothy Goes with Paul and Silas | Lycaonia: Paul Recruits Timothy |
15:41-16:3 | ||||
16:1-5 | 16:1-5 | 16:1-5 | 16:1-5 | |
16:4 | ||||
16:5 | ||||
Paul's Vision of the Man of Macedonia | The Macedonia Call | Through Asia Minor
to Troas |
In Troas: Paul's Vision | The Crossing into Asia Minor |
16:6-10 | 16:6-10 | 16:6-10 | 16:6-10 | 16:6-8 |
16:9-10 | ||||
The Conversion of Lydia | Lydia Baptized at Philippi | Paul and Silas in Philippi | In Philippi: the Conversion of Lydia | Arrival at Philippi |
16:11-15 | 16:11-15 | 16:11-15 | 16:11-15 | 16:11-15 |
The Imprisonment at Philippi | Paul and Silas Imprisoned | In Prison at Philippi | Imprisonment of Paul and Silas | |
16:16-24 | 16:16-24 | 16:16-18 | 16:16-22a | 16:16-18 |
16:19-24 | 16:19-24 | |||
16:22b-24 | ||||
The Philippian Jailer
Saved |
The Miraculous Deliverance of Paul and Silas | |||
16:25-34 | 16:25-34 | 16:25-34 | 16:25-28 | 16:25-28 |
16:29-30 | 16:29-34 | |||
Paul Refuses to Depart Secretly | 16:31-34 | |||
16:35-40 | 16:35-40 | 16:35-40 | 16:35 | 16:35-37 |
16:36 | ||||
16:37 | ||||
16:38-40 | 16:38-40 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS INTO ACTS 15:36-16:40
I. THE SECOND MISSIONARY JOURNEY (15:36-18:23)
A. This mission took much longer than the first journey, possibly lasting 3-4 years.
B. It focused primarily in Macedonia and Achaia, which is modern Greece.
C. Brief Outline
1. Barnabas and Paul split, 15:36-40 (fight over John Mark)
2. Syria and Cilicia, 15:41 (when and how these churches began is uncertain.)
3. Lystra and Derbe, 16:1-5 (Timothy joins the team.)
4. Troas (Troy), 16:6-10 (Paul receives a vision to turn west.)
5. Philippi, 16:11-40
6. Thessalonica, 17:1-9
7. Berea, 17:10-14
8. Athens, 17:15-34
9. Corinth, 18:1-17
10. Back to Antioch of Syria, 18:18-22
PAUL'S CO-LABORERS
A. John Mark (John is a Jewish name. Mark is a Roman name, Acts 12:25.)
1. He grew up in Jerusalem. His mother's house is mentioned in Acts 12:12 as the place that the early church in Jerusalem met for prayer.
2. Many have asserted that his house was the site of the Lord's Supper and that the naked man of Mark 14:51-52 was John Mark. Both of these are possible, but they are only speculation.
3. He was the cousin of Barnabas (cf. Col. 4:10).
4. He was the companion of Barnabas and Paul (cf. Acts 13:5).
5. He left the team early and returned to Jerusalem (cf. Acts 13:13).
6. Barnabas wanted to take him on the second journey, but Paul refused (cf. Acts 15:36-41).
7. Later Paul and John Mark were apparently reconciled (cf. II Tim. 4:11; Philemon 24).
8. He apparently became close friends with Peter (cf. I Peter 5:13).
9. Tradition says that he wrote the Gospel that bears his name by recording Peter's sermons preached in Rome. Mark's Gospel has more Latin terms than any other NT book and was probably written for Romans. This comes from Papias of Hierapolis, as recorded by Eusebius ‘ Eccl. His. 3.39.15.
10. Tradition says he is associated with the establishment of the Alexandrian Church.
B. Silas
1. He is called Silas in Acts and Silvanus in the Epistles.
2. He, like Barnabas, was a leader in the Jerusalem Church (cf. Acts 15:22-23).
3. He is closely associated with Paul (cf. Acts 15:40; 16:19ff; 17:1-15; I Thess. 1:1).
4. He, like Barnabas and Paul, was a prophet (cf. Acts 15:32).
5. He is called an apostle (cf. I Thess. 2:6).
6. He, like Paul, was a Roman citizen (cf. Acts 16:37-38).
7. He, like John Mark, is also associated with Peter, even possibly acting as a scribe (cf. I Peter 5:12).
C. Timothy
1. His name means "one who honors God."
2. He was the child of a Jewish mother and a Greek father and lived in Lystra. The Latin translation of Origen's commentary on Rom. 16:21 says Timothy was a citizen of Derbe. This is possibly taken from Acts 20:4. He was instructed in the Jewish faith by his mother and grandmother (cf. II Tim. 1:5; 3:14-15).
3. He was asked to join Paul and Silas' missionary team on the second journey (cf. Acts 16:1-5). He was confirmed by prophecy (cf. I Tim. 1:18; 4:14).
4. He was circumcised by Paul in order to work with both Jews and Greeks.
5. He was a dedicated companion and co-worker of Paul. He is mentioned by name more than any other of Paul's helpers (17 times in 10 letters, cf. I Cor. 4:17; 16:10; Phil. 1:1; 2:19; Col. 1:5; I Thess. 1:1; 2:6; 3:2; I Tim. 1:2,18; 4:14; II Tim. 1:2; 3:14-15).
6. He is called an "apostle" (cf. I Thess. 2:6).
7. Two of the three Pastoral Epistles are addressed to him.
8. He is last mentioned in Hebrews 13:23.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 16:1-5
1Paul came also to Derbe and to Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek, 2and he was well spoken of by the brethren who were in Lystra and Iconium. 3Paul wanted this man to go with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek. 4Now while they were passing through the cities, they were delivering the decrees which had been decided upon by the apostles and elders who were in Jerusalem, for them to observe. 5So the churches were being strengthened in the faith, and were increasing in number daily
16:1 "Derbe and to Lystra" These cities are located in the southern part of the Roman Province of Galatia (modern Turkey). Paul visited this area on his first missionary journey (cf. v. 14).
▣ "And a disciple was there" Luke uses the term idou to introduce this phrase. It was a way of showing emphasis. Timothy will become a major participant in Paul's ministry.
▣ "the son of a Jewish woman who was a believer, but his father was a Greek" From II Tim. 1:5 we learn that his grandmother was also a Jewish believer or a faith-oriented Jew. His grandmother was named Lois and his mother was named Eunice. His mother, and possibly grandmother, became believers on Paul's first mission.
16:2 "he was well spoken of" This is an imperfect passive indicative. People spoke well of Timothy again and again. One of the qualifications for a church leader was "no handle for criticism," within both the believing and unbelieving communities (cf. I Tim. 3:2, 7, 10).
▣ "in Lystra" Timothy's hometown was Lystra. However, some Greek manuscripts of Acts 20:4 (and Origen's writings) imply that Derbe was his hometown.
16:3 "Paul wanted this man to go with him" Notice that Paul calls Timothy. This was not Timothy's choice alone (cf. I Tim. 3:1). In a sense Timothy becomes Paul's apostolic delegate or representative.
▣ "had circumcised him" Paul wanted him to be able to work with Jews (cf. I Cor. 9:20; Acts 15:27-29). This was not a compromise with the Judaizers because
1. of the results of the Jerusalem Council (cf. v. 15)
2. he refused to circumcise Titus (cf. Gal. 2:3)
However, Paul's actions surely confused the issue! Paul's methodology of becoming all things to all men in order to win some (cf. I Cor. 9:19-23) makes people and their salvation priority!
▣ "father was a Greek" The imperfect tense implies that he was dead.
16:4 Paul and Silas reported (i.e., imperfect active indicative) on the results of the Jerusalem Council (cf 15:22-29). Remember these "essentials" were for two purposes:
1. fellowship within the churches
2. Jewish evangelism (as was Timothy's circumcision)
16:5 This is another of Luke's summary statements (cf. 6:7; 9:31; 12:24; 16:5; 19:20; 28:31). Paul had a heart for discipling (cf. 14:22; 15:36; 15:5). Evangelism without discipleship violates the Great Commission (cf. Matt. 28:18-20) and results in "spiritual abortions"!
▣ "churches" See Special Topic at 5:11.
NASB (UPDATED) TEXT: 16:6-10
6They passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; 7and after they came to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them; 8and passing by Mysia, they came down to Troas. 9A vision appeared to Paul in the night: a man of Macedonia was standing and appealing to him, and saying, "Come over to Macedonia and help us." 10When he had seen the vision, immediately we sought to go into Macedonia, concluding that God had called us to preach the gospel to them.
16:6 "passed through the Phrygian and Galatian region" In this text Luke is speaking more of racial, linguistic groupings than of Roman political divisions or provinces. This idiom would refer to the unofficial boundary between these ethnic groups.
▣ "having been forbidden" This is an aorist passive participle. It is a common term in the Septuagint and in the NT. The Spirit was intimately involved in the actions and decisions of the early church (cf. 2:4; 8:29,39; 10:19; 11:12,28; 15:28; 16:6,7; 21:4; Rom. 1:13). The modern church has lost the dynamism of the early church.
▣ "in Asia" This refers to the Roman Province of Asia Minor, which was the western end of modern Turkey.
16:6,7 "the Holy Spirit. . .Spirit of Jesus" For the personality of the Spirit, see Special Topic at 1:2. See Special Topic following.
SPECIAL TOPIC: JESUS AND THE SPIRIT
16:7 "Mysia" This was an ethnic area in the northwest of the Roman Province of Asia Minor. It was mountainous with several major Roman roads. Its major cities were Troas, Assos, and Pergamum.
▣ "Bithynia" This region was also in northwest Asia Minor, northeast of Mysia. This was not a Roman Province in Luke's day, but was combined with Pontus as one political unit. Peter later evangelized this area (cf. I Pet. 1:1). We learn from Philo that there were many Jewish colonies in this area.
16:8 "passing by Mysia" In this context, it must mean "passing through" or "around" (cf. BAGD 625). Remember, context determines meaning and not lexicons/dictionaries.
▣ "Troas" This city was four miles from ancient Troy. It was founded about 400 years earlier and remained a free Greek city until it became a Roman colony. It was the regular port of departure from Mysia to Macedonia.
16:9 "A vision appeared to Paul" God led Paul several times by supernatural means.
1. bright light and Jesus' voice, 9:3-4
2. a vision, 9:10
3. a vision, 16:9,10
4. a vision, 18:9
5. a trance, 22:17
6. an angel of God 27:23
▣ "a man of Macedonia" How Paul knew he was from Macedonia is uncertain. Possibly it was because of accent, clothes, ornaments, or simply stated in the vision. Some commentators think the man was Luke (cf. v. 10).
This was a major geographical decision. The gospel turns to Europe!
▣ "Come over. . .help us" The first is an aorist active participle, used as an imperative, the second is an aorist active imperative. The vision was very specific and forceful.
16:10 "we" This is the first occurrence of the "we" sections in Acts. This refers to Luke's addition to the missionary group of Paul, Silas, and Timothy (cf. 16:10-17; 20:5-15; 21:1-18; 27:1-28:16). Some commentators have thought that the man Paul saw in v. 9 was Luke, the Gentile physician and author of the Gospel and Acts.
▣ "Macedonia" Modern Greece was divided into two Roman Provinces.
1. Achaia in the south (Athens, Corinth, Sparta)
2. Macedonia in the north (Philippi, Thessalonica, Berea)
▣ "concluding" This is the term sumbibazō, which literally means to bring together or unite. Here it has the implication that all that happened was God's leadership to go to Macedonia.
1. the Spirit not letting them preach in Asia, cf. v. 6
2. the Spirit closing off Bythinia, cf. v 7
3. and the vision of v. 9
▣ "God has called" This is a perfect passive indicative. The Spirit's leadership was not for safety, but for evangelism. This is always God's will.
NASB (UPDATED) TEXT: 16:11-15
11So putting out to sea from Troas, we ran a straight course to Samothrace, and on the day following to Neapolis; 12and from there to Philippi, which is a leading city of the district of Macedonia, a Roman colony; and we were staying in this city for some days. 13And on the Sabbath day we went outside the gate to a riverside, where we were supposing that there would be a place of prayer; and we sat down and began speaking to the women who had assembled. 14A woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul. 15And when she and her household had been baptized, she urged us, saying, "If you have judged me to be faithful to the Lord, come into my house and stay." And she prevailed upon us.
16:11 "ran a straight course" This is one of many nautical terms used by Luke (cf. chap. 27). They took a direct ship sailing route vessel, not a coastal vessel. Luke knew sailing terms well or interviewed the sailors.
▣ "Samothrace" This is a small rocky island rising out of the Aegean Sea about 5,000 feet. It was about halfway between Troas and Philippi.
▣ "Neapolis" This is literally "new town." There were several cities in the Mediterranean with this name. This one was the seaport for Philippi, which was about 10 miles away. At this seaport the Ignatian Way, the major Roman road running east to west, ended its eastern trek.
16:12 "Philippi" The Greek is plural, probably denoting the unifying of several settlements into one united city. It was located on the famous Roman highway, the Ignatian Way. This city was originally called Kreinides (wells). Philip II of Macedon captured it because of its gold deposits and renamed it after himself.
NASB, NRSV"a leading city of the district of Macedonia"
NKJV"the foremost city of that part of Macedonia"
TEV"a city of the first district of Macedonia"
NJB"the principal city of that district"
This phrase is very uncertain. Amphipolis was the "leading town of Macedonia." What Luke meant by this has been greatly disputed. It may have been an honorary title of significance.
▣ "a Roman colony" In 42 b.c., Octavian and Mark Antony defeated Cassius and Brutus near this city. In memory of this victory, Octavian made Philippi a Roman colony and retired his troops there. In 31 b.c., after the defeat of Antony and Cleopatra at Attium, Octavian settled more troops there. Other Roman colonies mentioned in the NT are Pisidian Antioch, Lystra, Troas, Corinth, and Ptolema. They had all the privileges of cities in Italy:
1. self-government
2. no taxation
3. special legal perks
Paul often preached and established churches in these Roman colonies.
16:13 "on the Sabbath" There were apparently no synagogues in Philippi. This being a Roman colony, it probably did not have ten male Jews in the town, which was the minimum number required to have a synagogue. Apparently there were some God-fearers or proselytes (cf. v. 14; 13:43; 17:4,17; 18:7). Many women were attracted to the morality and ethics of Judaism.
▣ "to a riverside" This seems to have been a common place of religious worship (cf. Josephus' Antiquities of the Jews 14.10.23).
▣ "sat down" This was the typical rabbinical teaching position, but this is a Roman city and, therefore, probably has no significance. It is just another of Luke's eyewitness details.
16:14 "A woman named Lydia from the city of Thyatira" The Roman province of Macedonia had more opportunities for women than any other place in the first century Mediterranean world. Lydia was from a city in Asia Minor (cf. Rev. 2:17ff). It was known for its purple dye, made from mollusks' shells, which was very popular with the Romans. There was a synagogue in her hometown. Her name came from Lydia, the ancient province, where the city was located. She is not mentioned in Paul's later letters, therefore, she may have died.
▣ "worshiper of God" This refers to God-fearers who were attracted to Judaism but had not yet become full proselytes.
▣ "the Lord opened her heart" The Bible describes the relationship between God and humanity as a covenant. God always takes the initiative in establishing the relationship and setting the conditions of the covenant (see Special Topic at 2:47). Salvation is a covenant relationship. No one can be saved unless God initiates (cf. John 6:44,65). However, God desires that all humans be saved (cf. John 3:16; 4:42; Titus 2:11; I Tim. 2:4; 4:10; II Pet. 3:9; I John 2:1; 4:14); therefore, the implication is that God, on some level (natural revelation, cf. Ps. 19:1-6 or special revelation, cf. Ps. 19:7-14), confronts every person with their sin (cf. Romans 1-3) and His character.
The mystery is why some respond and some do not! I personally cannot accept that the answer is God's choice of some, but not others. All humans are made in God's image (cf. Gen. 1:26-27) and God promises to redeem all of them in Gen. 3:15.
Maybe it is not so important that we understand why, but that we faithfully present the gospel to all and let it do its work in the heart and mind of its hearers (cf. Matt. 13:1-23). Paul preached to Lydia and she and her household responded.
16:15 "her household had been baptized" This apparently refers to her family, servants, and workers (cf. Cornelius, Acts 10:2; 11:14; and the Philippian jailer, Acts 16:33). Also, notice that she, like others in the NT, was baptized immediately. It is not an option! See Special Topic: Baptism at 2:38.
The theological question which this verse raises is, "Were children involved in these examples of household conversions in Acts?" If so, then there is a biblical precedent for infant baptism in those "family salvations." Those who assert this as evidence also point toward the OT practice of including children into the nation of Israel as infants (i.e., circumcision at eight days of age, see James D. G. Dunn, pp. 175-176).
Although it is surely possible that faith in Christ immediately affected the whole family (cf. Deut. 5:9 and 7:9) in this societal setting, the question remains, "Is this a universal truth to be practiced in every culture?" I would assert that the NT is a revelation about personal volitional choices related to the awakening sense of guilt. One must recognize his need for a savior. This leads to the further question of, "Are people born sinful in Adam, or are they sinful when they choose to disobey God?" Judaism allows a period of childhood innocence until a knowledge of the Law and a commitment to keep it; for males, age 13, for females, age 12. The rabbis do not emphasize Genesis 3 as much as the church.
The NT is an adult book. It asserts God's love for children, but its message is directed toward adults! However, we live in a democratic, individual-focused society, but the Near East is a tribal, clan, family society!
▣ "If" This is a first class conditional, which is assumed to be a true believer from the author's perspective or for his literary purposes.
▣ "you have judged me to be faithful to the Lord" The first verbal is a perfect active indicative. Lydia is asserting that she is now a believer. She was inviting these missionaries to use her house and resources for the gospel. This is in accordance with Jesus' message to the seventy when He sent them out on mission (cf. Luke 10:5-7).
▣ "come into my house and stay" Lydia was an assertive personality type, a business woman! This first verb is an aorist active participle, used as an imperative; the second is a present active imperative.
NASB (UPDATED) TEXT: 16:16-18
16It happened that as we were going to the place of prayer, a slave-girl having a spirit of divination met us, who was bringing her masters much profit by fortune-telling. 17Following after Paul and us, she kept crying out, saying, "These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation." 18She continued doing this for many days. But Paul was greatly annoyed, and turned and said to the spirit, "I command you in the name of Jesus Christ to come out of her!" And it came out at that very moment.
16:16 "It happened" Apparently this occurred on another day, possibly the next Sabbath. This was a chance encounter, but God was fully involved for His purposes, as He is in every event, every personal encounter, every day!
▣ "a spirit of divination" There are two terms used in this sentence to describe this slave girl. The first, "divination" (found only here in the NT) has an OT background, but uses different Greek terms in the Septuagint (cf. Lev. 19:31; 20:6,27; Deut. 18:11; I Sam. 28:3,7; II Kgs. 21:6; I Chr. 10:13). This was a demon-possessed person who, by chants, incantations, or the interpreting of natural phenomena (i.e., flight of birds, clouds, remains in a drinking cup, animal liver, etc.) could predict and, to some degree, affect the future.
In this Greek cultural setting the term is puthōn, which comes out of Greek mythology where a giant serpent is killed by Apollo. This myth became an oracle rite (i.e., Delphi), where humans could consult the gods. This site was known for its temple snakes (i.e., pythons) who would crawl over people who lay down in the temple and allowed the snake to crawl over them for the purpose of knowing and affecting the future.
▣ "by fortune telling" This term (present active participle, feminine, singular) is used only here in the NT. The root term is common in the Septuagint for "diviner, seer, prophet," usually in a negative context. It means one who raves, thereby denoting the emotional trance which accompanies their prediction. Here it denotes one who predicts the future for profit. The contextual and lexical implication is that the girl was indwelt with an unclean spirit.
16:17 "Following after Paul. . .kept crying out" This is a present active participle and an imperfect active indicative. She continued to follow and kept on crying out (cf. v. 18).
▣ "These men are bondservants of the Most High God" Jesus would not accept demonic testimony (cf. Luke 8:28; Mark 1:24; 3:11; Matt. 8:29) and neither would Paul because it could lead to the implication of demonic support.
The term "Most High God" (cf. Mark 5:7; Luke 8:28) is used of YHWH (i.e., El, Elyon) in Gen. 14:18-19; II Sam. 22:14 (see Special Topic at 1:6), but it was also used in this culture of Zeus. This spirit was not giving testimony to glorify God, but to associate the gospel with the demonic.
▣ " who are proclaiming to you the way of salvation" There is no article with "way" (cf. NRSV). She was possibly saying that they were one of several ways to the Most High God. This demon is not trying to help Paul's ministry. The purpose of this statement is
1. to identify Paul with divination
2. to present an alternative way, not the way of salvation (i.e., faith in Christ)
The NET Bible (p. 2022 #16) has a good discussion of the grammatical issues involved in translating "the way" vs. "a way." It prefers "the way."
The real issue is what the hearers in first century Philippi would have understood. In their cultural setting, "the Most High God" would have referred to Zeus, so the presence of absence of the definite article with "way" is not the exegetical issue.
16:18 "Paul was greatly annoyed" In this instance Paul acted, not out of love, but out of irritation. Paul was human too! This same strong verb is found in the Septuagint in Eccl. 10:9, where it means hard labor. In the NT it is used only here and in 4:2. It denotes someone who is completely worn out.
▣ "to the spirit" Notice Paul does not address the slave girl, but the demon indwelling and controlling her. Paul's exorcism was couched in the same manner as other NT exorcisms (i.e., in the name of Jesus). See the Special Topics: The Demonic and Exorcism at 5:16.
NASB (UPDATED) TEXT: 16:19-24
19But when her masters saw that their hope of profit was gone, they seized Paul and Silas and dragged them into the market place before the authorities, 20and when they had brought them to the chief magistrates, they said, "These men are throwing our city into confusion, being Jews, 21and are proclaiming customs which it is not lawful for us to accept or to observe, being Romans." 22The crowd rose up together against them, and the chief magistrates tore their robes off them and proceeded to order them to be beaten with rods. 23When they had struck them with many blows, they threw them into prison, commanding the jailer to guard them securely; 24and he, having received such a command, threw them into the inner prison and fastened their feet in the stocks.
16:19 "saw that their hope of profit was gone" These "masters" did not care at all that a human being had been freed from the bondage to evil. They were distressed by the monetary loss (cf. v. 16), much like the people in Luke 8:26-39.
▣ "seized Paul and Silas" Why Luke and Timothy were not taken is uncertain.
16:20 "chief magistrates" This is the term praetors. Officially their titles were duumvirs, but we learn from Cicero that many liked to be called Praetors. Luke is very accurate in his use of Roman governmental officials' titles. This is one of several evidences of his historicity.
16: 20, 21 "being Jews. . .being Romans" This shows their racial pride and prejudice. Paul's time in Philippi may be close to Claudius' edict expelling the Jews from Rome, a.d. 49-50 (actually he forbade any Jewish worship practices). Roman anti-Semitism may be seen in Cicero's Pro Fiasco 28 and Javenal 14.96-106.
▣ "proclaiming customs which it is not lawful for us to accept" Notice this charge has nothing to do with the slave girl's exorcism. It apparently refers to their preaching of the gospel of Jesus Christ. Judaism was a legal religion in the Roman Empire, but as it became obvious that Christianity was destined to be seen as a separate and, therefore, illegal religion. It was illegal for Jews to attempt to proselytize Romans, and it was illegal for Paul as well.
16:22 "tore their robes off them and proceeded to order them" The verbal forms imply that the two Praetors, moved by the uproar of the crowd, tore the clothes off Paul and Silas themselves (aorist active participle, plural). This would have been highly unusual for them to be such active participants in a judicial event.
1. they tore off (aorist active participle)
2. they ordered to flog (i.e., an imperfect active indicative followed by a present active infinitive)
▣ "to be beaten with rods" This type of punishment (i.e., verberatio, which was administered by the authority of a city court) was not as severe as Roman scourging. There was no set number for the blows. Paul was beaten like this three times (cf. II Cor. 11:25). This is the only recorded one (cf. I Thess. 2:2).
16:24 "inner prison" This means maximum security. There was a fear factor here (cf. v. 29). Paul's exorcism got their attention.
▣ "feet in the stocks" Most jails of that day had chains attached to the walls to which the prisoner was shackled. Therefore, the doors were only latched, not locked. These stocks would spread the feet wide apart and caused great discomfort and added security.
NASB (UPDATED) TEXT: 16:25-34
25But about midnight Paul and Silas were praying and singing hymns of praise to God, and the prisoners were listening to them; 26and suddenly there came a great earthquake, so that the foundations of the prison house were shaken; and immediately all the doors were opened and everyone's chains were unfastened. 27When the jailer awoke and saw the prison doors opened, he drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28But Paul cried out with a loud voice, saying, "Do not harm yourself, for we are all here!" 29And he called for lights and rushed in, and trembling with fear he fell down before Paul and Silas, 30and after he brought them out, he said, "Sirs, what must I do to be saved?" 31They said, "Believe in the Lord Jesus, and you will be saved, you and your household." 32And they spoke the word of the Lord to him together with all who were in his house. 33And he took them that very hour of the night and washed their wounds, and immediately he was baptized, he and all his household. 34And he brought them into his house and set food before them, and rejoiced greatly, having believed in God with his whole household.
16:25 "about midnight" They probably could not sleep because of the pain of the beating and the stocks.
▣ "praying and singing hymns of praise to God" It is possible that the theological content of these prayers and hymns caused the prisoners to trust Christ (i.e., "the prisoners were listening to them") because none of the prisoners escaped when the earthquake opened the doors (cf. vv. 26,28, "we are all here").
▣ "the prisoners were listening" This is an imperfect middle (deponent) indicative, implying they listened continually to Paul and Silas. The verb epakroaomai is a rare word in the NT and the Septuagint. Its use in I Sam. 15:22 denotes an intense listening with joyfulness. These down-and-out prisoners eagerly heard and responded to a message of God's love, care, and acceptance!
16:26 "earthquake" This was a natural event, but with supernatural purpose, timing, and effect (cf. Matt. 27:51,54; 28:2). God had delivered Peter from prison by means of an angel (cf. 4:31), but here an event was chosen that gave Paul a chance to preach the gospel to both the prisoners and the guards.
16:27 "sword" This was the small, two-edged sword worn in the belt, which was shaped like a tongue. This was the instrument of capital punishment for Roman citizens. If a jailor lost prisoners, he suffered their fate (cf. 12:19).
16:28 Paul and Silas' faith and the content of their prayers and songs made a powerful impact on the other prisoners (I think they, too, were saved)!
16:29 "called for lights" Notice the plural. There were other jailers.
16:30 "Sirs, what must I do to be saved" This reflects mankind's (1) fear of the supernatural and (2) search for peace with God! He wanted the peace and joy that Paul and Silas had exhibited, even in these unfair and painful circumstances. Notice this man, as so many, knew there must be some kind of human response (cf. Luke 3:10,12,14; Acts 2:37; 22:10).
16:31 "‘Believe in the Lord Jesus'" The verb (aorist active imperative) pisteuō can be translated "believe," "faith," or "trust." See Special Topics at 2:40, 3:16, and 6:5. It is primarily a volitional trusting response (cf. 10:43). Also notice that it is trust in a person, not a doctrine or a theological system. This man had no Jewish background (i.e., Ninevites in Jonah). Yet the requirements for complete salvation are very simple and just the same! This is the most succinct summary of the gospel in the NT (cf. 10:43). His repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) was shown by his actions.
▣ "you will be saved, you and your household" In the ancient world the religion of the head of the house was the religion of all its members (cf. 10:2; 11:14; 16:15; 18:8). How this worked out on an individual level is uncertain, but apparently it involved some level of personal faith on each individual's part. Paul subsequently preached the full gospel message to the jailer and his household (cf. v. 32).
In this instance, not only his household but his prison also!
16:32 "the word of the Lord" There is a variant involving this phrase.
1. "The word of the Lord" is in MSS P45,74, אi2, A, C, D, E. The UBS4 gives it a "B" rating (almost certain).
2. "The word of God" is in MSS א*, B
In context the issue is to whom does "Lord" refer?
1. Jesus, v. 31
2. YHWH (cf. vv. 25,34; 13:44,48; it is an OT phrase cf. Gen. 15:14; I Sam. 15:10; Isa. 1:10; Jonah 1:1)
16:33 "and immediately he was baptized, he and all his household" This shows the importance of baptism. Acts mentions it over and over. See SPECIAL TOPIC: BAPTISM at 2:38. Jesus did it (cf. Luke 3:21) and commanded it (cf. Matt. 28:19) and that settles it (cf. Acts 2:38). It also is consistent with other examples in Acts that baptism occurred immediately after their profession of faith (cf. Acts 10:47-48). In a sense it was their visible and verbal public profession of faith in Christ (i.e., Rom. 10:9-13).
16:34 "and rejoiced greatly having believed in God with his whole household" The two verbs are singular referring to the jailor. However, the adverbial phrase implies the inclusion of the man's extended family and servants.
The verb, "believed" is a perfect active participle, implying a settled state. Notice the change in tense from v. 31.
NASB (UPDATED) TEXT: 16:35-40
35Now when day came, the chief magistrates sent their policemen, saying, "Release those men." 36And the jailer reported these words to Paul, saying, "The chief magistrates have sent to release you. Therefore come out now and go in peace." 37But Paul said to them, "They have beaten us in public without trial, men who are Romans, and have thrown us into prison; and now are they sending us away secretly? No indeed! But let them come themselves and bring us out." 38The policemen reported these words to the chief magistrates. They were afraid when they heard that they were Romans, 39and they came and appealed to them, and when they had brought them out, they kept begging them to leave the city. 40They went out of the prison and entered the house of Lydia, and when they saw the brethren, they encouraged them and departed.
16:35 "policemen" This is literally "rod-bearer" (hrabdouchosta lictor). This refers to those involved in official discipline (cf. v. 20). The Italian "fascist" party got their name from this term. A bundle of these rods (from Latin fasces) was the symbol of political authority.
16:37 "men who are Romans" Philippi was a Roman colony with many extra legal privileges which could be in jeopardy from Rome if this unfair treatment of Roman citizens was reported. Beating Roman citizens was a serious violation of their colonial legal status (cf. v. 39; see Livy, "History" 10.9.4 or Cicero, "Pro Rabirio 4.12-13).
16:39 The purpose of Paul's protest was possibly to protect the fledgling church at Philippi and to achieve a certain recognized status for them. The leaders, by their actions, imply that gospel preaching was not illegal! The door was open for future evangelistic efforts in Philippi.
16:40 "and departed" Luke apparently stayed behind. We find him still here in 20:5-6.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is the Holy Spirit called the Spirit of Jesus?
2. Why did God allow the missionaries to encounter so much opposition and trial?
3. Why did Paul not accept the slave girl's testimony?
4. List the people saved at Philippi.
5. Why were only Paul and Silas imprisoned?
6. Why did the other prisoners not escape?
7. List the elements of salvation in this chapter. Are they different from those in other chapters in Acts?
8. Did this jailer have any background in Judaism or Christianity?
9. What does "his household was saved" mean?
10. Why did Paul make the city officials apologize in person?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Uproar in Thessalonica | Preaching Christ at Thessalonica | From Thessalonica to Athens | In Thessalonica | Thessalonica: Difficulties with the Jews |
17:1-9 | 17:1-4 | 17:1-9 | 17:1-4 | 17:1-4 |
Assault on Jason's House | ||||
17:5-9 | 17:5-9 | 17:5-9 | ||
The Apostles at Beroea | Ministering at Berea | In Berea | Fresh Difficulties at Beroea | |
17:10-15 | 17:10-15 | 17:10-15 | 17:10-15 | 17:10-12 |
17:13-15 | ||||
Paul at Athens | The Philosophers at Athens | Paul at Athens | In Athens | Paul in Athens |
17:16-21 | 17:16-21 | 17:16-21 | 17:16-21 | 17:16-18 |
Addressing the Areopagus | 17:19-21 | |||
17:22-28a | 17:22-34 | 17:22-31 | 17:22-31 | 17:22a |
Paul's Speech Before the Council of the Areopagans | ||||
17:22b-23 | ||||
17:24-28 | ||||
17:28b-31 | ||||
17:29 | ||||
17:30-31 | ||||
17:32-34 | 17:32-34 | 17:32-34 | 17:32-34 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
Brief Outline of Paul's Message To Intellectual Greeks in Athens (17:15-34). It is similar to Acts 14:15-18.
A. There is one God, creator of heaven (spirit) and earth (matter)
1. of whom they are ignorant
2. who does not dwell in human temples or idols
3. who is not in need of anything from mankind
4. who is the only source of real life
B. He is in control of all human history
1. made all nations from one man
2. fixes the boundaries of the nations
C. He has placed in humans a desire to know Himself, and He is not hard to find
D. Sin has separated us from Him
1. he overlooked sins in times of ignorance
2. we must repent
E. He will judge His creation
1. there is a set day for judgement
2. judgement will occur through the Messiah
3. this Messiah has been raised from the dead to prove His person and work
The City of Thessalonica
A. Brief History of Thessalonica
1. Thessalonica was located at the head of the Thermaic Gulf. Thessalonica was a coastal town on Via Ignatia (the way of the nations) the major Roman road, running eastward from Rome. A seaport, it was also very close to a rich, well-watered, coastal plain. These three advantages made Thessalonica the largest, most important commercial and political center in Macedonia.
2. Thessalonica was originally named Therma, derived from the hot springs located in the area. An early historian, Pliny the Elder, refers to Therma and Thessalonica existing together. If this is the case, Thessalonica simply surrounded Therma and annexed it (Leon Morris, The First and Second Epistles to the Thessalonians, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1991, p. 11). Yet most historians believe Cassander, one of Alexander the Great's generals, renamed Therma in 315 b.c. after Philip of Macedonia's daughter and Alexander's half-sister and his wife, Thessalonica (Strabo VII Fragment 21). Sometime during the early centuries of the spread of Christianity, Thessalonica came to be nicknamed "the orthodox city" because of its Christian character (Dean Farrar, The Life and Work of St. Paul, New York: Cassell and Company, Limited, 1904, p. 364). Today Thessalonica is known as Salonika and it still is an important city in Greece.
3. Thessalonica was a cosmopolitan metropolis similar to Corinth, inhabited by peoples from all over the known world.
a. Barbaric Germanic peoples from the north were living there, bringing with them their pagan religion and culture.
b. Greeks lived there, coming from Achaia to the south and from the islands of the Aegean Sea, in turn bringing their refinement and philosophy.
c. Romans from the west also settled there. They were mostly retired soldiers and they brought their strength of will, wealth, and political power.
d. Finally, Jews came in large numbers from the east; eventually one third of the population was Jewish. They brought with them their ethical monotheistic faith and their national prejudices.
4. Thessalonica, with a population of about 200,000, was truly a cosmopolitan city. It was a resort and health center because of the hot springs. It was a commercial center because of its seaport, fertile plains and the proximity of the Ignatian Way.
5. As the capital and largest city, Thessalonica was also the central political headquarters of Macedonia. Being a Roman provincial capital and home of many Roman citizens (mostly retired soldiers), it became a free city. Thessalonica paid no tribute and was governed by Roman law, since most Thessalonians were Roman citizens. Thus the Thessalonian rulers were called "politarchs." This title appears nowhere else in literature, but it is preserved by an inscription over the triumphal arch at Thessalonica known as the Vardar Gate (Farrar, p. 371n.).
B. Events Leading to Paul's Coming to Thessalonica
1. Many events led Paul to Thessalonica, yet behind all the physical circumstances is the direct, definite call of God. Paul had not originally planned to enter the European continent. His desire on this second missionary journey was to revisit the churches in Asia Minor that he had established on his first journey and then to turn eastward. Yet, just as the moment arrived to turn northeastward, God started closing the doors. The culmination of this was Paul's Macedonian vision (cf. Acts 16:6-10). This caused two things to happen: first, the continent of Europe was evangelized and second, Paul, because of circumstances in Macedonia, began writing his Epistles (Thomas Carter, Life and Letters of Paul, Nashville: Cokesbury Press, 1921, p. 112).
2. Physical circumstances that led Paul to Thessalonica
a. Paul went to Philippi, a small town with no synagogue. His work there was thwarted by the owners of a "prophetic," demonic slave girl and the town council. Paul was beaten and humiliated, yet a church was formed. Because of the opposition and physical punishment, Paul was forced to leave, possibly sooner than he had wished.
b. Where would he go from there? He passed through Amphipolis and Apollonia, which also had no synagogue.
c. He came to the largest city in the area, Thessalonica, which did have a synagogue. Paul had made it a pattern to go to the local Jews first. He did this because
(1) of their knowledge of the Old Testament;
(2) of the opportunity for teaching and preaching that the synagogue presented;
(3) of their position as the chosen people, God's covenant people (cf. Matt. 10:6; 15:24; Rom. 1:16-17; 9-11);
(4) Jesus had offered Himself first to them, then to the world—so too, Paul would follow Christ's example.
Paul's Companions
A. Paul was accompanied by Silas and Timothy in Thessalonica. Luke was with Paul at Philippi and he remained there. We learn this by the "we" and "they" passages of Acts 16 and 17. Luke speaks of "we" at Philippi, but of "they" as traveling to Thessalonica.
B. Silas, or Silvanus, was the man Paul picked to go with him on the second missionary journey after Barnabas and John Mark went back to Cyprus
1. He is first mentioned in the Bible in Acts 15:22, where he is called a chief man among the brethren of the Jerusalem Church.
2. He was also a prophet (cf. Acts 15:32).
3. He was a Roman citizen like Paul (cf. Acts 16:37).
4. He and Judas Barsabbas were sent to Antioch by the Jerusalem Church to inspect the situation (cf. Acts 15:22,30-35).
5. Paul praises him in II Cor. 1:19 and mentions him in several letters.
6. Later he is identified with Peter in writing I Pete (cf. I Pet. 5:12).
7. Both Paul and Peter call him Silvanus while Luke calls him Silas.
C. Timothy was also a companion and fellow-worker of Paul
1. Paul met him at Lystra, where he was converted on the first missionary journey.
2. Timothy was half Greek (father) and half Jewish (mother). Paul wanted to use him to work with evangelizing the Gentiles.
3. Paul circumcised him so that he could work with Jewish people.
4. Timothy is mentioned in the salutation in: II Corinthians, Colossians, I and II Thessalonians and Philemon.
5. Paul spoke of him as "my son in the ministry" (cf. I Tim. 1:2; II Tim. 1:2; Titus 1:4).
6. Paul's general tone throughout his letters implies Timothy was younger and timid. Yet Paul has great confidence and trust in him (cf. Acts 19:27; I Cor. 4:17; Phil. 2:19).
D. It is only fitting in the section on Paul's companions that mention is made of the men who came to Thessalonica and accompanied Paul on his later missions. They are Aristarchus (Acts 19:29; 20:4; 27:2) and Secundus (Acts 20:4). Also, Demas could have been from Thessalonica (Philem. 24; II Tim. 4:10).
Paul's Ministry in the City
A. Paul's ministry in Thessalonica followed his usual pattern of going to the Jews first and then turning to the Gentiles. Paul preached in the synagogue on three Sabbaths. His message was "Jesus is the Messiah." He used Old Testament Scriptures to show that the Messiah was to be a suffering Messiah (cf. Gen. 3:15; Isa. 53), and not a political temporal Messiah. Paul also emphasized the resurrection and offered salvation to all. Jesus was clearly presented as the Messiah promised of old who could save all peoples.
B. The response to this message was that some Jews, many devout Gentiles, and many important women accepted Jesus as Savior and Lord. An analysis of these groups of converts is very meaningful in understanding Paul's later letters to this church.
C. Gentiles comprised most of the members of the church, as seen by the absence of allusions to the OT in either of the two epistles. The Gentiles readily accepted Jesus as Savior and Lord for several reasons.
1. Their traditional religions were powerless superstition. Thessalonica lay at the foot of Mt. Olympus and all knew its heights were empty.
2. The gospel was free to all.
3. Christianity contained no Jewish exclusive nationalism. The Jewish religion had attracted many because of its monotheism and its high morals, but it also repelled many because of its repugnant ceremonies (such as circumcision), and its inherent racial and national prejudices.
D. Many "chief women" accepted Christianity because of these women's abilities to make their own religious choices. Women were more free in Macedonia and Asia Minor than in the rest of the Greco-Roman world (Sir Wm. M. Ramsay, St. Paul the Traveler and Roman Citizen, New York: G. P. Putnam's Sons, 1896, p. 227). Yet the poorer class of women, although free, were still under the sway of superstition and polytheism (Ramsay, p. 229).
E. Many have found a problem in the length of time that Paul stayed at Thessalonica:
1. Acts 17:2 speaks of Paul's reasoning in the synagogue on three Sabbaths while in Thessalonica.
2. I Thess. 2:7-11 tells of Paul's working at his trade. This was tent-making or as some have suggested working with leather.
3. Phil. 4:16 supports the longer residence, when Paul received at least two monetary gifts from the church at Philippi while in Thessalonica. The distance between the two cities is about 100 miles. Some suggest that Paul stayed about two or three months and that the three Sabbaths refer only to the ministry to the Jews (Shepard, p. 165).
4. The differing accounts of the converts in Acts 17:4 and I Thess. 1:9 and 2:4 support this view, the key difference in the accounts being the rejection of idols by the Gentiles. The Gentiles in Acts were Jewish proselytes and had already turned from idols. The context implies Paul may have had a larger ministry among pagan Gentiles than Jews.
5. When a larger ministry might have occurred is uncertain because Paul always went to the Jews first. After they rejected his message, he turned to the Gentiles. When they responded to the gospel in large numbers, the Jews became jealous and started a riot among the rabble of the city.
F. Because of a riot Paul left Jason's house and hid with Timothy and Silas, or at least they were not present when the mob stormed Jason's house looking for them. The Politarchs made Jason put up a security bond to insure peace. This caused Paul to leave the city by night and go to Berea. Nevertheless, the church continued its witness of Christ in the face of much opposition.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 17:1-9
1Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2And according to Paul's custom, he went to them, and for three Sabbaths reasoned with them from the Scriptures, 3explaining and giving evidence that the Christ had to suffer and rise again from the dead, and saying, "This Jesus whom I am proclaiming to you is the Christ." 4And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a number of the leading women. 5But the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people. 6When they did not find them, they began dragging Jason and some brethren before the city authorities, shouting, "These men who have upset the world have come here also; 7and Jason has welcomed them, and they all act contrary to the decrees of Caesar, saying that there is another king, Jesus." 8They stirred up the crowd and the city authorities who heard these things. 9And when they had received a pledge from Jason and the others, they released them
17:1 "through Amphipolis and Apollonia" These two cities were located on the Roman highway, Ignatian Way (i.e., the Road of the Nations), a major east-west road of over 500 miles, which linked the eastern and western parts of the empire and which formed the main street of Thessalonica.
▣ "Thessalonica" See Introduction to this chapter.
▣ "where there was a synagogue" This was Paul's pattern and sequence for proclamation (cf. v. 2; 3:26; 13:46; Rom. 1:16; 2:9,10; Acts 9:20; 13:5,14; 14:1; 17:2,10,17; 18:4,19; 19:8), probably because he felt the gospel was first for the Jews (cf. Rom. 1:16) because of OT prophecy. Also, many God-fearers also attended, knew, and respected the Old Testament.
17:2 "for three Sabbaths" This means he spoke in this synagogue on only three Sabbaths. He was probably in the city longer than three weeks (cf. Phil. 4:16), but not for an extended period.
▣ "reasoned with them from the Scriptures" Paul matched Messianic prophecies with Jesus' life, teaching, death, and resurrection. He took this pattern from Stephen (Acts 7) and his rabbinical training
17:3
NASB"explaining and giving evidence"
NKJV"explaining and demonstrating"
NRSV, NJB"explaining and proving"
TEV"explaining the Scriptures, and proving from them"
The first word is dianoigō, which is used of Jesus opening the Scriptures for the two on the road to Emmaus (cf. Luke 24:32,45). It was also used of Jesus opening their eyes so that they recognized Him (cf. Luke 24:31). This same word was used in 16:14 for God opening Lydia's heart to understand the gospel.
The second term, paratithēmi, is used often in Luke's writings for placing food before someone, but here it implies "to place the truth before" or "to commend" (cf. 14:23; 20:32). Twice in Luke (cf. 12:48; 23:46) it is used of entrusting something to another. Paul carefully and meticulously gave to the hearers the gospel (i.e., deposit, parathēkē, I Tim. 6:20; II Tim. 1:12,14). Some responded (some Jews, some God-fearers, and several leading women).
▣ "Christ had to suffer" The term "had" (dei) is an imperfect active indicative, which denotes necessity (see full note at 1:16). A suffering Messiah was predicted in the OT (cf. Gen. 3:15; Ps. 22; Isa. 52:13-53:12; Zech. 12:10), but was never clearly seen by the rabbis. It was forcibly asserted by Apostolic preachers (cf. Luke 24:46; Acts 3:18; 26:23; I Pet. 1:10-12). This truth was the major stumbling block to the Jews (cf. I Cor. 1:22-23). See note at 3:18.
▣ "and rise again from the dead" This is a common element in all the sermons of Peter, Stephen, and Paul in Acts (part of the kerygma, see Special Topic at 2:14). It is a central pillar of the gospel (cf. I Corinthians 15).
▣ "This Jesus whom I am proclaiming to you is the Christ" There are many variations in the Greek manuscripts of the last words of this sentence.
1. "the Christ, the Jesus" – MS B
2. "the Christ, Jesus" – some Vulgate and the Coptic translations
3. "Christ Jesus" – MSS P74, A, D
4. "Jesus Christ" – MS א
5. "Jesus the Christ" – MS E and Bohairic Coptic version
6. "the Christ" – the Georgean version
Many scholars choose the wording of #1 (Vaticanus) because it is so unusual (UBS4 gives it a "C" rating).
In this synagogue setting "the Christ" would mean the promised Anointed One of the OT, the Messiah (see Special Topic at 2:31). There were three anointed offices in the OT: kings, prophets, priests. Jesus fulfills all three of these functions (cf. Heb. 1:1-3). This anointing was a symbol of God's choice and equipping of a ministry task. See SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)in the Bible at 4:27.
The early church acknowledged again and again that Jesus of Nazareth was the promised Messiah (cf. 2:31-32; 3:18; 5:42; 8:5; 9:22; 17:3; 18:5,28), following Jesus' own clear and repeated affirmations.
17:4 "joined" This Greek verb (aorist passive indicative) is found only here in the NT. It literally means "to assign by lot." In this context it connotes "to follow" or "join with." The "lot" was an OT way of knowing God's will. The implication of
1. the preposition (pros)
2. the root (klēpoō)
3. the passive voice implies a divine action
God opened their hearts as He did Lydia's (cf. 16:24; also notice similar thought in I Pet. 5:3).
▣ "God-fearing Greeks" These were followers of Judaism who had not yet become full converts, which involved
1. being circumcised
2. self baptism
3. offering a sacrifice when possible at the Temple in Jerusalem
▣ "and a number" This is another example of Juke's use of litotes (a purposeful understatement, cf. 12:18; 15:2; 19:11,23,24; 20:12; 26:19,26; 27:20; 28:2), usually in the form of negation. Here the phrase is literally "not a few," placed at the end of the sentence for emphasis.
▣ "leading women" Women had greater freedom in Macedonia (Lydia) than other parts of the Mediterranean world. The pattern set at Pisidian Antioch was repeating itself (cf. 13:43,45,50). The western family of Greek manuscripts adds a phrase in v. 4 asserting that these women were the wives of leading men.
17:5 "the Jews, becoming jealous" Jewish unbelief is sad to me (cf. 14:2), but jealousy (cf. 5:17) is tragic! These were not motivated by religious zeal like Saul's, but jealousy! The number of converts (cf. 13:45), not the content of the preaching, is what bothered them.
Luke uses the term "Jews" often in a pejorative, negative sense (cf. 12:3; 13:45; 14:2; 17:13), as does Paul (cf. I Thess. 2:15-16). It becomes synonymous with those who oppose and resist the gospel.
NASB"some wicked men from the marketplace"
NKJV"some evil men from the marketplace"
NRSV"some ruffians in the market places"
TEV"worthless loafers from the streets"
NJB"a gang from the market place"
This term describes one who hangs around the marketplace without working, a lazy good-for-nothing.
▣ "a mob" This word is found only here in the NT and is very rate in Greek literature. It is not found in the Septuagint. "Mob" is the contextually implied meaning. Luke was an educated man with a large vocabulary (i.e., medical, nautical, etc.).
17:6 "dragging Jason" Some speculate that the Jason mentioned in Rom. 16:21 is this same person, but this is uncertain.
▣ "and some brethren" This construction implies that Jason was not yet a believer. Exactly how Jason welcomed the missionary team is uncertain. It is possible that
1. Paul or Silas worked for him
2. they rented space from him
3. they stayed in his home
The verb welcome in v. 7 means "to receive as a guest" (cf. Luke 10:38; 19:6; James 2:25).
▣ "city authorities" This tem "politarch" means city leader. This was the special name for local governmental leaders in Macedonia. It is a very rare word, used only here and in v. 8 in the NT, or in Greek literature and its use shows Luke's knowledge of the area and supports the historicity of Acts (NASB Study Bible, p. 1607, but the word has been found in a Greek inscription on an arch on the Ignatian Way in Thessalonica). Luke was an accurate historian in an age when this was rare. He does have a faith agenda, which believers affirm as inspiration.
NASB"upset the world"
NKJV, NRSV
NJB"turned the world upside down"
TEV"caused trouble everywhere"
This implies a charge of sedition (cf. 21:38; also note 16:20; 24:5). This is a very strong term. Note Paul's use of it in Gal. 5:12. We know from I Thess. 2:14-16 that this church faced great persecution.
One wonders if this is hyperbole or they knew of the spread of this new sect of Judaism.
17:7 "to the decrees of Caesar" Some think this relates to Claudius' (a.d. 41-54) edict of a.d. 49-50, which outlawed Jewish rituals in Rome. This edict, in effect, caused the Jewish population of Rome to leave. However, I think the context is clear that it refers to their preaching of the gospel. It was illegal for anyone to proselytize a Roman.
▣ "saying that there is another king, Jesus" This charge may be due to
1. Paul's heavy emphasis on eschatology in his preaching at Thessalonica
2. the terms the Christians used for Jesus being the same terms that the Romans used of Caesar (king, lord, and savior)
17:8
NASB, TEV"the city authorities"
NKJV"rulers of the city"
NRSV"city officials"
NJB"the city counselors"
This is the Greek term politarchs, which were annual appointees in the cities of Macedonia. They were not Roman but local leaders (AB, vol. 5, pp. 384-389).
17:9 "a pledge" Probably this was a large monetary security bond, which was put up by the recent converts (cf. vv. 4,6,10), to assure that Paul did not continue to preach in the city. Some relate this to I Thess. 2:18.
NASB (UPDATED) TEXT: 17:10-15
10The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews. 11Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the Scriptures daily to see whether these things were so. 12Therefore many of them believed, along with a number of prominent Greek women and men. 13But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds. 14Then immediately the brethren sent Paul out to go as far as the sea; and Silas and Timothy remained there. 15Now those who escorted Paul brought him as far as Athens; and receiving a command for Silas and Timothy to come to him as soon as possible, they left.
17:10 "Berea" This was a large city in Paul's day about 60 miles west, very close to the Ignatian Highway. It also had a Jewish community, one that was open to listening to Paul and checking his theology from the texts he cited from the OT.
▣ "They went into the synagogue of the Jews" The text implies that soon after they arrived, even after an all-night journey, they immediately went to the synagogue. Maybe it just happened to be the Sabbath or maybe they knew they would be followed by the agitators. Time was of the essence. Modern western believers have lost the urgency and priority of evangelism!
17:11 "these were more noble-minded" This term was used for wealthy, educated, upper class people (cf. LXX Job 1:3; Luke 19:12). This literal definition does not fit the Jews of Berea; therefore, it is metaphorical for someone more willing to hear new ideas and evaluate them. This open attitude may have been characteristic of the leading citizens of the city who worshiped at the synagogue (cf. v. 12).
▣ "examining the Scriptures daily to see whether these things were so" This is the way to determine truth. Paul's preaching method was to quote the OT and then show how it applied to Jesus.
The phrase ("whether these things were so") contains a fourth class conditional sentence (i.e., ei with the optative mood, cf. 17:27; 20:16; 24:19; 27:12), which denotes that which is farthest removed from reality (less likely). Some responded; some did not (the mystery of the gospel).
17:12 "many of them believed" This implies that many of the Jews of the synagogue and many of the "God-fearers" responded. See Special Topics at 3:16 and 2:40.
▣ "prominent" This term is a compound from "good" and "form" or "appearance." It was used of honorable, reputable, and influential people (cf. 13:50 and Joseph of Arimathea, Mark 15:43).
17:13 This shows the purposeful opposition of Paul's Jewish antagonists. Many of these were sincere Jews acting out of religious motives (as Saul had). However, their methods reveal their spiritual status.
17:14 "as far as the sea" This may mean
1. Paul traveled to Athens by coastal boat
2. Paul took the coastal road to Athens
NASB (UPDATED) TEXT: 17:16-21
16Now while Paul was waiting for them at Athens, his spirit was being provoked within him as he was observing the city full of idols. 17So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the market place every day with those who happened to be present. 18And also some of the Epicurean and Stoic philosophers were conversing with him. Some were saying, "What would this idle babbler wish to say?" Others, "He seems to be a proclaimer of strange deities," — because he was preaching Jesus and the resurrection. 19And they took him and brought him to the Areopagus, saying, "May we know what this new teaching is which you are proclaiming? 20"For you are bringing some strange things to our ears; so we want to know what these things mean." 21(Now all the Athenians and the strangers visiting there used to spend their time in nothing other than telling or hearing something new.)
17:16 "Athens" This was the greatest city of Greece's past cultural heritage and still the intellectual center of the Roman world. It was steeped in tradition, superstition and immorality.
▣ "his spirit" The Greek uncial manuscripts of the NT did not have
1. space between the words
2. punctuation marks
3. capitalization (all letters were capitals)
4. verse and chapter divisions
Therefore, only context can determine the need for capitals. Usually capitals are used for
1. names for deity
2. place names
3. personal names
The term "spirit" can refer to
1. the Holy Spirit (cf. Mark 1:5)
2. the conscious personal aspect of humanity (cf. Mark 8:12; 14:38)
3. some being of the spiritual realm (i.e., unclean spirits, cf. Mark 1:23)
In this context it refers to Paul as a person.
There are several places in Paul's writings where this grammatical construction is used to describe what the Holy Spirit produces in the individual believer
1. "not a spirit of slavery," "a spirit of adoptions, Rom. 8:15
2. "a spirit of gentleness," I Cor. 4:21
3. "a spirit of faith (faithfulness), II Cor. 4:13
4. "a spirit of wisdom and of revelation," Eph. 1:17
It is obvious from the context Paul is using "spirit" as a way of referring to himself or other humans (I Cor. 2:11; 5:4; II Cor. 2:13; 7:13; Rom. 1:9; 8:16; Phil. 4:23).
NASB"was being provoked within him"
NKJV"was provoked within him"
NRSV"was deeply distressed"
TEV"greatly upset"
NJB"was revolted"
This is an Imperfect passive indicative of paroxunō, which basically means "to sharpen," but here is used figuratively to "stir up." This is the term (in its noun form) that is used to describe Paul and Barnabas' fight over John Mark in 15:39. It is used positively in Heb. 10:24.
17:17 Paul was concerned with both Jews ("reasoning in the synagogue") and Gentiles, both those attracted to Judaism (god-fearers) and those who were idolatrous pagans ("those who happened to be present in the market place"). Paul addressed these various groups in different ways: to the Jews and God-fearers he used the OT, but to the pagans he tried to find some common ground (cf. vv. 22-31).
17:18 "Epicurean" This group believed that pleasure or happiness was the highest good and goal of life. They believed in no personal, physical afterlife. "Enjoy life now" was their motto (a form of hedonism). They held that the gods were unconcerned with humans. They got their name from Epicurus, an Athenian philosopher, 341-270 b.c., but they overstated his basic conclusion. Epicurus saw pleasure in a wider sense than personal, physical pleasure (i.e., healthy body and tranquil mind). "Epicurus is reported to have said, ‘If thou wilt make a man happy, add not unto his riches, but take away from his desires'" (The New Schaff-Herzog Encyclopedia of Religious Knowledge, vol. IV, p. 153).
▣ "Stoic" This group believed that god was (1) the world-soul or (2) immanent in all creation (pantheism). They asserted that humans must live in harmony with nature ( i.e., god). Reason was the highest good. Self-control, self-sufficiency, and emotional stability in every situation was their goal. They did not believe in a personal afterlife. Their founder was Zeno, a philosopher from Cyprus, who moved to Athens about 300 b.c. They got their name from the fact that he taught in the painted stoa in Athens.
▣ "idle babbler" This word was used of sparrows eating seeds in a field. It came to be used metaphorically of itinerant teachers who picked up pieces of information here and there and tried to sell them. The R.S.V. Interlinear by Alfred Marshall translates it as "ignorant plagiarist." The NJB has "parrot."
▣ "proclaimer of strange deities" This is literally "foreign daimōn" used in the sense of spiritual powers or gods (cf. I Cor. 10:20-21). These Athenian philosophers were religious polytheists (Olympic pantheon).
1. It is just possible that these Athenian Greek philosophers took Paul's words as referring to two gods (Jerome Biblical Commentary, vol. 2, p. 199).
a. goddess of health
b. goddess of resurrection (i.e., Anastasis)
2. It is even possible they saw one as
a. male (Jesus)
b. female (resurrection is a feminine noun)
3. Paul's gospel terminology (cf. NET Bible) itself may be the source of the confusion related to one God in three persons (i.e., the Trinity, see Special Topic at 2:32).
a. Father
b. Son
c. Spirit
▣ "because he was preaching Jesus and the resurrection" The stumbling block of the gospel for the Jews was "a suffering Messiah" and for the Greeks it was "the resurrection" (cf. I Cor. 1:18-25). A personal, bodily afterlife did not fit into the Greek understanding of the gods or mankind. They asserted a divine spark in every person, trapped or imprisoned by a physical body. Salvation was deliverance from the physical and reabsorption into an impersonal or semi-personal deity.
17:19 "took him and brought him to the Areopagus" The term areopages means the hill of Ares (the god of war). In the Roman pantheon, the war god was named Mars. In the golden days of Athens, it was the philosophical forum of this renowned intellectual city. This was no judicial trial, but an open city forum in the presence of a council of city leaders.
This is a sample of Paul's preaching to pagans, as 13:16ff was to God-fearing Gentiles. Thank God for these synopses of Paul's messages.
▣ "May we know what this new teaching is which you are proclaiming" Here is the difference between intellectual curiosity (cf. vv. 20-21) and revelation. God has made us curious (cf. Eccl. 1:8-9,18; 3:10-11), but human intellect cannot bring peace and joy. Only the gospel can do this! Paul discusses the difference between human wisdom and God's revelation in I Corinthians 1-4.
17:19-20 These words are very socially polite. This was, in a sense, a university setting.
17:21 This verse seems to be an authorial comment. It shows that the politeness of vv. 19-20 was not true intellectual inquiry, but a current cultural fad. They just enjoyed hearing and debating. They were trying to relive Athens' past glory. The tragedy is they could not differentiate between human wisdom and divine revelation (and so it is today in our universities)!
NASB (UPDATED) TEXT: 17:22-31
22So Paul stood in the midst of the Areopagus and said, "Men of Athens, I observe that you are very religious in all respects. 23For while I was passing through and examining the objects of your worship, I also found an altar with this inscription, ‘to an unknown god.' Therefore what you worship in ignorance, this I proclaim to you. 24The God who made the world and all things in it, since He is Lord of heaven and earth, does not dwell in temples made with hands; 25nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things; 26and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, 27that they would seek God, if perhaps they might grope for Him and find Him, though He is not far from each one of us; 28for in Him we live and move and exist, as even some of your own poets have said, ‘For we also are His children.' 29Being then the children of God, we ought not to think that the Divine Nature is like gold or silver or stone, an image formed by the art and thought of man. 30Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, 31because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead."
17:22 "you are very religious" This is literally "to fear the gods (daimōn)." This can mean (1) in a negative sense, "superstitious," as in the King James Version, or (2) in a positive sense, "very precise in the practice of religious detail" (NKJV, NJB cf. 25:19). These men had an intellectual curiosity and respect for religious matters, but only within certain parameters (their traditions).
▣ "all" Notice the number of times in this sermon that Paul uses the inclusive "all" or phrases that parallel it.
1. "all respects," v. 22
2. "all things," v. 24
3. "all life and breath," v. 25
4. "all things," v. 25
5. "every nation," v. 26
6. "all the face of the earth," v. 26
7. "each one of us," v. 27
8. "we" (twice", v. 28
9. "all everywhere," v. 30
10. "the world" (lit. The inhabited earth), v. 31
11. "all men," v. 31
Paul's good news was that God loved all humans (i.e., made in His image, cf. Gen. 1:26-27) and has provided a way for them to know Him (i.e., original purpose of creation was fellowship with God, cf. Gen. 3:8) and be forgiven (i.e., from the effects of the fall, cf. Gen. 3).
17:23 "inscription, ‘to an unknown god'" The Greeks were afraid they may have forgotten or left out of their worship an important deity who might cause trouble if neglected, so they regularly had monuments of this type (cf. Pausanias, Description of Greece 1:1:4 and Philostratus, Life of Apollonius 6:3:5). It shows their fear of the spiritual realm and their polytheism.
▣ "Therefore what you worship in ignorance" There is a word play between "unknown" (agnōetō) and "ignorance" (agnoountes). We get the English word "agnostic" from this Greek word. Paul was adapting the gospel presentation to pagans who believed in an impersonal world soul.
▣ "This I proclaim to you" Paul is clearly asserting that he is not a "babbler" (v. 18) and that he does know the high God they are ignorant of.
17:24 "The God who made the world and all things in it" Paul's first theological point is God is creator (cf. Gen. 1-2; Ps. 104; 146:6; Isa. 42:5). The Greeks believed that spirit (God) and matter (atoms) were both co-eternal. Paul asserts the Genesis 1 concept of creation where a personal, purposeful God creates both the heavens and the earth (this planet and the universe).
▣ "does not dwell in temples made with hands" This is a quote from (1) the OT (cf. I Kings 8:27; Isa. 66:1-2) or (2) a Greek philosopher, Euripides, Fragment 968. There are several quotes in this context from Greek writers (cf. vv.25 & 28). Paul was also trained in Greek scholastics.
17:25 "as though He needed anything" This same thought is found in (1) Euripides' Heracles 1345f; (2) Plato's Euthyphro 14c; (3) Aristobulus, Fragment 4; or (4) Psalm 50:9-12. The Greek temples were often seen as the place where the gods were fed and cared for.
▣ "since He Himself gives to all people life and breath and all things" This may be an allusion to Isa. 42:5. This is Paul's theological way of asserting (1) God's love for humanity (mercy, grace) and (2) God's gracious provision for humanity (providence). A similar truth was made by Zeno, the founder of the Stoic school, recorded in Clement of Alexandria, Stromateis 5:76:1. Notice the "autos," He Himself! What a wonderful truth for Gentile pagans to hear and receive.
17:26 "He made from one" The western family of Greek manuscripts adds "one blood." However, the Greek manuscripts P74, א, A, and B omit the term (the UBS4 gives its omission a "B" rating [almost certain]). If original it refers to Adam. If it is an allusion to Greek philosophy it reflects the unity of humanity from one stock. This phrase and the next one clearly assert the solidarity of all humanity (possibly an allusion from Mal. 2:10, or even the LXX of Deut. 32:8), and theologically it asserts that humans are made in God's image (cf. Gen. 1:26-27).
The rest of this verse may also allude to the Genesis account. Mankind is commanded to be fruitful and fill the earth (cf. 1:28; 9:1,7). Humans were reluctant to separate and fill the earth. The Tower of Babel (cf. Gen. 10-11) shows God's mechanism to accomplish this.
▣ "having determined their appointed times and the boundaries of their habitation" Paul asserts that God not only created all things, but directs all things. This may be an allusion to Deut. 32:8 (LXX). However, this truth is also asserted elsewhere in the OT (cf. Job 12:23; Ps. 47:7-9; 66:7).
17:27 The first phrase may be another quote from the Greek poet, Aratus.
▣ "if" This is a fourth class conditional which means the farthest removed from reality. Humans must recognize their need. Both verbs are aorist active optatives.
NASB, NKJV,
NRSV"they might grope for Him"
TEV"as they felt around for him"
NJB"feeling their way towards him"
The word means "to touch" or "to feel" (cf. Luke 24:39). This context implies a groping due to darkness or confusion. They are trying to find God, but it is not easy. Paganism is a blinding force which characterizes the fall, as does idolatry and superstition (cf. Romans 1-2), but God is present!
▣ "He is not far from each one of us" What a wonderful truth. God created us, God is for us, God is with us (cf. Psalm 139)! Paul is forcibly asserting God's love, care, and presence with all humans. This is the truth of the gospel (cf. Eph. 2:11-3:13).
Paul may be alluding to Deut. 4:7 or Jer. 23:23-24, but extrapolating it to all humans. This is the hidden secret of the New Covenant!
17:28 "even some of your own poets have said" The previous phrase, "in Him we live and move and exist," is a quote from
1. Cleanthes' Hymn to Zeus. He was the head of the Stoic school from 263-232 b.c. or
2. Aratus's (from Soli, a city near Tarsus) Phainomena, line 5. Aratus was from Cilicia and lived from 315-240 b.c. This quote emphasizes either
a. God's immanence (cf. v. 27) or
b. God's creation of all humans (cf. v. 26).
Paul also quotes the Epicureans in I Cor. 15:32 and Menander, Thais, in I Cor. 15:33. Paul was trained in Greek literature and rhetoric, probably at Tarsus, which was a major university town.
▣ "For we also are His children" This is another quote, possibly from Epimenides, quoted by Diogenes Laertius in Lives of the Philosophers 1:112.
17:29 This is Paul's conclusion and refutation of idolatry (cf. Ps. 115:1-18; Isa. 40:18-20; 44:9-20; 46:1-7; Jer. 10:6-11; Hab. 2:18-19). The tragedy of fallen humanity is that they seek spiritual truth and fellowship from manmade things that cannot hear, answer, or help!
17:30 "overlooked the times of ignorance" This is a surprising aspect of God's mercy (cf. Rom. 3:20,25; 4:15; 5:13,20; 7:5,7-8; I Cor. 15:56). But now they have heard the gospel and are spiritually responsible!
▣ "God is now declaring to men that all people everywhere" This statement asserts
1. there is only one God
2. He wants all humans everywhere to repent
It shows the universalism of God's mercy and love (cf. John 3:16; 4:42; I Tim. 2:4; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). This is not universalism in the sense that all will be saved (cf. vv. 32-33), but in the sense that God desires all humans to repent and trust Jesus for salvation. Jesus died for all! All can be saved! The mystery of evil is that not all will be saved.
▣ "repent" The Hebrew term means "a change of action," while the Greek term refers to a "change of mind." Both are crucial. Both schools of philosophy mentioned in v. 18 would have rejected this, but for different reasons. See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at 2:38.
17:31 "because He has fixed a day in which He will judge the world" Paul's message has clearly and repeatedly asserted God's mercy and provision. But this is only half the message. The God of love and compassion is also the God of justice who desires righteousness. Humans made in His image will give an account of their stewardship of the gift of life (i.e., Ps. 96:13; 98:9). The NT theme that God will judge the world (hyperbole on the known world) is recurrent (ex. Matt. 10:15; 11:22,24; 16:27; 22:36; 25:31-46; Rev. 20:11-15).
▣ "through a Man whom He has appointed" This concept of a Judgement Day based on our faith relationship to a resurrected man, Jesus of Nazareth (YHWH's agent in judgment), was unheard of and incredible to these Greek intellectuals (cf. I Cor. 1:23), but the heart of the gospel witness (cf. 10:42; Matt. 25:31-33).
▣ "by raising Him from the dead" This theme is repeated many times in Acts (cf. 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33, 34,37; 17:31). It is the heart of the gospel affirmation that God the Father accepted the life, teaching, and substitutionary death of Jesus. The fullest teaching text on the subject of (1) Jesus' resurrection and (2) the resurrection of believers is I Corinthians 15.
NASB (UPDATED) TEXT: 17:32-34
32Now when they heard of the resurrection of the dead, some began to sneer, but others said, "We shall hear you again concerning this." 33So Paul went out of their midst. 34But some men joined him and believed, among whom also were Dionysius the Areopagite and a woman named Damaris and others with them.
17:32 "when they heard of the resurrection of the dead" The Greeks, except the Epicureans, believed in the immortality of the soul, but not of the body. The resurrection was the major stumbling block for the Greeks (cf. v. 18; I Cor. 1:23).
▣ "sneer" This term is used only here in the NT, but the intensified form appears in Acts 5:30 and 26:21. Its root (chleusma or chleusmos) is used in the Septuagint several times for "derision" or "mockery" (cf. Job 12:4; Ps. 79:4; Jer. 20:8).
▣ "but others said, ‘We shall hear you again concerning this'" Paul's message of God's love and care for all people was so radically new that these hearers were attracted, but not fully convinced.
17:34 "some men joined him and believed, among whom also were Dionysius" There are three possible responses to the gospel:
1. rejection, "some began to sneer" (v. 32)
2. delayed decision, "we shall hear you again concerning this (v. 32)
3. belief, "some joined Paul and believed" (v. 34; I Thess. 1:9-10)
This parallels the parable of the sower (cf. Matthew 13).
▣ "Dionysius the Areopagite" He must have been a regular attender of these philosophical discussions on Mars Hill. At least one intellectual became a believer.
Eusebius, Eccl. His. 3:4:6-7 and 4:23:6 says he became the first bishop of Athens or Corinth. If true, what a great transformation! The gospel is in the transformation business!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Paul bypass certain larger cities like Amphipolis and Apollonia?
2. Why was Christ's suffering so upsetting to the Jews?
3. Why is Berea's response to the gospel so noteworthy and encouraging?
4. Why was Paul so stirred over Athen's spiritual situation?
5. Why is Paul's sermon on Mars Hill so significant? (vs. 22-24)
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul at Corinth | Ministering at Corinth | Founding of the Church in Corinth | In Corinth | Foundation of the Church of Corinth |
18:1-4 | 18:1-17 | 18:1-4 | 18:1-4 | 18:1-4 |
18:5-11 | 18:5-11 | 18:5-8 | 18:5-11 | |
18:9-11 | The Jews Take Paul to Court | |||
18:12-17 | 18:12-17 | 18:12-13 | 18:12-17 | |
18:14-17 | ||||
Paul's Return to Antioch | Paul Returns to Antioch | End of the Second Missionary Journey and Beginning of the Third | The Return to Antioch | Return to Antioch and Departure for the Third Journey |
18:18-23 | 18:18-23 | 18:18-21 | 18:18-21 | 18:18 |
18:19-21 | ||||
18:22-23 | 18:22-23 | 18:22-23 | ||
Apollos Preaches at Ephesus | Ministry of Apollos | Apollos in Ephesus | Apollos in Ephesus and Corinth | Apollos |
18:24-28 | 18:24-28 | 18:24-28 | 18:24-28 | 18:24-26 |
18:27-28 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 18:1-4
1After these things he left Athens and went to Corinth. 2And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them, 3and because he was of the same trade, he stayed with them and they were working, for by trade they were tent-makers. 4And he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks.
18:1 "he left Athens and went to Corinth" Corinth was 50 miles west of Athens on a narrow strip of land (isthmus). Paul was alone in Athens and even for a little while in Corinth (cf. v. 5). Paul had eye problems (thorn in the flesh, cf. II Cor. 12). It was very hard for him to be alone.
SPECIAL TOPIC: THE CITY OF CORINTH
18:2 "a Jew named Aquila. . .Priscilla" His wife, Priscilla, also called Prisca, is usually mentioned first (cf. 18:18,26; I Cor. 16:19; II Tim. 4:19), which was highly unusual in this patriarchal culture (see SPECIAL TOPIC: WOMEN IN THE BIBLE at 2:17). Her name matches a wealthy Roman family name (gens Prisca). She is never said to be a Jew. What a great love story it would be if she were a wealthy Roman lady who fell in love with an itinerant Jewish tentmaker or leather worker! They befriended and worked together with Paul in that trade. They helped disciple Apollos.
▣ "recently" In A Translator's Handbook on the Acts of the Apostles, p. 347, Newman and Nida make an interesting point about this adverb, prosphatōs. Originally it means "freshly killed," but it came to be used metaphorically as "recent." This is a good example of how etymology is not always a good indication of meanings. Words must be understood in their contemporary and contextual setting. Many of the misinterpretations of the Bible come from the failure of the modern interpreter to recognize the ancient metaphorical or idiomatic usage.
▣ "having come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome" In Historia Contra Paganus 7.6.15, Orosius says the date of this edict was a.d. 49. Suetonius, in Life of Claudius 25.4, tells us that it was over rioting in the Jewish ghetto at the instigation of one Chrestus. The Romans confused Christus with Chrestus (cf. Tacitus, Annais 25:44:3). Dio Cassius in Histories 60.6, says the Jews were not expelled, but forbidden to practice their ancestral customs.
The participle, "having come," is perfect active participle, implying that the move was thought to be permanent or long term. Claudius' edict (command) is a perfect passive infinitive.
18:3 "because he was of the same trade" This is usually thought to be tent-making, but the word can refer to leather working. Paul's rabbinical background demanded that he have a secular job or trade. No rabbi could take money for teaching. Cilicia, Paul's home area, was noted for its goat hair and skins.
18:4 "he was reasoning in the synagogue every Sabbath" Paul was active every Sabbath both "reasoning" and "trying to persuade" (these are both imperfect tense). Paul went to the Jews first because
1. it was Jesus' example (cf. Matt. 10:5-6)
2. they knew the OT
3. the God-fearing Greeks there were generally responsive to his message (cf. Rom. 1:16)
The synagogue developed during the Babylonian exile as a place of worship, education, and prayer. It was designed to foster and maintain Jewish culture.
NASB (UPDATED) TEXT: 18:5-11
5But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ. 6But when they resisted and blasphemed, he shook out his garments and said to them, "Your blood be on your own heads! I am clean. From now on I will go to the Gentiles." 7Then he left there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next to the synagogue. 8Crispus, the leader of the synagogue, believed in the Lord with all his household, and many of the Corinthians when they heard were believing and being baptized. 9And the Lord said to Paul in the night by a vision, "Do not be afraid any longer, but go on speaking and do not be silent; 10for I am with you, and no man will attack you in order to harm you, for I have many people in this city." 11And he settled there a year and six months, teaching the word of God among them.
18:5 "Silas and Timothy came down from Macedonia" They apparently brought a love offering from the believers at Philippi, which allowed Paul to preach full time (cf. II Cor. 11:9; Phil. 4:15). Timothy also brought news about the church at Thessalonica in response to which Paul wrote I and II Thessalonians (cf. 17:14). It seems that, just as Luke had been left in Philippi to disciple the new believers, Timothy was left at Thessalonica and Silas at Berea. Paul was very concerned with the training of new Christians (i.e., the Great Commission is making and teaching disciples, not just decisions). He wanted to leave an active, growing, reproducing church in every city he visited.
NASB"Paul began devoting himself completely to the word"
NKJV"Paul was constrained by the Spirit"
NRSV"Paul was occupied with proclaiming the word"
TEV"Paul ave his whole time to preaching the message"
NJB"Paul devoted all his time to preaching"
There is a Greek manuscript variant in this phrase. The oldest and best texts have the dative of Logos (cf. MSS P74, א, A, B, D, E, along with the Vulgate, Peshitta, and Coptic translations). The UBS4 rates it "B" (almost certain). The Textus Receptus has "Spirit" (pneumati), which is found only in much later Minuscule Greek manuscripts (three from the tenth century are the oldest).
▣ "solemnly testifying to the Jews that Jesus is the Christ" Compare 9:22 with 17:3 concerning Paul's method of persuasion (imperfect passive indicative of sunechō, which means to constrict or press), which was very much like Stephen's method and enthusiasm (cf. Acts 7). See note at 2:40. This often repeated theological assertion (i.e., Jesus is the Messiah, see note at 17:3) is the key to all others!
18:6 "resisted and blasphemed" These are both present middle participles, which emphasize continuing personal involvement. Unfortunately this became the all too common response from the Jews of the Diaspora.
▣ "he shook out his garments" This was a Jewish symbol for rejection (cf. Neh. 5:13; Acts 13:51; Luke 9:5; 10:11). See complete note at 13:51.
▣ "Your blood be on your own heads" This OT idiom has several connotations.
1. the responsibility of a watchman, both individually and collectively, Ezek. 3:16ff; 33:1-6
2. a personal responsibility, Josh. 2:19; II Sam. 1:16; Ezek. 18:13; Acts 18:6; 20:26
3. a corporate responsibility of the ancestors or nations, II Sam. 3:28-29; II Kgs. 2:33
4. NT combination of # 2 and #3, Matt. 27:25
Life was in the blood (cf. Lev. 17:11,14). The shedding of blood made someone responsible to God for that death (cf. Gen. 4:10; 9:4-6).
▣ "I am clean" This is an OT sacrificial metaphor of personal responsibility. Paul was no longer spiritually responsible (cf. Ezekiel 33) for the Jews to hear the gospel in this city. He shared the message and they would not respond. Are we clean?
▣ "From now on I will go to the Gentiles" This evangelistic procedure and curse became normative for Paul (cf. 13:46; 18:6; 26:20; 28:28). Paul felt obligated to preach to the house of Israel first, following Jesus (cf. Matt. 10:6; 15:24; Mark 7:27). He explains this theologically in Rom. 1:3,5,9-11 and emotionally in Acts 9;15; 22:21; 26:17 (cf. Rom. 11:13; 15:16; Gal. 1:16; 2:7-9; Eph. 3:2,8; I Tim. 2:7; II Tim. 4:17).
18:7 "Titus Justus" There are several possibilities as to the identity of this "worshiper of God" who lived next to the synagogue in Corinth.
1. His full name is Gaius Titus Justus and the church in Corinth met in his home (cf. Rom. 16:23)
2. He may be the Gaius mentioned in I Cor. 1:14 who was baptized by Paul
3. There is a Greek manuscript variant connected with this name.
a. Titiou Ioustou, MSS B, D2 (UBS4 gives this a "C" rating)
b. Titou Ioustou, MSS א, E, P
c. Ioustou, MSS A, B2, D*
d. Titou, Peshitta and Coptic translations
▣ "a worshiper of God" An inscription from Aphrodisias (3rd century), uses the phrase "worshiper of God" for those Gentiles attached to and attending the synagogue. So "God fearers" (10:1-2,22; 13:16,26) is synonymous to "worshiper of God" (cf. 13:50; 16:14; 18:6-7).
This phrase is hard to define. The same phrase is used of Lydia in 16:14 and several Greeks at Thessalonica in 17:4 and in Berea in 17:17. They seem to be Greeks who were attracted to Judaism, attended the synagogue when possible, but were not full proselytes. However, the phrase "a God-fearing proselyte" is used to describe full proselytes at the synagogue in Perga of Pamphylia in 13:43.
18:8 "Crispus" This man was the organizer and superintendent of the local synagogue (cf. I Cor. 1:14).
▣ "believed in the Lord with all his household" Acts records several instances where the head of a house converts and the entire extended family is baptized (cf. 11:14; 16:15,31-34; 18:8, See SPECIAL TOPIC: BAPTISM at 2:38). Westerners forget the place of the extended family in the ancient Mediterranean world. Family was priority. Individuality was not emphasized. Although this is different from our individualistic understanding of evangelism, that does not make it inappropriate or less real.
However, it is also to be noted that not all the members of saved families who attended church were saved. Onesimus was a slave in Philemon's house where the church met, but he was not saved until he met Paul in prison.
For "believed" see Special Topics at 2:40 and 3:16.
▣ "many of the Corinthians when they heard were believing and being baptized" Many at Corinth readily accepted Paul's message, but Paul was discouraged and had to be energized by a special divine vision (cf. v. 10b). The Corinthian churches (house churches) were Paul's most difficult, problematic congregations. He loved them, but they caused him great personal pain (cf. I and II Corinthians).
There is a relevant parallel to this context in I Cor. 1:14-17. I have included here one of my notes from my commentary on I Corinthians. See it online free at www.freebiblecommentary.org
"1:17 "For Christ did not send me to baptize, but to preach" This is not meant to disparage baptism, but to react to the factious spirit in the church of Corinth that was lifting up certain leaders. However, this statement does indicate that baptism was not seen as a "sacramental" agency of grace. It is surprising that some interpret Paul's writings in a sacramental sense when in all his writings he specifically mentions the Lord's Supper only once in I Corinthians 11 and baptism twice, in Rom. 6:1-11 and Col. 2:12. However, baptism is the will of God for every believer.
1. it is the example of Jesus
2. it is the command of Jesus
3. it is the expected, normal procedure for all believers
I do not believe it is the channel for receiving the grace of God or the Spirit. It was that public opportunity for new believers to express their faith in a very public and decisive way. No NT believer would ask, "Must I be baptized to be saved?" Jesus did it! Jesus commanded the church to do it! Do it!" Baptism is still a major decisive public declaration of one's personal faith, especially in non-Christian cultures.
18:9 "Do not be afraid any longer" This is a present middle imperative with a negative particle, which usually means to stop an act already in process. This may be an allusion to Gen. 26:24 or Deut. 1:29-33; 20:1, where Isaac was afraid. Paul was afraid and needed Christ's encouragement. Luke records these special visions of encouragement in 22:17-18; 23:11; 27:23-24. If a man like Paul grew weary in well-doing, does it surprise you that you do, too? Jesus is with us also (cf. v. 10; Matt. 28:20)! The Great Commission is still the guiding goal, the main thing (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).
▣ "but you go on speaking and do not be silent" These are both imperatives (present active and aorist active). Fear must not silence the gospel proclaimer! Our emotions go up and down, but Acts 1:8 is still the guiding light (cf. II Tim. 4:2-5).
18:10 "I am with you" There is no greater promise (cf. Gen. 26:24; Exod 3:12; 33:4; Ps. 23:4; Matt. 28:20; Heb. 13:5). Notice He is with us, not for our personal comfort or security, but for evangelistic boldness (so too, the purpose of the filling of the Spirit in Acts). The Spirit's presence is for proclamation, not personal peace alone.
▣ "for I have many people in this city" The phrase "I have many people" is an allusion to the OT use of this term for Israel (i.e., the people of God), but now in the NT it refers to those in Corinth (Jews and Gentiles) who would respond to the gospel message. There is no more Jew or Greek (cf. Rom. 3:22; I Cor. 12:13; Gal. 3:28; Col. 3:11). The church is now called by OT titles (cf. Gal. 6:16; I Pet. 2:5,9; Rev. 1:6).
This is an emphasis of God's predestination and foreknowledge (cf. Romans 9; Ephesians 1). Oh, if we could only see the book of Life now! The church's witness is effective (cf. Rev. 13:8). Personal assurance is for evangelistic boldness, not the confirmation of a ticket to heaven when believers die!
18:11 This verse helps establish a possible chronology for Paul's missionary travels. Although the phrase is ambiguous, it implies a preaching mission of eighteen months in Corinth.
NASB (UPDATED) TEXT: 18:12-17
12But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat, 13saying, "This man persuades men to worship God contrary to the law." 14But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrong or of vicious crime, O Jews, it would be reasonable for me to put up with you; 15but if there are questions about words and names and your own law, look after it yourselves; I am unwilling to be a judge of these matters." 16And he drove them away from the judgment seat. 17And they all took hold of Sosthenes, the leader of the synagogue, and began beating him in front of the judgment seat. But Gallio was not concerned about any of these things.
18:12 "Gallio" From biblical and extra-biblical sources we learn that this was a fair and competent political leader. His brother, Seneca, says of him, "Even those who love my brother Gallio to the utmost of their power do not love him enough" and "no man was ever as sweet to one as Gallio is to all." This political appointee helps us to date Paul's journeys. He was a proconsul for two and one half years starting in a.d. 51.
▣ "Gallio was proconsul of Achaia" Luke is an accurate historian. The names of Roman officials in this area had changed since a.d. 44; "proconsul" (cf. 13:7; 19:38) was correct because Emperor Claudius gave this province to the Senate.
▣ "the Jews with one accord" Luke uses this phrase many times to express the unity of the believers (cf. 1:14; 2:1,46; 4:24; 5:12; 8:6; 15:25), but here it denotes the unity of the jealousy and anti-gospel rebellion of the Jews of Corinth (cf. v. 6). Other examples of the use of this phrase in a negative sense are 7:57; 12:20; and 19:29. The term "Jews" often has a pejorative sense in Luke's writings.
▣ "brought him before the judgment seat" This is the word bēma (literally, "step"). It was the seat or raised platform of Roman justice (cf. Matt. 27:19; John 19:13; Acts 25:6,10,17; II Cor. 5:10).
18:13 "to worship God contrary to the law" This Jewish claim that Christianity was a violation of their laws and, therefore, not a part of Judaism, was a very important legal issue. If Gallio had ruled on this charge, Christianity would have become an illegal religion. But, as it was, Christianity enjoyed political protection (it was seen as a sect of Judaism, which was a legal religion) under Roman law until Nero's persecution, 10-12 years later.
It is even possible that one of Luke's purposes in writing Acts was to document that Christianity was not a threat to Roman authority. Every Roman official is recorded as recognizing this fact.
18:14 "If" This is a second class conditional sentence. It is a rare construction that makes a false statement in order to make a point or continue a discussion. It is often called "contrary to fact" condition. This should be translated "if it were a matter of wrong or of vicious crime, which it is not, then it would be reasonable for me to put up with you, which it is not."
18:15 "if" This is a first class conditional sentence. The legal issue was, in reality, a religious issue. Gallio wisely recognized the true motive of the Jews. He could not and would not act as a judge in these kinds of matters.
18:16 "he drove them away" This is the only occurrence of this verbin the NT, but it was used several times in the Septuagint (cf. I Sam. 6:8; Ezek. 34:12). It is an intensified form of elaunō, which means to expel forcibly.
18:17 "they all took hold of Sosthenes" "They all" refers to the Jews of v. 12 or possibly to Greeks, which shows the underlying anti-Semitism of these Greek cities. A Sosthenes is mentioned in I Cor. 1:1; whether he is the same one or not is uncertain, but it is a rather rare name. This Sosthenes had taken Crispus' place as leader of the synagogue. Why the Jews should beat him is uncertain. Maybe he let Paul speak at the synagogue.
▣ "But Gallio was not concerned about any of these things" This Roman political leader, unlike Pilate, would not be swayed by the crowd.
NASB (UPDATED) TEXT: 18:18-21
18Paul, having remained many days longer, took leave of the brethren and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchrea he had his hair cut, for he was keeping a vow. 19They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews. 20When they asked him to stay for a longer time, he did not consent, 21but taking leave of them and saying, "I will return to you again if God wills," he set sail from Ephesus.
18:18 "Cenchrea" This was one of two seaports of Corinth. It was located on the Aegean Sea, on the east side of the narrow isthmus on which Corinth was located. It is mentioned again as the site of a church in Rom. 16:1.
▣ "keeping a vow" This refers to a chronologically limited Nazarite vow described in Num. 6:1-21 (cf. F. F. Bruce, Answers to Questions, p. 52). Paul does this again in Acts 21:24 (see note there). The cutting or shaving of the head would denote the end of the vow.
Both A. T. Robertson and M. R. Vincent think this was not a Nazarite vow because it could only be terminated in Jerusalem according to Jewish custom. Paul did become all things to all men to win some (cf. I Cor. 9:19-23). We can be sure this vow was for evangelism, not legalism! And, of course, there is always the possibility that it was Aquilla who shaved his head.
18:19 "Ephesus" This was a large commercial city in western Asia Minor. After the harbor at Miletus was destroyed by silt from the Maeander River, the commercial trade moved up the coast to Ephesus, which also had a natural harbor. By the NT period the best days of Ephesus had passed. It was still a large and influential city, but nothing like its past glory.
1. It was the largest city of the Roman province of Asia Minor. It was not the capital, though the Roman governor lived there. It was a commercial center because of it excellent natural harbor.
2. It was a free city, which allowed it to have local government and much freedom, including no garrison of Roman soldiers.
3. It was the only city which was allowed to hold the bi-annual Asian games.
4. It was the site of the Temple to Artemis (Diana in Latin), which was one of the seven wonders of the world of its day. It was 425' x 220' with 127 columns, which were 60' tall; 86 of them were overlaid with gold (see Pliny's Hist. Nat. 36:95ff). The image of Artemis was thought to have been a meteor which resembled a many-breasted female figure. This meant that there were many cultic prostitutes present in the city (cf. Acts 19). It was a very immoral, multi- cultural city.
5. Paul stayed in this city more than three years (cf. Acts 18:18ff; 20:13).
6. Tradition asserts that it became John's home after Mary' death in Palestine.
▣ "he himself entered the synagogue and reasoned with the Jews" Paul loved his people (cf. Rom. 9:1-5). He tried without fail to reach them with and for the gospel.
18:20 These Jews were like the Bereans. They were willing to listen. Why Paul was unwilling to stay is not stated in the text, but in v. 21 it shows he was willing to return at God's direction at a later date.
18:21 "I will return to you again if God wills" Paul believed his life was in God's hands, not his own (cf. Rom. 1:10; 15:32; I Cor. 4:19; 16:7). This is the biblical worldview (cf. Heb. 6:3; James 4:15; I Pet. 3:17). Paul will return and Ephesus will become his major focus on the third missionary journey.
NASB (UPDATED) TEXT: 18:22-23
22When he had landed at Caesarea, he went up and greeted the church, and went down to Antioch. 23And having spent some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples.
18:22 Verse 21 ends with Paul sailing from Ephesus. Verse 22 has him landing in Palestine (Caesarea) and visiting the church in Jerusalem ("he went up," theologically speaking) and then (down) to Antioch of Syria. It must be remembered that Luke is not recording a daily exhaustive travel itinerary, but jumping from one significant theological event to another. Acts is not modern history, but it is a good, accurate history! Verse 22 ends the second missionary journey and verse 23 begins the third missionary journey.
▣ "the church" See Special Topic at 5:11.
▣ "the Galatian region and Phrygia" This phrase "Galatian region" is still the source of controversy among scholars as to whether this refers to racial or political divisions within modern central Turkey.
The Phrygian region is first mentioned in 2:10. Some who experienced Pentecost were from this area. Paul was forbidden to preach in this area in 16:6.
One wonders if the phrase "strengthening all the disciples" in the latter part of v. 23 refers to Pentecost converts in Phrygia or Paul's converts in Derbe, Lystra, and Iconium, which were in the Pisidian southern part of the Roman province of Galatia.
This is the beginning of Paul's third missionary journey (cf. 18:23-21:16).
▣ "strengthening all the disciples" Paul took the Great Commission of Matt. 28:19-20 seriously. His ministry involved both evangelism (cf. Matt. 28:19) and discipleship (cf. 15:36; Matt. 28:20).
NASB (UPDATED) TEXT: 18:24-28
24Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures. 25This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; 26and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. 27And when he wanted to go across to Achaia, the brethren encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace, 28for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.
18:24-28 This seems to be an account related to either
1. Priscilla and Aquila
2. John the Baptist's followers (it is not in chronological sequence)
3. its function as a letter of recommendation for Apolos by Paul
18:24 "a Jew named Apollos" It is highly unusual for a Jew to be named after a Greek god. He was a highly educated and eloquent preacher (cf. 18:24-19:1). His ministry in Corinth was helpful, but became problematic when one of the three factions (supporters of Paul, Peter, Apollos, cf. I Cor. 1-4) took him as their champion. He refused to return to Corinth (cf. I Cor 16:12).
▣ "an Alexandrian by birth" This was the second largest city of the Roman Empire, known for its large library and academic flavor. It had a large Jewish population (for which the Hebrew Bible was translated into Greek, the Septuagint) and was the home of Philo, a famous Jewish, neo-Platonist, allegorical scholar.
▣ "came to Ephesus" Acts is not a detailed, chronological writing. Paul had just left (cf. v. 23).
▣ "an eloquent man" This term in Koine Greek can mean either eloquent or educated. In the Septuagint logios is used of the oracles of God. Apollos was obviously more gifted in public speaking (Greek rhetoric) than Paul (compare I Cor. 1:17; 2:1; II Cor. 10:10; and 11:6). He was a powerful preacher!
▣ "and he was mighty in the Scriptures" The term "Scriptures" refers to the OT (cf. I Thess. 2:13; II Tim. 3:16; I Pet. 1:23-25; II Pet. 1:20-21), with the exception of II Pet. 3:15-16, where Paul's writings (by analogy) are attributed inspired status. Apollos knew his OT well.
The word "mighty" is dunatos, which is used of Jesus' might in word and deed in Luke 24:19, and of Moses in Acts 7:22.
18:25 "This man had been instructed" This is a periphrastic pluperfect passive (cf. Luke 1:4). He had been trained in the teachings of Jesus, but only up to a certain level or time period. Curtis Vaughan, Acts, p. 118, footnote #2, lists the things Apollos may have known and preached.
1. John was the forerunner of the Messiah.
2. He pointed out the Messiah as the Lamb of God who takes away the sins of the world.
3. Jesus of Nazareth was the Messiah.
I also think that repentance was probably emphasized in his preaching because it was in both John's and Jesus' preaching.
▣ "in the way of the Lord" "The way" was the first title used to describe the followers of Jesus in Acts (cf. 9:2; 19:9,23; 22:4; 24:14,22; John 14:6). It was used often in the OT (cf. Deut. 5:32-33; 31:29; Ps. 27:11; Isa. 35:8), where it speaks of lifestyle faith. It is uncertain whether it has that meaning in this text (cf. 18:26).
Apollos also knew something about Jesus, but apparently it was His early earthly ministry and not the post-Calvary, post-resurrection gospel.
▣ "being fervent in spirit" This is literally "burning in spirit." This phrase is meant to describe the enthusiasm of Apollos for what he did know and understand about the life and teachings of Jesus.
▣ "being acquainted only with the baptism of John" This phrase about Apollos may have been the literary technique that Luke used to introduce the followers of John in 19:1-7. There were several heresies that developed in first century Palestine connected with John the Baptist's teaching and preaching.
John was the last OT prophet who prepared for the coming of the Messiah (cf. Isa. 40:3; Matt. 3:3), but he was not the first gospel preacher. If Apollos' preaching focused too much on John, then he missed the full significance of Jesus. Both John and Jesus emphasized "repentance," "faith," and "godly living." Both initially called the Jews to a new commitment to faith and practice (covenant faithfulness and personal faith in YHWH). However, Jesus' message developed into the bold assertion of His central place (e.g., John 10 and 14), possibly this is what Apollos lacked.
18:26 "he began to speak out boldly in the synagogue" This verb is used of Paul speaking to the Jews in the synagogue in 13:46; 14:3; 19:8 and before Festus in 26:26. Apollos was a powerful and effective preacher.
▣ "in the synagogue" Notice Priscilla and Aquila were also there. This was Paul's regular custom also.
▣ "Priscilla and Aquila" She is mentioned first several times, 18:18,26; Rom. 16:3; II Tim. 4:19. This is highly unusual. Possibly she was the strongest personality or of Roman nobility. In Acts 18:2, Aquila is said to be Jewish, but never Priscilla. They were forced to leave Rome under Emperor Claudius' edict in a.d. 49. They met and befriended Paul in Corinth and followed him to Ephesus. The three of them were tent makers.
▣ "took him aside" This term is used to describe someone being accepted or received as a friend. It is uncertain how or where Priscilla and Aquila did this for Apollos. They may have talked to him privately or taken him home with them. Notice they did not embarrass him or challenge him publicly!
▣ "explained to him the way of God more accurately" He was teachable, which is rare for gifted, educated humans! He obviously responded to their fuller information about Jesus.
18:27 "he wanted to go across to Achaia" The Greek manuscript D adds "at the urging of Corinthian Christians." He was their kind of preacher (Greek rhetorical style).
▣ "the brethren. . .wrote" Letters of recommendation from one church to another are referred to in Rom. 16:1; II Cor. 3:1; and II John. This was the early church's way of avoiding false and disruptive traveling preachers.
▣ "he greatly helped those who had believed through grace" There are two ways to understand this phrase.
1. this refers to believers already saved by grace (NASB, NKJV, NRSV, TEV)
2. this refers to God's gracious empowering of Apollos (NJB)
The main verb, helped, (contributed) is an aorist middle indicative. Apollos was a blessing!
The participle "believed" is a perfect active, implying they were already believers. Apollos was functioning as a discipler, not an evangelist, in Corinth.
18:28 Apollos used the OT in the same way as Peter, Stephen, and Paul. Demonstrating from the OT that Jesus was the Messiah was a recurrent pattern in the sermons to the Jews in Acts (see note at 17:3).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is Priscilla listed first so often in the New Testament?
2. How did Paul get to know Priscilla and Aquila? Why?
3. Did Priscilla and Aquila ever return to Rome? How do we know?
4. Compare Paul and Apollos' preaching styles.
5. Was Apollos a Christian before he visited with Aquila and Priscilla?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul at Ephesus | Paul at Ephesus | Paul's Long Ministry in Ephesus | Paul in Ephesus | The Disciples of John at Ephesus |
19:1-7 | 19:1-10 | 19:1-7 | 19:1-2a | 19:1-7 |
19:2b | ||||
19:3a | ||||
19:3b | ||||
19:4 | Foundation of the Church at Ephesus | |||
19:5-7 | ||||
19:8-10 | 19:8-10 | 19:8-10 | 19:8-10 | |
The Sons of Sceva | Miracles Glorify Christ | The Sons of Sceva | The Jewish Exorcists | |
19:11-20 | 19:11-20 | 19:11-20 | 19:11-14 | 19:11-12 |
19:13-17 | ||||
19:15 | ||||
19:16-20 | ||||
19:18-19 | ||||
19:20 | ||||
The Riot at Ephesus | The Riot at Ephesus | The Riot in Ephesus | Paul's Plans | |
19:21-27 | 19:21-41 | 19:21-22 | 19:21-22 | 19:21-22 |
Ephesus: The Silversmiths' Riot | ||||
19:23-27 | 19:23-27 | 19:23-31 | ||
19:28-41 | 19:28-41 | 19:28-34 | ||
19:32-41 | ||||
19:35-41 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 19:1-7
1It happened that while Apollos was at Corinth, Paul passed through the upper country and came to Ephesus, and found some disciples. 2He said to them, "Did you receive the Holy Spirit when you believed?" And they said to him, "No, we have not even heard whether there is a Holy Spirit." 3And he said, "Into what then were you baptized?" And they said, "Into John's baptism." 4Paul said, "John baptized with the baptism of repentance, telling the people to believe in Him who was coming after him, that is, in Jesus." 5When they heard this, they were baptized in the name of the Lord Jesus. 6And when Paul had laid his hands upon them, the Holy Spirit came on them, and they began speaking with tongues and prophesying. 7There were in all about twelve men.
19:1 "upper country" This refers to an alternate route through the higher (i.e., elevation) country and to the churches started on Paul's previous missionary activity in South Galatia.
▣ "Ephesus" Michael Magill, NT TransLine, p. 413, #25, has an informative note.
"This was the capital city of Asia, where Paul was forbidden to go in 16:6. He stopped there briefly in 18:19-21, planning to return. Now he spends over two years here, 19:10."
▣ "disciples" The term implies they were believers (cf. v. 2, "when you believed," see Special Topics at 3:16 and 6:5) in Jesus as the Messiah through John the Baptist's messages or possibly through Apollos' preaching.
The Spirit apparently sent Paul by this upper route for the very purpose of helping these "disciples" know and experience the full truth of the gospel.
19:2 "Did you receive the Holy Spirit when you believed" The fact that they are called "disciples" (v. 1) and the statement "when you believed" imply they were believers. This question links (1) the personal reception of the Spirit at the time one believed (aorist active indicative and aorist active participle) and (2) the Spirit's preparatory action, without which no one could even believe (cf. John 6:44,65; Rom. 8:9). There are levels and stages of the Spirit's work (cf. Acts 8:11, 15-17). The book of Acts itself should warn modern interpreters not to be dogmatic in the "necessary" elements and order of salvation. Acts records what occurred, not what should occur every time. Salvation is a personal relationship which involves the whole person, but often this is a progressive experience as the relationship deepens and more scriptural information is understood. See Special Topic at 2:40.
▣ "No, we have not even heard whether there is a Holy Spirit" John's preaching could not have produced spiritual effect without the Spirit (cf. Rom. 8:6-11; I Cor. 12:3; I John 4:2). John mentioned the Spirit in his preaching (cf. Matt. 3:11; Mark 1:8; Luke 3:16; John 1:32-33), but it must be remembered that his was a message of preparation, not fulfillment (cf. Isa. 40:3; Matt. 3:3). John was the last OT prophet and transitional preacher and preparer for the coming of the Messiah. He pointed people to Jesus (cf. John 1:19-42).
19:3 "Into what then were you baptized" They were followers of John the Baptist. Apparently they were faithful to the light they had, but needed further clarification about the life, death, resurrection, and ascension (i.e., the gospel) of Jesus, just like Apollos (cf. 18:24-28).
19:3-4 "John's baptism" John's baptism involved repentance and expectation (cf. Matt. 3:11; Mark 1:15). However, it must be consummated by faith in Jesus. From history we know that there were several heretical groups that formed in the first century claiming to be followers of John the Baptist (Recognitions of Clement, chapter 60). Recording this account may have been Luke's way of nullifying the effect of these groups. John's ministry pointed away from himself and to Jesus (cf. John 1:19-42).
19:4 "believer in Him" See Special Topics: Believe at 3:16 and 6:5.
19:5 "They were baptized" See Special Topic at 2:38.
▣ "in the name of the Lord Jesus" Luke describes baptism as "in the name of Jesus" (cf. 2:38; 8:12,16; 10:48). See SPECIAL TOPIC: THE NAME OF THE LORD at 2:21. Matthew describes baptism as "in the name of the Father and the Son and the Holy Spirit" (cf. Matt. 28:19). The baptism formula is not the key to salvation, but the heart of the person being baptized. To view the formula as the key is to place the emphasis in the wrong place. Salvation is not the sacramental correctness of a rite, but an entering into a repentant/faith relationship with Jesus. See note at 2:38.
As far as we know, Apollos, who also only knew the baptism of John, was not rebaptized! The Spirit was obvious in his powerful preaching and teaching.
19:6 "Paul had laid his hands upon them, the Holy Spirit came on them" The laying on of hands is often mentioned in connection with the Spirit (cf. 8:16-17; 9:17), but not always (cf. 10:44, see Special Topic at 6:6). The Bible links the Spirit with the believer in three different ways:
1. at the time of belief
2. at the time of baptism
3. with laying on of hands
This diversification should warn us against dogmatism in the matter. Acts is not intended to teach a set pattern, but to describe the dynamic movement of the Spirit.
I must admit that these twelve disciples of John speaking in tongues is surprising to me. Usually in Acts tongues are evidence for the believing Jewish proclaimers that God
1. has accepted a new group or
2. broken down a geographical barrier (see full note at 2:4b)
What new group did these men represent? They were already disciples (cf. v. 1). Why did Luke choose to record this event? He chooses to introduce it with Apollos in chapter 18. This just does not fit the pattern, which probably means that modern interpreters are trying to fit an agenda or interpretive grid over Luke's writing that just does not fit! Maybe this event of speaking in tongues is more like those in Corinth!
There is an interesting variety in the way the NT describes the coming of the Spirit to individuals.
1. came upon (erchomai plus epi), cf. Matt. 3:16; Luke 19:6 [just epi, 2:25]
2. baptized with, cf. Matt. 3:11; Mark 1:8; Luke 3:16; 11:16; John 1:33; Acts 1:5
3. descended upon, cf. Matt. 3:16; Mark 1:10; Luke 3:22
4. coming upon (eperchomai plus epi), cf. Luke 1:35; Acts 1:8
5. filled with, cf. Luke 1:15,41,67; Acts 2:4; 4:8,31; 9:17; 13:9,52
6. poured out (ekcheō), cf. Acts 2:17-18,33; 10:45; Titus 3:6
7. received, cf. Acts 2:33,38; 8:15,17,19; 10:47; 19:2
8. given, Acts 5:32; 10:45; 15:8
9. fallen upon (epipiptō), cf. Acts 8:16; 10:44; 11:15
▣ "and prophesying" This term has OT connotations of ecstatic behavior (cf. I Sam. 10:10-12; 19:23-24). The context may support this interpretation. However, this term in I & II Corinthians (cf. I Cor. 11:4,5,9; 14:1,3,4,5,24,31,39) implies a bold proclamation of the gospel. It is difficult to define prophecy in the NT. Since the filling of the Spirit is often linked with a bold proclamation of the gospel, this may be the intent of this context also. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at 11:27.
19:7 "There were in all about twelve men" Twelve is one of several numbers often used symbolically in the Bible, but here it seems to be historical. See Special Topics: Twelve at 1:22 and Symbolic Numbers in Scripture at 1:3.
NASB (UPDATED) TEXT: 19:8-10
8And he entered the synagogue and continued speaking out boldly for three months, reasoning and persuading them about the kingdom of God. 9But when some were becoming hardened and disobedient, speaking evil of the Way before the people, he withdrew from them and took away the disciples, reasoning daily in the school of Tyrannus. 10This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks.
19:8 "he entered the synagogue" This was his standard pattern (cf. 9:20; 13:5,14; 14:1; 17:2, 10; 18:4,19,26).
▣ "speaking out boldly" This is a perfect middle indicative. It was one of the results of being "Spirit filled" (cf. 4:13,29,31; 9:28,29; 14:3; 18:26). Paul prays for this very thing in Eph. 6:19.
▣ "three months" This synagogue at Ephesus apparently allowed Paul to preach, teach, and reason with them for many Sabbaths. This in itself shows a degree of openness to the gospel and is a tribute to Paul's God-given abilities.
▣ "the kingdom of God" This is the central theme of Jesus' preaching. It refers to the reign of God in human lives now that will one day will be consummated over all the earth, as it is in heaven (cf. Matt. 6:10). See Special Topic at 1:3.
19:9 "some were becoming hardened and disobedient" All who hear the gospel have a choice (cf. 17:32, 34). This reflects the parable of the sower (cf. Matthew 13; Mark 4). It is the mystery of the iniquity (cf. II Cor. 4:4).
The term "hardened" (sklērunō) is an imperfect passive indicative (disobedient is an Imperfect active indicative), which implies the beginning of an action or a repeated action in past time. This is the very word used in Rom. 9:18 to describe God's hardening of Israel's heart and also the repeated verb in Hebrews 3 and 4 (cf. 3:8,13,15; 4:7) dealing with Israel's hardness of heart during the Wilderness Wandering Period. God does not actively harden the hearts of humans whom He loves and are made in His image, but He does allow human rebellion to manifest itself (cf. Rom. 1:24,26,28) and personal evil to influence His created ones (cf. Eph. 2:1-3; 4:14; 6:10-18).
▣ "speaking evil of the Way before the people" The gospel is so radically different from the exclusivism and performance-oriented mind set of Judaism that there was no common ground possible if the basic tenets of the gospel were rejected.
Luke's recurrent pattern of aggressive Jewish opposition to the gospel continues (cf. 13:46-48; 18:5-7; 19:8-10; 28:23-28).
▣ "the Way" See the notes at 18:25 and 19:23.
▣ "the school of Tyrannus" The codex Bezae, D, from the fifth century, adds that Paul taught from 11:00 a.m. to 4:00 p.m., when most of the city had a rest period and the building was available. This may be an item of oral tradition. Paul would work at his trade during regular business hours and then teach during the rest period (cf. 20:34).
There have been several theories as to the identification of Tyrannus.
1. He was a sophist mentioned by Suidas. Suidas wrote in the tenth century, but used reputable sources back to classical times. His literary work is like an encyclopedia of political, literary, and ecclesiastical persons.
2. He was a Jewish rabbi (Meyer) who operated a private school for teaching the law of Moses, but there is no textual evidence for this position.
3. This was a building which was originally a gymnasium but later a lecture hall owned by or named after Tyrannus.
Paul had to leave the synagogue and apparently there were too many converts to use a house, so he rented a lecture hall. This allowed him some contact with the population of Ephesus.
19:10 "two years" In 20:31 Paul states the length of his entire time in the province (three years).
▣ "all who lived in Asia heard" This is an obvious hyperbole. Jesus often spoke in overstatements. It is simply part of the idiomatic nature of eastern literature.
SPECIAL TOPIC: EASTERN LITERATURE
NASB (UPDATED) TEXT: 19:11-20
11God was performing extraordinary miracles by the hands of Paul, 12so that handkerchiefs or aprons were even carried from his body to the sick, and the diseases left them and the evil spirits went out. 13But also some of the Jewish exorcists, who went from place to place, attempted to name over those who had the evil spirits the name of the Lord Jesus, saying, "I adjure you by Jesus whom Paul preaches." 14Seven sons of one Sceva, a Jewish chief priest, were doing this. 15And the evil spirit answered and said to them, "I recognize Jesus, and I know about Paul, but who are you?" 16And the man, in whom was the evil spirit, leaped on them and subdued all of them and overpowered them, so that they fled out of that house naked and wounded. 17This became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified. 18Many also of those who had believed kept coming, confessing and disclosing their practices. 19And many of those who practiced magic brought their books together and began burning them in the sight of everyone; and they counted up the price of them and found it fifty thousand pieces of silver. 20So the word of the Lord was growing mightily and prevailing.
19:11 This is not the first time God used extraordinary miracles to confirm His truth and His speaker (cf. 3:1-10; 5:15; 8:6,13; 9:40-42; 13:11-12; 14:8-11). Superstition and occult practices were widespread and entrenched in Ephesus. God, being rich in mercy, allowed His supernatural power and authority, resident in His Messiah, to express itself through Paul to these Satanic-bound people. Oh, the mercy of God!
19:12 "handkerchiefs" These were possibly sweat bands tied around the head during work.
▣ "aprons" This refers to work aprons, somewhat like carpenters' aprons. These healings showed God's compassion, power, and confirmed the gospel and the ministry of Paul.
▣ "the evil spirits went out" Here these demons (cf. Luke 10:17) are called "evil spirits" (cf. Matt. 12:45; Luke 7:21; 8:2; 11:26; Acts 19:12,13,15,16). But Luke also calls them "unclean spirits" (cf. 5:16; 8:7; see Special Topics at 5:3 and 5:16). In Acts 16:16 the demon is called "the spirit of python (divination)." All of these phrases seem to be synonymous.
Paul often speaks of demonic categories like "all rule and authority and power and dominion" (Eph. 1:21), "the rulers and the authorities in heavenly places" (Eph. 3:10), or "against the rulers, against the power, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places" (Eph. 6:12). These must refer to some levels of organized demonic spirits. But how, why, where, and who are all speculative because the Bible does not choose to reveal a detailed description of the spiritual realm. It does clearly reveal Christ's power (and His Apostles') over Satan and his kingdom of darkness and death. Jesus' "name" is above every name! Knowing Him brings salvation, peace, wholeness, restoration, and health.
SPECIAL TOPIC: ANGELS IN PAUL'S WRITINGS
19:13-16 "Jewish exorcists" Jewish exorcists were common (cf. Luke 11:19). This context clearly shows that exorcism is not by magic formula (names), but by personal relationship with Jesus. If this passage were not so sad it would be funny! Josephus tells of a Jewish exorcism rite in Antiq. 8.2.5 by one Eleazar, using Solomon's incantations.
19:13 "evil spirits" This refers to the demonic. The NT speaks often of this spiritual reality, but does not discuss its origin or details about its organization or activities. Curiosity, fear, and practical ministry needs have caused much speculation. There is never a gift of exorcism listed in the NT, but the need is obvious. Some helpful books are
1. Christian Counseling and the Occult by Kouch
2. Biblical Demonology and Demons in the World Today by Unger
3. Principalities and Powers by Montgomery
4. Christ and the Powers by Hendrik Berkhof
5. Three Crucial Questions About Spiritual Warfare by Clinton E. Arnold
See Special Topic: The Demonic at 5:16.
19:14 "Sceva, a Jewish chief priest" Modern scholars cannot find this name in any other writings. It is problematic for a Jewish high priest (archiereus) to be in Ephesus. There was a local synagogue, but the only Jewish temple was in Jerusalem. Luke uses this very word several times in his Gospel and Acts for the High Priest and his family in Jerusalem.
Some speculate that this man was somehow connected to the family of the High Priest, or possibly head of one of the twenty-four orders of priests set up by David (cf. I Chr. 24:7-19).
If this man and his sons were priests, it is surprising they did not use YHWH as the powerful name to control the spirits as does the magic or occult.
19:15 "I recognize Jesus, and I know about Paul" This first verb is ginōskō; the second is epistamai. They are somewhat synonymous. Both are used often in Acts, but in this context there is obviously a distinction made between this demon's knowledge of Jesus as the Christ and Paul as His spokesperson.
19:17 Luke records this account to show how the Spirit was magnifying (imperfect passive indicative) Jesus (cf. John 14:25; 16:13-14).
19:18 "those who had believed" This is a perfect passive participle. The question is, were they believers in the occult or does this phrase refer to their new belief in the gospel? It is also possible that new believers in the gospel still were initially influenced by their past superstitions. See Special Topic: Greek Verb Tenses Used for Salvation at 2:40.
Previous occultists may have been convinced by what happened to the Jewish exorcists in vv. 13-16. The message of this incident, which showed the power of the person/name of Jesus, spread rapidly (cf. v. 17). These people would have been very conscious of the power of "the name."
▣ "kept coming" This is an imperfect middle indicative.
▣ "confessing and disclosing their practices" The ancient Mediterranean was awash in the occult. It was common belief that revealing one's magical formula made it ineffective. This was their way of repudiating their past occultic activities. There is a type of magic literature famous in the ancient world called "Ephesian writings"! This incident shows the gospel's superiority over the occult (cf. v. 20).
19:19 "magic" See Special Topic at 8:9.
The "books" (biblous) could refer to large books or small scrolls of papyri on which oaths or curses were written. These were worn as amulets. The huge price shows (1) how superstitious these people were and (2) how the gospel had set them free!
▣ "burning them in the sight of everyone" These were very expensive and sought after books and parchments. Their burning was these new believers' public repentance and profession of faith in Christ, not "the powers"!
19:20 The gospel message is personified (i.e., the word of the Lord) and summarized. Luke's summaries help us divide Acts into six sections (cf. 6:7; 9:31; 12:24; 16:5; 19:20; 28:31).
NASB (UPDATED) TEXT: 19:21-22
21Now after these things were finished, Paul purposed in the spirit to go to Jerusalem after he had passed through Macedonia and Achaia, saying, "After I have been there, I must also see Rome." 22And having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while.
19:21
NASB"Paul purposed in the spirit"
NKJV"Paul purposed in the Spirit"
NRSV"Paul resolved in the Spirit"
TEV, NJB"Paul made up his mind"
TEV (footnote)"Paul, led by the Spirit, decided"
Here is a combination of God's sovereignty and mankind's freewill. It is uncertain whether this use of the term "spirit" refers to:
1. the Holy Spirit or
2. the human spirit (cf. 7:59; 17:16; 18:25; Rom. 1:9; 8:16; I Cor. 2:11; 5:4; 16:18; II Cor. 2:11; 7:13; 12:18; Gal. 6:18; Phil. 4:23).
If it is the Holy Spirit, this is another example of divine leadership combined with appropriate human response.
Luke often has a brief comment to introduce events which occur later in his account. It is surely possible that Luke has Paul deciding to go to Jerusalem as a result of God's leading (i.e., die, v. 21; see full note at 1:16), not as the result of the riot caused by Demetrius and the guild of silversmiths in Ephesus (cf. vv. 23-41).
▣ "I must also see Rome" Paul needed (dei) to visit the church at Rome (cf. 9:15; Rom. 1:10) on his way to Spain (cf. Rom. 15:24, 28). He wanted them to know him and support his mission work. He also wanted to add his blessing/gift to their situation.
19:22 "Erastus" There is a man by this name mentioned in Rom. 16:23. He is called the city treasurer of Corinth. This name occurs again in II Tim. 4:20. It may refer to the same person, but this is uncertain.
▣ "he himself stayed in Asia for a while" The gospel had gloriously spread, affecting and converting the province (cf. I Cor. 16:9).
NASB (UPDATED) TEXT: 19:23-27
23About that time there occurred no small disturbance concerning the Way. 24For a man named Demetrius, a silversmith, who made silver shrines of Artemis, was bringing no little business to the craftsmen; 25these he gathered together with the workmen of similar trades, and said, "Men, you know that our prosperity depends upon this business. 26"You see and hear that not only in Ephesus, but in almost all of Asia, this Paul has persuaded and turned away a considerable number of people, saying that gods made with hands are no gods at all. 27"Not only is there danger that this trade of ours fall into disrepute, but also that the temple of the great goddess Artemis be regarded as worthless and that she whom all of Asia and the world worship will even be dethroned from her magnificence."
19:23 "the Way" This was the earliest designation for Christianity. It speaks of the OT concept (ex. Ps. 1:1,6; 5:8; 25:4,8,9,12; 27:11; 37:5,7,23,34; 119:101, 105) of lifestyle faith (cf. Acts 9:2; 19:9,23; 22:4; 24:14,22; also possibly 18:25-26).
19:24 "silver shrines" This refers to small silver images (1) of the Temple of Artemis or (2) the meteorite which looked like a multi-breasted woman. Archaeology has found many silver images of this goddess, but none of the shrine (temple) itself. It was one of the seven wonders of the world. See note at 18:19, #4.
▣ "Artemis" The Artemis who was worshiped at Ephesus is not to be identified with Diana of the Roman pantheon. This goddess is closer to Cybele, the mother goddess. This religious practice had much in common with the fertility cults of Canaan (see M. R. Vincent, Word Studies, vol. 1, p. 271).
▣ "was no little business" This persecution had an economic basis (cf. vv. 25,27). See full note on Luke's purposeful understatements (i.e., litotes) at 12:18.
▣ "craftsmen" From this Greek word we get the English word "technician." In the ancient Mediterranean world guilds or associations of craftsmen were very popular and powerful. Paul would have been a part of the tent-making guild.
19:26-27 This gives us an insight into the success and permeation of Paul's ministry in Asia.
▣ "that gods made with hands are not gods at all" This reflects the OT concept of the vanity of idolatry (cf. Deut. 4:28; Ps. 115:4-8; 135:15-18; Isa. 44:9-17; Jer. 10:3-11).
19:27 There are numerous passages in Greek literature of the first century that mention Artemis of the Ephesians. Apparently there were thirty-nine separate cities of the Mediterranean world which were involved in the fertility worship of this mother goddess.
NASB (UPDATED) TEXT: 19:28-41
28When they heard this and were filled with rage, they began crying out, saying, "Great is Artemis of the Ephesians!" 29The city was filled with the confusion, and they rushed with one accord into the theater, dragging along Gaius and Aristarchus, Paul's traveling companions from Macedonia. 30And when Paul wanted to go into the assembly, the disciples would not let him. 31Also some of the Asiarchs who were friends of his sent to him and repeatedly urged him not to venture into the theater. 32So then, some were shouting one thing and some another, for the assembly was in confusion and the majority did not know for what reason they had come together. 33Some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly. 34But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, "Great is Artemis of the Ephesians!" 35After quieting the crowd, the town clerk said, "Men of Ephesus, what man is there after all who does not know that the city of the Ephesians is guardian of the temple of the great Artemis and of the image which fell down from heaven? 36So, since these are undeniable facts, you ought to keep calm and to do nothing rash. 37For you have brought these men here who are neither robbers of temples nor blasphemers of our goddess. 38So then, if Demetrius and the craftsmen who are with him have a complaint against any man, the courts are in session and proconsuls are available; let them bring charges against one another. 39But if you want anything beyond this, it shall be settled in the lawful assembly. 40For indeed we are in danger of being accused of a riot in connection with today's events, since there is no real cause for it, and in this connection we will be unable to account for this disorderly gathering." 41After saying this he dismissed the assembly.
19:28 This verse shows how closely the ancient world held religion and local traditions. Many people made their daily living in ways connected to the local pagan temples.
▣ "Great is Artemis of the Ephesians" This fertility goddess was often called "the Great." This may have been the temple's worship slogan.
19:29 "rushed. . .into the theater" The ruins of this very large Roman amphitheater still remain today. It held between 25 and 56 thousand people (estimates differ).
▣ "with one accord" Acts often uses the phrase "one accord" to describe the unity and fellowship of believers (cf. 1:14; 2:1,46; 4:24; 5:12; 8:6; 15:25), but also of how evil can unite (cf. 7:57; 12:20; 18:12). Unity itself is not the goal. It is the purpose of the unity which is crucial!
▣ "Gaius" He was from Derbe (cf. 20:4). This was a very common name, so definite identification is difficult (cf. I Cor. 1:14; III John 3).
▣ "Aristarchus" He was from Thessalonica (cf. 20:4; 27:2; Col. 4:10-11; Phil. 2:4).
19:30 "the disciples would not let him" Paul was a strong-willed man! However, he allowed other believers to influence some decisions (cf. v. 31).
19:31 "some of the Asiarchs" This term means "local elected officials," but was used in several senses. This is another technical term for local political officials used so accurately by Luke. Apparently they had become believers also, or at least friends of Paul. Again Luke shows that Christianity was not a threat to the local governmental authorities. It is verses like this one that cause some commentators to surmise that Acts was written to be read at Paul's trial in Rome. Again and again the church came into conflict with Jews, but not with government!
19:32 "the assembly" This is the same Greek word (ekklesia) used for the church. In Acts 19:32,39, and 41 it refers to an assembly of townspeople.
The early church chose this term because of its use in the Septuagint for "the assembly of Israel." See Special Topic: Church (ekklesia) at 5:11.
▣ "the majority did not know for what reason they had come together" It was a typical mob scene.
19:33 "Alexander" The local Jews wanted it to be understood that they were a separate group from these itinerant Christian missionaries, but it backfired on them. Whether this is the same man mentioned in II Tim. 4:14 is uncertain, but I Tim. 1:20 makes it doubtful.
▣ "having motioned with his hand" This was a cultural way of seeking silence so that one could speak (cf. 12:17; 13:16; 19:33; 21:40).
▣ "a defense" We get the English term "apology" from this Greek term, which referred to a legal defense. Luke used this verb often (cf. Luke 12:11; 21:14; Acts 19:32; 24:10; 25:8; 26:1,2,24) and the noun in Acts 22:1 and 25:16.
19:34 This shows either (1) the anti-Semitism of the Greco-Roman world or (2) this crowd's anger at Paul's ministry.
19:35 "the town clerk" This was the chief civil official, who acted as liaison with the Roman government in these cities with famous temples. The term is grammateus. It is used most often in Acts for Jewish scribes (cf. 4:5; 6:12; 23:9). In the Septuagint it referred to Egyptian leaders who submitted records to higher authorities (cf. Exod. 5:6) and to Jewish officers (cf. Deut. 20:5).
▣ "city of the Ephesians is guardian of the temple" The word for guardian is literally "temple sweeper" (neōkos, temple warden). This had become an honorific title, although originally it referred to the lowest temple servants.
▣ "the image which fell down from heaven" It was apparently a meteor shaped like a woman with many breasts. This was a perfect idol for a fertility cult. The term "heaven" is literally "which fell from Zeus (dios)."
19:37 The cause of the riot had no true basis and, therefore, was liable for Roman judicial discipline (cf. v. 40).
19:38-39 "let them bring charges against one another" Let them go through the proper channels provided for complaints. These two verses also have two first class conditional sentences.
19:38 "proconsuls" There were two kinds of Roman provinces, those controlled by the Emperor and those controlled by the Senate (Augustus, Acts of Settlement, 27 b.c.). The Roman provinces were governed by
1. senatorial provinces governed by proconsuls or propraetors
2. imperial provinces governed by legatus pro proetors
3. other lesser or problem provinces governed by praefectus
4. free cities governed by local leaders, but under Roman guidelines
5. client states like Palestine governed by local leaders, but with limits and restrictions
Ephesus was in a Senatorial province and thereby had a "proconsul." Proconsuls are mentioned three times:
1. Sergius Paulus, Cyprus, Acts 13:7-8,12
2. Annaeus Gallio, Achaia, Acts 18:12
3. no specific name, but the category, Ephesus, Acts 19:38
19:39-41 "assembly" This is the word ekklesia, which was used by the Greek city-states for a town assembly. It came to be used for the gathered church because in the Septuagint it translated the Hebrew term for "assembly" (Qahal).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Are we to view vv. 2-6 as a proof-text for
a. rebaptism of some believers
b. the laying on of hands to receive the subsequent blessing of speaking in tongues?
2. Define prophesying (v. 6).
3. Why does Acts record Paul's encounter with both Apollos and these twelve disciples of John the Baptist?
4. Are vv. 11-12 normative for the church in all ages and cultures? Why/why not?
5. Why is exorcism not included in the lists of spiritual gifts?
6. Why are believers not given more biblical information on this subject?
7. What was the purpose of these miraculous events? (cf. v. 17)
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul's Journey to Macedonia | Journeys in Greece | The Last Visit to Greece | To Macedonia and Achaia | Paul Leaves Ephesus |
20:1-6 | 20:1-6 | 20:1-6 | 20:1-6 | 20:1-6 |
Paul's Farewell Visit to Troas | Ministering in Troas | Paul's Return to Palestine (20:7-21:14) |
Paul's Last Visit to Troas | Troas: Paul Raises a Dead Man to Life |
20:7-12 | 20:7-12 | 20:7-12 | 20:7-12 | 20:7-12 |
The Voyage from Troas to Miletus | From Troas to Miletus | From Troas to Miletus | From Troas to Miletus | |
20:13-16 | 20:13-16 | 20:13-16 | 20:13-16 | 20:13-16 |
Paul Speaks to the Ephesian Elders | The Ephesian Elders Exhorted | Paul's Farewell Speech to the Elders of Ephesus | Farewell to the Elders of Ephesus | |
20:17-24 | 20:17-38 | 20:17-18a | 20:17-24 | 20:17-18a |
20:18b-24 | 20:18b-21 | |||
20:22-24 | ||||
20:25-35 | 20:25-35 | 20:25-31 | 20:25-27 | |
20:28 | ||||
20:29-32 | ||||
20:32-35 | ||||
20:33-35 | ||||
20:36-38 | 20:36-38 | 20:36-38 | 20:36-38 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-6
A. This is a very brief and, therefore, somewhat confusing summary of Paul's ministry in Macedonia and Greece on his third missionary journey.
B. The best way to sort out Paul's ministry in this area is to consult his letters, especially I and II Corinthians.
C. Luke attempts to detail Paul's movements by using time markers and place names, but its brevity causes confusion.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 20:1-6
1After the uproar had ceased, Paul sent for the disciples, and when he had exhorted them and taken his leave of them, he left to go to Macedonia. 2When he had gone through those districts and had given them much exhortation, he came to Greece. 3And there he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia. 4And he was accompanied by Sopater of Berea, the son of Pyrrhus, and by Aristarchus and Secundus of the Thessalonians, and Gaius of Derbe, and Timothy, and Tychicus and Trophimus of Asia. 5But these had gone on ahead and were waiting for us at Troas. 6We sailed from Philippi after the days of Unleavened Bread, and came to them at Troas within five days; and there we stayed seven days.
20:1 "After the uproar had ceased" This phrase is ambiguous. It does not mean to imply that Paul left Ephesus immediately because of the riot started by Demetrius. Paul did not leave because of the riot, but because his evangelistic work was finished, as Demetrius' own statements made obvious (cf. 19:26).
▣ "Paul sent for the disciples and when he had exhorted them" Paul was concerned with both evangelism and discipleship (cf. v. 2; Matt. 28:18-20). The gospel, although received individually, becomes a family to which service is due (cf. I Cor. 12:7). The goal of local believers was a church!
20:2 "he had gone through those districts" This possibly refers (1) to Illyricum (cf. Rom. 15:19) or (2) to the Macedonian cities of Philippi, Thessalonica, and Berea.
▣ "he came to Greece" Greece (Hellas) means the Roman Province of Achaia (cf. 19:21). This refers mainly to the city of Corinth. Paul had an extended ministry in this area. During this time he wrote Romans. He was worried about the church in Corinth, as I Cor. 16:5-9 and II Cor. 2:12-13 clearly show.
20:3 This verse relates to Paul's travel plans. He often had to change them because of circumstances. In this instance Paul thought it unwise (i.e., a plot by Jews) to board a pilgrim ship heading toward Jerusalem, so he traveled by land.
▣ "a plot was formed against him by the Jews as he was about to set sail" He was possibly planning to sail on a Pilgrim ship that stopped at all ports on the way taking Jewish pilgrims to the festivals in Jerusalem.
▣ "Sopater, Aristarchus, Secundus, Gaius, Timothy, Tychicus, Trophimus" These are probably men from various churches sent to accompany Paul's special monetary gift to the church in Jerusalem (cf. I Cor. 16:1-3; II Cor. 8-9).
1. Sopater is possibly the Sosipater of Rom. 16:21.
2. Aristarchus is mentioned in Acts 19:29; 27:2 and Col. 4:10.
3. Tychicus is mentioned in Eph. 6:21-22; Col. 4:7-8; II Tim. 4:12 and Titus 3:12.
4. Gaius is mentioned in Acts 19:29.
5. Trophimus is mentioned in Acts 21:29 and II Tim. 4:20.
The following is taken from my commentary on I Corinthians (see www.freebiblecommentary.org ).
"the collection" Logia is a term which has been found in the Greek papyri in Egypt as a gift of money for a religious purpose, but not related to a regular tax (cf. Moulton, Milligan, The Vocabulary of the Greek Testament, p. 377). It is uncertain whether in this context it refers to a regular gift or extra gift to the church. Paul began this concern for the poor in Judea from a conversation with James, Peter, John, and Barnabas in Gal. 2:10; 6:10. This specific offering was begun by the church at Antioch where Paul and Barnabas served, Acts 11:27-30. This offering is mentioned in several NT books (cf. Rom. 15:26; II Cor. 8-9; I Cor. 16:1). It was an attempt to seal the relationship between the Hebrew mother church and the Gentile churches.
Paul calls this one-time contribution by several names.
1. almsgiving, Acts 24:17
2. fellowship, Rom. 15:26,27; II Cor. 8:4; 9:13
3. an indebtedness, Rom. 15:27
4. service, Rom. 15:27; II Cor. 9:12"
From II Cor. 8:6,16 it seems that Titus may have also been a church representative. It is so strange that Luke never mentions Titus in Acts. The theory has been that Titus was Luke's brother and that modesty caused him to omit his name. This may also explain the unnamed brother in II Corinthians 8:18, who many think was Luke (Origen recorded in Eusebius' His. Eccl. 6.25.6; A. T. Robertson's, Word Pictures in the New Testament, p. 245).
F. F. Bruce, Paul: Apostle of the Heart Set Free, comments on Titus and Luke being brothers.
"One explanation of Luke's silence about one who was such a trusted lieutenant of Paul's is that Titus was Luke's brother; cf. W. M. Ramsay, St. Paul the Traveler and the Roman Citizen (London, 1895), p. 390; Luke the Physician and Other Studies (London, 1908), pp. 17 f.; A. Souter, ‘A Suggested Relationship between Titus and Luke', Expository Times 18 (1906-7), p. 285, and "The Relationship between Titus and Luke', ibid., pp. 335 f. But if this relationship is maintained, then the possibility that Luke is the ‘brother' of 2 Corinthians 8:18 f. (see. p. 320) is ruled out: Paul's purpose in sending this ‘brother' along with Titus was that he should be an independent guarantor of the probity of the administration of the relief fund, and this purpose would have been frustrated if critics had been given an opportunity to draw attention to a blood-relationship between the two. Nothing could have been better calculated to foster already existing suspicions" (p. 339 footnote #5).
20:5 "us" Luke begins again his eyewitness account, which was discontinued in Philippi (cf. Acts 16). The "we" sections are identified as 16:10-17; 20:5-15; 21:1-18; and 27:1-28:1b.
20:6 "the days of Unleavened Bread" This seven-day feast in mid-April was combined with the one-day Passover feast (cf. Exodus 13). Paul's Jewish background influenced the way he viewed the calendar. We know nothing of Jews or a synagogue at Philippi, so Paul did not keep this feast for witnessing purposes (cf. I Cor. 9:19-23). Perhaps it is just mentioned because he was planning his travel to be in Jerusalem by Pentecost (cf. 20:16).
NASB (UPDATED) TEXT: 20:7-12
7On the first day of the week, when we were gathered together to break bread, Paul began talking to them, intending to leave the next day, and he prolonged his message until midnight. 8There were many lamps in the upper room where we were gathered together. 9And there was a young man named Eutychus sitting on the window sill, sinking into a deep sleep; and as Paul kept on talking, he was overcome by sleep and fell down from the third floor and was picked up dead. 10But Paul went down and fell upon him, and after embracing him, he said, "Do not be troubled, for his life is in him." 11When he had gone back up and had broken the bread and eaten, he talked with them a long while until daybreak, and then left. 12They took away the boy alive, and were greatly comforted.
20:7 "On the first day of the week when we were gathered together to break bread" This shows the early Church's procedure of meeting on Sundays (the first workday of the week) to have a communal fellowship meal (v. 11) and the memorial supper ("breaking bread" is a NT idiom for the Lord's Supper). Jesus Himself set the precedent of Sunday worship by His three post-resurrection appearances (cf. John 20:19,26; 21:1; Luke 24:36; I Cor. 16:2).
The Helps for Translator series (The Acts of the Apostles by Newman and Nida, p. 384) says that Luke is referring to Jewish time and that this would have been Saturday evening (cf. TEV), but most translations are more literal, "the first day of the week." This is the only use of this phrase in Acts. Paul uses the phrase "first day of the week" only in I Cor. 16:2, where it implies Sunday.
▣ "prolonged his message" Paul wanted to teach and encourage as much as possible (cf. vv. 2,31).
▣ "until midnight" The Jews began the day at twilight or evening because of Genesis 1, while the Romans began the day at midnight.
20:8 "There were many lamps" This must have been a hot, stuffy, even smokey, atmosphere. It almost seems Luke is trying to explain why Eutychus fell asleep.
20:9 "a young man" The term here denotes a man in the prime of life. A different term is used in v. 12. It denotes a child. Eutychus was a young adult.
▣ "Eutychus. . .was sinking into a deep sleep, and as Paul kept on talking" This present passive participle shows the biblical evidence both for long sermons and sleeping listeners!
▣ "was picked up dead" Apparently he was dead! See verse 12.
20:10 "fell on him and embraced him" Paul acted much like Elijah and Elisha in the OT, who also raised the dead in this same manner (cf. I Kings 17:21; II Kings 4:34). He tells his audience not to be troubled, but in point of fact, I feel sure Paul was distressed by this event!
▣ "Do not be troubled" This is a present imperative with a negative article which usually means to stop an act already in process.
2:12
NASB, TEV"and were greatly comforted"
NKJV, NRSV"they were not a little comforted"
NJB"and were greatly encouraged"
The NKJV and NRSV are literal and show Luke's propensity for negated understatements (cf. 12:18; 15:2; 19:11,23,24; 20:12; 26:19,26; 27:20; 28:2).
NASB (UPDATED) TEXT: 20:13-16
13But we, going ahead to the ship, set sail for Assos, intending from there to take Paul on board; for so he had arranged it, intending himself to go by land. 14And when he met us at Assos, we took him on board and came to Mitylene. 15Sailing from there, we arrived the following day opposite Chios; and the next day we crossed over to Samos; and the day following we came to Miletus. 16For Paul had decided to sail past Ephesus so that he would not have to spend time in Asia; for he was hurrying to be in Jerusalem, if possible, on the day of Pentecost.
20:13 "the ship" Paul's travel plans had to be changed because of a plot against his life, which had been planned to occur at sea (cf. v. 3). Perhaps Paul wanted to know who was on this ship before he boarded. Paul went overland from Troas to Assos, where he would be picked up by the ship from Troas. All of the people mentioned in v. 4 were already on this ship.
20:14 "came to Mitylene" This is the chief city of the island of Lesbos. It is the largest island off the coast of Asia Minor (western Turkey).
20:15-16 It is amazing how much Luke knew about sailing. He uses many technical sailing terms in his accounts ("we" sections) of Acts. Several of the "we" sections involve sea travel. Obviously he was a well educated man who traveled extensively.
20:15 "Chios" This is another island in the Aegean Sea. It is a long, narrow island very near the coast.
▣ "Samos" This is yet another island off the west coast of Asia Minor, close to Ephesus.
▣ "Miletus" This was once a large and important maritime city on the southern coast of Ephesus at the mouth of the Maeander River. Paul landed here and sent for the church leaders at Ephesus. It was about a thirty-mile trip.
20:16 "Paul had decided to sail past Ephesus" This seems to imply that Paul had some volitional control over the ship. If so, then either (1) they had hired a ship all to themselves or (2) they picked a ship that did not stop at Ephesus.
▣ "if" This is a fourth class conditional (ei with optative mood), which expresses a wish.
▣ "Pentecost" This was the Jewish feast fifty days after Passover. Paul missed Passover Feast because of verse 3.
CONTEXTUAL INSIGHTS TO ACTS 20:17-21:16
A. There is an element of self defense in this passage, as if some were continuing to attack Paul personally (cf. v. 33).
B. This is the only example in Acts of Paul preaching to believers. In Acts 13:16ff he is addressing Jews, while in 14:15ff and 17:22ff he is addressing pagan Greeks.
C. This message has many parallels to Paul's letters, as one would expect. Paul's unique vocabulary is readily reflected in this farewell admonition. This shows Luke's faithfulness in recording the testimonies of others.
NASB (UPDATED) TEXT: 20:17-18a
17From Miletus he sent to Ephesus and called to him the elders of the church. 18And when they had come to him, he said to them,
20:17 "Miletus" This port was about 30 miles south of Ephesus.
▣ "elders" From this word (presbuteros) we get "Presbyter" or "Presbyterian." Because of Acts 20:17,28 and Titus 1:5,7 the terms "elders" (presbuteroi) and "bishops" (episcopoi) are synonymous with the term "pastor" (poimenos, cf. Eph. 4:11). The term "elder" had a Jewish background (Jewish tribal leaders) and "bishop" or "overseer" had a Greek city-state political/administrative background.
There are only two groups of local church leaders mentioned in the NT—pastors and deacons (cf. Phil. 1:1). There may be three groups listed in I Timothy 3, which includes the widows' role or deaconesses (cf. Rom. 16:1).
Notice that the term is plural. This probably refers to house-church leaders (cf. 11:30; 14:23; 15:2, 4,6,22-23; 16:4; 21:18; I Tim. 5:17, 19; Titus 1:5; James 5:14; I Pet. 5:1).
▣ "the church" This Greek term (ekklesia) is the word used for a town assembly (cf 19:39). However, it was used to translate the OT phrase "the congregation (qahal) of Israel" in the Septuagint. The early church chose it to describe the new body of believers because it identified them with the OT people of God. The NT church saw themselves as the true fulfillment of the OT promise because Jesus of Nazareth was the true Messiah. See Special Topic at 5:11.
NASB (UPDATED) TEXT: 20:18b-24
18"You yourselves know, from the first day that I set foot in Asia, how I was with you the whole time, 19serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews; 20how I did not shrink from declaring to you anything that was profitable, and teaching you publicly and from house to house, 21solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ. 22And now, behold, bound in spirit, I am on my way to Jerusalem, not knowing what will happen to me there, 23except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. 24But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God."
20:18 "You yourselves know. . .how I was with you the whole time" Paul's walk and talk confirmed his relationship with Christ. The fact that Paul states this so strongly in vv. 18-19 shows the presence of critics.
20:19 "serving the Lord with all humility" This term begins a list of Christian virtues which produces unity (cf. Eph. 4:2-3). "Humility" is a uniquely Christian virtue which was not included in the Greek moralists' (Stoics) list of virtues. Both Moses (cf. Num. 12:3) and Jesus (cf. Matt. 11:29) are described by this term. Paul uses it several times (cf. Eph. 4:2; Phil. 2:3; Col. 2:18,23; 3:12).
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
▣ "with tears and with trials" Paul lists the physical and emotional things that he faced as the Apostle to the Gentiles in II Cor. 4:7-12; 6:3-10; 11:24-28. Ministry costs!
▣ "through the plots of the Jews" There are several examples of these "plots" in Acts (cf. 9:24; 13:45,50; 14:2,4,5,19; 17:5,13; 18:12; 20:3; 21:27; 23:12,27,30; 24:5-9,18-19).
20:20 "did not shrink" This is a sailing term (cf. 20:27, an aorist middle indicative) for striking the sails when a ship approaches the dock.
▣ "anything that was profitable" Paul taught them everything related to the gospel: how to receive it, how to live it, how to defend it, and how to promote it.
▣ "teaching you publicly and from house to house" This probably means that not only did Paul teach in open public group meetings (not secret meetings), but also within individual houses (or possibly separate house churches). The point is they knew quite well how Paul acted among them and also what Paul said.
Paul must have been attacked by some local group. This was his way of deflecting the criticism
20:21 "testifying to both Jews and Greeks" There is one message for both groups. Often the presentation is varied but the content is the same, as the sermons in Acts (kerygma, see Special Topic at 2:14) show. Paul made it a priority to present the gospel to the Jews first (cf. Rom. 1:16; I Cor. 1:18,24).
▣ "repentance toward God and faith in our Lord Jesus Christ" Repentance is a change of mind (Greek word), followed by a change of action (Hebrew word). It is one of at least two requirements for salvation. The other is faith in our Lord Jesus (cf. Mark 1:15; Acts 3:16,19; see Special Topic at 3:16). One is negative (turning from self and sin). One is positive (turning to embrace Jesus and His atonement of our behalf). Both are required. I have come to believe that there are several NT requirements: certainly initial repentance and faith and continuing repentance and faith, but also obedience and perseverance.
There are some variants in the ancient Greek texts about "our Lord Jesus Christ." The title "Christ" is omitted in manuscript B (Vaticanus), but it is present in P74, א, A, and C. Like the vast majority of these variants, they do not change the sense of the text. The UBS4 Greek text believes the shorter reading is "almost certain" because there is no reason why any scribe would delete it, but there is evidence of them expanding parallel phrasing to the expected full phrasing (see Appendix Two: Textual Criticism).
20:22
NASB"bound in the spirit"
NKJV"bound in the spirit"
NRSV"a captive of the Spirit"
TEV"in obedience to the Holy Spirit"
NJB"in captivity to the Spirit"
This is a perfect passive participle. It shows Paul's sense of divine leadership (cf. 18:21; 19:21; 20:23; I Cor. 4:19; 7:40; 16:7). See SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NEW TESTAMENT at 2:2 and the note at 19:21. The Holy Spirit is mentioned in v. 23.
20:23 "the Holy Spirit solemnly testifies to me in every city, saying the bonds and afflictions await me" This was probably done through different prophets being used by the Holy Spirit to warn Paul (cf. Acts 9:16; 21:4, 10-12). Often God sends and uses what seems negative, in purposeful, positive ways (cf. Isa. 55:8-11). Paul was not detoured by personal hardship as long as he believed it served God's purposes.
20:24 "I do not consider my life of any account as dear to myself" This type of thinking is the opposite of fallen human self-centered thinking. Christians have a different world view. They have died to self and sin and are alive to God (cf. Romans 6; II Cor. 5:14-15; Gal. 2:20; I John 3:16). Death to the tyranny of self brings the freedom of selfless service.
▣ "finish my course" This is an athletic term for running a race. Paul loves to use athletic metaphors. He often speaks of his life as an athletic event (cf. I Cor. 9:24-27; Gal. 2:2; 5:7; Phil. 2:16; 3:14; II Tim. 2:5; 4:7). Paul believed God had a specific will, plan, purpose for his life.
▣ "the ministry which I received from the Lord Jesus" Paul received his call on the Damascus road (cf. Acts 9). All believers are called and gifted ministers (cf. Eph. 4:11-12). This realization, this worldview will change the way we live (cf. II Cor. 5:18-20). We are men and women on mission! We are saved to serve. We are all stewards of the gospel and the gift!
▣ "the gospel of the grace of God" Fallen mankind's only hope is in the unchanging, gracious mercy of God. The Triune God has provided everything we need for abundant life. Our hope is in who He is and what He has done.
It is surprising how seldom Luke uses the noun "gospel" (not at all in Luke and only twice in Acts, 15:7; 20:24), but he uses the verb many, many times in both of his books.
NASB (UPDATED) TEXT: 20:25-35
25"And now, behold, I know that all of you, among whom I went about preaching the kingdom, will no longer see my face. 26Therefore, I testify to you this day that I am innocent of the blood of all men. 27For I did not shrink from declaring to you the whole purpose of God. 28Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. 29I know that after my departure savage wolves will come in among you, not sparing the flock; 30and from among your own selves men will arise, speaking perverse things, to draw away the disciples after them. 31Therefore be on the alert, remembering that night and day for a period of three years I did not cease to admonish each one with tears. 32And now I commend you to God and to the word of His grace, which is able to build you up and to give you the inheritance among all those who are sanctified. 33I have coveted no one's silver or gold or clothes. 34You yourselves know that these hands ministered to my own needs and to the men who were with me. 35In everything I showed you that by working hard in this manner you must help the weak and remember the words of the Lord Jesus, that He Himself said, ‘It is more blessed to give than to receive.'"
20:25 "I know that all of you. . .will see my face no more" He was planning to go to Spain (cf. Rom. 15:24,28), but this possibly contextually refers to his upcoming, predicted imprisonment and possible death at Jerusalem. If the Pastoral Epistles describe Paul's fourth missionary journey then he did return to this very area again.
1. Ephesus, I Tim. 1:3; 3:14; 4:13
2. Miletus, II Tim. 4:20
3. Possibly even Troas, II Tim. 4:13.
Paul lived by faith in God's leadership. He did not know the specific future.
▣ "preaching the kingdom" See note at 2:34.
20:26 "I am innocent of the blood of all men" This is a Jewish idiom, like Acts 18:6, or more specifically, Ezek. 3:16ff and 33:1ff. Paul had faithfully presented the gospel (cf. II Cor. 2:17). Now those who responded and those who rejected bear the burden of their own decision. One to service, the other to destruction (cf. II Cor. 2:15-16).
20:27 "I did not shrink" See note at 20:20.
▣ "the whole purpose of God" We must always proclaim God's full message, not just our favorite part! This may be an allusion to the Judaizers who claimed that Paul left out part of the message (i.e., Mosaic Law-Judaism) or to the charismatics of II Corinthians 12 who thought Paul was devoid of spiritual experiences. God's purpose is that humans be restored to full fellowship with Himself, which was the purpose of creation (cf. Gen. 1:26,27; 3:8; 12:3).
20:28 "Be on guard for yourselves" This is a present active imperative. This admonition is also in I Cor. 16:13; Col. 4:2; I Thess. 5:6,10. The Christian life has both a divine and a human aspect. God always takes the initiative and sets the agenda, but believers must respond and continue to respond. In one sense we are responsible for our spiritual lives (cf. Phil. 2:12-13). What is true of individual believers, is true for church leaders (cf. I Corinthians 3).
▣ "and for all the flock" This is a metaphor for the people of God (cf. Psalm 23; Luke 12:32; John 21:15-17). It is also the origin of the term "pastor." See note at 20:17. Church leaders are responsible to God for themselves and their churches (cf. I Corinthians 3).
▣ "the Holy Spirit has made you" This shows the divine call of God in choosing church leaders.
▣ "overseers" See note at 20:17.
▣ "the church of God" "God" is found in the ancient Greek manuscripts P74, A, C, D, and E, while "Lord" is found in MSS א and B. Paul uses the phrase "church of God" often, but never the phrase "church of the Lord." The context supports "the church of the Lord" because the next phrase, "with His own blood," which surely refers to Christ. However, this is just the kind of editorial scribal change that one would expect (see Bruce M. Metzger, A Textual Commentary, pp. 480-482). Therefore the UBS4 Greek text retains "God," but gives it a "C" rating. "Lord" would be the most unusual and difficult reading (see Appendix Two: Textual Criticism).
This text serves as a good example of how scribes changed texts for theological reasons. A good discussion is found in Bart D. Ehrman's The Orthodox Corruption of Scripture, pp. 87-89. Scribes altered texts to make them stronger doctrinally against the Christological heresies of their day. Acts 20:28 offers a variety of changes probably related to internal historical/theological tensions.
Before we throw up our hands in despair, we must remember that the New Testament has a superior textual tradition, far better than any other ancient writing. Although we cannot be absolutely sure of the exact wording of the original autographs, we still have a trustworthy and accurate text! The original words are in the variants. These variants do not affect any major doctrines!! See Rethinking New Testament Textual Criticism ed. David Alan Black.
▣ "He purchased with His own blood" This reflects the OT concept of sacrificial substitution (cf. Leviticus 1-7; Isaiah 53). This emphasis is surprisingly not mentioned much in the kerygma of Acts (see James D. G. Dunn, Unity and Diversity in the NT, pp. 17-18). It is also possibly a strong reference to Jesus' deity (i.e., "church of God"). Paul often uses phrases which point to this truth (cf. Rom. 9:5; Col. 2:9; Titus 2:13).
It is also possible to translate this Greek phrase as "through His own," meaning near relative (i.e., His Son Jesus). F. F. Bruce, Commentary on the book of the Acts, p. 416 #59, says this phrase should be translated "by means of the blood of His own one," which he asserts is well attested in the Egyptian Koine papyri literature.
20:29 "savage wolves will come in among you" This is a metaphor based on the previously used metaphors of "flock" and "shepherd." This accentuates the problem of the false teachers, both from without (v. 29) and within (v. 30). They both came in sheep's clothing (cf. Matt. 7:15-23; Luke 10:3; John 10:12, also in interbiblical apocalyptic literature, I Enoch 89:10-27; IV Ezra 5:18). Believers must test those who claim to speak for God (cf. I John 4:1). Test them by their faithfulness to the gospel, both in word and deed (cf. vv. 18-24; Matthew 7; Rom. 16:17-18).
20:30 "speaking perverse things" "Speaking" is a present active participle, while "perverse things" is a perfect passive participle, used as a substantive (direct object). Its basic meaning is "to twist." It is used to describe human society (cf. Luke 9:41; Phil. 2:15). This activity is described (different term) in II Pet. 3:15-16.
▣ "to draw away the disciples after them" The theological question is, "Are those drawn away, spiritually lost or confused?" (cf. Matt. 24:24). It is impossible to be dogmatic, but true faith continues! (cf. I John 2:18).
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
20:31 "be on the alert" This is a present active imperative (cf. Mark 13:35), which is parallel to v. 28, "Be on guard for yourselves" (present active imperative). God's leaders and God's church must be on constant watch for false teachers—not those who disregard our personal preferences, but those who disregard the gospel and its lifestyle implications.
▣ "for three years" This refers to Paul's stay in Ephesus. This time indication includes all of Paul's activity in the area. He stayed longer with these believers than with any other city, church, or area. They knew the gospel. Now they must protect it and spread it!
20:32 "commend you to God" This means "entrust to" (cf. 14:23). We are responsible to God for the gospel we have been entrusted with (cf. I Tim. 1:18). We are responsible to pass it on to others who will pass it on (cf. II Tim. 2:2).
The name "God" is found in MSS P74, א, A, C, D, and E. The term "Lord" is found in MS B. UBS4 gives Theos a "B" rating (almost certain).
▣ "and to the word of His grace" This is a synonymous phrase for "the gospel." See note at v. 24.
▣ "able to build you up" Notice that it is the person and truth of God (the gospel) that leads to maturity (cf. 9:31). Paul uses this metaphor often. This Greek word can be translated both "build up" or "edify" (cf. I Corinthians 14). This is the goal of the gospel, not just the maturity of the individual believer, but of the whole church.
▣ "and to give you the inheritance" In the OT God was the inheritance of the Levites and Priests. In the NT God is all believers' inheritance because believers are God's children through the person and work of Christ (cf. Rom. 8:15,17; Gal. 4:1-7; Col. 1:12).
NT believers, like the OT Israelites, are priests (cf. I Pet. 2:5,9; Rev. 1:6). We are meant to minister to the lost world.
▣ "among all those who are sanctified" This is a perfect passive participle. See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 9:32.
20:33 "silver or gold or clothes" These were items of wealth. Paul is defending his actions and motives. In the NT greed and sexual exhortation are often hallmarks of false teachers (cf. I Cor. 3:10-17).
20:34 "ministered to my own needs" Paul refused to take help from the churches he currently served because of the constant accusation by the false teachers concerning his motives. Paul supported himself (cf. I Cor. 4:12; 9:3-7; II Cor. 11:7-12; 12:13; I Thess. 2:9; II Thess. 3:6-13). Also Paul, being a trained rabbi, would have personal qualms about accepting money for teaching. However, he asserts that ministers of the gospel should be paid (cf. I Cor. 9:3-18; I Tim. 5:17-18).
There is an excellent brief history of the first century Mediterranean world by James S. Jeffers, The Greco-Roman World of the New Testament Era. It mentions that Paul alludes to working with his own hands to provide his physical needs in all three missionary journeys (cf. p. 28).
1. First journey, I Cor. 4:12; 9:6; I Thess. 2:9
2. Second journey, Acts 18:3
3. Third journey, Acts 19:11-12; 20:34; II Cor. 12:14
20:35 Notice that the believers' hard labor is not for personal gain or luxury, but for the sake of others in need in Christ's name (cf. II Cor. 9:8-11). Paul's quote from Jesus is not found in any of the Gospels. Therefore, it must be an oral tradition.
This "weak" is not used here in the sense of over scrupulous Christians (cf. Rom. 14:1; 15:1; I Cor. 8:9-13; 9:22), but physically needy. Paul worked to support himself and other believers in need.
NASB (UPDATED) TEXT: 20:36-38
36When he had said these things, he knelt down and prayed with them all. 37And they began to weep aloud and embraced Paul, and repeatedly kissed him, 38grieving especially over the word which he had spoken, that they would not see his face again. And they were accompanying him to the ship.
20:36 "knelt down" This was not the usual posture of prayer from Paul's Jewish background. This was possibly a special commitment ritual (cf. v. 32; 21:5).
20:37 "embraced Paul" The NKJV is more literal, "fell on Paul's neck." Thank God for church leaders who come to help us!
20:38 "grieving especially over the word which he had spoken" This refers to v. 25.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was Paul traveling with so many men from different cities in v. 4?
2. What is the theological purpose of vv. 7-10?
3. Why is v. 13 so confusing?
4. Why does Paul defend himself to the Ephesian elders?
5. Why was Paul going to Jerusalem if prophets were warning him about the severe consequences of his visit? (Vv. 22-23)
6. Why are false prophets common in every age and place? Are they redeemed? Are those who follow them redeemed? What is a false prophet?
7. Why should vv. 36-38 cause us to love and pray for our local leaders?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul's Journey to Jerusalem | Warnings on the Journey to Jerusalem | Paul Returns to Palestine | Paul Goes to Jerusalem | The Journey to Jerusalem |
(20:7-21:14) | ||||
21:1-6 | 21:1-14 | 21:1-6 | 21:1-6 | 21:1-6 |
21:7-14 | 21:7-14 | 21:7-11 | 21:7-14 | |
Paul Urged to Make Peace | Paul's Conformity to Judaism | 21:12-13 | Paul's Arrival in Jerusalem | |
21:14 | ||||
21:15-16 | 21:15-25 | 21:15-16 | 21:15-16 | 21:15-16 |
Paul Visits James | Paul Visits James | |||
21:17-26 | Arrested in the Temple | 21:17-26 | 21:17-25 | 21:17-25 |
21:26-36 | 21:26 | 21:26 | ||
Paul Arrested in the Temple | Paul's Arrest and Defense | Paul is Arrested in the Temple | Paul's Arrest | |
21:27-36 | (21:27-22:29) 21:27-36 |
21:27-29 | 21:27-29 | |
21:30-36 | 21:30-36 | |||
Paul Defends Himself | Addressing the Jerusalem Mob | Paul Defends Himself | ||
21:37-22:5 | (21:37-22:21) | 21:37-40 | (21:37-22:5) 21:37a |
21:37-40 |
21:37b-38 | ||||
21:39 | ||||
21:40-22:2 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
This chapter is surprising in what is not said! There is no mention of Paul's emphasis on a contribution from the Gentile churches to the Jerusalem church.
James D. G. Dunn, Unity and Diversity in the NT, pp. 272-278, makes in interesting conjecture that there was tension between James (known for his allegiance to the traditions of Judaism) and Paul over the place of the Oral Traditions in the life of a believing Jew.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 21:1-6
1When we had parted from them and had set sail, we ran a straight course to Cos and the next day to Rhodes and from there to Patara; 2and having found a ship crossing over to Phoenicia, we went aboard and set sail. 3When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo. 4After looking up the disciples, we stayed there seven days; and they kept telling Paul through the Spirit not to set foot in Jerusalem. 5When our days there were ended, we left and started on our journey, while they all, with wives and children, escorted us until we were out of the city. After kneeling down on the beach and praying, we said farewell to one another. 6Then we went on board the ship, and they returned home again.
21:1 "ran a straight course" This is a nautical term meaning to sail a direct course (cf. 16:11). Luke was very familiar with sailing terms (cf. v. 3). Most of the "we" sections of Acts involve sailing.
▣ "Cos" The name means "summit." It is the name of both an island and its largest city. This island was the home of Hippocrates (fifth century b.c.) and it was the site of a large medical school. It was a free state considered to be part of the Roman province of Asia. It was located about forty miles south of Miletus.
▣ "Rhodes" This is also the name of an island and its chief city. This commercial island was famous for (1) its roses and (2) its university, which specialized in rhetoric and oratory. In the past (29 b.c.) it was world famous for its bronze, 104' tall colossus of a man that stood by the harbor. The statue functioned as a lighthouse.
▣ "Patara" The Western family of Greek manuscripts (cf. P41, D) and some Old Latin versions add "and Myra" (most likely an addition from 27:5), which was the chief port for ships to Syria. The UBS4 gives the shorter reading an "A" rating (certain).
Patara was a coastal city in Lycia. It was famous for its oracle of Apollo, which at one time rivaled even Delphi.
21:2 "and having found a ship crossing over to Phoenicia" This must have been a larger ship. The smaller ships hugged the coastline. This ship saved them a lot of time by taking a direct route.
21:3 "came in sight of Cyprus" This must have brought thoughts of Barnabas and the first missionary journey.
▣ "Tyre" This was the coastal capital of Phoenicia.
21:4 "the disciples" There was a church in this city which was probably started after the persecution of Stephen (cf. 8:4; 11:19). In this period believers would seek out other believers to stay with (cf. vv. 7,16).
▣ "telling Paul through the Spirit not to set foot in Jerusalem" This refers to the presence of prophets in this local congregation (cf. 20:23; 21:10-12). Their message concerning persecution was true and yet apparently Paul's trip was God's will (cf. v. 14). Jesus, through Ananias, had told Paul about his life's work (cf. Acts 9:15-16). Suffering would be part of it, but also he would witness to kings.
21:5 "After kneeling down on the beach and praying" This is a beautiful picture of Christian love and concern. It may have been a special service, like 20:32,36.
NASB (UPDATED) TEXT: 21:7-14
7When we had finished the voyage from Tyre, we arrived at Ptolemais, and after greeting the brethren, we stayed with them for a day. 8On the next day we left and came to Caesarea, and entering the house of Philip the evangelist, who was one of the seven, we stayed with him. 9Now this man had four virgin daughters who were prophetesses. 10As we were staying there for some days, a prophet named Agabus came down from Judea. 11And coming to us, he took Paul's belt and bound his own feet and hands, and said, "This is what the Holy Spirit says: ‘In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.'" 12When we had heard this, we as well as the local residents began begging him not to go up to Jerusalem. 13Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but even to die at Jerusalem for the name of the Lord Jesus." 14And since he would not be persuaded, we fell silent, remarking, "The will of the Lord be done!"
21:7 "Ptolemais" This city was named after Alexander the Great's general who ruled in Egypt and was an ancestor of Ptolemy II who built this city in 26 b.c. This is the only natural port on the Palestinian coast. In the OT it was called Acco (cf. Judges 1:31). Today it is called by its Crusader name, Acre.
▣ "the brethren" In Acts this is synonymous to "disciples" (cf. vv. 4,16). It designated believers in Jesus Christ.
▣ "we stayed with them" See note at v. 4.
21:8 "we left" Whether they left by land or sea is uncertain.
▣ "Caesarea" This is the Roman headquarters of Palestine. It was a coastal city with a small manmade harbor. Philip the Evangelist lived here (cf. 8:40).
▣ "the evangelist" This term is surprisingly used only three times in the NT (cf. Eph. 4:11 and II Tim. 4:5). We are not certain exactly what this ministerial gift encompassed. The term itself means "one who proclaims the gospel."
▣ "who was one of the seven" This refers to the Jerusalem church's problem of complaining of unfair food distribution by the Greek-speaking widows. The church elected seven men to handle this need. All of them had Greek names. These seven were powerful preachers. They were the first to catch the worldwide vision of the gospel (cf. Acts 6).
21:9 "had four virgin daughters. . .prophetesses" Remember Luke has a special concern for women. We need to rethink our position on women in leadership positions (cf. Joel 2:28-32; Acts 2:16-21) in the church based on all of NT evidence. See Special Topic: Women in the Bible at 2:17. A book that has helped me in this area is Gordon Fee, Gospel and Spirit.
Church tradition says that they moved to Asia Minor (Phrygia) and that his daughters lived long and served God to a very old age. We learn this tradition from Eusebius' quotes from both Polycrates and Papias (cf. Eccl. Hist. 3:31:2-5).
21:10 "a prophet named Agabas" There are at least two ways to understand this term.
1. in the Corinthian letters this refers to sharing or proclaiming the gospel (cf. I Cor. 14:1)
2. the book of Acts mentions prophets (cf. 11:27-28; 13:1; 15:32; 21:10, even prophetesses, 21:9)
The problem with this term is, how does the NT gift of prophecy relate to OT prophets? In the OT prophets are the writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11), but with a changed task after the death of the Twelve, so too, is the office of prophet. Inspiration (see Special Topic at 13:1) has ceased; there is no further inspired Scripture (cf. Jude v. 20). New Testament prophets' primary task is proclamation of the gospel, but the also show how to apply NT truths to current situations and needs. See Special Topic: Prophecy in the NT at 11:27.
21:11 Agabas, like the OT prophets Jeremiah and Exekiel, acted out his revelation.
21:12 "began begging him" This is an imperfect active indicative. It can mean (1) to begin an action or (2) a repeated action in past time.
21:13 It is hard to balance this prophetic action with Paul's sense that going to Jerusalem was God's will (cf. v.4).
▣ "the name of the Lord Jesus" See SPECIAL TOPIC: THE NAME OF THE LORD at 2:21.
21:14 "The will of the Lord be done" This is a present middle imperative, used in the sense of a prayer. God did have a plan and purpose for Paul's life. Paul felt he knew God's will even in the face of specific and recurring prophecy about the problems which lay ahead. Paul must have felt that these prophecies were for his spiritual and mental preparation and not a prohibition.
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
NASB (UPDATED) TEXT: 21:15-16
15After these days we got ready and started on our way up to Jerusalem. 16Some of the disciples from Caesarea also came with us, taking us to Mnason of Cyprus, a disciple of long standing with whom we were to lodge.
21:15 "we got ready" The King James Version has "took up our carriages" (NKJV has "packed"). This is a graphic word used of travel preparation and is found only here in the NT.
▣ "Jerusalem" It was about 64 miles away.
21:16 "Mnason" This was a Jewish Christian from Cyprus (like Barnabas). He would have been one of the Hellenistec Jews, like the Seven of Acts 6. Apparently he had been a believer from the early days; possibly Luke interviewed him for his Gospel while staying in Palestine during Paul's imprisonment at Caesarea.
CONTEXTUAL INSIGHTS INTO ACTS 21:17-23:30
A. BRIEF OUTLINE OF ACTS 21:17-26:32 (Paul's imprisonment and defense both in Jerusalem and Caesarea.)
1. Riot and arrest at the Temple 21:17-40
2. Paul's defense before the mob 22:1-22
3. The Roman Interrogation 22:23-30
4. The Sanhedrin Interrogation 23:1-10
5. The conspiracy to murder Paul 23:11-35
6. Paul before Felix 24:1-23
7. Paul before Felix and Drucilla privately 24:24-27
8. Paul before Festus 25:1-12
9. Paul before Agrippa II and Bernice 25:13-26:32
B. COMMON ELEMENTS OF PAUL'S DEFENSE
Common Elements | Paul before Mob | Paul before Sanhedrin | Paul before Felix | Paul before Festus | Paul before Agrippa II |
1. His Jewish Background | 22:3 | 24:14,17-18 | 26:4 | ||
2. His Pharisaic training and zeal | 22:3 | 23:6-9 | 24:15,21 | 26:5-8 | |
3. His Persecution of "The Way" | 22:4-5 | 26:9-11 | |||
4. His Personal testimony of his conversion | 22:6-16 | 26:12-16 | |||
5. His Call to specific ministry by God | 22:17-22 | 26:17-23 |
C. COMPARISON OF SADDUCEES AND PHARISEES
SADDUCEES | PHARISEES | |
Origin Name Means Social Status Scriptural Question Theology
|
Maccabean Period "Zadokities"? Priestly Aristocracy Written Law only (especially Genesis through Deuteronomy) Conservative – just the opposite of Pharisees, who were accused of being influenced by Zoroastrianism (cf 23:8) |
Maccabean Period "Separated Ones"? Middle Class Laymen All of the Oral & Written Law plus the Prophets and Writing sections of the OT canon Progressive – highly developed angeology – belief in life after death and resurrection – very structured rules for daily life
|
NASB (UPDATED) TEXT: 21:17-26
17After we arrived in Jerusalem, the brethren received us gladly. 18And the following day Paul went in with us to James, and all the elders were present. 19After he had greeted them, he began to relate one by one the things which God had done among the Gentiles through his ministry. 20And when they heard it they began glorifying God; and they said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law; 21and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs. 22"What, then, is to be done? They will certainly hear that you have come. 23"Therefore do this that we tell you. We have four men who are under a vow; 24take them and purify yourself along with them, and pay their expenses so that they may shave their heads; and all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law. 25"But concerning the Gentiles who have believed, we wrote, having decided that they should abstain from meat sacrificed to idols and from blood and from what is strangled and from fornication." 26Then Paul took the men, and the next day, purifying himself along with them, went into the temple giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them.
21:17 It was a good sign that the Jerusalem believers gave Paul and these Gentile converts a hearty welcome (cf. Luke 8:40; 9:11; Acts 2:41; 18:27; 21:17; 24:3; 28:30), but there was also prejudice in the Jerusalem church (cf. vv. 20-21).
21:18-19 "Paul went in with us to James" There is no special mention here of the gift from the Gentile churches (cf. 24:17). Paul made a similar report to James in 15:12. James is the half-brother of Jesus and the respected leader of the Jerusalem Church (cf. Acts 12:17; 15:13).
21:18 "and all the elders were present" Notice that there is no mention of the Apostles. Apparently they were on mission trips out of the country, or maybe they were dead. This use of the term "elders" reflects its Jewish usage (cf. 4:5,8,23; 6:12; 11:30; 15:2,4,6,22,23; 16:4; 23:14; 24:1,25; 25:15; Heb. 11:2; James 5:14), not its later use by the church for pastors (cf. 14:23; 20:17,18,23; I Tim. 5:17,19; Titus 1:5; I Pet. 5:1; II John 1; III John 1).
21:19 Some commentators think that Paul received a cool reception and that the money from the Gentile churches was not appreciated. Here is their line of reasoning.
1. Paul stayed at a Hellenistic Jew's home, not one of the leaders of the Jerusalem church.
2. There is no expression of gratitude for the gift. It is not even mentioned.
3. The leadership immediately tell Paul how disliked he is among thousands in the Jerusalem church.
4. The church is never said to have supported Paul in prison or at his trials.
It must be said that there was conflict and confusion about Paul's message and mission. However, v. 19 seems to be positive to me!
21:20 "how many thousands there are among the Jews" What a wonderful witness of the power of the gospel and the love of God to Jewish people in Jerusalem. There was a believing Jewish remnant. May be Zech. 12:10 has been fulfilled!
▣ "who have believed" This is a perfect active participle (see Special Topics at 3:16 and 6:5). This surely implies true saving faith. One can be saved without complete understanding and even despite misunderstanding of all theological issues, (cf. Acts 1:6; Luke 19:11).
Paul would characterize these as "weak" Christians (cf. Rom. 14:1-15:13; I Cor. 8; 10:23-33). He would bend over backward to encourage them, as long as their "weakness" did not affect the gospel (the Judaizers of Galatians).
▣ "they are all zealous for the Law" This shows the large number of converted Pharisees, zealots, or Essenes. However, conversion did not remove their religious bias. These were similar to the Judaizers of Galatians. It is remarkable how Paul loved and supported "weak" believers, but would not tolerate "false teachers" or those who misrepresented the gospel.
21:21 "they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses" The phrase "having been told" reflects the Hebrew idiom "re-echo," which implies oral teaching. This is combined with the present tense verb (teaching) to show that the Jews in Jerusalem had repeatedly been told about Paul's activity in a biased sense. These charges were more serious than preaching to Gentiles, which caused so much trouble (cf. Acts 15).
The term "to forsake" is a strong term which comes into English as "apostasy" (cf. II Thess. 2:3). The theological issue related to how believing Jews should relate to the OT was not yet settled! In some sense this mirrors the issues of "Messianic synagogues"!
21:23 "We have four men who are under a vow" Apparently these were members of the church. This refers to a limited Nazarite vow (cf. Num. 6:1-8). Paul had earlier taken a similar vow (cf. 18:18). We are very uncertain about the details of this limited vow (cf. Nazir 1:3).
21:23-25 This passage gives us insight into Paul's view about Jewish Christians' relationship to the Mosaic Law. Paul may have continued to observe Jewish traditions (cf. 18:18; 20:6), at least when trying to evangelize Jews (cf. I Cor. 9:19-23). This is possibly an affirmation of Messianic Jewish fellowships in our day.
21:24 "pay their expenses" Paul may not have taken a Nazarite vow himself at this point, but paid for the required sacrifice for the others. The rabbis taught that it was a great honor to pay for the Nazarites vow (Ned. 10a).
▣ "shave their heads" The Nazarite vow is discussed in Numbers 6. Those who took permanent vows were not allowed to cut their hair. However, the temporary vow was characterized by the shaving of the head at the end of the time period. This verse shows how Paul tried to conform to the culture to which he was trying to preach (cf. I Cor. 9:19-23; 10:23-33).
21:25 "we wrote" This refers to the official statement of the Jerusalem Council (cf. Acts 15:19-20, 28-29). This document mainly removed the ritualistic and dietary barriers between believing Jewish and believing Gentile groups in mixed churches of the diaspora (outside Palestine). It, however, did not relate to believing Jews' relationship to the Mosaic Covenant.
21:26 "went into the temple" This is what would cause the trouble, not solve it!
NASB (UPDATED) TEXT: 21:27-36
27When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him, 28crying out, "Men of Israel, come to our aid! This is the man who preaches to all men everywhere against our people and the Law and this place; and besides he has even brought Greeks into the temple and has defiled this holy place." 29For they had previously seen Trophimus the Ephesian in the city with him, and they supposed that Paul had brought him into the temple. 30Then all the city was provoked, and the people rushed together, and taking hold of Paul they dragged him out of the temple, and immediately the doors were shut. 31While they were seeking to kill him, a report came up to the commander of the Roman cohort that all Jerusalem was in confusion. 32At once he took along some soldiers and centurions and ran down to them; and when they saw the commander and the soldiers, they stopped beating Paul. 33Then the commander came up and took hold of him, and ordered him to be bound with two chains; and he began asking who he was and what he had done. 34But among the crowd some were shouting one thing and some another, and when he could not find out the facts because of the uproar, he ordered him to be brought into the barracks. 35When he got to the stairs, he was carried by the soldiers because of the violence of the mob; 36for the multitude of the people kept following them, shouting, "Away with him!"
21:27 "Jews from Asia" Paul's old enemies had come to Jerusalem for the feast also. Now Paul was on Judaism's turf.
21:28 "this is the man who preaches" These Asian Jews interpreted Paul's preaching as against Judaism instead of fulfilling the OT promises. These charges are similar to the ones made against Stephen (cf. 6:13). Paul himself may have stated this; he surely agreed with this Jewish theological position (cf. 22:20) before his Damascus encounter with Christ. The message of Christ undermined the legalism and ritualism of popular first century Judaism! This is seen not only in Paul's universalism—salvation available to "all men"—but also the theological assertion of exclusivistic salvation only in and through faith in Christ.
▣ "he has even brought Greeks into the temple" This supposed incident would have occurred in the Court of Israel, where the Nazarite vows were performed in the southeast corner. It was lawful for the Gentiles to enter the outer court of the Temple only. This was a false charge (cf. v. 29).
21:29 "Trophimus the Ephesian" These Jews from Asia (Ephesus) knew both Paul and Trophimus and had earlier planned Paul's death (cf. 20:3). Now they saw their opportunity to play on Jewish racial biases and have Paul killed (cf. vv. 31,36).
21:30 "the doors were shut" This was apparently the gate between the Court of Israel and the Court of the Women. The Temple had its own police force of Levites who kept order. This action was to
1. keep the Temple from being defiled
2. keep Paul from trying to return to the Temple for safety
These Jews acted in exactly the same manner as did the mob at Ephesus (cf. Acts 19).
21:31 "the commander of the Roman cohort" This is literally a leader of a thousand. This would be the highest-ranking official in the Roman army (equestrian) who was stationed in Jerusalem during feast days when the population swelled to three times its normal number. His job was to keep order.
▣ "the cohort" They lived in Fortress Antonia, which overlooked the Temple Court. It was built by Herod the Great as a palace, but was used by the Romans as a military headquarters (cf. Josephus, Wars 5.5.8).
21:32 "some soldiers and centurions" A centurion was literally the leader of a hundred. The Fortress Antonia overlooked the Temple area. It was heavily garrisoned, especially during feast days.
21:33 "to be bound with two chains" This could mean (1) hands and feet or (2) between two Roman soldiers. Apparently the soldiers thought he was an insurrectionist (cf. v. 38).
21:34-35 This shows the violence and frenzy of the mob (cf. v. 30).
21:35 "the stairs" These stairs that ran from the Fortress Antonia into the temple area had been alluded to in v. 32, "ran down." There were two sets of these access stairs, each going into a different division of the temple. The Romans wanted to quell any rioting quickly. Feast days were often days of nationalistic unrest.
21:36 "Away with him" These are the same words which were shouted at Jesus (cf. 22:22; Luke 23:18; John 19:15). There are many parallels between the treatment of Paul and Jesus by the Jews and Romans.
NASB (UPDATED) TEXT: 21:37-40
37As Paul was about to be brought into the barracks, he said to the commander, "May I say something to you?" And he said, "Do you know Greek? 38"Then you are not the Egyptian who some time ago stirred up a revolt and led the four thousand men of the Assassins out into the wilderness?" 39But Paul said, "I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people." 40When he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great hush, he spoke to them in the Hebrew dialect, saying,
21:37 "Do you know Greek" The Colonel was surprised that Paul spoke Koine Greek because he apparently thought that Paul was an Egyptian insurrectionist that he had heard about (cf. v. 38 and Josephus' Antiq. 2.13.5; 20.8.6). This Egyptian rebellion occurred between a.d. 52-57.
21:38 "men of the Assassins" This is sicarii, a Latin term for assassins or dagger men. They are often called "zealots" in the NT (cf. Luke 6:15; Acts 1:13). They were a group of Jews committed to the violent overthrow of the Romans.
A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 382, mentions that this very word was used by Josephus to describe this Egyptian insurrectionist's followers (cf. Josephus, Wars 2.13.5; Antiq. 20.8.6,10).
21:39 "a citizen of no insignificant city" This is an idiom (litotes, see note at 12:18), which Paul used to assert his citizenship in a world-class university town. The text does not say if the Roman officer was impressed.
21:40 "he had given him permission" This commander still wanted to know what this was all about!
▣ "motioned to the people with his hand" This was apparently a well known hand gesture for silence so that a person could speak (cf. 12:17; 13:16; 19:33; 21:40; 26:1). This may have been a rhetorical gesture that Paul learned while studying rhetoric at Tarsus.
▣ "he spoke to them in the Hebrew dialect" Paul spoke to the mob in Aramaic (the Jews had learned to speak Aramaic during their years under Persian rule). This quieted the mob for a period (cf. 22:2).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. If prophets in every city told Paul not to go to Jerusalem, why did he go?
2. How were/are believing Jews to relate to the Mosaic Covenant?
3. Was the Asian Jews' charges against Paul in v. 28a true?
4. Does this commander's comment (v. 38) imply that few Jews knew Greek or that he thought Paul was an Egyptian?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul Defends Himself | Addressing The Jerusalem Mob | Paul's Arrest and Defense | Paul Defends Himself | Paul's Address to the Jews of Jerusalem |
21:37-22:5 |
21:37-22:21 |
(21:27-22:29) 21:37-22:1 |
(21:37-22:5) | |
22:1-5 | ||||
22:2 | ||||
22:3-5 | 22:3-5 | |||
Paul Tells of His Conversion | Paul Tells of His Conversion | |||
22:6-11 | 22:6-11 | 22:6-11 | 22:6-11 | |
22:12-16 | 22:12-16 | 22:12-16 | 22:12-16 | |
Paul Sent to the Gentiles | Paul's Call to Preach to the Gentiles | |||
22:17-21 | 22:17-21 | 22:17-21 | 22:17-21 | |
Paul and the Roman Tribune | Paul's Roman Citizenship | Paul the Roman Citizen | ||
22:22-29 | 22:22-29 | 22:22-29 | 22:22-25 | 22:22-29 |
22:26 | ||||
22:27a | ||||
22:27b | ||||
22:28a | ||||
22:28b | ||||
22:29 | ||||
Paul Before the Council | The Sanhedrin Divided | Paul Before the Council | His Appearance Before the Sanhedrin | |
(22:30-23:11) 22:30-23:5 |
22:30-23:10 | 22:30 | (22:30-23:11) 22:30 |
(22:30-23:11) 22:30 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 22:1
1"Brethren and fathers, hear my defense which I now offer to you."
22:1
NASB"Brethren and fathers"
NKJV"Men, brethren and fathers"
NRSV"Brothers and fathers"
TEV"My fellow Jews"
NJB"My brothers, my fathers"
A Translator's Handbook on the Acts of the Apostles, by Newman and Nida says this implies men of Paul's age and those older than he (cf. p. 419). However, I think this must be an idiom (Stephen used the same introductory statement in 7:2) because Paul was over sixty by this point and this does not fit the age of the mob.
There would have been some believers in this crowd. Possibly the term "the brothers" uniquely refers to them. However, Paul always identified with his race and nationality (cf. Rom 9:1-5; Phil. 3:5).
▣ "defense" We get the English term "apology" from this Greek word (apologia). It means a legal verbal defense. This term is used several times in Acts related to Paul's trials (cf. 25:16; II Tim. 4:16).
NASB (UPDATED) TEXT: 22:2
2And when they heard that he was addressing them in the Hebrew dialect, they became even more quiet; and he said,
22:2 "Hebrew dialect" This refers to Aramaic. All of the places in the Gospels where Jesus' actual words are recorded are in Aramaic. This was a cognate language to ancient Hebrew. It was the language of the Persian Empire. The Jews learned it while under their control. For example, in Nehemiah 8, where Ezra read the Law of Moses in Hebrew, Levites had to interpret it into Aramaic for the people (cf. Neh. 8:7).
▣ "they became even more quiet" Paul's polite introduction, combined with his fluent Aramaic and the fact that many in this mob knew him or knew of him, caused an immediate, surprising calm. They wanted to hear what he had to say—a perfect preaching opportunity to the leaders of Judaism.
NASB (UPDATED) TEXT: 22:3-5
3"I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today. 4I persecuted this Way to the death, binding and putting both men and women into prisons, 5as also the high priest and all the Council of the elders can testify. From them I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished."
22:3 "I am a Jew, born in Tarsus" Paul is trying to identify himself with this Jewish crowd. He is asserting his Jewishness (cf. II Cor. 12:22; Phil. 3:5-6). He would have been considered a Greek-speaking Jew of the diaspora.
The phrase "but brought up in this city" can refer grammatically either to (1) Tarsus or (2) Jerusalem. Contextually, Jerusalem is implied. If so, then Paul's training in Greek rhetoric must have occurred somewhere besides Tarsus.
▣ "educated under Gamaliel" This was a very respected rabbi (cf. 5:34-40). He is quoted in the Mishnah several times. Paul was a student of the liberal rabbinical school of Hillel. This crowd would have been impressed by this statement. See SPECIAL TOPIC: GAMALIEL at 5:34.
▣ "strictly according to the law of our fathers" This would imply that he was a Pharisee (cf. 23:6; 26:5) and a zealous one at that (cf. v. 4; Gal. 1:14; Phil. 3:6). The Pharisees were committed to stringent obedience to the Oral Traditions (i.e., Talmud), which interpreted the Old Testament.
▣ "as you all are today" Paul acknowledges their enthusiasm and commitment. He was once like them!
22:4 "I persecuted" Throughout Paul's ministry he looked back on these days with deep regret. He mentions this often (cf. 9:1,13,21; 22:4,19; 26:10-11; Gal. 1:13,23; Phil. 3:6; I Tim. 1:13). Paul often refers to himself as the least of the saints because of these actions (cf. I Cor. 15:9; II Cor. 12:11; Eph. 3:8; I Tim. 1:15).
▣ "this Way" This was the earliest name for the Christian Church (cf. 9:2; 19:9,23; 22:4; 28:14,22). It refers to
1. Jesus as "the Way" (cf. John 14:6)
2. biblical faith as a lifestyle (cf. Deut. 5:32-33; 31:29; Ps. 27:11; Isa. 35:8)
▣ "to the death" Paul had some Christians put to death (cf. 8:1,3; 26:10)! He was surely involved in Stephen's death (cf. 7:58, 8:1).
▣ "binding and putting both men and women into prisons" The fact that Paul did this to women really shows the intensity of his persecutions.
22:5 Paul is sharing the circumstances that led up to his Damascus road conversion to faith in Jesus (cf. Acts 9).
▣ "the Council of the elders" This is literally "all the elders." Luke uses this same term for the Sanhedrin in Luke 22:66. This is not the normal term used of this official body of Jewish leaders in Jerusalem (Sanhedrin). It may have referred to a small administrative sub-committee.
▣ "I also received letters" F. F. Bruce, Paul: Apostle of the Heart Set Free, has an interesting discussion and documentation of the Sanhedrin's rights of extradition from surrounding countries (p. 72). For more historical information see I Macc. 15:21 and Falvius Josephus.
▣ "those who were there" This phrase implies that these were believing Jews who had fled the persecution in Jerusalem.
NASB (UPDATED) TEXT: 22:6-11
6"But it happened that as I was on my way, approaching Damascus about noontime, a very bright light suddenly flashed from heaven all around me, 7and I fell to the ground and heard a voice saying to me, ‘Saul, Saul, why are you persecuting Me?' 8And I answered, ‘Who are You, Lord?' And He said to me, ‘I am Jesus the Nazarene, whom you are persecuting.' 9And those who were with me saw the light, to be sure, but did not understand the voice of the One who was speaking to me. 10And I said, ‘What shall I do, Lord?' And the Lord said to me, ‘Get up and go on into Damascus, and there you will be told of all that has been appointed for you to do.' 11But since I could not see because of the brightness of that light, I was led by the hand by those who were with me and came into Damascus."
22:6 "about noontime" This is an added detail not found in 9:3.
22:7 This is a repeat of 9:4.
22:8
NASB, NJB"Jesus the Nazarene"
NKJV, NRSV,
TEV"Jesus of Nazareth"
Paul shares his personal testimony three times in Acts 9:1-31; 26:4-18, but here and 26:9 are the only places where he uses this designation. Literally, this is "Jesus the Nazarene." This is a term of derision in 24:5, but a term of prophecy in Matt. 2:23. It is possible that it is not a geographical designation, but a Messianic title from "branch" (cf. Isa. 11:1; 53:2) from the Hebrew word nēser (cf. Jer. 23:5; 33:15; Zech. 3:8; 6:12). See Special Topic at 2:22.
▣ "whom you are persecuting" See full note at 9:4.
22:9 "but did not understand the voice" There is no contradiction between the accounts of Paul's conversion in 9:7 and 22:9. The Greek grammar implies that his companions heard the sound, but did not understand the words. See 9:7 for a fuller discussion.
22:10 "all that has been appointed for you" This is a perfect passive indicative. It reflects the words of Jesus to Ananias in 9:15-16. Paul had a very specific and difficult mission to accomplish. In several ways Paul's vision and commission follow that of OT prophets (cf. Isa. 6; Jer. 1; Ezek. 2-3).
22:11 I think this was the cause of Paul's "thorn in the flesh." Some theories regarding Paul's thorn in the flesh are:
1. early Church Fathers, Luther, and Calvin, say it was spiritual problems with his fallen nature (i.e., "in the flesh")
2. Chrysostom says it was a problem with persons (cf. Num. 33:55; Jdgs. 2:3)
3. some say it was epilepsy
4. Sir William Ramsay says it was malaria
5. I think it was ophthalmia, a common eye problem (compare Gal. 4:13-15 and 6:11) exacerbated or caused by this initial blindness on the Damascus road (cf. Acts 9, possibly an OT allusion in Josh. 23:13)
NASB (UPDATED) TEXT: 22:12-16
12"A certain Ananias, a man who was devout by the standard of the Law, and well spoken of by all the Jews who lived there, 13came to me, and standing near said to me, ‘Brother Saul, receive your sight!' And at that very time I looked up at him. 14And he said, ‘The God of our fathers has appointed you to know His will and to see the Righteous One and to hear an utterance from His mouth. 15'For you will be a witness for Him to all men of what you have seen and heard. 16'Now why do you delay? Get up and be baptized, and wash away your sins, calling on His name.'"
22:12 This is a much fuller description of Ananias than 9:10. He was a lay person who apparently, like Paul, was devout by the standard of the Mosaic Law. This may imply he was also a Pharisee.
1. Luke similarly describes Simeon, the one who saw Jesus in the temple as a child (cf. Luke 2:25).
2. Luke also uses it of Jews of the diaspora who came to Jerusalem on Pentecost when the Spirit came with power (cf. Acts 2:5).
3. Luke uses it a third time of the men who buried Stephen after his stoning (cf. Acts 8:2).
Therefore, this term does not relate to a believer in Christ as much as a sincere follower of Judaism. He is called a "disciple" in 9:10; therefore, he had become a believer. Yet, even though he was a Christian, he still had the respect of the Jewish community in Damascus.
22:13 Ananias' ministry to Paul shows us that there is no clear division of believers in the NT between clergy (special ordained group) and laity. Jesus' words were his authority to:
1. lay hands (cf. 9:12,17) on Paul and command healing (aorist active imperative, v. 13, See Special Topic at 6:6)
2. reveal Jesus' will for Paul's ministry (v. 15)
3. tell Paul to be baptized (Paul may have baptized himself as Jews required of proselytes, Aorist middle imperative, v. 16)
4. be the instrument of Paul being filled with the Spirit (cf. 9:17)
You can see Ananias' heart when he calls this vicious persecutor and murder (cf. 9:13-14) "Brother Saul."
22:14 "The God of our fathers" This phrase was used to describe the Deity of Jewish worship. Paul wants to make clear that it was YHWH (see Special Topic at 1:68) who contacted him and commissioned him through His Son, Jesus. Paul was not called by any other god than Judaism's God!
▣ "to know His will" YHWH's primary will is for humans is to know Jesus (cf. John 6:29,40). God's further will for Paul was to be the missionary Apostle to the Gentiles (cf. 9:15; 22:15; 26:16).
▣ "to see the Righteous One" This is a Messianic title (cf. Ps. 45; 72; Acts 3:14; 7:52; I John 2:1). Paul would have the privilege of a personal revelation of the glorified Jesus (as did Stephen, cf. 7:55-56). See SPECIAL TOPIC: RIGHTEOUSNESS at 3:14.
▣ "and to hear an utterance from His mouth" This seems to refer to the voice from heaven in vv.7-8 (i.e., Bat Kol, cf. Deut. 4:12; I Kgs. 19:12-13; Job 4:16; Jer. 25:30; Ezek. 1:25,28; Joel 3:16; Amos 1:2; Luke 3:22; 9:35; Acts 10:13,15), but it could just as much refer to vv. 17-21. It is also possible that it refers to several special visions which Paul had throughout his ministry. See list at vv. 17-21.
22:15 "a witness. . .to all men" This is the marvelous truth that the gospel of Jesus Christ is for all men (cf. John 3:16; 4:42; I Tim. 2:4; 4:10; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). Not all will receive, not all may clearly hear, but all are included in God's love and Jesus' sacrifice and Paul's preaching! This is the very truth that this mob rejected (cf. v. 22).
Paul purposefully does not use the word "Gentile" that Ananias passed on to him from Jesus (cf. 9:15). Paul knew how explosive this derogatory term go'im (the nations or Gentiles) was to these ultra-conservative Jews. Their biases and racial arrogance had even robbed the OT prophets of their inclusive prophecies!
▣ "what you have seen and heard" This first verb is a perfect active indicative; the second is an aorist active indicative. Why they are different tenses is uncertain. They seem to be parallel. Paul will carry the memory of this personal encounter with the risen Christ throughout his life. He mentions it three times in Acts. He probably gave his personal testimony in every synagogue.
22:16 "be baptized and wash away your sins" These are both aorist middle imperatives. This is an OT allusion to the ceremonial ablutions (cf. Lev. 11:25,28,40; 13:6,34,56; 14:8-9; 15:5-13,21-22,27; 16:26,28; 17:15-16; Num. 8:7,21; 19:19; Deut. 23:11). It is used here as a symbol of our spiritual cleansing in Christ (cf. I Cor. 6:11; Eph. 5:26; Titus 3:5; Heb. 10:22). Baptism was the early Church's public profession of faith. See notes and Special Topic at 2:38 for a fuller theological discussion.
Notice that the middle voice refers to both baptism (aorist middle imperative) and cleansing (aorist middle imperative). Paul could not wash away his sins, but he could baptize himself (Jewish practice for proselytes). Often it is said that immersion is the only NT pattern (cf. Romans 6 and Colossians 2), but here baptism is linked to the metaphor of washing (cf. 2:38; I Cor. 6:11; Eph. 5:26; Titus 3:5; Heb. 10:22). Theologically I Pet. 3:21 shows that it is a symbol, not a sacrament!
Modern interpreters must be careful of basing too much on the middle or passive voice because these were merging into the passive form in Koine Greek. Paul is said to have been baptized (PASSIVE) in 9:18. The mode of Paul's baptism is not the issue, but his baptism itself is!
▣ "calling on His name" The "name" is not a magical formula, but a public acknowledgment of Jesus' ownership and the beginning of a personal relationship with Him (aorist middle participle used as an imperative), which issues in a Christlike attitude and lifestyle. The early Church's baptismal formula as stated orally by the candidate was "Jesus is Lord" (cf. Rom. 10:9-13; I Cor. 1:2; II Tim. 2:22). The exact words or formula is not the key (sacramentalism), but the heart of the candidate (believe, receive). See note at 2:38 and Special Topic at 2:21.
NASB (UPDATED) TEXT: 22:17-21
17"It happened when I returned to Jerusalem and was praying in the temple, that I fell into a trance, 18and I saw Him saying to me, ‘Make haste, and get out of Jerusalem quickly, because they will not accept your testimony about Me.' 19And I said, ‘Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in You. 20And when the blood of Your witness Stephen was being shed, I also was standing by approving, and watching out for the coats of those who were slaying him.' 21And He said to me, ‘Go! For I will send you far away to the Gentiles.'"
22:17-21 This is another example of Paul's special visions (cf. 18:9-10; 23:11; 27:23-24). In this context it fits the prophecy of v. 14.
22:17 "when I returned to Jerusalem" In Paul's testimony in both chapter 9 and here, it seems to imply that he returned to Jerusalem soon after his conversion, but Gal. 1:11-24 reveal a long period (up to three years) before Paul returned.
▣ "fell into a trance" See note at 10:10.
22:18 Jesus speaks two aorist active imperatives to Paul: "make haste" and "get out." Jesus' warning is illustrated in the Hellenistic Jews' plot to kill Paul, recorded in 9:29.
22:19 "Lord" The grammatical antecedent to this could be either "the God of our fathers" (v. 14) or "the Righteous One" (v. 14). The Jewish mob would have understood YHWH, but any believers present there would have understood Jesus. The transference is common in OT quotes used of Jesus in the NT. It is the ambiguity of "triune monotheism" (see Special Topics at 2:32 and 2:39)!
▣ "I used to imprison and beat" These are periphrastic imperfect actives, which denotes continued action in the past. See full note at 22:4.
▣ "those who believed in You" See the related Special Topics at 2:40, 3:16, and 6:5.
22:20 See note at 7:58-59 and 8:1. Paul describes his previous grievous acts by using three periphrastic imperfect participles.
1. He was standing there with the mob.
2. He was consenting to the stoning.
3. He was holding the cloaks of those stoning Stephen.
Stephen's sermon and death had a profound influence on Paul.
22:21 "I will send you far away to the Gentiles" This is an obvious reference to Paul's missionary journeys and ultimately, witness before Roman governmental officials in Palestine and also in Rome before Caesar (cf. 23:11). He knew this statement would inflame the crowd!
NASB (UPDATED) TEXT: 22:22-29
22They listened to him up to this statement, and then they raised their voices and said, "Away with such a fellow from the earth, for he should not be allowed to live!" 23And as they were crying out and throwing off their cloaks and tossing dust into the air, 24the commander ordered him to be brought into the barracks, stating that he should be examined by scourging so that he might find out the reason why they were shouting against him that way. 25But when they stretched him out with thongs, Paul said to the centurion who was standing by, "Is it lawful for you to scourge a man who is a Roman and uncondemned?" 26When the centurion heard this, he went to the commander and told him, saying, "What are you about to do? For this man is a Roman." 27The commander came and said to him, "Tell me, are you a Roman?" And he said, "Yes." 28The commander answered, "I acquired this citizenship with a large sum of money." And Paul said, "But I was actually born a citizen." 29Therefore those who were about to examine him immediately let go of him; and the commander also was afraid when he found out that he was a Roman, and because he had put him in chains.
22:22 Their statement is idiomatic and has two parts.
1. "take (present active imperative) from the earth such a man" (cf. Luke 23:18; Acts 21:36)
2. "not fitting (imperfect active indicative) for him to live" (cf. Acts 25:24)
Their racial and religious biases are revealed. All humans are historically and culturally conditioned.
22:23
NASB"throwing off their clothes"
NKJV"tore off their clothes"
NRSV"throwing off their cloaks"
TEV"waving their clothes"
NJB"waving their cloaks"
This tearing off and waving of clothes or the throwing of them into the air were OT signs of mourning over a blasphemy (Greek-English Lexicon, Louw and Nida, vol. 1, p. 213, cf. 14:14).
▣ "tossing dust into the air" Paul was lucky that there were no rocks available. Putting dust on one's head was a sign of mourning (cf. Josh. 7:6; I Sam. 4:12; II Sam. 1:2; Job 2:12), here mourning over blasphemy (cf. Isa. 47; Lam. 2; Micah 1:10).
22:24 "the commander" This is the word chiliarch (cf. vv. 27-29), which means a leader of 1000, as the term centurion (cf. vv. 25,26) implies a leader of 100. However, the numbers are relative. He was the officer in charge of the Roman garrison in Jerusalem.
▣ "the barracks" This refers to the Fortress Antonia, which overlooked and connected to the Temple area. It was built in the Persian Period during Nehemiah's day (cf. Neh. 2:8; 7:2). Herod the Great renamed it after Marc Antony. During feast days Jerusalem swelled to three times its normal population. The Romans moved large numbers of troops from Caesarea into the Fortress Antonia for security purposes.
▣ "examined by scourging" This implies "beat the information out of him." Scourging was a cruel form of torture. Many died from it. It was much more severe than Jewish flogging or Roman beating with rods. A leather whip with pieces of metal, stone or bones sewn into the strands was used to whip prisoners.
22:25 "stretched him out" Usually the victims were bent over and bound to a low post for the scourging to be performed.
▣ "Is it lawful" These soldiers were about to transgress their own law in several points:
1. a Roman citizen could not be bound (cf. 21:33 and 22:29)
2. a Roman citizen could not be scourged (cf. Livy, History 10:9:4; Cicero, Pro Rabirio 4:12-13)
3. Paul had not been tried and found guilty (cf. 16:37)
22:27 "are you a Roman" The "you" is emphasized. This Roman officer could not believe Paul was a Roman citizen.
22:28 "I acquired this citizenship with a large sum of money" There were three ways to be a Roman citizen:
1. by birth
2. given for special service to the state
3. purchased (Dio Cassius, Rom. Hist. 60:17:5-6)
This soldier's name implies that he purchased his citizenship under Claudius and that he was a Greek (Claudius Lysias, cf. 23:26). Claudius' wife, Messaline, often sold Roman citizenships for large sums of money.
NASB (UPDATED) TEXT: 22:30
30But on the next day, wishing to know for certain why he had been accused by the Jews, he released him and ordered the chief priests and all the Council to assemble, and brought Paul down and set him before them.
22:30 "he. . .ordered. . .the chief priests and all the Council to assemble" This shows the Roman power. The Sanhedrin was forced to meet, possibly in the Fortress Antonio. This seems to be an unofficial, informal meeting.
Paul had to face the local charges but in a Roman setting.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Paul even want to defend himself to this mob?
2. Why does Luke record three times Paul's testimony of his conversion on the road to Damascus?
3. How does the Spirit's use of Ananias refute Apostolic succession?
4. List Paul's special visions. Why did he need this many supernatural encounters?
5. How does the outcome of Paul's defense before this mob in the temple fit God's plan?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul Before the Council | The Sanhedrin Divided | Paul Before the Sanhedrin | Paul Before the Council | His Appearance Before the Sanhedrin |
22:30-23:5 |
22:30-23:10 |
(22:30-23:10) 22:30-23:5 |
(22:30-23:11) | (22:30-23:11) |
23:1-3 | 23:1-5 | |||
23:4 | ||||
23:5 | ||||
23:6-10 | 23:6-10 | 23:6 | 23:6-10 | |
23:7-9 | ||||
The Plot Against Paul | Paul is Sent to Caesarea | 23:10 | ||
23:11 | 23:11-22 | 23:11 | 23:11 | 23:11 |
The Plot Against Paul's Life | The Plot Against Paul's Life | The Conspiracy of the Jews Against Paul | ||
23:12-22 | 23:12-15 | 23:12-15 | 23:12-15 | |
23:16-22 | 23:16-18 | 23:16-22 | ||
23:19 | ||||
23:20-21 | ||||
23:22 | ||||
Paul Sent to Felix the Governor | Sent to Felix | Paul is Sent to Governor Felix | Paul Transferred to Caesarea | |
23:23-30 | 23:23-35 | 23:23-25 | 23:23-25 | 23:23-25 |
23:26-30 | 23:26-30 | 23:26-30 | ||
23:31-35 | 23:31-35 | 23:31-35 | 23:31-35 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 23:1-5
1Paul, looking intently at the Council, said, "Brethren, I have lived my life with a perfectly good conscience before God up to this day." 2The high priest Ananias commanded those standing beside him to strike him on the mouth. 3Then Paul said to him, "God is going to strike you, you whitewashed wall! Do you sit to try me according to the Law, and in violation of the Law order me to be struck?" 4But the bystanders said, "Do you revile God's high priest?" 5And Paul said, "I was not aware, brethren, that he was high priest; for it is written, ‘You shall not speak evil of a ruler of your people.'"
23:1
NASB, NRSV"looking intently at"
NKJV"looking earnestly at"
TEV"looked straight at"
NJB"looked steadily at"
See full note at 1:10. Luke uses this term often. Here he uses it of Paul. Paul uses it only in II Cor. 3:7,13.
▣ "the Council" See Special Topic: Sanhedrin at 4:5.
▣ "Brethren" Paul calls Jews "brothers" several times (13:26,38; 22:1,5; 23:1,5,6). The Jews call Paul brother in 13:15. Ananias called him brother in 9:17, as does the church in Jerusalem in 21:20.
However, Jewish believers are also called by this title (e.g., 9:30; 10:23; 11:1,12; 12:17; 15:3,7,13,22). The word is linked with "disciple" in 11:29; 18:27. It is also used of Greek believers in 16:2,40. Thus the term is ambiguous and must be linked to a specific text and group.
▣ "I have lived my life. . .before God" This is a perfect middle (deponent) indicative of politeuō from which we get the English word political or policy. This term is used with the connotation of a citizen (cf. Phil. 1:27). Paul is asserting that he has faithfully discharged the responsibilities of being a member of Judaism before God.
NASB"a perfectly good conscience"
NKJV"in all good conscience"
NRSV"a clear conscience"
TEV"my conscience is perfectly clear"
NJB"a perfectly clear conscience"
Paul uses the term "conscience" often in the Corinthian letters (cf. 4:4; 8:7,10,12; 10:25,27,28,29; II Cor. 1:12; 4:2; 5:11). It refers to that moral inner sense of what is appropriate or inappropriate (cf. Acts 23:1). The conscience can be affected by our past lives, our poor choices, or by the Spirit of God. It is not a flawless guide, but it does determine the boundaries of individual faith. Therefore, to violate our conscience, even if it is in error or weak, is a major faith problem.
The believer's conscience needs to be more and more formed by the Word of God and the Spirit of God (cf. I Tim. 3:9). God will judge believers (i.e., weak or strong, cf. Rom. 14:1-15:13) by the light they have, but all of us need to be open to the Bible and the Spirit for more light and to be growing in the knowledge of the Lord Jesus Christ.
▣ "before God up to this day" Paul makes this same assertion in II Cor. 1:12; II Tim. 1:3. He does admit that he did covet (cf. Rom. 7:23, esp. v. 7). His theological argument in Romans 1-8 is based on every person's violation of law and conscience (cf. 3:9-23; 4:15; 5:20).
23:2 "The high priest Ananias" In Hebrew his name would be Hananiah. This is not the same as the Ananias of Luke 3:2, John 18:13, or Acts 4:6, but a later one (Ananias, son of Nebedaeus or Nedebacus) who was appointed by Herod Chalcis, who reigned from a.d. 48-59 (Josephus, Antiq. 20.9.2).
The writings of Josephus tell us much about this High Priest.
1. when he became High Priest, Antiq. 20.5.2; Wars, 2.12.6.
2. when he and his son (Ananus) were sent in bonds to Rome, Antiq. 20.6.2
3. when he was killed by insurrectionists along with his brother, Wars 2.17.9
Josephus is often our only ancient contemporary source for Jewish events and persons in Palestine.
▣ "to strike him on the mouth" This was a sign of blasphemy (cf. John 18:22).
23:3 "God is going to strike you" This is recorded in great detail in Josephus, Wars 2.17.9.
▣ "you whitewashed wall" It is uncertain exactly what Paul was saying.
1. the Jews used this metaphor for hypocrisy (cf. Matt. 23:27)
2. it could be an allusion to Ezek. 13:10-15
▣ "in violation to the Law" This may be an allusion to Lev. 19:15. Also see John 7:51.
23:5 "I was not aware brethren, that he was high priest" The theories for Paul's not knowing are his
1. poor eyesight
2. not being familiar with him because Paul had been gone from Jerusalem for several years
3. not recognizing the High Priest because he was not wearing his official robes
4. he did not know who spoke
5. the inappropriateness of his actions (i.e., sarcasm)
▣ "for it is written" Paul shows he knows and respects the Law by quoting Exod. 22:28.
NASB (UPDATED) TEXT: 23:6-10
6But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, "Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope and resurrection of the dead!" 7As he said this, there occurred a dissension between the Pharisees and Sadducees, and the assembly was divided. 8For the Sadducees say that there is no resurrection, nor an angel, nor a spirit, but the Pharisees acknowledge them all. 9And there occurred a great uproar; and some of the scribes of the Pharisaic party stood up and began to argue heatedly, saying, "We find nothing wrong with this man; suppose a spirit or an angel has spoken to him?" 10And as a great dissension was developing, the commander was afraid Paul would be torn to pieces by them and ordered the troops to go down and take him away from them by force, and bring him into the barracks.
23:6 "perceiving" Paul may have realized that he could not get a fair hearing from this Sadducean high priest.
▣ "Sadducees" See Special Topic at 4:1.
▣ "Pharisees" Paul had been a Pharisee (cf. 26:5; Phil. 3:5-6) from a family of Pharisees. See Special Topic at 5:34.
▣ "I am on trial for the hope and resurrection of the dead" Paul threw out a theological issue that the Sadducees and Pharisees disagreed about. The Sadducees denied the afterlife, while the Pharisees affirmed it (cf. Job 14:14; 19:23-27; Isa. 25:8; 26:19; Dan. 12:2). This set the two factions of the council against each other (cf. vv. 7-10).
23:7 "the assembly was divided" This term's basic meaning is "to tear" (cf. Luke 5:36; 23:45). It came to be used metaphorically of division within groups (cf. Acts 14:4; 23:7). The division between these two Jewish sects was always just under the surface. Paul fanned the flames.
23:8 "nor an angel, nor a spirit" Verse 8 is a comment by Luke on his source. Does this phrase imply there are two categories of spiritual beings or one? The origin of both is biblically ambiguous, but Heb. 1:5,13, and 14 imply they are the same.
What the Sadducees denied was the dualism of good and evil spiritual beings (Zoroastrian dualism). The Pharisees had elaborated the OT concept into rigid Persian dualism and even developed a hierarchy of angelic and demonic (seven leaders of each). The best source I have found for first century Jewish angelology is Alfred Edersheim, The Life and Times of Jesus the Messiah, Appendix XIII.
23:9
NASB"there arose a great uproar"
NKJV"there arose a loud outcry"
NRSV"then a great clamor arose"
NJB"the shouting grew louder"
This same phrase is found in the Septuagint of Exod. 12:30 (also note Exod. 3:7; 11:6; Esth. 4:3; Isa. 58:4; 65:19). The word "cry" (kraugē) is also in Matt. 25:6; Luke 1:42; Eph. 4:31; Heb. 5:7; Rev. 21:4. Only context can determine the kind of loud "cry" (i.e., positive or negative).
Another emotional word "to argue heatedly" (diamachomai) is also used in the LXX in Dan. 10:20. Paul's comment caused a loud, emotional confrontation, which is exactly what he wanted!
▣ "the scribes" These were the legal experts in both the oral (Talmud) and written law (OT). Most of them were Pharisees.
▣ "this man" The use of this noun phrase in this context shows it is not automatically a negative phrase.
▣ "suppose" This is a partial or incomplete first class conditional sentence. These scribes were asserting that Paul had seen something from the spiritual realm, but exactly what they were not sure. Their immediate and forceful defense of Paul shows how biased they were for their own group. Apparently they disliked Sadducees more than a supposedly renegade Pharisee.
Because this is an incomplete grammatical structure, the Textus Receptus, following the uncial Greek manuscripts H, L, and P, adds, "Let us not fight against God," which is taken from Acts 5:39.
23:10 "ordered the troops to go down and take him away from them by force" Twice now the Roman government had saved Paul's life in Jerusalem. No wonder Paul saw the government as a minister of God (cf. Romans 13). This may relate to "the one who restrains" in II Thess. 2:6-7.
NASB (UPDATED) TEXT: 23:11
11But on the night immediately following, the Lord stood at his side and said, "Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also."
23:11 "the Lord stood at his side" Here is another personal vision to encourage Paul (cf. 18:9-10; 22:17-19; 27:23-24). Paul was not a man without discouragement and doubt.
▣ "Take courage" This is a present active imperative. This is the only use of this term in Luke's writings. Paul must have shared this with Luke. Jesus uses the term several times (cf. Matt. 9:2,22; 14:27; John 16:33).
▣ "you must witness at Rome also" It was God's will for Paul to be imprisoned so that he might appear before Caesar. The gospel will be preached in Rome (cf. 19:21; 22:21)!
For "must" see full note at 1:16.
NASB (UPDATED) TEXT: 23:12-15
12When it was day, the Jews formed a conspiracy and bound themselves under an oath, saying that they would neither eat nor drink until they had killed Paul. 13There were more than forty who formed this plot. 14They came to the chief priests and the elders and said, "We have bound ourselves under a solemn oath to taste nothing until we have killed Paul. 15"Now therefore, you and the Council notify the commander to bring him down to you, as though you were going to determine his case by a more thorough investigation; and we for our part are ready to slay him before he comes near the place."
23:12-15 This paragraph informs us of the assassination pact of some of the Jews. This is another premeditated murder (cf. v. 21) like the one the Jews planned for Jesus.
23:13 "more than forty" Forty is a Jewish idiom for a long, indefinite period of time, but here it is used of persons, so it is probably literal. See Special Topic: Numbers in Scripture at 1:3.
23:14 "the chief priests and the elders" This was an abbreviated way of referring to the Sanhedrin. See Special Topic at 4:5.
NASB"we have bound ourselves under a solemn oath"
NKJV"we have bound ourselves under a great oath"
NRSV"we have strictly bound ourselves by an oath"
TEV"we have taken a solemn vow"
NJB"we have made a solemn vow"
These English translations are an attempt to translate a cognate idiomatic phrase, "with a curse we curse ourselves." These oath-takers did not kill Paul. I wonder if they starved to death? Apparently the oral tradition allowed a way out of these blood oaths. See Special Topic following.
SPECIAL TOPIC: CURSE (ANATHEMA)
NASB (UPDATED) TEXT: 23:16-25
16But the son of Paul's sister heard of their ambush, and he came and entered the barracks and told Paul. 17Paul called one of the centurions to him and said, "Lead this young man to the commander, for he has something to report to him." 18So he took him and led him to the commander and said, "Paul the prisoner called me to him and asked me to lead this young man to you since he has something to tell you." 19The commander took him by the hand and stepping aside, began to inquire of him privately, "What is it that you have to report to me?" 20And he said, "The Jews have agreed to ask you to bring Paul down tomorrow to the Council, as though they were going to inquire somewhat more thoroughly about him. 21"So do not listen to them, for more than forty of them are lying in wait for him who have bound themselves under a curse not to eat or drink until they slay him; and now they are ready and waiting for the promise from you." 22So the commander let the young man go, instructing him, "Tell no one that you have notified me of these things." 23And he called to him two of the centurions and said, "Get two hundred soldiers ready by the third hour of the night to proceed to Caesarea, with seventy horsemen and two hundred spearmen." 24They were also to provide mounts to put Paul on and bring him safely to Felix the governor. 25And he wrote a letter having this form:
23:16 "the son of Paul's sister" We have many questions about Paul's family, but it is shrouded in silence. How he knew of the plan is also unknown. He was possibly a Pharisee also.
23:21 This attack would have also involved the killing of the Roman guards!
23:23 The contingent of troops to accompany Paul was apparently either (1) 200 infantry, 70 cavalry, and 200 lancers or (2) 200 lancers and 70 cavalry. The western family of Greek manuscripts has a long descriptive addition (cf. NKJV).
▣ "the third hour" This is obviously Roman time. They started counting the night at 6 p.m. This would be 9 p.m.
▣ "Caesarea" This was the headquarters for the Roman occupational forces in Palestine.
NASB, NKJV,
NRSV, TEV"spearmen"
NJB"auxiliaries"
REB"light-armed troops"
NASB
(footnote)"additional mounts" or "pack animals"
NEB"bowman"
The meaning of the term dexiolabos is uncertain. It is literally "one posted or armed on the right side" (dexios). It refers to
1. some type of light armed soldier (bow or spear)
2. one who is bound to prisoners on the right side
3. one who holds a second horse
4. one who is on the flank
So many options show that moderns do not exactly know the meaning.
23:24 "Felix" The Roman historian Tacitus (Histories 5:9, Annals 12:54) called Antonius Felix cruel and lustful. He gained his position through his brother, Pallas (both of whom were freed slaves), who was a close friend to Emperor Claudius. He served as the eleventh procurator of Palestine from a.d. 52-59.
23:25 "form" See Special Topic: Form (tupos) at 7:43.
NASB (UPDATED) TEXT: 23:26-30
26"Claudius Lysias, to the most excellent governor Felix, greetings. 27When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman. 28"And wanting to ascertain the charge for which they were accusing him, I brought him down to their Council; 29and I found him to be accused over questions about their Law, but under no accusation deserving death or imprisonment. 30When I was informed that there would be a plot against the man, I sent him to you at once, also instructing his accusers to bring charges against him before you."
23:26-30 This is the required letter of explanation of Paul's case by the officer in charge (cf. 25:12ff). It states the flow of the events, but does so in such a way as to make Lysias look good.
23:26 This is the verse in which we are told the Chiliarch's name.
23:29 This verse fits Luke's pattern of showing that Christianity and its leaders, when accused before governmental officials, were always acquitted and deemed innocent. Rome had nothing to fear from "the Way"!
NASB (UPDATED) TEXT: 23:31-35
31So the soldiers, in accordance with their orders, took Paul and brought him by night to Antipatris. 32But the next day, leaving the horsemen to go on with him, they returned to the barracks. 33When these had come to Caesarea and delivered the letter to the governor, they also presented Paul to him. 34When he had read it, he asked from what province he was, and when he learned that he was from Cilicia, 35he said, "I will give you a hearing after your accusers arrive also," giving orders for him to be kept in Herod's Praetorium.
23:31 "brought him by night to Antipatris" This city was built by Herod the Great and named after his father, Antipater II. This was a very long march of possibly 30-40 miles. The exact site of the city is uncertain. The reason the foot soldiers returned (cf. v. 32) at this point is because
1. this was primarily a Gentile area
2. the topography was open and flat, so there was little danger of surprise attack
23:33 "the governor" This is literally "procurator." Luke is very precise in his titles for local and Roman officials.
23:34 "asked from what province he was" This was to ascertain jurisdiction. Since Paul was also from an Imperial Province Felix could try the case. There were three divisions of jurisdiction in the Roman Empire:
1. Imperial (Caesar)
2. Senatorial
3. local (like the Herods)
23:35 "after your accusers arrive" This should have been the Jews from Asia who accused Paul in the Temple of bringing a Gentile into the restricted Jewish area. The fact that they did not appear should have resulted in a dismissal of the charges. But, as often happens, local politics affects justice!
▣ "kept in Herod's Praetorium" The Romans were kind to Paul while he was in their custody (cf. 24:23). Paul stayed in a palace built by Herod the Great, which had previously been used for his personal residence, but now had become Roman Headquarters.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Compare Paul's defenses and list the common elements.
2. Did Paul see himself as a faithful Jew?
3. Do we know anything about Paul's extended family from Acts?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
The Case Against Paul | Accused of Sedition | Paul Before Felix | The Case Against Paul | The Case Before Felix |
24:1-9 | 24:1-9 | 24:1-2a | 24:1-2a | 24:1-9 |
24:2b-8 | 24:2b-9 | |||
24:9 | ||||
Paul Defends Himself Before Felix | The Defense Before Felix | Paul's Defense Before Felix | ||
24:10-21 | 24:10-21 | 24:10a | 24:10a | 24:10a |
Paul's Speech Before the Roman Governor | ||||
24:10b-21 | 24:10b-16 | 24:10b-13 | ||
24:14-16 | ||||
24:17-21 | 24:17-21 | |||
Felix Procrastinates | Paul's Captivity at Caesarea | |||
24:22-23 | 24:22-27 | 24:22-23 | 24:22-23 | 24:22-23 |
Paul Held in Custody | Paul Before Felix and Dursilla | |||
24:24-26 | 24:24-26 | 24:24-26 | 24:24-26 | |
24:27 | 24:27 | 24:27 | 24:27 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 24:1-2a
1After five days the high priest Ananias came down with some elders, with an attorney named Tertullus, and they brought charges to the governor against Paul. 2After Paul had been summoned, Tertullus began to accuse him, saying to the governor,
24:1 "the high priest Ananias" See full note at 23:2. Wow! The high priest himself came from Jerusalem to Caesarea. Paul was really a thorn in their flesh!
▣ "came down" For Jews, Jerusalem is always "up" and all other geographical locations are "down."
▣ "elders" In the OT this term referred to older tribal leaders. By the post-exilic time it began to be used of wealthy, influential people of Jerusalem. Often in the NT the Sanhedrin is described as "the High Priests, scribes, and elders." These were probably members of the Sanhedrin who were supporters of the Sadducees. The temple leadership had seen the potential problem when Pharisees were present (cf. 23:6-10).
▣ "Tertullus" This was a hired lawyer (advocate) or orator (cf. NKJV). It is a form of the Greek word rēma or "spoken word." Apparently he presented the Sanhedrin's case in an acceptable Roman legal form, possibly in Latin.
NASB (UPDATED) TEXT: 24:2b-9
2b"Since we have through you attained much peace, and since by your providence reforms are being carried out for this nation, 3we acknowledge this in every way and everywhere, most excellent Felix, with all thankfulness. 4But, that I may not weary you any further, I beg you to grant us, by your kindness, a brief hearing. 5For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. 6And he even tried to desecrate the temple; and then we arrested him. [We wanted to judge him according to our own Law. 7But Lysias the commander came along, and with much violence took him out of our hands, 8ordering his accusers to come before you.]By examining him yourself concerning all these matters you will be able to ascertain the things of which we accuse him." 9The Jews also joined in the attack, asserting that these things were so.
24:2b-4 This introduction was not only an attempt at flattery (probably expected), but baseless in fact. Felix was a cruel man (cf. Tacitus, Histories 5.9 and Annals 12.2). Felix was only in his position because of his brother, Pallas, who, along with Felix, was a freedman of Antonia (Marc Antony's daughter), Claudius, the Emperor's mother. He was later removed by Nero at the request of the people (cf. Josephus, Wars 2.12.8-13.7 and Antiq. 20.7.7-8.9.
24:2b "attained much peace" Some think this refers to his attempt to stop the activity of the Jewish extremists called sicarii (dagger men). See Josephus' Wars 2.13.2.
24:5 "we have found this man" It is Luke's purpose throughout Acts to show the Roman world that the charges against Christianity are false. This is why Luke records so many appearances before Roman courts and officials. Paul was accused of three things:
1. being a troublemaker
2. being a leader of a new sect
3. temple desecration
NASB"a real pest"
NKJV"a plague"
NRSV"a pestilent fellow"
TEV"a dangerous nuisance"
NJB"a perfect pest"
This comes from a word meaning plague (cf. Luke 21:11). In the OT (LXX) it also had the meaning of plague, but could be used metaphorically of a person (cf. Pro. 19:25).
▣ "throughout the world" This is surely a purposeful overstatement and yet what a compliment to the effectiveness of Paul's ministry in the diaspora.
▣ "ringleader" This is a compound Greek term from "first" and "to stand." It was used in the Septuagint of Job 15:24, "a captain of the first rank." It is found only here in the NT and not at all in the Koine papyri found in Egypt.
▣ "the sect" The term hairesis originally meant "division" or "faction" (literally, "to make a choice'). It came to have a negative connotation, as can be seen in our English term "heresy," which comes from this Greek term. The Sadducees are addressed by this term in 5:17 and the Pharisees in 15:5. In this context in Acts, Paul considers Christianity an integral part of the historical Jewish faith and hope (cf. v. 14).
▣ "the Nazarenes" This term refers to the followers of Jesus of Nazareth. Some assert that the term comes from the city of Nazareth but others relate it to nezer (BDB 666) or "branch," a title for the Messiah (cf. Isa. 11:1; 53:2). See Special Topic at 2:22.
24:6 Notice the charge made against Paul in 21:28 that he desecrated the temple, has now been changed to "he tried to desecrate the temple." They really had a weak case. Paul's effective preaching was really the problem.
24:7 The parenthesis in the NASB shows a textual addition found in the uncial MS E (8th century) and several minuscules starting the 9th century. The longer reading is found in NKJV. It seems to change the one/ones wanting to hurt Paul from the Jewish leadership to Lysias.
The UBS4 excludes the addition and rates the shorter version (MSS P74, א, A, D, some Old Latin, Vulgate, Coptic, and Georgian versions) as a "B" (almost certain). The UBS3 included the longer reading but gave it a "D" rating (high degree of doubt).
NASB (UPDATED) TEXT: 24:10-21
10When the governor had nodded for him to speak, Paul responded: "Knowing that for many years you have been a judge to this nation, I cheerfully make my defense, 11since you can take note of the fact that no more than twelve days ago I went up to Jerusalem to worship. 12Neither in the temple, nor in the synagogues, nor in the city itself did they find me carrying on a discussion with anyone or causing a riot. 13Nor can they prove to you the charges of which they now accuse me. 14But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; 15having a hope in God, which these men cherish themselves, that there shall certainly be a resurrection of both the righteous and the wicked. 16In view of this, I also do my best to maintain always a blameless conscience both before God and before men. 17Now after several years I came to bring alms to my nation and to present offerings; 18in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia—19who ought to have been present before you and to make accusation, if they should have anything against me. 20Or else let these men themselves tell what misdeed they found when I stood before the Council, 21other than for this one statement which I shouted out while standing among them, ‘For the resurrection of the dead I am on trial before you today.'"
24:10 As the attorney for the Sanhedrin used a formal introduction (probably culturally expected), so too, does Paul.
▣ "defense" We get the English term "apology" or "apologetics" from this Greek term. It originally meant a legal oral defense in court.
24:11-12 Paul asserts that his public activities in Jerusalem were anything but abnormal and contentious. He was accused of desecrating the temple, but in reality, he was performing an acceptable ritual.
24:14 "The Way" This was the early title for Christians which emphasized that Jesus is the way to God (John 14:6) and a lifestyle fellowship (cf. 9:2; 19:9,23; 22:4; 24:22 and possibly 18:25-26).
▣ "I do serve the God of our fathers" Paul clearly asserts in this verse that what he preaches about Jesus in no way violates the OT. Jesus is the fulfillment of Israel's hopes and promises. He does not see Christianity as something new and different but a fulfillment (cf. Jesus in Matt. 5:17-19).
▣ "the Law. . .the Prophets" These are two of the threefold divisions of the OT canon:
1. The Torah (Law) — Genesis - Deuteronomy
2. The Prophets
a. former prophets — Joshua - Kings (except Ruth)
b. latter prophets — Isaiah - Malachi (except Lamentations and Daniel)
3. The Writings
a. megiloth — Ruth, Esther, Ecclesiastes, Song of Songs, and Lamentations
b. wisdom literature — Job, Psalms, Proverbs
c. post-exilic history — I & II Chronicles, Ezra, and Nehemiah
24:15 "having a hope in God which these men cherish themselves" Paul is asserting that his religious orientation is the same as these accusers (cf. v. 16), except in his view of the resurrection. Paul is trying to defend himself by showing that the conflict is over theological issues within Judaism, which Rome did not want to become involved with.
For "hope" see SPECIAL TOPIC: HOPE at 2:25.
▣ "there shall certainly be a resurrection of both the righteous and the wicked" This refers to the theology of the Pharisees, not the Sadducean leadership of the temple. Josephus, Antiq. 18.1.3, even asserts that some Pharisees denied the resurrection of the wicked (for a modern view of annihilation see Edward Fudge, The Fire That Consumes). The Bible is replete with this concept of a general resurrection (cf. Isa. 25:8; Dan. 12:2; Matt. 25:46; John 5:29; Rom. 2:6-11; Rev. 20:11-15). Paul saw Christianity as the natural fulfillment of the OT (cf. Matt. 5:17-19). It was not something new!
24:16 "I also do my best to maintain always a blameless conscience" This same phrase is what angered the High Priest so much in 23:1-2. Paul repeats it again in his presence. It is similar to his discussion of personal effort in I Cor. 9:24-27. The self-control he preached to Felix (cf. v. 25) was not an easy thing to accomplish and maintain. Self-control is one of the fruits of the Spirit in Gal. 5:22 and possibly the capstone of the list of fruits!
24:17 "I came to bring alms to my nation" For "alms" see Special Topic at 3:2. This probably refers to the contribution from the Gentile churches to the church in Jerusalem (cf. Rom. 15:25-27; I Cor. 16:1-4; II Corinthians 8-9). It is surprising it is not mentioned in 21:15ff. This may show that it was not received well by all of the church in Jerusalem (see James D. G. Dunn, Unity and Diversity in the New Testament). Intrenched racism is hard to deal with even for believers.
▣ "and to present offerings" This refers to
1. the conclusion of Paul's limited Nazarite vow (cf. 21:24)
2. his paying for others' limited Nazarite vows (cf. 21:24)
Because this phrase seems to be linked grammatically to "bring alms," it is possible that they both refer to Jewish rituals, not the offerings from the churches.
24:18 "they found me occupied in the temple, having been purified" This Jewish ritual procedure was at the instigation of James and the elders of the church (cf. 21:17-26). It was meant to placate the legalistic Jewish believers in the church, but in reality, it inflamed the Greek-speaking Jews from Asia.
24:18-19 "Jews from Asia who ought to have been" This was an important legal point in Paul's defense (cf. v. 19). The eyewitnesses' accusers were not present! Those who were accusing Paul of world-wide mischief had no experiential evidence (cf. v. 20)!
Asia is a geographical reference to Jewish people from southern and western Turkey, then called Asia Minor.
24:19b "if" This is a fourth class conditional, a way to express a contingency which is the farthest removed from possibility. A. T. Robertson, Word Pictures in the New Testament, p. 420, calls it a mixed condition with a second class conclusion (i.e., but they are not present, v. 19a). His Grammar (p. 1022) lists other mixed conditional sentences in Luke's writings (cf. Luke 17:6 and Acts 8:31).
NASB (UPDATED) TEXT: 24:22-23
22But Felix, having a more exact knowledge about the Way, put them off, saying, "When Lysias the commander comes down, I will decide your case." 23Then he gave orders to the centurion for him to be kept in custody and yet have some freedom, and not to prevent any of his friends from ministering to him.
24:22 Apparently Felix had heard about Jesus and Christianity. Probably as a Roman official he had been briefed about the local situation to which he would be assigned.
Felix's wife was Jewish (cf. v. 24), which meant he had an experiential opportunity to know about the teaching of Judaism. The Way was considered a sect within Judaism and was, therefore, a "legal" religion in the Roman Empire.
24:23 This shows that Felix did not see Paul as a threat and allowed some freedom and access. Here again is a Roman official who does not sense Christianity as a political problem. This was surely one of Luke's purposes in writing his Gospel!
NASB (UPDATED) TEXT: 24:24-27
24But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus. 25But as he was discussing righteousness, self-control and the judgment to come, Felix became frightened and said, "Go away for the present, and when I find time I will summon you." 26At the same time too, he was hoping that money would be given him by Paul; therefore he also used to send for him quite often and converse with him. 27But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.
24:24 "Drusilla" She was the youngest, and apparently beautiful, daughter of Herod Agrippa I and the sister of Bernice and Agrippa II. She was Felix's third wife, whom he took from the Azizus, the King of Emesa (cf. Josephus, Antiq. 20.7.2).
NASB, NRSV,
TEV, NJB"Christ Jesus"
NKJV"Christ"
Option #1 is found in MSS P74, א*, B, E, and the Old Latin, Vulgate versions. The shorter reading is found in MSS אc, A, C, and the Peshitta and Coptic versions. The UBS4 gives the longer version a "B" rating (almost certain).
One wonders if in this context "Christ" should be translated "Messiah" (MS 044 has "the Messiah").
▣ "faith" This is a crucial theological word. See Special Topics at 2:40; 3:16; and 6:5. Remember these theological terms in Koine Greek are based not on Greek usage, but the Septuagint. Luke knows the Septuagint well. It was the OT for the church.
24:24-25 Paul preached the gospel often (cf. v. 26b) to Felix and Drusilla. This was exactly what Jesus wanted him to do (cf. 9:15). He was convicted, but also greedy (i.e., he wanted Paul to bribe him) and put off his decision (cf. v. 26).
24:26 Apparently Paul had some funds during this prison period. Possibly from (1) a personal inheritance or (2) help from the churches (i.e., Philippi or Thessalonica). Felix called for Paul often, not to hear him speak, but in hopes of receiving a bribe.
24:27 "after two years had passed" Many believe that it was during this period that Luke gathered eyewitness information from those in Palestine for his Gospel (cf. Luke 1:1-4). This must have been a discouraging time to an aggressive man like Paul! However, he did not seek freedom by means of bribery. He knew he was in God's will.
▣ "Porcius Festus" There is some disagreement between the Roman historians, Suetonius and Tacitus, over the beginning date of his office. Felix was put on trial in a.d. 55, but it is uncertain whether he was convicted and removed then or in a.d. 59. Festus died in a.d. 62, while still in office (cf. Josephus, Antiq. 20.9.1). There is little known about him (cf. Josephus, Antiq. 20.8.9-10; Wars 2.14.1).
▣ "Felix left Paul imprisoned" It was customary to release all the prisoners at the time of the change of administrations. This verse shows the political situation in Palestine and the weakness of the Roman leaders, as well as the power of the Sanhedrin.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What does the term "Nazarene" mean?
2. What are the implications of the first title for the church in Acts being "the Way"?
3. Explain the significance of v. 15.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul Appeals to Caesar | Paul Appeals to Caesar | Appeal to the Emperor | Paul Appeals to the Emperor | Paul Appeals to Caesar |
25:1-5 | 25:1-12 | 25:1-5 | 25:1-5 | 25:1-5 |
25:6-12 | 25:6-12 | 25:6-8 | 25:6-12 | |
25:9 | ||||
25:10-11 | ||||
25:12 | ||||
Paul Brought Before Agrippa and Bernice | Paul Before Agrippa | Paul's Defense Before Agrippa (25:13-26:32) |
Paul Before Agrippa and Bernice | Paul Appears Before King Agrippa |
25:13-22 | 25:13-27 | 25:13-22 | 25:13-21 | 25:13-22 |
25:22a | ||||
25:22b | ||||
25:23-27 | 25:23-27 | 25:23-27 | 25:23-26:1 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 25:1-5
1Festus then, having arrived in the province, three days later went up to Jerusalem from Caesarea. 2And the chief priests and the leading men of the Jews brought charges against Paul, and they were urging him, 3requesting a concession against Paul, that he might have him brought to Jerusalem (at the same time, setting an ambush to kill him on the way). 4Festus then answered that Paul was being kept in custody at Caesarea and that he himself was about to leave shortly. 5"Therefore," he said, "let the influential men among you go there with me, and if there is anything wrong about the man, let them prosecute him."
25:1 "Festus" This was Felix's successor. He was a nobler personality, but obviously under the same political pressure and mind set. He was in office for two years and died in a.d. 62 while still in office (cf. Josephus, Antiq. 20.8.9).
▣ "three days later" This shows how upset and persistent the Jewish leadership was concerning Paul. Festus also wanted to make a good first impression.
25:2 "the chief priest and the leading men of the Jews" This may refer to the Sanhedrin, which was made up of 70 Jewish leaders from Jerusalem. They formed the highest judicial body of the Jews in both politics and religion. See Special Topic at 4:5. However, it could also refer to the other wealthy and elite citizens of Jerusalem who would be very anxious to meet the new Roman procurator and begin to establish a good relationship with him.
It is surely possible that it refers to both groups. After two years there was a new high priest, Ishmael ben Fabus (a.d. 56-62). He, too, wanted to establish himself and a good way to do this was to attack the renegade Pharisee, Paul.
▣ "they were urging him" This is an imperfect active indicative. They asked again and again.
25:3 This shows animosity against Paul on the part of these religious leaders. They saw Paul as an enemy from within!
▣ "(at the same time, setting an ambush to kill him on the way)" The tactics of the Jewish leadership had not changed (cf. 23:12-15).
25:5 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his purposes (cf. A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 429). Dr. Bruce Tankersley, the Koine Greek specialist at East Texas Baptist University, says it might be third class because there is no verb in the protasis. Festus assumed Paul was guilty. Why else would the Jerusalem leaders be so persistent, and so tenacious?
NASB (UPDATED) TEXT: 25:6-12
6After he had spent not more than eight or ten days among them, he went down to Caesarea, and on the next day he took his seat on the tribunal and ordered Paul to be brought. 7After Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him which they could not prove, 8while Paul said in his own defense, "I have committed no offense either against the Law of the Jews or against the temple or against Caesar." 9But Festus, wishing to do the Jews a favor, answered Paul and said, "Are you willing to go up to Jerusalem and stand trial before me on these charges?" 10But Paul said, "I am standing before Caesar's tribunal, where I ought to be tried. I have done no wrong to the Jews, as you also very well know. 11If, then, I am a wrongdoer and have committed anything worthy of death, I do not refuse to die; but if none of those things is true of which these men accuse me, no one can hand me over to them. I appeal to Caesar." 12Then when Festus had conferred with his council, he answered, "You have appealed to Caesar, to Caesar you shall go."
25:6-9 These events showed Paul that he had no real hope for justice with Festus. He knew what awaited him in Jerusalem (cf. v. 3). He also knew Jesus wanted him to go to Rome (cf. 9:15).
25:6 "After he had spent not more than eight or ten days among them" I would imagine the Jewish leaders wined and dined Festus. They manipulated all the Roman officials.
25:8 Paul asserts that he is innocent of all charges against
1. the Law of Moses (cf. 21:21,28)
2. the temple (cf. 21:28; 24:6)
3. Caesar (cf. 16:21; 17:7)
Numbers 1 and 2 are exactly what Stephen was charged with in 6:13-14.
25:10-11 Paul asserts that he was already before the proper authority and in the proper place. Luke records in v. 11 Paul's official appeal to Caesar.
The right of appeal to Caesar initially started with Octavian in 30 b.c. (cf. Dio Cassius, History, 51.19). This initial dictate was expanded to forbid blinding, scourging, and torture to any Roman citizen who appealed to Caesar (cf. Paulus, Sententiae 5.26.1).
There is a good discussion of Roman Law of the first century in A. N. Sherwin-White's Roman Society and Roman Law in the New Testament, "lecture four: Paul before Felix and Festus," pp. 48-70.
25:11 "If. . .if" These are two first class conditional sentences which are assumed to be true from the author's perspective or for his purpose. These two usages in context show how this grammatical construction was used to make a point. The first is false to reality (but exactly the same condition used by Felix in v. 5); the second is true to reality.
▣ "I do not refuse to die" Paul recognized the power of the state (cf. Rom. 13:4). The OT perspective on capital punishment can be found in Gen. 9:6. See an interesting discussion of capital punishment in Hard Sayings of the Bible, pp. 114-116.
NASB, TEV"no one can hand me over to them"
NKJV"no on can deliver me over to them"
NRSV"no one can turn me over to them"
NJB"no one has the right to surrender me to them"
The term charizomai basically means "to gratify" or "grant as a favor." Paul realized that Festus was trying to impress the Jewish leadership by giving them himself!
However, it is possible that Festus is trying to abide by a decree from Julius Caesar (cf. Josephus, Antiq. 14.10.2), which encouraged Roman officials in Palestine to allow the wishes of the high priest.
▣ "I appeal to Caesar" This was the legal right of every Roman citizen in capital punishment cases (Pliny the Younger, Letters 10.96). At this point in history, Nero was the Caesar (a.d. 54-68).
25:12 "his council" This refers to Festus' Roman legal experts, not the Jewish leaders.
CONTEXTUAL INSIGHTS TO ACTS 25:13-26:32
BACKGROUND
A. Herod Agrippa II (Marcus Julius Agrippa)
1. He is the son of Herod Agrippa I (cf. Acts 12), who was the political ruler of Judea and who had control of the Temple and Priesthood (a.d. 41-44) and grandson of Herod the Great.
2. He was educated in Rome and was pro-Roman. He returned to Rome after the Jewish war of a.d. 70 and died there in a.d. 100.
3. At the age of 17 his father died, but he was too young to assume his kingdom.
4. In a.d. 50 Herod Chalcis, Agrippa II's uncle, the King of Chalcis (a small kingdom in Northern Palestine), died and Agrippa II was given his kingdom by Emperor Claudius. Also, he was given control over the Temple and the High Priesthood.
5. In a.d. 53 he exchanged this small kingdom for the tetrarches of Herod Philip (Ituraea and Trachonitis) and Lysanius (Abilene).
6. Later, Emperor Nero added certain cities and villages around the Sea of Galilee to his control. His capital was Caesarea Philippi, which he renamed Neronias.
7. For historical reference cf:
a. Josephus Jewish Wars 2.12.1,7-8; 15.1; 16.4; 7.5.1
b. Josephus' Antiquities of the Jews 19.9.2; 20.5.2; 6.5; 7.1; 8.4; 9.6.
B. Bernice
1. She was the oldest daughter of Herod Agrippa I.
2. She was the sister of Agrippa II, and for a period of time may have been his incestuous lover (there is no evidence of this, only rumor). Later she was a mistress to Emperor Titus while he was a general. He was the Roman general who destroyed Jerusalem and the Temple in a.d. 70.
3. She was Drusilla's sister (cf. 24:24).
4. She was married to Herod Chalcis (Herod Agrippa I's brother, her uncle), but when he died she moved in with her brother.
5. She later married Polemon, King of Cilicia, but left him to return to her brother who had just been given the title of "King."
6. She was the mistress of Emperor Vespasian.
7. Historical references
a. Josephus Jewish Wars 2.1.6; 15.1; 17.1.
b.Josephus' Antiquities of the Jew 19.9.1; 15.1; 20.1.3
c. Tacitus' History 2.2
d. Seutonius' Life of Titus 7
e. Dio Cassius' Histories 65.15; 66.18
f. Juvenal's Satire 61.156-157
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 25:13-22
13Now when several days had elapsed, King Agrippa and Bernice arrived at Caesarea and paid their respects to Festus. 14While they were spending many days there, Festus laid Paul's case before the king, saying, "There is a man who was left as a prisoner by Felix; 15and when I was at Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him. 16I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense against the charges. 17So after they had assembled here, I did not delay, but on the next day took my seat on the tribunal and ordered the man to be brought before me. 18When the accusers stood up, they began bringing charges against him not of such crimes as I was expecting, 19but they simply had some points of disagreement with him about their own religion and about a dead man, Jesus, whom Paul asserted to be alive. 20Being at a loss how to investigate such matters, I asked whether he was willing to go to Jerusalem and there stand trial on these matters. 21But when Paul appealed to be held in custody for the Emperor's decision, I ordered him to be kept in custody until I send him to Caesar." 22Then Agrippa said to Festus, "I also would like to hear the man myself." "Tomorrow," he said, "you shall hear him."
25:13 "King Agrippa" This refers to Agrippa II. He was the brother of Drusilla and Bernice. He was educated in Rome and was very loyal to Rome's policies and programs.
25:13-19 This again reveals one of Luke's literary and theological purposes, which was to show that Christianity was not a political threat to Rome (cf. v. 25). In the early decades of the first century Christianity was considered a sect of Judaism, which was acknowledged by Rome as a legal religion. Rome wanted no part of disputes between Jewish religious sects!
25:18 "they began charges against him not of such crimes as I was expecting" This shows the intensity and nature of the Jewish opposition. It was not political, but religious.
NASB, NRSV,
NJB, NIV"crimes"
NKJV"such things"
TEV"evil crimes"
REB"charges"
NET Bible"evil deeds"
ASV"evil things"
There are several variants.
1. ponērōn – genitive plural in MSS א2, B, E, meaning "things of evil" (cf. 28:21)
2. ponērau – accusative neuter singular in MSS P74, A, C*
3. ponēra – accusative neuter plural in MSS א*, C2
4. omit – MSS L, P, and some Lectionaries (cf. NKJV)
UBS4 puts option #1 in the text with a "C" rating (difficulty in deciding).
Felix was surprised that the charges were not serious and had to do with Jewish religious matters, not legal matters.
25:19 "religion" This is literally a compound term from "fear" and "gods." This term can mean "superstition," which was exactly what these Roman leaders thought about the Jewish religion. However, Festus would have not wanted to insult his Jewish dignitaries, so he used an ambiguous term (so too, Paul, 17:22).
Verses 18-19 show again that Roman justice found no fault with Paul or Christianity.
▣ "about a dead man, Jesus, whom Paul asserted to be alive" The resurrection was one the central pillars of the sermons (kerygma, see Special Topic at 2:14) in Acts (cf. 26:8). Christianity stands or falls on this theological assertion (cf. I Corinthians 15).
NASB (UPDATED) TEXT: 25:23-27
23So, on the next day when Agrippa came together with Bernice amid great pomp, and entered the auditorium accompanied by the commanders and the prominent men of the city, at the command of Festus, Paul was brought in. 24Festus said, "King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer. 25But I found that he had committed nothing worthy of death; and since he himself appealed to the Emperor, I decided to send him. 26Yet I have nothing definite about him to write to my lord. Therefore I have brought him before you all and especially before you, King Agrippa, so that after the investigation has taken place, I may have something to write. 27For it seems absurd to me in sending a prisoner, not to indicate also the charges against him."
25:23 What a wonderful opportunity to preach the gospel!
▣ "the commanders" This is the term chiliarch, which means leaders of a thousand, as centurion means leader of a hundred. We learn from Josephus' Antiq. 19.19.2, that there were five auxiliary cohorts in Caesarea at this period. Therefore, possibly five military men are referred to here.
▣ "the prominent men of the city" This would refer to the civic leaders of Caesarea.
Notice the groups in the assembly.
1. a Roman procurator
2. an Idumean regional king
3. Roman military leaders
4. prominent civic leaders of Caesarea
▣ 25:26 "the Emperor" This term is sebastos, which was the Greek equivalent of the Latin term augustus. Its basic etymology is "revere, "adore," "venerate," or "worship." It was first used of Octavian in 27 b.c. by the Senate. Here, it is used of Nero (a.d. 54-68). Nero seems to have expanded the worship of the Emperor cult.
25:26 "I have nothing definite about him to write" Festus had the same problem as Lysias, the commander from Jerusalem. He was bound by Roman law to write an indictment against Paul along with any evidence or judicial opinion. Paul was a mystery to these Roman leaders.
▣ "lord" The is the Greek word kurios, which means owner, master, ruler. This is the first documented use of kurios as a stand-alone title for Nero. This title was rejected by the Emperors Octavian/Augustus and Tiberias because they felt it was too close to the Latin rex (king), which caused the Roman populace and Senate discomfort. However, it appears often during and after Nero's day. Vespasian and Titus used the term "savior" and Domitian used "god" to describe themselves (cf. James S. Jeffers, The Greco-Roman World p. 101). The term kurios became the focus of the persecution against Christians, who could use only this term for Jesus Christ. They refused to use it in the incense offering and pledge of allegiance to Rome.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did the Jewish leaders fear and hate Paul?
2. How does this chapter reflect one of Luke's purposes in writing Acts?
3. What was Paul's purpose in defending himself before Agrippa and Bernice?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul Defends Himself Before Agrippa | Paul's Early Life | Paul's Defense Before Agrippa (25:13-26:32) |
Paul Defends Himself Before Agrippa | Paul Appears Before King Agrippa 25:13-26:1 |
26:1-11 | 26:1-11 | 26:1 | 26:1 | Paul's Speech Before King Agrippa |
26:2-3 | 26:2-3 | 26:2-3 | ||
26:4-8 | 26:4-8 | 26:4-8 | ||
26:9-11 | 26:9-11 | 26:9-11 | ||
Paul Tells of His Conversion | Paul Recounts His Conversion | Paul Tells of His Conversion | ||
26:12-18 | 26:12-18 | 26:12-18 | 26:12-18 | 26:12-18 |
Paul's Testimony to Jews and Gentiles | Paul's Post-conversion Life | Paul Tells of His Work | ||
26:19-23 | 26:19-23 | 26:19-23 | 26:19-23 | 26:19-23 |
Paul Appeals to Agrippa to Believe | His Hearers' Reactions | |||
26:24-29 | 26:24-32 | 26:24-29 | 26:24 | 26:24-29 |
26:25-27 | ||||
26:28 | ||||
26:29 | ||||
26:30-32 | 26:30-32 | 26:30-32 | 26:30-32 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 26:1
1Agrippa said to Paul, "You are permitted to speak for yourself." Then Paul stretched out his hand and proceeded to make his defense:
26:1 "stretched out his hand" This was a gesture of greeting and oratorical introduction (cf. Acts 12:17; 13:16 and 21:40, in which gestures of the hand are used for attention and silence).
NASB (UPDATED) TEXT: 26:2-3
2"In regard to all the things of which I am accused by the Jews, I consider myself fortunate, King Agrippa, that I am about to make my defense before you today; 3especially because you are an expert in all customs and questions among the Jews; therefore I beg you to listen to me patiently.
26:2-3 Paul introduces his defense in a typical formal and flattering way, as he did in his trial before Felix (cf. 24:10), which was probably a culturally expected necessity.
26:2 "In regard to all the things of which I am accused by the Jews" Agrippa II had been put in charge of the Temple and Priesthood by Rome. Although pro-Roman and educated in Rome, he understood the intricacies of the Jewish faith (cf. v. 3).
▣ "fortunate" This is the same term which introduces each of the Beatitudes of Matt. 5:3-12; Luke 6:20-22; and Ps. 1:1 in the Septuagint.
26:3
NASB, NKJV"all customs and questions"
NRSV"all customs and controversies"
TEV"all of the Jewish customs and disputes"
NJB"customs and controversy"
The first term is ethōn, from which we get the English word "ethnic," or the cultural aspect of a particular people group.
The second term dzētēmatōn is used often in Acts to denote debates and arguments over aspects of rabbinical Judaism (cf. 15:2; 18:15; 23:19; 25:19; 26:3). These were not uncommon because of the existence of several factions within first century Judaism : Sadducees, Pharisees (also the theological factions of Shammai and Hillel), and the zealots.
NASB (UPDATED) TEXT: 26:4-8
4"So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem; 5since they have known about me for a long time, if they are willing to testify, that I lived as a Pharisee according to the strictest sect of our religion. 6"And now I am standing trial for the hope of the promise made by God to our fathers; 7the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews. 8"Why is it considered incredible among you people if God does raise the dead?
26:4 "all Jews know my manner of life" Paul has repeated this several times (cf. Acts 22:3-5; 23:1; 24:16; 25:8). Paul had lived an exemplary life among the Jews in Jerusalem (cf. v. 5).
▣ "my own nation" It is uncertain where Paul grew up. This could refer to (1) Tarsus in Cilicia or (2) Jerusalem.
26:5 "if" This is a third class conditional sentence which means potential action. In this context Paul knows they could testify about his past, but they would not.
▣ "Pharisee according to the strictest sect of our religion" This was a theological sect of Judaism which emerged during the Maccabean Period. It was committed to the oral and written tradition. See Special Topic at 5:34.
26:6 "the hope of the promise made by God to our fathers" This refers to the OT prophecy of (1) the coming of the Messiah or (2) the resurrection of the dead (cf. 23:6; 24:15; Job 14:14-15; 19:25-27; Dan. 12:2). Paul saw "the Way" as the fulfillment of the OT (cf. Matt. 5:17-19; Galatians 3).
For "hope" see Special Topic at 2:25 and the Special Topic: The Kerygma at 2:14.
26:7 "our twelve tribes" The tribal lineage (children of Jacob) was still very important to the Jews. Many of the ten northern tribes never came back from Assyrian exile (722 b.c.). We know some tribal information from the NT.
1. Mary, Joseph, and Jesus were from the tribe of Judah (cf. Matt. 1:2-16; Luke 3:23-33; Rev. 5:5)
2. Anna's tribe is identified as Asher (cf. Luke 2:36)
3. Paul's tribe is identified as Benjamin (cf. Rom. 11:1; Phil. 3:5)
Herod the Great was jealous of this and had the Temple records, which showed genealogies, burned.
For "twelve" see Special Topic at 1:22.
▣ "hope" One wonders exactly which hope Paul is referring to. From the larger context one would assume the resurrection (cf. v. 8). See SPECIAL TOPIC: HOPE at 2:25.
▣ "as they earnestly serve God night and day" Paul loved his racial group (cf. Rom. 9:1-3). He knew how hard they tried to serve YHWH. He also uniquely knew the danger of legalism, dogmatism, and elitism.
"Night and day" was an idiom of intensity and regularity (cf. 20:31; Luke 2:37).
26:8 "Why is it considered incredible among you people" Paul is speaking to two groups:
1. Agrippa and other Jews present
2. the Gentiles present, such as Festus
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "God does raise the dead" This phrase speaks of the Jewish hope of a general resurrection (see Job 14:14-15; 19:25-27; Isa. 25:8; 26:19; Dan. 12:2-3), but Paul had Christ's resurrection specifically in mind (cf. I Cor. 15:1-28). These Sadducean accusers would be getting very nervous at this point (cf. 23:1-10).
NASB (UPDATED) TEXT: 26:9-11
9"So then, I thought to myself that I had to do many things hostile to the name of Jesus of Nazareth. 10And this is just what I did in Jerusalem; not only did I lock up many of the saints in prisons, having received authority from the chief priests, but also when they were being put to death I cast my vote against them. 11And as I punished them often in all the synagogues, I tried to force them to blaspheme; and being furiously enraged at them, I kept pursuing them even to foreign cities."
26:9 Paul (egō, "I" and emautō, "myself") confesses his misdirected religious enthusiasm, which he now realizes was not the will of God (cf. I Tim. 1:13). He thought that by persecuting the followers of Jesus he was serving God and pleasing God. Paul's world and worldview totally changed on the Damascus road (cf. Acts 9).
▣ "the name" This Semitic idiom means "ther person of" (cf. 3:6,16). This is no magic formula, but a personal relationship!
▣ "Jesus of Nazareth" See Special Topics at 2:22.
26:10 "the saints" Literally this is "the holy ones." Paul knew now exactly whom he had persecuted and killed, God's people! What a shock, sorrow, and enlightenment Paul's Damascus vision must have been, a total reorientation of thought and life!
For "saints" see Special Topic at 9:13.
▣ "having received authority" Paul was the "official" persecutor for the Sanhedrin.
▣ "when they were being put to death" This shows the intensity of the persecution. The "Way" was not a minor issue; it was a life-and-death issue and it still is!
▣ "cast my vote against them" This is the technical word in Greek for an official vote either in the Sanhedrin or a local synagogue. But because no local synagogue could/would vote on death issues, it was probably the Sanhedrin. If it was in the Sanhedrin, then Paul had to have been married. The term originally meant "a pebble," which was used to cast a vote—either a black one or a white one (cf. Rev. 2:17)
26:11 "tried to force" This is an imperfect tense of a Greek term that means to force or compel (cf. 28:19), but here it is used in the sense of tried. It refers to a repeated action in past time.
▣ "to blaspheme" Saul attempted to force them to publicly affirm their faith in Jesus as the Messiah and then condemn them. In later persecutions, believers were forced to reject faith in Christ, but this context is a different cultural situation.
NASB"being furiously enraged"
NKJV"being exceedingly enraged"
NRSV"I was so furiously enraged"
TEV"I was so furious"
NJB"my fury against them was so extreme"
This is a very intense adverb ("much more") and participle (present middle [deponent]). Festus uses the same root for Paul (i.e., rave in 26:24)
NASB (UPDATED) TEXT: 26:12-18
12"While so engaged as I was journeying to Damascus with the authority and commission of the chief priests, 13at midday, O King, I saw on the way a light from heaven, brighter than the sun, shining all around me and those who were journeying with me. 14And when we had all fallen to the ground, I heard a voice saying to me in the Hebrew dialect, ‘Saul, Saul, why are you persecuting Me? It is hard for you to kick against the goads.' 15And I said, ‘Who are You, Lord?' And the Lord said, ‘I am Jesus whom you are persecuting. 16'But get up and stand on your feet; for this purpose I have appeared to you, to appoint you a minister and a witness not only to the things which you have seen, but also to the things in which I will appear to you; 17rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, 18to open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.'"
26:12 Luke records Paul's personal testimony three times in Acts, 9:1-31; 22:3-21, and here. God's mercy and election towards Saul are so obvious. If God in Christ can forgive and use this man, He can forgive and use anyone!
26:13 See full note in 9:3.
The fact that there is variation in details in all three places where Paul shares his conversion speaks to the accuracy of Luke's recording of Paul's legal defenses (and, thereby, also the sermons) in Acts!
26:14 See full note at 9:4.
Frank Stagg, New Testament Theology, has a great paragraph on the vital connection between Jesus and His church.
"The most important fact about judgment is that we are judged in relation to Christ. In turn, this is a judgment in relation to his people. Our true relationship to him is reflected in our relationship to his people. To serve them is to serve him and to neglect them is to neglect him (Matt. 25:31-46). Never does the New Testament allow one to divorce his relationship to Christ from that to other people. To persecute them is to persecute him (Acts 9:1-2,4-5; 22:4,7-8; 26:10-11,14-15). To sin against the brethren is to sin against Christ (1 Cor. 8:12). Though we are not saved by our works, we are judged by them; for they reflect our true relationship to Christ and his grace. Judgment is merciful toward them that accept judgment, and judgment is merciful toward them who are merciful (Matt. 5:7)" (p. 333).
▣ "Hebrew dialect" In Paul's three personal testimonies in Acts, this is the only one in which the detail of Jesus speaking Aramaic is mentioned. See full note at 22:2.
▣ "Saul, Saul" This last half of v. 14 and the last part of v. 15, as well as vv. 16-18, are a quote from Jesus to Paul on the Damascus road.
▣ "It is hard for you to kick against the goads" This phrase is unique to this context, possibly because it was a Greek/Latin proverb, not Jewish. Paul always knew to what audience he was speaking and how to communicate to them! This is referring to
1. a pointed stick used by those who directed oxen to pull carts and plows
2. projections on the front of the cart or wagon to keep the animals from kicking backward
This proverb was used to denote the human futility of resisting divine initiatives.
26:15 See complete note at 9:5.
▣ "Jesus whom you are persecuting" This shows the close connection between Jesus and His church, (cf. Matt. 10:40; 25:40,45). To hurt them is to hurt Him!
26:16 "‘But get up and stand on your feet'" These are both aorist active imperatives. This sounds very familiar to the prophetic call of Jeremiah 1:7-8 and Ezekiel 2:1,3.
▣ "'for this purpose I have appeared to you'" God had a specific assignment for Paul. Paul's conversion and call are not typical, but extraordinary! God's mercy is powerfully demonstrated as well as God's election for Kingdom service and kingdom growth.
▣ "I have appeared to you. . .I will appear to you" These are both forms of horaō. The first is aorist passive indicative and the second is future passive indicative. In a sense Jesus is promising Paul future personal encounters. Paul had several divine visions during his ministry (cf. 18:9-10; 22:17-21; 23:11; 27:23-24). Paul also mentions a training period in Arabia in which he was taught by Jesus (cf. Gal. 1:12,17,18).
▣ "to appoint" This is literally "to take into the hand." It was an idiom of destiny (cf. 22:14; 26:16).
▣ "a minister and a witness" The first term literally referred to an "under-rower" on a ship. It came to be used idiomatically for a servant.
From the second term, martus, we get the English term "martyr." It had a double meaning:
1. a witness (cf. Luke 11:48; 24:48; Acts 1:8,22; 5:32; 10:39,41; 22:15)
2. a martyr (cf. Acts 22:20)
Both connotations were the personal experience of most of the Apostles and many, many believers throughout the ages!
26:17 "rescuing you" This is a present middle participle. In the middle voice this word usually means to select or choose. Normally it is translated "rescue or deliver" (cf. 7:10,34; 12:11; 23:27). God's providential care is evident here. Paul received several of these visions during his ministry in order to encourage him. This possibly alludes to the Septuagint's reading of Isa. 48:10 or possibly Jer. 1:7-8,19.
▣ "from the Jewish people and from the Gentiles" Paul will suffer opposition from both groups (cf. II Cor. 11:23-27).
▣ "to whom I am sending you" The "I" is emphatic (egō) here as in v. 15. The verb is apostellō (present active indicative), from which we get the term "Apostle." As the Father sent Jesus, so Jesus sends His witnesses, apostles (cf. John 20:21).
26:18 "to open. . .turn" These are both aorist infinitives. This may be an allusion to Isa. 42:7. The Messiah will open blind eyes as a metaphor for opening spiritual eyes (cf. John 9). Gospel knowledge and understanding must precede the call to a volitional response (repentance and faith). Satan tries to close our minds and hearts (cf. II Cor. 4:4) and the Spirit tries to open them (cf. John 6:44,65; 16:8-11).
▣ "from darkness. . .from the dominion of Satan" Notice the parallelism. "Dominion" is the Greek term exousia, usually translated authority or power (cf. NKJV, NRSV, TEV). The world is under the influence of personal evil (cf. Eph. 2:2; 4:14; 6:10-18; II Cor. 4:4; Col. 1:12-13, see Special Topic at 5:3).
In the OT, particularly the prophecies of Isaiah, the Messiah (see Special Topic at 2:31) was to bring sight to the blind. It was both a physical prediction and also metaphorical for truth (cf. Isa. 29:18; 32:3; 35:5; 42:7,16).
SPECIAL TOPIC: AUTHORITY (EXOUSIA)
▣ "to light. . .to God" Notice the parallelism. Ancient humans feared darkness. It became a metaphor for evil. Light, on the other hand, became a metaphor for truth, healing, and purity. A good parallel passage on the light of the gospel is John 3:17-21.
▣ "that they may receive" The verbal in this phrase is another aorist infinitive. There is no "may" in the Greek text (cf. TEV, NJB). The only condition in this context is "by faith in Me" clause, which is put last in the Greek sentence for emphasis. All of God's blessings are contingent on a faith response (i.e., receive, cf. John 1:12) to His grace (cf. Eph. 2:8-9). This is the NT counterpoint of conditional covenants in the OT.
▣ "forgiveness of sins" Luke uses this term (aphesis) often.
1. In Luke 4:18 it is used in an OT quote from Isa. 61:1, where it means release, which reflects the LXX usage of Exod. 18:2 and Lev. 16:26.
2. In Luke 1:77; 3:3; 24:47; Acts 2:38; 5:31; 10:43; 13:38; 26:18, it means "the removal of the guilt of sin," which reflects the LXX usage of Deut. 15:3, where it is used of the cancellation of a debt.
Luke's usage may reflect the New Covenant promise of Jer. 31:34.
▣ "and an inheritance" This is the Greek term klēros, which denotes the casting of lots (cf. Lev. 16:8; Jonah 1:7; Acts 1:26) to determine an inheritance, as in Gen. 48:6; Exod. 6:8; and Josh. 13:7-8. In the OT the Levites did not have a land inheritance, only the 48 Levitical cities (cf. Deut. 10:9; 12:12), but the Lord Himself was their inheritance (cf. Num. 18:20). Now in the NT all believers are priests (cf. I Pet. 2:5,9; Rev. 1:6). The Lord (YHWH) is our inheritance; we are His children (cf. Rom. 8:15-17).
▣ "those who have been sanctified" This is a perfect passive participle. Believers (faithers) have been and continue to be sanctified by faith in Christ (cf. 20:21). See Special Topic at 9:32. Neither Satan nor the demonic can take this away (cf. Rom. 8:31-39).
NASB (UPDATED) TEXT: 26:19-23
19"So, King Agrippa, I did not prove disobedient to the heavenly vision, 20but kept declaring both to those of Damascus first, and also at Jerusalem and then throughout all the region of Judea, and even to the Gentiles, that they should repent and turn to God, performing deeds appropriate to repentance. 21"For this reason some Jews seized me in the temple and tried to put me to death. 22"So, having obtained help from God, I stand to this day testifying both to small and great, stating nothing but what the Prophets and Moses said was going to take place; 23that the Christ was to suffer, and that by reason of His resurrection from the dead He would be the first to proclaim light both to the Jewish people and to the Gentiles."
26:19 "So, King Agrippa" See note at 25:13, Intro. Paul was trying to reach this man for the gospel (cf. vv. 26-29).
▣ "I did not prove disobedient" The Greek term peithō is from the name of the goddess of persuasion. In this context it has the alpha privative, which negates it, thereby denoting "disobedience" (cf. Luke 1:17; Rom. 1:30; II Tim. 3:2; Titus 1:16; 3:3). So, in a sense, this was a forceful way in Koine Greek to negate something, but in this context, it is a literary way of affirming Paul's obedience!
▣ "heavenly vision" This refers to Paul's Damascus road encounter with the resurrected, glorified Christ.
26:20 "Damascus. . .Jerusalem" See Acts 9:19-25,27 for Paul's ministry in Damascus; 9:26-30 for Paul's ministry in Jerusalem and possibly 9:31 for Paul's ministry in Judea.
▣ "repent and turn to God" Paul's message (cf. Acts 20:21) was the same as
1. John the Baptist's (cf. Matt. 3:1-12; Mark 1:4-8)
2. Jesus' early message (cf. Mark. 1:15)
3. Peter (cf. Acts 3:16,19)
The Greek term repent means a change of mind. The Hebrew word means a change of action. Both are involved in true repentance. See Special Topic at 2:38. The two New Covenant requirements (which are also old Covenant requirements) for salvation are repentance (turning from self and sin) and faith (turning to God in Christ).
▣ "performing deeds appropriate to repentance" The believer's lifestyle (present active participle) confirms his/her initial faith commitment (cf. Matt. 3:8; Luke 3:8; Eph. 2:8-10, James and I John). God wants a people who reflect His character. Believers are called to Christlikeness (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4; 2:10). The gospel is
1. a person to welcome
2. truth about that person to believe
3. a life like that person's to live
26:21 It was not Paul's theological views, but his preaching to and inclusion of "the Gentiles" (cf. v. 20) that caused the riot in the Temple.
▣ "tried to put me to death" This is an imperfect middle (deponent) indicative (tried again and again) with an aorist middle infinitive (to kill). The Jews (cf. Acts 9:24) from Asia (cf. 20:3,19; 21:27,30) tried to kill Paul several times.
26:22 "testifying both to small and great" This is an inclusive Semitic idiom. It is Paul's affirmation (like Peter's, cf. 10:38) that he, like God, is not respecter of persons (cf. Deut. 10:17; II Chr. 19:7, see fuller note at 10:34). He preaches to all humans.
▣ "stating nothing but what the Prophets and Moses said" Paul is asserting that his message and audience (i.e., Gentiles) are not an innovation, but OT prophecy. He is simply following OT guidelines (see Special Topic at 1:8), promises and truths.
26:23 Notice that Paul's message consisted of three parts:
1. the Messiah suffered for human forgiveness
2. the Messiah's resurrection was first fruits of all believers' resurrection
3. this Good News was for Jews and Gentiles
These three theological aspects must be combined with verse 20 which shows how we personally receive Christ (repentance, turning from self and sin; faith, turning to God in Christ).
▣ "that the Christ was to suffer" For the basic theological points of the Apostolic sermons in Acts see Special Topic at 2:14. It was the stumbling block for the Jews (cf. I Cor. 1:23), but it was an OT prediction (cf. Gen. 3:15; Psalm 22; Isaiah 53). This same truth is found in Luke 24:7,26,44-47.
The Greek "the Christ" reflects the Hebrew title "the Messiah." Paul asserts that Jesus, who was crucified, was truly the Christ, the Promised One, the Anointed One (cf. 2:36; 3:6,18,20; 4:10,26; 13:33; 17:3; 26:23, see special Topic: Messiah at 2:31).
▣ "that by reason of His resurrection from the dead" Because of this text, and Rom. 1:4, there developed an early heresy called "adoptionism" (see glossary), which asserted that the human Jesus was rewarded for a good life by being raised from the dead. However, this aberrant Christology ignored all the texts about His pre-existence, such as John 1:1; Phi. 2:6-11; Col. 1:15-17; and Heb. 1:2-3. Jesus has always existed; He has always been divine; He was incarnated in time.
▣ "the light" Light is an ancient metaphor of truth and purity (cf. v. 18; Isa. 9:2; 42:6-7).
▣ "to the Jewish people and to the Gentiles" There is only one gospel for both groups (cf. Eph. 2:11-3:13). This was the mystery that had been hidden from the ages, but is now fully revealed in Christ. All humans are made in the image of the one creator God (cf. Gen. 1:26-27). Genesis 3:15 promises that God will provide salvation for fallen humanity. Isaiah affirms the universality of the Messiah (e.g., Isa. 2:2-4; 42:4,6,10-12; 45:20-25; 49:6; 51:4; 52:10; 60:1-3; and also Mic. 5:4-5).
NASB (UPDATED) TEXT: 26:24-29
24While Paul was saying this in his defense, Festus said in a loud voice, "Paul, you are out of your mind! Your great learning is driving you mad." 25But Paul said, "I am not out of my mind, most excellent Festus, but I utter words of sober truth. 26For the king knows about these matters, and I speak to him also with confidence, since I am persuaded that none of these things escape his notice; for this has not been done in a corner. 27King Agrippa, do you believe the Prophets? I know that you do." 28Agrippa replied to Paul, "In a short time you will persuade me to become a Christian." 29And Paul said, "I would wish to God, that whether in a short or long time, not only you, but also all who hear me this day, might become such as I am, except for these chains."
26:24 "Festus said in a loud voice" Paul's message was unbelievable to him. His world-view and culture, education, and position biased his ability to understand.
▣ "Your great learning is driving you mad" In a roundabout way this shows the depth, clarity, and persuasiveness of Paul's defense.
26:25 "of sober truth" The Greek term sōphrosunē comes from two Greek words, "sound" and "mind." They mean a balanced approach to life and thinking. It is the antonym of "out of your mind" and "mad" (cf. v. 24).
▣ "the truth" See Special Topic below.
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS
26:26-28 "the king knows about these matters" There has been much discussion about these verses. Apparently Paul wanted to use Agrippa II to confirm his testimony and if possible bring him to acceptance of its truth. Verse 28 could be translated, "Do you want me to be a Christian witness?"
26:26 "I speak to him also with confidence" Luke often uses this term in Acts, it is always connected with Paul (cf. 9:27,28; 13:46; 14:3; 18:26; 19:8). It is usually translated "speaking with boldness" (cf. I Thess. 2:2). This is one of the manifestations of being Spirit-filled. It was the object of Paul's prayer request in Eph. 6:20. Gospel proclamation with boldness is the Spirit's goal for every believer.
▣ "for this has not been done in a corner" Peter made this same assertion again and again to his first hearers in Jerusalem (cf. 2:22,33). The facts of the gospel were verifiable and historical.
26:27 Paul knew that Agrippa was knowledgeable of the OT. Paul is claiming that his gospel message was clearly discernable from OT Scriptures. It was not a "new" or "innovative" message! It was fulfilled prophecy.
26:28
NASB"In a short time you will persuade me to become a Christian"
NKJV"You almost persuade me to become a Christian"
NRSV"Are you so quickly persuading me to become a Christian"
TEV"In this short time do you think you will make me a Christian"
NJB"A little more, and your arguments would make a Christian of me"
There is a lexical option about how to understand oligō (meaning small or little), "in a short time" (NASB, NRSV, TEV), or "with little effort" (NKJV, NJB). This same confusion is also present in v. 29.
There is also a textual variant related to this phrase: "to do" or "to make" (poieō) in the manuscripts P74, א, A (UBS4 gives it an "A" rating), or "to become" in MS E and the Vulgate and Peshitta translations.
The meaning in the larger context is obvious. Paul wanted to present the gospel in such a way that those who knew and affirmed the OT (Agrippa) would be brought under conviction or at the least, affirm the relevance of these OT prophecies.
▣ "Christian" The people of "the Way" (followers of Christ) were first called Christians at Antioch of Syria (cf. 11:26). The only other place this name appears in Acts is on the lips of Agrippa II, which means the name had become widely known.
26:29 "I would wish to God" Verse 29 is a partial Fourth class conditional sentence (an with the optative mood), which expresses a desire that might remotely come to reality. It is usually a prayer or wish. Paul wished all of his hearers, Roman and Jewish, would come to faith in Christ like himself.
NASB (UPDATED) TEXT: 26:30-32
30The king stood up and the governor and Bernice, and those who were sitting with them, 31and when they had gone aside, they began talking to one another, saying, "This man is not doing anything worthy of death or imprisonment." 32And Agrippa said to Festus, "This man might have been set free if he had not appealed to Caesar."
26:30 How did Luke get this information? It was a private conversation between governmental leaders (and their families).
1. a servant have heard this and passed it on to Luke?
2. Luke assumes what they said by subsequent statements
3. Luke uses this opportunity to reinforce his literary purpose of showing that neither Paul or Christianity is a threat to Rome
26:31-32 "This man might have been set free if he had not appealed to Caesar" This shows one of Luke's major purposes in writing Acts, which was to show that Christianity was not treasonous to Rome. This is a second class conditional sentence which makes a false assertion to accentuate a truth. This man might have been set free (which he was not) if he had not appealed to Caesar (which he did).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is this defense different from the defense before Festus and Felix?
2. How does Paul's personal testimony fit into his overall defense?
3. Why was a suffering Messiah so alien to the Jews?
4. Why is verse 28 so difficult to interpret?
5. How does the discussion of Festus, Agrippa and Bernice (vv. 30-31) fit into Luke's overarching literary purpose in Acts?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul Sails for Rome | The Voyage to Rome | The Voyage to Malta | Paul Sails for Rome | The Departure for Rome |
27:1-8 | 27:1-8 | 27:1-8 | 27:1-6 | 27:1-3 |
27:4-6 | ||||
Paul's Warning Ignored | 27:7-8 | 27:7-8 | ||
27:9-12 | 27:9-12 | 27:9-12 | 27:9-12 | 27:9-12 |
The Storm at Sea | In the Tempest | Storm at Sea | Storm and Shipwreck | |
27:13-20 | 27:13-38 | 27:13-20 | 27:13-20 | 27:13-20 |
27:21-26 | 27:21-26 | 27:21-26 | 27:21-26 | |
27:27-32 | 27:27-32 | 27:27-32 | 27:27-32 | |
27:33-38 | 27:33-38 | 27:33-38 | 27:33-38 | |
The Shipwreck | Shipwrecked on Malta | The Shipwreck | ||
27:39-44 | 27:39-44 | 27:39-44 | 27:39-41 | 27:39-41 |
27:42-44 | 27:42-44 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Luke had a vast knowledge, covering sailing (A. T. Robertson, Word Pictures in the New Testament, vol. 3, p. 456, says Luke used nine compounds with pleō, to sail) as well as literature, medicine, history and theology. Here is a list of technical, nautical terms and phrases
1. sailed (cf. 13:4; 14:26; 20:15;27:1)
2. under the shelter of (cf. 27:4,7)
3. weighed anchor (cf. 27:13)
4. euraquilo (cf. 27:14)
5. face the wind (cf. 27:15)
6. running under the shelter of (cf. 27:16)
7. undergirding (cf. 27:17)
8. sea anchor (skeuos) (cf. 27: 17
9. ship's tackle (skeuēn) (cf. 27:19)
10. soundings (cf. 27:28[twice])
11. athoms (cf. 27:28[twice])
12. four anchors from the stern (cf. 27:29,40)
13. the ropes of the rudders (cf. 27:40)
14. hoisting the foresail to the wind (cf. 27:40)
15. tacking (MSS P74, א, A, cf. 28:13)
B. One older book that has been such a help to commentators is James Smith's The Voyage and Shipwreck of St. Paul, 1848.
C. This trip to Rome was attempted at a dangerous time of the year for sailing (cf. 27:1,4,7,9,10,14). Usually November-February was the most dangerous time to travel, with a two to three week marginal period before and after. The regular grain shipments to Rome took ten to fourteen days, but because of the wind direction the return could take sixty days.
D. There are three different, possibly four, ships mentioned in this passage
1. a coastal ship which stopped at every port and hugged the coastline.
2. two Egyptian grain ships that ferried grain from Egypt to Italy
3. possibly a barge trip between Naples to a landing 43 miles south of Rome
It is interesting to follow Luke's account of this voyage on a map of the Mediterranean.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 27:1-8
1When it was decided that we would sail for Italy, they proceeded to deliver Paul and some other prisoners to a centurion of the Augustan cohort named Julius. 2And embarking in an Adramyttian ship, which was about to sail to the regions along the coast of Asia, we put out to sea accompanied by Aristarchus, a Macedonian of Thessalonica. 3The next day we put in at Sidon; and Julius treated Paul with consideration and allowed him to go to his friends and receive care. 4From there we put out to sea and sailed under the shelter of Cyprus because the winds were contrary. 5When we had sailed through the sea along the coast of Cilicia and Pamphylia, we landed at Myra in Lycia. 6There the centurion found an Alexandrian ship sailing for Italy, and he put us aboard it. 7When we had sailed slowly for a good many days, and with difficulty had arrived off Cnidus, since the wind did not permit us to go farther, we sailed under the shelter of Crete, off Salmone; 8and with difficulty sailing past it we came to a place called Fair Havens, near which was the city of Lasea.
27:1 "When it was decided that we would sail for Italy" Festus sent them at a dangerous time of the year for sailing. The "we" refers to Paul and Luke (possibly others). Most of the "we" sections of Acts have a sailing component (cf. 16:10-17; 20:5-15; 21:1-18; 27:1-28:16).
▣ "some other prisoners" We do not know anything about them except they were imperial prisoners heading for Rome.
▣ "centurion" These men are always presented in positive terms in the NT (cf. Matt. 8; Luke 7; 23:47; Acts 10; and Paul's trials, 21-28).
▣ "of the Augustan cohort" They were thought to be official couriers between Rome and the provinces (cf. W. M Ramsay, St. Paul the Traveler and Roman Citizen, pp. 315, 348), but this is only undocumented supposition before Emperor Hadrian (a.d. 117-138).
27:2 "an Adramyttian ship" This was a small coastal ship which stopped at every port. The home port of this ship was the seaport of Mysia in Asia Minor. This is the first stage of the long and dangerous trip to Rome.
▣ "Aristarchus" His home was in Thessalonica; possibly he was returning home (cf. Acts 19:29; 20:4; Col. 4:10; Philemon 24). He may have been accompanied by Secundas (cf. 20:4 and some western Greek manuscripts of this verse).
27:3 "Sidon" This is a Phoenician city about sixty-seven miles north of Caesarea. It was the ancient capital of Phoenicia, but had long since been eclipsed by Tyre.
NASB"with consideration"
NKJV, NRSV"kindly"
TEV"was kind"
NJB"was considerate"
This is a compound term from "love" (philos) and "humanity" (anthrōpos). The term is used twice in Acts, the noun in 28:2 (cf. Titus 3:4) and the adverb here in 27:3. Julius was a compassionate person (somewhat surprising for a Roman occupational soldier). He probably had heard about Paul's case.
▣ "his friends" This probably refers to the Christians there. Julius trusted Paul, but possibly a Roman guard went with him.
▣ "receive care" The text does not specify what kind of attention (emotional, physical, financial).
27:4 "under the shelter of Cyprus" This is a confusing phrase because it makes English readers think "south of Cyprus," but in reality, it meant north. The other names mentioned are on the southern and western coast of modern Turkey.
27:6 "Alexandrian ship sailing for Italy" This was a larger ship (276 people on board plus huge amounts of grain) from Egypt on her way to Rome. Moderns know of these large ships from pictures on the walls of Pompeii and from Lucian's writings, around a.d 150. Myra was the major port for these large grain ships.
27:7 "Cnidus" This was a free maritime city on the southwest coast of the Roman province of Asia. Most Rome-bound ships used this port (cf. Thucydides, Hist. 8.35). It had two harbors because it was located on a peninsula.
▣ "Salmone" This was a city on the eastern tip of the island of Crete. Because of the time of the year they tried to work their way west by sailing close to the island.
27:8 "Fair Havens" This is a bay near the southern city of Lasea on Crete. It is not a harbor, but a bay. It would have been difficult to stay here all winter.
NASB (UPDATED) TEXT: 27:9-12
9When considerable time had passed and the voyage was now dangerous, since even the fast was already over, Paul began to admonish them, 10and said to them, "Men, I perceive that the voyage will certainly be with damage and great loss, not only of the cargo and the ship, but also of our lives." 11But the centurion was more persuaded by the pilot and the captain of the ship than by what was being said by Paul. 12Because the harbor was not suitable for wintering, the majority reached a decision to put out to sea from there, if somehow they could reach Phoenix, a harbor of Crete, facing southwest and northwest, and spend the winter there.
27:9 There were certain times of the year (winter months) when the rapid movement of storm fronts and wind directions made sailing dangerous in the Mediterranean.
▣ "the fast" This refers to the Day of Atonement (cf. Leviticus 16). It is the only fast day mentioned in the writings of Moses. This would make the voyage sometime between September and October. October was the marginal period for sea travel.
▣ "Paul began" This is an Imperfect tense which can refer to (1) continuous action in past time or (2) the beginning of an action. In context option #2 is best.
27:10 Paul issues a strong and specific warning. However, in reality, this did not occur. Was Paul giving his personal opinion ("I perceive"), or did God change His mind and decide to spare the people on board (cf. v. 24)?
27:11
NASB"the pilot and the captain"
NKJV"the helmsman and the owner"
NRSV"the pilot and the owner"
TEV, NJB"the captain and the owner"
This phrase denotes two separate people.
1. the pilot (kubernētēs), which refers to the helmsman, the one who steers the ship (cf. Rev. 18:17)
2. the captain (nauklēros, compound of "ship" [naus] and "to inherit" or "a lot" [klēros]), although the word could mean "ship owners" (cf. F. F. Bruce, The Book of Acts, p. 507, quotes Ramsay, St. Paul the Traveler, p. 324, who quotes Inscriptiones Graecae, 14.918). Its use in the Koine Papyri is "captain." The exact difference between these two terms is uncertain (cf. Louw and Nida, Greek-English Lexicon, vol. 1, p. 548 vs. Harold Moulton, The Analytical Greek Lexicon Revised, p. 275), but probably on a ship of this size (Alexandrian grain ship) there were several levels of leaders, as well as regular sailors.
27:12 "if" This is a fourth class conditional sentence. Those who made the decision to sail knew it would be dangerous but thought they could make it.
▣ "Phoenix" This is a harbor on the southern shore of Crete, westward of Fair Havens. There is some doubt from ancient sources about its exact location (Strabo, Geography, 10.4.3 vs. Ptolemy, An Egyptian Geography 3.17.3). They were still sailing close to the shore along the southern coast of Crete.
▣ "facing southwest and northwest" Apparently at Phoenix there were two towns separated by a piece of land jutting into the sea. One harbor would be favorably related to winds from one direction and the other favorably related to winds from the other direction. The time of year determined which harbor was best.
NASB (UPDATED) TEXT: 27:13-20
13When a moderate south wind came up, supposing that they had attained their purpose, they weighed anchor and began sailing along Crete, close inshore. 14But before very long there rushed down from the land a violent wind, called Euraquilo; 15and when the ship was caught in it and could not face the wind, we gave way to it and let ourselves be driven along. 16Running under the shelter of a small island called Clauda, we were scarcely able to get the ship's boat under control. 17After they had hoisted it up, they used supporting cables in undergirding the ship; and fearing that they might run aground on the shallows of Syrtis, they let down the sea anchor and in this way let themselves be driven along. 18The next day as we were being violently storm-tossed, they began to jettison the cargo; 19and on the third day they threw the ship's tackle overboard with their own hands. 20Since neither sun nor stars appeared for many days, and no small storm was assailing us, from then on all hope of our being saved was gradually abandoned.
27:14
NASB, NRSV"a violent wind"
NKJV"a tempestuous wind"
TEV"a very strong wind"
NJB"a hurricane"
This Greek word is tuphōn (typhoon) + ikos (like). This was a sudden, very violent wind. It was probably intensified by the 7,000 foot mountains on Crete.
NASB"Euraquico"
NKJV"Euroclydon"
NRSV, TEV"the northeaster"
NJB"the north-easter"
This was a special name the sailors had given for this type of wind during this season. It is made up of (1) a Greek term, "east wind" (euros) and (2) a Latin term "north wind" (aquilo). It was a strong, sudden northeast wind.
Because this became a technical nautical term (eukakulōn), it was misunderstood by later scribes who altered it in several ways to try to make the context make sense.
27:15 "could not face the wind" Ancient ships had eyes painted on each side of the bow. Later human or animal figures were placed on the bow (cf. 28:11). Even today we personify ships as females. This phrase is literally "against" (anti) plus "eye" (ophthalmos). They could not head the ship into the wind.
27:16 "Clauda" This small island is about fifty miles off the southern coast of Crete. They were now helpless in the face of a strong northeastern wind. They took advantage of the brief shelter from the wind to do what they could to prepare the ship for rough seas.
There are several Greek manuscript variants as to the name of this island.
1. Kauda, MSS P74, א2, B
2. Klauda, MSS א*, A
3. Klaudēn, MSS H, L, P, and many later minuscule manuscripts
4. Gaudēn, the Greek text used by Jerome
5. Klaudion, some minuscule manuscripts
UBS3 and UBS4 give #1 a "B" rating (almost certain). The first two options may be the Greek form and the Latin form of the name.
▣ "to get the ship's boat under control" This refers to a smaller boat in tow (cf. vv. 30, 32). This trailing boat formed a drag which made it difficult to steer the larger ship.
27:17 "used supporting cables in undergirding the ship" This refers to wrapping special ropes around the hull to help hold it together in storms (cf. Aristotle, Rhetoric 2.5.18).
▣ "the shallows of Syrtis" These are moving sand bars off the coast of northern Africa. They were called Syrtis Major and Syrtis Minor (cf. Pliny, Nat. Hist. 5.4,27). They were the graveyard of many a sailing ship. To avoid the Syrtis Major the sailors steered the ship sideways, so as to drift slowly southward.
▣ "sea anchor" The key to properly interpreting this context is the term "lowered." What did they lower: (1) a sea anchor or (2) part of the sail? The purpose was to slow the ship down, but at the same time allow some control.
A sea anchor is not an anchor that gripped the bottom, but a parachute-like sheet which used the weight of the water it contained to slow down the ship from drifting southward (cf. old Latin text and NASB, NRSV, and NJB).
There are several English translations which translate this as "lower the sail" (cf. NKJV, TEV, NJB, and Peshitta in English). The Greek term literally means "a thing" (cf. Louw & Nida, Greek-English Lexicon, vol. 2, p. 223) and must be interpreted in light of a specific context. There are several specific papyrii texts which use it for a sail (cf. Moulton & Milligan, The Vocabulary of the Greek Testament, p. 577). If so, they lower part of the sails but not all of them. They had to retain some control and attempt to travel sideways as slowly as possible.
27:18-19 This shows how violent and dangerous this storm seemed to these seasoned sailors (cf. 20).
27:18 "jettison the cargo" This act shows that these sailors were truly afraid for their lives.
27:19 "the ship's tackle" Exactly to what this refers is unknown, possibly the main sail and its rigging. The term is ambiguous. This very same term refers to the sea-anchor, or part of the sails, in v. 17.
27:20 "neither sun nor stars appeared for many days" This phrase apparently reveals that they had no clue as to where they were. They were afraid of the coast of north Africa, but they could not tell how close they were (cf. v. 29). Without stars or the sun they could not navigate or discern their position.
▣ "from then on all hope of our being saved was gradually abandoned" This sets the stage for Paul's encouragement based on his previous vision (cf. vv. 21-26). Their resources were gone!
NASB (UPDATED) TEXT: 27:21-26
21When they had gone a long time without food, then Paul stood up in their midst and said, "Men, you ought to have followed my advice and not to have set sail from Crete and incurred this damage and loss. 22Yet now I urge you to keep up your courage, for there will be no loss of life among you, but only of the ship. 23For this very night an angel of the God to whom I belong and whom I serve stood before me, 24 saying, ‘Do not be afraid, Paul; you must stand before Caesar; and behold, God has granted you all those who are sailing with you.' 25Therefore, keep up your courage, men, for I believe God that it will turn out exactly as I have been told. 26"But we must run aground on a certain island."
27:21 "they had gone a long time without food" There are at least three possible meanings in relation to v. 33:
1. maybe they were seasick from the violent, protracted storm
2. they were praying and fasting for the religious purpose of being spared (i.e., pagan ritual, cf. v. 29)
3. they were so busy trying to save the ship, eating became a lesser issue
▣ "you ought to have followed my advice" This is Paul's "I told you so!" It provided Paul the opportunity to act as the Spirit's spokesman.
27:22 "but only of the ship" Notice the use of dei in v. 26. See full note on dei at 1:16. It is used three times in this chapter (vv. 21,24,26).
27:23 "an angel of the God" Several times Jesus or an angel appeared to Paul to encourage him (cf. 18:9-10; 22:17-19; 23:11; 27:23-24). God had an evangelistic plan and purpose for Paul's life (cf. v. 26; 9:15) and a storm was not going to stop it.
27:24 "Do not be afraid, Paul" This is a present middle (deponent) imperative with the negative participle which usually means stop an act already in process (cf. Acts 23:11; Pro. 3:5-6).
▣ "God has granted you all those who are sailing with you" This first verb is a perfect middle (deponent) indicative. God had a plan and purpose for Paul's ministry (cf. 9:15; 19:21; 23:11). He must (dei) witness in Rome before her governmental and military leaders.
Paul's life and faith impacted the destiny of his companions. This same extension of grace can be seen in Deut. 5:10; 7:9; I Cor. 7:14. This does not remove personal responsibility, but accentuates the potential influence of believing family, friends, and co-workers.
27:25 Paul's admonition of v. 22, "to keep up your courage," a present infinitive, is repeated, "keep up your courage," which is a present active imperative.
▣ "for I believe God" Paul's encounter with the living Christ enabled him to trust God's word ("it will turn out exactly as I have been told" perfect passive indicative). Faith is the hand that receives the gifts of God—not only salvation, but providence.
Robert B. Girdlestone, Synonyms of the Old Testament has a great statement and quote from Romaine, Life of Faith.
"We now approach the N.T. with a clear distinction between faith on the one hand, and trust and hope on the other. Faith is the taking God at His word, while trust and patience and also hope are the proper fruits of faith, manifesting in various forms the confidence which the believer feels. A message comes to me from the Author of my existence; it may be a threat, a promise, or a command. If I take is as ‘yea and amen,' that is Faith; and the act which results is an act of amunah or faithfulness God. Faith, according to Scripture, seems to imply a word, message, or revelation. So the learned Romaine says in his Life of Faith:—‘Faith signifies believing the truth of the Word of God; it relates to some word spoken or to some promise made by Him, and it expresses the belief which a person who hears it has of its being true; he assents to it, relies upon it, and acts accordingly: this is faith.' Its fruit will vary according to the nature of the message received, and according to the circumstances of the receiver. It led Noah to build an ark, Abraham to offer up his son, Moses to refuse to be called the son of Pharaoh's daughter, the Israelites to march round the walls of Jericho. I believe God that it shall be even as it has been told me—this is a picture of the process which the Bible calls faith" (pp. 104-105).
For "believe" see Special Topic at 2:40; 3:16; and 6:5.
NASB (UPDATED) TEXT: 27:27-32
27But when the fourteenth night came, as we were being driven about in the Adriatic Sea, about midnight the sailors began to surmise that they were approaching some land. 28They took soundings and found it to be twenty fathoms; and a little farther on they took another sounding and found it to be fifteen fathoms. 29Fearing that we might run aground somewhere on the rocks, they cast four anchors from the stern and wished for daybreak. 30But as the sailors were trying to escape from the ship and had let down the ship's boat into the sea, on the pretense of intending to lay out anchors from the bow, 31Paul said to the centurion and to the soldiers, "Unless these men remain in the ship, you yourselves cannot be saved." 32Then the soldiers cut away the ropes of the ship's boat and let it fall away.
27:27 "the fourteenth night" This time fits exactly the distance covered in their drifting configuration (i.e., sea anchor). They traveled 476 miles at 36 miles per 24-hour period.
▣ "Adriatic Sea" This refers to the south central Mediterranean (Adria). It does not refer to the Adriatic Sea of our day.
▣ "began to surmise that they were approaching some land" They possibly heard the breakers or saw certain birds or fish.
27:28 "sounding" This is from the verb that means "to heave the lead," which refers to dropping a weighted rope, marked to denote the depth of the water.
▣ "fathom" This was the space between the arms outstretched. It denoted the measurement used by sailors to express the depth of the water.
27:29 It was still dark. They did not know exactly where they were. They wanted to slow down or stop the ship's approach to land until they could see where the ship was heading.
27:30 These sailors were not men of faith. They would do whatever they could to save themselves.
27:31 There were some conditions (third class conditional sentence) connected to Paul's updated vision and God's promise.
▣ "saved" This is the OT sense of physical deliverance (cf. James 5:15). Knowing Paul, these sailors, soldiers, and fellow passengers also heard the gospel, which brings the NT sense of the term spiritual salvation. What a tragedy to be saved from physical death to die an eternal death!
NASB (UPDATED) TEXT: 27:33-38
33Until the day was about to dawn, Paul was encouraging them all to take some food, saying, "Today is the fourteenth day that you have been constantly watching and going without eating, having taken nothing. 34Therefore I encourage you to take some food, for this is for your preservation, for not a hair from the head of any of you will perish." 35Having said this, he took bread and gave thanks to God in the presence of all, and he broke it and began to eat. 36All of them were encouraged and they themselves also took food. 37All of us in the ship were two hundred and seventy-six persons. 38When they had eaten enough, they began to lighten the ship by throwing out the wheat into the sea.
27:34 "not a hair from the head of any of you will perish" Paul uses words similar to Jesus' words (cf. Luke 12:7; 21:18). This was a Hebrew idiom of protection (cf. I Sam. 14:45; II Sam. 14:11; I Kgs. 1:52).
27:35 This does not refer to the Lord's Supper, but it does show Paul's faith, even in the midst of crisis. Paul's faith influenced others (cf. v. 36).
27:37 "two hundred and seventy-six" This includes crew and passengers.
1. Manuscript B (fourth century) has "76"
2. MSS א (fourth century) and C (fifth century) have "276"
3. Manuscript A (fifth century) has "275"
4. All modern English translations have 276
UBS4 gives it a "B" rating (almost certain).
27:38 This was a large grain ship from Egypt. They had already thrown overboard all other cargo and rigging (cf. v. 18).
NASB (UPDATED) TEXT: 27:39-44
39When day came, they could not recognize the land; but they did observe a bay with a beach, and they resolved to drive the ship onto it if they could. 40And casting off the anchors, they left them in the sea while at the same time they were loosening the ropes of the rudders; and hoisting the foresail to the wind, they were heading for the beach. 41But striking a reef where two seas met, they ran the vessel aground; and the prow stuck fast and remained immovable, but the stern began to be broken up by the force of the waves. 42The soldiers' plan was to kill the prisoners, so that none of them would swim away and escape; 43but the centurion, wanting to bring Paul safely through, kept them from their intention, and commanded that those who could swim should jump overboard first and get to land, 44and the rest should follow, some on planks, and others on various things from the ship. And so it happened that they all were brought safely to land.
27:39 They could still control the ship to some degree (cf. v. 40).
There is a Greek manuscript variant related to "drive the ship onto it" (cf. MSS א, A, B2) and "land the ship safely" (cf. MSS B* and C). These two words sound very similar (exōsai vs. eksōsai). Ancient Greek manuscripts were often read by one and copied by many. Similar sounding terms were often confused.
27:40 These reefs along the shore caused many a ship wreck. In this case a reef developed where the ocean waves and the bay waters met.
NASB, NKJV,
NJV"rudders"
NRSV, TEV"steering-oars"
This refers to the dual rudders, which were typical on larger ships. James 3:4 uses this same word for "rudder."
▣ "the foresail" This is a rare term, but it must refer to a small sail on the bow (cf. Juvenal, Sat. 12.69).
27:42 "The soldiers' plan was to kill the prisoners" If they escaped the soldiers would have had to bear their penalty!
27:43 Paul's words, faith, and actions had convinced the leader of the Roman contingent to trust him and protect him.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Luke's account of Paul's sailing to Rome has many nautical technical terms. What is the implication of this?
2. Why is v. 20 so theologically significant?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 |
NKJV |
NRSV |
TEV |
NJB |
Paul on the Island of Malta | Paul's Ministry on Malta | Paul in Malta | In Malta | Waiting in Malta |
28:1-10 | 28:1-10 | 28:1-6 | 28:1-6 | 28:1-6 |
28:7-10 | 28:7-10 | 28:7-10 | ||
Paul Arrives at Rome | Arrival at Rome | The Journey to Rome | From Malta to Rome | From Malta to Rome |
28:11-15 | 28:11-16 | 28:11-15 | 28:11-15 | 28:11-14 |
In Rome | 28:15-16 | |||
28:16 | 28:16 | 28:16 | ||
Paul Preaches in Rome | Paul's Ministry at Rome | Paul and the Jews of Rome | Paul Makes Contact with the Roman Jews | |
28:17-22 | 28:17-31 | 28:17-22 | 28:17-20 | 28:17-20 |
28:21-22 | 28:21-22 | |||
Paul's Declaration to Roman Jews | ||||
28:23-29 | 28:23-29 | 28:23-27 | 28:23-27 | |
(26-27) | ||||
28:28 | 28:28 | |||
Conclusion | 28:29 | Epilogue | ||
28:30-31 | 28:30-31 | 28:30-31 | 28:30-31 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 28:1-6
1When they had been brought safely through, then we found out that the island was called Malta. 2The natives showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all. 3But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat and fastened itself on his hand. 4When the natives saw the creature hanging from his hand, they began saying to one another, "Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live." 5However he shook the creature off into the fire and suffered no harm. 6But they were expecting that he was about to swell up or suddenly fall down dead. But after they had waited a long time and had seen nothing unusual happen to him, they changed their minds and began to say that he was a god.
28:1 "they had been brought safely through" This is the term sōzō (cf. 27:31) with dia prefixed. It was used regularly for someone reaching safety (cf. 23:24; 27:44; 28:1,4). Luke even uses it for physical healing in Luke 7:3.
The aorist passive participle shows that Luke attributed the safety as being provided by God (passive voice) according to His word (cf. 27:21-26).
▣ "Malta" The Phoenician sailors also called this island Melita, which was a Canaanite term that meant "refuge." This was originally a Phoenician colony. It is located between Sicily and North Africa. It is only eighteen miles long and eight miles wide, but its location afforded great maritime commercial value. It has several good harbors.
28:2 "natives" This is literally "barbarians." This is not a derogatory title, but simply refers to anyone who did not speak Greek or Latin.
NASB"extraordinary kindness"
NKJV, NRSV,
NJB"unusual kindness"
TEV"were very friendly"
This intensified phrase has the term philanthrōpos, which is literally "lover of men" as in 27:3. The specific care and provision given by the natives was because they saw Paul's miraculous encounter with a serpent on the beach. This, and other miraculous acts (cf. vv. 7-10), opened the door for evangelism! Paul always had a mind toward gospel proclamation (cf. I Cor. 9:19-23).
28:3 "Paul had gathered a bundle of sticks" This really shows Paul's humility. He worked along with all the others. No elitism since the road to Damascus!
▣ "a viper. . .fastened itself on his hand" This term's basic meaning is "to attach." It can mean "a bite" or "coiled around."
28:4 "the creature" This term for "creature" became the medical term for poisonous snakes (cf. 10:12).
▣ "justice has not allowed him to live" "Justice" or "Fate" was the name of one of their gods. They were expressing the irony of the situation, similar to Amos 5:19. Verse 6 shows that the native islanders were superstitious polytheists.
28:6 These islanders had personal experience with the snakes on the island. Their radical change of attitude is similar to the pagan reactions to the miraculous in Acts 14:11-13.
▣ "to swell up" This is one of many medical terms used by Luke (cf. v. 8). It is found only here in the NT.
NASB (UPDATED) TEXT: 28:7-10
7Now in the neighborhood of that place were lands belonging to the leading man of the island, named Publius, who welcomed us and entertained us courteously three days. 8And it happened that the father of Publius was lying in bed afflicted with recurrent fever and dysentery; and Paul went in to see him and after he had prayed, he laid his hands on him and healed him. 9After this had happened, the rest of the people on the island who had diseases were coming to him and getting cured. 10They also honored us with many marks of respect; and when we were setting sail, they supplied us with all we needed.
28:7 "the leading man" This word means some type of governmental official, literally, "the first" (cf. 13:50; Luke 19:47, "of people"; 16:12, "of a city"). It has been found in two inscriptions on this island, one Greek and one Latin. Rome had allowed this island self-rule and at some point, full Roman citizenship.
28:8 "lying in bed afflicted with recurrent fever and dysentery" Malta was known for its fever which came from microbes in their goats' milk.
▣ "laid his hands on him and healed him" See Special Topis: Laying on of Hands at 6:6.
28:9 Both of these verbs are imperfect, which implies repeated or continuing action in past time (indicative mood). They kept coming. God kept healing them through Paul.
The Greek verb behind the English translation "getting cured" is therapeuō, from which we get the English "therapy." The term can be used for "service" as well as "healing." Only a specific context can determine which one is appropriate.
NASB (UPDATED) TEXT: 28:11-15
11At the end of three months we set sail on an Alexandrian ship which had wintered at the island, and which had the Twin Brothers for its figurehead. 12After we put in at Syracuse, we stayed there for three days. 13From there we sailed around and arrived at Rhegium, and a day later a south wind sprang up, and on the second day we came to Puteoli. 14There we found some brethren, and were invited to stay with them for seven days; and thus we came to Rome. 15And the brethren, when they heard about us, came from there as far as the Market of Appius and Three Inns to meet us; and when Paul saw them, he thanked God and took courage.
28:11 "an Alexandrian ship" This was probably another large grain ship going to the Bay of Naples from Egypt (cf. 27:6,38).
▣ "ship which had wintered at the island" The Mediterranean Sea was too stormy to navigate during the winter months. The shipping lanes opened back up in late February or March.
▣ "the Twin Brothers for its figurehead" This refers to Zeus' twin sons, Caster and Pollox. They were the patrons of sailors in the Roman pantheon. Poseidon had given them power and control over wind, waves, and storms. Their special constellation was Gemini. Apparently there was a carving of them on the bow, two little elf-like men.
28:12 "Syracuse" This was the principal city of Sicily located on the eastern coast. This port was eighty miles north of Malta.
28:13 "sailed around" The ancient uncial manuscripts א (Siniaticus), and B (Vaticanus) have "weighing anchor," which was a technical sailing term (so characteristic of Luke), but other ancient manuscripts P74, אc, and A have "passing by," like 16:8.
▣ "Rhegium" This is the city at the southwestern tip of Italy.
▣ "Puteoli" This was the grain importing center for Rome in the Bay of Naples. They traveled about 180 miles in two days.
28:14 "There we found some brethren" There were existing Christian congregations in Italy (cf. v. 15) and Rome who embraced Paul.
28:15 "Market of Appius" This was the end of the barge trip from the south of Italy and the beginning of the great Roman highway called the Appian Way. It was forty-three miles to Rome.
▣ "Three Inns" This was a rest stop about thirty-three miles from Rome.
▣ "Paul. . .took courage" Paul apparently had become discouraged again. He seems to have been prone to this. Jesus appeared to him personally several times to encourage him.
NASB (UPDATED) TEXT: 28:16
16When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him.
28:16 "When we entered Rome" This was not the way Paul expected to come to Rome. But, this was God's way to arrange for Paul to speak to the Roman governmental, military, and religious leaders.
▣ "Paul was allowed to stay by himself with the soldier who was guarding him" Paul was placed under house arrest. The testimony of the officer who brought him was instrumental in this decision.
NASB (UPDATED) TEXT: 28:17-22
17After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, "Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans. 18And when they had examined me, they were willing to release me because there was no ground for putting me to death. 19But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation. 20For this reason, therefore, I requested to see you and to speak with you, for I am wearing this chain for the sake of the hope of Israel." 21They said to him, "We have neither received letters from Judea concerning you, nor have any of the brethren come here and reported or spoken anything bad about you. 22But we desire to hear from you what your views are; for concerning this sect, it is known to us that it is spoken against everywhere."
28:17 "Paul called together those who were the leading men of the Jews" This was Paul's standard approach (cf. Rom. 1:16; 2:9). He explains his current circumstances and opens the door for a gospel presentation.
28:18-19 Here again Luke's apologetic purpose can be clearly seen! Christianity was not a threat to the Roman government.
28:19 "the Jews objected" This phraseology seems strange spoken to Jewish leaders in Rome. Luke uses Ioudaios (Jews) in two senses.
1. nationality – 2:5,11; 9:22; 10:22,28; 11:19; 13:56; 14:1; 16:1,3,20; 17:1; 17:10,17; 18:2,4,5,19; 19:10,17,34; 20:21; 21:21,39; 22:3,12; 24:5,9; 24:24,27; 25:8,9,24; 20:7; 28:17
2. those who had eyewitness knowledge of the last week of Jesus' life – 2:15; 10:39
He also used it in different evaluations.
1. in a negative sense – 9:23; 12:3,11; 13:45,50; 14:2,4,5,19; 17:5,13; 18:12,14,28; 19:13,14,33; 20:3,19; 21:11,27; 22:30; 23:12,20,27; 24:19; 25:2,7,10,15; 26:2,21; 28:19
2. in a positive sense – 13:43; 14:1; 18:2,24; 21:20
Possibly the best text in Acts which shows the different connotations of this term is 14:1-2.
28:20 "for the sake of the hope of Israel" Paul is addressing these Jewish leaders in such a way as to establish a relationship with his audience. He tries to find a common ground with these Jewish leaders in "the hope of Israel." For Paul, that referred to Jesus, for them, the Promised Coming One, the Messiah or possibly to the resurrection!
28:21 This lack of information about Paul is surprising in light of Paul's ministry on three mission journeys and the events and rumors in Jerusalem.
28:22 It is obvious that the news about Jesus was spreading and that many were responding to the gospel. In Jewish circles this was not good news! However, these Jewish leaders were willing to give Paul a hearing.
▣ "This sect" See Special Topic: Jesus the Nazarene at 2:22.
NASB (UPDATED) TEXT: 28:23-29
23When they had set a day for Paul, they came to him at his lodging in large numbers; and he was explaining to them by solemnly testifying about the kingdom of God and trying to persuade them concerning Jesus, from both the Law of Moses and from the Prophets, from morning until evening. 24Some were being persuaded by the things spoken, but others would not believe. 25And when they did not agree with one another, they began leaving after Paul had spoken one parting word, "The Holy Spirit rightly spoke through Isaiah the prophet to your fathers, 26saying, ‘Go to this people and say, You will keep on hearing, but will not understand; And you will keep on seeing, but will not perceive; 27For the heart of this people has become dull, And with their ears they scarcely hear, And they have closed their eyes; Otherwise they might see with their eyes, And hear with their ears, And understand with their heart and return, And I would heal them.' 28Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will also listen." 29[When he had spoken these words, the Jews departed, having a great dispute among themselves.]
28:23 "they came. . .in large numbers. . .from morning until evening" Paul explained the Christian faith to these Jews all day! What a marvelous opportunity.
▣ "the kingdom of God" This was the central theme of Jesus' preaching and teaching (parables). It is a present reality in the lives of believers and a future consummation of God's reign over all the fallen earth (cf. Matt. 6:10). This phrase is obviously not related to Israel only, but it was an integral part of Israel's hope (cf. v. 20). See Special Topic at 1:3.
▣ "the Law of Moses and from the Prophets" This is two of the three divisions of the Hebrew canon (see Special Topic at 13:15 and the note at 24:14) which stood for the entire OT (cf. Matt. 5:17; 7:12; 22:40; Luke 16:16; 24:44; Acts 13:15; 28:23). Paul's methodology (Christological typology and predictive prophecy) was to set the OT texts alongside the life of Jesus.
28:24 This reflects the mystery of the gospel. Why some believe and some do not is the mystery of a sovereign God and human free will.
In one sense Paul's ministry to the Jewish leaders in Rome is a microcosm of Paul's ministry. He first shared with the Jews. He shared Jesus' fulfillment of OT Scriptures. Some believed, but most did not. This too, was predicted in the OT (cf. Isa. 6:9-10).
28:25-27 "The Holy Spirit rightly spoke through Isaiah" This reveals Paul's view of the mystery of Israel's unbelief! The quote in verses 26-27 is from Isa. 6:9-10. Jesus used this verse often of human unbelief (cf. Matt. 13:14-15; Mark 4:12; Luke 8:10; John 12:39-40). By this time Paul had already penned Romans 9-11 (why has Israel rejected her Messiah?). Israel of the OT would not/did not fully believe either. There was a remnant of faith, but a majority of unbelief.
SPECIAL TOPIC: THE REMNANT, THREE SENSES
28:28 "this salvation of God has been sent to the Gentiles" This may be an allusion to Psalm 67, especially v. 2. This universal aspect of Christianity is what caused the riot in Jerusalem and was an ongoing problem for many Jews. This is logical from Gen. 1:26,27; 3:15; 12:3. It was prophesied in Isaiah, Micah, and Jonah. It is clearly stated as God's eternal plan by Paul in Eph. 2:11-3:13! See Special Topic at 1:8.
▣ "they will also listen" This is the truth of Romans 9-11. The Jews rejected the Messiah because He did not fit their expectations and because the gospel opened the door of faith to all people.
The NT issue really is not Jew vs. Gentile, but believer vs. unbeliever. The issue is not who is your mother, but is your heart open to God's Spirit and God's Son?!
28:29 This verse is omitted in the ancient Greek manuscripts P74, א, A, B, and E. It does not appear in any Greek manuscript before P, which dates to the sixth century a.d. UBS4 rates its exclusion as "A" (certain).
NASB (UPDATED) TEXT: 28:30-31
30And he stayed two full years in his own rented quarters and was welcoming all who came to him, 31preaching the kingdom of God and teaching concerning the Lord Jesus Christ with all openness, unhindered.
28:30 "two full years" This was possibly
1. the normal period of time required to see the Caesar
2. the time needed to get new papers from Festus
3. the mandatory waiting period for witnesses from Asia or Jerusalem
4. close to the legal statute of limitations
It was during this time that Paul wrote his prison letters (Colossians, Ephesians, Philemon, and Philippians).
▣ "in his own rented quarters" Paul had some source of income.
1. he worked at tent making or leather working
2. he was helped by churches (Thessalonica and Philippi)
3. he had some inherited funds
▣ "welcoming" Luke uses this term often with the connotation of "heartily welcome" (cf. 18:27; 28:30 and paradechōmai in 15:4). It is used of the crowd welcoming Jesus in Luke 8:40 and 9:11. It is used of welcoming the gospel as preached by Peter in Acts 2:41.
▣ "all who came" This was the problem. Paul's gospel had a universal reach. It was "good news" for all humans, not just Jews!
28:31 "preaching. . .teaching" The early, post-apostolic church made a distinction between these two ways of presenting truth. The body of sermons recorded in Acts (Peter, Stephen, Paul) is called the Kerygma (proclamation, cf. 20:25; 28:31; Rom. 10:8; Gal. 2:2; I Cor. 9:27; II Tim. 4:2), while the teaching of Jesus interpreted in the Epistles is called the Didache (teaching, cf. 2:42; 5:28; 13:12; Rom. 16:17; I Cor. 14:20).
▣ "the kingdom of God" This was the subject of Jesus' preaching. It refers to the reign of God in man's hearts now that will one day be consummated on earth as it has been in heaven. This passage also shows that the topic is not only for Jews. See Special Topic at 1:3.
▣ "the Lord" "Lord" is the translation of the Hebrew term adon, which meant "owner, husband, master, or lord" (see SPECIAL TOPIC: NAMES FOR DEITY at 1:6). The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His deity and equality with the Father.
▣ "Jesus" "Jesus" is the name given to the baby in Bethlehem by the angel (cf. Matt. 1:21). It is made up of two Hebrew nouns: "YHWH," the covenant name for deity, and "salvation" (i.e., Hosea). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (e.g., Matt. 1:16, 25; 2:1; 3:13,15,16).
▣ "Christ" "Christ" is the Greek translation of the Hebrew Messiah (i.e., an Anointed One, see Special Topic at 2:31). It asserts Jesus' OT title as YHWH's promised One sent to set up the new age of righteousness.
NASB"with all openness, unhindered"
NKJV"with all confidence, no one forbidding him"
NRSV"with all boldness and without hindrance"
TEV"speaking with all boldness and freedom"
NJB"with complete fearlessness and without any hindrance from anyone"
This verse shows that the Roman authorities did not consider Christianity subversive or dangerous. The Greek text ends with the adverb "unfettered" or "unhinderedly." This seems to emphasize the ongoing nature of the task of proclamation and the power of the Spirit.
Many have assumed, based on Acts 1:1 use of "first," which implies more than two, that Luke planned to write a third volume. Some even think that this third volume may be the Pastoral Letters (I Timothy, II Timothy and Titus).
For the Greek term (parrhēsia), translated "openness" by NASB, see Special Topic at 4:29.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does Acts end with Paul still in prison? Why does it end so abruptly?
2. Why does Luke take so much time in describing Paul's trip and stay in Rome?
3. Why did Paul always try to witness to the Jews first?
4. Explain the difference between the Kerygma and Didache.
Copyright © 2012 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 5. See attached PDF (238 pages)
OPENING STATEMENTS
A. Romans is the most systematic and logical doctrinal book of the Apostle Paul. It was affected by circumstances in Rome, therefore, it is an "occasional" document. Something occurred that caused Paul to write the letter. However it is the most neutral of Paul's writings, in that Paul's way of dealing with the problem (possibly the jealousy between believing Jewish and Gentile leadership, cf. 14:1-15:13) was a clear presentation of the gospel and its implications for daily life.
B. Romans is the theological development of the truths of Galatians. Ephesians is the development of Romans into a summary cyclical letter. Paul's gospel did not change but his way of presenting it did!
C. Paul's presentation of the gospel in Romans has impacted the church's life in every age.
1. Augustine was converted in a.d. 386 reading Romans 13:13-14.
2. Martin Luther's understanding of salvation was radically changed in a.d. 1513 as he compared Ps. 31:1 to Rom. 1:17 (cf. Hab. 2:4).
3. John Wesley, walking by a Mennonite meeting in London in a.d. 1738, was converted after hearing Luther's sermon on the introduction to Romans being read because the assigned preacher did not show up!
D. To know Romans is to know Christianity! The letter shapes the life and teachings of Jesus into bedrock truths for the Church of all ages. Martin Luther said of it, "The chief book in the NT and the purest gospel!"
E. I always encourage new believers to start reading the Bible every day. I recommend to begin with three NT books.
1. the Gospel of John, to understand Jesus
2. the book of Romans, to understand Jesus' teachings applied to the churches
3. I John, to know how to live out the gospel in everyday life
AUTHOR
Paul was definitely the author. His typical greeting is found in 1:1. It is generally agreed that Paul's "thorn in the flesh" was bad eyesight, therefore, he did not physically write this letter himself, but he used a scribe, Tertius (cf. 16:22).
DATE
A. The probable date for the authorship of Romans is a.d. 56-58. This is one of the few New Testament books which can be dated fairly accurately. This is done by comparing Acts 20:2ff with Romans 15:17ff. Romans was probably written at Corinth toward the end of Paul's third missionary journey, just before he left for Jerusalem.
B. Possible chronology of Paul's writings following F. F. Bruce and Murry Harris with minor adaptations.
Book | Date | Place of Writing | Relation to Acts | |
1 | Galatians | 48 | Syrian Antioch | 14:28; 15:2 |
2 | I Thessalonians | 50 | Corinth | 18:5 |
3 | II Thessalonians | 50 | Corinth | |
4 | I Corinthians | 55 | Ephesus | 19:20 |
5 | II Corinthians | 56 | Macedonia | 20:2 |
6 | Romans | 57 | Corinth | 20:3 |
7-10 | Prison Letters | |||
Colossians | early 60's | Rome | ||
Philemon | early 60's | Rome | ||
Ephesians | early 60's | Rome | ||
Philippians | late 62-63 | Rome | 28:30-31 | |
11-13 | Fourth Missionary Journey | Ephesus (?) | ||
I Timothy | 63 (or later, | Macedonia | ||
Titus | 63 but before | |||
II Timothy | 64 a.d. 68) | Rome |
RECIPIENTS
The letter states its destination as Rome. We do not know who founded the church at Rome.
A. It may have been some of the people who were visiting Jerusalem on the day of Pentecost and were converted and returned home to start a church (cf. Acts 2:10).
B. It could have been disciples who fled the persecution in Jerusalem after the death of Stephen (cf. Acts 8:4).
C. It could have been converts from Paul's missionary journeys who traveled to Rome. Paul had never visited this church, but he longed to (cf. Acts 19:21). He had many friends there (cf. Romans 16).
Apparently his plan was to visit Rome on his way to Spain (cf. Rom. 15:28) after his trip to Jerusalem with the "love gift." Paul felt his ministry in the eastern Mediterranean was finished. He sought new fields (cf. Rom. 15:20-23,28). The bearer of the letter from Paul in Corinth to Rome was Phoebe, a deaconess, who was traveling in that direction (cf. Rom. 16:1).
Why is this letter, written on the back streets of Corinth in the first century by a Jewish tentmaker, so valuable? Martin Luther called it "the chief book in the New Testament and the purest Gospel." The value of this book is found in the fact that it is an in-depth explanation of the gospel by the converted rabbi, Saul of Tarsus, called to be an apostle to the Gentiles. Most of Paul's letters are strongly colored by a local situation, but not Romans. It is a systematic presentation of an Apostle's faith.
Did you realize, fellow Christian, that most of the technical terms used today to describe "faith" ("justification," "imputation," "adoption," and "sanctification") come from Romans ? It is the theological development of the truths of Galatians. Pray for God to open to you this marvelous letter as we search together for His will for our lives today!
PURPOSE
A. An appeal for help from the church in Rome for his missionary trip to Spain. Paul saw his apostolic work in the eastern Mediterranean finished (cf. 15:20-23,28).
B. To address the problem in the Roman church between believing Jews and believing Gentiles. This was probably a result of the expulsion of all Jews from Rome and their later return. By then the Jewish Christian leaders had been replaced by Gentile Christian leaders.
C. To introduce himself to the Roman church. There was much opposition to Paul from sincere converted Jews in Jerusalem (cf. Jerusalem Council of Acts 15), from insincere Jews (Judaizers in Galatians and II Corinthians 3, 10-13), and from Gentiles (Colossians, Ephesians) who tried to merge the gospel with their pet theories or philosophies (i.e., Gnosticism).
D. Paul was accused of being a dangerous innovator, adding recklessly to Jesus' teaching. The book of Romans was his way of systematically defending himself by showing how his gospel was true, using the Old Testament and the teachings of Jesus (the Gospels).
BRIEF OUTLINE
A. Introduction (1:1-17)
1. Salutation (1:1-7)
a. Author (1-5)
b. Destination (6-7a)
c. Greeting (7b)
2. Occasion (1:8-15)
3. Theme (1:16-17)
B. Need for Divine Righteousness (1:18-3:20)
1. Decline of the Gentile World (1:18-32)
2. Hypocrisy of the Jews or Pagan Moralists (2:1-16)
3. Judgment of the Jews (2:17-3:8)
4. Universal Condemnation (3:9-20)
C. What is Divine Righteousness (3:21-8:39)
1. Righteousness by Faith Alone (3:21-31)
2. The Basis of Righteousness: God's Promise (4:1-25)
a. Abraham's right standing (4:1-5)
b. David (4:6-8)
c. Abraham's Relation to Circumcision (4:9-12)
d. God's Promise to Abraham (4:13-25)
3. The Attainment of Righteousness (5:1-21)
a. The subjective aspect: unmerited love, unequaled joy (5:1-5)
b. the objective basis: God's amazing love (5:6-11)
c. Adam/Christ typology: Adam's offense, God's provision (5:12-21)
4. Divine righteousness must issue in personal righteousness (6:1-7:25)
a. Freed from sin (6:1-14)
(1) A supposed objection (6:1-2)
(2) The meaning of baptism (6:3-14)
b. Satan's slave or God's slave: your choice (6:15-23)
c. Man's marriage to the Law (7:1-6)
d. The Law is good, but sin prevents the good (7:7-14)
e. The eternal struggle of good and evil in the believer (7:15-25)
5. The observable results of divine righteousness (8:1-39)
a. Life in the Spirit (8:1-17)
b. The redemption of creation (8:18-25)
c. The Spirit's constant help (8:26-30)
d. The judicial triumph of justification by faith (8:31-39)
D. The Divine Purpose for All Humanity (9:1-11:32)
1. The election of Israel (9:1-33)
a. Real heirs of faith (9:1-13)
b. Sovereignty of God (9:14-26)
c. God's universal plan includes the heathen (9:27-33)
2. The salvation of Israel (10:1-21)
a. God's righteousness vs. mankind's righteousness (10:1-13)
b. God's mercy necessitates messengers, a call for world missions (10:14-18)
c. Israel's continued disbelief in Christ (10:19-21)
3. The failure of Israel (11:1-36)
a. The Jewish remnant (11:1-10)
b. Jewish jealousy (11:11-24)
c. Israel's temporary blindness (11:25-32)
d. Paul's outburst of praise (11:33-36)
E. The Result of the Gift of Divine Righteousness (12:1-15:13)
1. Call to consecration (12:1-2)
2. The use of gifts (12:3-8)
3. Believers' relations with other believers (12:9-21)
4. Relations with the State (13:1-7)
5. Relations with neighbors (13:8-10)
6. Relations with our Lord (13:11-14)
7. Relations with fellow church members (14:1-12)
8. Our effect on others (12:13-23)
9. Relations in Christlikeness (15:1-13)
F. Conclusion (15:14-33)
1. Paul's personal plans (15:14-29)
2. Requests for prayer (15:30-33)
G. Postscript (16:1-27)
1. Greetings (16:1-24)
2. Benediction (16:25-27)
READING CYCLE ONE
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greetings Salutations | Salutation | Salutation | Address |
1:1-7 | 1:1-7 | 1:1-6 | 1:1 | 1:1-2 |
1:2-6 | ||||
1:3-7 | ||||
1:7a | 1:7a | |||
1:7b | 1:7b | |||
Paul's Desire to Visit Rome | Desire to Visit Rome | Thanksgiving | Prayer of Thanksgiving | Thanksgiving and Prayer |
1:8-15 | 1:8-15 | 1:8-15 | 1:8-12 | 1:8-15 |
1:13-15 | ||||
The Power of the Gospel | The Just Live By Faith | The Theme of the Letter | The Power of the Gospel | The Theme Stated |
1:16-17 | 1:16-17 | 1:16-17 | 1:16-17 | 1:16-17 |
The Guilt of Mankind | God's Wrath on Unrighteousness | God's Judgment Upon Sin | The Guilt of Mankind | God's Retribution Against the Gentiles |
1:18-23 | 1:18-32 | 1:18-23 | 1:18-23 | 1:18-23 |
1:24-32 | 1:24-25 | 1:24-25 | 1:24-25 | |
1:26-27 | 1:26-27 | 1:26-27 | ||
1:28-32 | 1:28-32 | 1:28-32 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verses 1-7 form the introduction to the letter. It is the longest introduction of any of Paul's letters. He was trying to introduce himself and his theology to a church who did not know him personally and may have heard negative information about him.
B. Verses 8-12 are an opening prayer of thanksgiving. This was characteristic of Greek letters generally and of Paul's writings specifically.
C. Verses 16-17 state the theme of the book.
D. Verse 18 through 3:20 form the first literary unit and the first point of Paul's gospel; all humans (3 groups) are lost and need to be saved (cf. Genesis 3).
1. immoral pagans
2. moral pagans
3. Jews
E. Romans 1:18-3:20 reflects Genesis 3 (surprisingly the rabbis do not focus on this text, but Genesis 6, as the origin of sin). Humanity was created for fellowship with God, in His very image (cf. Gen. 1:26-27). However, mankind chose enlightenment and the promise of power and independence. In effect, humans exchanged the exaltation of God for the exaltation of themselves (atheistic humanism)!
God allowed this crisis. To be in God's image is to be responsible, to be morally accountable, to be volitionally free with consequences. God separates humans by both His choice and theirs (a covenant relationship)! He allows them to choose self with all its consequences. God is grieved (cf. Gen. 6:5-7), but humans are free moral agents with all the rights and responsibilities that brings. The repeated phrase "God gave them over" (cf. 1:24,26,28) is the recognition of that freedom, not a willful rejection by God. This was not God's choice. This is not the world that God intended (cf. Gen. 3:22; 6:5-7,11-13)!
F. The theological summary of 1:18-3:20 is found in 3:21-31. This is the first theological point of the "good news" of the gospel-all humans have sinned and have need of God's forgiveness. God graciously provides a way back to intimate fellowship (i.e., Eden experience, compare Genesis 1-2 with Revelation 21-22).
G. In this first literary unit of Paul's presentation of the gospel it is interesting to note that fallen mankind is held responsible for their rebellion and sin without any reference to Satan or the demonic (cf. Rom. 1:18-3:20). This section certainly reflects the theology of Genesis 3, but without a personal tempter. God will not allow fallen mankind to blame Satan again (cf. Gen. 3:13) or God Himself (cf. Gen. 3:12). Humans are made in God's image (cf. Gen. 1:26; 5:1,3; 9:6). They have the right, power and obligation to choose. They are responsible for their choices both corporately in Adam and individually in personal sin (cf. 3:23).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-6
1Paul, a bond-servant of Christ Jesus, called as an apostle, set apart for the gospel of God, 2which He promised beforehand through His prophets in the holy Scriptures, 3concerning His Son, who was born of a descendant of David according to the flesh, 4who was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness, Jesus Christ our Lord, 5through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for His name's sake, 6among whom you also are the called of Jesus Christ;
1:1 "Paul" Most Jews of Paul's day had two first names, one Jewish, one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to
1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called "Paul and Thekla"
2. his personal sense of being least of the saints because he originally persecuted the Church (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)
3. simply the name given by his parents at birth
Option #3 seems best.
▣ "a bond-servant" NKJV, NRSV, TEV and JB translations read "servant." This concept was either
1. antithetical to Jesus as Lord
2. an OT honorific title (cf. Moses in Num. 12:7 and Jos. 1:1; Joshua in Jos. 24:29; and David in the Psalms (title), and Isaiah 42:1, 19; 52:13)
NASB, TEV,
NJB, REB"Christ Jesus"
NKJV, NRSV"Jesus Christ"
"Christ Jesus" is more unusual and, therefore, probably original (cf. MSS P10, B). The UBS4 gives it a "B" rating (almost certain).
However, the other form has really good attestation (cf. MSS P26, א, A, D, G, and most early church Fathers).
See Appendix Two on the assumptions of Textual Criticism. Most of the textual variants are like this one in the sense that they do not affect the basic meaning of the Greek text.
▣ "called as an apostle" This was God's choice, not his (cf. Acts 9:15; Gal. 1:15; Eph. 3:7). With this phrase Paul is asserting his spiritual qualifications and authority, as he does in 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; 1 Tim. 1:1; Titus 1:1) to this church he had never met. See SPECIAL TOPIC: CALLED at 1:6.
The Koine term "apostle" in Palestinian Jewish circles of the first century meant "one sent as an official representative" (cf. 2 Chr. 17:7-9). In the NT this term was used in two senses: (1) of the Twelve special disciples and Paul and (2) of a spiritual gift that continues in the church (cf. 1 Cor. 12:28-29; Eph. 4:11).
SPECIAL TOPIC: SEND (APOSTELLŌ)
▣ "set apart" This is a perfect passive participle, which implied that he was set apart by God in the past (cf. Jer. 1:5 and Gal. 1:15) and this continued as a state of being. This was a possible play on the Aramaic word for "Pharisee." They were separated to Jewish legalism (and Paul also [Phil. 3:5] before his Damascus Road encounter with Jesus), but now he was separated to the gospel.
It is related to the Hebrew word for "holy" (BDB 872), which meant "set apart for God's use" (cf. Exod. 19:6; 1 Pet. 2:5). The terms "saint," "sanctify," and "set apart" all had the same Greek root, "holy" (hagios).
▣ "for the gospel of God" The preposition eis in this context (and v. 5) shows the purpose of Paul's "call" (v. 1b) and being "set apart" (v. 1c).
Gospel is a compound word from "good" (eu) and "message" (angellos). It became the term that described the doctrines revealed in the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32) related to God's promised Messiah (cf. vv. 3-4). It is the "gospel of His Son" (v. 2).
This is God's gospel, not Paul's (cf. 15:16; Mark 1:14; 2 Cor. 11:7; 1 Thess. 2:2,8,9; 1 Pet. 4:17). Paul was not an innovator or cultural adapter, but a proclaimer of the truth he received (cf. Acts 9; 1 Cor. 1:18-25).
1:2 "He promised beforehand through His prophets in the holy Scriptures" This verb is an aorist middle (deponent) indicative. It is used only in Paul's writings (here and 2 Cor. 9:5). The gospel was no afterthought with God, but His eternal, purposeful plan (cf. Gen. 3:15; 12:3; Exod. 19:5; Isa. 53; Ps. 118; Mark 10:45; Luke. 2:22; Acts 2:23; 3:18; 4:28; Titus 1:2). The early sermons in Acts (the kerygma) present Jesus as the fulfillment of OT promises and prophecies.
The OT is referred to in the NT in two common ways.
1. "it is written" (or "writings," i.e., 2 Tim. 3:16; 2 Pet. 3:16)
2. Scripture(s)
It is also referred to in connection with the prophets. In the Jewish mind prophets wrote Scripture.
1. "the Law or the Prophets," Matt. 5:17-18; also note Luke 24:44
2. "prophecy," Luke 24:27
3. "writings of the prophets," Matt. 26:56
4. "prophetic writings," Rom. 16:26 (Rom. 1:2 also mentions "prophets")
5. "prophecy of Scripture," 2 Pet. 1:20
There are two instances of the adjective "holy" attached.
1. "holy Scriptures" (full clause also mentions "prophets"), Rom. 1:2
2. "sacred writings," 2 Tim. 3:15
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
1:3 "concerning His Son" The central message of the Good News is a person, Jesus of Nazareth, virgin-born son of Mary. In the OT the nation, the king, and the Messiah were called "son" (cf. 2 Sam. 7:14; Hos. 11:1; Ps. 2:7; Matt. 2:15).
In the OT God spoke through servants and prophets. Jesus was not a servant of God. He was a family member (cf. Heb.1:1-2; 3:6; 5:8; 7:28). Surprisingly this is the only place in the book where Paul focuses on Christology. Romans is not a complete systematic theology.
▣ "who was born a descendant of David" This relates to the prophecy of 2 Samuel 7. The Messiah was of the royal line of David (cf. Isa. 9:7; 11:1,10; Jer. 23:5; 30:9; 33:15) from the tribe of Judah (cf. Gen. 49:4-12; Isa. 65:9). In Matthew's Gospel Jesus is acknowledged as David's descendant several times (cf. 1:6; 9:27; 12:23; 15:22; 20:30,31; 21:9,15; 22:42), which reflected the Jewish hope of a coming Davidic savior.
It is surprising that Paul did not emphasize this aspect of Jesus. He mentioned it only here and in 2 Tim. 2:8; both passages may have been quotes from an early church's creedal formula. The NIDNTT, vol. 3, p. 61, lists several NT Scripture texts which may reflect early Christological creeds/hymns/liturgy (i.e., Rom. 1:3-4; 8:34; 1 Cor. 15:3-4; Phil. 2:6-11; 1 Tim. 3:16; 2 Tim. 2:8; 1 Pet. 3:18-20).
NASB, NKJV,
NRSV"according to the flesh"
TEV"as to his humanity"
NJB"according to human nature"
This was fulfillment of prophecy and an affirmation of Jesus' humanity, which was often denied in the eclectic religious world of the first century (cf. 1 John 1:1-4; 4:1-3). This verse clearly shows that Paul did not always use the term "flesh" (sarx) in a negative sense (cf. 2:28; 9:3). However, usually Paul used "flesh" to contrast "spirit" (cf. 6:19; 7:5,18,25; 8:3-9,12,13; 1 Cor. 5:5; 2 Cor. 1:17; 11:18; Gal. 3:3; 5:13,16,17-19,24; 6:8; Eph. 2:3; Col. 2:11,13,18,23).
This grammatical construction kata (according to) plus an accusative is paralleled in v. 4. Jesus is both human (according to the flesh, v. 3) and divine (according to the Spirit, v. 4). This doctrine of incarnation is crucial (cf. 1 John 4:1-3). It may also be the implication of Jesus' self-chosen designation, "Son of Man" (cf. Ps. 8:4; Ezek. 2:1 [human] and Dan. 7:13 [divine]).
1:4
NASB, NKJV,
NRSV, NIV"declared"
TEV"shown"
NJB, RSV"designated"
NET"appointed"
REB"proclaimed"
This is an aorist passive participle. God definitively appointed Jesus "the Son of God." This does not imply that Bethlehem was the beginning of Jesus or that He is inferior to the Father. See SPECIAL TOPIC: THE TRINITY at 8:11. See third paragraph below.
▣ "to be the Son of God with power" The NT authors did not often refer to Jesus by the title "Son of God" (cf. Matt. 4:3) because of the false implications from Greek mythology (the same is true of the virgin birth). The concept is usually qualified by "unique, one of a kind" (monogenes, cf. John 1:18; 3:16,18; 1 John 4:9). Thus the meaning is "Jesus, the only true Son of God." See Special Topic at 1:3.
The NT has two theological poles related to God the Father and Jesus the Son.
1. they are equal (cf. John1:1; 5:18; 10:30; 14:9; 20:28; 2 Cor. 4:4; Phil. 2:6; Col. 1:15; Heb. 1:3)
but 2. they are separate personalities (cf. Mark 10:18; 14:36; 15:34)
It is possible that Paul was quoting an early Christological creed or alluding to YHWH's Messianic King in Ps. 2:6,7 or 110:1 (cf. Acts 2:34-36). In so doing he was emphasizing the whole phrase "the Son of God with power" (NIDNTT, vol. 2, p. 79) which focused, not on His birth or baptism, but His ascension. However, Adoptionist Christologies (see Glossary) took the verse and quoted it for their own reasons. With this proof-texting method of Bible interpretation, one can make the Bible say anything (see my seminar on Biblical Interpretation free online at www.freebiblecommentary.org).
▣ "by the resurrection" God the Father affirmed Jesus' life and message by raising Him from the dead (cf. 4:24; 6:4,9; 8:11; Acts 2:31-33). The deity (cf. John 1:1-14; Col. 1:15-19; Phil. 2:6-11; Heb. 1:2-3) and resurrection of Jesus (cf. 4:25; 10:9-13; 1 Corinthians 15) are twin pillars of Christianity.
▣ This verse was often used to advocate the heresy of "adoptionism" which asserted that Jesus was rewarded and elevated by God for His exemplary life of obedience. The heretics asserted that He was not always (ontologically) deity, but became deity when God raised Him from the dead. Although this is clearly untrue, which is obvious from many texts such as John 1 and 17, something wonderful was conferred on Jesus at His resurrection. It is difficult to express how deity can be rewarded, yet that is what happened. Even though Jesus shared eternal glory with the Father, His status was somehow enriched by the perfect fulfillment of His assigned redemptive task. The resurrection was the Father's affirmation of the life, example, teachings, and sacrificial death of Jesus of Nazareth; eternally divine, fully human, perfect savior, restored and rewarded, unique Son! See Appendix three - Adoptionism.
NASB, NKJV"according to the Spirit of holiness"
NKJV"according to the spirit of holiness"
TEV"as to his divine holiness"
NJB"in the order of the spirit, the spirit of holiness"
Some translations capitalize the "S" in Spirit, implying the Holy Spirit, while the lowercase "s" would refer to the human spirit of Jesus. As God the Father is Spirit, so too, is Jesus. The ancient Hebrew and Greek texts had no capitalizations, no punctuation, and no chapter or verse divisions, so these are all points of tradition or the interpretation by translators.
There are three ways to view verses 3 and 4.
1. as a reference to Jesus' two natures, human and divine
2. as a reference to two stages in His earthly life, human and resurrected Lord
3. as a parallel to "Jesus Christ our Lord"
▣ "Jesus" The Aramaic name Jesus is the same as the Hebrew name Joshua. It was a compound of two Hebrew words "YHWH" and "salvation." It can mean "YHWH saves," "YHWH delivers" or "YHWH is salvation." The thrust of the meaning can be seen in Matt. 1:21,25.
▣ "Christ" This was the Greek translation of the Hebrew term messiah (BDB 603), which meant "an anointed one." In the OT several groups of leaders (prophets, priests, and kings) were anointed as a sign of God's choice and equipping. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3).
The OT predicted that God would send a special "anointed one" to usher in the New Age of Righteousness. Jesus was His special "servant," "son," and "Messiah."
▣ "Lord" In Judaism the Covenant name for God, YHWH, became so holy that the rabbis substituted the title "Lord," (Adon) when reading the Scriptures because they were afraid they might take God's name in vain (cf. Exod. 20:7; Deut. 5:11) and thereby break one of the Ten Commandments. When NT authors called Jesus "Lord" ("Kurios") in theological contexts, they were affirming His deity (cf. Acts 2:36; Rom. 10:9-13; Phil. 2:6-11).
SPECIAL TOPIC: NAMES FOR DEITY
1:5 "we" Paul mentions no other person in his introduction, as he often does in his other letters. This first phrase refers to Paul's Damascus Road conversion and appointment (cf. Acts 9), which strongly implies the editorial use of "we."
▣ "we have received grace and apostleship" Paul is affirming not only the gift of salvation through Christ, but also and connected to it, the call to be the apostle to the Gentiles. All of this occurred instantaneously on the road to Damascus (aorist active indicative, cf. Acts 9:1-22; 22:3-16; 26:9-18). It was not from merit, but purposeful grace!
It is possible that "grace" and "apostleship" are to be taken as one unit, "the gift of apostleship" (NET note #13). All of the various translations listed in The New Testament in 26 Translations (p. 646) see it as a hendiadys also.
▣ "to bring about" This is a second use of eis in a purpose context (cf. v. 1). The gospel restores the image of God in mankind through faith in Jesus. This allows the original purpose of God to be manifested, which is a people in intimate fellowship with Him who reflect His character (cf. v. 7).
NASB, NJB"the obedience of faith"
NKJV"for obedience to the faith"
NRSV"to bring about the obedience of faith"
TEV"to believe and obey"
This is the first usage of the pivotal term, "faith," in Romans (see Special Topic at 4:5). It was used in three distinct ways in this chapter and book.
1. Verse 5. It is used of a body of truths or doctrines related to Jesus and the Christian life (cf. Acts 6:7; 13:8; 14:22; 16:5; Rom. 14:1; 16:26; Gal. 1:23; 6:10; Jude 3, 20).
2. Verse 8. It is used in the sense of personal trust in Jesus. The English terms "believe," "faith," and "trust" all translate one Greek term (pistis/pisteuo). The gospel is both conceptual (doctrine) and personal (cf. v.16; John 1:12; 3:16). See Special Topic at 4:5.
3. Verse 17. It is used in its OT sense of trustworthiness, loyalty, or dependability. This is the meaning of Hab. 2:4. In the OT there was not a developed doctrine of faith, but example after example of lives of faith (cf. Abraham in Gen. 15:6), not perfect faith but struggling faith (cf. Hebrews 11). The hope of mankind is not in their ability to perform or believe correctly, but in God's character (cf. 3:24; 6:23; Eph. 2:8-9). Only God is faithful (cf. Mal. 3:6)!
There is a series of acts that can be called the salvation event.
a. repentance (cf. 2:4; Mark 1:15; Luke 13:3,5; Acts 3:16,19; 20:21)
b. belief/faith (cf. 1:16; John 1:12; 3:16; Acts 16:31, baptism is the public declaration of one's faith)
c. obedience (cf. 2:13; 2 Cor. 9:13; 10:5; 1 Pet. 1:2,22)
d. perseverance (cf. 2:7; Luke. 18:1; 2 Cor. 4:1,16; Gal. 6:9; I1 Thess. 3:13)
These are the conditions of the New Covenant. We must receive/believe and continue to receive/believe God's offer in Christ (cf. v. 16; John 1:12).
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)
NASB "for His name's sake"
NKJV"for His name"
NRSV"for the sake of his name"
TEV"for the sake of Christ"
NJB"for the honor of his name"
See Special Topic at 10:9.
▣ "the obedience of faith" The literal Greek phrase is "for (eis) obedience." The gospel has an
1. immediate obedience of repentance and faith
2. lifestyle obedience of Christlikeness and perseverance
The gospel is a grace gift but with expected results! The NT is a covenant like the OT. Both demand a faith/obedience response. They both have benefits, responsibilities, and expectations (i.e., E ph. 1:4; 2:10). This is not a works righteousness but a works confirmation (cf. James, 1 John)! Eternal life has observable characteristics!
NASB, NRSV"among all the Gentiles"
NKJV"among all nations"
TEV"people of all nations"
NJB"to all pagan nations"
This is the universal gospel. God's promise of redemption in Gen. 3:15 included all mankind. Jesus' substitutionary death included all of the fallen children of Adam (cf. 5:18; John 1:29; 3:16; 4:42; 6:33,51; 1 Cor. 15:22; 2 Cor. 5:19; Eph. 2:11-3:13; 1 Tim. 2:4; 4:10; Titus 2:11; Heb. 2:9; 2 Pet. 3:9; 1 John 2:2; 4:14). Paul sees his special call as preaching God's gospel to Gentiles (cf. Acts 9:15; 22:21; 26:17; Rom. 11:13; 15:16; Gal. 1:16; 2:29; Eph. 3:2,8; 1 Tim. 2:7; 2 Tim. 4:17).
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
1:6 "you also" Paul was an extreme example (i.e., persecutor of the church) of the grace of God, but his readers were also examples of the undeserved, unmerited grace of God.
NASB, NKJV"the called of Jesus Christ"
NRSV"who are called to belong to Jesus Christ"
TEV"whom God has called to belong to Jesus Christ"
NJB"by his call belong to Jesus Christ"
This may be
1. a play on the term "church," which meant "the called out ones" or "gathered ones"
2. a reference to divine election (cf. Rom. 8:29-30; 9:1ff; Eph.1:4, 11; 3:21; 4:1,4)
3. the Revised English Bible translation of the phrase, "you who have heard the call and belong to Jesus Christ."
This also reflects the understanding of this phrase as translated in the NRSV, TEV, and JB. See Special Topic below.
NASB (UPDATED) TEXT: 1:7
7to all who are beloved of God in Rome, called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
1:7 "beloved of God" This phrase was often used of Jesus (cf. Matt. 3:17; 17:5). Now it was used of the church in Rome! This shows the depth of God's love for those who trust in His Son. This kind of transfer can also be seen in Eph. 1:20 (God's actions on behalf of Jesus) and Eph. 2:5-6 (Jesus' actions on behalf of believers).
▣ "in Rome" Paul did not start this church. No one knows who did (see Intro.). Romans was a letter introducing himself to a church already established. The book of Romans is Paul's most developed presentation of the gospel he preached. It is least affected by a local situation although there existed tensions between Jewish and Gentile believers to whom he comments throughout the letter (esp. chaps. 9-11).
NASB"called as saints"
NKJV, NRSV,
NJB"called to be saints"
TEV"called to be his own people"
The term "saints" referred to the believers' position in Christ (see Special Topic at 6:4), not their sinlessness. It should also describe their progressive Christlikeness. The term was always plural except in Phil. 4:21. However, even in this context it is corporate. To be a Christian is to be part of a community, a family, a body.
Verse 1 indicates that Paul was called to be an apostle. Believers are "the called of Jesus Christ" in verse 6. Believers are also called "saints" in verse 7. This "calling" was a NT way of asserting the truth of the initiating priority of God (see Special Topic at 1:6). No fallen human ever called himself (cf. 3:9-13; Isa. 53:6; 1 Pet. 2:25). God always takes the initiative (cf. John 6:44,65; 15:16). He always brings the covenant (see Special Topic at 9:4) to us. This is true of our salvation (our imputed righteousness or legal standing), but also our giftedness for effective service (cf. 1 Cor. 12:7,11), and our Christian lives. See Special Topic following.
▣ "Grace to you and peace from God" This is Paul's characteristic opening blessing. It is a word play on the traditional Greek term "greetings" (charein) and the uniquely Christian term "grace" (charis). Paul may have been combining this Greek opening with the traditional Hebrew greeting shalom or "peace." However, this is only speculation. Notice that theologically grace always precedes peace.
▣ "from God our Father and the Lord Jesus Christ" Paul regularly uses only one preposition for both names (cf. 1 Cor. 1:3; 2 Cor. 1:3; Gal. 1:3; Eph. 1:2; Phil. 1:2; 2 Thess. 1:2; 1 Tim. 1:2; 2 Tim. 1:2; Titus 1:4). This was his way of grammatically linking these two Persons of the Trinity. This would emphasize Jesus' deity and equality with the Father.
SPECIAL TOPIC: FATHERHOOD OF GOD
NASB (UPDATED) TEXT: 1:8-15
8First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world. 9For God, whom I serve in my spirit in the preaching of the gospel of His Son, is my witness as to how unceasingly I make mention of you, 10always in my prayers making request, if perhaps now at last by the will of God I may succeed in coming to you. 11For I long to see you so that I may impart some spiritual gift to you, that you may be established; 12that is, that I may be encouraged together with you while among you, each of us by the other's faith, both yours and mine. 13I do not want you to be unaware, brethren, that often I have planned to come to you (and have been prevented so far) so that I may obtain some fruit among you also, even as among the rest of the Gentiles. 14I am under obligation both to Greeks and to barbarians, both to the wise and to the foolish. 15So, for my part, I am eager to preach the gospel to you also who are in Rome.
1:8 "First" In this context "first" means "from the beginning" or "I must begin" (J. B. Phillips).
▣ "I thank my God through Jesus Christ" Paul normally addresses his prayers to God through Jesus Christ. Jesus is our only way to approach God! See Special Topic: Paul's Prayers of Praise and Thanksgiving at 7:25.
▣ "for you all" This use of "all," like v. 7, may reflect the jealousy and conflict between the believing Jewish leaders who fled Rome under Nero's edict and the resultant believing Gentile leaders who had replaced them for a few years. Romans 9-11 addresses this same issue.
It is also possible that the inclusion is addressed to "the weak" and "the strong" of Rom. 14:1-15:13. God loves all of the church at Rome and He loves them equally!
▣ "because your faith is being proclaimed throughout the whole world" Romans 16:19 made allusion to the same truth. This was obviously an Oriental overstatement (hyperbole) referring to the Roman world (cf. 1 Thess. 1:8).
1:9 "God. . .is my witness" Paul was taking an oath in God's name (cf. 9:1; 2 Cor. 1:23; 11:10-11,31; 12:19; Gal. 1:20; 1 Thess. 2:5). This was his Jewish way of asserting his truthfulness.
NASB"how unceasingly"
NKJV, NRSV"without ceasing"
NJB"continually mention"
NIV"how constantly"
This theme of Paul's constant and urgent prayers (cf. 1 Thess. 1:2; 2:13; 2 Tim. 1:3) should be an example church leaders diligently follow (cf. 1 Thess. 5:17). Prayer opens a powerful spiritual door. We have not because we ask not (James 4:2).
▣ "in my spirit" This is a good example of the use of pneuma for the human spirit (cf. 8:5,10,16; 12:11) used in the sense of human life (i.e., breath, Hebrew ruach, BDB 924, cf. Gen. 6:17; 7:15,22).
SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT
1:10 "always in my prayers making request" Paul did not start this church and yet he consistently prayed for them (cf. 2 Cor. 11:28), as he did for all his churches! See SPECIAL TOPIC: INTERCESSORY PRAYER at 9:3. However, Paul had many friends and co-workers in the Roman church as chapter 16 clearly shows.
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Paul planned to visit Rome on his way to Spain (cf. 15:22-24). He probably did not plan to stay a long time. Paul always wanted to minister in a new field where no other person had worked (cf. 15:20; 2 Cor. 10:15,16). It is possible that one of the purposes of the Roman letter was to solicit funds for his missionary journey to Spain (cf. 15:24).
▣ "by the will of God I may succeed in coming to you" This is paralleled in v. 13 and 15:32. Paul did not feel that his life and travel plans belonged to himself, but to God (cf. Acts 18:21; 1 Cor. 4:19; 16:7). See Special Topic at 12:2.
Also notice that God's will can be affected by believers' prayers!
1:11 "'For I long to see you'" This parallels 15:23. For a long time Paul wanted to meet the believers in Rome (cf. Acts 19:21).
▣ "that I may impart some spiritual gift to you" The phrase "spiritual gift" was used in the sense of spiritual insight or blessing (cf. 11:29; 15:27). Paul saw himself as uniquely called to be the Apostle to the Gentiles (cf. v. 15).
▣ "that you may be established" This is an aorist passive infinitive of histēmi. The word has three meanings.
1. establish, Rom. 1:11; 16:25; 1 Thess. 3:13; 2 Pet. 1:12
2. strengthen, Luke 22:32; 1 Thess. 3:2; 2 Thess. 2:17; 3:3; James 5:8; Rev. 3:2
3. a Semitic idiom for making a firm decision, Luke 9:51
See Special Topic at 5:2.
1:12 This is the purpose of Christian fellowship. The gifts are meant to unite believers into a ministering community. Believers are gifted for the common good (cf. 1 Cor. 12:7). All gifts are relevant. All the gifts are given by the Spirit at salvation (cf. 1 Cor. 12:11). All believers are called, gifted, full-time ministers (cf. Eph. 4:11-12). Paul clearly states his sense of Apostolic authority, but also a community-wide mutuality. Believers need one another! Believers are the Body of Christ.
1:13 "I do not want you to be unaware, brethren" This is an idiom which Paul uses often to introduce important statements (cf. 11:25; 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 1 Thess. 4:13). It is similar in literary purpose to Jesus' "Amen, amen."
▣ "and have been prevented thus far" This is a passive verb. This same phrase occurs in 1 Thess. 2:18 where Satan is the agent. Paul believed his life was guided by God but disrupted by Satan. Somehow both are true (cf. Job 1-2; Dan. 10). The use of this term in 15:22 implies the hindrance was Paul's missionary work in the eastern Mediterranean area, which is not yet complete (but close).
▣ "that I might obtain some fruit among you" In this context "fruit" may refer to converts, but in John 15:1-8 and Gal. 5:22 it referred to Christian maturity. Matthew 7 says "by your fruit you shall be known," but it does not define the term fruit. The best parallel is probably Phil. 1:22, where Paul uses this same agricultural metaphor.
1:14 "I am under obligation" Paul uses this term several times in Romans.
1. Paul is obligated to preach the gospel to all Gentiles (here).
2. Paul is not obligated to "the flesh" (8:12).
3. The Gentile church is obligated to help the mother church in Jerusalem (15:27).
▣ "to Greeks" This referred to the civilized, cultured people around the Mediterranean Sea. Alexander the Great and his followers had Hellenized the known world. The Romans had taken over and assimilated the Greek culture.
▣ "to Barbarians" This (onomatopoeia) term meant the uneducated or uncultured people groups, usually to the north. It was used of people who did not speak Greek. Their speech sounded like "bar bar bar" to the Greeks and Romans.
▣ "to the wise and to the foolish" It is possible that this is parallel in the Greek text to "barbarians," but not necessarily so. This may be another way of referring to all people groups and individuals.
NASB (UPDATED) TEXT: 1:16-17
16For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17For in it the righteousness of God is revealed from faith to faith; as it is written, "But the righteous man shall live by faith."
1:16-17 Verses 16-17 are the theme of the entire book. This theme is amplified and summarized in 3:21-31.
1:16
NASB, NRSV"I am not ashamed of the gospel"
NKJV"I am not ashamed of the gospel of Christ"
TEV"I have complete confidence in the gospel"
NJB"I am not ashamed of the Good News:"
Paul may be alluding to Jesus' words in Mark 8:38 and Luke 9:26. He is not ashamed of the content of the gospel or its resulting persecution (cf. 2 Tim. 1:12,16,18).
In 1 Cor. 1:23 the Jews were ashamed of the gospel because it affirmed a suffering Messiah and the Greeks because it affirmed the resurrection of the body.
▣ "salvation" In the OT, the Hebrew term (yasho) primarily referred to physical deliverance (cf. James 5:15), but in the NT the Greek term (sōzō) refers primarily to spiritual deliverance (cf. 1 Cor. 1:18, 21). See Robert B. Girdlestone, Synonyms of the Old Testament, pp. 124-126.
SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM)
NASB"to every one who believes"
NKJV"for everyone who believes"
NRSV"to everyone who has faith"
TEV"all who believe"
NJB"all who have faith"
The gospel is for all humans (oh, how I love the words "everyone," "whosoever," "all," see note at 1:5, 6th item), but believing is one of the conditions for acceptance (cf. Acts 16:30-31). The other is repentance (cf. Mark 1:15; Acts 3:16 and 19; 20:21). God deals with mankind by means of covenant (see Special Topic at 9:4). He always takes the initiative and sets the agenda (cf. John 6:44,65). But there are several reciprocal conditions (see note at 1:5, 4th item).
The Greek term, here translated "believe," can also be translated in English by the terms "faith" or "trust." The Greek word has a wider connotation than any one English word. Notice it is a present participle. Saving faith is continuing faith (cf. 1 Cor. 1:18; 15:2; 2 Cor. 2:15; 1 Thess. 4:14)! See special Topic at 10:4.
Originally the related Hebrew terms behind this Greek term for "faith" meant a stable stance, a man with his feet apart so that he could not be easily moved. The opposite OT metaphor would be "my feet were in the miry clay" (Ps. 40:2), "my feet almost slipped" (Ps. 73:2). The Hebrew related roots, emun, emunah, aman, came to be used metaphorically of someone who was trustworthy, loyal, or dependable. Saving faith does not reflect fallen mankind's ability to be faithful, but God's! Believers' hopes do not reside in their abilities but in God's character and promises. It is His trustworthiness, His faithfulness, His promises! See Special Topic at 1:5.
▣ "to the Jew first" The reason for this is discussed briefly in 2:9-10 and 3:1-20 and fully developed in chapters 9-11. It follows Jesus' statements in Matt. 10:6; 15:24; Mark 7:27; John 4:22.
This may relate to the jealousy between believing Jew and Gentile leadership in the Roman church.
1:17 "the righteousness of God" This phrase in context referred to (1) God's character, and (2) how He gives that character to sinful mankind. The Jerusalem Bible (JB) translation has "this is what reveals the justice of God." While this does refer to the believer's moral lifestyle, it primarily concerns his legal standing before the Righteous Judge. This imputation of the righteousness of God to fallen, sinful mankind, since the Reformation, has been characterized as "justification by grace through faith" (cf. 2 Cor. 5:21; Phil. 3:9). This is the very verse that changed Martin Luther's life and theology!
However, the goal of justification is sanctification, Christlikeness, or the righteous character of God (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3; 1 Pet. 1:15). Righteousness is not only a legal pronouncement, it is a call to a holy life; the image of God in mankind is to be functionally restored (cf. 2 Cor. 5:21).
NASB, NKJV"from faith to faith"
NRSV"through faith for faith"
TEV"it is through faith, from beginning to end"
NJB"it shows how faith leads to faith"
This phrase has two prepositions, ek and eis, which denote a transition or development. He uses this same structure in 2 Cor. 2:16 and apo and eis in 2 Cor. 3:18. Christianity is a gift which is expected to become a characteristic and a lifestyle.
There are several possibilities in translating this phrase. The Williams NT translates it as "the Way of faith that leads to greater faith." The main theological points are
1. faith comes from God ("revealed")
2. mankind must respond and continue to respond
3. faith must result in a godly life
One thing is certain, "faith" in Christ is crucial (cf. 5:1; Phil. 3:9). God's offer of salvation is conditioned on a faith response (cf. Mark 1:15; John 1:12; 3:16; Acts 3:16 and 19; 20:21). See Special Topics at 1:5; 4:5; and 10:4.
NASB"But the righteous man shall live by faith"
NKJV"The just shall live by faith"
NRSV"The one who is righteous will live by faith"
TEV"He who is put right with God through faith shall live"
NJB"The upright man finds life through faith"
This was a quote from Hab. 2:4, but not from the Masoretic Text (MT) or the Septuagint (LXX). In the OT "faith" had the expanded metaphorical meaning of "trustworthiness," "faithfulness," or "loyalty to" (see Special Topic at 1:5). Saving faith is based on God's faithfulness (cf. 3:5,21,22,25,26). However, human faithfulness is evidence that one has trusted in God's provision. This same OT text is quoted in Gal. 3:11 and Heb. 10:38. The next literary unit, Romans 1:18-3:20, reveals the opposite of faithfulness to God.
It may be helpful to list how several modern commentators understand the last part of the phrase.
1. Vaughan: "begins in faith and ends in faith"
2. Hodge: "by faith alone"
3. Barrett: "on the basis of nothing but faith"
4. Knox: "faith first and last"
5. Stagg: "the upright out of faith shall live"
NASB (UPDATED) TEXT: 1:18-23
18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, 19because that which is known about God is evident within them; for God made it evident to them. 20For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. 21For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened. 22Professing to be wise, they became fools, 23and exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures.
1:18 "for" Notice the number of times gar is used in the theme statement of verses 16-17-three times, and now it introduces Paul's first point of the gospel (1:18-3:31), which is contrasted with the power of God unto salvation (1:16-17).
▣ "the wrath of God" Verses 18-23 depict the pagan world of Paul's day. Paul's characterization of the pagan world is also found in Jewish literature (cf. Wisdom of Solomon 13:1ff. and Letter of Aristeas, 134-38) and even in Greek and Roman ethical writings. The same Bible that tells us of God's love also reveals His wrath (cf. vv. 23-32; 2:5,8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4-5).
Both wrath and love are human terms which are applied to God. They express the truth that God has a way He wants believers to respond to and live. One's willful rejection of God's will (the gospel of Christ) results in consequences both temporal, as in this verse, and eschatological (cf. 2:5). However, God must not be viewed as vindictive. Judgment is His "strange work" (cf. Isa. 28:21ff). Love is His character, compare Deut. 5:9 to 5:10; 7:9. In Him justice and mercy predominate. Yet all will give an account to God (cf. Eccl. 12:13-14; Gal. 6:7), even Christians (cf. 14:10-12; 2 Cor. 5:10).
SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)
▣ "is revealed" As the gospel is a revealed truth (v. 17), so too, the wrath of God! Neither is an act of human discovery or logic.
▣ "who suppress the truth" This referred to human willful rejection, not ignorance (cf. vv. 21,32; John 3:17-21). This phrase can mean
1. they know the truth but reject it
2. their lifestyle shows they reject the truth
3. their lives and/or words cause others not to know and receive the truth
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS
1:19 "that which is known about God is evident within them; for God made it evident to them" All humans know something of God from creation (cf. v. 20; Job 12:7-10 and Ps. 19:1-6 through nature). In theology this is called "natural revelation." It is not complete, but it is the basis of God's holding responsible those who have never been exposed to God's "special revelation" in Scripture (cf. Ps. 19:7-14) or, ultimately, in Jesus (cf. Col. 1:15; 2:9).
The term "know" was used in two senses in the NT: (1) its OT sense of intimate personal relationship (cf. Gen. 4:1; Jer. 1:5) and (2) its Greek sense of facts about a subject (cf. v. 21). The gospel is both a Person to be welcomed and a message about that Person to be received and believed! In this verse it was used only in the sense of #2.
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
1:20 This verse mentions three aspects of God.
1. His invisible attributes (His character, cf. Col. 1:15; 1 Tim. 1:17; Heb. 11:27)
2. His eternal power (seen in natural creation, cf. Ps. 19:1-6)
3. His divine nature (seen in His acts and motives of creation, cf. Genesis 1-2)
▣ "for since the creation of the world" The preposition apo is used in a temporal sense. A similar phrase is found in Mark 10:6; 13:19; 2 Pet. 3:4. The invisible God is now seen in
1. physical creation (this verse)
2. Scripture (Ps. 19, 119)
3. ultimately in Jesus (cf. John 14:9)
▣ "divine nature" From Greek literature theiotēs could be translated "divine majesty." This is seen supremely in Jesus. He uniquely bears the divine image (cf. 2 Cor. 4:4; Heb. 1:3). He is God's full revelation in human form (Col. 1:19; 2:9). The wonderful truth of the gospel is that fallen mankind, through faith in Christ, will share Christlikeness (cf. Heb. 12:10; 1 John 3:2). The image of God in humanity (cf. Gen. 1:26-27) has been restored (theios, cf. 2 Pet. 1:3-4)!
NASB"have been clearly seen, being understood through what has been made"
NKJV"are clearly seen, being understood by the things that are made"
NRSV"have been understood and seen through the things he has made"
TEV"have been clearly seen; they are perceived in the things that God has made"
NJB"have been clearly seen by the mind's understanding of created things"
The combination of noeō (cf. Matt. 15:17) and kathoraō (both present passive) implies a true perception. God has written two books: (1) nature (cf. Ps. 19:1-6) and (2) Scripture (cf. Ps. 19:7-14). They are both capable of human understanding and demand a response (cf. Wisdom 13:1-9).
▣ "so that they are without excuse" This is literally "no legal defense." This Greek term (a plus apologeomai) is used only here and in 2:1 in the NT. Remember the theological purpose of 1:18-3:20 is to show the spiritual lostness of all mankind. Humans are responsible for the knowledge they do have. God holds humans responsible only for that which they know or could know (cf. 4:15; 5:13).
1:21 "for even though they knew God" Humans are not progressing religiously-they are progressively evil. Since Genesis 3 humanity has been going downhill. The darkness is increasing!
▣ "they did not honor Him as God, or give thanks" This is the tragedy of pagan idolatry in vv. 23, 24 (cf. Jer. 2:9-13). Believers "glorify" God by Christlike living (cf. Matt. 5:16; Rom. 12:1-2; 1 Cor. 6:20; 10:31; Phil. 1:20; 1 Pet. 4:11). YHWH wants a people who reflect/reveal His character to a fallen, blind world!
▣ "but they became futile in their speculations, and their foolish heart was darkened." The New Testament: A New Translation by Olaf M. Morlie has "rather they busied themselves with silly speculations about Him, and their stupid minds groped about in the dark." Human religious systems are monuments to spiritual rebellion and pride (cf. v. 22; Col. 2:16-23).
The word translated "futile" was used in the LXX to refer to the "vain," "non-existent" idols of Israel's neighbors. Paul was a Hebrew thinker who knew the Septuagint. The use of Greek words in the LXX is a better guide to the NT authors' thoughts than Greek lexicons.
The two verbs are aorist passive indicatives. Does the passive voice imply that their lack of understanding and proper response was because God veiled their hearts or that their rejection of the light had hardened their hearts (cf. 10:12-16; 2 Kgs. 17:15; Jer. 2:5; Eph. 4:17-19)? This is the same theological question related to Pharaoh in the exodus.
God hardened his heart | Pharaoh hardened his own heart |
Exod. 4:21 9:12 10:20 11:10 14:4 14:8 14:17 |
Exod. 8:15 8:32 9:34
|
In 9:35 the hardening could refer to God or Pharaoh. This is the mystery of divine sovereignty and human free will!
▣ "heart" This was used in the OT sense of the entire person. However, it was often a way of referring to the thinking and feeling process. See Special Topic at 1:24.
1:22
NASB, NKJV"Professing to be wise, they became fools"
NRSV"Claiming to be wise, they became fools"
TEV"They say they are wise, but they are fools"
NJB"The more they called themselves philosophers, the more stupid they grew"
From the Greek word "fool" we get the English "moron." The problem is in mankind's pride and confidence in their own knowledge (cf. 1 Cor. 1:18-31; Col. 2:8-23). This goes back to Genesis 3. Knowledge brought separation and judgment. It is not that human knowledge is always wrong, it is just not ultimate!
1:23 Willfully ignorant humans who were made in God's image (cf. Gen. 1:26-27; 5:1,3; 9:6) turned God into earthly images such as
1. animals (Egypt)
2. forces of nature (Persia)
3. human forms (Greece/Rome)-idols! Even God's own people did this (cf. Deut. 4:15-24)
Some new forms of this old sin are
1. environmentalism (mother earth)
2. New Age eastern thought (mysticism, spiritualism, and the occult)
3. atheistic humanism (Marxism, utopianism, progressive idealism, and ultimate faith in politics or education)
4. holistic medicine (health and longevity)
5. education.
▣ "glory" See Special Topic at 3:23
▣ "corruptible man" See Special Topic following.
SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (PHTHEIRŌ)
NASB (UPDATED) TEXT: 1:24-25
24Therefore God gave them over in the lusts of their hearts to impurity, so that their bodies would be dishonored among them. 25For they exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.
1:24, 26, 28 "God gave them over" This is the worst possible judgment. It is God saying "let fallen humanity have their own way" (cf. Ps. 81:12; Hosea 4:17; Acts 7:42 quotes several OT texts on this theological issue). Verses 23-32 describe God's rejection (temporal wrath) of the pagan world and its religiosity (and ours)! Paganism was and is characterized by sexual perversion and exploitation!
1:24 "hearts" See Special Topic following.
1:25 "exchanged the truth of God for a lie" This can be understood in several ways.
1. the self-deification of mankind (cf. 2 Thess. 2:4,11)
2. mankind's worship of that which he has made-idols (cf. Isa. 44:20; Jer. 13:25; 16:19) instead of YHWH who created all things (cf. vv. 18-23)
3. mankind's ultimate rejection of the truth of the gospel (cf. Jn 14:17; 1 John 2:21,27)
In context #2 fits best.
▣ "worshiped and served" Mankind will always have gods. All humans sense there is someone, some truth, or something beyond themselves.
▣ "who is blessed forever. Amen" Paul burst into a Jewish blessing, which is so characteristic of him (cf. Rom. 9:5; 2 Cor. 11:31). Paul's prays often as he writes (cf. 9:5; 11:36; 15:33; 16:27).
▣ "forever" See Special Topic below.
SPECIAL TOPIC: FOREVER (GREEK IDIOM)
▣ "Amen" See Special Topic below.
NASB (UPDATED) TEXT: 1:26-27
26For this reason God gave them over to degrading passions; for their women exchanged the natural function for that which is unnatural, 27and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.
1:26,27 Homosexuality is one example of life apart from God's obvious will in creation (be fruitful). It was a sin and a major cultural problem
1. in the OT (cf. Lev. 18:22; 20:13; Deut. 23:18)
2. in the Greco-Roman world (cf. 1 Cor. 6:9; 1 Tim. 1:10)
3. in our day
Homosexuality is probably listed as one example of the fallen life because of the entire context's orientation to Genesis 1-3. Mankind was made in God's image (cf. Gen. 1:26-27; 5:1,3; 9:6). Mankind was made male and female (cf. Gen. 1:27). God's command was to be fruitful and multiply (cf. Gen. 1:28; 9:1,7). Mankind's fall (cf. Genesis 3) disrupted God's plan and will. Homosexuality is an obvious violation! However it must be stated that this is not the only sin mentioned in the context (cf. vv. 29-31). All sins show mankind's separation from God and their deserved punishment. All sin, especially lifestyle sin, is abhorrent to God.
NASB (UPDATED) TEXT: 1:28-32
28And just as they did not see fit to acknowledge God any longer, God gave them over to a depraved mind, to do those things which are not proper, 29being filled with all unrighteousness, wickedness, greed, evil; full of envy, murder, strife, deceit, malice; they are gossips, 30slanderers, haters of God, insolent, arrogant, boastful, inventors of evil, disobedient to parents, 31without understanding, untrustworthy, unloving, unmerciful; 32and although they know the ordinance of God, that those who practice such things are worthy of death, they not only do the same, but also give hearty approval to those who practice them.
1:28-31 This is one sentence in Greek. It characterized rebellious, fallen, independent mankind (cf. Rom. 13:13; I Cor. 5:11; 6:9; Gal. 5:19-21; Eph. 5:5; 1 Tim. 1:10; Rev. 21:8).
Humanity's sin was that they chose existence apart from God. Hell is that existence made permanent. Independence is a tragedy! Mankind needs God; he is lost, inadequate, and unfulfilled apart from Him. The worst part of an eternal hell is God's relational absence!
1:29 "a depraved mind" What fallen mankind sees as freedom is self-worship: "Anything and everything for me!" The agent of the passive voice is stated as God in 1:24,26,28, but in this context's relationship to Genesis 1-3 it is mankind's choice of knowledge and self which caused the problem. God allowed His creation to suffer the consequences of their own choices, their own independence.
▣ "being filled with" This is a perfect passive participle. Humans are filled and characterized by what they dwell upon. The rabbis would say that in every human heart is a black (evil yetzer) dog and a white (good yetzer) dog. The one who is fed the most becomes the largest.
1:29-31 These are the results and symptoms of life without God. They characterize individuals and societies who choose to reject the God of the Bible. This was one of several lists of sins that Paul gave (cf. 1 Cor. 5:11; 6:9; 2 Cor. 12:20; Gal. 5:19-21; Eph. 4:31; 5:3-4; Col. 3:5-9).
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
1:30 "arrogant" This is huperēphanous (see C., 3 below).
SPECIAL TOPIC: PAUL'S USE OF "HUPER" COMPOUNDS
1:32 "those who practice such things are worthy of death" This statement reflects the Law of Moses. It is summarized in Rom. 6:16,21,23; 8:6,13. Death is the opposite of God's will and God's life (cf. Ezek. 18:32; 1 Tim. 2:4; 2 Pet. 3:9).
▣ "but also give hearty approval to those who practice them" Misery loves company. Fallen mankind uses the sins of others as an excuse, "everyone is doing it." Cultures are characterized by their particular sins!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why did Paul write to the Roman church?
2. Why was Romans such an important theological statement of Christianity?
3. Outline 1:18-3:20 in your own words.
4. Will those who have never heard the Gospel be rejected for not trusting Christ?
5. Explain the difference between "natural revelation" and "special revelation."
6. Describe human life without God.
7. Do verses 24-27 address the issue of homosexuality?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Righteous Judgment of God | God's Righteous Judgment | Jews Under Judgment | God's Judgment |
The Jews are Not Exempt From the Retribution of God |
2:1-16 | 2:1-16 | 2:1-11 | 2:1-16 | 2:1-11 |
The Jews and the Law | The Jews Guilty as the Gentiles | Basis For Judgment | The Jews and the Law (2:17-3:8) | The Law Will Not Save Them |
2:12-16 | 2:12-16 | |||
2:17-3:8 | 2:17-24 | 2:17-24 | 2:17-24 | 2:17-24 |
Circumcision of No Avail | Circumcision Will Not Save Them | |||
2:25-29 | 2:25-29 | 2:25-29 | 2:25-29 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS ON ROMANS 2:1-3:20
A. Chapters 2 and 3 complete the literary unit started in 1:18. This section deals with:
1. the lostness of all mankind
2. God's judgment on sin
3. mankind's need for God's righteousness through Christ by means of personal faith and repentance
B. In chapter 2 there are seven principles concerning God's judgment
1. verse 2, according to the truth
2. verse 5, accumulated guilt
3. verses 6 and 7, according to works
4. verse 11, no respecter of persons
5. verse 13, lifestyle
6. verse 16, the secrets of men's hearts
7. verses 17-29, no special national groups
C. There is much discussion among commentators about who was being addressed in chapter 2:1-17. It is obvious that 2:12-29 deals with the Jews. Verses 1-17 serve the dual purpose of speaking both to moral pagans like Seneca (societal norms) and to the Jewish nation (Mosaic Law).
D. In 1:18-21, Paul asserted that humans can know God through creation. In 2:14-15, Paul also asserted that all humans have an inner moral conscience given by God. These two witnesses, creation and conscience, are the basis for God's condemnation of all mankind, even those who have not been exposed to the OT or the gospel message. Humans are responsible because they have not lived up to the best light they have had.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-11
1Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things. 2And we know that the judgment of God rightly falls upon those who practice such things. 3But do you suppose this, O man, when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God? 4Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? 5But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, 6who will render to each person according to his deeds: 7to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; 8but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation.9There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, 10but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. 11For there is no partiality with God.
2:1
NASB"you have no excuse, everyone of you who passes judgment"
NKJV"you are inexcusable, O man, whoever you are who judge"
NRSV"you have no excuse, whoever you are, when you judge others"
TEV"You have no excuse at all, whoever you are. For then you judge others"
NJB"So no matter who you are, if you pass judgment you have no excuse."
This is literally "no legal defense" (cf. 1:20). It was placed first in the Greek sentence to magnify its significance. Verses 1-16 seem to relate both to the self-righteous Jewish legalists and the Greek moralists. By their judging others they condemn themselves.
This same phrase is used in 1:20, but the pronoun is "they"; here "you." Obviously Paul is addressing different groupings of sinners/rebels. Of one of the groups he was once a zealous member! There are two problems.
1. rejecting and perverting the knowledge of God
2. turning it into a set of rules and becoming judgmental and self righteous
Also note that the "they" of chapter 1 becomes "you" in 2:1-8. It is universalized from Jews and Greeks into "every soul of man" in 2:9-11. Though there are different groups (either two or three groups) in the end it makes no difference, all are under judgment (cf. 3:23).
2:2 "we know" This pronoun probably referred to fellow Jews although it could possibly refer to Christians. In vv. 2-4, Paul returns to his common technique of a question and answer format, called diatribe (i.e., vv. 1-11,17-29), which was a presentation of truth by means of a supposed objector. It was also used by Habakkuk, Malachi, and the rabbis, as well as the Greek philosophers (such as Socrates and the Stoics).
The phrase "we know that" is used several times in Romans (cf. 2:2; 3:19; 7:14; 8:22,28). Paul assumes his hearers have some degree of knowledge, unlike the immoral pagans of chapter 1.
▣ "the judgment of God" The Bible is clear on this truth. All humans will give an account to God for the gift of life (cf. vv. 5-9; Matt. 25:31-46; Rev. 20:11-15). Even Christians will stand before Christ (cf. 14:10-12; 2 Cor. 5:10).
2:3 The grammatical form of Paul's rhetorical question expects a "no" answer.
▣ "do you suppose" This is the Greek verb logizomai. Paul uses it often (Rom. 2:3,26; 3:28; 4:3,4,5,6, 8,9,10,11,22,23,24; 6:11; 8:18,36; 9:8; 14:14; Gal. 3:6, ten times in I and 2 Corinthians, and twice in Philippians). See notes at 4:3 and 8:18.
▣ "O man" This matches the same idiom in v. 1. In 9:20 it refers to Jews.
2:4 This is also a question in Greek.
NASB"think lightly of"
NKJV, NRSV,
TEV, REB"despise"
NJB"disregarding"
NIV"show contempt"
NET"have contempt for"
By comparing English translations interpreters get a feel for the semantic range of the verb. This is a strong term for willing rejection. See its use in
1. Jesus' words, Matt. 6:24; 18:10
2. Paul, 1 Cor. 11:22; 1 Tim. 4:12; 6:2
3. Hebrews (of Jesus), 12:2
4. Peter, 2 Peter 2:10
5. the noun in Acts 13:41
▣ "the riches of His kindness and forbearance and patience" Humans have often misunderstood God's grace, mercy, and patience and have turned them into an opportunity to sin instead of to repent (cf. 2 Pet. 3:9).
Paul often describes the attributes of God as "the riches of" (cf. 9:23; 11:33; Col. 1:27; Eph. 1:7,18; 2:4,7; 3:8,16; Phil. 4:19).
The noun "forbearance" is used only twice in the NT, both times by Paul in this literary unit (1:18-3:31), here and 3:26. Both referring to God's patience with sinners.
▣ "leads you to repentance" Repentance is crucial for a faith-covenant relationship with God (cf. Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:3,5; Acts 2:38; 3:16,19; 20:21). The term in Hebrew meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one's self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of self. Basically it is a new attitude, a new worldview, a new master. Repentance is God's will for every fallen child of Adam, made in His image (cf. Ezek. 18:21,23,32 and 2 Pet. 3:9).
The NT passage which best reflects the different Greek terms for repentance is 2 Cor. 7:8-11.
1. lupeō, "grief" or "sorrow" in vv. 8 (twice), 9 (thrice), 10 (twice), 11
2. metamelomai, "regret" or "after care," in vv. 8 (twice), 9
3. metanoia, "repentance," or "after mind," in vv. 9, 10
The contrast is false repentance (metamelomai) (cf. Judas, Matt. 27:3 and Esau, Heb. 12:16-17) versus true repentance (metanoeō).
True repentance is theologically linked to
1. Jesus' preaching on the conditions of the New Covenant (cf. Matt. 4:17; Mark 1:15; Luke 13:3,5)
2. the apostolic sermons in Acts (kerygma, cf. Acts 3:16,19; 20:21)
3. God's sovereign gift (cf. Acts 5:31; 11:18 and 2 Tim. 2:25)
4. perishing (cf. 2 Pet. 3:9)
Repentance is not optional!
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
2:5-9 These verses describe (1) the stubbornness of fallen mankind and (2) God's anger and judgment.
2:5 "stubbornness" This noun is found only here in the NT. Israel is described in this same way in Exod. 32:9; 33:3,5; 34:9; Deut. 9:6,13,27 (also note Heb. 3:8,15; 4:7).
▣ "heart" See Special Topic at 1:24.
▣ "in the day of wrath" This was called "The Day of the Lord" in the OT (cf. Joel, Amos). This is the concept of Judgment Day, or for believers, Resurrection Day. Mankind will give an account to God for His gift of life (cf. Matt. 25:31-46; Rev. 20:11-15).
Notice that it is the sinners themselves ("you" and "yourself") that store up wrath. God simply, at some point, allows this stored wrath to become evident and run its full course.
Wrath, like all human words to describe God, are only analogously (anthropomorphically, see Special Topic at 1:18) applied to deity! God is eternal, holy, and Spirit. Humans are finite, sinful, and corporeal. God is not emotionally angry, as in a rage. The Bible presents Him as loving sinners and wanting them to repent, but also as having a settled opposition to human rebellion. God is personal; He takes sin personally and we are personally responsible for our sin.
One additional thought about the wrath of God. In the Bible it is both in time (temporal, cf. 1:24,26,28) and at the end of time (eschatological, cf. 2:5-8). The Day of the Lord (Judgment Day) was one way the OT prophets warned Israel to repent at the present time so that their future would be blessed, not judged (cf. Deuteronomy 27-28). The OT prophets often took a crisis of their day and projected it into the end-time future.
2:6 This is a quote from Ps. 62:12 (cf. Matt. 16:27). It is a universal principle (see note at 2:1, 2nd paragraph) that humans are responsible for their actions and will give an account to God (cf. Job 34:11; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12). Even believers will give an account of their lives and service to Christ (cf. 2 Cor. 5:10). Believers are not saved by works but are saved unto works (cf. Eph. 2:8-10 [esp. 2:14-26]; James and 1 John). A changed and changing life of love, service, and selflessness is evidence of true salvation.
2:7 "to those who" There is a contrast between the persons described in v. 7 and those in v. 8 ("but to those who").
NASB"to those who by perseverance in doing good seek for glory and honor and immortality; eternal life"
NKJV"eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality"
NRSV"to those who by patiently doing good seek for glory and honor and immortality, he will give eternal life"
TEV"Some men keep on doing good, and seek glory, honor and immortal life; to them God will give eternal life"
NJB"For those who sought renown and honor and immortality by always doing good there will be eternal life"
This referred to people like Cornelius (cf. Acts 10:34-35). This passage may sound like works righteousness (obtaining righteousness through human effort), but that would go against the major theme of the book of Romans. Remember that either vv. 1-16 or vv. 1-11 are a paragraph. The theological point of the whole is that God is no respecter of persons (v.11) and that all have sinned (v. 12). If people lived up to the light they had (natural revelation for the Gentiles, special revelation for the Jews, cf. 10:5) then they would be right with God. However, the summary of 3:9-18,23 shows that none ever have, nor can they! A believer's changed godly life is seen as confirming and validating his initial faith response. A changed life is the evidence of the indwelling Spirit of God (cf. vv.10,13; Matt. 7; Eph. 2:8-10; James 2:14-26 and 1 John). See SPECIAL TOPIC: THE NEED TO PERSEVERE at 8:25.
▣ "eternal life" This is a characteristic phrase of John's writings and is used sparingly in the Synoptic Gospels. Paul seems to derive the phrase from Dan. 12:2 (cf. Titus 1:2; 3:7), where it denotes the life of the new age, life in fellowship with God, resurrection life. He first uses it in Gal. 6:8. It is a common theme in the doctrinal section of Romans (cf. 2:7; 5:21; 6:22,23). It also occurs several times in the Pastoral Epistles (cf. 1 Tim. 1:16; Titus 1:2; 3:7).
2:8
NASB"those who are selfishly ambitious"
NKJV, NRSV"those who are self-seeking"
TEV"other people are selfish"
NJB"those who out of jealousy"
The term originally meant "work for hire" (cf. Tob. 2:11).
Louw and Nida, Greek-English Lexicon, vol. 2, p. 104, list two usages of this term.
1. "selfish ambition," using Rom. 2:8 noting "wanting to be better than someone else," which fits this context
2. "hostility," using Phil. 1:17 noting "rivalry" as a translation option (see also 2 Cor. 12:20; Gal. 5:20; Phil. 2:3; James 3:14,16)
▣ "and do not obey the truth," The term "truth" (aletheia) was used in its Hebrew sense (emeth) of truthfulness and trustworthiness. In this context, it had a moral, not intellectual, focus. See Special Topic: Truth in Paul's Writings at 1:18.
2:9 "for every soul of man" Paul used the Greek term pas translated "all" or "every" so often in these opening chapters of Romans to show the universal implications of both the "bad news" (mankind's lostness and God's no-partiality judgment) and the "good news" (God's offer of free salvation and complete forgiveness in Christ to all who repent and believe).
This context strongly implies a universal judgment and its resulting consequences. This truth demands a resurrection of both the righteous and the wicked (cf. Dan. 12:2; John 5:28-29; Acts 24:15).
If verses 6-11 are a chiasma, then vv. 8-9 are the key verses which denote judgment or evil doers.
2:9-10 "the Jew first" This is repeated for emphasis. The Jew was first in opportunity because they had God's revelation (cf. 1:16; Matt. 10:6; 15:24; John 4:22; Acts 3:26; 13:46), but also first in judgment (cf. 9-11) because they had God's Revelation (cf. 9:4-5).
2:11
NASB, NKJV"for there is no partiality with God"
NRSV"For God shows no partiality"
TEV"For God judges everyone by the same standard"
NJB"There is no favoritism with God"
Literally this is "to lift the face," which was a metaphor from the judicial system of the OT (cf. Lev. 19:15; Deut. 10:17; 2 Chr. 19:7; Acts 10:34; Gal. 2:6; Eph. 6:9; Col. 3:25; 1 Peter 1:17). If a judge saw to whom he was administering justice there was a chance of bias. Therefore, he was not to lift the face of the one who stood before him.
NASB (UPDATED) TEXT: 2:12-16
12For all who have sinned without the Law will also perish without the Law, and all who have sinned under the Law will be judged by the Law; 13for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified. 14For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, 15in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them, 16on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.
2:12 "for all who have sinned without the Law" God will hold all humans responsible even if they have never been exposed to the OT or the gospel. All people have some knowledge of God from creation (cf. 1:19-20; Ps. 19:1-6), and an innate moral sense, (cf. 2:14-15). The tragedy is that all have willfully violated the light they have (cf. 1:21-23; 3:9,19,23; 11:32; Gal. 3:22).
▣ "the Law" There is no article with the term "law." This grammatical structure usually emphasized the quality of the noun. However, in Romans Paul uses "the law" to refer to several different things.
1. Roman Law
2. Mosaic Law
3. the concept of human societal mores in general
Context, not the article, must reveal which one. This context emphasized that all humans have some knowledge of God's natural revelation of Himself in their hearts (cf. v. 15).
2:13 "for it is not the hearers of the Law who are just before God" The term "hearers" can refer to (1) rabbinical usage which had a specialized sense of rabbinical students of the Torah or (2) those who heard the Scriptures read in synagogue. Remember the writers of the NT were Hebrew thinkers writing in Koine Greek. Therefore, word analysis must begin with the Septuagint, not a Greek lexicon.
The term "just" or "justified" (dikē in all its forms) is a crucial term in Paul's theology (cf. 3:4, 20,24,26,28,30; 4:2,5; 5:1,9; 6:7; 8:30,33). The words "just," "justify," "justification," "right," and "righteousness" are all derived from dikaios. See Special Topic: Righteousness at 1:17. In Hebrew (tsadag, BDB 843) it originally referred to a long straight reed (15 to 20 feet) which was used to measure things, such as walls or fences, for plumb. It came to be used metaphorically of God as the standard of judgment.
In Paul's writings the term had two foci. First, God's own righteousness is given to sinful mankind as a free gift through faith in Christ. This is often called imputed righteousness or forensic righteousness. It refers to one's legal standing before a righteous God. This is the origin of Paul's famous "justification by grace through faith" theme.
Second, God's activity of restoring sinful mankind into His image (cf. Gen. 1:26-27), or to put it another way, to bring about Christlikeness. This verse-like Matt. 7:24; Luke 8:21 and 11:28; John 13:17; James 1:22-23,25-urges believers to be doers not just hearers. Imputed righteousness (justification) must result in righteous living (sanctification). God forgives and changes sinners! Paul's usage was both legal and ethical. The New Covenant gives humans a legal standing but also demands a godly lifestyle. It is free, but costly.
▣ "but doers of the Law" God demands a new obedient lifestyle (cf. Lev. 18:5; Matt. 7:24-27; Luke 8:21; 11:28; John 13:17; James 1:22-25; 2:14-28). In many ways this concept mimics the Hebrew term shema (BDB 1033), which meant to hear so as to do (cf. Deut. 5:1; 6:4; 9:1; 20:3; 27:9-10).
2:14
NASB"For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves"
NKJV"for when Gentiles, who do not have the law, by nature do the things contained in the law, these, although not having the law, are a law to themselves"
NRSV"When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves"
TEV"The Gentiles do not have the Law, but whenever of their own free will they do what the Law commands, they are a law to themselves, even though they do not have the Law"
NJB"For instance, pagans who never heard of the Law but are led by reason to do what the Law commands, may not actually 'possess' the Law, but, they can be said to 'be' the Law"
All cultures have an inner moral law, a societal norm. They are responsible for the light they have (cf. 1 Cor. 9:21). This verse was not meant to imply that they can be right with God if they live in light of their culture, but that they are responsible for their innate knowledge of God.
2:15 "their conscience bearing witness, and their thoughts alternately accusing or else defending them" There is an inner moral voice. But only Scripture, enlightened by the Spirit, can be fully trusted. Fallenness has affected our conscience. However, creation (1:18-20) and this inner, moral law (2:14-15) are all the knowledge of God that some humans possess. There was no Hebrew term that was equivalent to the Greek word for "conscience" (syneidesis). The Greek concept of an inner moral sense of right and wrong was often discussed by the Stoic philosophers. Paul was familiar with the Greek philosophers (he quotes Cleanthes in Acts 17:28; Menander in 1 Cor. 15:33; and Epimenides in Titus 1:12) from his early education in Tarsus. His hometown was known for its excellent schools of Greek rhetoric and philosophy.
2:16 "on the day" See note at 2:5.
▣ "according to my gospel" In context this referred to Paul's preaching of the revelation of Jesus Christ. The pronoun "my" reflected Paul's understanding of the stewardship of the gospel that had been entrusted to him (cf. 16:25; 1 Cor. 15:1; Gal. 1:11; 1 Tim. 1:11; 2 Tim. 2:8). It was not uniquely his, but as the Apostle to the Gentiles he felt an awesome sense of responsibility for spreading the truth about Jesus in the Greco-Roman world.
▣ "God will judge the secrets of men" God knows the hearts of all people (cf. 1 Sam. 2:7; 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30; Ps. 7:9; 44:21; 139:1-6; Pro. 15:11; 21:2; Jer. 11:20; 17:10; 20:12; Luke 15:16; Acts 1:24; 15:8; Rom. 8:27; Rev. 2:23). The Father, through the agency of the Son, will bring both motive and action into judicial review (cf. Matt. 25:31-46; Rev. 20:11-15).
▣ "through Christ Jesus" Jesus did not come to act as judge (cf. John 3:17-21). He came to reveal God the Father, die a substitutionary death, and to give believers an example to follow. When people reject Jesus they judge themselves.
However, the NT also teaches that Jesus will act as the Father's representative in judgment (cf. John 5:22, 27; Acts 10:42; 17:31; 2 Tim. 4:1). The tension between Jesus as Judge and/or Savior can be seen in John's Gospel (cf. 3:17-21 versus 9:39).
NASB (UPDATED) TEXT: 2:17-24
17But if you bear the name "Jew" and rely upon the Law and boast in God, 18and know His will and approve the things that are essential, being instructed out of the Law, 19and are confident that you yourself are a guide to the blind, a light to those who are in darkness, 20a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of knowledge and of the truth, 21you, therefore, who teach another, do you not teach yourself? You who preach that one shall not steal, do you steal? 22You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23You who boast in the Law, through your breaking the Law, do you dishonor God? 24For "the name of God is blasphemed among the Gentiles because of you," just as it is written.
2:17 "if" This is a first class conditional sentence which is assumed to be true from the author's point of view or for his literary purposes. This condition extends to v. 20 but has no conclusion, therefore, TEV translates them as assumed affirmations which Jesus would make. The Jews were trusting in their lineage, traditions, and performance to provide salvation (cf. Matt. 3:9; John 8:33,37,39).
▣ "boast in God" Many Jews were relying on (1) their racial lineage to Abraham and (2) their personal performance of the Mosaic Law as the means of being accepted by God. However, their self-righteous legalism separated them from God (cf. Matt. 5:20; Gal. 3). What tragic irony!
Paul develops the idea of boasting in 1 Corinthians. Paul faced an arrogant Israel and an arrogant Greek intellectualism. The bottom line is no flesh will glory before God.
2:18 "approve" This is the Greek verb dokimazō in its present active indicative form. See Special Topic on Testing following.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "the Law" Verses 17ff. deal with the Jewish people, therefore, the term "the Law" must refer in this context to the Mosaic Law. This is confirmed by v. 25 which deals with circumcision.
2:18-20 The Jewish leaders believed their way (their sect of Judaism) was the right way, the only way to God. They were confident that they were the true teachers about religious matters (cf. Matt. 15:14). Privilege brings responsibility (cf. Luke 12:48).
Notice the parallel phrases related to their confidence (cf. Matt. 15:14; 23:16,24; Luke 6:39).
1. a guide to the blind, v. 19
2. a light to those in darkness, v. 19
3. a corrector of the foolish, v. 20
4. a teacher of the immature, v. 20
5. having in the law the embodiment of knowledge and of the truth, v. 20
2:21-24 If one trusts in personal obedience, then that obedience must be complete (cf. Matt. 5:20,48; Gal. 3:10, which is a quote from Deut. 27:26, and James 2:10). This is an impossibility for fallen mankind. Paul asks poses rhetorical questions to his Jewish readers/hearers in vv. 21-23.
2:22 It is difficult to know to what Paul was referring in vv. 22-23. Since the description does not fit most Jews of Paul's day it is possible that these sins are used in a spiritual sense similar to how Jesus interpreted the Law in Matt. 5:20-48. George Ladd in A Theology of the New Testament, says "Paul must be referring to robbing God of the honor due him, spiritual adultery, and profaning the devotion due God alone by exalting themselves as judge and lord over their fellow creatures." p. 505.
2:22 "abhor idols" The turning away from something because of stench is the root meaning of this term.
▣ "do you rob temples" It is uncertain historically to what this referred but it was somehow related to idolatry.
2:23 "boast" See SPECIAL TOPIC: BOASTING at 2:17.
2:24 This is a quote from Isaiah 52:5 in the Septuagint. God's blessing of Israel for covenant keeping (cf. Deuteronomy 27-28) was meant to be a witness to the world. However, Israel never kept the covenant, therefore, the world saw only the judgment of God (cf. Ezek. 36:22-32). Israel was to be a kingdom of priests (cf. Exod. 19:5-6), to bring all the world to faith in YHWH (cf. Gen. 12:3; Eph. 2:11-3:13). See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at 1:5.
NASB (UPDATED) TEXT: 2:25-29
25For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. 26So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? 27And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? 28For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God. 2Great in every respect. First of all, that they were entrusted with the oracles of God.
2:25 "circumcision" Paul is still using diatribe. Someone will raise the statement that, well at least we are circumcised (cf. Gen. 17:10-11). We are in the line of Abraham. Paul plainly and boldly dismantles this cherished Jewish claim (cf. Matt. 3:7-10; John 8:31-59).
All of Israel's neighbors except the Philistines were circumcised. It was not the act itself that was significant; it was the continuing faith of the recipient (cf. vv. 26-27; Deut. 10:16; 30:6). This is true of all religious rituals. Religious people often want the blessings of God's covenant but without the responsibilities.
2:25-26 "if. . .if. . .if" These are three third class conditional sentences which refer to possible future action. Obedience (cf. Deut. 27-30) is the key in Paul's argument in chapter 2, but not in 3:21-31 (cf. Gal. 3). Obedience is the result of salvation but grace is the basis (cf. Eph. 2:8-10).
2:26-27 These verses hold out hope that some Gentiles have responded to the light they have (grammar expects a "yes" answer in v. 26). The only possible biblical example of this would be Cornelius of Acts 10. Yet he does not quite fit this verse because he was a God-fearer and worshiped at the local synagogue.
These verses are in reality a counterpoint to Paul's argument about the need of salvation for the Jews. Romans 3:23 is the summary that all humans are spiritually lost without Christ. If there are Gentiles who live up to the light they have from creation and an inner moral sensitivity, God will provide an opportunity for them to respond to Christ- somehow, someway, sometime.
2:28-29 "For he is not a Jew. . .he is a Jew" This is an extremely important discussion because some modern theological groups attempt to separate or capsulize the OT people of God from the NT people of God. There is only one covenant and one people (cf. Rom. 9:6; Gal. 3:7-9, 29; 6:16; 1 Pet. 3:6). The new covenant is a development and fulfillment of the old. The people of God have always been so by faith, not lineage. They are a "heart people" not ritual or racial people. Faith, not the parent, is the key. Covenant mind, not covenant sign, is the mark.
▣ "flesh" See Special Topic at 1:3.
2:29 The covenant sign of circumcision (cf. Gen. 17:14) was a metaphor in the OT for one's openness to God. It developed metaphorically in several ways
1. heart circumcision (cf. Deut. 10:16; 30:6; Jer. 4:4; 9:24-25)
2. ear circumcision (cf. Jer. 6:10)
3. lip circumcision (cf. Exod. 6:12,30)
The Law was never meant to be an external code, but a life transforming daily relationship with YHWH that revealed His character and promises to all the children of Adam. See Special Topic: Paul's Views of the Law at 13:9.
NASB"that which is of the heart, by the Spirit, not by the letter"
NKJV"that of the heart, in the Spirit, and not in the letter"
NRSV"a matter of the heart -- it is spiritual and not literal"
TEV"which is the work of God's Spirit, not of the written Law"
NJB"in the heart - something not of the letter but of the spirit"
This phrase is ambiguous in Greek. Some translations take it to refer to the spiritual versus the literal (cf. NRSV, the Twentieth Century New Testament, the Knox translation, the Lamsa translation of the Peshitta, the Williams translation and the New Berkeley Version). Other translations see the contrast as between the Holy Spirit (cf. 7:6; 2 Cor. 3:6, where a similar construction occurs) and the written text (cf. NASB, NKJV, NEB, NIV and TEV). The Jerome Biblical Commentary, p. 299, gives the suggestion that based on 2 Cor. 3:6 it was Paul's metaphorical/literary way of referring to the Old Covenant and the New Covenant; the first characterized by an external code and the second by an internal new mind and new spirit given by the Holy Spirit in the new age of the Spirit.
Paul has been discussing the fact that some Gentiles might act pleasing to God apart from the Law. If this is true then the children of God included more than those who had been only physically circumcised (cf. Galatians). God's family is wider than racial Jews (cf. Gen. 3:15; 12:3; Exod. 19:5); Job, Melchizedek, Jethro, Caleb, Rahab, and Ruth were not racially Jewish. Even the tribes of Ephraim and Manasseh were half Egyptian (cf. Gen. 41:50-52).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How does the Jews' unfaithfulness affect God's promise (3:3-4)?
2. Is there any advantage before God for being Jewish (3:1-8)?
3. What is a diatribe?
4. What is the point of the supposed diatribe in vv. 5-8?
5. Does how one lives really count if justification is by grace through faith apart from works (3:8)?
6. What is the theological concept of total depravity (3:10-18)?
7. What is the purpose of the Mosaic law, or law in general (3:20; Gal. 3:24-25)?
8. Why is Satan not mentioned at all in chapters 1-3 which deal with man's lostness?
9. Are the OT promises conditional or unconditional?
10. What is the purpose of the Mosaic Law in the life of: (1) the non-Jew; and (2) the Jew?
11. Outline in your own words Paul's arguments in 1:18-3:20 paragraph by paragraph.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Jews and the Law (2:17-3:8) |
God's Judgment Defended | The Advantage of the Jews |
The Jews and the Law (2:17-3:8) |
God's Promises Will Not Save Them |
3:1-8 | 3:1-8 | 3:1-8 | 3:1-4 | 3:1-8 |
3:5-6 | ||||
3:7-8 | ||||
There is None Righteous | All Have Sinned | All are Guilty | No Man is Righteous | All are Guilty |
3:9-20 | 3:9-20 | 3:9-18 | 3:9-18 | 3:9-18 |
3:19-20 | 3:19-20 | 3:19-20 | ||
Righteousness Through Faith | God's Righteousness Through Faith | The True Righteousness | How God Put Men Right | The Revelation of God's Judgment |
3:21-26 | 3:21-26 | 3:21-26 | 3:21-26 | 3:21-26 |
Boasting Excluded | Boasting is Excluded | What Faith Does | ||
3:27-31 | 3:27-31 | 3:27-31 | 3:27-31 | 3:27-31 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verses 1-8 are a related content, but it is difficult to follow Paul's logic because he is using a literary technique called diatribe (a supposed objector).
B. It seems that Paul is anticipating how some Jewish people will respond to 2:17-29, so he answers their objections (Corley, Vaughan, Romans, pp. 37-39).
1. First question. Are there really no advantages for the Jews? (vv. 1-2)
2. Second question. Has God's word failed because some Jews were unfaithful? (vv. 3-4)
3. Third question. If God used the Jews to reveal His character are the Jews still judicially responsible? (vv. 5-8)
C. The conclusion goes back to 2:11. There is no favoritism with God. All humans are accountable for living apart from the light they have (natural revelation and/or special revelation).
D. Verses 9-18 contain a series of OT quotes which declare the sins of the Jews.
E. Verses 19-20 sum up the spiritual condition of Israel and the purpose of the OT (cf. Galatians 3).
F. Verses 21-31 are the summary of 1:18-3:20. They are the first theological point of the gospel (see brief outline, p. 2).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-8
1Then what advantage has the Jew? Or what is the benefit of circumcision? 2Great in every respect. First of all, that they were entrusted with the oracles of God. 3What then? If some did not believe, their unbelief will not nullify the faithfulness of God, will it? 4May it never be! Rather, let God be found true, though every man be found a liar, as it is written, "That You may be justified in Your words, And prevail when You are judged." 5But if our unrighteousness demonstrates the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is He? (I am speaking in human terms.) 6May it never be! For otherwise, how will God judge the world? 7But if through my lie the truth of God abounded to His glory, why am I also still being judged as a sinner? 8And why not say (as we are slanderously reported and as some claim that we say), "Let us do evil that good may come"? Their condemnation is just.
3:1 "what advantage has the Jew" Paul is continuing to use the literary technique of diatribe, or a supposed objector, to communicate his message. For a listing of the privileges of the Jewish people, see 3:2 and 9:4-5. Paul develops this paragraph in chapters 9-11.
3:2 "First of all" Paul uses "first" in 1:8, but without a second item being mentioned. He does the same here. Paul's writing was so intense, as well as being dictated, that often his grammatical constructions are incomplete.
▣ "they were entrusted with the oracles of God" Having God's revelation is an awesome responsibility as well as a tremendous privilege (cf. 9:4-5). They were stewards of God's gift (aorist passive, cf. I Thess. 2:4).
The word logion (oracles) is used in the Septuagint for the word from God (cf. Num. 24:4,16; Deut. 33:9; Ps. 107:11; 119:67; Isa. 5:24; 28:13), which would denote the OT. It is consistently used in this same sense in the NT (cf. Acts 7:38; Heb. 5:12; I Pet. 4:11).
3:3 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Verses 5 and 7 are also first class conditional sentences.
The grammar of v. 3 expects a "no" answer.
NASB, NKJV"some did not believe"
NRSV, NJB"some were unfaithful"
TEV"what if some of them were unfaithful"
This may refer either to individual Israelite's (1) unfaithfulness or (2) lack of personal faith in YHWH. It is difficult to relate intellectually to the unconditional promises of God (i.e., redemption of a fallen mankind) and the conditional mandate of human response. See SPECIAL TOPIC: COVENANT at 9:4. Yet this is a biblical paradox (cf. 3:4-5). God is faithful even when His people are not (cf. Hosea 1,3; II T im. 2:13).
▣ "nullify" See Special Topic below.
SPECIAL TOPIC: NULL AND VOID (KATARGEŌ)
▣ "the faithfulness of God" This truth (cf. I Cor. 1:9; 10:13; II Cor. 1:18) is foundational to humans' trust in God's (cf. Deut. 7:9; Isa. 49:7).
1. unchanging character
2. eternal promises
He has revealed Himself in creation, revelation, covenant, and Messiah! Even amidst human unfaithfulness He remains faithful (cf. II Tim. 2:13)!
3:4
NASB"May it never be!"
NKJV, TEV"Certainly not!"
NRSV"By no means!"
NJB"That would be absurd."
This is a rare use of the optative mood which expressed a wish or a prayer and this phrase should be translated, "May it never be." It may reflect a Hebrew idiom. This phrase of "astonished unbelief" was often used by Paul because of his literary technique of diatribe (cf. 3:4,6,31; 6:2,15; 7:7,13; 9:14; 11:1; I Cor. 6:15; Gal. 2:17; 3:21; 6:14). It was his way of emphatically denying a supposed assertion.
Notice the literary ways Paul rejects the supposed objector questions and statements.
1. "May it never be," vv. 4,6
2. "Let God be found true, though every man be found a liar," v. 4
3. "(I am speaking in human terms)," v. 5
4. "(as we are slanderously reported and as some claim that we say)," v. 8
▣ "let God be found true, though every man be found a liar" This is a present middle imperative. This construction focuses on the continuing state of the subject; God is faithful and truthful (see Special Topic at 1:18), humans are unfaithful and liars! This is an allusion to Ps. 116:11 and is similar to what Job had to learn in 32:2; 40:8.
Notice the universal element of sinfulness in this chapter, represented by Paul's use of pas (all, every) in vv. 4,9,12,19,20,23,24, but praise God, also the universal offer of salvation to all (cf. 3:22).
▣ "as it is written" Literally "it has been and continues to be written." This is a perfect passive indicative. It became a technical idiom used to assert God's inspiration of the Scriptures (cf. Matt. 5:17-19). It introduces a quote from Ps. 51:4 from the Septuagint (LXX).
3:5-6 The argument Paul is making in these verses relates to God's special choice of Israel as His means of reaching the world (cf. Gen. 12:3; Exod. 19:5-6). In the OT "election" referred to service, not special privilege. God made a covenant with them. He was faithful; they were unfaithful (cf. Nehemiah 9). The fact that God judged unfaithful Israelites is evidence of His righteousness.
Israel was meant to be a means of reaching the Gentiles. They failed (cf. 3:24)! God's purpose of universal salvation (cf. Gen. 3:15) is not affected by the failure of Israel. As a matter of fact, God's faithfulness to His original covenant is confirmed in Romans 9-11. Unbelieving Israel is rejected, but a believing Israel will culminate God's plan of redemption.
Paul's diatribe in vv. 5-6 is paralleled in vv. 7-8.
3:5 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Verses 3 and 7 are also first class conditional sentences.
▣ "If our unrighteousness demonstrates the righteousness of God" This pronoun, "our," must refer in a collective sense to all Jews. See special topic at 1:17
▣ "what shall we say" Paul is still using diatribe (cf. 3:5; 7:7; 8:31; 9:14,39). Paul is clarifying his presentation by the use of a supposed objector (cf. Mal. 1:2,6,7,12,13; 2:14,17 [twice]; 3:7,13,14).
NASB"(I am speaking in human terms)"
NKJV"(I speak as a man)"
NRSV"(I speak in a human way)"
TEV"(I speak here as men do)"
NJB"- to use a human analogy -"
Paul often used human logic in his theological arguments (cf. 6:19; I Cor. 9:8; Gal. 3:15). Here it functions as a way of rejecting the assertions of the supposed objector.
3:7-8 There is an obvious parallel between vv. 5 and 7 (both begin with ei de). Paul is either
1. continuing to use the literary technique of diatribe, a supposed objector (cf. 3:5,7; 7:7; 8:31; 9:14,30)
2. reacting to criticism of his justification-by-faith-alone preaching (cf. v. 8)
Paul did not explain or answer the charge in detail but forcefully condemns the accusation. It is possible that the objection to a free undeserved justification by faith was that it would lead to lawlessness or just more unfaithful disobedience. Paul believed that free grace would lead to Christlikeness through a new spirit and life of gratitude! The Jews, the Greek moralists, and Paul all wanted ethical living in their converts! But it comes, not through conformity to an external law code, but a new heart, a new mind, and a new spirit (cf. Jer. 31:31-34; Ezek. 36:22-36).
3:7 "if" This is a first class conditional sentence (also vv. 3 and 5) which is assumed to be true from the author's perspective or for his literary purposes.
▣ "abounded" See Special Topic at 15:13.
▣ "His glory" See note at 3:23
NASB (UPDATED) TEXT: 3:9-18
9What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin; 10as it is written, "There is none righteous, not even one; 11There is none who understands, There is none who seeks for God; 12All have turned aside, together they have become useless; There is none who does good, There is not even one." 13"Their throat is an open grave, With their tongues they keep deceiving," "The poison of asps is under their lips"; 14"Whose mouth is full of cursing and bitterness"; 15"Their feet are swift to shed blood, 16Destruction and misery are in their paths, 17And the path of peace they have not known." 18"There is no fear of God before their eyes."
3:9 "Are we better than they" The grammar at this point is ambiguous. It is obvious that the main truth of this passage is that all humanity is in need of God's grace (cf. 3:9,19,23; 11:32; Gal. 3:22). However, it is uncertain whether the specific reference was to Jews (Paul and his kinsmen, cf. TEV, RSV) or Christians (Paul and fellow believers apart from the grace of God). Jews did have some advantages (cf. vv. 1-2; 9:4-5), but these advantages make them even more responsible (cf. Luke 12:48)! All humans are spiritually lost and in need of God's grace.
The term "better" is understood by a minority of scholars as passive voice instead of middle ("better off"), resulting in the translation "excelled by" or "disadvantaged by."
Romans is often said to be the most locally neutral of Paul's letters. Most of Paul's letters address a local need or crises (occasional documents). However, the jealousy between believing Jewish leaders and believing Gentile leaders in the church at Rome may be in the background of chapters 1-3 and 9-11.
▣ "for we have already charged that both Jews and Greeks are all under sin" This verb (aorist middle [deponent] indicative) is found only here in the NT. Paul is referring to his sustained argument of 1:18-2:29.
▣ "under sin" Paul personifies "sin" (Jerome Biblical Commentary, p. 300) as a cruel taskmaster over fallen humanity (cf. 6:16-23).
3:10-18 "as it is written" This phrase also occurs in v. 4. The following statements are a series of OT quotes using metaphors of the human body to emphasize the fallenness of mankind.
1. vv. 10-12, Eccl. 7:20 or Ps. 14:1-3
2. v.13, Ps. 5:9 and 140:3
3. v.14, Ps. 10:7
4. vv. 15-17, Isa. 59:7-8 and Pro. 1:16
5. v.18, Ps. 36:1
It is surprising that Paul did not use Isa. 53:6.
NASB (UPDATED) TEXT: 3:19-20
19Now we know that whatever the Law says, it speaks to those who are under the Law, so that every mouth may be closed and all the world may become accountable to God; 20because by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin.
3:19 "we know that" See note at 2:2.
▣ "the Law" In this context it must refer to the whole OT (cf. v. 21) because of the non-Pentateuch passages quoted in vv. 10-18. Paul personifies "the law" as he did "the sin" inv. 9 (cf. 6:16-23).
▣ "to those who are under the Law" This refers uniquely to Jews and Gentile converts. Although it must be said that several of the OT quotes used refer to Gentiles in their original contexts. All humans are sinful (cf. 3:23)!
NASB"that every mouth may be closed, and all the world may become accountable to God"
NKJV"that every mouth may be stopped, and all the world may become guilty before God"
NRSV"so that every mouth may be silenced, and the whole world may be held accountable to God "
TEV"in order to stop all human excuses and bring the whole world under God's judgment"
NJB"but it is meant to silence everyone and to lay the whole world open to God's judgment"
This is the major theme of chapter 1:18-3:20 which is summarized in 3:23.
▣ "every mouth" There are several phrases in vv. 19-20 which denote all humanity.
1. "every mouth," v. 19
2. "all the world," v. 19
3. "no flesh," v. 20
3:20 "because by the works of the Law no flesh will be justified in His sight" This is an allusion to Ps. 143:2 (also note Job 4:17; 9:2; 25:4; Ps. 130:3; Pro. 20:9; Eccl. 7:20; I Kgs. 8:46; II Chr. 6:36), but with an added opening phrase. This was a major aspect of Paul's gospel (cf. Gal. 2:16; 3:11). As a committed Pharisee, Paul uniquely knew the inability of religious enthusiasm and meticulous performance to provide inner peace.
For "flesh" see Special Topic at 1:3.
NASB, NRSV"through the Law comes the knowledge of sin"
NKJV"for by the law is the knowledge of sin"
TEV"what the Law does is to make man know that he has sinned"
NJB"all that law does is to tell us what is sinful"
This was one of the purposes of the OT. See Special Topic at 13:9. It was never meant to bring salvation to fallen mankind. Its purpose was to reveal sinfulness and drive all humans to the mercy of YHWH (cf. 4:15; 5:13,20; 7:7; Gal. 3:19-22, 23-29).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How does the Jews' unfaithfulness affect God's promises? (3:3-4)
2. Is there any advantage with God in being Jewish? (3:1-8)
3. What is the point of the supposed objection (diatribe) in vv. 5-8?
4. Does how one lives really count if justification is by grace through faith apart from works (cf. 3:8)?
5. Define the theological (Calvin) concept of total depravity (cf. 3:10-18).
6. What is the purpose of the Mosaic law, or law in general (cf. 3:20; Gal. 3:24-25)?
7. Why is Satan not mentioned at all in chapters 1-3 which deal with mankind's lostness?
CONTEXTUAL INSIGHTS TO ROMANS 3:21-31
A. Romans 3:21-31
1. the climactic summary of 1:18-3:20
2. an amplification of 1:16-17
3. an introduction to chapters 4-8 (esp. 3:28)
B. This climactic summary of the doctrine of justification by grace through faith was characterized by the Reformers.
1. Martin Luther as "the chief point and very central place of the epistle and the whole Bible"
2. John Calvin as "there is not probably in the whole Bible a passage which sets forth more profoundly the righteousness of God in Christ"
C. This is the theological essence of evangelical Christianity. To understand this context is to understand Christianity. This is the gospel in a two-paragraph summary as John 3:16 is the gospel in a verse. This is the heart and soul of Paul's gospel presentation.
The three key interpretive questions are:
1. What does the term "law" mean?
2. What does the phrase "the righteousness of God" mean?
3. What do the terms "faith" and "believe" mean?
D. I thank God for the word "all" in v. 22 (cf. v. 29) and the word "gift" in v. 24 (cf. 5:15,17; 6:23).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:21-26
21But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, 22even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; 23for all have sinned and fall short of the glory of God, 24being justified as a gift by His grace through the redemption which is in Christ Jesus; 25whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; 26for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.
3:21 "But now" Paul is contrasting the Old Covenant with the New Covenant, the old age of rebellion with the new age of righteousness. This would then parallel "at the present time" (cf. v. 26; "but now" of 6:22; 7:6).
▣ "now apart from the Law" It is often hard to be certain whether Paul is referring to the Mosaic Law (NASB) or law in general (NRSV, TEV, NJB, NIV) in these opening chapters. In this context the Jewish Law fits Paul's argument best. All humans have violated every set of moral, societal guidelines whether internal or external. Our problems as fallen mankind is that we want no guidelines at all except our own selfish, self-centered desires (cf. Genesis 3) which so characterizes modern western individualism.
NASB"the righteousness of God"
NKJV, NRSV"the righteousness of God"
TEV"God's way of putting people right with himself"
NJB"God's saving justice"
There is no definite article with "righteousness." This does not refer to God's character, but God's way of imparting forgiveness and acceptance to sinful people. This very phrase was used in the theological theme of Rom. 1:16-17. The clearly revealed mechanism is faith in the crucified Jesus Christ (cf. v. 22,24-26).
The fact that this term (dikaiosonē) and its derivatives (see note at 2:13) are used so often in this context shows its significance (cf. 1:17; 3:5,21,22,25,26; 4:3,5,6,9,11,13,22; 5:17,21; 6:13,16,18,19,20; 8:10; 9:28,30,31; 10:3,4,5,6,10,17). This Greek term is from an OT construction metaphor (tsadak) of "a standard" or "a measuring reed" (see Special Topic at 1:17). The standard is God Himself. This term reflects God's character which is freely given to fallen mankind through Christ (cf. chap. 4; II Cor. 5:21). Admitting their need and accepting God's gift was, and is, so humiliating to prideful, self-centered mankind-especially legalistic, religious mankind.
▣ "has been manifested" This phrase is very similar to 1:17. However, the verb tense is different. The verb here can be translated, "has been and continues to be clearly revealed." It is a perfect passive indicative, while the synonym in 1:17 is present passive indicative. God has clearly revealed the gospel both in the OT (cf. chapter 4) and in Jesus.
▣ "being witnessed by the Law and the Prophets" This referred to two of the three divisions of the Hebrew canon (Law, Prophets, and Writings). These first two were used to refer to the whole (see note at 3:19; Matt. 5:17). This clearly showed that the gospel was contained in preliminary form in the OT (cf. Luke 24:27,44; Acts 10:43). It was not an afterthought, "Plan B," or a last minute crash program (cf. 1:2).
3:22 "through faith in Jesus Christ" This is literally "through faith of Jesus Christ." This is a genitive construction. It is repeated in Gal. 2:16 and Phil. 3:9 as well as a similar form in Rom. 3:26; Gal. 2:16,20; 3:22. It could mean
1. the faith or faithfulness of Jesus (subjective genitive)
2. Jesus as the object of our faith (objective genitive)
The same grammatical construction in Gal. 2:16 makes #2 the best choice.
This shows the main aspect of God's justification. It is the righteousness of God made operative in one's life by God's free gift through Christ (cf. 4:5; 6:23), which must be accepted by faith/belief/trust (cf. Eph. 2:8-9) and lived out in daily life (cf. Eph. 1:4; 2:10).
▣ "for all" The gospel is for all humans (cf. v. 24; Isa. 53:6; Ezek. 18:23,32; John 3:16-17; 4:42; I Tim. 2:4; 4:10; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). What a great truth! This must balance the biblical truth of election. God's election must not be understood in the Islamic sense of determinism nor in the ultra-Calvinistic sense of some vs. others, but in the covenantal sense. Old Testament election was for service, not privilege! God promised to redeem fallen mankind (cf. Gen. 3:15). God called and chose all mankind through Israel (cf. Gen. 12:3; Exod. 19:5-6). God elects through faith in Christ. God always takes the initiative in salvation (cf. John 6:44,65). Ephesians 1 and Romans 9 are the strongest biblical passages on the doctrine of predestination which was theologically emphasized by Augustine and Calvin.
God chose believers not only to salvation (justification), but also to sanctification (cf. Eph. 1:4; Col. 1:12). This could relate to
1. our position in Christ (cf. II Cor. 5:21)
2. God's desire to reproduce His character in His children (cf. Rom. 8:28-29; Gal. 4:19; Eph. 2:10)
God's will for His children is both heaven one day and Christlikeness now!
The goal of predestination is holiness (cf. Eph. 1:4), not privilege! God's call was not to a selected few of Adam's children, but all! It was a call to God's own character (cf. I Thess. 5:23; II Thess. 2:13). To turn predestination into a theological tenant instead of a holy life is a tragedy of human theological systems. Often our theological grids distort biblical texts!
See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE/Predestination and the Need for a Theological Balance at 8:33.
▣ "who believe" Jesus died for all humans. Potentially all can be saved. It is mankind's personal reception (present participle, see Special Topic at 10:4) that makes Jesus' righteousness applicable to their lives (cf. 1:16; John 1:12; 3:16; 20:31; Rom. 10:9-13; I John 5:13). The Bible presents two criteria for imputed righteousness: faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:31 and see note at 1:5). This text clearly reveals the universal offer of salvation but the tragedy and mystery is that not all will be saved.
▣ "for there is no distinction" There is only one way and one Person by which humans (Jews and Gentiles) can be saved (cf. John 10:1-2,7; 11:25; 14:6). Anyone and everyone can be saved by faith in Christ (cf. 1:16; 4:11,16; 10:4,12; Gal. 3:28; Col. 3:11).
3:23-26 This is one sentence in Greek.
3:23
NASB, NKJV,
NRSV"for all have sinned and fall short of"
TEV"all men have sinned and are far away from"
NJB"sinned and forfeited"
This is a summary of 1:18-3:20. Everyone needs to be saved by Christ (cf. 3:9,19; 11:32; Gal. 3:22; Isa. 53:6). "Sinned" is an aorist active indicative, while "continues to come short" is a present middle indicative. Possibly this phrase referred to both (1) mankind's collective fall in Adam (cf. 5:12-21) and (2) his continual individual acts of rebellion. None of the modern English translations specifically reflect this distinction.
This verse relates theologically to v. 21 and not directly to v. 24.
▣ "the glory of God" Humans were made in God's image (cf. Gen. 1:26-27), which was not true of any other created thing. Humans were to fellowship with the God of glory and reflect His character! Sin damaged the image, but God's grace through Christ's death and believers's faith has restored the image (cf. Col. 3:10).
In the OT the most common Hebrew word for "glory" (kbd) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." See Special Topic below.
3:24 "being justified as a gift by His grace" This is a present passive participle. This is where the gospel begins-the grace of God who gives righteousness (cf. 5:15-17; 6:23; Eph. 2:8-9). The Greek term "justify" (dikaioō) was from the same root as "righteousness" (dikaiosunē, see Special Topic at 1:17). God always takes the initiative (cf. John 6:44,65).
In verses 24-25 there are three metaphors used to describe salvation.
1. "justified" which was a legal term that meant "no penalty given" or to pronounce one not guilty
2. "redemption" which was from the slave market that meant "bought back" or "to set free"
3. "propitiation" which was from the sacrificial system and meant the place of covering or atonement
It referred to the lid of the Ark of the Covenant where sacrificial blood was placed on the Day of Atonement (cf. Leviticus 16; Heb. 9:5).
SPECIAL TOPIC: NEW TESTAMENT EVIDENCE FOR ONE'S SALVATION
▣ "gift" Paul uses this concept several times using different terms.
1. dōrean, adverb, "freely"
2. dōrea, noun, "free gift"
3. dōron, noun, "gift" (cf. Eph. 2:8)
4. charisma, noun, "free debt" or "free favor" (cf. 1:11; 5:15,16; 6:23; 11:29; 12:6)
5. charisomai, verb, "grant as a free favor" (cf. 8:32)
6. charis, noun, "free favor" or "free gift" (cf. 4:4,16; 11:5,6; Eph. 2:5,8)
▣ "through the redemption which is in Christ Jesus" The mechanism for our salvation is Jesus' substitutionary death and resurrection. The biblical focus is not on how much was paid or to whom the price was paid (Augustine), but on the fact that mankind has been delivered from sin's guilt and punishment by means of an innocent substitute (cf. John 1:29,36; II Cor. 5:21; I Pet. 1:19).
The verse also shows the costliness of Gen. 3:15. Jesus bore the curse (cf. Gal. 3:13) and died (cf. II Cor. 5:21) as a substitute for fallen mankind. Salvation may be free, but it is surely not cheap.
3:25
NASB"whom God displayed publicly"
NKJV"whom God set forth"
NRSV"whom God put forward"
TEV"God offered"
NJB"who was appointed by God"
This is an aorist middle indicative of protithēmi (in Rom. 1:13 and Eph. 1:9 it means "to purpose," as does the noun in Rom. 8:28), which meant that God Himself revealed His own heart and purpose by the death of Christ (cf. Eph. 1:9; Gal. 3:1). God's eternal redemptive plan (cf. Acts 2:23; 3:18; 4:28; 13:29; 26:22; and Special Topic at 1:5) involved the sacrifice of Jesus (cf. Isa. 53:10; Rev. 13:8). See note at 9:11.
▣ "to demonstrate" This Greek term endeiknumai (endeixis, cf. 3:25,26) is used several times in Romans (cf. 2:15; 9:17,23; LXX Exod. 9:16). Its basic meaning is to manifest or display. God wanted humanity to clearly understand His redemptive purpose, plan, and righteousness. This context is setting out a biblical worldview
1. about God's character
2. about Christ's work
3. about humanity's need
4. about redemption's purpose.
God wants us to understand! This context is crucial for a proper understanding of Christianity. Some of the words and phrases are ambiguous or can be understood in several ways, but the thrust of the whole is very clear and plain. This context is the theological north star for the gospel.
NASB"as a propitiation in His blood"
NKJV"to be a propitiation by His blood"
NRSV"as a sacrifice of atonement by his blood"
TEV"so that by his blood he should become the means by which people's sins are forgiven"
NJB"to sacrifice his life so as to win reconciliation"
In the Greco-Roman world this word carried the concept of a restoration of fellowship with an estranged deity by means of a price being paid. However, it is not used in this sense in the Septuagint. It was used in the Septuagint and in Heb. 9:5 to translate "mercy seat" (cf. Exod. 25:21-22; Lev. 16:12-15), which was the lid of the Ark of the Covenant located in the Holy of Holies, the place where atonement was procured on behalf of the nation on the Day of Atonement (cf. Leviticus 16). Obviously Paul is using sacrificial metaphors from Israel's sacrificial system (i.e., Leviticus 1-7). These metaphors (i.e., propitiation, ransom, sacrifice) are understood only in connection with the OT oracles of God. Paul then must explain their relevance to all mankind. YHWH revealed Himself to Abraham/Israel to reveal Himself to all; all are in His image; all have rebelled; all can be saved through faith in Christ (Jewish Messiah).
This term must be dealt with in a way that does not lessen God's revulsion to sin, but affirms His positive redemptive attitude toward sinners. A good discussion is found in James Stewart's A Man in Christ, pp. 214-224. One way to accomplish this is to translate the term so that it reflects God's work in Christ; "a propitiatory sacrifice"; or "with propitiatory power."
"In His blood" is an Hebraic way of referring to the substitutionary sacrifice of the innocent lamb of God (cf. John 1:29). To fully understand this concept Leviticus1-7 is crucial as well as the Day of Atonement in chapter 16. Blood refers to a sinless life given on behalf of the guilty (cf. Isa. 52:13-53:12).
One died for all (cf. 5:12-21)!
▣ "through faith" Here again is the mechanism (cf. 1:17; 3:22,25,26,27,28,30) for anyone's and everyone's personal benefit available in Jesus' substitutionary death.
This phrase is omitted in the ancient uncial manuscript A from the 5th century (also the Greek text used by Chrysostom) and a 12th century uncial MS (2127). It is included in all other ancient Greek manuscripts. Some have the definite article (cf. MSS P40, B, C3, D3) with "faith" and some do not (cf. MSS א, C*, D*, F, G), however, this does not affect the meaning. The UBS3 rates its inclusion as B (almost certain).
▣ "to demonstrate His righteousness" God must be true to His character and His word (cf. Mal. 3:6). In the OT the soul that sins must die (cf. Gen. 2:17; Ezek. 18:4,20). God said He would not acquit the guilty (cf. Exod. 23:7). God's love for fallen mankind is so great He was willing to become a man, fulfill the Law, and die in fallen humanity's place (cf. 5:12-21). God's love and justice meet in Jesus (cf. v. 26).
NASB, NKJV,
NRSV"He passed over the sins previously committed"
TEV"in the past he was patient and overlooked people's sins"
NJB"for the past, when sins went unpunished"
The term "passed over" is paresis, which is used only here in the NT and never in the Septuagint. The Greek fathers and Jerome took it in its Greek literary meaning of "the forgiveness of a debt" (cf. Moulton and Milligan, p. 493). However, pariēmi, the verb from which it comes means "to let pass beside" or "to relax" (cf. Luke 11:42).
So the question is did God forgive sins in the past looking toward Christ's future work or did He simply overlook them knowing Christ's future death would deal with the sin problem? The result is the same. Human sin, past, present, and future, is dealt with by Christ's sacrifice.
This was a past act of God's grace looking forward to Christ's work (cf. Acts 17:30; Rom. 4:15; 5:13) as well as a present and future act (cf. v. 26). God did not and does not take sin lightly, but He does accept Jesus' sacrifice as a full and final remedy to human rebellion. It is no longer a barrier to intimate fellowship with Himself, which was the purpose of creation (cf. Gen. 1:26-27).
3:26 The term "righteousness" in v. 25 is etymologically related to the terms "just" and "justifier" of v. 26. God desires His character to be manifested in believers' lives through faith in Christ. Jesus becomes our righteousness (cf. II Cor. 5:21), but believers must also become conformed to His righteousness, His likeness (cf. 8:29; Matt. 5:48; Lev. 19:2). See Special Topic at 1:17.
NASB, NKJV,
NRSV"the one who has faith in Jesus"
TEV"everyone who believes in Jesus"
NJB"everyone who has faith in Jesus"
REB"anyone who puts his faith in Jesus"
NET"the one who lives because of Jesus' faithfulness"
The Greek text has "the one of faith of Jesus." The difficulty comes in the multitude of genitive usages (see G. B. Caird, The Language and Imagery of the Bible, p. 99). Most of the English translations see it as a person's belief/faith/trust in Jesus. The NET Bible takes it as referring to 3:22. However, v. 22 has both a reference to
1. Jesus' faithfulness
2. believers' faith
Salvation is a result of Jesus' faithfulness which must be received (cf. v. 30).
NASB (UPDATED) TEXT: 3:27-30
27Where then is boasting? It is excluded. By what kind of law? Of works? No, but by a law of faith. 28For we maintain that a man is justified by faith apart from works of the Law. 29Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also, 30since indeed God who will justify the circumcised by faith and the uncircumcised through faith is one.
3:27 "Where then is boasting" The presence of the article with "boasting" may reflect the pride of the Jews (cf. 2:17,23). The gospel is humbling. Fallen mankind (Jews and Gentiles) cannot help themselves (cf. Eph. 2:8-9). See SPECIAL TOPIC: BOASTING at 2:17.
Just a brief further note to clarify my previous statement. Although humans cannot merit God's love and forgiveness does not imply they have no part in their own salvation. Humans must sense their sin/guilt and embrace God's offer in Christ. God deals with fallen humanity by means of "covenant." We must respond and continue to respond.
1. repentance
2. faith
3. obedience
4. perseverance
We do have a crucial part in our relationship with God. We are responders! But we must respond! Free will is as crucial a biblical doctrine as is sovereignty. The Bible, being an eastern book, presents truth in tension-filled pairs.
SPECIAL TOPIC: EASTERN LITERATURE
▣ "It is excluded" This term (ek [out] plus kleiō [shut]) is used only here and in Gal. 4:17. It literally means "to lock out."
▣ "by a law of faith" God's New Covenant of Jer. 31:31-34 (Ezek. 36:22-38) is not based on performance, but on trust/faith/belief (pistis) in His gracious character and promises. Both the Old and New Covenants were meant to change fallen mankind into God's character (righteous, i.e., Lev. 19:2; Matt. 5:48; Rom. 8:29).
3:28 "we maintain that a man is justified by faith apart from works of the Law." This is a summary of 3:21-26 and a foreshadowing of chapters 4-8 (cf. II Tim. 1:9; Titus 3:5). Salvation is a free gift through faith in Christ's finished work (cf. 3:24; 5:15,17; 6:23; Eph. 2:8-9). However, maturity is a "cost everything" life of obedience, service, and worship (cf. Gal. 5:6; Eph. 2:10; Phil. 2:12; and see note at 1:5).
3:29 God's purpose has always been to redeem all humans made in His image (Gen. 1:26,27; 5:1; 9:6). The redemptive promise of Gen. 3:15 is to all of Adam's children. He chose Abraham in order to choose the world (cf. Gen. 12:31; Exod. 19:4-6; John 3:16).
This verse, like 3:9, may reflect tension in the Roman church between believing Jewish leadership, who may have left Rome following Nero's edict forbidding Jewish worship which resulted in believing Gentile leadership, who replaced them. Chapters 9-11 may also address this same tension.
3:30
NASB"since indeed God is one"
NKJV"since there is one God"
NRSV"since God is one"
TEV"God is one"
NJB"since there is only one God"
This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. If monotheism is true, then He must be the God of all people.
▣ "He will justify the circumcised by faith" The Greek word "justify" is from the same root as "righteousness." See Special Topic at 1:17. There is only one way to be right with God (cf. Rom. 9:30-32). The two criteria for salvation are faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:21; see note at 1:5). This is true for both Jews and Greeks.
▣ "by faith. . .through faith" There is obvious parallelism between these two clauses. The prepositions ek and dia are used here synonymously. No distinction is intended.
NASB (UPDATED) TEXT: 3:31
31Do we then nullify the Law through faith? May it never be! On the contrary, we establish the Law.
3:31
NASB"Do we then nullify the Law through faith"
NKJV"Do we then make void the law through faith"
NRSV"Do we then overthrow the law by this faith"
TEV"Does this mean that by this faith we do away with the Law"
NJB"Do we mean that faith makes the Law pointless"
The NT presents the OT in two different ways.
1. it is inspired, God-given revelation that will never pass away (cf. Matt. 5:17-19; Rom. 7:12,14,16)
2. it is worn out and has passed away (cf. Heb. 8:13).
Paul used the term "nullify" at least twenty-five times. It is translated "make null and void," "render powerless," and "to make of no effect." See Special Topic at 3:3. For Paul the Law was a custodian (cf. Gal. 3:23) and tutor (cf. Gal. 3:24), but could not give eternal life (cf. Gal. 2:16,19; 3:19). It is the grounds of man's condemnation (cf. Gal. 3:13; Col. 2:14). The Mosaic Law functioned both as revelation and a moral test as did the "Tree of the knowledge of Good and Evil."
There is uncertainty as to what Paul meant by "the Law."
1. a system of righteous works of Judaism
2. a stage for Gentile believers to pass through to salvation in Christ (Judaizers in Galatians)
3. a standard by which all humans fall short (cf. Rom. 1:18-3:20; 7:7-25; Gal. 3:1-29).
▣ "we establish the Law" In light of the previous phrase, what does this phrase mean? It could indicate that
1. the Law was not a way of salvation but it was a continuing moral guide
2. it testified to the doctrine of "justification by faith," 3:21; 4:3 (Gen. 15:6; Ps. 32:1-2,10-11)
3. the Law's weakness (human rebellion, cf. Rom. 7; Gal. 3) was fully satisfied by Christ's death, 8:3-4
4. the purpose of revelation is to restore the image of God in man
The Law, after forensic righteousness, becomes a guide to true righteousness or Christlikeness. See Special Topic: Paul's Views of the Mosaic Law at 13:9.
The shocking paradox is that the Law failed to establish God's righteousness, but through its nullification, by means of God's gift of grace through faith, the Christian lives a righteous, godly life. The goal of the Law has been met, not by human performance, but by the free gift of the grace of God in Christ! For "establish" see Special Topic: Stand at 5:2.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Outline Romans 3:21-31 in your own words.
2. Why did God pass over man's sins in times past (v. 25)?
3. How was the OT believer saved from sin (3:25)?
4. How does faith in Jesus confirm the Law (3:31)?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Example of Abraham | Abraham Justified By Faith | Abraham Justified By Faith | The Example of Abraham | Abraham Justified By Faith |
4:1-12 | 4:1-4 | 4:1-8 | 4:1-8 | 4:1-8 |
David Celebrates the Same Truth | Justified Before Circumcision | |||
4:5-8 | ||||
Abraham Justified Before Circumcision | ||||
4:9-12 | 4:9-12 | 4:9-12 | 4:9-12 | |
The Promise Realized Through Faith | The Promise Granted Through Faith | The True Descendants of Abraham | God's Promise Received | Not Justified by Obedience to the Law |
4:13-25 | 4:13-25 | 4:13-15 | 4:13-15 | 4:13-17 |
4:16-25 | 4:16-25 | Abraham's Faith a Model of Christian Faith | ||
4:18-25 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Paul's shocking theology stated in 3:21-31 asserted that fallen mankind was declared to be right with God as a free gift, totally apart from the Law of Moses. Obviously Paul had Jewish opposition in mind! Paul now attempts to prove that his gospel was no innovation (cf. 3:21b) by giving OT examples from both Abraham and David (cf. vv. 6-8).
B. Romans 4 presents evidence drawn from the Law of Moses, Genesis - Deuteronomy, for the doctrine of justification by grace through faith. This is summarized in 3:21-31. For a Jew, a quote from the writings of Moses had great theological weight, especially relating to Abraham, who was seen as the father of the Jewish nation. David was seen as a type of the coming Messiah (cf. 2 Samuel 7).
C. The tension in Rome between believing Jews and believing Gentiles may have been the occasion for this discussion. It is possible that the Jewish Christian leaders felt forced by Nero (who cancelled all Jewish rituals) to leave Rome. In the interim they were replaced by Gentile Christian leaders. The return of the first group caused controversy as to who should be in leadership positions.
D. Romans 4 shows that fallen mankind has always been saved by God's grace through faith and repentance toward God in relation to the spiritual light they have (Gen. 15:6; Rom. 4:3). In many ways the New Covenant (gospel, cf. Jer. 31:31-34; Ezek. 36:22-38) is not radically different from the Old Covenant.
E. This way of righteousness by grace through faith is open to all, not just the Patriarchs or national Israel. Paul is here developing and extending his theological argument using Abraham, which he had earlier developed in Galatians 3.
F. I must admit that as an evangelical, Rom. 3:21-31; 4:1-25; 5:1-21 and Galatians 3 are crucial texts. They explain Christianity in a way that I can understand! My hope lies in
1. the grace of God
2. the work of Christ
3. the trustworthiness of Scripture
4. the clear writings of Paul
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-8
1What then shall we say that Abraham, our forefather according to the flesh, has found? 2For if Abraham was justified by works, he has something to boast about, but not before God. 3For what does the Scripture say? "Abraham believed God, and it was credited to him as righteousness." 4Now to the one who works, his wage is not credited as a favor, but as what is due. 5But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness, 6just as David also speaks of the blessing on the man to whom God credits righteousness apart from works: 7"Blessed are those whose lawless deeds have been forgiven, And whose sins have been covered." 8"Blessed is the man whose sin the Lord will not take into account."
4:1 "What then shall we say that Abraham, our forefather" Abraham's name meant "father of a multitude" (cf. vv. 16-18). His original name, Abram, meant "exalted father."
The literary technique used here is called a diatribe (cf. 4:1; 6:1; 7:7; 8:31; 9:14,30). The reason for using Abraham (Gen. 11:27-25:11) as an example is either
1. because the Jews put such merit in their racial origin (cf. Matt. 3:9; John 8:33,37,39)
2. because his personal faith exemplifies the covenant pattern (Gen. 15:6)
3. his faith preceded the giving of the Law to Moses (cf. Exod. 19-20)
4. he was used by false teachers (i.e., Judaizers, cf. Galatians)
For some reason early scribes vacillated between
1. forefather, MSS א*,2, A, C*
2. father, MSS א1, C3, D, E, G
Possibly it had to do with the question of Abraham a's forefather (i.e., Patriarch, Paul is addressing Jews) of the nation of Israel versus Abraham the father of all who exercise faith in God (father of both Jews and Gentiles, 2:28-29).
▣ "flesh" See Special Topic at 1:3.
4:2 "if" This is a first class conditional sentence (cf. A. T. Robertson, Word Pictures, vol. 4, p. 350), which is assumed to be true from the perspective of the author or for his literary purpose. This is a good example of a first class conditional sentence that is false in reality, but serves to make a theological point (cf. v. 14).
Joseph A. Fitzmyer, The Anchor Bible, vol. 33, p. 372, says this may be a mixed conditional sentence with the first part being second class (contrary to fact, "if" Abraham was justified by works, which hew was not. . .") and the second being first class.
▣ "justified by works" This is the opposite of justification by grace through faith in Christ. If this way of salvation through human effort (4:4) were possible, it would have made the ministry of Christ unnecessary. Justification by works of the Law is exactly what many rabbis asserted in connection with Abraham (cf. Wisdom 10:5; Ecclesiaasticus 44:20-21; I Mac. 2:52; Jubilees 6:19-20; 15:1-2). Paul, as a rabbinical student, would have been fully aware of these texts.
However, the OT clearly shows fallen mankind's inability to perform the covenant works of God. Therefore, the OT became a curse, a death sentence (cf. Gal. 3:13; Col 2:14).
The Jewish scholars knew Abraham existed before the Law of Moses, but they believed he anticipated the Law and kept it (cf. Ecclesiasticus 44:20 and Jubilees 6:19; 15:1-2).
▣ "he has something to boast about" This theme often appears in Paul's writings. His background as a Pharisee sensitized him to this problem (cf. 3:27; 1 Cor. 1:29; Eph. 2:8-9). See SPECIAL TOPIC: BOASTING at 2:17.
4:3
NASB, NKJV,
NRSV, TEV"Abraham believed God"
NJB"Abraham put his faith in God"
This is a quote from Gen. 15:6. Paul uses it three times in this chapter (cf. 4:3,9,22), which shows its importance in Paul's theological understanding of salvation. The term "faith" in the OT meant loyalty, fidelity, or trustworthiness and was a description of God's nature, not ours. It came from a Hebrew term (emun, emunah) which meant "to be sure or stable." Saving faith is
1. mental assent (set of truths)
2. volitional commitment (a decision)
3. moral living (a lifestyle)
4. primarily a relational (welcoming of a person)
See Special Topic: Believe, Trust, Faith and Faithfulness in the OT at 1:5.
It must be emphasized that Abraham's faith was not in a future Messiah but in God's promise that he would have a child and descendants (cf. Gen. 12:2; 15:2-5; 17:4-8; 18:14). Abraham responded to this promise by trusting God. He still had doubts and problems about this promise, as a matter of fact it still took thirteen years to be fulfilled. His imperfect faith, however, was still accepted by God. God is willing to work with flawed human beings who respond to Him and His promises in faith, even if that faith is the size of a mustard seed (cf. Matt. 17:20).
4:3,4,5,6,8,9,10,22,23,24
NASB, NRSV"it was reckoned to him"
NKJV"it was accounted to him"
TEV"for God accepted him"
NJB"this faith was considered"
"It" refers to Abraham's faith in God's promises.
"Reckoned" (logizomia, cf. 3:28 and 11 times in chapter 4) is an accounting term which meant "imputed" or "deposited to one's account" (cf. LXX Gen. 15:6; Lev. 7:18; 17:4). This same truth is beautifully expressed in 2 Cor. 5:21 and Gal. 3:6. It is possible that Paul combined Gen. 15:6 and Ps. 32:2 because they both use the accounting term "reckoned." This combining of texts was a hermeneutical principle used by the rabbis.
The OT use of this term in the Septuagint is not so much a banking term as a bookkeeping term, possibly related to "the books" of Dan. 7:10; 12:1. These two metaphorical books (God's memory) are
1. the book of deeds or remembrances (cf. Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16; Rev. 20:12-13)
2. the book of life (cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:15; 21:27).
The book into which Abraham's faith was ascribed by God as righteousness is "the book of life."
4:3,5,6,9,10,11,13,22,25 "as righteousness" This reflected the OT term "measuring reed" (tsadak). It was a construction metaphor used for the character of God. God is straight and all humans are crooked. In the NT it was used in a positional, legal (forensic) sense which hopefully is moving toward godly lifestyle characteristics. The goal of God for every Christian is His own character, or to put it another way, Christlikeness (cf. 8:28-29; Gal. 4:19). See SPECIAL TOPIC: RIGHTEOUSNESS at 1:17.
4:5 The essence of faith is responding to the God who reveals Himself, without ultimate reliance on personal effort or merit. This does not imply that once we are saved and have the indwelling Spirit that our lifestyle is not important. The goal of Christianity is not only heaven when we die, but Christlikeness now. We are not saved, justified, or given right standing by our works, but we are redeemed unto good works (cf. Eph. 2:8-9 & 10; James and 1 John). A changed and changing life is the evidence that one is saved. Justification should produce sanctification!
▣ "believes" This is a present active participle. See Special Topic below.
SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteuō, [verb], Pistos [adjective])
NASB, NKJV"his faith"
NRSV"such faith"
TEV, NJB"it is this faith"
Abraham's faith was counted to him as righteousness. This was not based on Abraham's actions, but his response. His actions confirmed his faith (cf. James 2:14-26).
The word "reckoned" is also used of Phinehas in LXX of Ps. 106:31, which refers to Num. 25:11-13. In this case the reckoning was based on Phinehas' actions, but not so with Abraham in Gen. 15:6!
▣ "but believes in Him who justifies the ungodly, his faith is reckoned as righteousness" This is a shocking statement! It is an obvious parallel to Abraham in v. 3 (Gen. 15:6). Righteousness is a gift of God (see note at 3:24), not the result of human performance. See Special Topic at 1:17.
▣ "David" As Abraham was not a perfect individual, yet was right with God by faith, so too, was sinful David (cf. Ps. 32 and 51). God loves and works with fallen humanity (Genesis 3) who exhibit faith in Him (OT) and in His Son (NT).
4:6 "apart from works" Paul emphasizes this phrase by inserting it just before his OT quote (cf. Ps. 32:1-2). Mankind is right with God by His grace mediated through Christ by means of the individual person's faith, not their religious performance (cf. 3:21-31; Eph. 2:8-10).
4:7-8 This is a quote from Ps. 32:1-2. Both verbs in v. 7, "have been forgiven" and "have been covered" are aorist passive. God is the implied agent. Verse 8 contains a strong double negative, "will not under any circumstances" be imputed, reckoned, taken into account. Notice the three verbs in this quote; all denote the acquittal of sin.
4:7 "whose sins have been covered" This is a quote from Ps. 32:1. The concept of "covering" was central to the sacrificial aspect of Israel's cultus (i.e., Leviticus 1-7). By God covering sin (aorist passive indicative), He put it out of His sight (cf. Isa. 38:17; Mic. 7:19, Brown, Driver, Briggs, p. 491). This same concept, though a different Hebrew word for "covering" (caphar), was used in the ritual of the Day of Atonement (covering), where blood placed on the "mercy seat" covered Israel's sins (i.e., Leviticus 16). A related biblical metaphor would be to erase (cf. Isa. 1:18; 43:25) or blot out (cf. Acts 3:19; Col. 2:14; Rev. 3:5) one's sin.
4:8 "Blessed is the man whose sin the Lord will not take into account" This is a quote from Ps. 32:2. It is the term "reckon," "impute," or "deposit to another's account," used in a negative sense. God does not impute sin (double negative) into a believer's spiritual bank account; He imputes righteousness. This is based on God's gracious character, gift, and pronouncement, not human merit, achievement or worth!
NASB (UPDATED) TEXT: 4:9-12
9Is this blessing then on the circumcised, or on the uncircumcised also? For we say, """""Faith was credited tooo Abraham as righteousnesss."" 100How then was it credited? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised;; 111and he received the sign of circumcision, a seal of the righteousness of the faith which he had while uncircumcised, so that he might be the father of all who believe without being circumcised, that righteousness might be credited to them,, 122and the father of circumcision to those who not only are of the circumcision, but who also follow in the steps of the faith of our father Abraham which he had while uncircumcised..
4:9-124:9-124:9-124:9-124:9-124:9-12 Paul possibly included this discussion of circumcision because of the Judaizers' emphasis on the necessity of circumcision for salvation (cf. the book of Galatians and the Jerusalem Council of Acts 15).
Paul, trained in rabbinical exegesis, knew that in Gen. 15:6 and Ps. 32:2 the same verb appears (both in Hebrew text and Greek Septuagint). This would have united these passages for theological purposes.
4:9 The question of v. 9 expects a "no" answer. God accepts all people, even Gentiles, by faith. Genesis 15:6 is quoted again. Abraham, the father of the Jewish nation, was reckoned righteous (cf. Genesis 15) before the Law of Moses (v. 13) and before he was circumcised (cf. Genesis 17).
4:10-11 "the sign of circumcision, a seal of righteousness of faith" After Abraham had been called and reckoned as righteous, God gave him circumcision as a covenant sign (Gen. 17:9-14). All the peoples of the Ancient Near East were circumcised except the Philistines who were of Greek origin from the Aegean Islands. Circumcision, for them, was a rite of passage from boyhood to manhood. In Jewish life it was a religious symbol of covenant membership, performed on males on the eighth day after birth.
In this verse "sign" and "seal" are parallel and both refer to Abraham's faith. Circumcision was a visible mark of one who exercised faith in God. The genitive phrase "of the righteousness of faith" is repeated in v. 13. The key to being declared right with a holy God was not circumcision, but faith.
4:11 "that he might be the father of all who believe without being circumcised" The book of Romans was written after the book of Galatians. Paul was sensitive to the Jewish tendency of trusting in (1) their racial lineage (cf. Matt. 3:9; John 8:33,37,39) and (2) the performance of the current Jewish interpretations of the Mosaic covenant (The Oral Tradition, or the tradition of the elders which was later written down and was called the Talmud). Therefore, he used Abraham as the paradigm of all who believe by faith (father of believing, uncircumcised Gentiles, cf. 2:28-29; Gal. 3:29).
▣ "seal" See Special Topic below.
4:12 "follow in the steps" This was a military term (stoicheō) for soldiers marching in single file (cf. Acts 21:24; Gal. 5:25; 6:16; Phil. 3:16). Paul is speaking in this verse of Jews ("father of circumcision") who believe. Abraham is the father of all who exercise faith in God and His promises.
Because of the double article (tois) it is possible that this second aspect ("following in the steps of") adds the concept of lifestyle faith (present middle [deponent] participle) and not a once-only faith. Salvation is an ongoing relationship, not just a decision or volitional moment.
NASB (UPDATED) TEXT: 4:13-15
13For the promise to Abraham or to his descendants that he would be heir of the world was not through the Law, but through the righteousness of faith. 14For if those who are of the Law are heirs, faith is made void and the promise is nullified; 15for the Law brings about wrath, but where there is no law, there also is no violation.
4:13 "the promise to Abraham or to his descendants" God made the promise of "land and seed" to Abraham (cf. Gen. 12:1-3; 15:1-6; 17:1-8; 22:17-18). The OT focused on the land (Palestine), but the NT focused on "the seed" (Jesus the Messiah, cf. Gal. 3:16,19), but here "seed" refers to faith people (cf. Gal. 3:29). God's promises are the basis of all believers' faith (cf. Gal. 3:14,17,18,19, 21, 22,29; 4:28; Heb. 5:13-18).
▣ "that he would be heir of the world" This universal statement is very significant in light of Gen. 12:3; 18:18; 22:18 and Exod. 19:5-6. God called Abraham to call all mankind (cf. Gen. 1:26-27; 3:15)! Abraham and his descendants were to be a means of revelation to the whole world. This is another way of referring to the Kingdom of God on earth (cf. Matt. 6:10).
▣ "not through the Law" The Mosaic Law had not yet been revealed. This phrase was put first in the Greek sentence to express its importance. This was a very important point which emphasizes the difference between human effort and divine grace (cf. 3:21-31). Grace has made the law obsolete as a way of salvation (cf. Heb. 8:7, 13). See Special Topic: Paul's Views of the Mosaic Law at 13:9.
4:14 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Paul was using this startling statement to make his logical argument. This is a good example of a first class conditional used for rhetorical emphasis. He did not believe this statement to be true, but stated it to show its obvious fallacy (cf. v. 2).
Racial Jews with the visible sign of circumcision are not to be the heirs of the world, but those who exercise faith in God's will and word are heirs. Physical circumcision is not the true covenant sign, but faith (cf. 2:28-29).
NASB, NKJV"faith is made void"
NRSV"faith is null"
TEV"man's faith means nothing"
NJB"faith becomes pointless"
This is a perfect passive indicative of kenoō, which emphasizes a settled condition of a strong Greek verb that means "to empty," "to show to be without foundation," even "to falsify" (cf. I Cor. 1:17). This term was also used by Paul in 1 Cor. 1:17; 9:15; 2 Cor. 9:3 and Phil. 2:7.
NASB"the promise is nullified"
NKJV"the promise is made of no effect"
NRSV"the promise is void"
TEV"God's promise is worthless"
NJB "the promise is worth nothing"
This is also a perfect passive indicative, which emphasizes a settled condition of a strong Greek verb that means "to make empty," "to abrogate," "to bring to an end," and even "to destroy or annihilate." This term was also used by Paul in Rom. 3:3,31; 6:6; 7:2,6; 1 Cor. 2:6; 13:8; 15:24,26; 2 Cor. 3:7; Gal. 5:4; 2 Thess. 2:8. There is an obvious parallelism in this verse. There are not two ways to salvation. The new covenant of grace has made the old covenant of works null and void! See Special Topic: Null and Void at 3:3.
4:15 "the Law. . .law" The first use of this term has the Greek article, while the second does not. Although it is dangerous to draw too much attention to the presence or absence of the Greek article, it seems in this case to help show that Paul was using this term in two senses.
1. the Mosaic Law with its Oral Tradition in which some Jews were trusting for their salvation
2. the concept of law in general
This wider sense would include the self-righteous Gentiles who conformed to this or that cultural code of ethics or religious rituals and felt accepted by deity based on their performance.
▣ "the Law brings about wrath" This is a shocking statement (cf. 3:20; Gal. 3:10-13; Col. 2:14). The Mosaic Law was never meant to be a way of salvation (cf. Gal. 3:23-29). This would have been a very hard truth for any Jew (or legalist) to understand or accept, but it is the basis of Paul's argument. See Special Topic at 13:9.
▣ "but where there is no law, neither is there violation" God holds mankind accountable for the light they have. Gentiles will not be judged by the Mosaic Law which they never heard. They were accountable to natural revelation (cf. 1:19-20; 2:14-15).
This truth is taken one step further in Paul's argument here. Before the Mosaic Law clearly revealed God, He did not record mankind's violations (cf. 3:20,25; 4:15; 5:13,20; 7:5,7-8; Acts 14:16; 17:30; 1 Cor. 15:56).
NASB (UPDATED) TEXT: 4:16-25
16For this reason it is by faith, in order that it may be in accordance with grace, so that the promise will be guaranteed to all the descendants, not only to those who are of the Law, but also to those who are of the faith of Abraham, who is the father of us all, 17(as it is written, "A father of many nations have I made you") in the presence of Him whom he believed, even God, who gives life to the dead and calls into being that which does not exist. 18In hope against hope he believed, so that he might become a father of many nations according to that which had been spoken, "So shall your descendants be." 19Without becoming weak in faith he contemplated his own body, now as good as dead since he was about a hundred years old, and the deadness of Sarah's womb; 20yet, with respect to the promise of God, he did not waver in unbelief but grew strong in faith, giving glory to God, 21and being fully assured that what God had promised, He was able also to perform. 22Therefore also It was credited to him as righteousness. 23Now not for his sake only was it written that it was credited to him, 24but for our sake also, to whom it will be credited, as those who believe in Him who raised Jesus our Lord from the dead, 25He who was delivered over because of our transgressions, and was raised because of our justification.
4:16 This is a beautiful summary of Paul's argument from v. 14,
1. humans must respond by faith
2. to God's grace promise
3. the promise was certain to all descendants (Jew and Gentile) of Abraham who exercise faith
4. Abraham was the paradigm of all who are of faith
NASB, NRSV,
TEV, NIV"guaranteed"
NKJV"sure"
REB"valid"
NET"certain"
See Special Topic following.
▣ "all. . .all" These refer to all believers (Jew and Gentile).
4:17-23 Paul again used Abraham to show the priority of (1) God's initiating grace promises (covenant) and (2) mankind's required initial faith and continuing faith response (covenant, see note at 1:5). Covenants always involve the acts of two parties.
4:17 "As it is written, 'a father of many nations'" This is a quote from Gen. 17:5. The Septuagint ( LXX) has "Gentiles." God has always wanted the redemption of all the children of Adam (cf. Gen. 3:15), not just the children of Abraham. Abram's new name, Abraham, means "a father of a multitude." Now we know it includes not just physical descendants, but faith descendants.
▣ "who gives life to the dead" In context this refers to the regenerated sexual powers of Abraham and Sarah (cf. v. 19).
▣ "calls into being that which does not exist" In context this refers to the pregnancy of Sarah with Isaac, but it also denotes a crucial aspect of faith (cf. Heb. 11:1).
4:18
NASB"in hope against hope he believed"
NKJV"who, contrary to hope, in hope believed"
NRSV"hoping against hope, he believed"
TEV"Abraham believed and hoped, even when there was no reason for hoping"
NJB"Though there seemed no hope, he hoped and believed"
The Special Topic on "hope" is found at 12:12. The term has a wide semantical field. Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 133, lists several usages.
1. basic meaning, hope (cf. Rom. 5:4; Acts 24:15)
2. the object of hope (cf. Rom. 8:24; Gal. 5:5)
3. the author or source (cf. Col. 1:27; 1 Tim. 1:1)
4. trust, confidence (cf. 1 Pet. 1:21)
5. in security with a guarantee (cf. Acts 2:26; Rom. 8:20)
In this context hope is used in two different senses. Hope in human ability and power (cf. vv. 19-21) versus hope in God's promise (cf. v. 17).
NASB, NKJV"So shall your descendants be"
NRSV"So numerous shall your descendants be"
TEV"your descendants will be many"
NJB"your descendants will be as many as the stars"
This is a quote from Gen. 15:5 that emphasized the surety of God's promise to Abraham about a son (cf. vv. 19-22). Remember that Isaac was born
1. thirteen years after the promise
2. after Abraham tried to give Sarah away (twice, cf. Gen. 12:10-19; 20:1-7)
3. after Abraham had a son with Hagar, Sarah's Egyptian handmaid (cf. Gen. 16:1-16)
4. after both Sarah (cf. Gen. 18:12) and Abraham (cf. Gen. 17:17) laughed at the promise
Abraham and Sarah did not have perfect faith! Thank God, salvation does not require perfect faith, but only the proper object (God in the OT and His Son in the NT).
4:19 "he contemplated" This translation follows MSS א, A, B, C. But some ancient uncial manuscripts add a negative particle (ou), D, F, G. The UBS4 is not able to make a decision ("C" rating), but prints the shorter text. The NET Bible also supports the shorter text.
4:20 Initially Abraham did not fully understand the promise, that the child would come from Sarah. Even Abraham's faith was not perfect. God accepts and deals with imperfect faith because He loves imperfect people!
▣ "he did not waver in unbelief" This same verb, diakrinō, is used by Jesus in Matt. 21:21; Mark 11:23. Abraham had reasons (cf. v. 19) to question God's word (promise), but instead he grew strong.
The two verbs in v. 20 are both aorist passive indicatives. The passive voice implies the agency of God, but Abraham had to allow (covenant) God's power to energize him!
▣ "giving glory to God" See Special Topic at 3:23.
4:21
NASB"being fully assured"
NKJV, NRSV"being fully convinced"
TEV"was absolutely sure"
NJB"fully convinced"
This is an aorist passive participle, which denotes a full assurance of something (cf. Luke 1:1; Col. 4:12) or someone (cf. Rom. 4:21; 14:5). The noun is used of full assurance in Col. 2:2 and 1 Thess. 1:5. This confidence in God's will, word, and power enables humans to act in faith!
▣ "what God had promised, He was able also to perform" This is a perfect middle (deponent) indicative, which meant an action in the past has come to consummation and issues into a state of being. The essence of faith is that one trusts in the character and promises of God (cf. 16:25; Eph. 3:20; Jude 24) and not in human performance. Faith trusts in the God of promises (cf. Isa. 55:11).
4:22 This is an allusion to Gen. 15:6 (cf. v. 3), which is the key theological point of Paul's argument about how God gives His own righteousness to sinful humans.
4:23-25 These verses are one sentence in Greek. Notice the progression.
1. for Abraham's sake, v. 23
2. for all believers' sake, v. 24
3. by God raising Jesus, v. 24
4. Jesus was given for our sin (cf. John 3:16), Jesus was raised for our sins to be forgiven (justification), v. 25
4:24 Abraham's faith became a pattern for all true descendants to follow. Abraham believed (see Special Topic at 4:5) God about a promised son and descendants. New Covenant believers believe that Jesus the Messiah is the fulfillment of all of God's promises to fallen mankind.
The term "seed" is both singular and plural (a son, a people).
▣ For "raised" see note at 8:11.
4:25 "who was delivered over because of our transgressions" This was a legal term which meant "to hand one over for punishment." Verse 25 is a wonderful Christological statement reflecting the Septuagint (LXX) of Isa. 53:11-12.
▣ "was raised because of our justification" The two clauses of v. 25 are parallel (same preposition and both are aorist passive indicatives), but for stylistic not theological reasons (cf. 5:9-10; 2 Cor. 13:4). Frank Stagg's translation (New Testament Theology, p. 97) "delivered because of our transgressions and raised with a view to our being made righteous" has much to commend it. This interpretation involves the two aspects of Paul's use of the term "justify" (1) a forensic (legal) standing and (2) a godly, Christlike life! See Special Topic at 1:17.
The resurrection of Jesus is a central theological truth for Paul (cf. 1:3-4; 4:24-25; 6:4,9; 7:4; 8:11,34; 10:9; 1 Cor. 6:14; 15:3-11,20-23; II Cor. 1:9; 4:14; 5:15; 13:4; Gal. 1:1; Eph. 2:20; Col. 2:12; 1 Thess. 1:10; 2 Tim. 2:8). The tomb is empty or Christianity is a lie (cf. 1 Cor. 15:12-19)!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is this section of Romans so important?
2. Why did Paul use Abraham and David as examples?
3. Define the following key words, according to Paul's usage (not your definition)
a. "righteousness"
b. "reckoned"
c. "faith"
d. "promise"
4. Why was circumcision so important to the Jews (vv. 9-12)?
5. To whom does "the seed" refer to in verses 13 and 16?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Results of Justification | Faith Triumphs in Trouble | Consequences of Justification | Right With God | Faith Guarantees Salvation |
5:1-11 | 5:1-5 | 5:1-5 | 5:1-5 | 5:1-11 |
Christ in Our Place | ||||
5:6-11 | 5:6-11 | 5:6-11 | ||
Adam and Christ | Death in Adam, Life in Christ | Adam and Christ; Analogy and Contrast | Adam and Christ | Adam and Jesus Christ |
5:12-14 | 5:12-21 | 5:12-14 | 5:12-14b | 5:12-14 |
5:14c-17 | ||||
5:15-21 | 5:15-17 | 5:15-21 | ||
5:18-21 | 5:18-19 | |||
5:20-21 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verses 1-11 are one sentence in Greek. They develop Paul's pivotal concept of "Justification by grace through Faith" (cf. 3:21-4:25).
B. Possible outlines of vv. 1-11:
Verses 1-5 | Verses 6-8 | Verses 9-11 |
1. The Benefits of Salvation | 1. The Basis for Salvation | 1. The Future Certainty of Salvation |
2. Subjective Experiences of Justification | 2. Objective Facts of Justification | 2. Future Certainty of Justification |
3. Justification | 3. Progressive Sanctification | 3. Glorification |
4. Anthropology | 4. Theology | 4. Eschatology |
C. Verses 12-21 are a discussion of Jesus as the second Adam (cf. I Cor. 15:21-22, 45-49; Phil. 2:6-8). It gives emphasis to the theological concepts of both individual sin and corporate guilt. Paul's development of mankind's (and creation's) fall in Adam was so unique and different from the rabbis (who developed their doctrine of sin from Genesis 6), while his view of corporality was very much in line with rabbinical teaching. It showed Paul's ability under inspiration to use or supplement the truths he was taught during his training in Jerusalem under Gamaliel (cf. Acts 22:3).
The Reformed Evangelical doctrine of original sin from Genesis 3 was developed by Augustine and Calvin. It basically asserts that humans are born sinful (total depravity). Often Psalm 51:5; 58:3; and Job 15:14; 25:4 are used as OT proof-texts. The alternate theological position that humans are progressively, morally and spiritually, responsible for their own choices and destiny was developed by Pelagius and Arminius. There is some evidence for their view in Deut. 1:39; Isa. 7:15; and Jonah 4:11; John 9:41; 15:22,24; Acts 17:30; Rom. 4:15. The thrust of this theological position would be that children are innocent until an age of moral responsibility (for the rabbis this was 13 years old for boys and 12 years old for girls).
There is a mediating position in which both an innate evil propensity and an age of moral responsibility are both true! Evil is not only corporate, but a developing evil of the individual self to sin (life progressively more and more apart from God). The wickedness of humanity is not the issue (cf. Gen. 6:5,11-12,13; Rom. 3:9-18,23), but the when, at birth or later in life?
D. There have been several theories about the implications of v. 12
1. all people die because all people choose to sin (Pelagius)
2. Adam's sin affected the entire creation and, thereby, all die (vv. 18-19, Augustine)
3. in reality it is probably a combination of original sin and volitional sin
E. Paul's comparison "just as" begun in v. 12 is not finished until v. 18. Verses 13-17 form a parenthesis which is so characteristic of Paul's writings.
F. Remember Paul's presentation of the gospel, 1:18-8:39, is one sustained argument. The whole must be seen in order to properly interpret and appreciate the parts.
G. Martin Luther has said of chapter 5, "In the whole Bible there is hardly another chapter which can equal this triumphant text."
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-5
1Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, 2through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. 3And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; 4and perseverance, proven character; and proven character, hope; 5and hope does not disappoint, because the love of God has been poured out within our hearts through the Holy Spirit who was given to us.
5:1 "therefore" This word often signaled
1. the summary of the theological argument up to this point
2. the conclusions based on this theological presentation
3. the presentation of new truth (cf. 5:1; 8:1; 12:1)
▣ "having been justified" This is an aorist passive participle; God has justified believers. This is placed first in the Greek sentence (vv. 1-2) for emphasis. There seems to be a time sequence in vv. 1-11.
1. vv. 1-5, our current experience of grace
2. vv. 6-8, Christ's finished work on our behalf
3. vv. 9-11, our future hope and assurance of salvation
See outline, B. in Contextual Insights.
The OT background (remember the NT authors are Hebrew thinkers writing in street Greek) of the term "justified" (dikaioō) was a "straight edge" or "measuring reed." It came to be used metaphorically of God Himself. See Special Topic: Righteousness at 1:17. God's character, holiness, is the only standard of judgment (cf. LXX of Lev. 24:22; and theologically in Matt. 5:48). Because of Jesus' sacrificial, substitutionary death (cf. Isaiah 53), believers have a legal (forensic) positional standing before God (see note at 5:2). This does not imply the believer's lack of guilt, but rather something like amnesty. Someone else has paid the penalty (cf. II Cor. 5:21). Believers have been declared forgiven (cf. vv. 9,10).
▣ "by faith" Faith is the hand that accepts the gift of God (cf. v. 2; Rom. 4:1ff). Faith does not focus on the degree or intensity of the believer's commitment or resolve (cf. Matt. 17:20), but on the character and promises of God (cf. Eph. 2:8-9). The OT word for "faith" originally referred to one in a stable standing posture. It came to be used metaphorically for someone who was loyal, dependable, and trustworthy. Faith does not focus on our faithfulness or trustworthiness, but on God's. See Special Topic: Faith at 4:5.
▣ "we have peace" There is a Greek manuscript variant here. This verb is either a present active subjunctive (echōmen, MSS א*, A, B*, C, D) or a present active indicative (echomen, MSS א1, B2, F, G). This same grammatical ambiguity is found in vv. 1, 2 & 3.
1. If it is the subjunctive it would be translated "let us continue enjoying peace" or "keep on enjoying peace."
2. If it is the indicative then it would be translated "we have peace."
The context of vv. 1-11 is not exhortation, but declaration of what believers already are and have through Christ. Therefore, the verb is probably present active indicative, "we have peace." The USB4 gives this option an "A" rating (certain).
Many of our ancient Greek manuscripts were produced by one person reading a text and several others making copies. Words that were pronounced alike were often confused. Here is where context and sometimes the writing style and usual vocabulary of the author helps make the translation decision easier.
▣ "peace" See Special Topic below.
SPECIAL TOPIC: PEACE (DIFFERENT SENSES)
▣ "with God through our Lord Jesus Christ" Jesus is the agency (dia, cf. vv. 2,9,11,17,21; of the Spirit in v. 5) which brings peace with God. Jesus is the only way to peace with God (cf. John 10:7-8; 14:6; Acts 4:12; I Tim. 2:5). For the terms in the title "Lord Jesus Christ" see notes at 1:4.
5:2 "we have obtained our introduction" This verb is perfect active indicative; it speaks of a past act which has been consummated and now results in a state of being.
The term "introduction" literally meant "access" or "admission" (prosagōgē, cf. Eph. 2:18; 3:12). It came to be used metaphorically for
1. being personally introduced to royalty
2. being brought safely into a harbor (cf. I Pet. 3:18)
This phrase contains a Greek manuscript variant. Some ancient manuscripts added "by faith" (cf. א*,2, C, as well as some Old Latin, Vulgate, Syriac, and Coptic versions). Other manuscripts add a preposition to "by faith" (cf. א1, A, and some Vulgate versions). However, the uncial manuscripts B, D, F, and G omit it altogether. It seems that scribes simply filled out the parallelism of 5:1 and 4:16 (twice), 19, and 20. "By faith" is Paul's recurrent theme!
▣ "into this grace" This term (charis) meant God's undeserved, no-strings-attached, unmerited love (cf. Eph. 2:4-9). It is clearly seen in Christ's death on behalf of sinful mankind (cf. v. 8).
▣ "in which we stand" This is another perfect active indicative; literally "we stand and continue to stand." This reflects believers' theological position in Christ and their commitment to remain in the faith which combines the theological paradox of God's sovereignty (cf. I Cor. 15:1) and human's free will (cf. Eph. 6:11, 13,14).
SPECIAL TOPIC: STAND (HISTĒMI)
▣ "we exult" This grammatical form can be understood as (1) a present middle (deponent) indicative, "we exult" or (2) a present middle (deponent) subjunctive, "let us exult." Scholars are split on these options. If one takes "we have" in v. 1 as an indicative then the translation should be consistent through v. 3.
The root of the word "exult" is "boasting" (NRSV, JB). See Special Topic at 2:17. Believers do not exult in themselves (cf. 3:27), but in what the Lord has done for them (cf. Jer. 9:23-24). This same Greek root is repeated in vv. 3 and 11.
▣ "in hope of" Paul often used this term in several different but related senses. See note at 4:18. Often it was associated with the consummation of the believer's faith. This can be expressed as glory, eternal life, ultimate salvation, Second Coming, etc. The consummation is certain, but the time element is future and unknown. It was often associated with "faith" and "love" (cf. I Cor. 13:13; Gal. 5:5-6; Eph. 4:2-5; I Thess. 1:3; 5:8). A partial list of some of Paul's uses follows.
1. The Second Coming, Gal. 5:5; Eph. 1:18; Titus 2:13
2. Jesus is our hope, I Tim 1:1
3. The believer to be presented to God, Col. 1:22-23; I Thess. 2:19
4. Hope laid up in heaven, Col. 1:5
5. Ultimate salvation, I Thess. 4:13
6. The glory of God, Rom. 5:2; II Cor. 3:12; Col. 1:27
7. Assurance of salvation, I Thess. 5:8-9
8. Eternal life, Titus 1:2; 3:7
9. Results of Christian maturity, Rom. 5:2-5
10. Redemption of all creation, Rom. 8:20-22
11. A title for God, Rom. 15:13
12. Adoption's consummation, Rom. 8:23-25
13. OT as guide for NT believers, Rom. 15:4
▣ "glory of God" This phrase is an OT idiom for the personal presence of God. This referred to the believer's standing before God in the faith-righteousness provided by Jesus on Resurrection Day (cf. II Cor. 5:21). It is often called by the theological term "glorification" (cf. vv. 9-10; 8:30). Believers will share the likeness of Jesus (cf. I John 3:2; II Pet. 1:4). See Special Topic: Glory at 3:23.
5:3
NASB"and not only this, but"
NKJV"and not only that, but"
NRSV"and not only that, but"
TEV-omit-
NJB"not only that"
Paul uses this combination of terms several times (cf. 5:3,11; 8:23; 9:10, and II Cor. 8:19).
NASB"we also exult in our tribulations"
NKJV"we also glory in tribulations"
NRSV"we also boast in our sufferings"
TEV"we also boast in our troubles"
NJB"let us exult, too, in our hardships"
If the world hated Jesus, it will hate His followers (cf. Matt. 10:22; 24:9; John 15:18-21). Jesus was matured, humanly speaking, by the things He suffered (cf. Heb. 5:8). Suffering produces trust and maturity. Christlikeness is the plan of God for every believer, suffering is part of it (cf. 8:17-19; Acts 14:22; James 1:2-4; I Pet. 4:12-19)!
SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?
▣ "knowing" This is a perfect participle, of "oida." It is perfect in form, but it functions as a present tense. Believers' understanding of the truths of the gospel as they relate to suffering allows them to face life with a joy and confidence which is not dependent on circumstances, even during persecution (cf. Phil. 4:4; I Thess. 5:16,18). Believers exult "in" tribulations, not "because of" them!
5:3 "tribulation" See Special Topic following.
5:3,4 "perseverance" This term meant "voluntary," "active," "steadfast," "endurance." It was a term that related to both patience with people, as well as with circumstances. See Special Topic at 8:25.
5:4
NASB"proven character"
NKJV, NRSV"character"
TEV"God's approval"
NJB"tested character"
In the LXX of Gen. 23:16; I Kgs. 10:18; I Chr. 28:18 this term was used of testing metals for purity and genuineness (cf. II Cor. 2:9; 8:2; 9:13; 13:3; Phil. 2:22; II Tim. 2:15; James 1:12). God's tests are always for strengthening (cf. Heb. 12:10-11)! See Special Topic: Testing at 2:18.
SPECIAL TOPIC: CHRISTIAN GROWTH
5:5 "hope does not disappoint" This may be an allusion to an Hebrew idiom (i.e., shame, cf. Ps. 25:3,20; 31:1,17; 119:116; Isa. 28:16 [quoted in Rom. 9:33]; Phil. 1:20).
▣ "because the love of God has been poured out within our hearts" This is a perfect passive indicative; literally, "God's love has been and continues to be poured out." This verb was often used of the Holy Spirit (cf. Acts 2:17,18,33; 10:45 and Titus 3:6), which may reflect Joel 2:28-29 (Isa. 32:15).
The genitive phrase, "the love of God" grammatically can refer to (1) our love for God or (2) God's love for us (cf. John 3:16; II Cor. 5:14). Number two is the only contextual option.
▣ "the Holy Spirit that was given to us" This is an aorist passive participle. The passive voice is often used to express God's agency. This implies that believers do not need more of the Spirit. They either have the Spirit or they are not Christians (cf. 8:9). The giving of the Spirit was the sign of the New Age (cf. Joel 2:28-29), the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32).
▣ Notice the presence of the three divine persons of the Trinity in this paragraph.
1. God, vv. 1,2,5,8,10
2. Jesus, vv. 1,6,8,9,10
3. the Spirit, v. 5
See Special Topic: The Trinity at 8:11.
NASB (UPDATED) TEXT: 5:6-11
6For while we were still helpless, at the right time Christ died for the ungodly. 7For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 8But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us. 9Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. 10For if while we were enemies we were reconciled to God through the death of His Son, much more, having been reconciled, we shall be saved by His life. 11And not only this, but we also exult in God through our Lord Jesus Christ, through whom we have now received the reconciliation.
5:6
NASB"for while we were still helpless"
NKJV"for when we were still without strength"
NRSV"for while we were still weak"
TEV"for when we were still helpless"
NJB"when we were still helpless"
This verb is a present participle. This referred to mankind's fallen Adamic nature. Humans are powerless against sin. The pronoun "we" explains and parallels the descriptive noun in v. 6b "ungodly," v. 8 "sinners," and v. 10 "enemies." Verses 6 and 8 are theologically and structurally parallel.
Note the parallelism:
➀ | ➁ | ➂ | |
v. 6 | we were helpless | Christ died for the ungodly | --- |
v. 8 | we were sinners | Christ died for us | --- |
v. 9 | --- | by his blood | having now been justified |
v. 10 | we were enemies | the death of His Son | have received the reconciliation |
The main truths are repeated for emphasis.
1. our need
2. Christ's provision
3. our new standing
NASB, NRSV"at the right time
NKJV"in due time"
TEV"at the time that God chose"
NJB"at his appointed moment"
1. This could refer historically to
2. the Roman peace (and roads) allowing free travel
3. the Greek language allowing cross cultural communication
4. the demise of the Greek and Roman gods producing an expectant, spiritually hungry world (cf. Mark 1:15; Gal. 4:4; Eph. 1:10; Titus 1:3)
Theologically the incarnation was a planned, divine event (cf. Luke 22:22; Acts 2:23; 3:18; 4:28; Eph. 1:11).
5:6,8,10 "died for the ungodly" This is an aorist active indicative. It viewed Jesus' life and death as a unified event. "Jesus paid a debt He did not owe and we owed a debt we could not pay" (cf. Gal. 3:13; I John 4:10).
The death of Christ was a recurrent theme in Paul's writings. He used several different terms and phrases to refer to Jesus' substitutionary death.
1. "blood" (cf. 3:25; 5:9; I Cor. 11:25,27; Eph. 1:7; 2:13; Col. 1:20)
2. "gave Himself up" (cf. Eph. 5:2,25)
3. "delivered up" (cf. Rom. 4:25; 8:32)
4. "sacrifice" (cf. I Cor. 5:7)
5. "died" (cf. Rom. 5:6; 8:34; 14:9,15; I Cor. 8:11; 15:3; II Cor. 5:15; Gal. 5:21; I Thess. 4:14; 5:10)
6. "cross" (cf. I Cor. 1:17-18; Gal. 5:11; 6:12-14; Eph. 2:16; Phil. 2:8; Col. 1:20; 2:14)
7. "crucifixion" (cf. I Cor. 1:23; 2:2; II Cor. 13:4; Gal. 3:1)
Does the preposition huper in this context mean
1. representation, "on our behalf"
2. substitution, "in our place"
Normally the basic meaning of huper with the genitive is "on behalf of" (Louw and Nida). It expresses some advantage that accrues to persons (The New International dictionary of New Testament Theology, vol. 3, p. 1196). However, huper does have the sense of anti, which denotes "in the place of," thereby theologically referring to a vicarious substitutionary atonement (cf. Mark 10:45; John 11:50; 18:14; II Cor. 5:14; I Tim. 2:6). M. J. Harris (NIDNTT, vol. 3, p. 1197) says, "but why does Paul never say that Christ died anti hēmōn (I Tim. 2:6 is the nearest he comes-antilutron huper pantōn)? Probably because the prep. huper, unlike anti, could simultaneously express representation and substitution."
M. R. Vincent, Word Studies, vol. 2, says
"It is much disputed whether huper, on behalf of, is ever equivalent to anti, instead of. The classical writers furnish instances where the meanings seem to be interchanged. . .The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that huper borders on the meaning of anti. Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Gal. 3:13; Rom. 14:15; I Pet. 3:18, huper characterizes the more indefinite and general proposition-Christ died on behalf of-leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially" (p. 692).
5:7 This verse shows human love while verse 8 shows God's love!
NASB, NKJV,
TEV"for a righteous man"
NRSV"for a righteous person"
NJB"for a good man"
This term was used in the same sense as Noah and Job were righteous or blameless men. They followed the religious requirements of their day. It does not imply sinlessness. See special topic at 1:17.
5:8 "God demonstrates His own love" This is a present active indicative (cf. 3:5). The Father sent the Son (cf. 8:3,32; II Cor. 5:19). God's love is not sentimental, but action-oriented (cf. John 3:16; I John 4:10) and constant.
▣ "in that while we were yet sinners" It shocks us to realize that God's love was manifest to "sinners," not godly people or people of a particular national origin, but rebels! Grace, not merit, is the foundational truth! God still desires fellowship with humans. It is His unchanging character that gives us peace and hope (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8; 145:8).
5:9 "much more" This was one of Paul's favorite expressions (cf. vv. 10,15,17). If God loved believers so much while they were yet sinners, how much more does He love them now that they are His children (cf. 5:10; 8:22).
▣ "having now been justified" This is an aorist passive participle, which emphasized justification as a completed act accomplished by God. Paul is repeating the truth of v. 1. Also note the parallelism between the terms "justified" (v. 9) and "reconciled" (vv. 10-11).
▣ "by His blood" This was a reference to Christ's sacrificial death" (cf. 3:5; 4:25; Mark 10:45; II Cor. 5:21). This concept of sacrifice, an innocent life given in place of a guilty life, goes back to Leviticus 1-7 and possibly Exodus 12 (the Passover lamb), and was theologically applied to Jesus in Isa. 53:4-6. It is developed in a Christological sense in the book of Hebrews (cf. chaps. 9-10). Hebrews in effect compares the Old and New Testament at a number of points.
▣ "we shall be saved" This is future passive indicative (cf. v. 10). This referred to our ultimate salvation, which is called "glorification" (cf. v. 2; 8:30, I John 3:2).
The NT describes salvation in all verb tenses.
1. a completed act (aorist), Acts 15:11; Rom. 8:24; II Tim. 1:9; Titus 3:5
2. past act resulting in a present state (perfect), Eph. 2:5,8
3. progressive process (present), I Cor. 1:18; 15:2; II Cor. 2:15; I Thess. 4:14; I Pet. 3:21
4. future consummation (future), Rom. 5:9,10; 10:9.
See Special Topic at 10:4. Salvation starts with an initial decision (cf. 10:9-13; John 1:12; 3:16) but progresses into a moment-by-moment relationship that will one day be consummated. This concept is often described by the three theological terms.
1. justification, which means "being delivered from the penalty of sin"
2. sanctification, which means "being delivered from the power of sin"
3. glorification, which means "being delivered from the presence of sin"
It is worth noting that justification and sanctification are both gracious acts of God, given to the believer through faith in Christ. However the NT also speaks of sanctification as an ongoing process of Christlikeness. For this reason theologians speak of "positional sanctification" and "progressive sanctification." This is the mystery of a free salvation linked to a godly life! See Special Topic at 6:4.
▣ "from the wrath of God" This is an eschatological context. The Bible tells of God's great, undeserved, unmerited love, but also clearly tells of God's settled opposition to sin and rebellion. God has provided a way of salvation and forgiveness through Christ, but those who reject Him are under wrath (cf. 1:18-3:20). This is an anthropomorphic phrase (see Special Topic at 1:18), but it expresses a reality. It is a terrible thing to fall into the hands of an angry God (Heb. 10:31).
5:10 "if" This is a first class conditional sentence which is assumed true from the writer's perspective or for his literary purposes. Humanity, God's ultimate creation (cf. Gen. 1:26-27), became enemies! Man (cf. Gen. 3:5) had a desire for control, a desire to be gods.
▣ "we were reconciled to God. . .having been reconciled" This is both an aorist passive indicative and an aorist passive participle. The verb "reconciled" (cf. I Cor. 7:11; II Cor. 5:18,19,20; also note Col. 1:20) originally meant "to exchange." God has exchanged our sin for Jesus' righteousness (cf. Isa. 53:4-6). Peace is restored (cf. v. 1)!
▣ "through the death of His son" The gospel of forgiveness is grounded in
1. the love of God (cf. John 3:16)
2. the work of Christ (8:32; Gal. 1:4; 2:20)
3. the wooing of the Spirit (John 6:44,65),
4. the faith/repentant response of an individual (Mark 1:15; John 1:12; Acts 20:21)
There is no other way to be right with God (cf. 10:1-2,7-8; John 14:6; Acts 4:12; I Tim. 2:5). Assurance of salvation is based on the character of the Triune God (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8; 145:8), not human performance! The paradox is that human performance after salvation is an evidence of a free salvation (cf. James and I John).
▣ "we shall be saved" The NT speaks of salvation as past, present, and future. Here the future referred to our ultimate, complete salvation at the Second Coming (cf. I John 3:2). See note at v. 9 and Special Topic at 10:13.
▣ "by His life" This Greek term for life is zoa. This term in John's writings always referred to resurrection life, eternal life, or kingdom life. Paul also used it in this theological sense. The thrust of this context is that since God paid such a high price for believers' forgiveness He will surely continue its effectiveness.
"Life" can refer to either
1. Jesus' resurrection (cf. 8:34; I Cor. 15)
2. Jesus' intercessory work (cf. 8:34; Heb. 7:25; I John 2:1)
3. the Spirit forming Christ in us (cf. Rom. 8:29; Gal. 4:19)
Paul asserted that Jesus' earthly life and death as well as His exalted life (ascension, Acts 1) are the basis of our reconciliation.
5:11 "And not only this, but" See note at verse 3.
▣ "we also exult" See note at 5:2. This is the third use of "exult" (boast) in this context.
1. exult in the hope of glory, v. 2
2. exult in tribulation, v. 3
3. exult in reconciliation, v. 11
Negative boasting is seen in 2:17 and 23!
▣ "we have now received the reconciliation" This is an aorist active indicative, a completed act. Believers' reconciliation ("to exchange") is also discussed in v. 10 and II Cor. 5:18-21; Eph. 2:16-22; Col. 1:19-23. In this context "reconciliation" is the theological synonym of "justification."
NASB (UPDATED) TEXT: 5:12-14
12Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned- 13for until the Law sin was in the world, but sin is not imputed when there is no law. 14Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.
5:12 "Therefore" Romans has several strategically placed "therefores" (cf. 5:1; 8:1; 12:1). The interpretive question is to what they relate. They could be a way of referring to Paul's whole argument. For sure this one relates to Genesis and, therefore, probably back to Rom. 1:18-32.
▣ "as through one man sin entered into the world" All three verbs in v. 12 are aorist tense. Adam's fall brought death (cf. I Cor. 15:22). The Bible does not dwell on the origin of sin. Sin also occurred in the angelic realm (cf. Gen. 3 and Rev. 12:7-9). How and when are uncertain (cf. Isa. 14:12-27; Ezek. 28:12-19; Job 4:18; Matt. 25:41; Luke 10:18; John 12:31; Rev. 12:7-9).
Adam's sin involved two aspects (1) disobedience to a specific commandment (cf. Gen. 2:16-17), and (2) self-oriented pride (cf. Gen. 3:5-6). This continues the allusion to Genesis 3 begun in Rom. 1:18-32.
It is the theology of sin that so clearly separates Paul from rabbinical thought. The rabbis did not focus on Genesis 3; they asserted instead, that there were two "intents" (yetzers) in every person. Their famous rabbinical saying "In every man's heart is a black and a white dog. The one you feed the most becomes the biggest." Paul saw sin as a major barrier between holy God and His creation. Paul was not a systematic theologian (cf. James Steward's A Man in Christ). He gave several origins of sin (1) Adam's fall, (2) satanic temptation, and (3) continuing human rebellion (i.e., Eph. 2:2-3).
In the theological contrasts and parallels between Adam and Jesus two possible implications are present.
1. Adam was a real historical person.
2. Jesus was a real human being.
Both of these truths affirm the Bible in the face of false teaching. Notice the repeated use of "one man" or "the one." These two ways of referring to Adam and Jesus are used eleven times in this context.
▣ "one man" This generic phrase (lit. henos anthrōpou) is used to represent Adam (vv. 12,16,17,18,19) or Jesus (vv. 15 [twice], 17 [twice], 18,19). They each represent a group or community (i.e., "many," cf. vv. 15 [twice], 19[twice]; "all," cf. vv. 12,13,18 [twice]).
▣ "death through sin" Augustine first coined the term "original sin." It describes the consequences of Adam/Eve's choices in Genesis 3. Their rebellion has affected all of creation. Humans are impacted by
1. a fallen world system
2. a personal tempter
3. a fallen nature
Original sin (vv. 12-14,16a,17) forms a partnership with personal sin (vv. 12d,16b) to make all humans sinful! Sin results in "death" (cf. 1:32; 6:13,16,21,23; 7:5,9,10,11,13,24; 8:13).
The Jerome Biblical Commentary (p. 308) mentions the rabbinical tradition that there were three periods of history.
1. Adam - Moses
2. Moses - Messiah
3. Messiah - eschaton
If Paul was thinking of these divisions then
1. Adam - Moses (original sin, no law but death)
2. Moses - Messiah (personal sin, violation of law)
3. Messiah - (freedom from the Law/law through grace)
▣ "death spread to all men" The major thrust of this paragraph is the universality of the consequences of sin (cf. vv. 16-19; I Cor. 15:22; Gal. 1:10), which is death.
1. spiritual death - Gen. 2:17; 3:1-24; Isa. 59:2; Rom. 7:10-11; Eph. 2:1; Col. 2:13; James 1:15
2. physical death - Gen. 3:4-5; 5:1-32
3. eternal death - Rev. 2:11; 20:6,14; 21:8
▣ "because all sinned" All humans sin in Adam corporately (i.e., inherited a sinful state and a sinful propensity.) Because of this each person chooses to sin personally and repeatedly. The Bible is emphatic that all humans are sinners both corporately and individually (cf. I Kgs. 8:46; II Chr. 6:36; Ps. 14:1-2; 130:3; 143:2; Pro. 20:9; Eccl. 7:20; Isa. 9:17; 53:6; Rom. 3:9-18,23; 5:18; 11:32; Gal. 3:22; I John 1:8-10).
Yet it must be said that the contextual emphasis (cf. vv. 15-19) is that one act caused death (Adam) and one act causes life (Jesus). However, God has so structured His relationship to humanity that human volition is a significant aspect of "lostness" and "justification." Humans are volitionally involved in their future destinies! They continue to choose sin or they choose Christ. They cannot affect these two choices, but they do volitionally show to which they belong!
The translation "because" is common, but its meaning is often disputed. Paul used eph' hō in II Cor. 5:4; Phil. 3:12; and 4:10 in the sense of "because." Thus each and every human chooses to personally participate in sin and rebellion against God. Some by rejecting special revelation, but all by rejecting natural revelation (cf. 1:18-3:20).
5:13-14 This same truth is taught in Rom. 3:20; 4:15 and Acts 17:30. God is fair. Humans are only responsible for what is available to them. This verse is speaking exclusively of special revelation (OT, Jesus, NT), not natural revelation (Ps. 19:1-6; Rom. 1:18-23; 2:11-16).
Notice that the NKJV sees the comparison of v. 12 as separated by a long parenthesis (cf. vv. 13-17) from its conclusion in vv. 18-21.
5:14
NASB, NKJV,
NJB"death reigned"
NRSV"death exercised dominion"
TEV"death ruled"
Death reigned as a King (cf. vv. 17 and 21). This personification of death and sin as tyrants is sustained throughout this chapter and chapter 6. The universal experience of death confirms the universal sin of mankind. In verses 17 and 21, grace is personified. Grace reigns! Humans have a choice (the two ways of the OT, i.e., death or life, cf. Deut. 11:26; 30:1,19), death or life. Who reigns in your life?
▣ "even over those who had not sinned in the likeness of the offence of Adam" Adam violated a stated command of God (i.e., Gen. 2:15-17), even Eve did not sin in this same way. She heard from Adam about the tree, not from God directly. Humans from Adam until Moses were affected by Adam's rebellion! They did not violate a specific command from God, but 1:18-32, which is surely part of this theological context, expresses the truth that they did violate the light that they had from creation and are thereby responsible to God for rebellion/sin. Adam's sinful propensity spread to all of his children.
NASB, NKJV,
NRSV"who is a type of Him who was to come"
TEV"Adam was a figure of the one who was to come"
NJB"Adam prefigured the One to come"
This expresses in a very concrete way the Adam-Christ typology (cf. I Cor. 15:21-22,45-49; Phil. 2:6-8). Both of them are seen as the first in a series, the origin of a race (cf. I Cor. 15:45-49). Adam is the only person from the OT specifically called a "type" by the NT (for "Israel" see I Cor. 10:6). See Special Topic: Form (Tupos) at 6:17.
NASB (UPDATED) TEXT: 5:15-17
15But the free gift is not like the transgression. For if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ, abound to the many. 16The gift is not like that which came through the one who sinned; for on the one hand the judgment arose from one transgression resulting in condemnation, but on the other hand the free gift arose from many transgressions resulting in justification. 17For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.
5:15-19 This is a sustained argument using parallel phrases. The NASB, NRSV, and TEV divide the paragraph at v. 18. However UBS4, NKJV, and JB translate it as a unit. Remember the key to interpretation of the original author's intent is one main truth per paragraph.
Notice that the term "many," vv. 15 & 19, is synonymous with "all" in vv. 12 and 18. This is also true in Isa. 53:11-12 and v. 6. No theological distinctions (Calvin's elect versus non-elect) should be made based on these terms!
5:15 "the free gift" There are two different Greek words for "gift" used in this context-charisma, vv. 15,16 (6:23) and dorea/dorama, vv. 15, 16, 17 (see note at 3:24)-but they are synonymous. This is really the Good News about salvation. It is a free gift from God through Jesus Christ (cf. 3:24; 6:23; Eph. 2:8,9) to all who believe in Christ.
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Adam's sin brought death to all humans. This is paralleled in v. 17.
▣ "abound" See Special Topic at 15:13.
5:16 "condemnation. . .justification" Both of these are forensic, legal terms. Often the OT presented the prophet's message as a court scene. Paul uses this form (cf. Rom. 8:1, 31-34).
5:17 "if" This is another first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. The transgression of Adam did result in the death of all humans.
▣ "much more those who receive" Verses 18-19 are not exactly theologically balanced. This phrase cannot be removed from the context of Romans 1-8 and used as a proof-text for universalism (that all will be saved eventually). Humans must receive (v. 17b) God's offer in Christ. Salvation is available to all, but must be accepted individually (cf. John 1:12; 3:16; Rom. 10:9-13).
Adam's one act of rebellion issued in the total rebellion of all humans. The one sinful act is magnified! But in Christ one righteous sacrifice is magnified to cover the many individual sins as well as the corporate affect of sin. The "much more" of Christ's act is emphasized (cf. vv. 9,10,15,17). Grace abounds!
5:17,18 "the gift of righteousness will reign in life. . .justification of life" Jesus is God's gift and provision for all of fallen mankind's spiritual needs (cf. I Cor. 1:30). These parallel phrases can mean
1. sinful mankind is given right standing with God through Christ's finished work which results in a "godly life"
2. this phrase is synonymous to "eternal life"
The context supports the first option. For a word study on righteousness see special topic at 1:17.
The verb "reign" is used several times in this context.
1. "death reigned from Adam to Moses," v. 14 (aorist active indicative)
2. "death reigned through the one," v. 17 (aorist active indicative)
3. "much more those who receive the abundance of grace and of the gift of righteousness will reign in life," v. 17 (future active indicative)
4. "sin reigned in death," v. 21 (aorist active indicative)
5. "grace would reign," v. 21 (aorist active subjunctive)
6. "do not let sin reign," 6:12 (present active imperative)
Paul's personification of sin and death versus the gift of grace is a powerful way to express the theological truth!
SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD
NASB (UPDATED) TEXT: 5:18-21
18So then as through one transgression there resulted condemnation to all men, even so through one act of righteousness there resulted justification of life to all men. 19For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous. 20The Law came in so that the transgression would increase; but where sin increased, grace abounded all the more, 21so that, as sin reigned in death, even so grace would reign through righteousness to eternal life through Jesus Christ our Lord.
5:18
NASB"even so through one act of righteousness there resulted justification of life to all men"
NKJV"even so through one Man's righteous act the free gift came to all men"
NRSV"so one man's act of righteousness leads to justification and life for all"
TEV"in the same way the one righteous act set all men free and gives them life"
NJB"so the good act of one man brings everyone life and makes them justified"
This is not saying that everyone will be saved (universalism). This verse can not be interpreted apart from the message of the book of Romans and the immediate context. This is referring to the potential salvation of all humans through Jesus' life/death/resurrection. Mankind must respond to the gospel offer by repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21). God always takes the initiative (cf. John 6:44,65), but He has chosen that each individual must respond personally (cf. Matt. 11:28-29; John 1:12; 3:16; and Rom. 10:9-13). His offer is universal (cf. I Tim. 2:4,6; II Pet. 3:9; I John 2:2), but the mystery of iniquity is that many say "no."
The "act of righteousness" is either
1. Jesus' entire life of obedience and teaching fully revealed the Father
2. specifically His death on sinful mankind's behalf
As one man's life affected all (Jewish corporality, cf. Joshua 7), so too, one innocent life affected all (Leviticus 1-7,16). These two acts are parallel, but not equal. All are affected by Adam's sin but all are only potentially affected by Jesus' life, only believers who receive the gift of justification. Jesus' act also affects all human sin, for those who believe and receive, past, present, and future!
5:18-19 "condemnation to all men. . .justification of life to all men. . .the many were made sinners. . .the many will be made righteous" These are parallel phrases which show that the term "many" is not restrictive but inclusive. This same parallelism is found in Isa. 53:6 "all" and 53:11,12 "many." The term "many" cannot be used in a restrictive sense to limit God's offer of salvation to all mankind (Calvin's elect versus non-elect).
Notice the passive voice of the two verbs. They refer to the activity of God. Humans sin in relationship to God's character (a standard violated) and they are justified in relation to His character (a gift of His grace).
5:19 "one man's disobedience. . .the obedience of the One" Paul was using the theological concept of Old Testament corporality. One person's acts affected the whole community (cf. Achan in Joshua 7). Adam and Eve's disobedience brought about the judgment of God on all creation (cf. Genesis 3). All creation has been affected by the consequences of Adam's rebellion (cf. 8:18-25). The world is not the same. Humans are not the same. Death became the end of all earthly life (cf. Genesis 5). This is not the world that God intended it to be!
In this same corporate sense Jesus' one act of obedience, Calvary, resulted in (1) a new age, (2) a new people, and (3) a new covenant. This representative theology is called "the Adam-Christ typology" (cf. Phil. 2:6). Jesus is the second Adam. He is the new beginning for the fallen human race.
▣ "made righteous" See Special Topic at 1:17.
5:20
NASB"And the Law came in that the transgression might increase"
NKJV"Moreover the law entered that the offense might abound"
NRSV"But law came in, with the result and the trespass multiplied"
TEV"Law was introduced in order to increase wrongdoing"
NJB"When law came, it was to multiply the opportunities of falling"
The purpose of the Law was never to save mankind but to show fallen mankind's need and helplessness (cf. Eph. 2:1-3) and thereby bring them to Christ (cf. 3:20; 4:15; 7:5; Gal. 3:19, 23-26). The Law is good, but mankind is sinful (cf. Romans 7)!
▣ "grace abounded all the more" This was Paul's main thrust in this section. Sin is horrible and pervasive, but grace abounds and exceeds its deadly influence! This was a way to encourage the first century fledgling church. They were overcomers in Christ (cf. 5:9-11; 8:31-39; I John 5:4). This is not a license to sin more! See Special Topic: Paul's Use of Huper Compounds at 1:30.
See the Special Topic on a related word (abound) used in v. 15 at Rom. 15:13.
5:21 Both "sin" and "grace" are personified as kings. Sin reigned by the power of universal death (vv. 14, 17). Grace reigns through the power of imputed righteousness through the finished work of Jesus Christ and believers' personal faith and repentant response to the gospel.
As God's new people, as Christ's body, Christians also reign with Christ (cf. 5:17; II Tim. 2:12; Rev. 22:5). This can be seen as an earthly or millennial reign (cf. Rev. 5:9-10; 20). The Bible also speaks of the same truth by asserting that the Kingdom has been given to the saints (cf. Matt. 5:3,10; Luke 12:32; Eph. 2:5-6). See Special Topic: Reigning in the Kingdom of God at 5:17,18.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Define God's "righteousness."
2. What is the theological distinction between "positional sanctification" and "progressive possession"?
3. Are we saved by grace or faith (cf. Eph. 2:8-9)?
4. Why do Christians suffer?
5. Are we saved or being saved or will be saved?
6. Are we sinners because we sin, or do we sin because we are sinners?
7. How are the terms "justified," "saved" and "reconciled" related in this chapter?
8. Why does God hold me responsible for another man's sin who lived thousands of years ago (vv. 12-21)?
9. Why did everyone die between Adam and Moses if sin was not counted during this period (vv. 13-14)?
10. Are the terms "all" and "many" synonymous (vv. 18-19, Is. 53:6, 11-12)?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Dead to Sin But Alive in Christ | Dead to Sin, Alive to God | Dying and Rising With Christ | Dead to Sin But Alive in Christ | Baptism |
6:1-11 | 6:1-14 | 6:1-4 | 6:1-4 | 6:1-7 |
6:5-11 | 6:5-11 | |||
6:8-11 | ||||
Holiness, Not Sin to be Master | ||||
6:12-14 | 6:12-14 | 6:12-14 | 6:12-14 | |
Slaves of Righteousness | From Slaves of Sin to Slaves of God | The Two Slaveries | Slaves of Righteousness | The Christian is Freed From the Slavery of Sin |
6:15-23 | 6:15-23 | 6:15-19 | 6:15-19 | 6:15-19 |
The Reward of Sin and the Reward of Uprightness |
||||
6:20-23 | 6:20-23 | 6:20-23 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 6:1-8:39 form a unit of thought (literary unit) that deals with the Christian's relationship to sin (i.e., sanctification). This is a very important issue because the gospel is based on the free unmerited grace of God through Christ (3:21-5:21) so, therefore, how does sin affect the believer? Chapter 6 is based on two supposed questions, vv. 1 and 15. Verse 1 relates to 5:20, while v. 15 relates to 6:14. The first is related to sin as a lifestyle (present tense), the second to individual acts of sin (aorist tense). It is obvious also that vv. 1-14 deal with believers' freedom from sin's domination, while vv. 15-23 deal with believers freedom to serve God as they previously served sin—totally, completely, and whole-heartedly.
B. Sanctification is both (see special Topic at 6:4)
1. a position (imputed like justification at salvation, 3:21-5:21)
2. a progressing Christlikeness
a. 6:1-8:39 express this truth theologically
b. 12:1-15:13 express it practically (See Special Topic at 6:4)
C. Often commentators must theologically split the subject of justification and positional sanctification to help grasp their biblical meanings. In reality they are simultaneous acts of grace (positional, I Cor. 1:30; 6:11). The mechanism for both is the same—God's grace demonstrated in Jesus' life, death, and resurrection/ascension which is received by faith (cf. Eph. 2:8-9).
D. This chapter teaches the potential full maturity (sinlessness, cf. 1 John 3:6,9; 5:18) of God's children in Christ. Chapter 7 and 1 John 1:8-2:1 show the reality of believers' continuing sinfulness.
Much of the conflict over Paul's view of forgiveness (i.e., justification by grace through faith) was related to the issue of morality. The Jews wanted to assure godly living by demanding that new converts conform to the Mosaic law. It must be admitted that some did and do use Paul's views as a license to sin (cf. vv. 1,15; 2 Pet. 3:15-16). Paul believed that the indwelling Spirit, not an external code, would produce godly Christlike followers. In reality this is the difference between the Old Covenant (cf. Deuteronomy 27-28) and the New Covenant (cf. Jer. 31:31-34; Ezek. 36:26-27).
E. Baptism is simply a physical illustration of the spiritual reality of justification/sanctification. In Romans the twin doctrines of positional sanctification (justification) and experiential sanctification (Christlikeness) are both stressed. Being buried with Him (v. 4) is parallel with "be crucified with Him" (v. 6).
F. The keys to overcoming temptation and sin in the Christian's life are
1. Know who you are in Christ. Know what He has done for you. You are free from sin! You are dead to sin!
2. Reckon/count your position in Christ into your daily life situations.
3. We are not our own! We must serve/obey our Master. We serve/obey out of gratitude and love to the One who first loved us and gave Himself for us!
4. The Christian life is a supernatural life. It, like salvation, is a gift from God in Christ. He initiates it and provides its power. We must respond in repentance and faith, both initially and daily.
5. Don't play around with sin. Label it for what it is. Turn from it; flee from it. Don't put yourself into the place of temptation.
6. Sin in the believer is an addiction that can be broken, but it takes knowledge of the gospel, the presence of the Spirit, time, effort, and volition.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:1-7
1What shall we say then? Are we to continue in sin so that grace may increase? 2May it never be! How shall we who died to sin still live in it? 3Or do you not know that all of us who have been baptized into Christ Jesus have been baptized into His death? 4Therefore we have been buried with Him through baptism into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. 5For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection, 6knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with, so that we would no longer be slaves to sin; 7for he who has died is freed from sin.
6:1
NASB"Are we to continue to sin that grace might increase"
NKJV"Shall we continue in sin that grace may abound"
NRSV"Should we continue in sin in order that grace may abound"
TEV"That we should continue to live in sin so that God's grace will increase"
NJB"Does it follow that we should remain in sin so as to let grace have greater scope"
This is a present active subjunctive. It literally asks the question, are Christians "to abide with" or "to embrace" sin? This question looks back to 5:20. Paul used a hypothetical objector (diatribe) to deal with the potential misuse of grace (cf. 1 John 3:6,9; 5:18). God's grace and mercy are not meant to give a license for rebellious living.
Paul's gospel of a free salvation as the gift of God's grace through Christ (cf. 3:24; 5:15, 17; 6:23) raised many questions about life style righteousness. How does a free gift produce moral uprightness? Justification and sanctification must not be separated (cf. Matt. 7:24-27; Luke 8:21; 11:28; John 13:17; Rom. 2:13; James1:22-25; 2:14-26).
On this point let me quote F. F. Bruce in Paul: Apostle of the Heart Set Free,
"the baptism of Christians constituted the frontier between their old unregenerate existence and their new life in Christ: it marked their death to the old order, so that for a baptized Christian to go on in sin was as preposterous as it would be for an emancipated slave to remain in bondage to his former owner (cf. Rom. 6:1-4, 15-23) or for a widow to remain subject to 'the law of her husband'" (pp. 281-82, cf. Rom. 7:1-6).
In James S. Stewart's book, A Man in Christ, he writes:
"The locus classicus for all this side of the apostles' thought is to be found in Rom. 6. There Paul, with magnificent vigor and effort, drives home to heart and conscience the lesson that to be united with Jesus in His death means for the believer a complete and drastic break with sin" (pp. 187-88).
6:2 "may it never be" This is a rare optative form which was a grammatical mood or mode used of a wish or prayer. It was Paul's stylistic way (i.e., Hebraic idiom) of answering a hypothetical objector. It expressed Paul's shock and horror at unbelieving mankind's misunderstanding and abuse of grace (cf. 3:4,6).
▣ "we who died to sin" This is an aorist active indicative, meaning "we have died." The singular "sin" is used so often throughout this chapter. It seems to refer to our "sin nature" inherited from Adam (cf. Rom. 5:12-21; 1 Cor. 15:21-22). Paul often uses the concept of death as a metaphor to show the believer's new relationship to Jesus. They are no longer subject to sin's mastery.
▣ "still live in it" This is literally "walk." This metaphor was used to stress either our lifestyle faith (cf. Eph. 4:1; 5:2,15) or lifestyle sin (cf. v. 4; Eph. 4:17). Believers cannot be happy in sin!
6:3-4 "have been baptized. . .have been buried" These are both aorist passive indicatives. This grammatical form often emphasized a completed act accomplished by an outside agent, here the Spirit. They are parallel in this context.
▣ "into Christ Jesus" The use of eis (into) parallels the Great Commission of Matt. 28:19, where new believers are baptized eis (into) the name of the Father and the Son and the Holy Spirit. The preposition is also used to describe the believers being baptized by the Spirit into the body of Christ in 1 Cor. 12:13. Eis in this context is synonymous with en (in Christ) in v. 11, which is Paul's favorite way to denote believers. It is a locative of sphere. Believers live and move and have their being in Christ. These prepositions express this intimate union, this sphere of fellowship, this vine and branch relationship. Believers identify with and join with Christ in His death (cf. v. 6; 8:17), in His resurrection (cf. v. 5), in His obedient service to God, and in His Kingdom!
▣ "into His death. . .we have been buried with Him" Baptism by immersion illustrates death and burial (cf. v. 5 and Col. 2:12). Jesus used baptism as a metaphor for His own death (cf. Mark 10:38-39; Luke 12:50). The emphasis here is not a doctrine of baptism, but of the Christian's new, intimate relationship to Christ's death and burial. Believers identify with Christ's baptism, with His character, with His sacrifice, with His mission. Sin has no power over believers!
6:4 "we have been buried with Him through baptism into death" In this chapter, as is characteristic of all of Paul's writing, he uses many sun (with) compounds (e.g., three in Eph. 2:5-6).
1. sun + thaptō = co-buried, v. 4; Col. 2:12; also note v. 8
2. sun + phuō = co-planted, v. 5
3. sun + stauroō = co-crucified, v. 6; Gal. 2:20
4. sun + zaō = co-exist, v. 8; 2 Tim. 2:11 (also has co-died and co-reign)
▣ "so we too might walk in newness of life" This is an aorist active subjunctive. The expected result of salvation is sanctification. Because believers have received God's grace through Christ and have been indwelt by the Spirit, their lives must be different. Our new life (zoē) does not bring us salvation, but it is the result of salvation (cf. vv. 16, 19; 8:4; 13:13; 14:15; and Eph. 1:4; 2:8-9,10; James 2:14-26). This is not an either/or question, faith or works, but there is a sequential order.
▣ "newness of life" This is "new" in quantity, not just new in time. It is used in a variety of ways in the NT to speak of the radical change the Messiah brings. It is the new age, cf. Isaiah 40-66.
1. new covenant, Luke 22:20; 1 Cor. 11:25; 2 Cor. 3:6; Heb. 8:8,13; 9:15
2. new commandment, John 13:34; 1 John 2:7,8; 2 John v. 5
3. new creation, 2 Cor. 5:17; Gal. 6:15
4. newness of life, Rom. 6:4
5. newness of spirit, Rom. 7:6
6. new man, Eph. 2:15; 4:24
7. new heavens and earth, 2 Pet. 3:13; Rev. 21:1 (cf. Isa. 66:22)
8. new name, Rev. 2:17; 3:12 (cf. Isa. 62:2)
9. new Jerusalem, Rev. 3:12; 21:2
10. new song, Rev. 5:9; 14:3 (cf. Isa. 42:10)
▣ "Christ was raised" In this context the Father's acceptance and approval of the Son's words and works are expressed in two great events.
1. Jesus' resurrection from the dead
2. Jesus' ascension to the Father's right hand
All three persons of the Trinity were involved in raising Jesus from the realm of the dead. See full note at v. 9 and 8:11.
▣ "the glory of the Father" For "glory" see Special Topic at 3:23. For "Father" see Special Topic at 1:7.
6:5 "if" This is afirst class conditional sentence, which is assumed to be true from the writer's perspective or for his literary purposes. Paul assumed his readers were believers.
▣ "we have become united with Him" This is a perfect active indicative which could be translated, "have been and continue to be joined together" or "have been or continue to be planted together with." This truth is theologically analogous to "abiding" in John 15. If believers have been identified with Jesus' death (cf. Gal. 2:19-20; Col. 2:20; 3:3-5), theologically they should be identified with His resurrection life (cf. v. 10).
This metaphorical aspect of baptism as death was meant to show
1. we have died to the old life, the old covenant
2. we are alive to the Spirit, the new covenant
Christian baptism is, therefore, not the same as the baptism of John the Baptist, who was the last OT prophet. Baptism was the early church's opportunity for the new believer's public profession of faith. The earliest baptismal formula, to be repeated by the candidate, was "I believe Jesus is Lord" (cf. Rom. 10:9-13). This public declaration was a formal, ritual act of what had happened previously in experience. Baptism was not the mechanism of forgiveness, salvation, or the coming of the Spirit, but the occasion for their public profession and confession (cf. Acts 2:38). However, it also was not optional. Jesus commanded it (cf. Matt. 28:19-20), and exemplified it, (cf. Matt. 3; Mark 1; Luke 3) and it became part of the Apostolic sermons and procedures of Acts.
6:6
NASB"knowing this, that our old self was crucified with Him"
NKJV"knowing this, that our old man was crucified with him"
NRSV"We know that our old self was crucified with him"
TEV"And we know this: our old being has been put to death with Christ on his cross"
NJB"We must realize that our former selves have been crucified with him"
This is an aorist passive indicative meaning "our old self has been once for all crucified by the Spirit." The passive voice denotes divine agency. This truth is crucial to victorious Christian living. Believers must realize their new relationship to sin (cf. Gal. 2:20; 6:14). Mankind's old fallen self (Adamic nature) has died with Christ (cf. v. 7; Eph. 4:22 and Col. 3:9). As believers we now have a choice about sin as Adam originally did.
NASB, NKJV "that our body of sin might be done away with"
NRSV"so that the body of sin might be destroyed"
TEV"in order that the power of the sinful self might be destroyed"
NJB"to destroy the sinful body"
Paul uses the word "body" (soma) with several genitive phrases.
1. body of (the) sin, Rom. 6:6
2. body of this death, Rom. 7:24
3. body of the flesh, Col. 2:11
Paul is speaking of the physical life of this age of sin and rebellion. Jesus' new resurrection body is the body of the new age of righteousness (cf. 2 Cor. 5:17). Physicalness is not the problem (Greek philosophy), but sin and rebellion. The body is not evil. Christianity affirms the belief in a physical body in eternity (cf. 1 Corinthians 15). However, the physical body is the battle ground of temptation, sin, and self.
This is an aorist passive subjunctive. The phrase "done away with" meant "made inoperative," "made powerless," or "made unproductive," not "destroyed." This was a favorite word with Paul, used over twenty-five times. See Special Topic: Null and Void (katargeō) at 3:3. Our physical body is morally neutral, but it is also the battleground for the continuing spiritual conflict (cf. vv. 12-13; 5:12-21; 12:1-2).
6:7 "he who has died is freed from sin" This is an aorist active participle and aperfect passive indicative, meaning "he who has died has been and continues to be free from sin." Because believers are new creations in Christ they have been and continue to be set free from the slavery of sin and self inherited from Adam's fall (cf. 7:1-6).
The Greek term translated here as "freed" is the term translated elsewhere in the opening chapters as "justified" (ASV). In this context "freed" (NKJV, NRSV) makes much more sense (similar to its use in Acts 13:39). Remember, context determines word meaning, not a dictionary or preset technical definition. Words only have meaning in sentences and sentences only have meaning in paragraphs.
NASB (UPDATED) TEXT: 6:8-11
8Now if we have died with Christ, we believe that we shall also live with Him, 9knowing that Christ, having been raised from the dead, is never to die again; death no longer is master over Him. 10For the death that He died, He died to sin once for all; but the life that He lives, He lives to God. 11Even so consider yourselves to be dead to sin, but alive to God in Christ Jesus.
6:8 "If" This is a first class conditional sentence which is assumed to be true from the writer's perspective or for his literary purposes. Believer's baptism visually exemplifies one's death with Christ.
▣ "we shall also live with Him" This context demands a "here and now" orientation (cf. 1 John 1:7), not an exclusively future setting. Verse 5 speaks of our sharing Christ's death, while verse 8 speaks of our sharing His life. This is the same tension inherent in the biblical concept of the Kingdom of God. It is both here and now, yet future. Free grace must produce self-control, not license.
6:9 "having been raised from the dead" This is an aorist passive participle (see 6:4, aorist passive indicative).
The NT affirms that all three persons of the Trinity were active in Jesus' resurrection.
1. the Spirit (cf. Rom. 8:11)
2. the Son (cf. John 2:19-22; 10:17-18)
3. and most frequently, the Father (cf. Acts 2:24,32; 3:15,26; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)
The Father's actions were confirmation of His acceptance of Jesus' life, death, and teachings. This was a major aspect of the early preaching of the Apostles.See Special Topic: The Kerygma at 1:2.
NASB"death no longer is master over Him"
NKJV, NRSV"Death no longer has dominion over Him"
TEV"death will no longer rule over him"
NJB"Death has no power over him anymore"
The verb kurieuō is from the term kurios (i.e., Lord), which means "owner," "master," "husband," or "lord," Jesus is now lord over death (cf. Rev. 1:18). Jesus is the first fruits of the resurrection. There have been some people
1. taken to heaven alive (i.e., translated, Enoch and Elijah)
2. brought back to physical life (i.e., resuscitated)
Jesus is the only one who has been resurrected with a new age body. Jesus is the first to break the power of death (cf. 1 Corinthians 15)!
6:10 "for the death that He died, He died to sin" Jesus lived in a sinful world and although He never sinned, the sinful world crucified Him (cf. Heb. 10:10). Jesus' substitutionary death on mankind's behalf canceled the Law's requirements and consequences over them (cf. Gal. 3:13; Col 2:13-14).
▣ "once for all" In this context Paul is emphasizing the crucifixion of Jesus. His one-time death for sin has affected His followers' death to sin.
The book of Hebrews also emphasizes the ultimacy of Jesus' once-given sacrificial death. This once-done salvation and forgiveness are forever accomplished (cf. "once" [ephapax], 7:27; 9:12; 10:10 and "once for all" [hapax], 6:4; 9:7,26,27,28; 10:2; 12:26,27). This is the recurrent, accomplished, sacrificial affirmation.
▣ "but the life that He lives, He lives to God" The two aorists of v. 10a are contrasted with twopresent active indicatives in v. 10b. Believers died with Christ; believers live for God, through Christ (cf. Gal. 2:19-20). The goal of the gospel is not forgiveness only (justification ) but service to God (sanctification). Believers are saved to serve!
6:11 "Even so consider yourselves to be dead to sin" This is a present middle (deponent) imperative. This is an ongoing, habitual command for believers. Christians' knowledge of Christ's work on their behalf is crucial for daily life. The term "consider" (cf. 4:4,9), was an accounting term that meant "carefully add it up" and then act on that knowledge. Verses 1-11 acknowledged one's position in Christ (positional sanctification), while 12-13 emphasized walking in Him (progressive sanctification). See Special Topic at v. 4.
NASB, NRSV,
TEV, NJB"Christ Jesus"
NKJV"Christ Jesus our Lord"
the shorter reading occurs in MSS P46, A, B, D, F, G. The UBS4 gives it an "A" rating (certain). The expanded phrase is early (MSS P94, א, C), but was probably added by a scribe from v. 23. Like the vast majority of textual variants, it makes little difference to the meaning of the text.
NASB (UPDATED) TEXT: 6:12-14
12Therefore do not let sin reign in your mortal body so that you obey its lusts, 13and do not go on presenting the members of your body to sin as instruments of unrighteousness; but present yourselves to God as those alive from the dead, and your members as instruments of righteousness to God. 14For sin shall not be master over you, for you are not under law but under grace.
6:12 "Therefore do not let sin reign in your mortal body" This is a present active imperative with the negative particle, which usually meant to stop an act already in process. The term "reign" relates to 5:17-21 and 6:23. Paul personifies several theological concepts.
1. death reigned as king (cf. 5:14,17; 6:23)
2. grace reigned as king (cf. 5:21)
3. sin reigned as king (cf. 6:12,14)
The real question is who is reigning in your life? The believer has the power in Christ to choose! The tragedy for the individual, the local church, and the Kingdom of God is when believers choose self and sin, even while claiming grace!
See Special Topic: Reigning in the Kingdom of God at 5:17,18.
6:13 "do not go on presenting the members of your body to sin" This is a present active imperative with the negative particle which usually meant to stop an act already in process. This shows the potential for continuing sin in the lives of believers (cf. 7:1ff; 1 John 1:8-2:1). But the necessity of sin has been eliminated in the believer's new relationship with Christ, vv. 1-11.
▣ "as instruments" This term (hoplon) referred to "a soldier's weapons" (cf, 13:12; John 18:3; 2 Cor. 6:7; 10:4). Our physical body is the battleground for temptation (cf. vv. 12-13; 12:1-2; 1 Cor. 6:20; Phil. 1:20). Our lives publicly display the gospel.
▣ "but present yourselves to God" This is an aorist active imperative which was a call for a decisive act (cf. 12:1). Believers do this at salvation by faith, but they must continue to do this throughout their lives.
Notice the parallelism of this verse.
1. same verb and both imperatives
2. battle metaphors
a. weapons of unrighteousness
b. weapons of righteousness
3. believers can present their bodies to sin or themselves to God
Remember, this verse is referring to believers—the choice continues; the battle continues (cf. 6:12,19; 1 Cor. 6:18-19; Eph. 6:10-18)!
6:14 "For sin shall not be master over you" This is a future active indicative (cf. Ps. 19:13) functioning as an imperative, "sin must not be master over you!" Sin is not master over believers because it is not master over Christ, (cf. v. 9; John 16:33).
NASB (UPDATED) TEXT: 6:15-19
15What then? Shall we sin because we are not under law but under grace? May it never be! 16Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? 17But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, 18and having been freed from sin, you became slaves of righteousness. 19I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification.
6:15 This second supposed question (diatribe) is similar to 6:1. Both answer different questions about the Christian's relation to sin. Verse 1 deals with grace not being used as a license to sin, while v. 15 deals with the Christian's need to fight, or resist, individual acts of sin. Also, at the same time the believer must serve God now with the same enthusiasm with which he previously served sin (cf. 6:14).
NASB, NKJV,
TEV"Shall we sin"
NRSV"Should we sin"
NJB"that we are free to sin"
The Williams and Phillips translations both translate this aorist active subjunctive as a present active subjunctive similar to v. 1. This is not the proper focus. Notice the alternate translations
1. KJV, ASV, NIV – "shall we sin?"
2. The Centenary Translation – "Shall we commit an act of sin?"
3. RSV – "are we to sin?"
This question is emphatic in Greek and expected a "yes" answer. This was Paul's diatribe method of communicating truth. This verse expresses false theology! Paul answered this by his characteristic "May it never be." Paul's gospel of the radical free grace of God was misunderstood and abused by many false teachers.
6:16 The question expects a "yes" response. Humans serve something or someone. Who reigns in your life, sin or God? Who humans obey shows who they serve (cf. Gal. 6:7-8).
6:17 "But thanks be to God" Paul often breaks out into praise to God. His writings flow from his prayers and his prayers from his knowledge of the gospel. See Special Topic: Paul's Prayer, Praise, and Thanksgiving to God at 7:25.
▣ "you were. . .you became" This is the imperfect tense of the verb, "to be," which described their state of being in the past (slaves of sin) followed by an aorist tense which asserts that their state of rebellion has ceased.
▣ "You became obedient from your heart to that form of teaching" In context, this refers to their justification by grace through faith, which must lead to daily Christlikeness.
The term "teaching" referred to Apostolic teaching or the gospel.
▣ "heart" See Special Topic: Heart at 1:24.
NASB"that form of teaching to which you were committed"
NKJV"that form of doctrine to which you were delivered"
NRSV, NIV"to the form of teaching to which you were entrusted"
TEV"the truth found in the teaching you received"
NJB"to the pattern of teaching to which you were introduced"
This thought is parallel to 1 Cor. 15:1 and refers to the gospel truths that these believers heard and received. The gospel is
1. a person to welcome
2. truths about that person to believe
3. a life like that person's to live!
▣ "form" See Special Topic below.
6:18 "having been freed from sin" This is an aorist passive participle. The gospel has freed believers by the agency of the Spirit through the work of Christ. Believers have been freed both from the penalty of sin (justification) and the tyranny of sin (sanctification, cf. vv. 7 and 22). One day they will be free from the presence of sin (glorification, cf. 8:29-30).
▣ "you became the slaves of righteousness" This is an aorist passive indicative, "you became enslaved to righteousness." See Special Topic at 1:17. Believers are freed from sin to serve God (cf. vv. 14,19,22; 7:4; 8:2)! The goal of free grace is a godly life. Justification is both a legal pronouncement and an impetus for personal righteousness. God wants to save us and change us so as to reach others! Grace does not stop with individual believer's salvation (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).
6:19 "I am speaking in human terms because of the weakness of your flesh" Paul is addressing the believers at Rome. Is he addressing a local problem he had heard about (jealousy among Jewish believers and Gentile believers) or is he asserting a truth about all believers? Paul used this phrase earlier in Rom. 3:5, as he does in Gal. 3:15.
Verse 19 is parallel to v. 16. Paul repeats his theological points for emphasis.
Some would say this phrase means that Paul was apologizing for using a slave metaphor. However, "because of the weakness of your flesh" does not fit this interpretation. Slavery was not viewed as an evil by first century society, especially in Rome. It was simply the culture of its day. Two thirds of the Roman world were slaves.
▣ "flesh" See Special Topic at 1:3.
▣ "resulting in sanctification" This is the goal of justification (cf. v. 22). The NT used this term in two theological senses related to salvation.
1. positional sanctification, which is the gift of God (objective aspect) given at salvation along with justification through faith in Christ (cf. Acts 26:18; 1 Cor. 1:2; 6:11; Eph. 5:26-27; 1 Thess. 5:23; I1 Thess. 2:13; Heb. 10:10; 13:12; 1 Pet. 1:2)
2. progressive sanctification which is also the work of God through the Holy Spirit whereby the believer's life is transformed into the image and maturity of Christ (subjective aspect, cf. 2 Cor. 7:1; 1 Thess. 4:3,7; 1 Tim. 2:15; 2 Tim. 2:21; Heb. 12:10,14)
See Special Topic: Sanctification at 6:4.
Sanctification is both a gift and a command! It is a position (standing) and an activity (lifestyle)! It is an indicative (a statement) and an imperative (a command)! It comes at the beginning but does not mature until the end (cf. Phil. 1:6; 2:12-13).
NASB (UPDATED) TEXT: 6:20-23
20For when you were slaves of sin, you were free in regard to righteousness. 21Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. 22But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life. 23For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
6:20-21 This is simply stating the opposite of vv. 18 and 19. Believers can only serve one master (cf. Luke 16:13).
6:22-23 These verses form a logical progression of the wages paid by whom one serves. Thank God this discussion of sin and the believer ends on a grace focus! First is the gift of salvation through our cooperation, and then the gift of the Christian life, also through our cooperation. Both are received gifts through faith and repentance.
6:22 "you derive your benefit, resulting in sanctification, and the outcome, eternal life" The term "benefit," literally "fruit" is used in v. 21 to speak of the consequences of sin, but in v. 22 it speaks of the consequences of serving God. The immediate benefit is the believer's Christlikeness. The ultimate benefit is being with Him and like Him eternally (cf. 1 John 3:2). If there is no immediate result (changed life, cf. James 2) the ultimate result can be legitimately questioned (eternal life, cf. Matt. 7). "No fruit, no root!"
6:23 This is the summary of the entire chapter. Paul painted the choice in black and white. The choice is ours—sin and death or free grace through Christ and eternal life. It is very similar to the "two ways" of OT wisdom literature (Deut. 30:1,17; Psalm 1; Proverbs 4; 10-19; Matt. 7:13-14).
▣ "the wages of sin" Sin is personified as (1) a slave owner, (2) a military general, or (3) a king who pays wages (cf. 3:9; 5:21; 6:9,14,17).
▣ "the free gift of God is eternal life" This word, translated "free gift" (charisma) was from the root for grace (charis, cf. 3:24; 5:15, 16, 17; Eph. 2:8-9). See note at 3:24.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How are good works related to salvation (cf. Eph. 2:8-9,10)?
2. How is continual sin in the life of the believer related to salvation (cf. 1 John 3:6,9)?
3. Does the chapter teach "sinless perfection?"
4. How is chapter 6 related to chapters 5 and 7?
5. Why is baptism discussed here?
6. Do Christians retain their old nature? Why?
7. What is the implication of present tense verbals dominating v. 1-14 and aorist tense verbals in 15-23?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
An Analogy from Marriage | Freed From the Law | An Analogy from Marriage | An Illustration from Marriage |
The Christian Is Freed from Slavery to the Law |
7:1-6 | 7:1-6 | 7:1-3 | 7:1-6 | 7:1-6 |
7:4-6 | ||||
The Problem of Indwelling Sin | Sin's Advantage in the Law | The Law and Sin | Law and Sin | The Function of the Law |
7:7-12 | 7:7-12 | 7:7-12 | 7:7-11 | 7:7-8 |
7:9-11 | ||||
Law Cannot Save from Sin | 7:12-13 | 7:12-13 | ||
7:13-25 | 7:13-25 | 7:13 | ||
The Inner Conflict | The Conflict in Man | The Inward Struggle | ||
7:14-20 | 7:14-20 | 7:14-20 | ||
7:21-25a | 7:21-25a | 7:21-23 | ||
7:24-25a | ||||
7:25b | 7:25b | 7:25b |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS ON VERSES 1-6
A. Chapter 7 must be interpreted
1. in light of chapter 6, especially vv. 12-14 (also 3:20,21-31; 4:13-16; 5:20)
2. it must also be related to the tension in the church of Rome between believing Gentiles and believing Jews, which is seen in chapters 9-11
The exact nature of the problem is uncertain; it may have been
a. legalism based on The Mosaic Law,
b. Judaizers' emphasis on Moses first, then Christ,
c. misunderstanding of how the gospel applies to Jews,
d. misunderstanding of the relationship between the Old and New Covenants.
e. jealousy of believing Jewish leadership in the church having been replaced by believing Gentile leadership during the emperor's edict, which stopped all Jewish rituals in Rome. Many believing Jews may have left also
B. Romans 7:1-6 continues the figurative language of chapter 6 about the Christian's relationship to his old life. The metaphors used are
1. death and release from slavery to another master (chapter 6)
2. death and release from marriage obligations (chapter 7)
C. Chapters 6 and 7 are in literary parallel; chapter 6 deals with the believer's relationship to "sin" and chapter 7 with the believer's relationship to "law." The analogy of death freeing a slave (6:12-23) is paralleled by death freeing the marriage bond (7:1-6).
Chapter 6 | Chapter 7 |
6:1 “sin” | 7:1 “law” |
6:2 “died to sin” | 7:4 “died to law” |
6:4 “that we might walk in newness of life” | 7:6 “that we might serve in newness of spirit” |
6:7 “he who has died is freed from sin” | 7:6 “we have been freed from the law having died to that wherein we were held” |
6:18 “having been set free from sin” | 7:3 “free from the law” |
(chart taken from Anders Nygren's Commentary on Romans, translated by Carl C. Rassmussen, p. 268)
D. The Law with its decrees was a death sentence. All humans stand condemned under the Law (cf. Rom. 6:14; 7:4; Gal. 3:13; Eph. 2:15; Col. 2:14). The Mosaic Law became a curse!
E. There have been four major theories about how to interpret chapter 7
1. Paul is speaking of himself (autobiographical)
2. Paul is speaking as a representative of all mankind (representative, Chysostom)
3. Paul is speaking of Adam's experience (Theodore of Mopsuetia)
4. Paul is speaking of Israel's experience
F. In many ways Romans 7 functions like Genesis 3. It shows the downward pull of rebellion even to those who are acquainted with God. Knowledge cannot free fallen humanity; only God's grace, only a new heart, a new mind, and a new spirit can do that (the New Covenant, cf. Jer. 31:31-34; Ezek. 36:26-27). And even then, there is an ongoing struggle (cf. 6:12,19; I Cor. 6:10-19; Eph. 6:10-18)!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 7:1-3
1Or do you not know, brethren (for I am speaking to those who know the law), that the law has jurisdiction over a person as long as he lives? 2For the married woman is bound by law to her husband while he is living; but if her husband dies, she is released from the law concerning the husband. 3So then, if while her husband is living she is joined to another man, she shall be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress though she is joined to another man.
7:1 "(for I am speaking to those who know the law)" This could refer to
1. believing Jews only
2. the conflict between believing Jews and Gentiles in the Roman church
3. law in a general sense as relative to all mankind (cf. 2:14-15)
4. to new Gentile believers involved in learning about their new faith (catechism, 6:17) from the OT Scriptures
▣ "the law" This is the main thrust of the chapter (cf. vv. 1,2,4,5,6, etc). However, Paul used the term in several different senses (natural law; Mosaic Law; societal norms). It seems that Paul's discussion was triggered by 6:14. His presentation is parallel to the structure of chapter 6. See Contextual Insights, C. The Mosaic Law and its relationship to the New Covenant in Christ is also discussed in 3:21-31 and 4:13-16.
NASB"that the law has jurisdiction over a person as long as he lives"
NKJV"that the law has dominion over a man as long as he lives"
NRSV"that the law is binding on a person only during that person's lifetime"
TEV"The law rules over a man only as long as he lives"
NJB"that laws affect a person only during his lifetime"
This is literally "lord it over" (kurieuō, cf. 6:9,14). The Mosaic Law was both a great blessing (cf. Ps. 19; 119), and a horrible curse (cf. Gal. 3:13; Eph. 2:15; Col. 2:14). With physical death, obligations to the Law cease. This is the same metaphor used in chapter 6 concerning the believer's death to sin.
7:2 "for the married woman" This is Paul's major illustration in vv. 1-6. In chapter 6 he picked up on death ending a person's obligation as a slave. Here, marriage and its obligations is the focus. The illustration is inverted because it is the husband who died so that the widow could remarry, whereas in Paul's analogy, it is the believer who died and, therefore, is alive to God.
▣ "she is released" This is the same verb as in 6:6; it means "made inoperative," "to render useless," or "to be done away with." In 6:6, it was in the aorist passive, here it is perfect passive, meaning "has been and continues to be released." See Special Topic at 3:3.
7:3 "she shall be called an adulteress" This comment is related to the Jewish argument between the rabbinical schools of Shammai and Hillel over Deut. 24:1-4; particularly "some indecency." The Hillel school was the liberal group that would allow divorce for any reason. The Shammai school was the conservative group that would allow divorce only for adultery or some other sexual impropriety (cf. Matt. 5:32; 19:9).
NASB (UPDATED) TEXT: 7:4-6
4Therefore, my brethren, you also were made to die to the Law through the body of Christ, so that you might be joined to another, to Him who was raised from the dead, in order that we might bear fruit for God. 5For while we were in the flesh, the sinful passions, which were aroused by the Law, were at work in the members of our body to bear fruit for death. 6But now we have been released from the Law, having died to that by which we were bound, so that we serve in newness of the Spirit and not in oldness of the letter.
7:4 "you also were made to die" This is the main thrust of this paragraph (and chapter 6). It related to the analogy in chapter 6 of Christians dying to sin because they are "co-buried" (6:4) and "co-crucified" (6:6) with Christ (cf. II Cor. 5:14-15; Gal. 2:20). Believers are new creatures in Christ (see full note at 6:4), in this new age of the Spirit (cf. II Cor. 5:17). Baptism marked the boundary between the old age, old man, and the new age, new man.
▣ "through the body of Christ" This is not referring to the theological concept of the church as the body of Christ (cf. I Cor. 12:12,27), but to Christ's physical body as in 6:3-11 where, when Christ died, believers, by way of identification through baptism, died with Him. His death was their death (cf. II Cor. 5:14-15; Gal. 2:20). His resurrected life freed them to serve God and others.
▣ "that we might bear fruit for God" This was also parallel to chapter 6, especially 6:22. Believers are now free through Christ to bind themselves to Christ. This is the continuing marriage analogy. As Christ died for believers, they now must die to sin (II Cor. 5:13-14; Gal. 2:20). As Christ was raised, they, too, are raised to new spiritual life of service to God (cf. Rom. 6:22; Eph. 2:5-6) and each other (cf. I John 3:16).
7:5
NASB"For while we were in the flesh"
NKJV"For when we were in the flesh"
NRSV"While we were living in the flesh"
TEV"For when we lived according to our human nature"
NJB "Before our conversion"
This verse is a contrast to v. 4. Verse 4 relates to the experience of a believer, as does v. 6. Verse 5 described the "fruit" of the life without God's power (Gal. 5:18-24.) The Law shows believers their sin (vv. 7-9; Gal. 3:23-25), but cannot give them the power to overcome it.
In context this phrase is referring to believers' fallen, sinful nature inherited from Adam (cf. 6:19). Paul uses this term sarx in two different ways (1) sin nature (the old man) and (2) physical body (cf. 1:3; 4:1; 9:3,5). Here it is negative, but notice Rom. 1:3; 4:1; 9:3,5; Gal. 2:20. The flesh/body (sarx/soma) is not evil in and of itself, but it, like the mind (nous), is the battleground, the place of confrontation between evil forces of this age and the Holy Spirit. Paul uses this term in a way consistent with the Septuagint, not Greek literature. See Special Topic: Flesh (sarx) at 1:3.
▣ "which were aroused by the Law" This aspect of rebellious human nature, which reacts aggressively to any restrictions, is clearly seen in Genesis 3 and in all humans. The Law set boundaries (cf. vv. 7-8). These boundaries were for mankind's protection, but humans viewed them as chains and limits. The sinful, independent spirit was stimulated by God's Law. The problem was not the limits (law, cf. vv. 12-13), but human autonomy and self will.
▣ "to bear fruit for death" What a stark contrast between
1. v. 5 - bear fruit for God
2. v. 6 - bear fruit for death
Believers have died to death, sin, and the Law and now they live to bear fruit for the Kingdom! Paul paints in black and white (or better paradoxical categories, see note at 8:2). A person is one of two groups-Adam or Jesus (cf. 5:12-21). Those in Jesus are free, unbound, and new (cf. Gal. 2:19-20)! Walk in it! Revel in it!
7:6 "But now" Newman and Nida, A Translator's Handbook on Paul's Letter to the Romans, has an interesting comment.
"It is important to notice the parallels between verses 5 and 6, and at the same time their relation to what follows. Verse 5 describes the pre-Christian experience, and has its parallel in 7.7-25; verse 6 describes the present life of faith under the leadership of God's Spirit, and has its parallel in 8.1-11" (p. 130).
▣ "we have been released" This is an aorist passive indicative. This is a contrast with the imperfect middle indicative of v. 5. Believers had been continually held by sin as revealed in the Law, but now they have been freed by the Spirit through the good news of the gospel. This same word is used of the woman whose husband dies in v. 2.
▣ "having died to that by which we were bound" This is an aorist active participle followed by an imperfect passive indicative. God set believers free through Christ's death from
1. the curse of the OT
2. their inner sinful selves
They had been continually bound by their rebellion against God's revealed will, fallen nature, personal sin, and supernatural temptation (cf. Eph. 2:2-3)!
▣ "newness. . .oldness" This new spiritual way seems to refer to the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32). The Greek term "new" (kainos - kainotēs) is used by Paul of
1. the newness of life, Rom 6:4 (see full note at 6:4)
2. the newness of the Spirit, Rom. 7:6
3. the new covenant, I Cor. 11:2; II Cor. 3:6
4. the new creation, II Cor. 5:17; Gal. 6:15
5. the new man, Eph. 2:15; 4:24
The term "old" applies to the Mosaic Law and meant "totally worn out." Paul is contrasting the Old covenant and the New covenant, as does the author of Hebrews (cf. 8:7 and 13).
NASB, NKJV "so that we serve in newness of the Spirit"
NRSV "so that we are slaves not under the old written code but in the new life of the Spirit"
TEV "but in the new way of the Spirit"
NJB "free to serve in the new spiritual way"
This is literally "in newness of spirit." It is uncertain whether this referred to the regenerated human spirit or the Holy Spirit. Most English translations capitalize it, which implies the Holy Spirit, who is ambiguously mentioned for the first time in Romans 8 (15 times). The term "spirit" could refer to the human spirit regenerated and energized by the gospel and the Spirit in Rom. 1:4,9; 2:29; 7:6; 8:15; 11:8; 12:11; I Cor. 2:11; 4:21; 5:3,4,5; 7:34; 14:15,16,32; 16:18.
In Paul's writings "flesh" and "spirit" are often contrasted as two distinct ways of thinking and living (cf. 7:14; 8:4; Gal. 3:3; 5:16,17,25; 6:8). Physical life without God is "flesh" (see Special Topic at 1:3), but life with God is "spirit" or "Spirit." The indwelling Holy Spirit (cf. 8:9,11) transforms the believer into a new creature in Christ (positionally and experientially).
CONTEXTUAL INSIGHTS ON ROMANS 7:7-25
A. Romans 7:7-25 expresses a human reality. All human beings, both saved and lost, have experienced the tension of good and evil in their world and in their own hearts and minds. The hermeneutical question is, "How did Paul mean this passage to be understood?" It must be related contextually to chapters 1:18-6:23 and 8:1-39. Some see it as focusing on all human beings and, therefore, see Paul's personal experience as a paradigm. This interpretation is called "the autobiographical theory."
Paul used "I" in a non-personal sense in I Cor. 13:1-3. This use of a non-personal "I" can also be documented from the Jewish rabbis. If this is true here, this passage would refer to mankind's transition from innocence through conviction to salvation (chapter 8) "the representative theory" (i.e., Jerome Biblical Commentary, p. 312).
However, others have seen these verses as relating to the terrible continuing struggle of a believer with the fallen human nature (i.e., Augustine, Thomas Aquinas, Martin Luther, John Calvin, Karl Barth). The heart-rending cry of v. 24 expresses this inner tension. The aorist and imperfect verb tenses dominate vv. 7-13, while the present and perfect verb tenses dominate vv. 14-25. This seems to lend credence to "the autobiographical theory" that Paul is describing his own experience from innocence, to conviction, to justification and the tension-filled road of progressive sanctification (cf. autos egō, "I myself," cf. v. 25).
It is just possible that both views are true. In vv. 7-13 and 25b Paul is speaking autobiographically, while in vv. 14-25a, he is speaking of his experience of inner struggle with sin, as representative of all redeemed humanity. However, it must be remembered that this entire passage also must be seen against the backdrop of Paul as a committed Jewish religionist before regeneration. Paul's experience was uniquely his.
B. The Law is good. It is from God. It served, and continues to serve, a divine purpose (cf. 7:7, 12, 14, 22, 25; Matt. 5:17-19). It cannot bring peace or salvation (cf. Galatians 3). James Stewart in his book A Man in Christ, shows Paul's paradoxical thinking and writing:
"You would naturally expect a man who was setting himself to construct a system of thought and doctrine to fix as rigidly as possible the meanings of the terms he employed. You would expect him to aim at precision in the phraseology of his leading ideas. You would demand that a word, once used by your writer in a particular sense should bear that sense throughout. But to look for this from Paul is to be disappointed. Much of his phraseology is fluid, not rigid. . .'The law is holy,' he writes, 'I delight in the law of God after the inward man' (cf. Rom. 7:12-13) but it is clearly another aspect of nomos that makes him say elsewhere, 'Christ hath redeemed us from the curse of the law (cf. Gal. 3:13)'" (p. 26).
C. The textual evidence dealing with the question, "Is Paul referring to a saved or unsaved person in vv. 14-25?" is as follows
1. Unsaved person
a. This was the interpretation of the early Greek speaking church Fathers
b. The following phrases support this view
(1) "I am of flesh," v. 14
(2) "sold into bondage to sin," v. 14
(3)"nothing good dwells in me," v. 18
(4) "making me a prisoner of the law of sin which is in my members," v. 23
(5) "wretched man that I am! Who will set me free from the body of this death?" v. 24
c. The immediate context of chapter 6 is that we are free from the mastery of sin. The context of chap. 8 starts with "so then."
d. The absence of any reference to the Spirit or Christ until the close of this context (v. 25).
2. Saved person
a. This was the interpretation of Augustine, Calvin, and the Reformed tradition
b. The following phrases support this view
(1) "we know that the Law is spiritual," v. 14
(2) "I agree with the Law, confessing that it is good," v. 16
(3) "the good that I wish, I do not do...," v. 19
(4) "I joyfully concur with the law of God in the inner man," v. 22
c. The larger context of Romans places chapter 7 in the section dealing with sanctification.
d. The obvious change of verb tenses from imperfect and aorists in vv. 7-13 to the consistent use of the present tense in vv. 14-24 imply a different and new section of Paul's life (i.e., conversion).
D. The more a believer strives toward Christlikeness, the more he experiences his/her own sinfulness. This paradox fits well this context and the personality of Paul (and, for that matter, most believers; for an opposite view see Gordon Fee, Paul, The Spirit, and the People of God).
A line from a Lutheran hymn by Henry Twells:
"And none, O Lord, has perfect rest,
For none is wholly free from sin;
And they who faint would serve Thee best
Are conscious most of wrong within."
I think Paul was struggling with his Pharisaic past which gave a structure to his presentation of "Law" and "sin/death." However, I am also impacted by my own struggle with temptation and sin after salvation. It has surely colored my interpretation. I think Gordon Fee, Paul, the Spirit, and the People of God, represents another valid Christian's experience and perspective. One thing I know, the tension or conflict between
1. old age - new age
2. old man - new man
3. law - spirit
has been dealt with in Christ! Victory is ours. Never focus on chapter 7 without noting chapters 6 and 8. Victory is ours in Him!
E. Sun (preposition in 8:32) compounds in Romans 8
v. 16 - sun + witness/testify
v. 17 - sun + heir
v. 17 - sun + suffer
v. 17 - sun + glorify
v. 22 - sun + groan
v. 22 - sun + birth pains
v. 26 - sun + take hold of
v. 28 - sun + work with/cooperate
v. 29 - sun +conformed
These compounds denote "joint participation with" or "cooperation with."
NASB (UPDATED) TEXT: 7:7-12
7What shall we say then? Is the Law sin? May it never be! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said, "You shall not covet." 8But sin, taking opportunity through the commandment, produced in me coveting of every kind; for apart from the Law sin is dead. 9I was once alive apart from the Law; but when the commandment came, sin became alive and I died; 10and this commandment, which was to result in life, proved to result in death for me; 11for sin, taking an opportunity through the commandment, deceived me and through it killed me. 12So then, the Law is holy, and the commandment is holy and righteous and good.
7:7 "What shall we say then" Paul is returning to his use of diatribe (cf. 6:1,15; 7:1,13).
▣ "Is the Law sin" One of the paradoxes of revelation is that God used the holiness and goodness of the Law as a mirror to reveal sin, so as to bring fallen mankind to the place of repentance and faith (cf. vv. 12-13; Galatians 3). Also surprisingly the Law continues to function in sanctification but not in justification (see Special Topic: Paul's Views of Mosaic Law at 13:9.
▣ "May it never be" Paul's characteristic rejection of a false assertion (cf. v. 13; 3:4,6,31; 6:2,15; 9:14; 11:1,11; Gal. 2:17; 3:21).
▣ "on the contrary" Paul's literary style in Romans uses strong contrasts to make his points (cf. 3:4,6,31; 6:2,15; 7:13; 9:14; 11:1,11).
▣ "I" Mark in your Bible the number of times the personal pronouns "I," "my," or "me" appear in the context of vv. 7-25. It will amaze you. It is something over forty times.
▣ "I would not have come to know sin except through the Law" This is one of the key passages which reveal the concept of the Mosaic Law functioning as a mirror to reveal personal sin (cf. 3:20; 4:65; 5:20; Gal. 3:14-29, especially v. 24). To break the Law one time was to break the Covenant and, thereby, to bear its consequences (cf. v. 10 and James 2:10)!
▣ "except through the Law" This is a second class conditional sentence which is called "contrary to fact." Paul was convicted of sin. This is the only example of this grammatical feature in Romans. Paul does use it in Gal. 1:10; 3:21, as well as I Cor. 2:8; 5:10; 11:31; and II Cor. 12:11.
▣ "You shall not covet" This is a quote of the last command of the Ten Commandments (cf. Exod. 20:17; Deut. 5:21). This last commandment focuses on proper attitude, which is really the essence of them all (cf. Matthew 5-7). The Law is often referred to as "the commandment" (cf. vv. 8,9,11,12,13).
The term "covet" meant "to set one's heart on" or "to desire strongly." God has given humans (lost and saved) many good things through creation, but humans tend to take God's gifts beyond the God-given bounds. "More-and-more for me at any cost" becomes their motto! Self is a terrible tyrant! See Special Topic: Notes on Exodus 20:17 at 13:8-9.
7:8
NASB, NKJV"taking opportunity"
NRSV"seizing an opportunity"
TEV"found its chance"
NJB"took advantage of"
This was a military term that was used of a beach-head or base of operations (cf. vv. 8 and 11). It is personalized in this context (cf. vv. 9,11). Sin was characterized as a military operation (cf. v.11) led by a military leader (cf. vv. 11 and 17; 6:12, 14, 16).
▣ "for apart from the Law sin is dead" Sin is rebellion against God's will (cf. Rom. 4:15; 5:13; I Cor. 15:56). There is no verb in this phrase; one must be supplied. If one supplies a present tense, it implies that this is a universal principle. If one supplies an aorist tense, it referred to Paul's life specifically.
7:9 "I was once alive" This could refer to Paul as (1) a child during the age of innocence (i.e., before Bar Mitzvah) or (2) as a committed Pharisee before the truth of the gospel broke into his heart (cf. Acts 23:1; Phil. 3:6; II Tim. 1:3). The first represents "the autobiographical theory" of interpretation of chapter 7 and the second "the representative theory" of interpretation of chapter 7.
▣ "when the commandment came, sin became alive and I died" Mankind's rebellious spirit is energized by prohibitions. The "do not" of God's Law triggers the self-directing pride of fallen humanity (cf. Gen. 2:16-17; 3:1-6). Notice how sin continues to be personified, as in 5:21 and 7:8,11,17,20.
7:10 "the commandment, which was to result in life, proved to result in death for me" This is probably a reference to the promise of Lev. 18:5; Deut. 4:1; or possibly Rom. 2:13. The Law promised what it could not fulfill, not because it was sinful, but because humanity is weak and rebellious. The Law became a death sentence (cf. Gal. 3:13; Eph. 2:15; Col. 2:14).
7:11 "deceived me and through it killed me" These are both aorist active indicative verbs. This term, "deceived," is used of the serpent deceiving Eve in the Septuagint (LXX) of Gen. 3:13. Paul uses this verb several times (cf. Rom. 16:18; I Cor. 3:18; II Cor. 11:3; II Thess. 2:3; I Tim. 2:14). Adam and Eve's problem was also coveting (cf. II Cor. 11:3; I Tim. 2:14). Adam and Eve died spiritually by disobeying God's command (now revealed in the Law, cf. I Cor. 15:56), and so did Paul and so do all humans (1:18-3:20).
7:12 This is Paul's affirmation of the goodness of the Law. It is not the problem. However Paul's parallel structure, using "sin" in chapter 6 and "law" in chapter 7, must have upset the legalistic Jewish believers (the weak of 14:1-15:13) in the Roman church.
NASB (UPDATED) TEXT: 7:13
13Therefore did that which is good become a cause of death for me? May it never be! Rather it was sin, in order that it might be shown to be sin by effecting my death through that which is good, so that through the commandment sin would become utterly sinful.
7:13
NASB"sin, in order that it might be shown to be sin. . .sin might become utterly sinful"
NKJV"sin, that it might appear sin. . .might become exceedingly sinful"
NRSV"that sin might be shown to be sin. . .sinful beyond measure"
TEV"in order that its true nature as sin might be revealed"
NJB"sin, to show itself in its true colors. . .was able to exercise all its sinful power"
Sin's evil nature is clearly seen in the fact that it took something as good, wholesome, and godly as the Mosaic Law (cf. Ps. 19, 119) and twisted it into an instrument of condemnation and death (cf. Eph. 2:15; Col. 2:14). Fallen mankind has taken every good gift God has given beyond its God-given bounds!
Notice the two hina (purpose) clauses translated "in order that" and "so that." Prepositions clarify the author's purpose!
▣ "utterly sinful" See Special Topic: Paul's Use of Huper Compounds at 1:30. Sin is personified to show the personal nature of evil. See Special Topic: Personal Evil at 16:20.
NASB (UPDATED) TEXT: 7:14-20
14For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. 15For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. 16But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. 17So now, no longer am I the one doing it, but sin which dwells in me. 18For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. 19For the good that I want, I do not do, but I practice the very evil that I do not want. 20But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me.
7:14 "the Law is spiritual" God's Law is good. It is not the problem (cf. vv. 12 & 16b).
▣ "I am of flesh" This term is used by Paul in (1) a neutral sense meaning physical body (cf. 1:3; 2:28; 4:1; 9:3,5); and (2) a negative sense meaning mankind's fallen nature in Adam (cf. v. 5). It is uncertain which is being referred to here.
▣ "sold into bondage to sin" This is a perfect passive participle meaning "I have been and continue to be sold into bondage to sin." Sin is again personified, here as a slave owner. The agent of the passive voice is uncertain. It could refer to Satan, sin, Paul, or God.
In the OT the major term for God drawing mankind back to Himself was "ransom" or "redeem" (and their synonyms). It originally meant "to buy back" (and its synonyms. See Special Topic at 3:24). The opposite concept is the phrase used here, "sold into the hands of. . ." (cf. Jdgs. 4:2; 10:7; I Sam. 12:9).
7:15-24 The child of God has "the divine nature" (cf. II Pet. 1:4), but also the fallen nature (cf. Gal. 5:17). Potentially, sin is made inoperative (cf. Rom. 6:6), but human experience follows chapter 7. The Jews say that in every man's heart is a black and a white dog. The one he feeds the most is the one that becomes biggest.
As I read this passage I experientially feel the pain of Paul as he describes the daily conflict of our two natures. Believers have been freed from their fallen nature, but, God help us, we continue to yield to its lure. It is often surprisingly true that the intense spiritual warfare begins after salvation. Maturity is a tension-filled daily fellowship with the Triune God and a daily conflict with evil (cf. 8:12-25,26; Gal. 5:16-18; Eph. 6:10-18; Col. 3:5-10; see J. D. G. Dunn, Jesus and the Spirit).
7:16,20 "if" These are both first class conditional sentences, which are viewed as true from the author's perspective or for his literary purposes.
7:18 "I know that nothing good dwells in me, that is, in my flesh" Paul is not asserting that the physical body is evil, but that it was the battle ground between the fallen nature and God's Spirit. The Greeks held that the body, along with all matter, was evil. This developed into the dualistic heresy of Gnosticism (cf. Ephesians, Colossians and I John). The Greeks tended to blame "the physical" for spiritual problems. Paul does not view the spiritual conflict in these terms. He personified sin and used mankind's rebellion against God's Law as the opportunity for evil's invasion of human nature. The term "flesh" in Paul's writings can mean (1) the physical body which is morally neutral (cf. 1:3; 2:28; 4:1; 9:3,5) and (2) the fallen sin nature inherited from Adam (cf. v. 5). See Special Topic: Flesh (sarx) at 1:3.
7:20 "sin which dwells in me" It is interesting that the book of Romans so clearly shows humanity's sin, but there is no mention of Satan until 16:20. Humans cannot blame Satan for their sin problem. We have a choice. Sin is personified as a king, tyrant, slave owner. It tempts and lures us to independence from God, to self assertion at any cost. Paul's personification of sin linked to human choice reflects Gen. 4:7.
Paul uses the term "dwells" several times in this chapter (cf. vv. 17,18,20). The sin nature is not destroyed or removed at salvation, but made potentially inoperative. Its continuing powerlessness depends on our cooperation with the indwelling Spirit (cf. 8:9,11). God has provided for believers all that is necessary to combat personified (literary) and personal (Satan and the demonic) evil. It is the presence and power of the Holy Spirit. As we accept God's free gift of salvation, so too, we must accept God's gift of the effective deterrent of the Holy Spirit. Salvation and the Christian life are a daily process that begins and ends with believers' daily decisions. God has provided all that we need: the Spirit (Romans 8), spiritual armor (Eph. 6:11), revelation (Eph. 6:17), and prayer (Eph. 6:18).
The battle is fierce (Romans 7), but the battle is won (Romans 8).
NASB (UPDATED) TEXT: 7:21-25
21I find then the principle that evil is present in me, the one who wants to do good. 22For I joyfully concur with the law of God in the inner man, 23but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. 24Wretched man that I am! Who will set me free from the body of this death? 25Thanks be to God through Jesus Christ our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin.
7:22 "the law of God" For the Jews this referred to the Law of Moses. For the non-Jew this referred to
1. the witness of nature (cf. Rom. 1:19-20; Ps. 19:1-6)
2. the inner-moral conscience (cf. Rom. 2:14-15)
3. societal norms or mores
NASB"in the inner man"
NKJV"according to the inward man"
NRSV, NJB"in my inmost self"
TEV"my inner being"
Paul contrasts the outer man (physical) with the inner man (spiritual) in II Cor. 4:16. In this context the phrase refers to that part of Paul or saved humanity that affirms God's will and law.
1. "the Law is spiritual," 7:14
2. "what I would like to do," 7:15
3. "I agree with the Law, confessing that the Law is good," 7:16
4. "the wishing is present in me," 7:18
5. "the good that I want," 7:19
6. "I produce the very evil that I do not want," 7:19
7. "I am doing the very thing I do not want," 7:20
8. "the one who wants to do good," 7:21
9. "I joyfully concur with the Law of God," 7:22
10. "the law of my mind," 7:23
11. "I myself with my mind am serving the law of God," 7:25
Chapter 7 shows that knowledge of God and His word is not enough. Believers need the Spirit (chapter 8)!
7:23 There is a real contrast between 6:2; 8:2 and 7:23. This verse clearly shows Paul's use of law (nomos) to refer to (1) the law of sin (cf. vv. 21,25) and (2) the law of God (cf. vv. 22, 25). Earlier in vv. 4,5,6,7,9 and 12 Paul used the term for the OT. Paul was not a systematic theologian. He struggled with the concept of "law." In one sense it was God's revelation, a wonderful gift to mankind, yet in another it was that which defined sin and clearly set boundaries that fallen mankind was unable to keep. These boundaries were not only OT revelation (cf. Ps. 19:7-14; 119, but all moral guidelines: natural revelation (cf. Ps. 19:1-6; Rom. 1:18-3:31) or social mores and norms. Humans are rebels who want to be in complete control of their own lives!
7:24 Can this be a statement from a saved person? Some say no and, therefore, this chapter refers to moral, religious but unredeemed persons. Others say yes, that it refers to the tension of the gospel, "the already and the not yet" in the lives of believers. The eschatological fulfillment has not yet been manifested. The mature believer senses this gap most acutely.
NASB"the body of this death"
NKJV, NRSV"this body of death"
TEV"this body that is taking me to death"
NJB"this body doomed to die"
The physical body and mind are not evil in and of themselves. They were created by God for life on this planet and fellowship with Him. They were created "very good" (cf. Gen. 1:31). But, Genesis 3 changed mankind and the planet. This is not the world God intended it to be and we are not the people God intended us to be. Sin has radically affected creation. Sin has taken what was good and twisted it into self-centered evil. The body and mind have become the battle ground of temptation and sin. Paul feels the battle acutely! He longs for the new age, the new body, fellowship with God (cf. 8:23).
7:25 This is a summary and a transition to the higher ground of Romans 8. However, even in chapter 8 this same tension is seen in vv. 5-11.
The question for interpreters revolves around of whom is Paul speaking?
1. himself and his experiences within Judaism
2. all Christians
3. Adam as an example of human beings
4. Israel and her knowledge of the Law, but failure to obey it
Personally, I combine #1 (vv. 7-13,25b) and #2 (vv. 14-25a). See Contextual Insights to Rom. 7:7-25.
The pain and agony of chapter 7 is matched and surpassed by the majesty of chapter 8!
▣ "Thanks be to God" See Special Topic following.
SPECIAL TOPIC: PAUL'S PRAYER, PRAISE, AND THANKSGIVING
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is chapter 6 related to chapter 7?
2. What is the relationship of the Old Testament law to New Testament believers? (cf. II Cor. 3:1-11; Heb. 8:7, 13)
3. What two illustrations does Paul use in chapters 6 and 7 to describe our relationship to our old life?
4. How is the Christian related to the Mosaic Law?
5. Explain in your own words the difference between the autobiographical and representative theories of interpreting Romans 7:7-25.
6. Is Romans 7 a description of a lost person, an immature believer or all believers?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Life in the Spirit | Freed From Indwelling Sin | God's Saving Act | Life in the Spirit | The Life of the Spirit |
8:1-11 | 8:1-11 | 8:1-4 | 8:1-8 | 8:1-11 |
Life in the Flesh and in the Spirit | ||||
8:5-8 | ||||
8:9-11 | 8:9-11 | |||
The Spirit and Adoption | ||||
8:12-17 | 8:12-17 | 8:12-17 | 8:12-17 | 8:12-13 |
Children of God | ||||
8:14-17 | ||||
The Glory That is To Be | From Suffering to Glory | The Hope of Fulfillment | The Future Glory | Glory As Our Destiny |
8:18-25 | 8:18-30 | 8:18-25 | 8:18-25 | 8:18-25 |
Human Weakness is Sustained | ||||
8:26-30 | 8:26-27 | 8:26-27 | 8:26-27 | |
God Has Called Us to Share His Glory | ||||
8:28-30 | 8:28-30 | 8:28-30 | ||
God's Love | God's Everlasting Love | Our Confidence in God's Love | God's Love in Christ Jesus | A Hymn to God's Love |
8:31-39 | 8:31-39 | 8:31-39 | 8:31-39 | 8:31-39 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This chapter is the climax of Paul's argument begun in 1:18. It starts with "no condemnation" (legal standing) and ends with "no separation" (personal fellowship). Theologically, it moves from justification through sanctification to glorification (cf. vv. 29-30).
B. This is Paul's theological development of God's giving of His Spirit to believers (cf. John's presentation in John 14:12-31; 16:7-16). The Spirit is the agent of the passive verb in v. 14 that relates to the gospel becoming active in the lives of fallen humans. The Spirit will abide with them and in them and will begin to form Christ in them. Chapter 8 uses the term spirit, pneuma, over 21 times while it is totally absent in chapter 7 (as well as chapters 3-6 and occurs only three times in chapters 1-2; it is difficult to be certain when pneuma refers to the human spirit or the Holy Spirit).
C. In life there are two perspectives (personal worldviews), two lifestyles, two priorities, two paths (the broad way and the narrow way) that humans follow, here flesh or Spirit. One leads to death; the other to life. This has traditionally been called "the two ways" of OT wisdom literature (cf. Ps. 1 and Pro. 4:10-19). Eternal life, Spirit life, has observable characteristics (i.e., after the flesh vs. after the Spirit).
Notice Satan's obvious absence in this entire theological context (cf. Romans 1-8). He is not mentioned in Romans until 16:20. It is mankind's fallen Adamic nature that is in focus. This was Paul's way of removing fallen mankind's excuse (i.e., "the Devil made me do it!") of supernatural temptation for their rebellion against God. Mankind is responsible!
D. This chapter is very hard to outline because the thought is developed by weaving several threads of truth together in recurring patterns, but without contextual units.
E. Verses 12-17 inform the believer about a confident faith assurance
1. The first is a changed worldview and life style accomplished through the Spirit.
2. The second is that our fear of God has been replaced by a sense of family love by the Spirit.
3. The third is an internal confirmation of our sonship by the indwelling Holy Spirit.
4. The fourth is that this confirmation is even sure in the midst of this fallen world's problems and struggles.
F. Verses 31-39 are a court scene, which is a typical literary technique of OT prophets. God is the Judge; Satan is the prosecutor; Jesus is the defense lawyer (paraclete); the angels are the spectators; and believing humanity is under Satanic accusations (i.e., Job 1-2; Zechariah 3).
1. legal terms
a. against us (v. 31)
b. a charge (v. 33)
c. justifies (v. 33)
d. condemns (v. 34)
e. intercedes (v. 34)
2. prosecution, "who" (vv. 31,33,34 [thrice],35)
3. God's provision in Christ (vv. 32, 34b)
4. no separation from God
a. earthly circumstances (v. 35)
b. OT quote from Ps. 44:22 (v. 36)
c. victory (vv. 37,39)
d. supernatural circumstances or agents (vv. 37-39)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 8:1-8
1Therefore there is now no condemnation for those who are in Christ Jesus. 2For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. 3For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh, 4so that the requirement of the Law might be fulfilled in us, who do not walk according to the flesh but according to the Spirit. 5For those who are according to the flesh set their minds on the things of the flesh, but those who are according to the Spirit, the things of the Spirit. 6For the mind set on the flesh is death, but the mind set on the Spirit is life and peace, 7because the mind set on the flesh is hostile toward God; for it does not subject itself to the law of God, for it is not even able to do so, 8and those who are in the flesh cannot please God.
8:1
NASB"Therefore there is now"
NKJV, NRSV"there is therefore now"
TEV"There is"
NJB"the reason, therefore"
This relates backward to the previous context. Some see it relating to 7:24-25 but it seems best to take it back farther to 3:21-7:25.
▣ "no" "No" is first in the Greek sentence. It is emphatic, "no condemnation" to those in Christ (cf. vv. 1-3), and those who walk according to the Spirit (cf. vv. 4-11). Here are both sides of the new covenant.
1. it is a free gift in Christ
2. there is a lifestyle, covenantal response required
Justification (cf. 5:1-11) is both objective (indicative) and subjective (imperative). It is both a state and a lifestyle.
▣ "condemnation" This term katakrima is not used often in the Septuagint, but it reflects the curse of noncompliance in Deut. 27:26 (cf. Deut. 27:26 quoted in Gal. 3:10 where it is equal to the "curse"). This means "punishment following a judicial sentence." It is the legal, forensic opposite of justification. It is a rare term in Paul's writings (cf. 5:16,18) and used no where else in the NT.
The concept of condemnation first occurs with Satan accusing God's people of covenant violations and later non-Israelites like Job (cf. Job 1-2). But now believers have died with Christ to the law (cf. Romans 6) and, therefore, neither the law nor Satan have grounds for accusations.
The King James Version added to verse 1, "who walk not after the flesh but after the Spirit." This phrase does not appear in many ancient Greek manuscripts in verse 1. The UBS4 gives it omission an "A" rating (certain). It does appear in v. 4. It is totally theologically inappropriate in v. 1, but fits perfectly in v. 4. Verses 1-3 are dealing with positional sanctification (indicative), while verses 4-11 deal with experiential sanctification (see Special Topic at 6:4) or Christlikeness (imperative, see note at 8:29). Notice the footnote on page 289 in William R. Newell's Romans Verse by Verse. (Moody, 1938).
"The Revised Version correctly omits "who walk not after the flesh but after the Spirit." Since the King James translation, over 300 years ago, many, and the best, most accurate, ancient Greek manuscripts which we have, have been recovered; and earnest, godly men have gone steadily ahead with the tedious but fruitful work of correcting errors that had crept in copying. For, as we all know, we have not the original manuscripts of Scripture: God has been pleased to withhold these from creatures so prone to idiolatry as the sons of men.
We must close verse 1 with the words "in Christ Jesus," for four reasons: (1) The evidence of the Greek manuscripts is overwhelmingly in favor of the omission of the clause "who walk not after the flesh but after the Spirit" from verse 1,-as the evidence is universally for including these words in verse 4, (2) Spiritual discernment also agrees, for the introduction of these words in verse 1 makes our safety depend upon our walk, and not upon the Spirit of God. But all in Christ Jesus are safe from condemnation, as is plainly taught throughout the epistles. Otherwise, our security depends on our walk, and not on our position in Christ. (3) The clause is plainly in proper place at the end of verse 4,-where the manner of the believer's walk, not his safety from condemnation, is described. (4) That the clause at the end of verse 1 in King James is a gloss (marginal note by some copyist) appears, not only from its omission by the great uncial manuscripts, Aleph, A, B, C, D, F, G; A, D (corr.); with some good cursives and ancient versions (see Olshausen, Meyer, Alford, J. F. and B., and Darby's excellent discussion in his Synopsis, in loc); but it also appears from the similarity of this gloss to like additions made through legal fear, found in other passages.
That God chose to have His Word translated and still authoritative is seen from the use in the New Testament of the Greek translation of the Hebrew Old Testament, the Septuagint.
We should thank God for those devoted men who have spent their lifetimes in profound study of the manuscripts God has left us, and who have given us so marvelously perfect a translation as we have. We should distinguish such scholars absolutely and forever from the arrogant "Modernists" (or, in former days, the "Higher Critics"), who undertake to tell us what God ought to say in the Bible, rather than with deep humility seeking to find out what God has said" (p. 289).
▣ "for those who are in Christ Jesus" This characteristic phrase (i.e., a locative of sphere) of Paul's is equivalent to the modern expression "personal relationship." Paul knew, loved, served, and rejoiced in Jesus. The gospel is both a message to be believed, and a Person to be welcomed. The power to live issued from his relationship with the Risen Christ, whom he met on the Damascus Road (cf Acts 9). His experience with Jesus preceded his theology of Jesus. His experience issued not in a cloistered mysticism but in aggressive missionary service (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8). To know Him is to serve Him. Mature Christianity is a message, a Person, and a lifestyle! (See note at 1:5)
8:2 "the law of the Spirit of life. . . the law of sin and of death" This could refer to
1. the contrast between the law of sin (cf. Rom. 7:10,23,25) and the new law of God (cf. Rom. 7:6,22,25)
2. "the law of love" (cf. James 1:25; 2:8,12) versus "The Mosaic Law" (cf. 7:6-12)
3. the old age versus the new age
4. old covenant versus the new covenant (cf. Jer. 31:31-34; the NT book of Hebrews)
This contrasting style is sustained.
1. the law of the Spirit of life in Christ vs. the law of sin and death, v. 2
2. according to the flesh vs. according to the Spirit, vv. 4 & 5
3. things of the flesh vs. things of the Spirit, v. 5
4. mind set on the things of the flesh vs. mind set on the things of the Spirit, v. 5
5. mind set on the flesh, vs. mind set on the Spirit, v. 6
6. in the flesh vs. in the Spirit, v. 9
7. body is dead vs. spirit is alive, v. 10
8. you must die vs. you will live, v. 13
9. not the spirit of slavery vs. the spirit of adoption, v. 15
The NASB Study Bible (p. 1645) has an interesting list on Paul's usages of the term "law" in Romans.
1. a controlling power, 8:2
2. God's law, 2:17-20; 9:31; 10:3-5
3. the Pentateuch, 3:21b
4. the whole OT, 3:19
5. a principle, 3:27
NASB, NRSV,
NJB"has set you free"
NKJV, TEV"had made me free"
Verses 2-3 are the theological message of chapter 6. There are several different pronouns which appear in the ancient Greek texts
1. "me" appears in manuscripts A, D, K & P
2. "you" appears in א, B, F & G
3. "us" appears later in an uncial manuscript, Ψ
The UBS4 compilers give "you" (singular) a "B" rating (almost certain). The UBS3 gave it a "D" rating (great difficulty).
Manuscript variants related to the pronouns "us," "you," or "me/we" are recurrent in Paul's writings.
8:3 "what the law could not do" The Mosaic Law is good and holy, but humanity is weak and sinful (cf. 7:12, 16). The verb here is really the adjective adunaton, which usually means "impossible" (cf. Matt. 19:26; Heb. 6:4,18; 10:4; 11:6), but it can mean "without strength" (cf. Acts 14:8; Rom. 15:1). The Law was incapable of providing deliverance (cf. Gal. 3:21). On the contrary, it only provided condemnation, death, and curse (cf. Galatians 3)!
▣ "weak as it was through the flesh" This is Paul's basic argument of chapter 7. The Law of God is good and holy, but sinful, fallen, rebellious mankind cannot perform its requirements. Paul, unlike the rabbis, emphasized the consequences of Genesis 3. Most rabbis attribute the instigation of evil into the world at Genesis 6.
▣ "God did: sending His own Son" What fallen mankind could not do under the Old Covenant, God did under the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-36) through Jesus (cf. Isa. 53; John 3:16). Instead of external requirements God provided an internal Spirit and a new heart and a new mind. This New Covenant is based on repentance and faith in Christ's finished work, not on human performance (cf. Eph. 2:8-9). However, both covenants expect a new lifestyle of godliness (cf. Eph. 1:4; 2:10).
▣ "in the likeness of sinful flesh" This same truth is stated in Phil. 2:7-8. Jesus had a truly human body (but no sin nature, cf. Phil. 2:7-8; Heb. 7:26). He is really one with us. He was tempted in all ways as we are yet without sin (cf. Heb. 4:15). He understands us. He intercedes for us (cf. 8:34; Heb. 7:25; 9:24).
▣ "as an offering for sin" The italicized words are implied in NJB and in the footnote of NRSV. This same concept is stated in 2 Cor. 5:21 and 1 Pet. 2:24. Jesus came to die (cf. Isa. 53:4-6,10-12; Mark 10:45). Jesus' innocent (blameless) life became a sin offering (cf. John 1:29) for all humanity (cf. Heb. 10:6,8; 13:11).
▣ "He condemned sin in the flesh" Jesus' physical death accentuated and dealt with the problem of mankind's sin nature, not just individual acts of sin (as did the Mosaic Law). It was His life, death, resurrection, and ascension that accomplished God's eternal redemptive purpose (cf. Acts 2:23; 3:18; 4:28; 13:29). He also showed us what humans can be and should be (cf. John 13:15; 1 Pet. 2:21).
8:4 This verse probably refers to the New Covenant (cf. Jer. 31:33 & Ezek. 36:26-27). It deals with two aspects of our salvation.
1. Jesus fulfilled the requirements of the Old Covenant and through faith in Him this righteousness is transferred to believers as a free gift apart from personal merit. We call this justification or positional sanctification.
2. God gives believers a new heart, a new mind, and a new spirit. We walk now in the Spirit, not in the flesh. This is called "progressive sanctification."
Christianity is a new covenant which has both rights (the gift of salvation) and responsibilities (Christlikeness, cf. 6:13).
The Jerome Bible Commentary (p. 315) makes the interesting grammatical comment that the present participle plus the mē particle denotes a conditional statement implying that an effective Christian life does not flow automatically from baptism. We as humans have a choice in salvation and a choice in Christlikeness! The Spirit leads and encourages but does not force compliance!
▣ "who do not walk according to the flesh, but according to the Spirit" This same contrast is found in Gal. 5:16-25. A judicial righteousness is to be accompanied by lifestyle righteousness. The new heart and mind of the New Covenant is not the basis of our salvation, but the result. Eternal life has observable characteristics (Matthew 7)!
8:5 Paul contrasts life in the "flesh" and in the "Spirit" in vv. 5-8 ("the deeds of the flesh," cf. Gal. 5:19-21 with "fruit of the Spirit," cf. 5:22-25). See full note at 8:2.
8:6 "the mind set on" Jews realized that the eyes and ears are the windows into the soul. Sin begins in the thought life. We become that which we dwell upon (cf. Rom. 12:1-2; Phil. 4:8)!
Paul did not exactly follow the traditional rabbinical view of the two "intents" (yetzers) in humans. For Paul the good intent was not present in fallen creation, but from conversion. For Paul it was the indwelling Holy Spirit that started the internal spiritual conflict (cf. John 16:7-14).
▣ "life" This (zoē) refers to eternal life, new age life.
▣ "peace" This term originally meant "binding together that which was broken" (cf. John 14:27; 16:33; Phil. 4:7). See Special Topic: Peace at 5:1. There are three ways the NT speaks of peace:
1. the objective truth of our peace with God through Christ (cf. Col. 1:20)
2. our subjective feeling about being right with God (cf. John 14:27; 16:33; Phil. 4:7)
3. God, uniting into one new body, through Christ, both Jew and Gentile (cf. Eph. 2:14-17; Col. 3:15)
p class="flushParagraph"> 8:7-11 Paul described mankind apart from God in several ways.
1. hostile toward God, v. 7
2. not subject to God, v. 7
3. not able to please God, v. 8
4. spiritually dead which will result in eternal death, vv.10-11
See the parallel in Rom. 5:6, 8, and 10.
8:7
NASB, NRSV"the mind set on the flesh is hostile toward God"
NKJV"the carnal mind is enmity against God"
TEV"people become enemies of God"
NJB"the outlook of disordered human nature is opposed to God"
Notice that this phrase is parallel to "the mind set on the flesh is death" of v. 6 and "those who walk according to the flesh" of v. 5. Notice, too, fallen human nature is both a mind set (worldview) and a lifestyle (cf. 7:5). See Special Topic: Flesh (sarx) at 1:3.
▣ "for it is not even able to do so" Fallen mankind not only does not choose to follow God, they are incapable of following God. Fallen mankind, unaided by the Holy Spirit, cannot respond to spiritual things (cf. Isa. 53:6; 1 Pet. 2:24-25). God must always take the initiative (cf. John 6:44,65). This does not rule out covenant choices, but it does clearly assert that humans are responders, not initiators.
8:8 "those who are in the flesh" Paul uses this phrase in two ways.
1. the physical body (cf. Rom.1:3; 2:28; 4:1; 9:3,5)
2. mankind's efforts apart from God (cf. Rom. 7:5; 8:4-5)
Here it is #2. It refers to rebellious, unbelieving humanity. See Special Topic: Flesh (sarx) at 1:3.
NASB (UPDATED) TEXT: 8:9-11
9However, you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. But if anyone does not have the Spirit of Christ, he does not belong to Him. 10If Christ is in you, though the body is dead because of sin, yet the spirit is alive because of righteousness. 11But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you.
8:9 "if" There is a series of conditional sentences in vv. 9,10,11,13 (twice),17 (twice). They are all first class conditional sentences, which are assumed true from the writer's point of view or for his literary purposes. Paul was assuming his readers in the Roman church were Christians (cf. v. 9a).
▣ "the Spirit of Christ" Persons either have the Spirit and are, therefore, believers or they do not have the Spirit and are spiritually lost. We receive all of the Holy Spirit at salvation. We do not need more of Him; He needs more of us!
The phrases "the Spirit" of 9a; "the Spirit of God" of 9b, and "the Spirit of Christ" of 9c are all synonymous.
SPECIAL TOPIC: JESUS AND THE SPIRIT
8:10 "if" This is a first class conditional (ei with an assumed indicative verb "to be"). Paul assumes his readers (i.e., the church at Rome) are
1. indwelt by Christ
2. have Christ in their midst
▣ "Christ is in you" The "you" is plural. The term "Christ" refers to the indwelling Son/Spirit (cf. John 14:16-17; Col. 1:27). People have the Son/Spirit or they are not Christians (cf. 1 John 5:12). For Paul, "in Christ" is theologically the same as "in the Spirit."
▣ "though the body is dead because of sin" Even Christians are going to die physically because of Adam's sin, a fallen world, and personal rebellion (cf. 5:12-21). Sin always runs its course. Spiritual death (cf. Genesis 3; Eph. 2:1) resulted in the physical death (cf. Genesis 5; Heb. 9:27, see note at 8:13). Believers live in both the new age of the Spirit (cf. Joel 2:28-29; Acts 2:16) and the old age of sin and rebellion (cf. vv. 21, 35).
▣ "yet the spirit is alive because of righteousness" There has been some disagreement among translations and commentators on whether "spirit" refers to the human spirit (cf. NASB, ASV, NIV, Williams, Jerusalem Bible), or the Holy Spirit (cf. KJV, TEV, REB, Karl Barth, C. K. Barrett, John Murray, and Everett Harrison).
The larger context expands our understanding of this brief phrase. Even those who have trusted Christ are still going to die because they live in a fallen world. However, because of the righteousness which comes through faith in Jesus they already have eternal life (cf. Eph. 2:4-6). This is the "already but not yet" tension of the Kingdom of God. The old age and the new age have overlapped in time.
▣ "Righteousness" In context this could refer to
1. the imputed righteousness (justification and positional sanctification) that comes through faith in Christ (cf. Romans 4)
2. the new life in the Spirit (progressive sanctification) which is the evidence of a redeemed life
See special topic at 1:17.
8:11 "if" See note at verse 9.
▣ "the Spirit of Him who raised Jesus from the dead dwells in you" Which Person of the Trinity indwells believers? Most Christians would answer "the Spirit." This is certainly true, but in reality, all three Persons of the Trinity indwell believers.
1. the Spirit, John 14:16-17; Rom. 8:11; 1 Cor. 3:16; 6:19; 2 Tim. 1:14
2. the Son, Matt. 28:20; John 14:20,23; 15:4-5; Rom. 8:10; 2 Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27
3. the Father, John 14:23; 2 Cor. 6:16
This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Trinity.
1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1;Eph. 1:20; Col. 2:12; 1 Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11
This same Trinitarian emphasis can be seen in vv. 9-11.
▣ "will also give life to your mortal bodies" The verb is a future active indicative which points toward Resurrection Day. The resurrection of both Jesus and His followers is a crucial doctrine (cf. 1 Cor. 15:1ff; 2 Cor. 4:14). Christianity asserts that believers will have a bodily existence in eternity (cf. 1 John 3:2). If Christ was raised by the Spirit (cf. 1 Cor. 15:12-21), so shall His followers (cf. v. 23).
NASB, NKJV,
NRSV, NJB
REB, NET"through His Spirit"
NRSV footnote"on account of His Spirit"
TEV"by the presence of His Spirit"
There is a manuscript variant related to the grammatical form of this phrase.
1. genitive, MSS א, A, C, Pc
2. accusative, MSS B, D, F, G
The UBS4 gives the genitive a "B" (almost certain) rating.
NASB (UPDATED) TEXT: 8:12-17
12So then, brethren, we are under obligation, not to the flesh, to live according to the flesh- 13for if you are living according to the flesh, you must die; but if by the Spirit you are putting to death the deeds of the body, you will live. 14For all who are being led by the Spirit of God, these are sons of God. 15For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!" 16The Spirit Himself testifies with our spirit that we are children of God, 17and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him.
8:12 "So then" Paul continues to draw out the implications of his presentation of vv. 1-11.
▣ "we are under obligation" This is the other side of Christian freedom (cf. 14:1-15:13). This is the conclusion drawn from the discussion of sanctification in vv. 1-11, which is both positional (indicative) and progressive (imperative, see Special Topic at 6:4). It also clearly shows that believers still must struggle with the old fallen nature (i.e., 6:12,19; 7:7-24; 1 Cor. 6:18-19; Eph. 6:10-19). There is a choice to be made (initial faith) and continuing choices to be made (lifestyle faith)!
8:13 "if" There is series of conditional sentences in vv. 9,10,11,13 (twice), and 17 (twice). They are all first class conditional sentences, which are assumed true from the writer's point of view or for his literary purposes. Paul assumed his readers in the Roman church were Christians living by the Spirit. But there is a contingency (i.e., human cooperation).
▣ "you are living according to the flesh, you must die" Both verbals in v. 13 are present tense, which speaks of continual action. The Bible reveals three stages of death.
1. spiritual death (cf. Gen. 2:17; 3:1-7; Eph. 2:1)
2. physical death (cf. Genesis 5)
3. eternal death (cf. Rev. 2:11; 20:6,14; 21:8)
The one spoken of in this passage is the spiritual death of Adam (cf. Gen. 3:14-19) that resulted in the physical death of the human race (cf. Genesis 5).
Adam's sin brought death into human experience (cf. 5:12-21). Each of us has chosen to participate in sin volitionally. If we choose to remain in it, it will kill us "eternally" (cf. Rev. 20:6, 14, "the second death"). As Christians we must die by a faith identification with Christ to sin and self and live to God (cf. Romans 6).
▣ "if by the Spirit you are putting to death the deeds of the body, you will live" Assurance of believers' salvation is validated or demonstrated by their Christian lifestyle (cf. the NT books of James and 1 John). Believers do not live this new life in their own effort, but by the agency of the Spirit (cf. v.14). However, they must daily yield themselves to His control (cf. Eph. 5:17-18; 6:10-18).
In this context "the deeds of the body" are seen as the life of the old sinful age (cf. Gal. 5:19-21). This is not a repudiation of the eternality of bodily existence (cf. 8:23), but the contrast between the indwelling Spirit (new age) and the continuing spiritual struggle with sin (old age).
8:14 "all who are being led by the Spirit of God" This is a present passive participle, which denotes continual guidance from the Spirit. The Spirit woos us to Christ (cf. John 6:44,65) and then forms Christ in us (cf. v. 29-30). There is more to Christianity than a decision. It really is an ongoing discipleship (cf. Matt. 28:19) that begins with a decision (cf. 10:9-13; John 1:12; 3:16). This does not refer to special events, times, or ministries, but daily activities.
▣ "sons of God" This plural phrase was used in the OT for angels and rarely for humans (see Special Topic online at www.freebiblecommentary.org ). The singular was used of Adam, Israel, her King, and the Messiah. Here it refers to all believers (cf. Gal. 4:6-7). In v. 14 the Greek term huioi (sons) is used, in v. 16, tekna (children). They are used synonymously in this context. Believers are no longer slaves but family members (cf. vv. 15-17; Gal. 4:7).
8:15 "a spirit" This verse, like v. 10, is ambiguous. It can refer to redeemed mankind's new spirit in Christ or the Holy Spirit. Both are found in verse 16.
There are several places in Paul's writings where this grammatical construction is used to describe what the Holy Spirit produces in the individual believer.
1. here "not a spirit of slavery," "a spirit of adoptions, v. 15
2. "a spirit of gentleness," 1 Cor. 4:21
3. "a spirit of faith (faithfulness), 2 Cor. 4:13
4. "a spirit of wisdom and of revelation," Eph. 1:17
5. "not a spirit of timidity," 2 Tim. 1:7
There are several places, especially in 1 Corinthians, where Paul uses pneuma to refer to himself (cf. 1 Cor. 2:11; 5:3,14; 7:34; 16:8; and Col. 2:5). In this context surely vv. 10 and 15 fit this category best.
▣ "of slavery leading to fear again" The characteristic of the old nature is fear (cf. Heb. 2:15). The characteristic of the new nature is described in vv. 14-17.
▣ "adoption as sons" Roman law made it very difficult to adopt, but once done, it was permanent (cf. Gal. 4:4-6). This metaphor supports the theological truth of the security of the believer (see Special Topic at 5:2). A natural son could be disinherited or even killed, but not an adopted one. This was one of Paul's favorite familial metaphors to describe salvation (cf. vv. 15, 23). John and Peter used another familial metaphor, "born again" (cf. John 3:3; 1 Peter 1:3,23). For the full note see Galatians 4:5 online at www.freebiblecommentary.org .
▣ "Abba" This Aramaic term was what children called their fathers at home ("daddy" or "papa"). Jesus and the Apostles spoke Aramaic (cf. Mark 5:41; 14:36; 1 Cor. 16:22). Believers can now come to the Holy God by means of the blood of Christ, through the indwelling Spirit with a firm faith and family confidence (cf. Mark 14:36; Gal. 4:6). Isn't it amazing that fallen humanity can call God, Father, and that the eternal Holy One would desire this! See SPECIAL TOPIC: FATHER at 1:7.
8:16 "The Spirit, Himself" The Greek word for Spirit is neuter, therefore, KJV translated this as "the Spirit, itself," but the Spirit is a person; He can be grieved (cf. Eph. 4:30; 1 Thess. 5:19), so "Himself" is a better translation. See Special Topic: The Personhood of the Spirit at 8:27.
▣ "testifies with our spirits that we are children of God" As noted in v. 13, one aspect of faith assurance is the believers' changed and changing lives (cf. the NT books of James and 1 John). Another aspect of assurance is that the indwelling Spirit has replaced the fear of God with family love (cf. 1 John 4:17-18). Note the RSV and NRSV translations and punctuation, "when we cry, Abba! Father! It is the Spirit Himself bearing witness with our spirits that we are children of God" (cf. Gal. 4:6). This implies that the assurance comes when believers can call God, Father, by the Spirit.
The internal witness of the Spirit is not audible, but practical.
1. guilt over sin
2. desire to be like Christ
3. desire to be with the family of God
4. hunger for God's word
5. sense a need to do evangelism
6. sense a need for Christian sacrificial giving
These are the kinds of internal desires that provide a faith evidence of conversion.
Assurance of salvation has been turned into a denominational issue.
1. Roman Catholic theology denies the possibility of assurance in this life but bases confidence in one being a member of the "true" church
2. John Calvin (Reform tradition) based assurance on election (predestination), but one could not know for sure until after this life on Judgment Day
3. John Wesley (Methodist tradition) based assurance on a perfect love (living above known sin)
4. most Baptists have tended to base assurance on the biblical promises of free grace (but ignoring all the warnings and admonitions).
There are two dangers related to the NT paradoxical presentation of Christian assurance.
1. the overemphasis on "once saved, always saved"
2. the overemphasis on human performance in retaining salvation.
Hebrews 6 clearly teaches "once out, always out." Human effort (good works) does not keep believers saved (cf. Gal. 3:1-14). But good works are the goal of the Christian life (cf. Eph. 2:10). They are the natural result of meeting God and having the indwelling Spirit. They are evidence of one's true conversion.
Assurance is not meant to soften the Bible's call to holiness! Theologically speaking, assurance is based on the character and actions of the Triune God.
1. the Father's love and mercy
2. the Son's finished sacrificial work
3. the Spirit's wooing to Christ and then forming Christ in the repentant believer
The evidence of this salvation is a changed worldview, a changed heart, a changed lifestyle and a changed hope! It cannot be based on a past emotional decision that has no lifestyle evidence (i.e., fruit, cf. Matt. 7:15-23; 13:20-22; John 15). Assurance, like salvation, like the Christian life starts with a response to God's mercy and continues that response throughout life. It is a changed and changing life of faith!
▣ "testifies" This is another syn compound. The Spirit co-witnesses with the believer's spirit. Paul uses this compound term in 2:15; 8:16 and 9:1.
8:17 "if" There is a series conditional sentences in vv. 9,10,11,13 (twice), and 17 (twice). These are all first class conditional sentences which are assumed true from the author's perspective or for his literary purposes. Paul assumed his readers in the Roman church were Christian.
▣ In this verse there are three compound words using syn, which means "joint participation with"
1. believers share heirship with Christ
2. believers share sufferings with Christ
3. believers will share glory with Christ
There are more syn compounds in vv. 22 (twice), 26,28. Eph. 2:5-6 also has three syn compounds which describe the believer's life in Christ.
▣ "heirs" This is another family metaphor to describing believers (cf. 4:13-14; 9:8; Gal. 3:29). See Special Topic following.
SPECIAL TOPIC: BELIEVERS' INHERITANCE
▣ "fellow heirs" This is another sun compound. Paul coins many of these new terms in chapter 8 to emphasize the shared death and life of Christ and the believers.
1. co-heirs, v. 17
2. co-suffered, v. 17
3. co-glorified, v. 17
NASB, NKJV"if indeed we suffer with Him"
NRSV"if, in fact, we suffer with him"
TEV"for if we share Christ's sufferings"
NJB"sharing his sufferings"
Suffering is the norm for believers in a fallen world (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom.5:3-4; 8:17; 2 Cor. 4:16-18; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet. 4:12-19). Jesus set the pattern (cf. Heb. 5:8). The rest of this chapter develops this theme. See SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER? At 5:3.
▣ "glorified with Him" In John's writings whenever Jesus talked of His death, He called it "being glorified." Jesus was glorified by His suffering. Believers, positionally and often experientially, share Jesus' life events (cf. Romans 6). See Special Topic: Reigning in the Kingdom of God at 5:17-18.
NASB (UPDATED) TEXT: 8:18-25
18For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us. 19For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 20For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 21that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. 22For we know that the whole creation groans and suffers the pains of childbirth together until now. 23And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. 24For in hope we have been saved, but hope that is seen is not hope; for who hopes for what he already sees? 25But if we hope for what we do not see, with perseverance we wait eagerly for it.
8:18 "consider" This is literally "add it up." This is a present middle indicative. Paul continues to consider the implications of Christian suffering. This was an accounting term for arriving at a carefully researched conclusion. This is a recurrent theme in Romans (see note at 2:3). Believers must live in the light of the spiritual truths they understand.
▣ "the sufferings" We get some idea of the sufferings involved in serving Christ from 1 Cor. 4:9-12; 2 Cor. 4:7-12; 6:4-10; 11:24-27; Heb. 11:35-38.
▣ "of this present time" The Jews believed that the history of the world was divided into two ages, the current evil age and the age of righteousness to come (cf. Matt. 12:32; Mark 10:30). The OT expected the coming Messiah to set up this new age of righteousness. However, the two comings of Christ, one as Savior (incarnation) and the second as Lord (Second Coming), caused the overlapping of these two ages. Believers live in the tension between "already" and "not yet" of the Kingdom of God. See Special Topic: This Age and the Age to Come at 12:2.
▣ "worthy. . .glory" Both of these terms are related to the OT concept of weight-heavy was valuable. "Worthy" was from a commercial term that meant "to weigh as much as." The Hebrew term "glory" was also from a root "to be heavy," in the sense of being valuable, like gold. See full note at 3:23.
The term "glory" in Paul's writings had an eschatological orientation (cf. 2 Cor. 4:16-18). It referred to the splendor and power of the returning glorified exalted Christ (cf. Col. 3:4). See SPECIAL TOPIC: GLORY (DOXA) at 3:23.
▣ "that is to be revealed to us" This passive (deponent) voice referred to the agency of God or the Spirit (cf. v. 20). Believers live in this life by faith not sight (cf. v. 24; 1 Cor. 2:9; 13:12; 2 Cor. 5:7; Heb. 11:1).
The word is used several times in Romans by Paul and emphasizes that truth is from God, not a discovery of humans.
1. the verb
a. 1:17 - the righteousness of God has been revealed (present passive indicative)
b. 1:18 - the wrath of God has been revealed (present passive indicative)
c. 8:18 - the coming glory to be revealed (aorist passive infinitive)
2. the noun
a. 2:5 - in the day of wrath and revelation of the righteous judgment of God
b. 8:19 - creation waits eagerly for the revealing of the sons of God
c. 16:25 - according to the revelation of the mystery
8:19 "the anxious longing of the creation waits eagerly" The physical creation is personified as a person with an outstretched neck searching the horizon. Creation was negatively affected when Adam and Eve rebelled (cf. Gen. 3:17-19). All creation will ultimately be redeemed (except for rebellious angels, unbelieving humans, and their prepared place of isolation, cf. Bruce Corley and Curtis Vaughan, Romans, p. 95, footnote 46).
The verb "waits eagerly" (present middle [deponent] indicative) appears three times in this context.
1. v. 19 - creation waits eagerly for the new age
2 v. 23 - believers wait eagerly for new bodies
3. v. 25 - believers wait eagerly in hope of the new age
Paul uses this same verb in a similar sense in 1 Cor. 1:7; Gal. 5:5; Phil. 3:20. The Second Coming is not a fearful event for believers, but a family reunion!
SPECIAL TOPIC: NATURAL RESOURCES
▣ "for the revealing" This term meant "to pull back the curtain" so as to disclose or inform. It is also the title of the last book of the New Testament, "the Apocalypse." The Second Coming is often referred to as a revelation or coming (cf. 1 Cor. 1:7-8; 1 Peter 17,13).
▣ "the sons of God" This was a common familial metaphor used to describe Christians (cf. 8:14,16). It speaks of God as Father and Jesus as His unique son (cf. John 1:18; 3:16,18; Heb. 1:2; 3:6; 5:8; 7:28; 1 John 4:9).
In the OT Israel was God's son (cf. Hosea 11:1), but also the King was God's son (cf. 2 Sam. 7). This concept was first mentioned in the NT in Matt. 5:9 (also cf. John 1:12; 2 Cor. 6:18; Gal. 3:26; 1 John 3:1,10; Rev. 21:7).
8:20
NASB, NKJV,
NRSV"for the creation was subjected to futility"
TEV"For creation was condemned to become worthless"
NJB"It was not for any fault on the part of creation that it was made unable to attain its purpose"
This could be translated "vanity." It is used in several senses in the Septuagint-meaningless, worthless, useless, false gods (idols), and emptiness. All creation became useless for God's intended purpose (cf. Gen. 3:17-19; Isa. 24:3-8), but one day God will remove the curse of the Fall (cf. Rev. 22:3). This is not the world that God intended it to be!
▣ "but because of Him who subjected it, in hope" The verb is aorist passive and apparently refers to God (cf. NASB, NKJV, TEV). He subjected physical creation to futility
1. because of human rebellion
2. as an attempt to turn mankind to Himself (cf. Deuteronomy 27-29)
This purposeful futility will only be for a period of time (cf. Rom. 11:11-32). Redeemed humanity has a promised physical future (body and world).
God foreknew Adam's rebellion. He allowed it to occur and chose to work with a fallen mankind in a fallen world. This is not the world that God intended it to be. This is not the world it will one day be (cf. 2 Pet. 3:10; Rev. 21:1-3). See notes on "hope" at 5:2.
8:21 "creation itself also will be set free from its slavery to corruption" Nature will be a part of eternity (cf. Isa. 11:6-10). Heaven is coming back to a recreated earth (cf. Matt. 5:18; 24:35; 2 Pet. 3:10; Rev. 21:1). The future may well be a return to Eden's bliss; fellowship between God and mankind, individual to individual, mankind to animals, and mankind to the earth! The Bible begins with God, mankind, and the animals (i.e., Isa. 11:6-9) in fellowship and harmony in a garden setting (cf. Gen. 1-2) and the Bible ends in a similar way (cf. Revelation 21-22).
▣ "corruption" See Special Topic at 1:23.
▣ "into the freedom of the glory of the children of God" In v. 14 believers are called "the sons of God," in v. 16 "the children of God," and inv. 17 "heirs of God." In v. 18 the eschatological glory of God is revealed to believers. Now in 19 creation waits for the revealing of the sons of God because it will share their eschatological glory (cf. v. 21). This restoration of creation, and especially humans, will allow the original purpose of creation to be fulfilled-God and humanity (made in His image) in intimate fellowship.
8:22 "the whole creation groans" This is another of Paul's syn compounds, "groan together with." He must have coined many of them. Possibly he was alluding to Jer. 12:4,11 (cf. Deut. 27-29), where the land of Israel mourns because of the desolation caused by human sin.
Notice that "groaning" is mentioned three times in this context.
1. creation groans (present active indicative) for the coming of the new age, v. 22 (cf. vv. 19-21)
2. believers groan for their full and complete salvation (i.e., a new body, cf. 2 Cor. 5:2,4), v. 23
3. the Spirit who gives Himself as the first fruit of the new age also groans (prays for, present active indicative) believers, v. 26
▣ "suffers the pains of childbirth" In Jewish circles this concept was often called "the birth pains of the new age" (cf. Mark 13:8). The dawn of the new day of righteousness will not be without problems. The moral and spiritual conditions of this fallen planet will become worse and worse (cf. Matthew 24; Mark 13; Luke 21; 2 Thess. 2:1-12; and also note the seven seals, trumpets, and bowls of Revelation 5-18). However, the pains of childbirth are pains of hope and joy in the coming birth, so too, the new age!
8:23 "we ourselves. . .we ourselves. . .ourselves" The pronouns are emphatic and repeated.
▣ "the first fruits of the Spirit" This term (aparchē) is theologically analogous to "the seal of the Spirit" in 2 Cor. 1:22; and "the pledge of the Spirit" in 2 Cor. 5:5; and Eph. 1:14.
The first fruits in the OT were a promise of the harvest to come. They symbolized God's ownership of all the harvest (i.e., Deut. 26:1-11). The Spirit is the first fruits of the new age, as Jesus was the first fruits of the resurrection (cf. 1 Cor. 15:20). Believers, as God's children, even now experience something of the joys of heaven by means of the Holy Spirit who dwells with them and in them. This is the "already" but "not yet" tension of the overlapping of the two Jewish ages. Believers are citizens of heaven and dwellers on earth!
▣ "we ourselves, groan within ourselves" This seems to refer to the dialectic tension between "the already" and "the not yet" of the overlapping of the two Jewish ages (see Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth, pp. 145-148). The Kingdom of God is present but not consummated. Believers have resurrection life, yet they are still going to die physically (cf. II Cor. 5:2-4). We are saved from sin but we still struggle with sin (Romans 7; Eph. 6:10-18).
▣ "waiting eagerly for our adoption as sons" Adoption is Paul's favorite familial metaphor for salvation (cf. v. 15). Believers' salvation is a process that starts with an initial decision of repentance and faith and develops into a growing Christlikeness. Believers will not be fully saved until Resurrection Day (cf. v. 30 and 1 John 3:2).
The term "adoption" is omitted in some Greek manuscripts (cf. MSS P46, D, F, G, and some Old Latin versions. However, it is included in א, A, B, C, some Old Latin, the Vulgate, Syriac, Coptic, and Armenian versions. The UBS4 rates its inclusion as "A"(certain).
▣ "the redemption of our body" This term means "to buy back." This concept was used in the OT to describe someone being set free from slavery by a relative (go'el). It came to be used metaphorically for God's deliverance of fallen mankind from the slavery of sin. The price paid was the sinless life of the incarnate Son. See Special Topic at 3:24.
Christianity, like Judaism (cf. Job 14:14-15; 19:25-26; Dan. 12:2), asserts that believers will have a physical (though not necessarily humanoid, cf. 1 Cor. 15:35-49) body in eternity. Believers' spiritual bodies will be perfectly prepared for life in the new age, life in intimate fellowship with God.
8:24 "in hope we have been saved" This is an aorist passive indicative. As v. 23 refers to our future salvation, v. 24 refers to our past salvation through the agency of the Spirit. The NT used several verb tenses to describe salvation (see Special Topic at 10:4).
1. aorist, Acts 15:11 (Rom. 8:24; 2 Tim. 1:9; Titus 3:5; and Rom. 13:11 combine the aorist with a future orientation)
2. perfect, Eph. 2:5,8
3. present, 1 Cor. 1:18; 15:2; 2 Cor. 2:15; 1 Pet. 3:21; 4:18
4. future (in verb tense or contextual inference), Rom. 5:9,10; 10:9; 1 Cor. 3:15; Phil. 1:28; 1 Thess. 5:8-9; Heb. 1:14; 9:28.
Therefore, salvation begins with an initial faith decision and issues in a process of lifestyle faith that will one day be consummated in sight (cf. 1 John 3:2).
8:25 "hope" See Special Topic below.
▣ "with perseverance" This term hupomonē was also used in 5:3 and 15:4-5. Believers' salvation is in the process of maturity and will one day be consummated. Perseverance (cf. Rev. 2:8,11,17,26; 3:5,12,21; 21:7) is the needed biblical balance to the overemphasis on "initial salvation." Most biblical truths (i.e., Eastern Literature, see Special Topic at 3:27) are expressed in dialectical, tension-filled pairs.
SPECIAL TOPIC: THE NEED TO PERSEVERE
NASB (UPDATED) TEXT: 8:26-27
26In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words; 27and He who searches the hearts knows what the mind of the Spirit is, because He intercedes for the saints according to the will of God.
8:26 "in the same way" This links the Spirit's ministry of intercession with "the groaning and hoping" mentioned in vv. 18-25.
▣ "the Spirit also helps" This is a present middle (deponent) indicative. The verb has a double compound, syn (cf. v. 28) and anti. It s best translated "take hold with." This term is found only here and in Luke 10:40. The whole Triune God is for believers. The Father sent the Son to die on mankind's behalf (cf. John 3:160, and He now also intercedes for us (cf. v. 34; Heb. 7:25; 9:24; 1 John 2:1). The Spirit brings fallen mankind to Christ and forms Christ in them (cf. John 16:8-15). However, the verb "helps," which meant "to take hold of with someone," implied that believers also have a part in an appropriating the Spirit's help (intercession).
▣ "weakness" This noun is used by Paul in several senses (BAGD, p. 115).
1. bodily weakness or sickness, 2 Cor. 11:30; 12:5,9,10; Gal. 4:13; 1 Tim. 5:23
2. human situation, 1 Cor. 15:43; 2 Cor. 13:4
3. figure for
a. timidity, 1 Cor. 2:3
b. judgment, Rom. 6:19
c. lack of religious insight, Rom. 8:26
The verb is used in similar ways.
1. bodily weakness, Phil. 2:26-27; 2 Tim. 4:20
2. human situation, Rom. 8:3; 2 Cor. 11:21; (note Matt. 8:17; quote of Isa. 53:4)
3. figure for
a. religious or moral weakness, Rom. 14:2; 1 Cor. 8:11-12
b. weak in faith, Rom. 4:19; 14:1
c. fainthearted and fearful, 2 Cor. 11:29
Remember context determines meaning within a semantic parameter. Lexicons only list the possible connotations and usages.
▣ "the Spirit Himself intercedes for us with groanings too deep for words" Believers groan in their fallenness and the Spirit groans in intercession for them. The Spirit within the redeemed prays for them, and Jesus at the right hand of God also prays for them, (cf. vv. 27,34; Heb. 7:25; 9:24; 1 John 2:1). This intercession empowers the believer to pray (cf. v. 15; Gal. 4:6). This passage in context does not refer to the spiritual gift of speaking in tongues, but the Spirit's intercession to the Father on believers' behalf.
NASB, NRSV"too deep for words"
NKJV"which cannot be uttered"
TEV"that words can not express"
NJB"that cannot be put into words"
This word is the common word for "speaking," "language" (cf. 1 Cor. 13:1) with the alpha privative. It occurs only here in the NT. Another form of the word is used in Mark's Gospel for dumb/mute people (cf. 7:37; 9:17,25).
▣ "intercedes" See Special Topic: Paul's Use of Huper Compounds at 1:30.
8:27 "He who searches the heart" This was a recurrent theme in the OT (cf. 1 Sam. 2:7; 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 20:27; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8). God truly knows us and still loves us (cf. Psalm 139).
▣ "He intercedes for the saints" The Spirit's tasks were clearly spelled out in John 16:2-15. One of them is intercession.
The term "saints" was always plural except in Phil. 4:21where it also referred to all believers. Christians are members of the family of God, the body of Christ, the new temple built from individual believers. This is a needed theological balance to western (American) individualism. See SPECIAL TOPIC: SAINTS at 1:7.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
NASB (UPDATED) TEXT: 8:28-30
28And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.
8:28 "And we know" This verb (oida) occurs four times in this context.
1. believers know that all creation groans (v. 22)
2. believers do not know how to pray (v. 26)
3. the Father knows the hearts of humans and the mind of the Spirit (v. 27)
4. believers know that all things work together for good (v. 28)
NASB, TCNT"God causes all things"
NKJV, NRSV,
NET"all things"
TEV, NIV"in all things God works"
The textual question is how many times does "Theos" (or "Theon") appear in this verse?
There is no manuscript variant related to the phrase "to those who love God," but there is a variant related to the phrase "all things work together for good."
1. Some manuscripts add "ho Theos" after the verb, P46, A, B, 81, and some Coptic and Ethiopian versions.
2. Most manuscripts omit it, א, C, D, F, G, and the Vulgate, Peshitta, Armenian versions. The UBS4 rates its omission as "B" (almost certain).
The NASB includes it to stress the point of divine activity. It is possible from the context that the Spirit's agency is indented (cf. v. 27; NEB, REB).
▣ "to work together for good" This is present active indicative. This is another compound with syn (cf. v. 26). Therefore, it literally means "all things continue to work in cooperation with one another for the good." This is a difficult concept in a world of evil and suffering (two helpful books on this subject is The Goodness of God by Wenham and Hannah Whithall Smith, The Christian's Secret of a Happy Life). The "good" here is defined in v. 29 as "conformed to the image of His Son." Christlikeness, not prosperity, fame or health, is God's unalterable plan for every believer.
▣ "to those who love God, to those who are called according to His purpose" These are two present active participles. These are two conditions which continue to allow the believer to view life, regardless of the circumstances, in a positive light (cf. v. 15). Again notice the twin covenantal aspects of human freedom ("love") and God's sovereignty ("called").
The term "purpose" in connection to God's eternal plans is found in Rom. 9:11; Eph. 1:11; 3:11; and 2 Tim. 1:9. God has an eternal redemptive plan for fallen humanity. See SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at 1:5.
8:29-30 The verbs in these verses are all aorist active indicatives. They form a chain from before time until time is no more. God knows us and is still for us and wants us to be with Him. This is a corporate, not individual, context. The final act of glorification is still future, but in this context it is stated as an accomplished event.
8:29 "foreknew" Paul used this term twice, here and 11:2. In 11:2 it referred to God's covenant love for Israel before time. Remember that the term "know" in Hebrew related to intimate, personal relationship, not to facts about someone (cf. Gen. 4:1; Jer. 1:5). Here it is included in a chain of events (cf. vv. 29-30). This term is linked with predestination. However, it must be stated that God's foreknowledge is not the basis of election because if that were so, then election would be based on fallen humanity's future response, which would be human performance. This term was also found in Acts 26:5; 1 Pet. 1:2,20 and 2 Pet. 3:17.
▣ "predestined" The terms "foreknow" (proginōskō) or "predestine" (proorizō) are both compounds with the preposition "before" (pro) and therefore, should be translated "to know before," "to set bounds before," or "mark off before."
The definitive passages on predestination in the NT are Rom. 8:28-30; Eph. 1:3-14 and Romans 9. These texts obviously stress that God is sovereign. He is in total control of all things, including human history. There is a preset divine redemption plan being worked out in time. However, this plan is not arbitrary or selective. It is based not only on God's sovereignty and foreknowledge, but on His unchanging character of love, mercy and undeserved grace.
We must be careful of our western (American) individualism or our evangelical zeal coloring this wonderful truth. We must also guard against being polarized into the historical, theological conflicts between Augustine versus Pelegius or Calvinism versus Arminianism.
Predestination is not a doctrine meant to limit God's love, grace, and mercy nor to exclude some from the gospel. It is meant to strengthen believers by molding their worldview. God is for all mankind (cf. John 3:16; 1 Tim. 2:4; 2 Pet. 3:9). God is in control of all things. Who or what can separate us from Him (cf. Rom. 8:31-39)? Predestination forms one of two ways to view life. God views all history as present; humans are time bound. Our perspective and mental abilities are limited. There is no contradiction between God's sovereignty and mankind's free will. It is a covenantal structure. This is another example of biblical truth given in dialectical tension (see SPECIAL TOPIC: EASTERN LITERATURE at 3:27. Biblical doctrines are usually presented from different perspectives. They often appear paradoxical. The truth is a balance between the seemingly opposite pairs. We must not remove the tension by picking one of the truths. We must not isolate any biblical truth into a theological system unrelated to a specific context.
It is also important to add that the goal of election is not only heaven when we die, but Christlikeness now (cf. Eph. 1:4; 2:10)! We were chosen to be "holy and blameless." God chooses to change us so that others may see the change and respond by faith to Him in Christ. Predestination is not a personal privilege but a covenantal responsibility!
▣ "to become conformed to the image of His Son" This is a major truth of this passage. This is the goal of Christianity (cf. 8:9; 2 Cor. 3:118; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3; 1 Pet. 1:15). Holiness is God's will for every believer. God's election is to Christlikeness (cf. Eph. 1:4), not a special standing. The image of God which was given to humanity in creation (cf. Gen. 1:26; 5:1,3; 9:6) is to be restored (cf. Col. 3:10). See note at 8:21 and SPECIAL TOPIC: CALLED at 1:6.
▣ "that He might be the firstborn among many brethren" In Psalm 89:27 "first-born" is a title for the Messiah. In the OT the first born son had preeminence and privilege. The term was used in Col. 1:15 to show Jesus' preeminence in creation and in Col. 1:18 and Rev. 1:5 to show Jesus preeminence in resurrection. In this text believers are, through Him, brought into His preeminence!
This term does not refer to Jesus' incarnation, but to Him as the head of a new race (cf. 5:12-21), the first in a series, the trail blazer of our faith, the channel of the Father's blessing to the family of faith! See Special Topic below.
8:30 "glorified" God is often described in the Bible by the term "glory." The term came from a commercial root word that meant "heavy" and by implication, valuable, like gold. See Special Topic at 3:23. Theologically God is redeeming fallen mankind through a series of steps listed in vv. 29-30. The last step is "glorification." This will be the believers' complete salvation. It will occur on Resurrection Day when they are given their new spiritual bodies (cf. 1 Cor. 15:50-58) and are united fully with the Triune God and each other (cf. 1 Thess. 4:13-18; 1 John 3:2).
Often the process mentioned in vv. 29-30 is put into theological categories.
1. justification, v. 30 - freed from the penalty of sin (adoption, heirs, vv. 16-17)
2. sanctification (i.e., "conformed to the image of His Son"), v. 29 - freed from the power of sin (Christlike living)
3. glorification, v. 30 - freed from the presence of sin (i.e., heaven)
NASB (UPDATED) TEXT: 8:31-39
31What then shall we say to these things? If God is for us, who is against us? 32He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? 33Who will bring a charge against God's elect? God is the one who justifies; 34who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. 35Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36Just as it is written, "For Your sake we are being put to death all day long; We were considered as sheep to be slaughtered." 37But in all these things we overwhelmingly conquer through Him who loved us. 38For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
8:31 "What then shall we say to these things" This was a favorite phrase with Paul which reflects his diatribe form of presentation (cf. 3:5; 4:1; 6:1; 7:7; 9:14,30). This question relates to the previously given truths. It is uncertain how far back it refers. It could refer to 3:21-31 or 8:1 or 8:18. Because of the use of "therefore" in 8:1 and the context, 8:18 is probably a good guess.
▣ "If" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Amazing, amidst all our struggles with sin, God is for us!
▣ "who is against us" The pronoun "who" is repeated in vv. 33,34,35. It refers to Satan (who is not mentioned by name until 16:20). This paragraph, from 31-39, is using the OT literary technique of the Prophets, a court case (cf. Micah 1, 6). YHWH takes His people to court for spiritual adultery. It is an allusion to Isa. 50:8-9.
Notice the legal terms: "against," v. 31; "a charge," v. 33; "justifies," v. 33; "condemns," v. 34; and "intercedes," v. 34. God is the Judge. Christ is the defense lawyer. Satan is the prosecuting attorney (but he is silent). Angels fill the court room as observers (cf. 1 Cor. 4:9; Eph. 2:7; 3:10).
8:32 "He who did not spare His own Son" God the Father has given fallen mankind His best. He will not leave believers now nor give them less (cf. John 3:16; Rom. 5:8). How off target is the concept of a vindictive OT God and a loving Jesus! This ultimate gift is reflected in God's statement to Abraham in Gen. 22:12, 16. The rabbis used this OT passage to support the doctrine of substitutionary atonement for Abraham's seed.
▣ "but delivered Him over for us all" The word "all" in this text is significant. Jesus died for the sins of the world (cf. Luke 2:10-11; John 3:16; 4:42; 11:51; 1 Tim. 4:10; 1 John 2:2; 4:14). It reflects the Adam-Christ typology of 5:12-21. Jesus' death solved the sin problem. Now it is a "believe and receive" problem.
▣ "freely give us all things" This verb is from the Greek root for grace. "All things" refers to v. 17. See note at 3:24.
8:33-34 "charge. . .justifies. . .condemns. . .intercedes" These are all legal terms. Verses 31-39 are a court scene in heaven. This may be an allusion to Isaiah 50:8-9.
8:33 "God's elect" Jesus is God's elect man for all humans (Barth). The clearest and fullest passages on this truth in the NT are Eph. 1:3-4 and Rom. 9:14-26. The Father chose Jesus to choose all mankind. Jesus is God's "yes" to fallen mankind's "no!"
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
8:34 This verse lists several reasons why there is "no condemnation" (cf. v. 1).
1. He died
2. He was raised
3. He is at God's right hand
4. He intercedes for believers
Jesus' death paid the penalty for our sin (cf. Isaiah 53; Mark 10:45; II Cor. 5:21). Jesus' resurrection shows the Father's acceptance of the Son's ministry and gives hope (the first fruit of those who are asleep) in the face of persecution and death. Jesus' glorification at the Father's right hand and intercession for believers gives them courage to fight the good fight of faith.
▣ "right hand of God" This is an anthropomorphic metaphor (see Special Topic at 1:18). God does not have a physical body. He is "spirit." This metaphor speaks of the place of power, authority and preeminence. Paul does not use the expression often (cf. Eph. 1:20; Col. 3:1). Paul may have been quoting an early Christian creed in v. 34 (cf. Phil. 2:6ff.; 1 Tim. 3:16).
▣ "intercedes" Jesus' ministry continues. Jesus intercedes for us (cf. Heb. 4:4-16; 7:25; 9:24; 1 John 2:1) as does the Spirit (vv. 26-27). This is from the term paraclete, which is used of the Spirit in John 14:16 and of the Son in 1 John 2:1. This is another allusion to the suffering servant song (cf. Isa. 53:12).
8:35 "the love of Christ" This is either subjective or objective genitive. This can either be (1) Christ's love for believers or (2) believers love for Christ. Number 1 fits this context best (and 2 Cor. 5:14) because believers' love for Christ comes and goes, but Christ's love for us is sure and stable.
There is a Greek manuscript variant connected with this phrase.
1. One ancient Greek text has "the love of God" (cf. MS א).
2. One ancient manuscript combines them together, "the love of God in Christ" (cf. MS B).
3. The UBS4 compilers give "the love of Christ" and "A" rating (certain). It appears in MSS C, D, F, G, and most Old Latin versions and the Vulgate and Peshitta.
▣ "shall tribulation, or distress, or persecution" Christians will have problems in this world, but neither these problems nor the evil powers can separate them from God. See SPECIAL TOPIC: TRIBULATIONs at 5:3.
8:36 This is a quote from Ps. 44:22. In this Psalm God is called on to give deliverance to His hurting people.
8:37
NASB"But in all these things we overwhelmingly conquer"
NKJV"Yet in all these things we are more than conquerors"
NRSV"No, in all these things we are more than conquerors"
TEV"No, in all these things we have complete victory through him"
NJB"these are the trials through which we triumph"
This was an intensified form of the term "conquer." Paul must have coined this term (huper + nikaō). This is a wonderful mixed metaphor, "conquering sheep." Believers are conquerors through Christ (cf. John 16:33; 1 John 2:13-14; 4:4; 5:4). See Special Topic: Paul's Use of Huper Compounds at 1:30.
▣ "through Him who loved us" This pronoun can refer to the Father or the Son.
8:38 "I am convinced" This is a perfect passive indicative, meaning "I have been and continue to be convinced."
▣ "angels" The rabbis thought that the angels were jealous of God's love and attention to mankind and, therefore, were hostile to them. The Gnostic false teachers asserted that salvation was only available by secret passwords through hostile angelic spheres or eons (cf. Colossians and Ephesians).
George Eldon Ladd has a good summary of the terms used by Paul for angels in his book A Theology of the New Testament:
"Paul refers not only to good and bad angels, to Satan and to demons; he uses another group of words to designate ranks of angelic spirits. The terminology is as follows:
'Rule' [arche], 1 Cor. 15:24; Eph. 1:21; Col. 2:10
'Rulers' [archai; RSV, "principalities'], Eph. 3:10; 6:12; Col. 1:16; 2:15; Rom. 8:38
'Authority' [exousia], 1 Cor. 15:24; Eph. 1:21; Col. 2:10
'Authorities' [exousiai; RSV, "authorities"], Eph. 3:10; 6:12; Col. 1:16; 2:15
'Power' [dynamis], 1 Cor. 15:24; Eph. 1:21
'Powers' [dynameis], Rom. 8:38
'Thrones' [thronoi], Col. 1:16
'Lordship' [kyriotes; RSV, "dominion"], Eph. 1:21
'Lordships' [kyriotetes], Col. 1:16
'World rulers of this darkness,' Eph. 6:12
'The spiritual (hosts) of evil in the heavenlies,' Eph. 6:12
'The authority of darkness,' Col. 1:13
'Every name that is named,' Eph. 1:21
'Heavenly, earthly, and subterranean beings,' Phil. 2:10" (p. 401).
There is not direct biblical information about how the fallen angels of the OT relate to the demonic of the NT. Many assume they are identical. In Jewish apocalyptic literature, however, the demonic are the spirits of the Nephilim of Genesis 6, who were half angel and half human. Their bodies were destroyed in the flood, therefore, they seek embodiment! This is only speculation. The Bible does not answer all of our questions about origins. Its purpose is mankind's redemption, not their curiosity!
▣ "principalities. . .powers" This refers to (1) the evil angelic or demonic forces of this age (cf. Eph. 2:2; 6:12; 1 Cor. 15:24; Col. 1:16) or (2) possibly the impersonal structures of the fallen world (religion, government, education, medicine, etc.) that allows fallen mankind to be independent of God (cf. Hendrickus Berkhoff, Principalities and Powers). See note at 13:1.
8:39 "height, nor depth" These terms were used for the apogee and perigee of stars, that were believed to be gods who controlled human's lives (astrology). Later they became technical terms in the heresy called Gnosticism for the eons or angelic levels between the holy god and the lesser god who formed sinful matter.
▣ "any other created thing" This is literally "creature of another kind" (heteros). The context demands that this is a further reference to angelic powers. The distinction between the Greek preposition heteros, another of a different kind, and allos, another of the same kind, were becoming obsolete in Koine Greek, but this context still shows some distinction.
▣ "neither. . .nor. . .will be able to separate us from the love of God" What a tremendous statement of assurance. This chapter starts with no condemnation and ends in no separation. No one can take the believer's salvation. However, one must respond both initially (cf. 3:21-31) and continually (cf. chapters 4-8). The Spirit is the key, but there is a mandated conditional covenantal response. Repentance and faith are required (cf. Mark 1:15; Acts 3:16,19; 20:21), as are obedience and perseverance!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is chapter 8 related to chapter 7?
2. If there is no condemnation, what does sin affect in the life of the believer?
3. Does the Spirit or Jesus indwell believers (v. 9)?
4. How was nature affected by man's sin (vv. 19-22)? Will nature be a part of heaven (cf. Isa. 11:6-10)?
5. How does the Spirit pray for us (vv. 26-27)? Does this refer to "speaking in tongues?"
6. How can the Bible say all things work for good in such an evil world (v. 28)? Define "good" (v. 29).
7. Why is sanctification left out of the chain of theological events in vs. 30?
8. Why are vv. 31-39 said to be a court scene?
9. List the four things verse 34 asserts about Jesus.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
God's Election | Israel's Rejection of Christ | The Problem of Israel's Unbelief | God and His People | The Privileges of Israel |
9:1-5 | 9:1-5 | 9:1-5 | 9:1-5 | 9:1-5 |
Israel's Rejection and God's Purpose | God's Promise to Israel Has Not Failed | God Has Kept His Promise | ||
9:6-13 | 9:6-13 | 9:6-13 | 9:6-9 | 9:6-13 |
9:10-13 | ||||
Israel's Rejection and God's Justice | God's Right to Choose | God is Not Unjust | ||
9:14-18 | 9:14-29 | 9:14-18 | 9:14-18 | 9:14-18 |
God's Wrath and Mercy | God's Anger and Mercy | |||
9:19-29 | 9:19-26 | 9:19-21 | 9:19-21 | |
9:22-29 | 9:22-24 | |||
All Has Been Foretold in OT | ||||
9:25-29 | ||||
9:27-29 | ||||
Israel and the Gospel | Present Condition of Israel | True Righteousness is by Faith | Israel and the Gospel | |
9:30-10:4 | 9:30-33 | 9:30-10:4 | 9:30-10:4 | 9:30-33 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CHAPTERS 9-11'S RELATIONSHIP TO CHAPTERS 1-8
A. There have been two ways of understanding this literary unit's relationship to chapters 1-8.
1. It is a totally separate topic, a theological parenthesis
a. There is a drastic contrast and lack of logical connection between 8:39 and 9:1.
b. It is directly related to the historical tension in the church at Rome between believing Jews and believing Gentiles. It was possibly related to the growing Gentile leadership of the Church.
c. There was misunderstanding about Paul's preaching concerning Israel (and the Law) and his apostleship to the Gentiles (offer of free grace), therefore, he deals with this topic in this section.
2. It is the climax and logical conclusion of Paul's presentation of the gospel.
a. Paul concludes chapter 8 with the promise of "no separation from the love of God." What about the unbelief of the covenant people?
b. Romans 9-11 answers the paradox of the gospel concerning Israel's unbelief!
c. Paul has been addressing this very issue all through the letter (cf. 1:3,16; 3:21,31 and 4:1ff).
d. Paul claims that God is true to His Word. What about His OT word to Israel? Are all those promises null and void?
B. There are several possible ways to outline this literary unit
1. by Paul's use of a supposed objector (diatribe)
a. 9:6
b. 9:14
c. 9:19
d. 9:30
e. 11:1
f. 11:11
2. Romans 9-11 forms a literary unit (chapter and verse divisions are not inspired and were added later). It must be interpreted together as a whole. However, there are at least three major subject divisions.
a. 9:1-29 (focusing on God's sovereignty)
b. 9:30-10:21 (focusing on human responsibility)
c. 11:1-32 (God's inclusive, eternal, redemptive purpose)
3. by main topics: a good outline of this section of Romans is found in the paragraph divisions of the NKJV by Thomas Nelson Publishers
a. Israel's rejection of Christ, 9:1-5
b. Israel's rejection of God's purpose, 9:6-13
c. Israel's rejection of God's justice, 9:14-29
d. Present condition of Israel, 9:30-33
e. Israel and the gospel, 10:1-13
f. Israel rejection of the gospel, 10:14-21
g. Israel's rejection not total, 11:1-10
h. Israel's rejection not final, 11:11-36
C. This section is as much a cry from the heart as a presentation from the mind (logical outline). Its passion reminds one of God's heart breaking over rebellious Israel in Hosea 11:1-4,8-9.
In many ways the pain and goodness of the Law in chapter 7 are paralleled in chapters 9-10. In both cases Paul's heart was breaking over the irony of a law from God that brought death instead of life!
D. Paul's use of over 25 OT quotes in chapters 9-11 shows his desire to illustrate the paradox of Israel from OT sources, as he did in chapter 4, not just current experience. The majority of Abraham's physical descendants had rejected God, even in the past (cf. Acts 7; Nehemiah 9).
E. This text, like Eph. 1:3-14, deals with the eternal purposes of God for the redemption of all humanity. At first it seems to describe God choosing some individuals and rejecting other individuals (supralapsarian Calvinism), however, I think the focus is not on individuals, but on God's eternal plan of redemption (cf. Gen. 3:15; 12:3; Acts 2:23; 3:18; 4:28; and 13:29, see Special Topic at 8:28).
The Jerome Biblical Commentary, vol. 2, "The New Testament," edited by Joseph A. Fitzmyer and Raymond E. Brown, says:
"It is important to realize from the outset that Paul's perspective is corporate; he is not discussing the responsibility of individuals. If he seems to bring up the question of divine predestination, this has nothing to do with the predestination of individuals to glory" (p. 318).
CONTEXTUAL INSIGHTS TO CHAPTER 9
A. What a drastic change of attitude occurs between chapter 8 and chapter 9.
B. This literary unit (9-11) deals theologically with
1. the basis of salvation
2; the electing purpose of God
3. the faithlessness of unbelieving Israel versus the faithfulness of YHWH
4. the inclusion of all humanity in Jesus' redemption
C. Chapter 9 is one of the strongest NT passages on God's sovereignty (i.e., the other being, Eph. 1:3-14) while chapter 10 states human's free will clearly and repeatedly (cf. "everyone" v. 4; "whosoever" vv. 11,13; "all" v. 12 [twice]). Paul never tries to reconcile this theological tension. They are both true! Most Bible doctrines are presented in paradoxical or dialectical pairs. Most systems of theology are logical, but proof-text only one aspect of biblical truth. Both Augustinianism and Calvinism versus semi-Pelagianism and Arminianism have elements of truth and error. Biblical tension between doctrines is preferable to a proof-texted, dogmatic, rational, theological system that forces the Bible onto a preconceived interpretive grid! See SPECIAL TOPIC: EASTERN LITERATURE at 3:27.
D. 9:30-33 is a summary of chapter 9 and the theme of chapter 10.
E. Notice how much Paul uses OT texts to establish his argument. This presupposes a Jewish readership in Rome.
1. v. 7 - Gen. 21:12
2. v. 9 - Gen. 18:10,14
3. v. 12 - Gen. 25:32
4. v. 13 - Mal. 1:2-3
5. v. 15 - Exod. 33:19
6. v. 17 - Exod. 9:16
7. v. 25 - Hosea 2:23
8. v. 26 - Hosea 1:10
9. v. 27 - Isa. 10:22
10. v. 28 - Isa. 10:23
11. v. 29 - Isa. 1:9
12. v. 33 - Isa. 28:16 and 8:14
There are many more OT quotes in chapters 19 and 11!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 9:1-5
1I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit,2that I have great sorrow and unceasing grief in my heart. 3For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, 4who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, 5whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.
9:1-2 Verses 1 and 2 form one sentence in Greek. Paul is giving several reasons they (the church at Rome) could know that he was telling the truth.
1. his union with Christ, v. 1
2. his Spirit-led conscience, v. 1
3. his deep feelings for Israel, v. 2
9:1 "I am telling the truth in Christ, I am not lying" Paul often made this kind of statement of his veracity (cf. II Cor. 11:10; Gal. 1:20; I Tim. 2:7) or a similar one about God as his witness (cf. Rom. 1:9; II Cor. 1:23; 11:31; Phil. 1:8; I Thess. 2:5,10). It was his way of asserting the truthfulness of his teachings and preaching. The experience on the road to Damascus changed everything!
▣ "my conscience" This referred to the believer's God-given, Spirit-led moral sense. In one sense this is a key source of authority for believers. It is God's word, understood and applied by the Spirit of God to our minds (cf. I Tim. 1:5,19). The problem arises when believers-and for that matter, unbelievers-continue to reject the Word and the Spirit; it then becomes easier to rationalize one's sin (cf. I Tim. 4:2). Our consciences can be culturally and experientially conditioned.
NASB, NKJV"bearing me witness in the Holy Spirit"
NRSV"confirms it by the Holy Spirit"
TEV"ruled by the Holy Spirit"
NJB"in union with the Holy Spirit assumes me"
Paul believed he had a special call and mandate from Christ (cf. Acts 9:1-22; Gal. 1:1).
The verbal (present active participle, cf. 2:15) is a compound with sun (so common in Paul). He was convinced of his new understanding based on
1. the revelation of Christ
a. road to Damascus
b. taught in Arabia (Nabetean)
2. internal witness of the Spirit
He was an Apostle and spoke with divine authority (cf. I Cor. 7:25,40). He shared God's grief over the unbelief and incalcitrance of national Israel (cf. v. 2). They had so many advantages (cf. vv. 4-5).
9:3
NASB, NKJV,
NRSV"For I could wish . . . "
TEV"For their sake I could wish"
NJB"I would be willing . . . "
Paul felt so deeply for his people, Israel, that if his separation could effect their inclusion, he would be willing, v. 3. This verse has such a strong, emphatic grammatical construction (imperfect middle indicative with both autos and egō, and a present infinitive). The intensity and burden of this prayer is very similar to Moses' intercessory prayer for sinful Israel in Exod. 32:30-35. This is best understood as a statement of desire, not fact. It is similar to a use of the imperfect tense in Gal. 4:20.
See Special Topic following.
SPECIAL TOPIC: INTERCESSORY PRAYER
NASB"were accursed, separated from Christ"
NKJV"were accursed from Christ"
NRSV"were accursed and cut off from Christ"
TEV"were under God's curse and separated from Christ"
NJB"willingly be condemned and cut off from Christ"
The basic etymology of "holy" is to set apart to God for His use. This same concept relates to these terms for "curse" (anathema, cf. I Cor. 12:3; 16:22; Gal. 1:8,9). Something or someone is set apart to God. It can be a positive experience (cf. Lev. 27:28; Luke 21:5) or a negative experience (cf. Josh. 6-7; Rom. 9:3), depending on the context.
SPECIAL TOPIC: CURSE (ANATHEMA)
▣ "my kinsmen according to the flesh" See Special Topic at 1:3.
9:4-5 This series of noun phrases spells out in graphic detail the privileges of Israel. Their unbelief was all the more culpable in light of these advantages. To whom much is given, much is required (cf. Luke 12:48)!
9:4 "Israelites" This was the OT covenant name for Abraham's seed. After a pivotal encounter with God Jacob's name was changed to Israel (cf. Gen. 32:28). It became the collective title for the Jewish nation. Its etymology may be "may El (God) persevere" and by implication, not Jacob's trickery.
SPECIAL TOPIC: ISRAEL (THE NAME)
▣ "to whom belongs the adoption as sons" In the OT the plural of "sons" usually referred to the angels (cf. Job 1:6; 2:1; 38:7; Dan. 3:25; Ps. 29:1; 89:6-7), while the singular referred to
1. the Israeli King (cf. II Sam. 7:14)
2. the nation (cf. Exod. 4:22,23; Deut. 14:1; Hosea 11:1)
3. the Messiah (cf. Ps. 2:7)
4. it can refer to humans (cf. Deut. 32:5; Ps. 73:15; Ezek. 2:1; Hos. 1:10. Genesis 6:2 is ambiguous; it could be either). In the NT it refers to one who belongs to the family of God.
Paul's major metaphor for salvation was "adoption" (cf. Rom. 8:15,23; Gal. 4:5; Eph. 1:5), while Peter and John's was "born again." They are both familial metaphors. It is not a Jewish, but Roman, metaphor. Adoption was a very expensive and time consuming legal procedure under Roman law. Once adopted the person was considered a new person who could not be legally disowned or killed by their adoptive father.
▣ "the glory" The Hebrew root meant "to be heavy" which was a metaphor for that which was valuable. Here it refers to
1. God's revealing Himself on Mt. Sinai (cf. Exod. 19:18-19)
2. the Shekinah cloud of glory which led the Israelites during the Wilderness Wandering Period (cf. Exod. 40:34-38)
YHWH uniquely revealed Himself to Israel. YHWH's presence was referred to as His glory (cf. I Kgs. 8:10-11; Ezek. 1:28). See Special Topic at 3:23.
▣ "the covenants" In the ancient Greek manuscripts P46, B, F, and G the singular "covenant" is used. However, the plural is in MSS א, C, and some Old Latin, Vulgate, and Coptic versions. The UBS4 gives the plural a "B" rating (almost certain). However, the plural is never used in the OT. There are several specific covenants in the OT: Adam, Noah, Abraham, Moses, and David. Since the giving of the Law is mentioned next, this probably refers to the Abrahamic Covenant, which was the one Paul saw as foundational (cf. 4:1-25; Gal. 3:16-17) and was repeated several times (i.e., Genesis 12, 15, 17) and to each of the Patriarchs.
▣ "the giving of the Law and the temple service" This would refer to
1. Moses' receiving the Law on Mt. Sinai (cf. Exodus 19-20)
2. the Tabernacle of the Wilderness Wandering Period (cf. Exodus 25-40 and Leviticus)
▣ "the promises" God has revealed His future plans (cf. 1:2; Acts 13:32; Titus 1:2; Heb. 1:1) through the OT.
Since "the covenants" are mentioned earlier, "the promises" probably refers to the Messiah (cf. v. 5, e.g., Gen. 3:15; 49:10; Deut. 18:15,18-19; II Sam. 7; Ps. 16:10; 118:22; Isa. 7:14; 9:6; 11:1-5; Dan. 7:13,27; Micah 5:2-5a; Zech. 2:6-13; 6:12-13; 9:9; 11:12).
These promises (covenants) are both unconditional and conditional. They were unconditional as far as God's performance (cf. Gen. 15:12-21), but conditional on mankind's faith and obedience (cf. Gen. 15:6 and Romans 4). Only Israel had God's self revelation before the coming of Christ (but with exceptions such as Job, Jethro).
9:5 "the fathers" This referred to Abraham, Isaac, and Jacob, the Patriarchs of Genesis 12-50 (cf. Rom. 11:28; Deut. 7:8; 10:15).
▣ "from whom is the Christ according to the flesh" This referred to the physical lineage of the Messiah (cf. 1:3, see Special Topic: Messiah at 1:4), the Anointed One, God's special chosen servant who would accomplish God's promises and plans, (cf. 10:6).
The term "Christ" is the Greek translation of the Hebrew "Anointed One." In the OT three groups of leaders were anointed with special holy oil.
1. kings of Israel
2. high priests of Israel
3. prophets of Israel
It was a symbol of God's choosing and equipping them for His service. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3). He is God's full revelation because He was God incarnate (cf. Isa. 7:14; 9:6; Micah 5:2-5a; Col. 1:13-20).
For "flesh" see Special Topic at 1:3.
NASB"the Christ according to the flesh, who is over all, God blessed forever"
NKJV"Christ came, who is over all, the eternally blessed God"
NRSV"comes the Messiah, who is over all, God blessed forever"
TEV"and Christ as a human being, belongs to their race. May God, who rules over all, be praised forever"
NJB"came Christ who is above all, God for ever blessed"
Grammatically this could be a doxology to the Father (TEV, following Jewish tradition), but the context favors Paul's affirmation of Jesus' deity (it does not follow the pattern of Jewish doxologies to YHWH in the LXX; see J. Murray, II, pp. 245-248). Paul does not use Theos for Jesus often, but he does use it (cf. Acts 20:28; II Thess. 1:12; Titus 2:13; Phil. 2:6). All the early church Fathers interpreted this text as referring to Jesus. Bruce Metzger, A Textual Commentary On the Greek New Testament, pp. 520-522, shows that the different options are related to where the punctuation marks are places. The ancient uncial manuscripts had no
1. capitalization /p>
2. punctuation marks
3. paragraph divisions
4. not even spaces between words
▣ "who is over all" This also could be a descriptive phrase for God the Father or Jesus the Son. It does reflect Jesus' statement of Matt. 28:19 and Paul's in Col. 1:15-20. This majestic phrase showed the height of Israel's folly in rejecting Jesus of Nazareth.
▣ "forever" This is literally the Greek idiomatic phrase "unto the ages" (cf. Luke 1:33; Rom. 1:25; 11:36; Gal. 1:5; I Tim. 1:17). This is one of several related phrases (1) "unto the age" (cf. Matt. 21:19 [Mark 11:14]; Luke 1:55; John 6:5,58; 8:35; 12:34; 13:8; 14:16; II Cor. 9:9) or (2) "of the age of the ages" (cf. Eph. 3:21). There seems to be no distinction between these idioms for "forever." The term "ages" may be plural in a figurative sense of the rabbinical grammatical construction called "the plural of majesty" or it may refer to the concept of several "ages" in the Jewish sense of "age of innocence," "age of wickedness," "age to come," or "age of righteousness."
▣ "Amen" See Special Topic at 1:25.
NASB (UPDATED) TEXT: 9:6-13
6But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; 7nor are they all children because they are Abraham's descendants, but: "through Isaac your descendants will be named." 8That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. 9For this is the word of promise: "At this time I will come, and Sarah shall have a son." 10And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; 11for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls, 12it was said to her, "The older will serve the younger." 13Just as it is written, "Jacob I loved, but Esau I hated."
9:6 "the word of God" In this context this phrase refers to the OT covenantal promises. God's promises are sure (cf. Num. 23:19; Joshua 21:45; 23:14; II Kgs. 10:10; Isa. 40:8; 55:11; 59:21).
NASB, NRSV,
TEV, NJB"has failed"
NKJV"has taken no effect"
This term (ekpiptō) was used in the Septuagint several times for something (cf. Isa. 6:13) or someone (cf. Isa. 14:12) falling. Here it is a perfect active indicative, which denotes a state of being with lasting results (but it is negated). See note above for the surety of God's word.
NASB"For they are not all Israel who are descended from Israel"
NKJV"For they are not all Israel who are of Israel"
NRSV"For not all Israelites truly belong to Israel"
TEV"For not all the people of Israel are the people of God"
NJB"Not all those who descend from Israel are Israel"
The meaning of this paradoxical statement revolves around the different biblical meanings of the term "Israel."
1. Israel, meaning Jacob's descendants (cf. Gen. 32:22-32)
2. Israel, meaning the elect people of God (cf. TEV)
3. spiritual Israel, Israel meaning the church, (cf. Gal. 6:16; I Pet. 2:8,9; Rev. 1:6) versus natural Israel (cf. vv. 3-6)
Only some of Abraham's children were the children of promise (cf. v. 7). Even the Jews were never right with God based solely on their lineage (cf. v. 7), but on their faith (cf. 2:28-29; 4:1ff.; John 8:31-59; Gal. 3:7-9; 4:23). It was the believing remnant (see Special Topic at 9:27-28) who received God's promises and walked in them by faith (cf. 9:27; 11:5).
Verse 6 starts a series of supposed objections (cf. 9:14,19,30; 11:1). This continues Paul's diatribe format. It conveys truth by means of a supposed objector (i.e., Mal. 1:2,6,7 [twice],12,13; 2:14,17 [twice]; 3:7,13,14).
9:7 The second half of this verse is a quote from Gen. 21:12d. Not all of Abraham's children were children of God's covenant promise (cf. Gen. 12:1-3; 15:1-11; 17:1-21; 18:1-15; Gal. 4:23). This shows the distinction between Ishmael and Isaac in vv. 8-9, and Jacob and Esau in vv. 10-11.
9:8 Here Paul is using the term "flesh" to refer to national descent (cf. 1:3; 4:1; 9:3,5, see Special Topic at 1:3). He is contrasting the natural children of Abraham (the Jews of 9:3) with the spiritual children (children of the promise) of Abraham (those who will trust God's promised Messiah by faith, cf. 2:28-29). This is not the same contrast as 8:4-11, fallen mankind versus redeemed mankind.
9:9 This is a quote from Genesis 18:10,14. The promised child ("the seed") will come from Sarah at God's initiative. This eventually will culminate in the birth of the Messiah. Isaac was a special fulfilment of God's promise to Abraham in Gen. 12:1-3 thirteen years earlier.
9:10 The wives of Abraham, Isaac, and Jacob were barren; they could not conceive. Their inability to have a child was one of God's ways to show that He was in control of the covenant promises, the Messianic line.
The other way was that the true Messianic line never proceeds through the oldest son of the Patriarchs (which was culturally expected). The key is God's choice (cf. vv. 11-12).
9:11-12 Verses 11-12 are one sentence in Greek. This account is taken from Gen. 25:19-34. This example is used to prove that God's choice (cf. v. 16), not (1) human lineage or (2) human merit or achievements (cf. v. 16). This is the new mechanism of the gospel, the new covenant (cf. Jer. 31:31-34; Ezek. 36:22-36). However, it must be remembered that God's choice was not meant to exclude, but to include! The Messiah will come from a select seed, but He will come for all (who exercise faith, cf. 2:28-29; 4:3,22-25; chapter 10).
9:11 "purpose" This is the compound term pro plus tithēmi, which has several senses.
1. in Rom. 3:25
a. set forth publicly
b. propitiatory gift
2. to plan beforehand
a. of Paul, Rom. 1:13
b. of God, Eph. 1:9
The noun form (prothesis), used in this text, means "to set before"
1. used of the shewbread in the temple, Matt. 12:4; Mark 2:26; Luke 6:4
2. used of a predetermined, redemptive purpose of God, Rom. 8:28; 9:11; Eph. 1:5,11; 3:10; II Tim. 1:9; 3:10
Paul uses several compound terms with the preposition pro (before) in chapters 8 and 9 of Romans and Ephesians 1 (they show God's planned activity).
1. proginōskō (foreknew), Rom. 8:29
2. proorizō (design beforehand), Rom. 8:29 (Eph. 1:5,11), 30 (Eph. 1:9)
3. prothesis (predetermined purpose), Rom. 9:11
4. proetoimazō (preface beforehand), Rom. 9:23
5. prolegō (previously said), Rom. 9:29
6. proelpizō (hoped beforehand), Eph. 1:12)
9:12 This is a quote from the prophecy of Gen. 25:23 related to Esau and Jacob. This shows that Rebekah and Jacob acted out of prophecy, not personal gain, in tricking Isaac in regard to the blessing!
9:13 "but Esau I hated" This is a quote from Mal. 1:2-3. "Hate" is a Hebrew idiom of comparison. It sounds harsh in English, but compare Gen. 29:31-33; Deut. 21:15; Matt. 10:37-38; Luke 14:26; and John 12:25. The anthropomorphic terms "love" and "hate" relate not to God's emotions towards these individuals, but His commitment to a Messianic line and promise. Jacob was the son of promise based on the prophecy of Gen. 25:23. Esau, in Mal. 1:2-3, referred to the nation of Edom (the descendant of Esau).
SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)
NASB (UPDATED) TEXT: 9:14-18
14What shall we say then? There is no injustice with God, is there? May it never be! 15For He says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 16So then it does not depend on the man who wills or the man who runs, but on God who has mercy. 17For the Scripture says to Pharaoh, "For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth." 18So then He has mercy on whom He desires, and He hardens whom He desires.
9:14 "What shall we say then" Paul often used this diatribe form (cf. 3:5; 4:1; 6:1; 7:7; 8:31; 9:14,19,30).
▣ "There is no injustice with God, is there?" The grammar expects a "no" answer. How can God hold humans responsible if God's sovereignty is the deciding factor (cf. v. 19)? This is the mystery of election. The key emphasis in this context is that God is free to do what He will with humanity (rebellious mankind), however, God's sovereignty is expressed in mercy (see note at v. 15), not raw power.
It must also be stated that God's sovereign choices are not based on foreknowledge of human's future choices and actions. If this were true then ultimately individual's choices and actions and merits would be the basis of God's choices (cf. v. 16; I Pet. 1:2). Behind this is the traditional Jewish view of prosperity to the righteous (cf. Deuteronomy 27-28; Job and Psalm 73). But, God chooses to bless the unworthy through faith (not performance, cf. 5:8). God knows all things but He has chosen to limit His choices (1) in mercy and (2) in promise. There is a necessary human response, but it follows and ultimately confirms God's life changing elective choice.
▣ "May it never be" This is a rare optative form that was often used by Paul for an emphatic negation usually to his diatribe objector's questions (cf. 3:4,6,31; 6:2,15; 7:7,13; 11:1,11 also I Cor. 6:15; Gal. 2:17; 3:21; 6:14). It is possibly a Hebrew idiom.
9:15 This is a quote from Exod. 33:19. God is free to act according to His own redemptive purposes. Even Moses did not merit God's blessing (cf. Exod. 33:20). He was a murdered (cf. Exod. 2:11-15). The key is that His choices are in mercy (cf. vv. 16,18-23; 11:30,31,32).
9:15-16 "mercy" This Greek word (eleos, cf. vv. 15,16,18,23; 11:30,31,32) is used in the Septuagint (LXX) to translate the special Hebrew term hesed (remember the writers of the NT were Hebrew thinkers writing in street Greek), which meant "steadfast, covenant loyalty." God's mercy and election are plural, corporate, (Jews [Isaac], not Arabs [Ishmael]; Israel [Jacob], not Edom [Esau], but believing Jews and believing Gentiles, cf. v. 24) as well as individuals. This truth is one of the keys to unlocking the mystery of the doctrine of predestination (universal redemption). The other key in the context of chapters 9-11 is God's unchanging character-mercy (cf. 9:15,16,18,23; 11:30,31,32), and not human performance. Mercy through selection will eventually reach all who believe in Christ. The one opens the door of faith to all (cf. 5:18-19).
SPECIAL TOPIC: LOVINGKINDNESS (HESED)
9:17-18 Verse 17 is a powerful universal quote from Exod. 9:16; verse 18 is the conclusion drawn from the quote. Pharaoh is said to have hardened his own heart in Exod. 8:15,19,32; 9:34. God is said to have hardened his heart in Exod. 4:21; 7:3; 9:12; 10:20,27; 11:10. This example is used to show God's sovereignty (cf. v. 18). Pharaoh is responsible for his choices. God uses Pharaoh's arrogant, stubborn personality to accomplish His will for Israel (cf. v. 18).
Also notice the purpose of God's actions with Pharaoh were redemptive in purpose; and inclusive in scope. They were intended:
1. to show God's power (versus the Egyptian nature and animal gods, as Genesis 1 does to the Babylonian astral deities)
2. to reveal God to Egypt and, by implication, the whole earth (cf. v. 17)
Western (American) thought magnifies the individual, but eastern thought focuses on the need of the corporate whole. God used Pharaoh to reveal Himself to a needy world. He will do the same with unbelieving Israel (cf. chapter 11). In this context the rights of the one diminishes in light of the needs of the whole. Remember, also the corporate OT examples of
1. Job's original children dying because of God's discussion with Satan (cf. Job 1-2)
2. the Israeli soldiers dying because of Achan's sin (cf. Joshua 7)
3. David's first child with Bathsheba dying because of David's sin (cf. II Sam. 12:15).
We are all affected by the choices of others. This corporality can be seen in the NT in Rom. 5:12-21.
▣ "For the Scripture says. . ." The personification of Scripture is a way to show it is alive and relevant (cf. 10:6-8). Paul personifies "sin" and "death" in Romans 6-7)!
NASB (UPDATED) TEXT: 9:19-26
19You will say to me then, "Why does He still find fault? For who resists His will?" 20On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, "Why did you make me like this," will it? 21Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use? 22What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? 23And He did so to make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, 24even us, whom He also called, not from among Jews only, but also from among Gentiles. 25As He says also in Hosea, "I will call those who were not My people, 'My people,' And her who was not beloved, 'beloved.'" "26And it shall be that in the place where it was said to them, 'you are not My people,' There they shall be called sons of the living God."
9:19 "who resists His will" This is a perfect active indicative, which emphasized a settled fact with continuing results (cf. II Chr. 20:6; Job 9:12; Ps. 135:6; Dan. 4:35). The diatribe continues. Logically, following Paul's diatribe is the best way to outline and understand Paul's thought. See chapter introduction, B., 1. God's will needs to be seen on two levels. The first is His redemptive plans for all of the fallen human race (cf. Gen. 3:15). These plans are unaffected by individual human choice. But on the second level, God chooses to use human instrumentality (cf. Exod. 3:7-9 and 10). People are chosen to accomplish His plans (both positively, Moses, and negatively, Pharaoh).
9:20-21 This imagery is taken from Isa. 29:16; 45:9-13; 64:8 and Jer. 18:1-12. The metaphor of YHWH as a potter was often used for God as creator because mankind comes from clay (cf. Gen. 2:7). Paul drove home his point of the sovereignty of the creator by the use of three more questions-the first two in v. 20 and the third in v. 21. The last question returns to the analogy of God's positive choice in Moses and negative choice in Pharaoh. This same contrast is seen in
1. Isaac - Ishmael, vv. 8-9
2. Jacob - Esau in vv. 10-12
3. the nation of Israel and the nation of Edom in v. 13
This same analogy is developed to reflect Paul's contemporary situation of believing and unbelieving Jews. God's positive choice is ultimately expressed in the inclusion of believing Gentiles (vv. 24-29, 30-33)!
The grammatical form expects
1. a "no" answer to the question of v. 20
2. a "yes" answer to the question in v. 21
9:22 "if" This is a partial first class conditional sentence which is assumed true from the author's perspective, but with no grammatical conclusion. Verses 22-24 are one sentence in Greek. Verse 22 expresses the redemptive character of God. God is a God of justice. He will hold humanity accountable for their deeds. But He is also a God of mercy. All humans deserve to die (cf. 1:18-3:21). Justice is not good news! God's character is primarily mercy, not wrath (cf. Deut.5:9-10; 7:9; Hos. 11:8-9). His choices are for redemption (cf. Ezek. 36:22-33). He is patient with sinful mankind (cf. Ezek. 18). He even uses evil for His redemptive purposes (e.g., Satan, Pharaoh, Witch of Endor, Assyria, Nebuchadnezzar, Cyrus, and in chapter 11, unbelieving Israel)!
NASB"willing to demonstrate His wrath"
NKJV"wanting to show His wrath"
NRSV"desiring to show his wrath"
TEV"wanted to show his anger"
NJB"is ready to show his anger"
God demonstrates His wrath to make known both His power (cf. v. 22) and the riches of His glory (cf. v. 23). God's actions always have redemptive purposes (except Gehenna, which is the final isolation of incalcitrant unbelief and sin).
▣ "vessels of wrath" This term continues Paul's metaphor of the clay from vv. 20 and 21. They obviously refer to unbelieving human beings who God uses to further His plan of redemption.
NASB, NKJV"prepared"
NRSV"are made"
TEV"doomed"
NJB"designed"
This is a perfect passive participle. The word is used in the papyri (Moulton and Milligan) of something prepared for its full destiny. Rebellious unbelief will have its day of justice and consequences. However, God chooses to use unbelievers to accomplish His wider, inclusive, redemptive purposes.
M. R. Vincent, Word Studies, vol. 2, says "Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed" (p. 716).
▣ "destruction" See Special Topic at 3:3.
9:23 "to make known the riches of His glory upon vessels of mercy" This purpose clause shows God's eternal intent (i.e., mercy). The verb is an aorist active subjunctive. God made His riches known in sending Jesus!
Paul often refers to the riches of
1. His kindness and forbearance and patience, Rom. 2:4
2. His glory to vessels of mercy, Rom. 9:23
3. His grace, Eph. 1:7
4. the glory of His inheritance, Eph. 1:18
5. His grace in kindness toward us in Christ, Eph. 2:7
6. Christ to the Gentiles, Eph. 3:8
7. His glory, Eph. 3:16
8. the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory, Col. 1:27
▣ "which He prepared beforehand for glory" This same truth is stated in Rom. 8:29-30 and Eph. 1:4,11. This chapter is the strongest expression of God's sovereignty in the NT. There can be no dispute that God is in total charge of creation and redemption! This great truth should never be softened or finessed. However, it must be balanced with God's choice of covenant as a means of relating to human creation, made in His image. It is surely true that some OT covenants, like Gen. 9:8-17 and15:12-21, are unconditional and do not relate at all to human response, but other covenants are conditional on human response (i.e., Eden, Noah, Moses, David). God has a plan of redemption for His creation, no human can affect this plan. God has chosen to allow individuals to participate in His plans. This opportunity for participation is a theological tension between sovereignty (Romans 9) and human free will (Romans 10).
It is not appropriate to select one biblical emphasis and ignore another. There is tension between doctrines because eastern people present truth in dialectical or tension-filled pairs. Doctrines must be held in relationship to other doctrines. Truth is a mosaic of truths.
There is surely mystery here! Paul does not draw the logical conclusion to unbelievers prepared (kataptizō) for wrath (v. 22) and believers prepared (proetoimazō) for glory (v. 23). Is God's choice the only factor or is God's choice based on mercy for all, but some reject His offer? Does humanity have any part in their own future (cf. 9:30-10:21)? There are overstatements on both sides (Augustine - Pelagius). For me the concept of covenant unites them both with the emphasis on God. Humanity can only respond to the initiatives of God (e.g., John 6:44,65). But for me, God's character is not capricious, but merciful. He reaches out to all conscious human creation made in His image (cf. Gen. 1:26,27). I struggle with this context. It is so powerful, yet it paints in black and white. Its focus is Jewish unbelief, which results in Gentile inclusion (chapter 11)! But this is not the only text on the character of God!
▣ "glory" See note at 3:23.
9:24 This verse shows that the object of God's promise is wider than just racial Israel. God has shown mercy on mankind based on His choice. The promise of Gen. 3:15 is related to all mankind (because there are no Jews until chapter 12). The call of Abraham related to all mankind, Gen. 12:3. The call of Israel as a kingdom of priests related to all mankind (cf. Exod. 19:5-6)! This is the mystery of God, which was hidden, but is now fully revealed (cf. Eph. 2:11-3:13; Gal. 3:28; Col. 3:11).
Paul's assertion in v. 24 will be illustrated by a series of OT quotes (vv. 25-29).
1. verse 25, Hosea 2:23
2. verse 26, Hosea 1:10b
3. verse27, Isaiah 10:22 and/or Hosea 1:10a
4. verse 28, Isaiah 10:23
5. verse 29, Isaiah 1:9
9:25-26 In context this passage is from the Septuagint (LXX) of Hosea 2:23 (with some modifications) and 1:10, where it referred to the Northern Ten Tribes, but here Paul refers to Gentiles. This is typical of NT authors' use of the OT. They saw the church as the fulfillment of the promises to Israel (cf. II Cor. 6:16; Titus 2:14; I Pet. 2:5-9). In context the passage in Hosea refers to faithless Israel. If God could restore the idolatrous Northen Ten Tribes, Paul saw this as evidence of the love and forgiveness of God that would one day even include the idolatrous pagans (Gentiles).
NASB (UPDATED) TEXT: 9:27-29
27Isaiah cries out concerning Israel, "Though the number of the sons of Israel be like the sand of the sea, it is the remnant that will be saved; 28for the Lord will execute His word on the earth, thoroughly and quickly." 29And just as Isaiah foretold, "Unless the Lord of Sabaoth had left to us a posterity, We would have become like Sodom, and would have resembled Gomorrah."
9:27
NASB, NKJV,
NRSV, NJB"though"
TEV"even if"
This is a third class conditional sentence (ean plus the subjunctive mood), which denotes potential action.
9:27-28 This is a loose quote from the Septuagint (LXX) of Isaiah 10:22-23. The Textus Receptus added a concluding phrase from the Septuagint of Isa. 10:23. But it is absent from the ancient Greek manuscripts P46, א, A, and B, which shows it was a later addition by a copyist. The UBS4 rates its omission as "certain."
9:27 "like the sand of the sea" This is part of the metaphorical, hyperbolic language of God's promises to Abraham (cf. Gen.15:5; 22:17; 26:4).
▣ "the remnant that will be saved" The term "remnant" is used often in the OT Prophets to refer to those Israelites who were taken into exile, but would be brought back to the promised land by God. In Paul's use of the term, it refers to those Jews who had a faith relationship with God and/or those who heard the gospel and responded by faith to Christ.
Even within Covenant Israel a spiritual separation occurred, only some were right with God. Israel's election did not exclude the need for an individual faith response (cf. Isa. 1:16-20).
Paul is using the OT phrase which initially referred to Jewish exiles, only a few of whom returned to Palestine, to refer to those who heard the gospel, but the large number of them did not believe and receive Christ. Only a small percentage of first century hearers (Jews and Gentiles) responded to the gospel message. Paul calls those who did, the remnant.
SPECIAL TOPIC: THE REMNANT, THREE SENSES
9:28
NASB"thoroughly and quickly"
NKJV"finish. . .cut it short"
NRSV"quickly and decisively"
TEV"quickly settle his full account"
NJB"without hesitation or delay"
REB"will be summary and final"
NIV"with speed and finality"
NET"completely and quickly"
The two Greek words involve a word play (sun compounds so common in Paul).
1. suntelōn, present active participle of
a. sun
b. teleō
which basically means "to consummate" or "be fully realized" (cf. Mark 13:4; Luke 4:2,13; Acts 21:27; Heb. 8:8)
2. suntemnōn, present active participle of
a. sun
b. temnō
which basically means "to cut short" or "to execute quickly" (found only here, but a related form is in Acts 24:4)
Where these sound plays are used, only context, not etymology or parallels, is helpful.
God has a purpose and plan for the salvation of His true people and His judgment of all others!
This verse is difficult to interpret so several later scribes tried to add phrases to clarify what they thought it meant. The UBS4 gives the shortest text and "A" rating (certain).
9:29 This is a quote from the LXX of Isaiah 1:9, which denounces the sinfulness of national Israel.
▣ "Lord of Sabaoth" This was an OT title for YHWH, usually translated "Lord of Hosts" (cf. James 5:4). Depending on the context, this referred to God in a military sense, "captain of the army of heaven" (cf. Josh. 5:13-15), or administrative sense, usually a Babylonian astral polytheism context relating to the heavenly bodies, "Lord of the heavenly bodies." Stars are creations, not gods; they do not control or shape events (cf. Gen. 1:16; Ps. 8:3; 147:4; Isa. 40:26).
SPECIAL TOPIC: NAMES FOR DEITY
NASB"unless. . .had left to us a posterity"
NKJV"unless. . .had left us a seed"
NRSV"had not left survivors"
TEV"had not left us some descendants"
NJB"not left us a few survivors"
The Hebrew text of Isa. 1:9 has "remnant," but the Septuagint translated it "seed" (NKJV). God's judgment of Israel always spared (1) the believing remnant or (2) the Messianic line. God spared the few to reach the many.
▣ "Sodom. . .Gomorrah" Verse 28 related to God's judgment. This verses specifically mentions two pagan cities which were destroyed by God in Gen. 19:24-26, but they became an idiom for God's judgment (cf. Deut. 29:34; Isa. 13:19; Jer. 20:16; 49:18; 50:40; Amos 4:11).
NASB (UPDATED) TEXT: 9:30-33
30What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, even the righteousness which is by faith; 31but Israel, pursuing a law of righteousness, did not arrive at that law. 32Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone, 33just as it is written, "Behold, I lay in Zion a stone of stumbling and a rock of offense, And he who believes in Him will not be disappointed."
9:30-31 This is the surprising conclusion of God's electing purpose. Verses 30-33 are a summary of chapter 9 and an introduction to chapter 10. Believing Gentiles are made right with God, but not all Jews (cf. v. 6)!
God deals with all mankind in a covenantal way. God always takes the initiative and sets the conditions. Individuals must respond by repentance and faith, obedience, and perseverance. Are humans saved
1. by God's sovereignty
2. by God's mercy through faith in the Messiah's finished work
3. by an act of personal faith?
For "pursue" see note at 14:19.
9:30 "Righteousness" For this word group see Special Topic at 1:17. The noun is used three times in v. 30 and once in v. 31. The "righteousness" of faith is contrasted with the "righteousness" of the law. Again the contrast between the old covenant and the new covenant. The problems with the old covenant open the door of the gospel for the whole world in chapter 11.
9:32 "by works" The Textus Receptus added "of the law." This was an addition by a later copyist. Paul did often use this phrase "works of the law" (cf. 3:20,28; Gal. 2:16; 3:2,5,10). However, the ancient Greek manuscripts P46, א*, A, B, F, and G omit the term in this verse. The UBS4 rates the shorter text "B" (almost certain).
The key to God's righteousness is not human performance but the character and gift of God through Christ. Righteousness is an impossible attainment by fallen mankind, but it is a freely offered gift through faith in Christ (cf. 3:21-31). However, it must be received (cf. v. 33; John 1:12; 3:16; Rom. 4:1ff; 10:9-13; Eph. 2:8-9). This is the truth that sincere, religious, moral Jews (and all legalists) miss!
George Eldon Ladd in his book A Theology of the New Testament, makes a good point:
"Paul's teaching about the Law is often approached from the perspective of the historical experience either of Paul himself as a Jewish rabbi, or of a typical first-century Jew under the Law. However, Paul's thought must be seen neither as a confession of his spiritual autobiography, nor as a description of the legalistic character of first-century Pharisaism, but as a theological interpretation by a Christian thinker of two ways of righteousness: legalism and faith" (p. 495).
9:33 This is taken from Isa. 28:16 combined with 8:14.
"Behold I lay in Zion a stone," 28:16a
"of stumbling and a rock of offense," 8:14b
"and he who believes in Him will not be disappointed," 28:16b
By combining these verses in this way (rabbinical technique) he changes the meaning of Isa. 28:16 from positive to negative. Paul manipulates the OT for his own purposes.
1. He chooses which translation (LXX, MT, or his own)
2. He changes the references (from exile to Gentiles)
3. He combines texts
4. He changes titles and pronouns, which apply YHWH to Jesus
▣ "he who believes in Him will not be disappointed" This is from Isa. 28:16b. It is also quoted in Rom. 10:11 and is similar to Joel 2:32, quoted in Rom. 10:13. The key to salvation is both (1) the object (the cornerstone) and (2) the individual's personal reception (faith in Him). See Special Topic: Believe at 4:5.
▣ "a stone" This was originally a title for God (cf. Ps. 18:1-2,31,46; Deut. 32:18; I Sam. 2:2; Ps. 28:1; 31:3; 42:9; 71:3; 78:35), but it came to be a Messianic title (cf. Gen. 49:24; Ps. 118:22; Isa. 8:14; 28:16; Dan. 2:34-35, 44-45; Matt. 21:42-44). The key element of God's covenant promise (the Messiah) was misunderstood and rejected (cf. I Cor. 1:23). The Jews misunderstood not only the Messiah's purpose, but the basic requirements of God's covenant. Christ became for the Jews a cause to stumble (cf. Isa. 8:14; Luke 2:34), but for the believers, both Jew and Gentile, He became the foundation stone (cf. Isa. 28:16; I Pet. 2:6-10).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is chapter 9 (predestination) related to chapter 10 (mankind's free will)?
2. What is the main theme of chapter 9:1-29?
3. Has God broken His promise to Israel?
4. List the privileges that national Israel enjoyed (9:4-5).
5. Were all the Jews right with God? Why or why not (9:6)?
6. If man is forced to do God's will is he morally responsible?
7. How is "mercy" the key to predestination (cf. 15, 16, 18, 23; 11:30-32)?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Israel and the Gospel | Israel Needs the Gospel | True Righteousness is by Faith | Israel and the Gospel |
Israel Fails to See That It is God Who Makes Us Holy |
9:30-10:4 | 9:30-10:4 | 9:30-10:4 | ||
10:1-13 | 10:1-4 | |||
Salvation for All | Salvation Is for All | The Testimony of Moses | ||
10:5-13 | 10:5-13 | 10:5-13 | 10:5-13 | |
Israel Rejects the Gospel | Israel Responsible for Her Failures | Israel Has No Excuse | ||
10:14-21 | 10:14-21 | 10:14-17 | 10:14-17 | 10:14-15 |
10:16-17 | ||||
10:18-21 | 10:18-21 | 10:18-21 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapter 10 focuses on Israel's opportunities to respond to YHWH's gracious offer of salvation in Christ. Chapter 9 discussed God's choice of the Jews for the purpose of choosing the world (cf. Gen. 3:15; 12:3; Exod. 19:5-6) but the Jews refused to embrace His choice (i.e., covenant obedience, cf. Deuteronomy 27-29).
B. Paul is continuing to use the OT to make his case for the gospel (see Contextual Insights, E of chapter 9). This is characteristic of the apostolic sermons of Acts, which are known as the kerygma (i.e., that which was proclaimed). See Special Topic: the Kerygma at 1:2.
C. The central truths of 9:30-10:4 are
1. The Gentiles have God's righteousness through faith in Christ
2. The Jews do not have God's righteousness because of their lack of faith in Christ
3. The Law could not give righteousness. It was a gift of God through faith in Christ and could not be earned by human performance (cf. 3:21-31)
D. Bruce Corley and Curtis Vaughan in A Study Guide Commentary, Romans, published by Zondervan, pp. 115-116, have a helpful outline of the sins of the Jews
1. religious pride, 10:2a
2. spiritual blindness, 10:2b, 3a
3. self-righteousness, 10:3b
4. unyielding stubbornness, 10:4a
I also like their concluding remarks at the end of chapter 9 about chapter 10, "Election happens in the preaching of the cross (cf. I Thess. 1:4-10), which explains how the classical defense of divine sovereignty (9:6-29) can be followed by the greatest missionary passage in the letters of Paul (10:1-21). The highest mandate to preach the gospel is the knowledge that, in doing so, God is faithful carrying out His electing purpose in Christ" (p. 114).
E. Like chapter 9, chapter 10 has numerous OT quotes.
1. v. 5 - Lev. 18:5
2. v. 6 - Deut. 30:12 with introductory allusion to Deut. 9:4
3. v. 7 - Deut. 30:13 with an allusion to Ps. 107:26
4. v. 8 - Deut. 30:14
5. v. 11 - Isa. 28:16
6. v. 13 - Joel 2:32
7. v. 15 - Isa. 52:7 or Nahum 1:15
8. v. 16 - Isa. 53:1
9. v. 18 - Ps. 19:4
10. v. 19 - Deut. 32:21
11. v. 20 - Isa. 65:1
12. v. 21 - Isa. 65:2
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 10:1-4
1Brethren, my heart's desire and my prayer to God for them is for their salvation. 2For I testify about them that they have a zeal for God, but not in accordance with knowledge. 3For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. 4For Christ is the end of the law for righteousness to everyone who believes.
10:1 "Brethren" This term often is used by Paul to introduce a new subject (cf. 1:13; 7:1,4; 8:12).
▣ "my heart's desire and my prayer to God for them is for their salvation" Paul believed the Jews could be saved and that his prayer for them made a difference. This is the surprising counterpoint to predestination! See SPECIAL TOPIC: INTERCESSORY PRAYER at 9:3.
There is a Greek manuscript variation with "for them." The Textus Receptus substituted "for Israel." However, the manuscript evidence favors "for them" (MSS P46, א*, B, C, D*, F, G ). The UBS4 gives it an "A" rating (certain).
10:2 "they have a zeal for God" Sincerity and enthusiasm are not enough (cf. vv. 3-4). Paul knew this well (cf. Acts 9:1; Gal. 1:14; Phil. 3:6)!
10:2-3 "but not in accordance with knowledge. For not knowing about God's righteousness" The term "know" (v. 2, epiginōskō) can function in two ways.
1. the Jews did not understand a free gospel (Greek sense of "know")
2. the Jews did not have a faith relationship with God (Hebrew sense of "know," cf. Gen. 4:1; Jer. 1:5)
The Jews were not ignorant of the need for a response to God (vv. 16,18,19), but they substituted human performance for faith, which led to pride, arrogance, and exclusivism (v. 3a)!
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
10:3 "God's righteousness" In the context of chapters 9-11 this phrase referred to God's imputed right standing (Romans 4) with Himself based solely on
1. His mercy
2. the finished work of Christ
3. the wooing of the Spirit
4. sinful mankind's repentant, faith response and continuing obedience and perseverance
One can surely understand how the Jews misunderstood God's righteousness. The OT emphasized obedience to the Law (cf. Deut. 4:28-6:3,17,24-25). What they failed to recognize was the needed balance of faith and repentance (cf. Deut. 5:29-30; 6:5). Deuteronomy clearly asserts that God acted on Israel's behalf not because of their righteousness, but because of His character (cf. 9:6,7,13,24,27; 10:12-22; Ezek. 36:22-38). Even the Canaanites were not dispossessed because of Israel's righteousness, but because of their sin (cf. 9:4-6; Gen. 15:16). See special topic at 1:17.
▣ "they did not subject themselves to the righteousness of God" The verb is an aorist passive indicative, but it is translated as a middle voice (cf. TEV). The middle voice's function is being taken over by the passive voice in Koine Greek. Context is the deciding factor.
This is literally "submit" which is a military term for a chain of command. The Jews tried to earn God's righteousness, but it was a gift (cf. 3:24; 5:15; 6:23; Eph. 2:8-9). Paul saw this truth clearly on the road to Damascus.
SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)
10:4
NASB, NKJV,
NRSV"for Christ is the end of the law"
TEV"for Christ has brought the law to an end"
NJB"but now the law has come to an end with Christ"
This statement is in line with Matt. 5:17-48. The purpose, goal or end (telos) of the Law was not salvation, but conviction, and that purpose continues (cf. Gal. 3:24-25). The classical NT texts on this subject are Gal. 3:1-29 and the book of Hebrews.
When discussing this issue, context is crucial. Paul uses the OT in several different ways. When discussing the Christian life, the OT is God's revelation (cf. Rom. 15:4; I Cor. 10:6,11), but when discussing salvation it is void and has passed away (cf. Heb. 8:13). This is because it is a metaphor for the old age. The gospel of faith in Jesus is the new age of the Spirit. The Law's time is up! See SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW at 13:9.
NASB, NKJV"for righteousness to everyone who believes"
NRSV"so that there may be righteousness for everyone who believes"
TEV"so that everyone who believes is put right with God"
NJB"so that all who have faith will be justified"
Chapters 9-11 must be interpreted together. The emphasis on God's sovereignty stated so strongly in chapter 9 must be held in tension with the call for all to believe in chapter 10 (cf. vv. 4,9,11,13; 3:22; 4:11,16).
The universality of God's love and redemptive purpose was stated in Gen. 3:15 and strongly implied in Gen. 12:3 and Exod. 19:5-6. The prophets often spoke of God's universal love and plan to unite all mankind. The fact that there is one God and that He made all humans in His image provides a universal invitation to all to be saved. However, the mystery is that no one can respond without the agency of the Spirit (cf. John 6:44,65). Then the question becomes, "Does God draw all humans to salvation?" The answer must be, "Yes!" (cf. John 3:16; 4:42; I John 2:2; 4:14; I Tim. 2:4; II Pet. 3:9). The haunting paradox of sin, the fall, and Satan is that some say "No." When Paul preached, some Jews responded, some did not; some Gentiles responded, some did not!
The term "believe" (pisteuō) is translated by three English terms, "believe," "faith," and "trust." It is present tense, which speaks of continuing belief. It is not the acknowledgment of facts (theology, historical details, gospel information) that receives the gift of God's grace through Christ. The NT is a covenant; God sets the agenda and initiates the necessary response, but the individual must respond in initial faith and repentance and ongoing faith and repentance. Obedience and perseverance are crucial. Christlikeness and ministry are the goal!
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
NASB (UPDATED) TEXT: 10:5-13
5For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. 6But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), 7or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead)." 8But what does it say? "The word is near you, in your mouth and in your heart"- that is, the word of faith which we are preaching, 9if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11For the Scripture says, "Whoever believes in Him will not be disappointed." 12For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; 13for "Whoever will call on the name of the Lord will be saved."
10:5 This verse is an allusion to Lev. 18:5. Its promise is sure. If one could keep the Law, he would be acceptable to God (cf. Luke 10:28; Gal. 3:12). The problem is that Rom. 3:9,10-18,19,23; 5:18; 11:32 state the reality. All have sinned. The soul that sins shall die (cf. Gen. 2:17; Deut. 30:18; Ezek. 18:4,20). This old covenant path is closed. It has become a death sentence, a curse (cf. 7:10; Gal. 3:13; Col. 2:14).
10:6-8 This is an allusion to Deut. 30:11-14 in the Septuagint (LXX), which Paul modified for his purposes. This text originally was spoken by Moses referring to the Law (esp. the context's focus on love and a circumcised heart, cf. Deut. 30:6,16,20), but here it is applied to Jesus' incarnation, death, and resurrection (cf. v. 9; Eph. 4:9-10). Paul's point is that salvation is readily available in Jesus, the Messiah, through faith (cf. Deut. 30:15-20). It is easy; it is available; it is for all, which was so different from the Mosaic Law code.
10:6 "but the righteousness based on faith speaks" Paul has previously personified "sin," "grace," and "Scripture," now he personifies "righteousness by faith." It speaks in the OT quotes in vv. 6,7, and 8.
▣ "heart" The heart stands for the reflective self. See Special Topic at 1:24.
▣ "ascend. . .descend" Humans do not have to go seeking Christ; God has sent Him publicly for all. Human searching is not necessary.
10:8 "The word is near you" This is a quote from Deut. 30:14. In Deut. 30:11 is the emphasis that YHWH's will for His people, Israel, was obtainable (i.e., vv. 12-13). Paul uses the paragraph (vv. 11-14) to emphasize the immediate availability of the gospel!
10:9 "if" This is a third class conditional which meant potential future action. Verse 9 is the content (hoti) of the message of faith.
▣ "confess" This compound term, homologeō, is literally "to say" and "the same," and meant "to agree with publicly" (speak aloud so that others may hear). A public profession of faith in Christ is very important (cf. Matt. 10:32; Luke 12:8; John 9:22; 12:42; I Tim. 6:12; I John 2:23; 4:15). The early church's public profession was baptism. The candidate would profess faith in Christ in the formula "I believe Jesus is Lord."
See Special Topic following.
NASB"Jesus as Lord"
NKJV"the Lord Jesus"
NRSV, TEV,
NJB"Jesus is Lord"
This was the theological content of the early church's profession of faith and baptismal liturgy. The use of "Lord" affirmed Jesus' deity (cf. Joel 2:32; Acts 2:32-33,36; 10:36; I Cor. 12:3; II Cor. 4:5; Phil. 2:11; Col. 2:6), while the given name "Jesus" affirmed His historical humanity (cf. I John 4:1-3). The affirmation also functioned as a call to discipleship/Christlikeness.
The use of "Lord" related to the rabbinical substitution of YHWH with Adon when reading Scripture. See SPECIAL TOPIC: NAMES FOR DEITY at 9:29. This is confirmed by the quote from Joel 2:32 that is in v. 13.
Jesus is given several powerful titles.
1. Jesus is the Messiah/Christ - Acts 5:42; 9:22; 17:3; 18:5,28; I Cor. 1:23
2. Jesus is the Son of God - Matt. 4:3,6; Acts 9:20; 13:33; Rom. 1:4
3. Jesus is Lord - see above
SPECIAL TOPIC: THE NAME OF THE LORD
▣ "believe in your heart" This phrase is parallel to confess, thereby giving the twin aspects of faith. The biblical term "believe" (pistis, see Special Topics at 4:3 and 4:5) involved
1. personal trust (Hebrew)
2. intellectual content (Greek)
3. an ongoing volitional commitment (cf. Deut. 30:20)
The term "heart" was used in its OT sense of the entire person. Paul mentioned "mouth" and "heart" in this context because of his quote from Deut. 30:14 quoted in v. 8. This was not meant to establish a hard and fast rule that one must pray out loud to be saved.
▣ "that God raised Him from the dead" Christianity stands or falls on the reality of the empty tomb (cf. 4:24; 8:11; I Corinthians 15). It is a central truth in the apostolic sermons (kerygma, see Special Topic at 1:2) of Acts (i.e., 2:31-32; 3:15; 4:10; 5:30; 10:40; 13:30,37).
The Father raising the Son is proof of His acceptance of Jesus' life, teaching, and sacrifice. The NT asserts that all three Persons of the Trinity were involved in Jesus' resurrection.
1. the Father - Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 8:11; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10
2. the Spirit - Rom. 8:11
3. the Son - John 2:19-22; 10:17-18
10:10 "resulting in righteousness" The goal of God for every believer is not only heaven someday, but Christlikeness now! The other strong passage on predestination, Eph. 1:3-14, powerfully asserts this truth in v. 4. Believers were chosen to be holy and blameless! Election is not only a doctrine, but it is a lifestyle (cf. Deut. 30:15-20).
Verse 10 reflects the twofold emphasis of the Great Commission (cf. Matt. 28:19-20), salvation (make disciples) and righteousness (teach them to observe all that I commanded you). This same balance is found in Eph. 2:8-9 (a free salvation by God's grace through Christ) and a call to "good works" in Eph. 2:10. A people in His own image has always been God's desire.
10:11 This is a quote from Isa. 28:16 to which Paul has added the word "whoever." In Isaiah this referred to faith in the Messiah, God's cornerstone (cf. 9:32-33). As Romans 9 magnifies God's sovereignty, chapter 10 magnifies the need for individuals, any and all individuals, to respond to Christ. The universal offer is clearly seen in the "everyone" of v. 4 and the "whosoever" of vv. 11, 13, and "all" of v. 12 (twice)! This is the theological balance to the selective (predestination) emphasis of chapter 9.
▣ "believes in Him" This is a present active participle with the preposition epi (cf. 4:24; 9:33; I Tim. 1:16). Believing is not only an initial response, but an ongoing requirement for salvation! It is not only correct theology (gospel truths) that saves, but personal relationship (gospel person) resulting in a godly lifestyle (gospel living). Beware of easy believism which separates truth from life, justification from sanctification. A faith that saves is a faith that persists and changes! Eternal life has observable characteristics! See Special Topic: Believes at 4:5.
NASB, TEV"not be disappointed"
NKJV, NRSV"will not to put to shame"
NJB"will have no cause for shame"
Those who trust ("believe") in Christ will not be turned away. This is a quote from Isa. 28:16, which was a key verse in Paul's presentation in 9:33.
10:12 "for there is no distinction between Jew and Greek" This is the major thrust of the New Covenant (cf. Rom. 3:22,29; Gal. 3:28; Eph. 2:11-3:13; Col. 3:11). The One God has redeemed His lost creation through His own actions. He desires all humans who are made in His image to come to Him and be like Him! All may come to Him!
The universal nature of the gospel ("all" used twice in v. 12) cuts two ways.
1. there is no distinction between Jews and Gentiles; all are lost (cf. 3:9,19,22-23; 11:32)
2. there is no distinction between Jews and Gentiles; all can be saved
The gospel removes all human barriers (cf. Joel 2:28-29; I Cor. 12:13; Gal. 3:28; Col. 3:11), at least in the area of salvation.
▣ "abounding in riches" When Paul thinks of the grace of God in Christ, he uses the word "riches" often (cf. 2:4; 9:23; 11:12 [twice],33; I Cor. 1:5; II Cor. 8:9; Eph. 1:7,18; 2:7; 3:8,16; Phil. 4:19; Col. 1:27; 2:2).
10:13 This famous quote from Joel 2:32 has two new emphases in Paul's usage
1. in Joel YHWH's name was used, Paul in Romans and Peter in Acts 2:21 substituted Jesus' name (also notice John 12:41 and Isa. 6:9-10; Phil. 2:9 and Isa. 45:22-25; Rom. 9:33 and Isa. 8:13-14)
2. in Joel "saved" implied physical deliverance, in Romans it referred to spiritual forgiveness and eternal salvation
The OT concept of "to call upon the name" implied a public confession of faith in a worship setting. This same concept is seen in Acts 7:59; 9:14,21; 22:16; I Cor. 1:2; II Tim. 2:22. See SPECIAL TOPIC: CALLED at 1:6.
NASB (UPDATED) TEXT: 10:14-15
14How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 15How will they preach unless they are sent? Just as it is written, "How beautiful are the feet of those who bring good news of good things!"
10:14-15 There is a series of questions followed by OT quotes which makes the point that Israel has never responded to YHWH's messages or messengers (cf. Nehemiah 9; Acts 7). God sends messengers (prophets, apostles, preachers, teachers, evangelists). These messengers are God's blessings to a needy world. As God graciously sends gospel messengers the hearers must respond appropriately to their message. Paul clinched this thought by a quote from Isa. 52:7. Paul expands this OT verse to refer to gospel preachers.
Saving faith has several elements: (1) a message to be believed; (2) a person to be received; (3) an initial and ongoing repentant and faith response; (4) a life of obedience; and (5) perseverance (see note at 1:5).
10:15 This is a quote from Isa. 52:70. It is the great commission of Romans. Salvation comes by hearing the gospel and receiving the gospel. Preachers are sent so that "all" may be saved!
Some ancient Greek texts (i.e., MSS א2, D, F, G, and many versions) add a phrase from the LXX of Isa. 52:7. The UBS4 gives the shorter text an "A" rating (certain).
NASB, NKJV,
NRSV, NJB"how beautiful are the feet"
TEV"how wonderful is the coming"
NET"How timely is the arrival"
NET footnote"coming at the right or opportune time"
The term "beautiful" is used in a metaphorical sense. Here it refers to "time," not looks.
NASB (UPDATED) TEXT: 10:16-17
16However, they did not all heed the good news; for Isaiah says, "Lord, who has believed our report?" 17So faith comes from hearing, and hearing by the word of Christ.
10:16 Again Paul uses OT prophetic statements, which originally referred to YHWH's message to Israel, to refer to the gospel of Jesus the Messiah. As the Jews of OT rejected God's message, so the Jews of Paul's day rejected it. This is a quote from Isa. 53:1 but is also theologically related to Israel's rejection of God's message in Isa. 6:9-13.
10:17 The gospel is first a message (cf. Gal. 3:2). But the message proclaimed becomes a personal word, "the word of Christ received" (cf. Col. 3:15-16).
▣ "the word of Christ" Because of the context this must refer to the message about Christ that was preached. Gospel preaching is God's way to convey His offer in Christ to the world.
There is an ancient Greek manuscript variation at this point.
1. MSS P46, א*, B, C, D* have "the word of Christ"
2. MSS אc, A, Dc, K, P have "the word of God"
The first is the most unusual (cf. Col. 3:16) and, therefore, probably original (this is one of the basic tenants of textual criticism). The UBS4 gives it an "A" rating (certain). This is the only other place it appears in the NT. The second, "the word of God," appears several times (cf. Luke 3:2; John 3:34; Eph. 6:17; Heb. 6:5 and 11:3).
NASB (UPDATED) TEXT: 10:18-21
18But I say, surely they have never heard, have they? Indeed they have; "Their voice has gone out into all the earth, And their words to the ends of the world." 19But I say, surely Israel did not know, did they? First Moses says, "I will make you jealous by that which is not a nation, By a nation without understanding will I anger you." 20And Isaiah is very bold and says, "I was found by those who did not seek Me, I became manifest to those who did not ask for Me." 21But as for Israel He says, "All the day long I have stretched out My hands to a disobedient and obstinate people."
10:18 This verse asserts that most Jews had heard the message and that they were responsible for rejecting it (an emphatic double negative Greek phrase; the question expects a "no" answer). The problem was not ignorance, but willful unbelief!
Paul quotes Ps. 19:4. In this Psalm vv. 1-6 refer to natural revelation, which is God speaking through creation (cf. Romans 1-2). Paul changes
1. the universal witness ("into all the earth" and "to the ends of the world")
2. the means of transmitting the message from the silent voice of creation to gospel preachers (apostles, prophets, evangelists, pastor, and teachers, cf. Eph. 4:11), which refers to special revelation (cf. Ps. 19:8-14)
The main thought is that the gospel message had gone out into the known world of Paul's day (Greco-Roman world). Paul is using rabbinical hermeneutics; he alters the original OT context for his theological, polemical purposes. It must also be stated clearly that Paul's use of the OT, like the other Apostles, was uniquely guided by the Holy Spirit (cf. II Pet. 1:20-21). Believers today, under the illumination of the Spirit, cannot reproduce the interpretive methods of NT writers.
10:19-20 The Jews have heard the message (both vv. 18 and 19 are questions that expect a "no" answer), even from Moses. The Jews heard and were able to understand the inclusive faith message about all being right with God.
In these verses, God spoke to His covenant people about the inclusion of the Gentiles. This is done by means of a quote from Deut. 32:21 in v. 19 and Isa. 65:1-2 in vv. 20-21. This shocking inclusion of the Gentiles was meant to stimulate (through jealousy) the Jews to faith (cf. 11:11,14).
10:21 This statement is a quote from the Septuagint of Isa. 65:2 concerning the covenant people's rejection of YHWH (cf. Isa. 65:1-7). God has been faithful; Israel has been unfaithful. Their unfaithfulness led to temporal judgment on the nation as well as individuals in the past, but their rejection of God's righteousness through faith in Christ will lead to eternal judgment!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. If God's choice is so crucial why does Paul pray for Israel in 10:1? Why is 10:9-13 so emphatic on the need for human response?
2. What does v. 4 mean? "Has Christ put an end to the law?"
3. List the elements involved in belief in 10:9-10.
4. Why does Paul quote so often from the OT? How does this relate to a primarily Gentile church in Rome?
5. How are verses 11-13 related to chapter 9?
6. How are verses 14-15 related to world missions?
7. How is man's free will shown to be a part of man's salvation in chapter 10?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Remnant of Israel | Israel's Rejection Not Total | Israel's Rejection Not Final | God's Mercy on Israel | The Remnant of Israel |
11:1-10 | 11:1-10 | 11:1-10 | 11:1-6 | 11:1-6 |
11:7-10 | 11:7-10 | |||
The Salvation of Gentiles | Israel's Rejection Not Final | The Jews to be Restored in the Future | ||
11:11-12 | 11:11-36 | 11:11-12 | 11:11-12 | 11:11-12 |
The Salvation of the Gentiles | ||||
11:13-16 | 11:13-16 | 11:13-15 | 11:13-15 | |
The Jews Are Still the Chosen People | ||||
The Metaphor of the Olive Tree | 11:16-18 | 11:16-24 | ||
11:17-24 | 11:17-24 | |||
11:19-24 | ||||
The Restoration of Israel | All Israel Will Be Saved | God's Mercy on All | The Conversion of the Jews | |
11:25-32 | 11:25-32 | 11:25-32 | 11:25-29 | |
11:30-32 | ||||
Praise to God | A Hymn to God's Mercy and Wisdom | |||
11:33-36 | 11:33-36 | 11:33-36 | 11:33-36 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapter 11 continues the paradoxical relationship between election and gospel. OT election was for service, while NT election is for salvation (check your concordance!). In a sense believers are called to be both God's family (NT) and servants (OT). Election is both corporate and individual, positive and negative (Jacob/Israel-Esau/Edom; Moses/Pharaoh). Ultimately the tension is not only between God's sovereignty and human's free will, but in the very character of God. Chapters 9-11 emphasize again and again the mercy of God and the rebellion of fallen mankind. God is faithful, human are faithless.
Election is not a doctrine to exclude some, but a foundation of hope, security and confidence for those who have responded to (1) the promises and (2) the Son of the covenant-making God.
B. In chapter 9 Paul asserted the sovereignty and freedom of God. Even in a covenant relationship, God is free. In chapter 10 Paul asserted that the Jews were free to accept or reject God's promises and covenants. Since they proved to be unfaithful and rejected God's promises and covenant, they were, in one sense, rejected by God. However, in chapter 11 Paul will affirm God's faithfulness, even in the face of Israel's unfaithfulness (cf. Deuteronomy 8).
C. In the past, as in the present, a Jewish remnant believed and exercised faith in God's Messiah. Paul himself was an example of this. The rejection of some unbelieving Jews allowed the inclusion of the believing Gentiles. The inclusion of the Gentiles will result in the (1) the complete people of God or (2) the full number of God's elect, both Jew and Gentile. This Gentile inclusion will motivate Israel to trust in God's Messiah, Jesus.
D. As in chapters 9 and 10, Paul uses several OT quotes in chapter 11.
1. v. 3 - I Kgs. 19:14
2. v. 4 - I Kgs. 19:18
3. v. 8 - Isa. 29:10 and Deut. 29:4
4. v. 9 - Ps. 69:22
5. v. 10 - Ps. 69:23
6. v. 26 - Isa. 59:20-21
7. v. 27 - Isa. 27:9
8. v. 34 - Isa. 40:13-14
9. v. 35 - Job 35:7; 41:11
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 11:1-6
1I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 2God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel? 3"Lord, they have killed Your prophets, they have torn down Your altars, and I alone am left, and they are seeking my life." 4But what is the divine response to him? "I have kept for Myself seven thousand men who have not bowed the knee to Baal." 5In the same way then, there has also come to be at the present time a remnant according to God's gracious choice. 6But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.
11:1 "God has not rejected His people, has He" This question expects a "no" answer. Paul answers this question in vv. 1b-10. This section must relate to Paul's previous argument. Chapters 9-11 form a literary unit, a sustained argument.
The word translated "reject" (aorist middle [deponent] indicative) basically means "to refuse" or "to cast off." It is used in
1. Acts 7:39 - Israel in the wilderness rejecting Moses' leadership
2. Acts 13:46 - the Jews of the synagogue in Pisidian Antioch rejecting Paul's preaching of the gospel
3. I Tim. 1:19 - some members of the church at Ephesus rejecting and making shipwrecks of their faith (i.e., Hymenaeus and Alexander)
YHWH did not cast off Israel! Israel cast off YHWH by her continued disobedience, idolatry, and now self-righteous legalism.
It is interesting to note that the early Greek papyrus manuscript P46 and the uncials F and G have "inheritance" instead of "people," which may be from the LXX of Ps. 94:14. The UBS4 gives "people" an "A" rating (certain).
▣ "May it never be" This is Paul's characteristic way of rejecting the questions of the hypothetical objector (diatribe, cf. 3:4,6,31; 6:2,15; 7:7,13; 9:14; 11:1,11).
▣ "I too am an Israelite" Paul uses himself to prove the existence of a believing Jewish remnant. For further amplification of Paul's Jewish background see Phil. 3:5.
▣ 11:2 "God has not rejected His people" This may be an allusion to Ps. 94:14 (cf. Deut. 31:6; I Sam. 12:22; I Kgs. 6:13; Lam. 3:31-32). It is a specific answer to the question of v. 1.
▣ "whom He foreknew" This is an obvious reference to God's election of Israel. See note at 8:29. It takes the argument back to chapter 9, as do vv. 4-6. The key was not Israel's performance, but God's choice. God is faithful to His promises because of who He is, not because of Israel's performance (cf. Ezek. 36:22-32).
▣ "the Scripture says" This is a reference to the account of Elijah's flight from Jezebel in I Kings 19:10, quoted in v. 3.
11:4 "I have kept for Myself seven thousand" "For Myself" is not in the Masoretic Hebrew text of
I Kgs. 19:18 (Paul does not quote the MT or the LXX), but is added by Paul to emphasize God's choice. The faithful remnant of I Kgs. 19:18 is viewed from God's choice, not their rejection of Ba'al worship.
The point Paul is making is that there was a small group of believers even in faithless, idolatrous Israel of Elijah's day. In Paul's day there was also a believing remnant of Jewish people (see Special Topic at 9:27-28). In every age some Jews have responded by faith. Paul asserts that these believing Jews are energized by the mercy and grace of God (vv. 5-6).
▣ "to Baal" This is a feminine article with a masculine noun. This was because the Jews regularly inserted vowels from the feminine Hebrew word "shame" (bosheth) into the consonants of the names of pagan deities to make fun of them.
11:5-6 These are key verses. They link the past actions of God in the OT to the current situation. The link is the election of God by mercy (cf. 9:15,16,18; 11:30,31,32). God's Grace is priority, but human faith is necessary (cf. Mark 1:15; Acts 3:16,19; 20:21), however, not based at all on human merit (cf. Eph. 2:8-9; II Tim. 1:9; Titus 3:5). These truths are crucial in Paul's argumentation throughout chapters 9-11.
11:6 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Salvation is by God's grace (see note at 3:24, cf. 6:23; Eph. 2:8-9).
▣ The KJV adds a concluding phrase to v. 6, "But if it be of works, then it is no more grace: otherwise work is no longer work." This phrase is not included in most ancient Greek manuscripts P46, א*, A, C, D, G, or P, and the Old Latin versions, but two different forms of the phrase appear in manuscripts אc and B. The UBS4 rates their omission as "A" (certain).
NASB (UPDATED) TEXT: 11:7-10
7What then? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened; 8just as it is written, "God gave them a spirit of stupor, Eyes to see not and ears to hear not, Down to this very day." 9And David says, "Let their table become a snare and a trap, And a stumbling block and a retribution to them. 10"Let their eyes be darkened to see not, And bend their backs forever."
11:7 "What Israel is seeking, it has not obtained" This is placed first in the Greek sentence to emphasize Paul's thought. Many Jews were seeking to be right with God and they pursued this in the performance of religious ritual, racial privilege, and self-effort. They missed their goal! No flesh will glory before God (cf. I Cor. 1:29; Eph. 2:9).
NASB"but those who were chosen obtained it"
NKJV"but the elect have obtained it"
NRSV"The elect obtained it"
TEV"It was only the small group that God chose who found it"
NJB"but only the chosen few"
This is the OT concept of "remnant" (see Special Topic at 9:27-28), here referring to the 7,000 of I Kgs. 19:18. The key is not human effort, race, or religiosity (v. 6), but the grace of God in election (cf. Eph. 1:3-14).
▣ "the rest were hardened" This is an aorist passive indicative (cf. II Cor. 3:14). The implication is that God hardened them (cf. vv. 8-10). The agent of hardening is the evil one (cf. II Cor. 4:4). "Hardened" (pōroō) is a medical term for callousness or blindness (cf. Rom. 11:25; II Cor. 3:14; Eph. 4:18). This same term is used of the Apostles in Mark 6:52. It is a different Greek term from 9:18 (sklērunō) which is the opposite of mercy (cf. Heb. 3:8,15; 4:7).
This verse is very clear and is a summary of 11:1-6. Some who were chosen believed, some who were not chosen were hardened. However, this verse was not written in isolation, as a theological slogan. It was part of a sustained theological argument. There is a tension between the truth stated so clearly in this verse and the universal invitations of chapter 10. There is mystery here. But the solution is not to negate or minimize either of the horns of the dilemma, the paradoxical poles.
11:8-10 These verses are quotes taken from Isa. 29:10 (v. 8a), Deut. 29:4 (v. 8b, but not from the MT or the LXX) and Ps. 69:22-23 (vv. 9-10). They truly reflect the call and mission of Isaiah to a rebellious Israel in 6:9-13. Isaiah would present God's word, but God's people could not, would not respond. Paul is giving OT attestation to God's hardening of some as he did in 9:13,15,17.
11:8
NASB, NKJV"God gave them a spirit of stupor"
NRSV, NJB"God gave them a sluggish spirit"
TEV"God made their minds and hearts dull"
This Greek word (katanuxis), used only here in the NT, is used of an insect bite that dulls the senses by inducing too much sensation.
11:10 "let their eyes be darkened to see not and bend their backs forever" This is an aorist passive imperative followed by an aorist active imperative. This is the mystery of God's sovereignty and mankind's necessary response. God is the source of all things, the initiator of all things, yet in His sovereign will He has decreed that humans, His ultimate creation, freely respond to Him. Those who do not respond in faith are hardened (i.e., their choice, finalized) in their unbelief.
In this context Paul asserts God's eternal plan for redeeming all of Adam's children. Jewish unbelief will open the door of faith to the Gentiles and through jealousy restore national Israel! It is a plan of inclusion (cf. Eph. 2:11-3:13), not exclusion! Hardening serves a greater harvest (i.e., Pharaoh)!
NASB (UPDATED) TEXT: 11:11-16
11I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous. 12Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! 13But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, 14if somehow I might move to jealousy my fellow countrymen and save some of them. 15For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? 16If the first piece of dough is holy, the lump is also; and if the root is holy, the branches are too.
11:11 "I say then" This is the same rhetorical phrase as 11:1. It continues Paul's theological argument in a different way. In vv. 1-10 not all Israel is rejected by God; in vv. 11-24 Israel's rejection is not permanent; it is purposeful. Through it the Gentiles have been included.
NASB"they did not stumble so as to fall, did they"
NKJV, NRSV"have they stumbled that they should fall"
TEV"When the Jews stumbled, did they fall to their ruin"
NJB"Have the Jews fallen for ever, or have they just stumbled"
This question expected a "no" answer. Israel's unbelief is not a permanent situation.
NASB"by their transgression"
NKJV"through their fall"
NRSV"through their stumbling"
TEV"Because they sinned"
NJB"their fall"
In context, this refers to the Jewish rejection of Jesus as the Messiah (cf. v. 12).
▣ "salvation has come to the Gentiles" What a shocking statement this was to first century Jews (cf. v. 12; Acts 13:46; 18:6; 22:21; 28:28).
▣ "to make them jealous" The term "jealous" occurs in 10:19 and 11:14. God's plan of including the Gentiles serves two purposes.
1. God's redemption of all mankind
2. God's restoration of a repentant remnant of Israel to personal faith
I personally wonder if #2 involves
1. an end-time Jewish revival (cf. Zech. 12:10)
2. Jewish believers of the first century and every century
3. modern Messianic synagogues could be the promised fulfillment
11:12-14 In these verses there is a series of ten conditional sentences which relate to Jewish unbelief in relation to Gentile belief. Verses 12,14,15,16,17,18,21,24 are first class conditional sentences which are assumed to be true from the author's perspective or for his literary purpose, while vv. 22 and 23 are third class conditional sentences which indicate potential future action.
11:12
NASB"how much more will their fulfillment be"
NKJV"how much more their fullness"
NRSV"How much more will their full inclusion mean"
TEV"Then, how much greater the blessings will be, when the complete number of Jews is included"
NJB"then think how much more it will benefit from the conversion of them all"
The crux of interpretation is the meaning of the term "their fullness." Is it related to (1) Jews being saved, vv. 14b, 26a, or (2) the final number of elect believing Jews and Gentiles?
11:13 "I am speaking to you who are Gentiles" Chapters 9-11 form a literary unit that answered the question, "Why has the Jewish Messiah been rejected by the Jews?" However, the question remains why Paul felt the need in this letter, at this point in his presentation, to deal with this question.
Verses 13-24, 25c seem to reflect a problem in the church at Rome between racial Jews and Gentiles. Whether it was between believing Jews and believing Gentiles or believing Gentiles and unbelieving Jews (the synagogue) is uncertain.
▣ "I am an apostle of Gentiles" Paul felt uniquely called to minister to the Gentile world (cf. Acts 9:15; 22:21; 26:17; Rom. 1:5; 15:16; Gal. 1:16; 2:7,9; I Tim. 2:7; II Tim. 4:17).
NASB, NKJV"I magnify my ministry"
NRSV"I glorify my ministry"
TEV"I will take pride in my work"
NJB"and I am proud of being sent"
The term "magnify" could mean (1) thankfulness; (2) pride in; or possibly (3) making the most of something. This may also reflect a problem in the church at Rome! Paul (1) is pleased to serve Gentiles or (2) saw his ministry as making the unbelieving Jews jealous, which would result in their salvation (cf. vv. 11,14 and 9:1-3).
11:14 "save some of them" This is Paul's evangelistic calling. He knew some would respond to gospel preaching (cf. I Cor. 1:21), while others would not (cf. I Cor. 9:22). This is the mystery of election (OT and NT)!
11:15 The rejection (different word than v. 1) of the OT chosen Israel was part of God's plan for the redemption of all humanity (kosmos). Jewish self-righteous, racial arrogance, and legalism clearly accentuated the need for faith (cf. 9:30-33). Faith in YHWH and His Messiah is the key to right standing, not human religious performance. But remember, the rejection of Israel was for the purpose of redeeming the whole of humanity. There is no place for human pride, neither Jewish nor Gentile. This apparently is a message that the Roman church needed to hear!
▣ "the reconciliation of the world" This is theologically parallel to "the righteousness of God." The compound term comes from kata plus alassō (to change, alter, or transform). It refers to the exchange of hostility for peace, thereby, restoration of favor (cf. Rom. 5:11; 11:15; II Cor. 5:18,19). God seeks restoration of the fellowship of Eden. Sin broke that fellowship, but Christ has restored the image of God in fallen humanity for all who exercise faith. They are reconciled and accepted (parallelism of v. 15). Mankind could not restore this intimacy, but God can and did!
▣ "but life from the dead" The context is addressing national Israel, so
1. does this phrase refer to a restored national Israel
2. does this phrase refer to the "full number" of Jews and Gentiles (i.e., spiritual Israel, cf. 9:6; 11:25-26)
3. does this phrase (cf. 6:13) refer to new age life, resurrection life?
I like #3. For my reasons see "Crucial Introductory Article," in my commentary on Revelation online free at www.freebiblecommentary.org.
11:16 "if the first piece of dough be holy" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. It is an allusion to Num. 15:17-21. It is a metaphor which is similar to the OT concept of First Fruits (or the tithe) which were given to God to show that the whole harvest belonged to Him.
The ancient believing Jewish remnant still had an effect on the whole nation (cf. Gen. 18:27-33; II Chr. 7:14). The metaphor of "first piece" is parallel to "the root" (cf. Jer. 11:16-17), both of which refer to the faithful ones of Israel, particularly the Patriarchs (i.e., "the root" of vv. 16-17) of the OT (cf. v. 28).
NASB (UPDATED) TEXT: 11:17-24
17But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, 18do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. 19You will say then, "Branches were broken off so that I might be grafted in." 20Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; 21for if God did not spare the natural branches, He will not spare you, either. 22Behold then the kindness and severity of God; to those who fell, severity, but to you, God's kindness, if you continue in His kindness; otherwise you also will be cut off. 23And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. 24For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree?
11:17-24 Surprisingly "you" in this paragraph is singular (the plural reappears in v. 25). What does this mean?
1. one Gentile as a symbol of all Gentiles
2. the problem in the Roman church between Jewish and Gentile leadership, thereby, referring to the leaders of the current Gentile leadership (cf. vv. 18-20)
11:17 "if" See note at 11:12-24.
▣ "the branches were broken off" This refers to the unbelieving Israelites (cf. vv. 18,19, "natural branches," v. 21).
▣ "the wild olive" This refers to believing Gentiles who respond to gospel preaching.
▣ "grafted" Paul continues the agricultural metaphor begun in v. 16. The grafting of wild olive branches into an established tree helped improve yields (cf. v. 24).
▣ "of the rich root" The literal original phrase, "the root of the fatness" (UBS4 gives it a "B" rating [almost certain]), is found in MSS א*, B, C. There are several other readings in the Greek manuscript traditions that try to smooth out this asyndeton (Bruce Metzger, A Textual Commentary on the Greek New Testament, p. 526).
▣ "the olive tree" This is a symbol of national Israel (cf. v. 24; Ps. 52:8; 128:3; Jer. 11:16; Hos. 14:6). This is Paul's second OT metaphor to describe the relationship between Jews and Gentiles.
11:18 "do not be arrogant toward the branches" This is a present imperative with negative particle which usually means stop an act already in process. This verse, plus vv. 13, 20, 25, implies that there was a problem in the church of Rome between believing Jews and Gentiles.
11:19-20 Verse 19 is another diatribe (a supposed objector). Paul explains why the Jews were rejected. It was because of their unbelief, not because the Gentiles were loved more! The Gentiles were only included because of God's love (cf. Gen. 3:15) and their faith! They also could cause the Jews to return to God because of jealousy (cf. vv. 11,14).
11:20
NASB"but you stand by your faith"
NKJV"and you stand by faith"
NRSV"but you stand only through faith"
TEV"while you remain in place because you do believe"
NJB"if you still hold firm, it is only thanks to your faith"
This is a perfect active indicative. However, it is in the context of ten conditional sentences. Our standing before God is and continues to be by faith. If faith ceases, our standing ceases. Salvation is (1) an initial faith response; (2) a state of being in faith; (3) an ongoing process of faith; and (4) a final culmination of faith. Be careful of any theological system that only focuses on one of these biblical truths. See Special Topic: Greek Verb Tenses Used for Salvation at 10:4.
God is the author, initiator, sustainer, and culminator of salvation, but in a covenant pattern. He has chosen that sinful mankind must respond and continue to respond by repentance and faith at every step of the process. He expects obedience, Christlikeness, and perseverance!
NASB"Do not be conceited, but fear"
NKJV"Do not be haughty, but fear"
NRSV"So do not become proud, but stand in awe"
TEV"But do not be proud of it; instead, be afraid"
NJB"Rather than making you proud, that should make you afraid"
Both of these statements are present imperatives. The first has the negative particle, which usually means stop an act already in process. It revealed a problem in the Roman church. The reason for the fear is stated in v. 21.
11:21 "neither will He spare you" As Israel apostatized and went away from YHWH in prideful unbelief and was cut off, so will the church be cut off if she leaves faith in Christ through prideful self-righteousness. Initial faith must be followed by lifestyle faith (cf. Matt. 13:1-23; Mark 4:1-12; Luke 8:4-10). Pride must be continually resisted. We are what we are by the grace of God and we are brothers with all who also trust Christ!
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
11:22 "the kindness and severity of God" God's ways always seem paradoxical to fallen humanity (cf. Isa. 55:8-11). There are consequences to our choices. God's election does not negate mankind's responsibility. The election of national Israel did not guarantee each individual's salvation.
▣ "if you continue in His kindness" This is a third class conditional sentence with a present subjunctive. This construction meant that believing Gentile continuance is conditional (this is the flip side of God's sovereignty of Romans 9); we must be diligent to maintain our faith (cf. Phil. 2:12-13). This refers to the perseverance of both the group and the individual (cf. Gal. 6:9; Rev. 2:7,17; 3:6,13,22). This is the mystery and tension of corporality and individuality in the Bible. There are both promises (based on God's character) and conditional covenants (based on human response). See SPECIAL TOPIC: THE NEED TO PERSEVERE at 8:25.
11:23 This verse follows the grammatical and theological pattern of v. 22. If the Jews repent and believe they will be included. If the Gentiles cease to believe, they will be rejected (cf. v. 20). Initial faith in Christ and continual faith in Him are crucial for both.
NASB (UPDATED) TEXT: 11:25-32
25For I do not want you, brethren, to be uninformed of this mystery- so that you will not be wise in your own estimation-that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; 26and so all Israel will be saved; just as it is written, "The Deliverer will come from Zion, He will remove ungodliness from Jacob." 27"This is My covenant with them, When I take away their sins." 28From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God's choice they are beloved for the sake of the fathers; 29for the gifts and the calling of God are irrevocable. 30For just as you once were disobedient to God, but now have been shown mercy because of their disobedience, 31so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. 32For God has shut up all in disobedience so that He may show mercy to all.
11:25 "I do not want you brethren, to be uninformed" This is a characteristic idiom of Paul's (cf. 1:13; I Cor. 10:1; 12:1; II Cor. 1:8; I Thess. 4:13). It usually introduces significant discussion. It functions like Jesus' initial "Amen, Amen." Paul often uses it to signal a new topic.
NASB, NKJV,
NRSV"mystery"
TEV"a secret truth"
NJB"a hidden reason for all of this"
▣ "lest you be wise in your own estimation" Here is another hint of the tension in the Roman church(s) (cf. v. 18).
NASB"that a partial hardening has happened to Israel"
NKJV"that a hardening in part has happened to Israel"
NRSV"a hardening has come upon part of Israel"
TEV"that the stubbornness of the people of Israel is not permanent"
NJB"One section of Israel has become blind"
This statement must be related to all of chapter 11. There have been and will continue to be some believing Jews. This partial blindness, instigated by God (vv. 8-10) because of the Jews' rejection of Jesus, fits into God's plan to redeem all mankind. God promised salvation to all (cf. Gen. 3:15). He chose Abraham to reach all (cf. Gen. 12:3). He chose Israel to reach all (cf. Exod. 19:5-6, see Special Topic at 8:28). Israel failed in her mission effort through pride, unfaithfulness and unbelief. God wanted to reach the Gentile world through His blessing of Israel (cf. Deuteronomy 27-29). Israel could not keep the Covenant, therefore, God's temporal judgment fell on her. Now God has taken this very judgment and used it to fulfill His original purpose of the redemption of mankind through faith (cf. vv. 30-31; Ezek. 36:22-38).
▣ "until the fullness of the Gentiles has come in" This same term (pleroma) is used in v. 12 for the Jews. Both verses speak of God's foreknowledge and election. The "until" speaks of a time limit to this Gentile period (cf. Luke 21:24).
11:26 "all Israel will be saved" There are two possible interpretations.
1. This refers to national Israel-not every single individual Jew but the majority at a certain point in history.
2. This refers in some sense to spiritual Israel, the Church.
Paul used this concept in Rom. 2:28-29; Gal. 6:16; I Pet. 2:5,9; Rev. 1:6. "The full quota of the Jews" in v. 12 and "the full quota of the Gentiles" in v. 25 are in a parallel relationship. It is "all" in the sense of God's election not all in the sense of every individual. The olive tree of promise will one day be complete.
Some commentators say that this must refer to national Israel only because of
1. the context of chapters 9-11
2. the OT quotes in vv. 26-27
3. the clear statement in v. 28
God still has a love and desire for Abraham's natural seed to be saved! They must come through faith in Christ (Zech. 12:10).
The question of whether those Jews who were "hardened" will have an end time chance to respond cannot be answered from this or any text. As Americans we are culturally conditioned to ask individual questions but the Bible focuses on the corporate whole. All questions like this must be left to God. He will be just to His creation which He loves!
▣ "as it is written" This refers to two quotes from the Septuagint of Isa. 59:20-21(v. 26) and 27:9 (v. 27). The mechanism of salvation will be faith in Jesus the Messiah. There is no plan B, just plan A. There is only one way to be saved (cf. John 10:7-18; 11:25-29;14:6).
11:27 Isaiah 27:9, which is quoted in v. 27, combines the restoration of Israel to the Promised Land (vv. 1-11) with the invitation to the traditional enemy (Gentile nations) to be included (cf. vv. 12-13). If this restoration is literal then the millennium may fulfill this prophecy. If it is figurative, then the new covenant, the mystery of the gospel, in which Jew and Gentile are joined by faith in God's Messiah will be the goal (cf. Eph. 2:11-3:13). It is difficult to decide. Some OT prophecies are applied to the New Covenant church. Yet God is faithful to His promises, even when humans are not (cf. Ezek. 36:22-36).
11:28 This verse reflects the twin aspects of election.
1. in the OT election was for service; God chose human instrumentality for the purpose of redeeming humanity
2. in the NT election is linked to the gospel and eternal salvation; this salvation of all humans made in God's image has always been the goal (cf. Gen. 3:15)
God is faithful to His promises. This is true for the OT believers and NT saints. The key is God's faithfulness, not mankind's, God's mercy, not mankind's performance. Election is for the purpose of blessing, not of excluding!
▣ "they are beloved for the sake of the fathers" This is the promise of Exod. 20:5-6 and Deut. 5:9-10 and 7:9. Families are blessed because of the faith of previous generations. Israel was blessed because of faithful Patriarchs (cf. Deut. 4:37; 7:8; 10:15). That the Messiah would come from Judah was also a promise to David (cf. II Samuel 7). However, it must also be stated that even the "faithful" were unable to fully keep the Law (cf. Ezek. 36:22-36). Faith-personal faith, family faith, but not perfect faith-is acceptable to God and is potentially passed on through families (cf. I Cor. 7:8-16).
11:29
NASB, NKJV,
NRSV"for the gifts and the calling of God are irrevocable"
TEV"For God does not change his mind about whom he chooses and blesses"
NJB"God never takes back his gifts or revokes his choice"
This does not refer to spiritual gifts to individuals (cf. I Corinthians 12), but to God's promises of salvation, OT and NT. Election is effective. The faithfulness of God is the hope of national Israel (cf. Mal. 3:6) and spiritual Israel!
11:30-32 These verses are a summary of God's plans and purposes.
1. They are always based on His mercy (see note at 9:15-16), not arbitrary determinism. The term "mercy" is used four times in this larger context (cf. 9:15,16,18,23).
2. God has judged all humans. Jews and Gentiles are all sinful (cf. 3:9,19,23; 5:11).
3. God has used mankind's need and inability as an opportunity to show mercy to all humanity (cf. v. 22). Again in context "all" must be seen in light of vv. 12 and 25-26. Not all individuals will respond to God's offer, but all are included in the scope of redemption (cf. 5:12-21; John 3:16). Oh, God, may it be so!!!
11:30 and 31 "but now" This strongly implies the spiritual conversion of national Israel by faith in Jesus (cf. Zech. 12:10). As the Gentiles' "unbelief" has been overcome by the mercy of God, so will Jewish "unbelief."
NASB (UPDATED) TEXT: 11:33-36
33Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! 34For who has known the mind of the Lord, or who became His counselor? 35Or who has first given to Him that it might be paid back to him again? 36For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.
11:33-36 This is one of Paul's marvelous extemporaneous doxologies. Paul is overwhelmed by the ways of God: covenant faithfulness, covenant inclusion, covenant consummation.
11:33 "the riches" This is a favorite idiom for Paul (cf. 2:4; 9:23; 10:12; 11:12,33; Eph. 1:7,8; 2:7; 3:8,16; Phil. 4:19; Col. 1:27). The thrust of the gospel and the hope of mankind is the merciful abundance of God's character and plan (cf. Isa. 55:1-7).
▣ "How unsearchable are His judgments and unfathomable His ways" This is an appropriate doxology to the paradoxical truths of chapters 9-11 (cf. Isa. 55:8-11).
11:34 This is a quote from the Septuagint of Isa. 40:13-14, where God delivers His people by bringing them back from exile. In I Cor. 2:16 Paul quotes this same passage but attributes the title, "Lord," to Jesus.
11:35 This is a loose quote from Job 35:7 or 41:11.
11:36 "for from Him and through Him and to Him are all things" These phrases refer to God the Father in this context (cf. I Cor. 11:12), but are very similar to other NT passages which refer to God the Son (cf. I Cor. 8:6; Col. 1:16; Heb. 2:10). Paul affirms that all things issue from God and return to God.
▣ "to Him be the glory forever" This is a characteristic NT blessing on deity. It referred
1. sometimes to the Father (cf. 16:27; Eph. 3:21; Phil. 4:20; I Pet. 4:11; 5:11; Jude 25; Rev. 5:13; 7:12)
2. sometimes to the Son (cf. I Tim. 1:17; II Tim. 4:18; II Pet. 3:18; Rev. 1:16)
See full note at 3:23.
▣ "Amen" See Special Topic at 1:25.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How did Israel miss God's way of salvation?
2. What two reasons does Paul give to prove that God has not rejected Israel?
3. Why did God harden the Jews' hearts? How?
4. What is meant by the concept of a Jewish "remnant" (vv. 2-5)?
5. Define the term "mystery" in the NT.
6. What does 11:26 mean? Why? How is it related to 9:6?
7. What warning does Paul give to the Gentile believers (vv. 17-24)?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The New Life in Christ | Living Sacrifices to God | The Consecrated Life | Life in God's Service | Spiritual Worship |
12:1-2 | 12:1-8 | 12:1-2 | 12:1-2 | 12:1-2 |
Humility and Charity | ||||
12:3-8 | 12:3-8 | 12:3-8 | 12:3-13 | |
Rules of the Christian Life | Behave Like a Christian | Exhortations | ||
12:9-21 | 12:9-21 | 12:9-13 | 12:9-13 | Charity to Everyone Including Enemies |
12:14-21 | 12:14-16 | 12:14-21 | ||
12:17-21 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-8
A. This begins the practical section of Romans (12:1-15:13). Paul's letters were occasional documents, therefore, they have both doctrinal and application sections. Paul wrote to address a local problem or crisis. Since Romans 1-8 is such a wonderful doctrinal summary, its ethical and practical section is equally powerful.
B. Theology without lifestyle application is not of God (cf. Matt. 7:24-27; John 13:17; Rom. 2:13; James 1:22, 25; 2:14-26). Paul clearly teaches a free salvation by the grace of God through faith in Jesus, but this free gift is meant to radically change our lives! Salvation is free, but it must be followed by a radical Christlikeness! We dare not separate justification from sanctification!
C. Verses 1-2 form an introduction to the entire practical section. It is the basis for the Spirit-led life (i.e., chapter 8).
D. Verses 3-8 discuss spiritual giftedness. Our total yieldedness to Christ must issue in service for God (cf. Deut. 6:4-5; Matt. 22:37) and to others (cf. Lev. 19:18; Matt. 19:19). These gifts emphasize our unity in Christ and our diverse giftedness (cf. Eph. 4:1-10). Believers must strive for unity, not uniformity. We are equipped by God to serve each other (cf. I Cor. 12:7,11; Eph. 4:11-13)!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 12:1-2
1Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. 2And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.
▣ "Therefore" Paul used this term at significant transitional points in his presentation of gospel truths in the book of Romans.
1. in 5:1ff it summed up "justification by faith"
2. in 8:1ff it summed up believers' relationship to sin, which was called sanctification
3. 12:1ff it relates to the practical outworking of justification and sanctification in believers' daily lives
12:1
NASB"I urge you"
NKJV"I beseech you"
NRSV, TEV"I appeal to you"
NJB"I beg you"
This phrase is both tender and tough. It is a call to appropriate living. Paul often uses this term (cf. 12:1;15:30; 16:17; I Cor. 1:10; 4:16; 16:15; II Cor. 2:8; 5:20; 6:1; 10:1; 12:8; Eph. 4:1; Phil. 4:2; I Thess. 4:10; I Tim. 1:3; Philemon vv. 9-10).
▣ "brethren" Paul often uses this term to introduce a new subject.
▣ "by the mercies of God" In the LXX this describes the compassionate nature of YHWH (cf. Exod. 34:6). Here it refers to the doctrinal progression of chapters 1-11. There is an obvious emphasis in Romans on the "mercy" (both oikīeirō and eleeō) of God in dealing with fallen humanity (cf. 9:15,16,18,23; 11:30,31,32; 12:8; 15:9). Because God's grace and mercy are offered freely, believers must live godly lives (cf. Eph. 1:4; 2:10) out of gratitude, not merit (cf. Eph. 2:8-9). The new lives (i.e., Col. 3:9,10,12) are meant to turn others to faith in Christ!
▣ "to present" This is an aorist infinitive. This was one of several sacrificial terms used in this context: sacrifice, v. 1; holy, v. 1; acceptable, v. 1. This same concept is expressed in 6:13,16,19. Humans will either give themselves to God or to Satan. As Christ gave Himself uniquely to do the Father's will, even death on a cross, His followers must also emulate His selfless living (cf. II Cor. 5:14-15; Gal. 2:20; I John 3:16).
▣ "your bodies" Christianity is different from so much of Greek philosophy, which thought the physical body was evil. It is the arena of temptation but it is morally neutral. The term "body" seems to parallel "mind" in v. 2. Believers need to commit their entire being to God (cf. Deut. 6:5; I Cor. 6:20) as they had previously committed it to sin (cf. Romans 6).
▣ "a living" This was radically different from the dead offerings of the Jewish or pagan temples (cf. 6:13; Gal. 2:20).
It must also be differentiated from asceticism (the harsh treatment of the physical body for religious purposes). It is not the body's isolation, punishment or celibacy that is advocated, but an active life of service and Christlike love.
▣ "and holy sacrifice" The term "holy" means "set apart for God's service." The focus of this term in this context is on the believer's consecration and availability to be used by God for His purposes.
▣ "acceptable to God" This refers to an appropriate offering in the OT (cf. v. 2). This is similar to the concept of "blameless," when used to refer to people (cf. Gen. 6:9; 17:1; Deut. 18:13; Job 1:1).
NASB"which is your spiritual service of worship"
NKJV"which is your reasonable service"
NRSV"which is your spiritual worship"
TEV"This is the true worship that you should offer."
NJB"in a way that is worthy of thinking beings"
This term [logikos] is derived from logizomai, meaning "to reason" (cf. Mark 11:31; I Cor. 13:11; Phil. 4:8). In this context it could mean rational or reasonable. But the term also was used in a sense of "spiritual," as in I Pet. 2:2. The essence seems to be a conscious offering of one's true self versus the dead or ritual offerings of dead sacrificial animals. God wants our lives in love and service to Him, not formalistic procedures that do not impact daily living.
12:2 "do not be conformed" This is apresent passive imperative (or perfect middle) with the negative particle which usually means to stop an act already in process. There is a contrast to v. 2 similar to the one in Phil. 2:6-8, between the outward changing form (schema, 2:8) and the inner unchanging essence (morphe, 2:6-7). Believers are exhorted not to continue to be like the changing, fallen world system (the old age of rebellion) of which they are still physically a part, but to be radically changed into Christlikeness (the new age of the Spirit).
▣ "to this world" This is literally the term "age." The Jews saw two ages (cf. Matt. 12:32; Mark 10:30; Luke 20:34-35), the current evil age (cf. Gal. 1:4; II Cor. 4:4; Eph. 2:2) and the age to come (cf. Matt. 28:20; Heb. 1:3; I John 2:15-17). Believers live in the tension-filled time in which these ages have surprisingly been overlapped. Because of the two comings of Christ, believers live in the "already and not yet" tension of the Kingdom of God as both present and yet future.
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "be transformed" Believers must be transformed (cf. 6:4; 7:6; II Cor. 5:17; Gal. 6:15; Eph. 4:22-24; Col. 3:10), not just informed! The grammatical form of this term can be present middle imperative, "continue to transform yourselves" or present passive imperative, "continue to be transformed." This is also true of "conform" in v. 2a. For a similar contrast compare Ezek. 18:31 (human commitment and action) with Ezek 36:26-27 (divine gift). Both are needed!
A form of this same word for "formed" is used of Jesus at the Transfiguration (cf. Matt. 17:2), where His true essence was revealed. This true divine essence (cf. II Pet. 1:3-4) is to be formed in every believer (cf. II Cor. 3:18; Eph. 4:13).
▣ "by the renewing of your mind" This is from the Greek root for new in quality (kainos) not new in time (chronos). For the Jews the senses of sight and hearing were the windows of the soul. What one thinks about, one becomes. After salvation, because of the indwelling Spirit, believers have a new perspective (cf. Eph. 4:13,23; Titus 3:5). This new biblical worldview, along with the indwelling Spirit, is what transforms the mind and lifestyle of new believers. Believers look at reality in a totally different way because their minds have been energized by the Spirit. A new redeemed, Spirit-led mind results in a new lifestyle! This is what the new covenant promised (cf. Jer. 31:31-34).
SPECIAL TOPIC: RENEW (ANAKAINŌSIS)
▣ "that you may prove what the will of God is" This is a present infinitive. The word (dokimazō) is used with the connotation of "to test with a view toward approval." See Special Topic at 2:18.
The will of God is that all be saved through Christ (cf. John 6:39-40), and then live like Christ (cf. Rom. 8:28-29; Gal. 4:19, Eph. 1:4; 4:13,15; 5:17-18). Christian assurance (see special Topic at 5:2) is based on
1. the promises of a trustworthy God
2. the indwelling Holy Spirit (cf. Rom. 8:14-16)
3. believer's changed and changing life (cf. James & I John) "no fruit, no root" (cf. Matt. 13:1-9, 19-23)
▣ "what the will of God is" See Special Topic following.
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
▣ "that which is good and acceptable and perfect" These represent God's will for believers after salvation (cf. Phil. 4:4-9). God's goal for every believer is Christlike maturity now (cf. Matt. 5:48).
▣ "perfect" This term means "mature, fully equipped to accomplish an assigned task," "ripe" or "complete." It does not mean "sinless." It was used of
1. arms and legs that had been broken but were healed and restored to usefulness
2. fishing nets that had torn but were mended and useful for catching fish again
3. baby chickens now old enough to go to market as fryers
4. ships rigged for sailing
NASB (UPDATED) TEXT: 12:3-8
3For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith. 4For just as we have many members in one body and all the members do not have the same function, 5so we, who are many, are one body in Christ, and individually members one of another. 6Since we have gifts that differ according to the grace given to us, each of us is to exercise them accordingly: if prophecy, according to the proportion of his faith;7if service, in his serving; or he who teaches, in his teaching; 8or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.
12:3 Verses 1-2 accentuate the need for a "new mind." In v. 3 there is a fourfold play on the word "think." In The Zondervan Study Guide Commentary, Romans, Bruce Corley and Curtis Vaughan make this observation:
"Exaggerated thinking. . .proper thinking. . .purposeful thinking. . .sober thinking" (p. 138).
This characterization is helpful.
This verse, like 11:13-24, may reflect
1. the tension in the church of Rome between believing Jews and believing Gentiles
2. the fact that Paul wrote Romans from Corinth (at the end of his third missionary journey), where he encountered arrogant, self-flaunting believers
▣ "For through the grace given to me" This is an aorist passive participle. The grace came from God in a past, complete event (i.e., the Damascus road encounter). In this context "grace" related to spiritual giftedness (cf. 15:15; I Cor. 3:10; 15:10; Gal. 2:9; Eph. 3:7-8), not the gift of righteousness (cf. Romans 4). This refers to Paul's conversion and call to be apostle to the Gentiles (cf. Acts 9:15; Rom. 1:1,5; Gal. 1:15-16; 2:7-8; Eph. 3:1-2,8; I Tim. 2:7; II Tim. 4:17).
▣ "I say to everyone among you" The warning of v. 3 is for all Christians, not just leaders.
▣ "not to think more highly of himself" See Special Topic: Paul's Use of Huper Compounds at 1:30.
▣ "as God has allotted to each" This is an aorist active indicative. Believers do not choose their spiritual gifts (cf. I Cor. 7:17; 12:11; Eph. 4:7). They are given by the Spirit at salvation for the common good (cf. I Cor. 12:7). The gifts of the Spirit are not merit badges which exalt the individual, but servant towels so that each believer may serve the body of Christ, the church.
▣ "a measure of faith" This referred to one's ability to function effectively in their spiritual giftedness (cf. v. 6). To be healthy, spiritual giftedness must be exercised by means of the fruit of the Spirit (cf. vv. 9-12; Gal. 5:22-23). The gifts are the ministries of Jesus divided among His followers, while the fruit is the mind of Christ. Both are necessary for effective ministry.
12:4 This is a common metaphor in Paul's writings. The human body's interdependence describes the church's giftedness (cf. I Cor. 12:12-27; Eph. 1:23; 4:4,12,16; 5:30; Col. 1:18,24; 2:19). Christianity is corporate and individual!
12:5 "we, who are many, are one body in Christ" This verse emphasizes believers' unity and diversity. This is the tension of spiritual giftedness within the church. The love chapter of I Corinthians 13 discusses the tension of the diversity of giftedness (cf. I Cor. 12 and 14). Christians are not in competition, but in Great Commission cooperation!
12:6-8 These verses form one sentence in Greek with two participles but no main verb. It is usually translated as a third person imperative, "let us use."
12:6 "gifts. . .grace" The terms "gifts" (charismata) and "grace" (charis) have the same Greek word root, which means "freely given." See note at 3:24. The gifts of the Spirit are listed in I Corinthians 12; Romans 12; Ephesians 4 and I Peter 4. The lists and their order are not identical, therefore, they must be representative, not exhaustive. The Bible never informs believers how to identify their spiritual gift(s). The best non-biblical Christian wisdom on this issue is found in the principles contained in the InterVarsity Press' booklet by Paul Little called Affirming the Will of God. These same guidelines for knowing God's will function in knowing one's area of effective service. Apparently knowing that believers are gifted is more important than identifying how they are gifted or which specific gift they have been given.
▣ "if" This is eite (cf. vv. 6,7 [twice], 8), which is translated "if. . .if" or "whether. . .whether" in meaning. It is followed by no verb in this verse (cf. I Cor. 3:22; 8:5; II Cor. 5:10), but often is followed by a present indicative (cf. I Cor. 12:26; II Cor. 1:6) and is, therefore, a first class conditional sentence, which assumes the existence of these spiritual gifts.
▣ "prophecy" This does not relate to OT prophecy as revelatory (inspired) messages from God. In the OT prophets wrote Scripture (inspiration). In the NT it is the act of proclaiming God's truth. It can also involve prediction (cf. Acts 11:27-28; 21:10-11). The focus is not on new content but explaining the gospel message and how it applies today. There is a fluidity in the term. It can refer to a function exercised by believers, (cf. I Cor. 14:1,39) and a specific spiritual gift (cf. I Cor. 12:28; 14:29; Eph. 4:11). This same fluidity can be seen in Paul's Corinthian letters which were written about the same time (cf. I Cor. 12:10,12; 13:8; 14:1, 5,29,39).
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
▣ "according to the proportion of his faith" This relates directly to v. 3, "as God has allotted to each a measure of faith" (cf. Eph. 4:7). It must also relate to the larger context which has to do with how believers use their giftedness. This relates to believers' attitudes, motives, and energy in functioning in their God-given personal ministries, which are basically the fruit of the Spirit listed in Gal. 5:22-23.
12:7
NASB "if service"
NKJV, NRSV"or ministry, let us use it in our ministry"
TEV"if it is to serve, we should serve."
NJB"if administration, then use it for administration"
Modern translations differ because there is no exact English equivalent to this Greek term (diakonia). It can mean (1) practical service or (2) administration (cf. Acts 6:1; I Cor. 12:5,28). The Analytical Greek Lexicon Revised by Harold K Moulton, defines it as "a function, ministry, or office" in Rom. 12:7; I Cor. 12:5; Col. 4:17; II Tim. 4:5" (p. 92). The contextual focus is on helping other believers.
▣ "teachers. . .teaching" This gift (didaskō) is listed in I Cor. 12:28 and 14:26. It is linked with prophets in Acts 13:1 and with pastors in Eph. 4:11. The early church saw these as gifted people functioning in overlapping ways. Preaching, prophesying, evangelizing, and teaching all proclaim the gospel, but with different emphases and methodologies.
12:8 "exhorts. . .exhortation" This term (parakaleō) is related to teaching (cf. I Timothy 4:13). Possibly it is the skill by which truth is applied to life. It then would relate to Eph. 4:15,16 "speaking the truth in love. . .the body building itself up in love."
▣ "he who gives, with liberality" See Special Topic following.
SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)
▣ "he who leads, with diligence" This refers to Christian leadership, either itinerant or local.
▣ "he who shows mercy, with cheerfulness" This refers to helping the sick and needy. There should be no distinction between the doctrinal preaching and social concerns of the believing community. They are two sides of one coin. There is no "social gospel," just gospel!
DISCUSSION QUESTIONS TO VERSES 1-8
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is involved in presenting your body as a living sacrifice (v. 1)?
2. Does every believer have a spiritual gift (vv. 3-8; I Cor. 12:7)? If so, does he or she pick which one they want?
3. What is the purpose of spiritual gifts?
4. Is there an exhaustive list of gifts in the Bible?
5. How does one identify his gift?
CONTEXTUAL INSIGHTS TO VERSES 9-21
A. This section could best be entitled "Christian Guidelines for Interpersonal Relationships." This is a practical discussion of love (cf. Matt. 5-7; I Cor. 13 and I John 3:18; 4:7-21).
B. Chapter 12 of Romans is very similar in content and structure to I Corinthians 12-13. Immediately after the discussion of spiritual gifts comes a warning about pride and an emphasis on practical lifestyle love.
C. The context deals with
1. our relations with other Christians (cf. 12:9-13). This is also discussed in detail in 14:1-15:13 and in I Cor. 8:11ff; 10:23-33
2. our relations with unbelievers or even more probably, other Christians with whom there is a conflict (cf.12:14-21). This section seems to reflect Jesus' Sermon on the Mount (cf. Matt. 5-7).
3. this division of the passage is somewhat artificial because these areas (relationships) overlap
D. This passage is dominated by ongoing, lifestyle commands (present active imperatives, cf. v. 4 [thrice], 16, 20 [twice], 21 [twice] and by present active participles used in the sense of imperatives seventeen times). Salvation is a free gift of the grace of God through the finished work of Christ and the wooing of the Spirit, but once received, it is a costs-everything commitment and lifestyle! Calling Jesus "Lord" is not a metaphor (cf. Luke 6:46)!
E. This passage also has several present participles used in the sense of imperatives with the negative particle which usually means to stop an act already in process, vv. 14, 16 (twice), 17, 19 and 21. Christians were already living out of bounds! In one sense sin can be defined as taking God's gifts beyond their God-given bounds.
F. Christianity must be "open"- open-minded, open-handed, open-hearted and open-doored (cf. James 2).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 12:9-13
9Let love be without hypocrisy. Abhor what is evil; cling to what is good. 10Be devoted to one another in brotherly love; give preference to one another in honor; 11not lagging behind in diligence, fervent in spirit, serving the Lord; 12rejoicing in hope, persevering in tribulation, devoted to prayer, 13contributing to the needs of the saints, practicing hospitality.
12:9 "Let love be without hypocrisy" In the Greek text there were no linking words (asyndeton) in this context which was very unusual in Koine Greek. It might reflect the Hebrew grammatical form behind the Beatitudes of Matthew 5. This grammatical form would emphasize each one of the phrases as a stand-alone truth.
"Hypocrisy" was a theatrical term for "speaking behind a mask." Love must not be play acting or counterfeit (cf. II Cor. 6:6). Love is the characteristic of believers (cf. John 13:34-35; 15:12,17; I John 3:11,18; 4:7-21) because it is the character of God.
▣ "abhor what is evil" This is a present active participle used in the sense of an imperative. Believers need to be surprised and revolted by evil (cf. I Thess. 5:21-22). Often we are only surprised by the consequences that directly impact our lives.
NASB, NKJV"cling to what is good"
NRSV"hold fast to what is good"
TEV"hold on to what is good"
NJB"stick to what is good"
This is a present passive (but used in a middle sense) participle used in the sense of an imperative-"be glued to" (cf. LXX of Gen. 2:24; Acts 8:29 and also Phil. 4:8; I Thess. 5:21-22). Notice the necessity of diligence and perseverance!
12:10
NASB"Be devoted to one another in brotherly love"
NKJV"Be kindly affectionate to one another with brotherly love"
NRSV"Love one another with mutual affection"
TEV"Love one another warmly as Christians"
NJB"Love each other as much as brothers should"
This was a compound Greek term (phileo + storge) combining "brotherly love" with "family love" and is used only here in the NT. Christians are a family. We are commanded to love one another (cf. I Thess. 4:9).
This is the first of a series of datives which were placed first in the Greek sentence for emphasis.
NASB"give preference to one another in honor"
NKJV"in honor giving preference to one another"
NRSV"outdo one another in showing honor"
TEV"and be eager to show respect for one another"
NJB"have a profound respect for each other"
This is a present middle (deponent) participle used in the sense of an imperative. Believers must treat other covenant partners as more important than themselves (cf. Eph. 4:2; Phil. 2:3).
12:11
NASB"not lagging behind in diligence"
NKJV"not lagging in diligence"
NRSV"do not lag in zeal"
TEV"work hard and do not be lazy"
NJB"work for the Lord with untiring effort"
True love produces great energy (cf. Gal. 6:9).
NASB, NKJV"fervent in spirit"
NRSV"ardent in spirit"
TEV"with a heart full of devotion"
NJB"with great earnestness of spirit"
This is a present active participle used in the sense of an imperative. It is literally "to boil." This could refer to the regenerated human spirit or the indwelling Holy Spirit (RSV, cf. Acts 18:25; Rev. 3:15-16).
▣ "serving the Lord" This is a present active participle used in the sense of an imperative. There is a manuscript variation here. Some of the western family of Greek manuscripts (MSS D*,3, F, and G) read "in time" (kairos) instead of "in the Lord" (kurios). The variant would emphasize serving the Lord and His church as the opportunity arises (cf. John 9:4; Eph. 5:16).
In all probability the confusion occurred because kurios was misunderstood or misread. The best and oldest Greek manuscripts P46, א, A, and B have "serving the Lord." The UBS4 rates "Lord" as "certain" (A).
12:12 "rejoicing in hope" This is a present active participle used in the sense of an imperative (cf. 5:2).
The term "hope" was often used in connection with the Second Coming (cf. 5:2; 8:24; 15:13; I Thess. 5:8). It is not hope in the English sense of a wish, but in the NT sense of a certain event, but with an ambiguous time element. See full notes at 4:18 and 5:2.
▣ "persevering" This is a present active participle used in the sense of an imperative. The term means "active, voluntary, steadfast endurance."
▣ "in tribulation" As in 5:3,5 "hope" was linked to tribulation (thlipsis). This is the norm for followers of Christ in a fallen world (cf. Matt. 5:10-12; John 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; II Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; I Thess. 3:3; II Tim. 3:12; James 1:2-4; I Pet. 4:12-16). We must not seek it nor shun it! See Special Topic: Tribulations at 5:3.
▣ "devoted to prayer" This is a present active participle used in the sense of an imperative. Prayer is a spiritual discipline and gift that recognizes God's active hand in history. Believers can affect a loving Heavenly Father. God has chosen to limit Himself to the prayers of His children (cf. Acts 1:14; 2:42; 6:4; Eph. 6:18-19; Col. 4:2). This makes prayer an awesome responsibility. See Three Crucial Questions About Spiritual Warfare by Clinton Arnold, pp. 43-44, 187-188.
12:13
NASB, NRSV"contributing to the needs of the saints"
NKJV"distributing to the needs of the saints"
TEV"share your belongings with your needy fellow Christians"
NJB"share with any of God's holy people who are in need"
The Greek verb koinōneō means "fellowship with." This term has a wide range of meaning for Paul. It includes both fellowship in the gospel and physical needs (cf. Gal. 6:6). It is even used of sharing Christ's suffering (cf. Phil. 3:8-10; I Pet. 4:13) and Paul's (cf. Phil. 4:14). To be united with Christ meant to be united with His people at every level! See SPECIAL TOPIC: SAINTS at 1:7.
This is a present active participle used in the sense of an imperative (cf. Pro. 3:27; Gal. 6:10). Believers are to work hard so as to have more for others, in Jesus' name (cf. II Cor. 8:11-12; Eph. 4:28).
▣ "practicing hospitality" This is a present active participle used in the sense of an imperative. It is literally "pursuing hospitality" (see note at 14:19, cf. I Tim. 3:2; Titus 1:8; Heb. 13:2; I Pet. 4:9). This ministry was extremely important in the early church because of the evil reputation of "inns." This primarily referred to the housing and feeding itinerant Christian ministers.
NASB (UPDATED) TEXT: 12:14-21
14Bless those who persecute you; bless and do not curse. 15Rejoice with those who rejoice, and weep with those who weep. 16Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. 17Never pay back evil for evil to anyone. Respect what is right in the sight of all men. 18If possible, so far as it depends on you, be at peace with all men. 19Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, "Vengeance is Mine, I will repay," says the Lord. 20"But if your enemy is hungry, feed him, and if he is thirsty, give him a drink; for in so doing you will heap burning coals on his head." 21Do not be overcome by evil, but overcome evil with good.
12:14 "bless those who persecute you" This is a present active imperative used twice in this verse. We get the English term "eulogy" from this term, "bless" (cf. Matt. 5:44; Luke 6:28; I Cor. 4:12; James 3:9-12; I Pet. 3:9). In P46 (The Chester Beatty Papyri) and manuscript B (Vaticanus), "you" is left out making the statement much more inclusive or to put it another way, a much more general statement. For "persecute" see note at 14:9.
▣ "do not curse" This is a present middle (deponent) imperative with the negative particle, which usually means to stop an act already in process. This refers to calling God's name in prayer for vengeance (similar to the curses of I Cor. 12:3). This does not refer to profanity (cf. Eph. 4:29; I Pet. 3:9).
12:15 "rejoice with those people who rejoice, and weep with those who weep" These two present infinitives are used in the sense of imperatives. Christians are a family. Believers are not in competition, but must treat each other in family love. Because of the context of vv. 14-21 it is even possible that this reflects the believer's response to the unbelieving community using cultural opportunities or circumstances for evangelistic opportunities.
12:16
NASB, NKJV"Be of the same mind toward one another"
NRSV"Live in harmony with one another"
TEV"Have the same concern for everyone"
NJB"Treat everyone with equal kindness"
This is a present active participle used in the sense of an imperative (cf. 15:5; II Cor. 13:11; Phil. 2:2). Verse 16 may be viewed in relation to the conflict between
1. believing Jews and believing Gentiles in the Roman Church (cf. 11:13-24)
2. the age-old conflict between economic classes
3. the differing spiritual gifts
4. generational traditions and personal preferences
▣ "do not be haughty in mind, but associate with the lowly" This is a present active imperative with the negative particle, which usually means to stop an act already in process.
The term "lowly" can be masculine or neuter. If it is neuter then the translation should read "accept humble duties"; if masculine, "associate with poor or humble people."
▣ "Do not be wise in your own estimation" This is a present middle (deponent) imperative with the negative particle, which usually means stop an act already in process (cf. Pro. 3:7; Isa. 5:21; I Cor. 10:12; Gal. 6:3). Believers must not act superior to each other or arrogantly toward the unbelieving community.
12:17 "Never pay back evil for evil to anyone" This is a present active participle used in the sense of an imperative with the negative particle, which meant stop an act already in process. It is up to God to set things straight, not believers (cf. Pro. 20:22; 24:29; Matt. 5:38-48; Luke 6:27; I Thess. 5:15; I Pet. 3:9).
▣ "Respect what is right in the sight of all men" This is a present middle participle used in the sense of an imperative (cf. II Cor. 8:21; I Thess. 5:22; and I Tim. 3:7). This may be an allusion to Pro. 3:4 in the Septuagint (LXX). Believers live with an eye toward evangelizing unbelievers. We should do nothing that would offend or alienate an unbeliever (cf. I Cor. 9:19-23). Even our deepest convictions must be expressed in loving ways.
12:18 "If possible, so far as it depends on you, be at peace with all men" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. It is followed in the next clause by a present active participle used in the sense of an imperative. This is not always the believer's choice, but the grammar implies that it is often possible (cf. Mark 9:50; II Cor. 13:11; I Thess. 5:13).
12:19 "Never take your own revenge" This is a present active participle with the negative particle used in the sense of an imperative, which usually means stop an act already in process. God will set it straight one day (cf. Lev. 19:18; Deut. 32:35; Heb. 10:30).
▣ "for it is written" This is a perfect passive indicative, which is a Semitic idiomatic way of referring to inspired Scripture. This idiom of inspiration is paralleled to "as the Lord says" (cf. I Cor. 14:21 and II Cor. 6:17). This is a quote from Deut. 32:35.
12:20 "But if your enemy" This is a third class conditional sentence which meant potential future action. Enemies will come!
▣ "heap burning coals on his head" This is an allusion to Pro. 25:21-22. The theories of interpretation are:
1. This was a cultural idiom possibly from Egypt which meant that kindness is the best way to turn an enemy into a friend. It is still the Christian response to entrenched evil (cf. Matt. 5:44).
2. "Burning coals" seem to represent shame at one's improper actions which are so clearly revealed in light of another's love and forgiveness (cf. Ambrosiaster, Augustine and Jerome).
3. Origen and Chrysostom said this refers to Christian kindness which causes God to judge even more severely the unrepentant (cf. the Jerome Biblical Commentary, vol. 2, p. 326).
All the above theories are only that. The key is in Paul's summary statement in v. 21.
12:21 "Do not be overcome by evil but overcome evil with good" This is a present passive imperative and present active imperative. Our response to unfair treatment will determine and reflect the level of our own inner peace and joy. Bitterness is a spiritual cancer. Believers must give it to God.
▣ "evil" This is either masculine and, therefore, a reference to the evil one (see Special Topic at 16:20), or it could be neuter and refer to evil in general (cf. 12:9; I Thess. 5:21-22). This is a common NT ambiguity (cf. Matt. 5:37; 6:13; 13:19,28; John 17:15; II Thess. 3:3; I John 2:13-14; 3:12; 5:18-19).
It must be remembered that the purpose of these new attitudes and actions is evangelism!
DISCUSSION QUESTIONS FOR VERSES 9-21
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why are there so many present imperatives with the negative particle in vv. 9-21?
2. List all of the commands in these verses separately in a column. They are an awesome list of what practical, daily Christlikeness involves!
3. Why is it so difficult to determine which verses refer to Christians' treatment of other believers and which refer to their treatment of unbelievers?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Obedience to Rules | Submit to Government | The Christian and the State | Duties Toward State Authorities | Submission to Civil Authority |
13:1-7 | 13:1-7 | 13:1-7 | 13:1-5 | 13:1-7 |
13:6-7 | ||||
Brotherly Love | Love Your Neighbor | Love Fulfills the Law | Duties Toward One Another | Love and War |
13:8-10 | 13:8-10 | 13:8-10 | 13:8-10 | 13:8-10 |
The Approach of the Day of Christ | Put on Christ | The Imminence of Christ's Second Coming | Children of the Light | |
13:11-14 | 13:11-14 | 13:11-14 | 13:11-13 | 13:11-14 |
13:14 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-7
A. As chapter 12 dealt primarily with the Christian and his fellow believers (vv. 9-13) and others in society (vv. 14-21), chapter 13:1-7 deals primarily with the Christian and the civil government. However, there is no contextual division between these subjects. Paul saw them as one. There is no sacred and secular dichotomy. All of life belongs to God. Believers are stewards in every area! The link between these two chapters may be seen in 12:18.
B. Believers' understanding of the place of civil government has been varied. In the OT government develops within the line of Cain (cf. Gen. 4:16-22). The tower of Babel (cf. Gen. 11) is related to mankind's attempt at self rule apart from God. The kingship within Israel was meant to be God's reign through divine law and through a designated under-shepherd (the King), but it was not successful because of mankind's sin. Jesus' discussion of the proper place of government in Matt. 22:21 and Mark 12:17 is pivotal. It is surprising that Paul does not make mention of Jesus' words in this context (although vv. 1-7 and 11 seem to parallel Matt. 22:15-22 and 39). There is a proper God-given role for government in a fallen world. Often the Apostles were forced into struggling with how to relate to authority, both civil and religious. It proves to be a positive and negative task depending on the actions of the human authority. Paul was both protected and persecuted by government. However, John, in the Revelation, speaks of government as the Great Whore (cf. Rev. 17)!
We must support government unless it violates our Spirit-led consciences or demands ultimate allegiance. Civil order is preferable to chaos (cf. II Thess. 2:6-7).
C. This same subject is dealt with in Titus 3:1 and I Peter 2:13-17.
D. Judaism was a legal religion under the Roman government of the first century. Christianity was considered a sect within it for many years (cf. Acts 18:12-16). This afforded legal protection to the missionary movement in these early years. One purpose of Acts was to show that Christianity was not a political threat to Rome. Rome provided an international peace and stability (pax Romana) in which the gospel spread (cf. I Tim. 2:1-2).
E. This passage is intensified in the light of Paul's personal experiences with the authorities. It is also possible that this section was included because
1. of the tensions within the Roman church related to governmental edicts (e.g., restricting Jewish rituals). This may have caused some believing Jews to leave the capital (e.g., Aquila and Priscilla, cf. Acts 18:2). In their absence believing Gentile leadership developed.
2. of the tensions in Rome caused by the preaching of the gospel in the large Jewish community of Rome. The historian Suetonius, Life of Claudius 25.2, records that the Emperor exiled the Jews from the capital in a.d. 49 because of recurrent rioting caused by a "Chrestus." This may be a variant spelling in Latin of Christ (Christos).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 13:1-7
1Every person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. 2Therefore whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. 3For rulers are not a cause of fear for good behavior, but for evil. Do you want to have no fear of authority? Do what is good and you will have praise from the same; 4for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath on the one who practices evil. 5Therefore it is necessary to be in subjection, not only because of wrath, but also for conscience' sake. 6For because of this you also pay taxes, for rulers are servants of God, devoting themselves to this very thing. 7Render to all what is due them: tax to whom tax is due; custom to whom custom; fear to whom fear; honor to whom honor.
13:1 "Every person is to be in subjection" This is (1) a present passive imperative meaning, "continue to be made submissive" or (2) present middle imperative, "submit himself/herself" (cf. Titus 3:1; I Pet. 2:13). "Submit" was a military term used to describe a chain of command. Paul is addressing all believers. Paul asserts that believers should be subject to one another (cf. Eph. 5:21).
In our day submission seems like a negative term. It is a word that depicts both a humility and a profound understanding of God's world and our place in it. Jesus was said to be submissive to (1) His earthly parents (cf. Luke 2:51) and (2) His heavenly Father (cf. I Cor. 15:28). He is our guide in this area!
See Special Topic: Submission at 10:3.
▣ "to the governing authorities" Although Paul used this word (exousia) in other contexts to refer to angelic powers, primarily demonic (cf. 8:38; Col. 1:16; 2:10,15; Eph. 1:21; 3:10; 6:12), here the context demands "civil authorities" (cf. I Cor. 2:6,8; Titus 3:1; I Pet. 2:13). The Bible seems to imply that there are angelic authorities behind human governments (Daniel 10 and the LXX of Deut. 32:8, "When the Most High divided the nations, when He separated the sons of Adam, he set the bounds of the nations according to the number of the angels of God." See Oscar Cullman, Christ and Time and Hendrikus Berkhof, Christ and the Powers). But still governing authorities function under God (cf. vv. 1b,4a, and 6). See Special Topic following.
SPECIAL TOPIC: AUTHORITY (EXOUSIA)
SPECIAL TOPIC: HUMAN GOVERNMENT
NASB"those which exist are established by God"
NKJV"that exist are appointed by God"
NRSV"that have been instituted by God"
TEV"have been put there by God"
NJB"have been appointed by God"
This is a periphrastic perfect passive participle. This grammatical form asserts that God is behind all human authority (cf. John 19:11; Dan. 2:21; 4:17). This does not refer to "the divine right of Kings," but to the divine will for order. This is not asserting a specific type of government, but government itself. Civil order is better than chaos (cf. v. 6).
13:2 "whoever resists authority" This is a present middle participle. This refers to a personal habitual rebellion against an established order, literally, "to set one's self in opposition" (cf. Acts 18:6; James 5:6). In Mark 12:17, Jesus clearly stated the realm for both government and church. In Acts 5:25-32 we see what happens when authorities overstep their bounds.
▣ "has opposed. . .have opposed" This is a perfect active indicative and a perfect active participle. These speak of a settled or established rebellion. God has provided for order in this fallen world (cf. vv. 4,6). To oppose order is to oppose God, unless the civil authorities step beyond their God given bounds. The real spiritual issue is submission to authority. Fallen humanity wants autonomy!
▣ "will receive condemnation to themselves" The KJV translates "condemnation" as "damnation." This word has intensified its meaning in English since a.d. 1611. The NKJV translates it as "judgment." In context this could refer to (1) God's judgment or (2) civil punishment (cf. v. 4). These people bring judgment on themselves by their attitudes and actions against authority (cf. John 3:17-21).
13:3 See parallel comment in I Pet. 2:14.
▣ "rulers" See Special Topic: Archē at 8:38.
▣ "authority" See special Topic at 13:1.
13:4 "for it is a minister of God to you for good" The governmental authorities act against civil evil-doers whereas the believer is restricted in his personal retaliation (cf. 12:17-19). Martin Luther stated "God's way to control bad men is to put bad men in control."
▣ "if" This is a third class conditional sentence which means possible future action.
NASB"for it does not bear the sword for nothing"
NKJV"for he does not bear the sword in vain"
NRSV"for the authority does not bear the sword in vain"
TEV"their power to punish is real"
NJB"it is not for nothing that they symbol of authority is the sword"
The word "sword" (machaira) refers to the small Roman sword used in capital punishment (cf. Acts 12:2; Rom. 8:35). This passage and Acts 25:11 give the New Testament basis for capital punishment , while Gen. 9:6 clearly states the Old Testament perspective. Fear is one effective deterrent to chaos!
▣ "for it is a minister of God, an avenger" The term for avenger (ekdikos) is used several times in the OT. It is even used in the first part of Lev. 19:18. In the OT if a person killed another person, even accidently, that person's family had the right to exercise the "eye-for-an-eye" vengeance (the blood avenger). Paul seems to be relating the OT custom to the authority of civil government.
In I Thess. 4:6 God is said to be the avenger, which follows Rom. 12:19. Both of these refer to Deut. 32:35 (cf. Heb. 10:30).
13:5 "it is necessary to be in subjection" There are two reasons stated (1) to escape punishment, either God's or the governing civil authorities and (2) for the believers' conscience.
▣ "for conscience sake" There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom. 2:15). Paul uses this term twice in his trials in Acts (i.e., 23:1 and 24:16). It refers to his sense that he had not knowingly violated any known religious duties toward God (cf. I Cor. 4:4).
Conscience is the developing understanding of believers' motives and actions based on
1. a biblical worldview
2. the indwelling Spirit
3. a lifestyle knowledge based on the word of God
It is made possible by the personal reception of the gospel.
13:6 "because of this you also pay taxes" This is a present active indicative, although in form it might be a present active imperative (cf. JB). This is one example of a Christian's responsibility to civil authorities precisely because the government authorities are God's servants (cf. vv. 1-2).
13:7
NASB"Render to all what is due them: tax. . .; custom. . .; fear. . .; honor"
NKJV"Render therefore to all their due; taxes. . .; customs. . .; fear. . .; honor"
NRSV"pay to all what is due them-taxes. . .; revenue. . .; respect. . .; honor"
TEV"Pay, then, what you owe them; pay them your personal and property taxes, and show respect and honor for them all"
NJB"Pay every government official what he has a right to ask-whether it be direct tax or indirect, fear or honor"
This could refer to two separate groups of civil authorities (cf. RSV), but probably what is meant is that Christians are to give both taxes and respect to civil authorities because they function as God's ministers (cf. vv. 1,4 [twice],6; Matt. 22:15-22).
The two terms, "tax" and "custom" are used synonymously here (although TEV makes a distinction). If analyzed etymologically (the original meaning), the first referred to taxes paid by a conquered nation (cf. Luke 20:22) and the second to personal taxes (cf. Matt.17:25; 22:17,19).
CONTEXTUAL INSIGHTS TO ROMANS 13:8-14
A. It is possible to understand vv. 1-7 as a self-contained literary context. However, the subject of "owing" in v. 7 seems to be continued in a different sense in v. 8. Believers owe an obligation to the state; believers also owe an obligation to other human beings.
B. Verses 8-10 are a unified thought, as are vv. 11-14. They continue the discussion from chapter 12 of the Christian's responsibility to love others.
C. Paul's use of the OT Decalogue as a moral guide to New Covenant believers shows the continuing relevance of the OT in the area of godly living (sanctification), not salvation (justification, cf. Galatians 3). It seems that Paul has combined several sources to construct his ethical guidelines:
1. the words of Jesus
2. the guidance of the Spirit
3. the Old Testament
4. his rabbinical training
5. his knowledge of the Greek thinkers (especially the Stoics)
This characterized the "law of love"- love for God, love for humanity, service to God, service to humanity!
D. Verses 11-14 have an eschatological (end of time) orientation. The contrast of darkness and light was characteristic of Jewish literature, including the Dead Sea Scrolls. It is also common in the writings of John and Paul. "The already" versus "the not yet" tension of the Christian life is the stimulus for godly living. The "new age" (Kingdom of God) has been inaugurated and will soon be consummated. This passage is very similar to I Thess. 5:1-11.
E. Verses 13-14 had a life-changing affect on Augustine in the summer of a.d. 386. He says, in his Confessions 8:29, "No further would I read, nor had I any need; instantly at the end of this sentence, a clear light flooded my heart and all the darkness of doubt vanished away."
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 13:8-10
8Owe nothing to anyone except to love one another; for he who loves his neighbor has fulfilled the law. 9For this, "You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet," and if there is any other commandment, it is summed up in this saying, "You shall love your neighbor as yourself." 10Love does no wrong to a neighbor; therefore love is the fulfillment of the law.
13:8 "Owe nothing to anyone" This is a present active imperative with a negative particle which usually means stop an act already in process. This emphatic phrase has two negatives. This may have related to taxation issues (vv. 6-7). Financial debt is always an emotional and potentially spiritual drain. Be careful of worldliness. It robs believers of their ability to support Christian causes and personal charity. However, this verse cannot be used as a proof text for "no consumer credit." The Bible must be interpreted in light of its own day. It is not an American morning newspaper! Verses 8-10 are emphasizing the priority of our loving one another (1) as covenant brothers (Matt. 22:39-40; John 13:34-35) and (2) as fellow human beings (cf. Matt. 5:42; Gal. 6:10).
The NIDNTT, vol. 1, p. 668, makes the observation that the verb "owe" has two senses.
1. in the Gospels it is used of a debt
2. in Paul's Letters it is used of a responsibility
In this text Paul seems to combine these connotations.
▣ "except to love one another" This is the key thought of vv. 8-10 (cf. John 13:34; 15:12; Rom. 12:10; I Cor. 13; Phil. 2:3-4; I Thess. 4:9; Heb. 13:1; II Pet. 1:7; I John 3:11; 4:7, 11-12).
▣ "he who loves his neighbor" This verb is a present active participle. This does not refer to isolated or seasonal acts of love, but to a lifestyle of Christlike love.
The term "neighbor" is literally, "another of a different kind" (heteros), although the distinction between heteros and allos (another of the same kind) was breaking down in Koine Greek. In context this may refer to one's neighbor, in the widest possible terms, believer or not (cf. Luke 12:14-21; 10:25-37). However, the quote from Lev. 19:18 in context refers to another covenant partner (a fellow Israelite).
Christians should love other Christians as brothers and lost people as potential brothers (cf. Gal. 6:10). Christianity is a family. Each member lives and serves for the health and growth of the whole (cf. I Cor. 12:7).
NASB, NKJV,
NRSV"has fulfilled the Law"
TEV"has obeyed the Law"
NJB"have carried out your obligations"
This common Greek verb (pleroō) can be translated in several ways. It is a perfect active indicative, which can be translated as "it has been and continues to be fulfilled." Robert Hanna, A Grammatical Aid to The Greek New Testament, quotes A. T. Robertson and calls it "a gnomic perfect (referring to a customary truth, well known by the recipients)" (p. 28). It is repeated in v. 10 (cf. Gal. 5:14; 6:2).
13:9 It is not unusual for Paul to use the Mosaic Law (Exod. 20:13-17 or Deut. 5:17-21 and Lev. 19:18) to motivate New Covenant believers. In Eph. 6:2-3, Paul also used one of the Ten Commandments as a motivation for Christians (cf. I Tim. 1:9-10). This OT text was not a means of salvation, but it was still God's revealed will for how humans should treat God and each other (cf. Rom. 15:4; I Cor. 10:6,11). Possibly quoting from the OT was Paul's way of relating to both Jewish and Gentile believers in the Roman Church. This use of the term "fulfilled" also related to Jesus' discussion of the Law in Matt. 5:17.
It is possible that this is referring to law in general, law as societal norms, and not the Mosaic Law specifically (cf. JB). However, the fact that Paul quotes from the OT in v. 9 implies a reference to the Mosaic Law. Notice that only love, not human rule-keeping, can truly fulfill the Law! See Special Topics below.
Leviticus 19:18 is used in two significant ways.
1. Jesus uses it in conjunction with the shema (i.e., Deut. 6:4-6) as a summary of the whole Law (cf. Matt. 22:37-40; Mark 12:29-31; Luke 10:27).
2. For Paul it functions as a summary of the second half of the decalog (i.e., one's relationship with covenant partners (cf. Gal. 5:14), following Jesus' comment in Matt. 7:12 and Luke 6:31.
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
SPECIAL TOPIC: NOTES ON EXODUS 20
▣ "For this" This Is a reference to the Ten Commandments or the Decalog. The order of this listing of the second half of the Ten Commandments follows the Greek manuscript B, called Vaticanus. It is slightly different from the Masoretic Hebrew Text of Exodus 20 and Deuteronomy 5. The second half of the Decalog dealt with Israel's relationship to each other based on their relationship to YHWH.
▣ "and if there is any other commandment" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. There are other commandments. The phrase meant "if there are any other commandments outside the Decalog." In other words, this sums up all the Mosaic Law or possibly "law" in general.
There is a variant in the Greek manuscript traditions as to how many and in what order these Ten Commandments are listed. Judaism has one numbering; Catholics and Protestants also have different numbering. The meaning of the passage is not affected by this variation, which is true of the vast majority of the manuscript variations.
▣ "it is summed up in this saying" This is a quote from Lev. 19:18. It was quoted several times in the Gospels (cf. Matt. 5:43; 19:19; 22:39; Mark 12:31 and Luke 10:27). Jesus calls it the second great or foremost commandment. It was also quoted in Gal. 5:14 and James 2:8. When one loves God then one will love what God loves (i.e., human beings made in His image, cf. Gen. 1:26-27).
▣ "You shall love your neighbor as yourself" Believers must love themselves as God loves them before they can love and accept others. Appropriate self love is not evil. The major truth of this section is stated clearly-love others (cf. v. 10). Those who have been touched by God's self-giving, sacrificial love will love others in the same way (cf. I John 3:16). This is the crux of Christlikeness (the restored image of God.) In the presence of this kind of love there is no need for "law."
NASB (UPDATED) TEXT: 13:11-14
11Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. 12The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light. 13Let us behave properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. 14But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts.
13:11
NASB"do this"
NKJV"and do this"
NRSV"Besides this"
TEV"You must do this"
NJB"Besides"
This is a way of linking what follows (vv. 11-14) with what precedes (vv. 9-10). Be doers of the word, not just hearers (cf. James 1:22,23,25)! Love must be put into action.
▣ "knowing the time" This is a perfect active participle. This term for time (kairos) was used in the sense of a special period of time, not regular chronological time (chronos). Believers must live in (1) the light of the any-moment return of Christ and (2) the new age has dawned.
▣ "that it is already the hour" This metaphor, "the hour" (used often in John's Gospel), refers to a special moment (similar to kairos) in God's redemptive plan (cf. 3:26; I Cor. 7:29; 10:11; James 5:8; I Pet. 4:7; II Pet. 3:9-13; I John 2:18; Rev. 1:3; 22:10). It is used both of the times of Jesus' crucifixion and return.
▣ "sleep" This term is used here metaphorically of moral and spiritual laxity (cf. Eph. 5:8-14; I Thess. 5:6). Words only have meaning in a specific context. Be careful of a fixed definition. All words have several possible meanings (semantical field).
▣ "for now salvation is nearer" Salvation is an initial decision and a process (see Special Topic at 10:14). Salvation will not be complete until believers have their new bodies (cf. I John 3:2; I Thess. 4:13-18; Heb. 9:28; I Pet. 1:5). Theologically this is called "glorification" (Rom. 8:30). It is the hope of every generation of Christians to expect the Lord back in his or her lifetime (cf. Luke 21:28). Paul was no exception (cf. I Thess. 4:15).
▣ "than when we believed" Christianity begins with a decision (instantaneous justification and sanctification), but must result in a godly lifestyle (progressive sanctification, see Special Topic at 6:4) and ends in Christlikeness (glorification). One must accept God's offer in Christ (cf. John 1:12; 3:16; Rom. 10:9-13). This initial decision is not the end, but the beginning!
13:12 "The night is almost gone" This refers to the present evil age which is already being destroyed and replaced (cf. I Cor. 7:29-31; 10:11; James 5:8; Eph. 5:8,14; I John 4:7; II John 2:17-18; Rev. 1:3; 22:10). See Special Topic at 12:2. Paul, and especially John, use the contrast between dark and light, as did the Dead Sea Scrolls.
▣ "the day is at hand" This is a perfect active indicative. These are the last days (cf. Phil. 4:5; James 5:9). We have been in the last days since Jesus' incarnation. They will last until His glorious return. All believers since the first century are surprised by such a long delay in Christ's return. However, the new age has dawned in Christ.
This note on the nearness of Christ's return is taken from the "Crucial Introduction" to my commentary on Revelation. See it free online at www.freebiblecommentary.org.
"SIXTH TENSION (imminent return of Christ vs. the delayed Parousia)
Most believers have been taught that Jesus is coming soon, suddenly, and unexpectedly (cf. Matt. 10:23; 24:27,34,44; Mark 9:1; 13:30). But every expectant generation of believers so far has been wrong! The soonness (immediacy) of Jesus' return is a powerful promised hope of every generation, but a reality to only one (and that one a persecuted one). Believers must live as if He were coming tomorrow, but plan and implement the Great Commission (cf. Matt. 28:19-20) if He tarries.
Some passages in the Gospels (cf. Mark 13:10; Luke 17:2; 18:8) and I and II Thessalonians are based on a delayed Second Coming (Parousia). There are some historical events that must happen first:
1.world-wide evangelization (cf. Matt. 24:15; Mark 13:10)
2.the revelation of "the man of Sin" (cf. Matt. 24:15; II Thess. 2; Rev. 13)
3.the great persecution (cf. Matt. 24:21,24; Rev. 13)
There is a purposeful ambiguity (cf. Matt. 24:42-51; Mark 13:32-36)! Live everyday as if it were your last but plan and train for future ministry!"
▣ "lay aside. . .put on" These are aorist middle subjunctives, which give a note of contingency. The implication is "you yourselves lay aside. . .put on once for all or decisively." Both God and mankind are active in both justification (repentance and faith) and sanctification (godly living). This clothing metaphor is very common in Paul's writings. Believers are to take off their sleeping clothes and put on their battle array (cf. Eph. 4:22-25; Col. 3:10,12,14). We are Christian soldiers preparing for the daily spiritual battle (cf. Eph. 6:10-18). See note in NIDNTT, vol. 1, pp. 315-316.
▣ "the armor of light" This is probably an allusion to Isa. 59:17. Believers must decisively put on the armor and weapons of righteousness (cf. II Cor. 6:7; 10:4; Eph. 6: 11,13; I Thess. 5:8). God's armor is available to believers but they must
1. recognize their need
2. recognize God's provision
3. personally and intentionally implement it into their daily thought and life
There is a daily spiritual battle! See Clinton F. Arnold, Three Crucial Questions About Spiritual Warfare.
13:13 "Let us behave properly" This is an aorist active subjunctive, literally, literally "walk." This was a Hebrew idiom for lifestyle (cf. Eph. 4:1,17; 5:2,15). Paul uses it over 33 times.
The list of sins in this verse are made up of three pairs of two terms. The terms have some semantic overlap. It is possible they are meant to be synonyms. See SPECIAL TOPIC: VICES AND VIRTUES at 1:28-32.
These terms may relate to the tension between believing Jews and Gentiles in the Roman church. The new Gentile believers may have been continuing (1) some of their immoral pagan worship practices or (2) acting arrogantly against the returning believing Jewish leaders who had left briefly because of Nero's edict which banned all Jewish rites in Rome.
▣ "not in carousing and drunkenness" This referred to sexual immorality which was linked in pagan religious rituals to drunkenness. In the list of the sins of the flesh in Gal. 5:21, these terms are also listed side by side.
▣ "not in sexual promiscuity and sensuality" This pair seems to overlap the first pair. The second term is used extensively in the NT (cf. Mark 7:22; II Cor. 12:21; Gal. 5:19; Eph. 4:19; I Pet. 4:3; II Pet. 2:7). If the first pair focuses on drunkenness, this pair focuses on sexual immorality, even a socially uncontrolled abandonment to sensuality.
▣ "not in strife and jealousy" These terms speak of strife between people (cf. Gal. 5:20). This may have been the result of the inappropriate conduct of the first two pairs. If these are addressed to Christians (cf. I Cor. 3:3; Col 3:8), they reflect some of the pagan religious practices which must stop in believers' lives. However, in context this verse is a contrast to believers, so in that sense, it would be a warning.
13:14 "put on the Lord Jesus Christ" This metaphor relates to the royal robe of King Jesus now placed on the shoulders of believers (positional sanctification). Some scholars see it as an allusion to baptismal clothing. This clothing metaphor is first mentioned in v. 12. It is a way of showing believers' new position in Christ. It also emphasized the fact that believers must implement their new lifestyle choices (progressive sanctification) because of their new position in Christ (cf. Eph. 4:22,24; Col. 3:8). In Gal. 3:27 this truth is expressed as a statement of fact, indicative; here it is expressed as an imperative (aorist middle), a command.
This tension between the indicative statement and the imperative is the tension between our position in Christ and our striving to possess that position (see Special Topic at 6:4). We are "saints" (holy ones) at the moment of salvation, but we are admonished to be "holy." This is the biblical paradox of a full and free salvation in Christ and the clarion call for Christlikeness!
▣ "make no provision" This is a present middle imperative with the negative particle. This grammatical form usually means to stop an act already in process. This seems to imply that some Christians in Rome were living inappropriate moral lives. This may have been a carry over from their pagan worship practices.
It is difficult to explain the NT teachings about carnal Christianity. The NT authors present mankind's condition in black and white terms. A carnal Christian is a contradiction in terms. Yet it is a reality of our "already" but "not yet" lives. Paul categorized humanity into three groups (I Cor. 2:14-3:1):
1. natural men (lost humanity), 2:14
2. spiritual men (saved humanity), 3:1
3. men of flesh (carnal Christians or baby Christians), 3:1
▣ "the flesh in regard to its lusts" Paul knew all too well the continuing dangers of our fallen Adamic nature (cf. Rom. 7; Eph. 2:3), but Jesus gives us the power and desire to live for God (cf. Romans 6). It is an ongoing struggle (cf. 8:5-7; I John 3:6-9). See Special Topic: Flesh (sarx) at 1:3.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was Paul's statement about government so radical to the early Christians?
2. Should Christians be submissive to every form of government?
3. Should Christians be submissive to every legal requirement of government?
4. Does verse 1 teach the divine right of kings?
5. Is Paul breaking new ground theologically or is there a precedent in Jesus' words in Matt. 22:21?
6. Is civil disobedience ever justified for Christians (cf. Acts 5:25-32)?
7. How does verse 4 relate to the issue of capital punishment?
8. Is the Christian's conscience always right (cf. v. 5)?
9. Based on verse 8, should believers not have credit cards?
10. Does verse 8 speak of our love to other Christians or to all people?
11. Why does Paul use the Decalog as an incentive to New Testament believers?
12. Why would Paul list such terrible sins in connection with believers?
13. How does one "put on the Lord Jesus Christ?"
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Do Not Judge Your Brother | The Law of Liberty | Love Respects the Scruples of Others | Do Not Judge Others | Charity Toward the Scrupulous |
14:1-12 | 14:1-13 | 14:1-4 | 14:1-4 | 14:1-12 |
14:5-6 | 14:5-12 | |||
14:7-9 | ||||
14:10-12 | ||||
Do Not Make Your Brother Stumble | The Law of Love | Do Not Make Others Fall | ||
14:13-23 | 14:13-23 | 14:13-18 | 14:13-21 | |
14:14-23 | ||||
14:19-23 | ||||
(14:22-15:6) | ||||
14:22-23 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS ON VERSES 1-12
A. This chapter tries to balance the paradox of Christian freedom and responsibility. The literary unit runs through 15:13.
B. The problem which precipitated this chapter was possibly the tension between Gentile and Jewish believers in the church of Rome (or possibly Paul's current experience in Corinth). Before conversion the Jews tended to be legalistic and the pagans tended to be immoral. Remember, this chapter is addressed to sincere followers of Jesus. This chapter does not address carnal believers (cf. I Cor. 3:1). The highest motive is ascribed to both groups. There is danger in the extremes on both sides. This discussion is not a license for nit-picking legalism or flaunting liberalism.
Remember that Paul wrote Romans from Corinth. The problem there was a party spirit, but here there were different types of believers.
C. Believers must be careful not to make their theology or ethics the standard for all other believers (cf. II Cor. 10:12). All believers must walk in the light they have but understand that their theology is not automatically God's theology. All believers are still affected by sin. We must encourage, exhort, and teach one another from the Scriptures, reason, and experience, but always in love. The more one knows the more one knows he does not know (cf. I Cor. 13:12)!
D. One's attitude and motives before God are the real keys in evaluating other believers' actions. Christians will stand before Christ to be judged on how they treated one another (cf. vv. 10,12 and II Cor. 5:10).
E. Martin Luther said, "A Christian man is a most free Lord of all, subject to none; the Christian man is a most dutiful servant of all, subject to all." Biblical truth is often presented in a tension-filled paradox.
F. This difficult but crucial subject is dealt with in the entire literary unit of Romans 14:1-15:13 and also in I Corinthians 8-10 and Colossians 2:8-23. A helpful book for me in this area is Gordon Fee and douglas Stuart, How To Read the Bible For All Its Worth, pp. 75-86.
G. However, it needs to be stated that pluralism among sincere believers is not a bad thing. Each believer has strengths and weaknesses. Each must walk in the light he/she has, always open to the Spirit and the Bible for more light. In this period of seeing through a glass darkly (I Cor. 13:8-13) one must walk in love (v. 15) and peace (vv. 17,19) for mutual edification.
H. The titles "stronger" and "weaker" which Paul gives to these groups prejudices them to us. This was certainly not Paul's intent. Both groups were sincere believers. We are not to attempt to mold other Christians into ourselves! We accept one another in Christ!
I. The entire argument could be outlined as
1. accept one another because God accepts us in Christ (cf. 14:1,3; 15:7);
2. do not judge one another because Christ is our only Master and Judge (cf. 14:3-12);
3. love is more important than personal freedom (cf. 14:13-23);
4. follow Christ's example and lay down your rights for others' edification & good (cf. 15:1-13).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 14:1-4
1Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions. 2One person has faith that he may eat all things, but he who is weak eats vegetables only. 3The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him. 4Who are you to judge the servant of another? To his own master he stands or falls; and he will stand, for the Lord is able to make him stand.
14:1
NASB"Now accept"
NKJV"Receive"
NRSV, TEV"Welcome"
NJB"Give a welcome"
This is a present middle imperative (cf. 15:1). This is an ongoing command with emphasis on the subject. The pronoun "you" is in the Greek verb, but is implied in English and refers to "strong" Christians (cf. 15:1). This implies two groups in the church at Rome. This may have related to (1) the tension between believing Jews and Gentiles (cf. 15:7-21) or (2) differing personality types. This whole context is dealing with true, sincere believers; some strong, some weak in their faith. Faith is used here in the sense of the understanding of the gospel and its radically new and freeing implications.
NASB, NKJV"the one who is weak in faith"
NRSV, TEV"those who are weak in faith"
NJB"If a person's faith is not strong enough"
This phrase is emphasized by being fronted (i.e., put first in the Greek text). Literally it is "weak in faith." The present tense focuses on the fact that it is a lifestyle characteristic. This refers to a legalistic mindset. The over scrupulous Christian believer is described in this chapter in three ways:
1. prohibitions of food (cf. 14:2,6,21)
2. emphasis on special days (cf. 14:5-6)
3. prohibition of wine (cf. 14:17,21)
This same type of person was mentioned in Rom. 15:1 and I Cor. 8:9-13; 9:22. Be careful not to categorize yourself too quickly as a strong or weak Christian. Often believers are weak in one area and strong in another.
Paul's attitude toward these matters is very different in Gal. 4:9-10 and Col. 2:16-23. These texts reflect the attitudes and teachings of false teachers. In Romans these are sincere believers who have over-scrupulous consciences.
Many commentators think the "weak in faith" refers to Jewish believers (i.e., Judaizers) and their continuing emphasis on obedience to the Mosaic Law as understood in rabbinical traditions (i.e., Talmud). This surely fits #1 and #2 in paragraph one, but it does not fit #3. For this reason I think a certain personality type better fits the context. It may refer to Jewish or Gentile believers whose past traditions hold powerful sway!
NASB"but not for the purpose of passing judgment on his opinions"
NKJV"but not to dispute over doubtful things"
NRSV"but not for the purpose of quarreling over opinions"
TEV"but do not argue with them about their personal opinions"
NJB"without starting an argument"
Believers must fully accept other believers with whom they disagree without trying to change them! This demands freedom of conscience as the basis of fellowship, not an imposed uniformity. All believers are in process. They must give the Spirit time to work and mold each into maturity, but even in maturity, they will not all agree.
14:2 The diet referred to in this verse is for religious purposes, not health. This food problem arose from two possible sources (1) Jewish food laws (cf. Leviticus 11) or (2) meat sacrificed to pagan idols (cf. I Corinthians 8-10). Jesus clearly taught that food is not what defiles a person (cf. Matt. 15:10-20; Mark 7:14-23). This truth is illustrated by Peter's vision concerning Cornelius in Acts 10.
14:3 "The one who eats is not to regard with contempt" "Not to regard with contempt" is a present active imperative of ezoutheneō with the negative particle which usually means stop an act already in process.
"Contempt" is literally "to make light of," "set at naught," or "count as worthless" (cf. 14:10; Luke 18:9; I Cor. 6:4; 16:11; II Cor. 10:10; Gal. 4:14; I Thess. 5:20). Believers must guard against a condescending self-righteousness. The strong in faith must not condemn the weak in faith.
▣ "judge" This is a present active imperative with the negative particle which usually means stop an act already in process. The weak in faith must stop passing judgment on the actions of their brothers/sisters who disagree with them.
▣ "for God has accepted him" This is an aorist middle indicative. This same term is translated "receive" in v. 1. The basis for believers accepting each other is that God through Christ (15:7) has accepted them. In context v. 3 is speaking directly to the over scrupulous, the Christian weak in faith.
14:4 "Who are you" This is emphatic in Greek, referring to the weak brother and sister.
▣ "the servant" This is the term oiketēs, which is formed from the term oikos, which means "house," therefore, this is a home slave or servant (cf. Luke 16:13; Acts 10:7; Rom. 14:4; I Pet. 2:18). It is used in this sense in the Septuagint (cf. Gen. 9:25; 27:37; 44:16,33; 50:18). It is not used as the predominate term for slave or servant in the NT, which is doulos; it could also denote home servants or slaves.
Paul's argument here is that each believer is a slave/servant of Christ. He is their "lord" and He and He alone will direct them and hold them accountable for their actions and motives (cf. II Cor. 5:10).
▣ "To his own master he stands or falls" In context Paul is addressing the over scrupulous, but the statement obviously refers to both groups. Believers would do better getting the splinters out of their own eyes (cf. Matt. 7:1-15).
▣ "and stand he will, for the Lord is able to make him stand" This was a wonderful promise (cf. 5:1-2; Jude 24-25). It also involves each believer's cooperation (cf. I Cor. 15:1-2). See Special Topic: Stand at 5:2.
There is a Greek manuscript variation at this point. The NKJV, following the uncial manuscripts D, F, G, 048 and 0150, as well as the Vulgate, has "God" (Theos), however, MSS P46, א, A, B, C, P have "Lord" (kurios). The UBS4 rates "Lord" as certain (A).
NASB (UPDATED) TEXT: 14:5-9
5One person regards one day above another, another regards every day alike. Each person must be fully convinced in his own mind. 6He who observes the day, observes it for the Lord, and he who eats, does so for the Lord, for he gives thanks to God; and he who eats not, for the Lord he does not eat, and gives thanks to God. 7For not one of us lives for himself, and not one dies for himself; 8for if we live, we live for the Lord, or if we die, we die for the Lord; therefore whether we live or die, we are the Lord's. 9For to this end Christ died and lived again, that He might be Lord both of the dead and of the living.
14:5 "One person regards one day above another" Some people are still very calendar conscious concerning religion (i.e., certain days or annual events, cf. Gal. 4:10; Col. 2:16-17). All days belong to God equally. There are no special days. There is no "secular" versus "sacred." All is sacred!
▣ "Each person must be fully convinced in his own mind" This is a present passive imperative. This is the key to peace in this area. Believers' personal convictions are priority for their actions (cf. v. 23), but not for all other believers. God does not live in my theological box. My theology is not necessarily God's!
14:6 "for the Lord" This dative phrase is used three times in v. 6 and twice in v. 8. All lifestyle choices by sincere believers need to be made as "unto the Lord" (cf. Eph. 6:7 and Col. 3:23), not just personal preferences, denominational or family traditions, or opinions!
14:7 "for not one of us lives for himself" No Christian is an island. Christians live first and foremost for Christ (cf. v. 8). Believers' actions affect others. They are part of a large spiritual family. Therefore, they must limit their personal freedom in love (cf. I Cor. 10:24,27-33). They must allow others to grow into personal freedom. Legalism leads to self-righteous uniformity which is not of God. Jesus' harshest words and condemnations were directed toward the self-righteous Pharisees.
14:8 "if. . .if" These are two third class conditional sentences which mean possible future action. Believers serve the Lord in all and every possible contingency (cf. Eph. 6:7; Col. 3:23)!
14:9 "Lord of both the dead and of the living" This is an unusual ordering of these terms. Their order may reflect Jesus' death and resurrection. He is now Sovereign of both realms.
This truth forms the theological reason why Christians must live not for themselves, but also for other believers. They are not their own; they have been bought with a price. They are servants of Jesus, who died for their sin that they might no longer be a slave to sin, but to God (cf. Romans 6). Believers are to emulate Jesus' life of loving service by dying to their self-centered desires (cf. II Cor. 5:14-15; Gal. 2:20; I John 3:16).
NASB (UPDATED) TEXT: 14:10-12
10But you, why do you judge your brother? Or you again, why do you regard your brother with contempt? For we will all stand before the judgment seat of God. 11For it is written, "As I live, says the Lord, every knee shall bow to Me, And every tongue shall give praise to God." 12So then each one of us will give an account of himself to God.
14:10 "But you" This is fronted for emphasis.
▣ The two questions of v. 10 are the focus of vv. 1-12. The two groups referred to in v. 3 are again contrasted. One group "judges," the other group regards "with contempt." Both attitudes are inappropriate for "slaves!" Their master, Jesus Christ, is the only One who has the right to "criticize" or "look down on." For believers to act as judge (1) usurps God's place and (2) is preliminary and incomplete.
▣ "we will all stand before the judgment seat of God" This same truth is expressed in II Cor. 5:10. Believers will explain to the Lord how they treated one another. Jesus will act as divine Judge (cf. Matt. 25:31-46).
The NKJV has "the judgment seat of Christ." The Greek manuscripts that support the KJV are the early correctors of the ancient uncial Greek manuscripts א2, and C2. Theos is in MSS א, B, C, D, F and G. Scribes probably changed the Greek text to conform to II Cor. 5:10. It is also possible that the scribes changed this verse to oppose the early view of Christ called "adoptionism." There are several textual variants that seem to have been made to make the text more orthodox (cf. Bart D. Ehrman's The Orthodox Corruption of Scripture, published by Oxford University Press, 1993), pp. 90-91. The UBS4 gives Theos a "B" rating (almost certain).
14:11 "For it is written" This is a perfect passive indicative. This was a specialized Hebrew idiom that was used to describe inspired OT quotes. This is an allusion to Isa. 45:23, which is also quoted in Phil. 2:10-11.
▣ "As I live" This is an oath formula which is a word play on the Covenant name for God, YHWH, which is a form of the Hebrew verb "to be" (cf. Exod. 3:14). He is the ever-living, only-living God. Therefore, He is swearing by His own existence. See Special Topic: Names for Deity at 9:29.
14:12 "So then each one of us will give an account of himself to God" Christians will be judged (cf. II Cor. 5:10), and criticizing brothers will be part of that experience. Some ancient Greek manuscripts omit "to God." It is obviously implied by the context. This variant may have been influenced by the variant in v. 10. The UBS4 gives its inclusion (i.e., MSS א, A, C, D) a "C" rating (difficulty in deciding).
CONTEXTUAL INSIGHTS ON ROMANS 14:13-23
A. The subject of how Christians should treat each other began in vv. 1-12. It is based on the truth that they are to fully accept all types of Christians because Christ, who is their only master and judge, fully accepts both groups. Often spiritual things that are significant to one group because of their past, their personality type, their parents, their personal preferences, their experiences, etc. are not significant to God.
B. This second section of the discussion of Christian freedom and responsibility develops the subject from a different point of view. In these verses it is the believer's love for God, in Christ, that motivated him/her to love fellow Christians. As Jesus laid down His life for believers, they are to lay down their freedom for those (i.e., other believers) for whom He died (cf. II Cor. 5:13-14; I John 3:16). This emphasis on love as the basic motive of the Christian life is also seen in 13:8-10 in believer's relations with non-believers.
C. The truth that all things in the physical world are clean is very difficult for some Christians to accept. Often even believers place the blame for sin on "things" instead of themselves (i.e., "demon rum"). Paul states repeatedly that all things are clean (cf. 14:14,20; I Cor. 6:12; 10:25-26; I Tim. 4:4; Titus 1:15). His statements follow Jesus' teachings about food in Mark 7:18-23. Clean and unclean food is used as an illustration to Peter of God's acceptance of Cornelius in Acts 10:15.
D. This section is primarily addressed to the "stronger brother." Paul concedes the half-truth of the statement that "all things are clean," but adds that all things do not build up or edify the family of God (cf. I Cor. 6:12; 10:23). The strong brother's freedom can devastate other Christians. Believers are their fellow believers' keepers, through Christ and for Christ.
E. It is very interesting that Paul does not state or imply that the "weaker brother" is in a spiritual process which will lead to becoming a "strong brother." This whole discussion does not address growing in grace, but the priority of love between differing Christian understandings. Believers' inclusion in one of the two groups is based more on personality type, religious training, and personal experiences than "right" or "wrong." The believer's task is not changing others but loving and respecting the other group. It is an issue of the heart, not the mind. God loves, accepts and gave His Son for all mankind, for both groups.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 14:13-23
13Therefore let us not judge one another anymore, but rather determine this-not to put an obstacle or a stumbling block in a brother's way. 14I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean. 15For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died. 16Therefore do not let what is for you a good thing be spoken of as evil; 17for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. 18For he who in this way serves Christ is acceptable to God and approved by men. 19So then let us pursue the things which make for peace and the building up of one another. 20Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense. 21It is good not to eat meat or to drink wine, or to do anything by which your brother stumbles. 22The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves. 23But he who doubts is condemned if he eats, because his eating is not from faith; and whatever is not from faith is sin.
14:13 "let us not judge one another" This is a present active subjunctive with the Negative particle which implies stopping an act already in process. This is not a warning but a prohibition. This is very similar to v. 16. The term "judge" has already been used 5 times by Paul in vv. 1-12 and now four more times in vv. 13-23.
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)
▣ "not to put an obstacle or a stumbling block in a brother's way" This is a present active infinitive with the negative particle which implied the stopping of an act already in process. The same truth is stated in v. 21 and I Cor. 8:9.
The term "obstacle" referred to something in the road that causes one to stumble. The term "stumbling block" literally refers to a triggering mechanism on a baited animal trap.
There is a corporate aspect to Christianity. We are our fellow believers' keeper, encourager, and friend. Faith is family!
14:14
NASB"I know and am convinced in the Lord Jesus"
NKJV"I know and am convinced by the Lord Jesus"
NRSV"I know and am persuaded in the Lord Jesus"
TEV"My union with the Lord Jesus makes me certain"
NJB"Now I am perfectly well aware, of course, and I speak for the Lord Jesus,"
This is a perfect active form of oida, which was used in the sense of a present tense along with a perfect passive indicative. Literally it means, "I continue to know and have been and continue to be convinced." This is a restatement of the truth in vv. 5b and 22-23. Believers' understanding of spiritual things comes from their relationship with Jesus through the Holy Spirit. They must live in the light they have.
▣ "that nothing is unclean in itself" This same truth is illustrated in Acts 10:9-16. Things are not evil, people are evil. Nothing in creation is evil in and of itself (cf. v. 20; Mark 7:18-23; I Cor. 10:25-26; I Tim. 4:4 and Titus 1:15 )!
▣ "but to him who thinks anything to be unclean, to him it is unclean" This meant unclean in a religious sense. Believers must evaluate their actions by their consciences (cf. vv. 5,22-23). Even if they are misinformed about an issue or action, they must walk in the light they have before God. They, also, must not judge other believers by their light, especially in ambiguous areas (cf. 14:1,3,4,10,13).
14:15 "For if because of food your brother is hurt" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Love, not rights; responsibility, not freedom determines our lifestyle.
This either relates to (1) Jewish food laws (cf. Lev. 11) or (2) meat sacrificed to idols (cf. I Cor. 8-10). Verse 20 expresses this truth so clearly.
▣ "you are no longer walking according to love" This is often called "the law of liberty" (cf. James 1:25; 3:12), "the royal law" (cf. James 2:8), or "the law of Christ" (cf. Gal. 6:2). There are New Covenant responsibilities and guidelines!
NASB, NKJV"Do not destroy with your food him for whom Christ died"
NRSV"Do not let what you eat cause the ruin of one for whom Christ died"
TEV"Do not let the food that you eat ruin the person for whom Christ died"
NJB"You are certainly not free to eat what you like if that means the downfall of someone for whom Christ died"
This is a present imperative with the negative particle which usually means stop an act already in process. This is a very strong phrase. The freedom of some Christians should not cause the destruction of other Christians! This does not refer to a loss of salvation, but the loss of peace, assurance, and effective ministry. See F. F. Bruce, Answers To Questions, pp. 88-89.
The term "destroy" is the Greek word lupeō, which means "to cause grief, sorrow, or pain" (same in the LXX). Paul uses this word mostly in II Corinthians (cf. 2:2,4,5; 6:10; 7:8,9,11). Destroy is too strong a translation. This does not refer to the loss of salvation, but the conviction of the Holy Spirit over violating one's personal convictions. If the believer's actions do not issue from faith they are sin (cf. v. 23).
14:16
NASB"do not let what is for you a good thing be spoken of as evil"
NKJV, NRSV"do not let your good be spoken of as evil"
TEV"do not let what you regard as good get a bad name"
NJB"you must not compromise your privilege"
This is a present passive imperative with the negative particle, which meant stop an act already in process. Freedom can easily turn into license!
This "good thing" in this verse refers to the actions of the strong believer. If a strong Christian acts on his/her freedom in such a way that weak believers are negatively affected and spiritually damaged, the "good thing" becomes an opportunity for the evil one!
This verse seems to change the focus from how Christians treat each other to possibly a concern for non-believers (cf. v. 18b). The verb is from the word "blasphemy" (spoken) which is usually used of unbelievers.
14:17 "the kingdom of God" This is the only use of this phrase in Romans. It is a frequent topic of Jesus. It is a reality here and now as well as a future consummation (cf. Matt. 6:10).
The corporate life of the body of Christ is more valuable than the exercise of personal freedoms! See Special Topic following.
SPECIAL TOPIC: THE KINGDOM OF GOD
▣ "but righteousness and peace and joy in the Holy Spirit" It is the Spirit who gives these qualities to the individual believers and the believing community. These are the characteristics of God's family, external and internal.
The term "righteousness" is used here by Paul in a specialized sense. See Special Topic at 1:17. Usually for him it describes imputed righteousness, a legal (forensic) declaration by God of the believer's forgiveness and standing in Christ (cf. 3:21-31; 4). Sinful humanity is not only counted as righteous, they are to become righteous. It is both a gift and a goal, indicative and imperative, an act of faith and a life of faith! See Special Topic at 6:4.
14:18 Believers self-limiting their freedoms for the sake of weaker believers is a service to Christ Himself. There is no stronger way to affirm our love for Jesus than loving, caring, and protecting those for whom He died.
▣ "approved by men" This may be a way of asserting that the Christian's love for one another may open the door of ministry and witness to the unbelieving community (cf. v. 16; II Cor. 8:21; I Pet. 2:12). How we treat one another within the community of faith is a powerful witness, either positively or negatively.
14:19 "let us pursue" This term, diōkō, an OT idiom common in the Septuagint and also common in Paul's writings, means "to follow eagerly" or "endeavor earnestly to acquire." Paul uses this word in Rom. 9:30,31; 12:13; and here in the sense of "pursue," but in 12:14 for those who persecute believers (cf. I Cor. 4:12; even of himself, 15:9; II Cor. 4:9; Gal. 1:13,23; Phil. 3:6).
This is either a present active indicative (MSS א, A, B, F, G, L & P) or a present active subjunctive (MSS C, D) used in the sense of an imperative. The UBS4 puts the subjunctive in its text, but gives it a "D" rating (with great difficulty).
Notice the things Christians should pursue.
1. hospitality, 12:13
2. the things that make for peace and the building up of one another, 14:19
3. love, I Cor. 14:1
4. Christlikeness, Phil. 3:12,14
5. what is good for one another and for all men, I Thess. 5:15
6. righteousness, godliness, faith, love, perseverance, and gentleness, I Tim. 6:11
7. righteousness, faith, love and peace, with those who call on the Lord from a pure heart, II Tim. 2:22
▣ "for peace and the building up of one another" This should be the believer's goal in all things (cf. Ps. 34:14; Heb. 12:14). One's personal freedom and theological understanding must lead to the stability and growth of the body of Christ (cf. 15:2; I Cor. 6:12; 14:26; Eph. 4:12). See SPECIAL TOPIC: EDIFY at 15:2.
14:20 "Do not tear down the work of God" This is a present active imperative with the negative particle, which usually means stop an act in progress. This is a strong compound verb (kata + luō). It is used only three times in Paul's writings (cf. II Cor. 5:1 for death and Gal. 2:18 in the sense here, destroy). There is a play between "build up" in v. 19 and this word, which literally means "tear down." Both are construction metaphors.
What is "the work of God" in this context? It cannot refer to maturity, but the Spirit's activity in the life of the "weak" believers. No where in this context or I Corinthians 8-10 does Paul say one group should help the other group conform or change!
▣ "all things indeed are clean" See note at v. 14.
NASB"but they are evil for the man who eats and gives offense"
NKJV"but it is evil for the man who eats with offense"
NRSV"but it is wrong for you to make others fall by what you eat"
TEV"but it is wrong to eat anything that will cause someone else to fall into sin"
NJB"but it becomes evil if by eating it you make somebody else fall away"
This verse is the central truth of this chapter (cf. I Cor. 10:25-26; Titus 1:15).
This is referring to meat offered to an idol (cf. I Corinthians 8-10). The meat is not good or evil, but if a weak believer, who thinks it is inappropriate, sees another Christian eating it and also eats, that which is morally neutral becomes evil because it violates his/her personal consciousness of the will of God (cf. v. 23).
Most English translations relate this clause to "the stronger brother" in that by their eating, a weaker believer is influenced. The Catholic translation of New American Bible gives the other option and relates the clause to "the weaker brother," "but it is wrong for a man to eat when the food offends his conscience." In context the first option seems best but the ambiguity may be purposeful and refer to both as do vv. 22-23.
14:21 This is a word to "the strong brothers." This is the only basis in the Bible for the theological concept of "total abstinence" from certain foods or drinks. Strong Christians must limit their freedom for their Christian brothers/sisters and sincere searchers (lost people). Much of this self-limiting is cultural, regional and/or denominational.
These are two aorist active infinitives with the negative particle which implied "never start an act." Some have interpreted these aorists as applying only to certain occasions (cf. I Corinthians 8-10). Obviously eating and drinking cannot be prohibited.
14:22
NASB"The faith which you have, have as your own conviction before God. Happy is he who does not condemn himself in what he approves."
NKJV"Do you have faith? Have it to yourself before God. Happy is he who does not condemn himself in what he approves."
NRSV"The faith that you have, have as your own conviction before God. Blessed are those who have no reason to condemn themselves because of what they approve."
TEV"Keep what you believe about this matter, then, between yourself and God. Happy are those who do not feel guilty when they do something they judge is right!"
NJB"Hold on to your own belief, as between yourself and God-and consider the man fortunate who can make his decision without going against his conscience."
This is the reaffirmation that believers must live in light of their own Holy Spirit-led, Bible-informed consciences (cf. v. 5). They must walk in the light they have; but, not so as to abuse his fellow believers' faith. Verse 22 relates to the "stronger brother," while verse 23 relates to the "weaker brother."
Verse 22 starts with a manuscript variation. It can be a question (NKJV) or a statement (NASB, NRSV, TEV, and JB).
▣ "approves" See Special Topic at 2:18.
14:23 "But he who doubts" This is a present middle participle. This refers to the over-scrupulous Christian of v. 3.
▣ "is condemned This is a perfect passive indicative from kata + krinō, meaning
1. "placed in a guilty light by contrast" (cf. Harold K. Moulton, The analytical Greek Lexicon Revised, p. 216)
2. "not condemnation, but the punishment following sentence" (cf. Rom. 5:16,18; 8:1 [cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 328])
Here it refers to the violation of one's conscience and the resulting pain associated with the convicting of the Holy Spirit.
▣ "if he eats" This is a third class conditional sentence.
▣ "and whatever is not from faith is sin" In ambiguous biblical areas, sin is a violation of our conscience, not a violation of law. We must walk in the light we have-always open to more light from the Bible and the Spirit.
Believers' understanding of God's will (the sense of "faith" in this context) must determine their actions. It is possible for mature believers to hold different views on biblically ambiguous issues and both be in the will of God.
▣ Some Greek manuscripts have the doxology of 16:25-27 at the close of chapter 14. Some have it in both places. One papyri manuscript, P46, has it at the close of chapter 15. There are six different locations of this doxology in the Greek manuscript tradition of Romans. For a full discussion consult, A Textual Commentary of the Greek New Testament by Bruce M. Metzger, published by United Bible Societies, pp. 533-536. Here is a brief summary of the theories.
1. Origen said an early heretic in Rome, Marcion, removed the last two chapters of Romans. This would explain the doxology at chapter 14.
2. Other scholars speculate that Paul wrote one form of Romans to be sent to Rome, chapters 1-14, and later saw a need to send the same letter to Ephesus; chapters 1-16. The long list of personal greetings (chapter 16) reflects Ephesus, not Rome.
3. The greetings of chapter 16 were for believers on the way to Rome because Aquila and Priscilla are in Ephesus and are never recorded as returning to Rome.
4. The doxology was not original and was added by scribes later for liturgical purposes in public worship.
M. R. Vincent, Word Studies, vol. 2, is interesting.
"Against these theories is the stubborn fact that of the known extant MSS of Paul (about three hundred) all the MSS hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology" (p. 750).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Describe the "weaker" brother? Does Paul imply they are immature?
2. How does Christian freedom relate to Christian responsibility?
3. Is everything in nature "clean" or morally neutral (vv. 14, 20)?
4. Why was the question of food so important at Corinth (cf. I Cor. 8, 10), remember Paul wrote Romans from Corinth?
5. Explain the relationship between knowledge, freedom, and love in this chapter.
6. On what should we base fellowship in the church?
7. On what do we base our individual choices and actions?
8. How do our actions affect others? What does this demand of us?
9. How do we determine proper Christian ethics?
10. Is it possible for mature Christians to disagree and both be acceptable to God?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Please Your Fellow Men, Not Yourself | Bearing Others' Burdens | The Strong Should Bear the Weak | Please Others, Not Yourselves | (14:22-15:6) |
15:1-6 | 15:1-6 | 15:1-6 | 15:1-6 | |
The Gospel for Gentiles and Jews Alike | Glorify God Together | The Gospel to the Gentiles | ||
15:7-13 | 15:7-13 | 15:7-13 | 15:7-12 | 15:7-12 |
15:13 | 15:13 | |||
Paul's Missionary Commission | From Jerusalem to Illyricum | Personal Notes | Paul's Reason for Writing So Boldly | Paul's Ministry |
15:14-21 | 15:14-21 | 15:14-21 | 15:14-21 | 15:14-16 |
15:17-21 | ||||
Paul's Plan to Visit Rome | Plan to Visit Rome | Paul's Plan to Visit Rome | Paul's Plans | |
15:22-29 | 15:22-33 | 15:22-29 | 15:22-29 | 15:22-26 |
15:27-29 | ||||
15:30-33 | 15:30-33 | 15:30-33 | 15:30-33 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-13
A. The discussion about Christian freedom and responsibility is continuing in 15:1-13 from chapter 14.
B. The entire argument of 14:1-15:13 could be outlined as
1. accept one another because God accepts us in Christ (cf. 14:1,3; 15:7)
2. do not judge one another because Christ is our only Master and Judge (cf. 14:3-12)
3. love is more important than personal freedom (cf. 14:13-23)
4. follow Christ's example and lay down your rights for others' edification and good (cf. 15:1-13)
C. 15:5-6 reflects the three-fold purpose of the entire context of 14:1-15:13
1. live in harmony with one another
2. live in accordance with Christ's example
3. with unified hearts and lips offer united praise to God
D. This same tension between personal freedom and corporate responsibility is dealt with in 1 Cor. 8-10.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 15:1-6
1Now we who are strong ought to bear the weaknesses of those without strength and not just please ourselves. 2Each of us is to please his neighbor for his good, to his edification. 3For even Christ did not please Himself; but as it is written, " The reproaches of those who reproached You fell on Me." 4For whatever was written in earlier times was written for our instruction, so that through perseverance and the encouragement of the Scriptures we might have hope. 5Now may the God who gives perseverance and encouragement grant you to be of the same mind with one another according to Christ Jesus, 6so that with one accord you may with one voice glorify the God and Father of our Lord Jesus Christ.
15:1
NASB"Now we who are strong ought to bear the weakness of those without strength"
NKJV"We then who are strong ought to bear with the scruples of the weak,"
NRSV"We who are strong ought to put up with the failing of the weak"
TEV"We who are strong in the faith ought to help the weak to carry their burdens"
NJB"We who are strong have a duty to put up with the qualms of the weak"
These are two present infinitives used in the sense of imperatives. The mentioning of the strong and weak shows that chapter 15 continued the discussion begun in 14:1. It seems to reflect the tension within the Roman Church, and all churches, on the way Christians live their lives in
1. biblically ambiguous areas
2. OT requirements
3. reactions to non-moral, cultural issues
A good book that has been very helpful to me in this area is Gordon Fee, Gospel and Spirit.
For modern English readers, to label the two perspectives "strong" and "weak" is to prejudice the groups. This was not Paul's intent. The strong group referred to those who had been freed from a rule or ritual-oriented religious life. Their relationship with God is not precariously dependent on performing certain tasks or avoiding certain religious taboos. The other group was also a fully Christian, and a fully accepted, and a fully committed group of believers. However, they viewed their faith through the religious ideas of their past experiences. The Jewish believers tended to hold on to the Old Covenant practices of Judaism. The converted pagans tended to retain some of their old religious (pagan) ideas and practices. But notice that Paul did not call this mindset among believers "sin." It is only when they violated their consciences that it became sin (cf. v. 23).
The term adunatos, "without strength" (cf. Acts 14:8) is connected to the term astheneō (cf. 14:1,21; 1 Cor. 8:7,10,11,12; 9:22), which also means "without strength."
This text implies that Christians should not grudgingly tolerate other Christians, but should lovingly "care for" and "work with" each other. The term, "bear" was also used of Jesus' "cross bearing" in John 19:17 and Luke 14:27. Paul knew the tensions that can occur between religious people. He was trained under Gamaliel, who was a rabbi of the liberal school of Hillel.
▣ "and not just please ourselves" This is a present active imperative with the negative particle, which usually means stop an act in process. Self-centeredness is a sure sign of immaturity; following Christ's example (cf. v. 3; Phil. 2:1-11) is the sign of maturity. Again, it is the strong who were being addressed (cf. 14:1,14,16,21,27). This is not to imply they had all the responsibility in maintaining the fellowship. The weak are also addressed in 14:3, 20, 23; 15:5-6,7.
15:2 "Each of us is to please his neighbor" This is "neighbor" used in the sense of fellow Christian. This does not imply personal compromise of convictions, but that one does not push his personal preferences or opinions in the ambiguous areas. The unity and growth of the body of Christ, not personal freedom, is paramount (cf. 1 Cor. 9:19-23; 10:24-33; Eph. 4:1-16).
NASB"for his edification"
NKJV"leading to edification"
NRSV"for the good purpose of building up the neighbor"
TEV"in order to build them up in the faith"
NJB"help them to become stronger Christians"
This is the major theme of chapter 14 (cf. 14:16,19). It is also one of the tests for spiritual gifts found in 1 Cor. 10:23; 12:7; 14:26; Eph. 4:29.
In this context it refers to the stronger believer limiting his/her freedom in love for the purpose of helping fellow Christians grow in faith. Joseph A. Fitzmyer and Raymond E. Brown, ed., The Jerome Biblical Commentary, vol. 2, has an interesting comment on this verse.
"This phrase is often taken to mean 'to edify him' (the neighbor), referring to the personal development of one's Christian neighbor. But considering that Paul often uses the building metaphor in his letters in a corporate sense, the phrase undoubtedly has a social, corporate meaning, here as well (cf. 1 Cor. 14:12; Eph. 4:12; Rom. 14:19)" (p. 328).
15:3 "For even Christ" Christ is our pattern and example. This truth is also stressed in v. 5; Phil. 2:1-11; 1 Pet. 2:21; 1 John 3:16.
▣ "it is written" This is a present passive indicative, which is an idiom for OT Scripture. This is a quote from Psalm 69:9. By referring to Christ's example (did not please Himself, cf. Phil. 2:5-8) in addition to an OT quote, Paul uses the two most important sources of authority in the early church (cf. Newman and Nida, A Translator's Handbook on Paul's Letter to the Romans, p. 271). The selflessness of Christ as He bore the sin of all the world is our example (cf. 1 John 3:16).
Paul seems to link
1. Jesus' bearing reproach as the Messiah
2. Paul bearing the reproach of the gospel
There is a price to pay for serving God in a fallen world.
1. the rejected and crucified Jesus
2. Paul tells of his rejection and persecution in 2 Cor. 4:7-12; 6:3-10; 11:23-33. Paul, too, was finally beheaded
15:4 "for whatever was written in earlier times was written for our instruction" The OT was written for NT believers also (cf. Rom. 4:23-24; 15:4; 1 Cor. 9:10; 10:6,11). It is relevant to new covenant believers (cf. 2 Tim. 2:15; 3:16-17). There is a continuity, but also a discontinuity between the Old and New Testaments.
▣ "so that through perseverance and the encouragement of the Scriptures" Notice how the truth of God's Word and believers' lifestyle response to it are combined. Faith and practice are bound together (cf. v. 5). They result in confidence in life, in death, and at the promised hope of Christ's return.
▣ "we might have hope" This is a present active subjunctive, which implies our hope is dependant on the actions mentioned earlier in v. 4. In the NT "hope" often referred to the Second Coming when our salvation will be consummated (cf. Rom. 8:30; 1 John 3:2). This Greek term does not have the connotation of uncertainty as the English term. The Second Coming is a certain event with an uncertain time element.
Paul uses this term often in several different but related senses. Often it is associated with the consummation of the believer's faith. This can be expressed as glory, eternal life, ultimate salvation, Second Coming, etc. The consummation is certain but the time element is future and unknown. It is often associated with "faith" and "love" (cf. 1 Cor. 13:13; 1 Thess. 1:3; 2 Thess. 2:16). A partial list of some of Paul's uses are:
1. The Second Coming, Gal. 5:5; Eph. 1:18; 4:4; Titus 2:13
2. Jesus is our hope, 1 Tim. 1:1
3. Trust in the gospel, Col. 1:23
4. Ultimate salvation, Col. 1:5; 1 Thess. 4:13; 5:8
5. The glory of God, Rom. 5:2, 2 Cor. 3:12; Col. 1:27
6. Assurance of salvation, 1 Thess. 5:8
7. Eternal life, Titus 1:2; 3:7
8. Redemption of all creation, Rom. 8:20
9. Faith, Rom. 8:23-25, 15:4
10. Title of God, Rom. 15:13
11. Paul's desire for believers, 2 Cor. 1:7
15:5 "may the God. . .grant" This is a rare aorist active optative, which expresses a wish or prayer. Paul's prayer, vv. 5-6, had two petitions.
1. to be in one mind (cf. 12:16; 2 Cor. 13:11; Phil. 2:2)
2. to be in one voice of praise (cf. vv. 6, 7,9)
▣ "the God who gives perseverance and encouragement" This is almost a descriptive title of God (cf. 15:13; 1 Cor. 1:3). These characteristics of God come to believers through the Scriptures (cf. v. 4). See SPECIAL TOPIC: THE NEED TO PERSEVERE at 8:25.
15:6 "the God and Father of our Lord Jesus Christ" This is Deity's full NT title (cf. 2 Cor. 1:3; Eph. 1:3; Col. 1:3; 1 Pet. 1:3; notice a similar title in 1:7). This is not the God of philosophical necessity, but of revelation. Notice the two titles of God in Paul's prayer of vv. 5-6.
1. the God of perseverance and encouragement
2. the God and Father of our Lord Jesus Christ
See Special Topics: Perseverance at 8:25 and Father at 1:7.
NASB (UPDATED) TEXT: 15:7-13
7Therefore, accept one another, just as Christ also accepted us to the glory of God. 8For I say that Christ has become a servant to the circumcision on behalf of the truth of God to confirm the promises given to the fathers, 9and for the Gentiles to glorify God for His mercy; as it is written, "Therefore I will give praise to You among the Gentiles, And I will sing to Your name." 10Again he says, "Rejoice, O Gentiles, with His people." 11And again, "Praise the Lord all you Gentiles, And let all the peoples praise Him." 12Again Isaiah says, "There shall come the root of Jesse, And He who arises to rule over the Gentiles, In Him shall the Gentiles hope." 13Now may the God of hope fill you with all joy and peace in believing, so that you will abound in hope by the power of the Holy Spirit.
15:7
NASB, TEV"accept one another"
NKJV"receive one another"
NRSV"welcome one another"
NJB"treat each other in the same friendly way"
This is a present middle imperative. Believers must continue to accept one another because Christ accepted them! This same truth is found in 14:1. However, here it introduces a series of OT passages about God accepting Gentiles (cf. vv. 9-12). This may have reflected the tension within the Roman Church.
Christianity is characterized by a self-giving of believers to one another (cf. 1:12; 12:5,10,16; 13:8; 14:13,19; 15:5,7,14; 16:16).
▣ "just as Christ also accepted us" This is an aorist middle indicative. Here is the motive and impetus of the believer's actions toward others (cf. 14:3). In chapter 14 the focus was on
1. Christ as Master and Judge, vv. 1-12
2. Christ as our example of self-giving love, vv. 13-23
Christ accepted us, we must accept others!
▣ "to the glory of God" See note at 3:23.
15:8 "Christ has become a servant to the circumcision" Jesus is God's fulfillment of OT prophecy (cf. Matt. 10:6; 15:24). This may be directed to the tension in the Roman church between believing Jews and believing Gentiles.
NASB"on behalf of the truth of God to confirm the promises given to the fathers"
NKJV"for the truth of God, to confirm the promises made to the fathers"
NRSV"on behalf of the truth of God in order that he might confirm the promises given to the patriarchs"
TEV"on behalf of the Jews, to show that God is faithful, to make his promises to their ancestors come true"
NJB"so that God could faithfully carry out the promises made to the patriarchs"
This probably relates to God's OT covenant promises to Israel (cf. 4:16). However, it could refer to God's promises to redeem all mankind (cf. Gen. 3:15, 12:3, Exod. 19:5-6; Isa. 2:2-4; 56:7; 66:18-24). The mystery of the gospel is that God's plan has always been the unifying of Jew and Gentile through Christ (cf. Eph. 2:11-3:13).
The NT message is the fulfillment of OT hopes, not something totally new. Christ's great mission was to (1) fulfill to Israel her promised hope and (2) open the door to the Gentiles (cf. Rom. 3:29-30; 9:30; 10:11-12,16-20; 11:25,32; 16:25; Eph. 2:11-3:21). As Israel had failed in her evangelistic mission to reveal God and to attract the Gentiles to faith, Jesus empowers a new spiritual Israel (cf. 9:6; Gal. 6:16) to accomplish this universal task (cf. Matt. 28:19-20; Luke 24:47; John 3:16; Acts 1:8).
▣ "confirm" See Special Topic at 4:16.
15:9-12 This is a series of OT quotes to show that the Gentiles have always been a part of God's plan (see Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at 1:5, cf. 10:16-20). This is a series of OT quotes from
1. v. 9 - Ps. 18:49 or 2 Sam. 22:50
2. v. 10 - Deut. 32:43
3. v. 11 - Ps. 117:1
4. v. 12 - Isa. 11:1,10
Notice there is a quote from each section of the Hebrew canon: Law, Prophets, and Writings.
15:9 "to glorify God for His mercy" God's mercy is the theological key to Roman's predestination (cf. 9:15,16,18,23) and Gentile inclusion (cf. 11:30,31,32; 15:9). It is God's mercy that saved Israel. It is God's mercy that saves believing Gentiles. The mechanism is not human performance (cf. Romans 9), but the gracious, unchanging character of God (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8,4; Joel 2:13) and the promise of Messiah (cf. Isa. 11:1,10).
It is interesting that the Gentiles "glorify" God by
1. confession/praise
2. singing
When a believer sings to God, he is confessing/professing! Hymns, like creeds, are a valid way of confessing (cf. 10:9-13).
15:13 "May the God of hope" This was a closing doxology to the literary unit begun in 14:1. This was another wonderful title for Deity-the God of hope.
15:13 "fill you with all joy and peace" This is an aorist active optative, denoting Paul's prayer for the believers at Rome. Notice the presence of "all"(cf. 5:1-2; 14:17).
NASB, NKJV,
NRSV"in believing,"
TEV"by means of your faith in Him"
NJB"in your faith"
This is a present active infinitive. This expresses the confidence of perseverance by means of continuing faith in Christ, in the power of the Holy Spirit, resting in personal joy and peace. Faith in Christ is not only an initial response but lifestyle response.
▣ "so that you will abound in hope" This is a present active infinitive of perisseuō, which basically means "over and above." For "hope" see note at 15:4.
SPECIAL TOPIC: ABOUND (perissevō)
▣ "by the power of the Holy Spirit" The Holy Spirit is the Person of the Trinity active in this New Age. Nothing of lasting value or effect occurs without Him (cf. 15:19; 1 Cor. 2:4; 1 Thess. 1:5). See Special Topics at 8:9 and 8:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the central truth of Romans 14:1-15:13?
2. Why does Paul quote the OT passages in verses 9-12? What great truth do they teach?
CONTEXTUAL INSIGHTS TO VERSES 14-33
A. In many ways the close of this letter is similar to its opening, 1:8-15
1. it extols their faith (cf. 1:8)
2. it defends Paul's apostleship of the gospel to the Gentiles (cf. 1:13,14)
3. it asserts Paul's desire to visit them (cf. 1:10,13)
4. it expresses Paul's desire that they would help him on his way to other regions not yet evangelized (Spain, cf. 1:13)
B. Again, there is a hint of the tension in the Roman Church between believing Jews and believing Gentiles which has been alluded to or hinted at throughout the letter, but especially chapters 9-11, 14:1-15:13.
C. Also there is a hint of the tension in the early church concerning Paul's apostolic standing. He seems to defend himself in vv. 15-19; 1:2,5.
D. This literary unit contains two topics.
1. Paul's apostolic, evangelistic, Gentile-oriented ministry (cf. vv. 14-21)
2. Paul's travel plans to accomplish this purpose may take him through Rome (cf. vv. 22-33)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 15:14-21
14And concerning you, my brethren, I myself also am convinced that you yourselves are full of goodness, filled with all knowledge and able also to admonish one another. 15But I have written very boldly to you on some points so as to remind you again, because of the grace that was given me from God, 16to be a minister of Christ Jesus to the Gentiles, ministering as a priest of the gospel of God, so that my offering of the Gentiles may become acceptable, sanctified by the Holy Spirit. 17Therefore in Christ Jesus I have found reason for boasting in things pertaining to God. 18For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, 19in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ. 20And thus I aspired to preach the gospel, not where Christ was already named, so that I would not build on another man's foundation; 21but as it is written, "They who had no news of Him shall see, And they who have not heard shall understand."
15:14
NASB"And concerning you, my brethren, I myself also am convinced"
NKJV"Now I myself am confident concerning you, my brethren"
NRSV"I myself feel confident about you, my brothers and sisters"
TEV"My friends: I myself feel sure that you"
NJB"It is not because I have any doubts about you, my brothers, on the contrary I am quite certain that you"
The "I" (auto egō) is very emphatic in Greek. Paul is truly complimenting this church ("convinced," prefect passive indicative).
Paul asserts three things about these Roman Christians in v. 14.
1. they are full of goodness (present active indicative)
2. they are full of knowledge (perfect passive participle)
3. they are able to admonish one another present passive participle
This verse implies that Paul is not bringing a new message to them, but explaining and clarifying the good news which they already had heard and accepted (cf. v. 15).
▣ "you yourselves are full of goodness, filled with all" As the "I myself" is emphatic in the first phrase, "you yourselves" is emphatic here. The term "full" (mestos) means "full of" or "replete." Paul used this term only twice, both times in Romans (1:29; 15:14).
The term "filled" (plēroō) is a perfect passive participle. Paul used this term often in Romans (cf. 1:29; 8:4; 13:8; 15:13,14,19). He also uses the noun plērōma often in Romans (cf. 11:12,25; 13:10; 15:29), but never the adjective in any of his writings.
It was Paul's desire that a full gospel completely fill believers to overflow in love and service. Believers have all they need in Christ. They need to fully accept and receive this assurance.
▣ "full of goodness, filled with all knowledge" There are two ways to understand these terms: (1) that they relate contextually to the immediately preceding literary unit of 14:1-15:13-the believer's love for each other amidst the differences between Christians in the ambiguous biblical areas. This may be confirmed by the general use of the term "good" in 14:16; 15:2 and here or (2) that it relate to the whole gospel of faith and practice, orthodoxy, and orthopraxy.
▣ "able to admonish one another" The church is designed by God to encourage and admonish each other (cf. I Cor. 12:7; Col. 3:16; 1 Thess. 5:14; 2 Thess. 3:15). We are saved to serve, to serve God by serving one another! We are to live for the health and growth of the body!
15:15 "I have written very boldly to you" Paul wrote his letter to the Romans from Corinth. He was attacked by one of the factions in that church for being bold in his letters, but weak in person. This verb form of the word "boldly" is found in 2 Cor. 10:2,12; 11:21. Paul's boldness came from his conversion, call, and knowledge of the gospel.
▣ "because of the grace that was given me from God" Paul refers to the grace of God (cf. 1:5; 12:3; I Cor. 3:10; 15:10; Gal. 2:9; and Eph. 3:7-8) which called him, saved him, gifted him, and sent him to the Gentiles (cf. 11:13; 15:16). It is a way of asserting his apostleship and authority (cf. 1:1,5).
15:16 "minister. . .ministering. . .offering. . .acceptable" Verses 16 and 17 contain several priestly terms and phrases. "Minister" is used of priestly service in v. 27. It is used of Christ's service in Heb. 8:2. Paul saw himself as a priest (cf. Phil. 2:17) offering the Gentiles to God, which was Israel's task (cf. Exod. 19:5-6; Isa. 66:20). The church has been given this evangelistic assignment (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8). The church is called by OT priesthood terms in 1 Pet. 2:5,9 and Rev. 1:6.
▣ "the gospel of God It is not only the gospel of Jesus (cf. Mark 1:1; Rom. 1:16; 15:19; 1 Cor. 9:12,18; 2 Cor. 2:12; 4:4; 9:13; 10:14; Gal. 1:7, etc.), but also can rightfully be called "the gospel of God" (cf. Mark 1:14; Rom. 15:16; II Cor. 11:7; 1 Thess. 2:2,8,9; 1 Pet. 4:17). It is the culmination of the heart of God promised from Gen. 3:15; 12:3; Exod. 19:5-6 and prophesied so often in Isaiah (i.e., Isa. 2:2-4; 51:4,5).
▣ "sanctified by the Holy Spirit" This is a perfect passive participle meaning, "have been and continue to be sanctified by the Holy Spirit." This may again reflect the tension between Jewish and Gentile believers in the Roman church. Paul stated clearly that the nations (Gentiles) had been and continue to be fully accepted and consecrated by the Holy Spirit (cf. 1 Cor. 6:11).
15:17-19 Notice the unified action of the Triune God: to God (cf. v.17); in Christ (cf. v. 17); and in the power of the Spirit (cf. v. 19). Notice also the three Persons of the godhead in v. 30. Although the term "Trinity" is not biblical, the concept is (cf. Matt. 3:16-17; 28:19; Acts 2:33-34; Rom. 8:9-10; 1 Cor. 12:4-6; II Cor. 1:21; 13:14; Eph. 1:3-14; 4:4-6; Titus 3:4-6; 1 Pet. 1:2). See SPECIAL TOPIC: THE TRINITY at 8:11.
15:18-19 Paul listed the different ways his Gentile ministry had been effective (1) by word; (2) by deed; (3) in signs; (4) in wonders; and (5) all through the power of the Spirit.
Just a note about a manuscript variation related to #5, "the Spirit" (i.e., MS B): some Greek texts add "the Holy Spirit" (i.e., MSS A, D*), some have "the Spirit of God" (i.e., MSS P46, א, D1). As with so many of these variations, this addition, or uninspired clarification, does not affect the truth of the passage. It was usually an attempt to standardize the phrasing of the NT by later scribes who copied the text. UBS4 gives "Spirit of God" a "C" rating (difficulty in deciding).
15:18 "resulting in the obedience of the Gentiles" God's goal has always been a people who reflect His character. The gospel of Jesus restores the image of God lost in the Fall of Genesis 3. Intimate fellowship with God is evidenced by godly character. The goal of Christianity is fellowship with God and Christlikeness, now!
▣ "by word and deed" This referred to Paul's ministry, not the obedience of the Roman Christians. It is obviously linked to the power of the Spirit in v. 19.
15:19 "in the power of signs and wonders" These two terms appear together many times in Acts (cf. 14:8-10; 16:16-18, 25-26; 20:9-12; 28:8-9), describing God's power working through the gospel (cf. 2 Cor. 12:12). They appear to be synonymous. Exactly to what this referred-miracles or conversion-is uncertain. Here again, this may be a hint at the tension over Paul's apostleship. As God confirmed the work of the Twelve in Jerusalem, He also confirmed the work of Paul among the Gentiles by means of observable signs.
▣ "I have fully preached the gospel of Christ" This is a perfect active infinitive of plēroō (cf. v. 14). This implies that Paul believed he had finished his preaching task in the eastern Mediterranean (cf. v. 23).
▣ "as far as Illyricum" This Roman province, also known as Dalmatia, was located on the eastern side of the Adriatic Sea north west of the Grecian peninsula (Macedonia). Acts never records Paul as preaching there but it does put him in the area (cf. 20:1-2). "As far as" could mean "on the border of" or "in the region of."
15:20 "And thus I aspired to preach the gospel, not where Christ was already named" This was Paul's consistent missionary strategy (cf. 1 Cor. 3:10; 2 Cor. 10:15-16). He wanted to reach the pagans who had never had the chance to hear and receive the gospel. He usually picked large, strategically located cities of the Roman Empire so that the established church could evangelize and disciple their surrounding areas.
15:21 This is a quote from the Septuagint (LXX) of Isa. 52:15 which speaks of the Gentiles hearing about God. Paul chose this prophecy as his missionary strategy.
NASB (UPDATED) TEXT: 15:22-29
22For this reason I have often been prevented from coming to you; 23but now, with no further place for me in these regions, and since I have had for many years a longing to come to you 24whenever I go to Spain- for I hope to see you in passing, and to be helped on my way there by you, when I have first enjoyed your company for a while-25but now, I am going to Jerusalem serving the saints. 26For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. 27Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. 28Therefore, when I have finished this, and have put my seal on this fruit of theirs, I will go on by way of you to Spain. 29I know that when I come to you, I will come in the fullness of the blessing of Christ.
15:22 "For this reason" This reason is explained in v. 20.
▣ "I have often been prevented" This is an imperfect passive indicative. He was prevented again and again (cf. 1:13). The agency was not stated. It could have been God, Satan, evil people, or other gospel opportunities.
Remember Paul wrote Romans while he was in Corinth. In Corinth Paul's opponents attacked him because he had not been able to fulfill his travel plans. Paul was surely affected by the attacks from within the Corinthian church. He may have mentioned that his travel plan had been thwarted again and again.
15:23 "but now, with no further place for me in these regions" This verse must be taken in the limited geographical sense of Asia Minor or the Eastern Mediterranean area. Paul had not preached to everyone, everywhere in these areas, but only to some.
▣ "and since I have had for many years a longing to come to see you" Paul had often expressed his desire to visit Rome (cf. 1:10-15; Acts 19:21; 23:11).
There is a Greek manuscript variant at this point that is not listed in the UBS4 critical footnotes. The ancient Greek manuscripts MSS P46, א, A, D, F, G & L have "many" (polus) which is used in v. 22, but MSS B, C & P have "several" (ikanos). Possibly later scribes were bothered by Paul's overstatement.
15:24 "whenever I go to Spain" Paul wanted to go to the western region of the Roman Empire (cf. 2 Cor. 10:16). He was released from Roman imprisonment after the close of Acts and went on a fourth missionary journey. The Pastorals (1 Timothy, 2 Timothy, and Titus) were written on this fourth journey. There is possibly a reference to this in 2 Tim. 4:10 where some Greek uncial manuscripts, א, C and the Latin Vulgate and Coptic translations, have "Gaul." Clement of Rome (see Ad. Cor. 5:7), who wrote before the end of the first century, in his "Letter to the Corinthians," 5:7, also asserts that Paul traveled to the "bounds of the West."
▣ "and to be helped on my way there by you," This phrase became a technical idiom in the church for helping itinerant missionaries to their next preaching destination (cf. Acts 15:3; 1 Cor. 16:6, 11; 2 Cor. 1:16; Titus 3:13; 3 John 6). Rome was not able to contribute to the relief fund for the church in Jerusalem, but they could be a financial help for Paul's missionary travels to the west.
15:25 "serving the saints" This term is often used in connection with raising money (cf. v. 31; 1 Cor. 16:15; 2 Cor. 8:4; 9:1). See SPECIAL TOPIC: SAINTS at 1:7.
15:26 "a contribution for the poor among the saints in Jerusalem" Paul had been receiving this collection (see Special Topic: Koinōnia at 12:13) for several years from (1) Galatia and Asia Minor (cf. 1 Cor. 16:1-4), and (2) Macedonia and Achaia (cf. 2 Corinthians 8-9). He got the idea from the church at Antioch (cf. Acts 11:30; 12:25). It was meant to help unify the two wings of the early church-Jew and Gentile. The Gentile churches are described as "delighted" to do it (cf. vv. 26 and 27). See Special Topic below.
15:27 "if" This is a first class conditional sentence which was assumed to be true from the writer's perspective or for his literary purpose. If the Gentiles share in the spiritual blessings of the Jews (cf. Rom. 10-11) they should help in the physical need of the mother church in Jerusalem.
15:28
NASB"when I have furnished this, and have put my seal on this fruit of theirs"
NKJV"when I have performed this and have sealed to them this fruit"
NRSV"when I have completed this, and have delivered to them what has been collected"
TEV"when I have finished this task and have turned over to them all the money that has been raised for them"
NJB"So when I have done this and officially handed over what has been raised"
This is an aorist active participle and an aorist middle participle. This literally alludes to the common way of sealing a package to assure the safety of its contents. This may be a way for Paul to assert that all the money given would be sent and received. To assure this he also took with him several representatives from the contributing churches (cf. Acts 20:4).
For "seal" see Special Topic at 4:11.
15:29 Notice the word plēroō / plērōma is used again. See note at v. 14.
▣ "of the blessing of Christ" This phrase refers to the blessing that the preaching/teaching of the gospel brings. It does not refer to a prayer in this context.
Some ancient Greek texts tried to clarify this understanding by adding a phrase, "the blessing of the gospel of Christ" (MS A2, NKJV). The shorter text is found in MSS א*, A, B, C, D, F, G, P. The UBS4 gives the shorter reading an "A" rating (certain).
NASB (UPDATED) TEXT: 15:30-33
30Now I urge you, brethren, by our Lord Jesus Christ and by the love of the Spirit, to strive together with me in your prayers to God for me, 31that I may be rescued from those who are disobedient in Judea, and that my service for Jerusalem may prove acceptable to the saints; 32so that I may come to you in joy by the will of God and find refreshing rest in your company. 33Now the God of peace be with you all. Amen.
15:30 "I urge you. . .to strive together with me" These are strong Greek terms. The first is also used in 12:1. The second is used of Jesus' struggle in Gethsemane. Paul sensed a deep need for prayer for himself and his gospel ministry (cf. 2 Cor. 1:11; Eph. 6:18-20; Col. 4:3; 1 Thess. 5:25; 2 Thess. 3:1). His experience in Jerusalem proved to be difficult (cf. v. 31). He arrived in Rome, but not in the way he had envisioned. See Special Topic: Intercessory Prayer at 9:3.
15:30-33 Paul's prayer expresses three desires.
1. that he might be delivered from his enemies in Judah (cf. Acts 20:22-23)
2. that the gift from the Gentile churches would be received well by the church in Jerusalem (cf. Acts 15:1ff; 21:17ff)
3. that he might then come visit Rome on his way to Spain
15:30 "to strive together with me" This term is used only here in the NT. It is a compound of sun (together with) and agōnizomai (to contend, to fight, to strive earnestly, cf. 1 Cor. 9:25; Col. 1:29; 4:12; 1 Tim. 4:10; 6:12). This strong infinitive calls on the Roman church to aggressively agonize with Paul in prayer about the reception of the Gentile offering by the mother church in Jerusalem.
15:31 "who are disobedient" This refers to the Jewish opposition or possibly the Judaizers, but not the church in general (cf. 11:30,31).
15:32 Paul's prayer ends with two more requests: (1) he might come to them in joy and (2) he might have a time of rest with them (aorist middle [deponent] subjunctive of sunanapauomai, only here in the NT, but used in Isa. 11:6. Paul quoted Isa. 11:1,10 in v. 12). Paul needs a time of quiet rest and recuperation among mature believers (cf. II Cor. 4:7-12; 6:3-10; 11:23-33)! He did not get it, however. Arrest and trials and years in prison awaited him in Palestine.
This verse has many manuscript variants.
15:33 "the God of peace" This is a wonderful title for God (cf. 16:20; 2 Cor. 13:11; Phil. 4:9; 1 Thess. 5:23; 2 Thess. 3:16; Heb. 13:20).
▣ "Amen" See Special Topic at 1:25.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is the OT a benefit to NT believers (vv. 4-5; 1 Cor. 10:6,11)?
2. Why does Paul quote the OT in vv. 9-12? What great truth do they teach?
3. Where in this section of Romans does the tension between Jew and Gentile possibly appear?
4. Where in this section of Romans does the tension about Paul's apostleship appear?
5. What was Paul's reason for the offering of the Gentile churches for the church in Jerusalem (vv. 15-28)?
6. What was Paul's missionary strategy? Why did he want to go to Spain?
7. How and why does Paul describe his work as that of a priest (v.16) relating to Israel as a Kingdom of Priests (Exod. 19:5-6) or to the church (I. Pet. 2:5,9; Rev. 1:6)?
8. Did God answer Paul's prayer of verses 30-33?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Personal Greetings | Sister Phoebe Recommended | Greetings | Personal Greetings | Greetings and Good Wishes |
16:1-2 | 16:1-2 | 16:1-2 | 16:1-2 | 16:1-2 |
Greeting Roman Saints | ||||
16:3-16 | 16:3-16 | 16:3-16 | 16:3-5a | 16:3-5a |
16:5b-7 | 16:5b-16 | |||
16:8-11 | ||||
16:12-15 | ||||
16:16 | ||||
Avoid Divisive Persons | Final Instructions | A Warning and First Postscript | ||
16:17-20 | 16:17-20 | 16:17-20 | 16:17-20a | 16:17-20 |
16:20b-21 | ||||
Greetings From Paul's Friends | Last Greetings and Second Postscript | |||
16:21-23 | 16:21-24 | 16:21 | 16:21-23 | |
16:22 | 16:22 | |||
16:23 | 16:23 | |||
Doxology | Benediction | Concluding Prayer of Praise | Doxology | |
16:25-27 | 16:25-27 | 16:25-27 | 16:25-26 | 16:25-27 |
16:27 |
READING CYCLE THREE
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary ,which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-27
A. Notice that all of the women in this closing section were fellow-workers with Paul in the gospel (cf. Phil. 4:3): Phoebe in v. 1; Prisca in v. 3; Mary in v. 6; Junia (or Junias-if so it was a man) in v. 7; Tryphaena and Tryphosa in v. 12; Persis in v. 12; "his mother" in v. 13; Julia in v. 15; and "his sister" in v. 15. Be careful of dogmatism in the area of women in ministry. All believers are gifted (cf. I Cor. 12:7,11), full-time ministers (cf. Eph. 4:12).
In this list we have a woman deacon, Phoebe, and a possible woman-apostle, Junia (cf. Joel 2:28; Acts 2:16-21). It is difficult to know how to handle this issue biblically because of the seemingly paradoxical statements of Paul such as I Cor. 11:4-5 compared with 14:34.
B. Notice the possible racial backgrounds of these names
1. believing Jews: Aquila, Prisca, Andronicus, Junias, Mary [some MSS have Mariam];
2. Roman noble family names: Prisca, Ampliatus, Apelles, Narcissus, Julia, Philologus;
3. Jewish noble family names: Aristobulus, Herodion.
C. Verses 1-16 are Paul's personal greetings, while verse 17-20 are his closing warnings against false teachers. In verses 21-23 the mission team sends greetings from Corinth.
D. The discussion of chapter 16 in the Tyndale New Testament Commentary by F. F. Bruce is very helpful. If you are interested in a detailed study of the names found in this chapter, read pages 266-284.
E. There is some doubt about where the letter closes. A closing appears several times at the end of chapters 14, 15 (MS P46) and 16, in the ancient Greek manuscripts. However, the traditional close of 16:25-27 appears in MSS P61, א, B, C and D as well as the Greek text used by Clement of Rome (a.d. 95).
Verse 24 does not appear in the older Greek manuscripts, P46, P61, א, A, B, C, nor the Latin Vulgate or the Greek text used by Origen of Alexandria. For a full discussion of the variants see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 533-536.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 16:1-2
1I commend to you our sister Phoebe, who is a servant of the church which is at Cenchrea; 2that you receive her in the Lord in a manner worthy of the saints, and that you help her in whatever matter she may have need of you; for she herself has also been a helper of many, and of myself as well.
16:1 "I commend to you" Verses 1-2 function as a letter of recommendation for deaconess Phoebe. She probably carried Paul's letter to Rome. There are several other examples of these letters of introduction or recommendation in the NT (cf. Acts 18:27; I Cor. 16:3; II Cor. 3:1; 8:18-24; and Phil. 2:19-30).
▣ "Phoebe" Her name meant "bright" or "radiant."
NASB, NKJV"who is a servant of the church"
NRSV"a deacon of the church"
TEV"who serves the church"
NJB"a deaconess of the church"
This is the term diakonos. It is an accusative singular feminine form. It is the Greek term for minister/servant. It is used (1) of Christ in 15:8; Mark 10:45; (2) of Paul in Eph. 3:7; Col. 1:23,25; and (3) of deacons in Phil. 1:1; I Tim. 3:11.
There is evidence in both the NT and early post-biblical church writings for the office of deaconess. Another example of women in local church ministry in the NT is "the widows' roll" of the Pastorals (cf. I Tim. 3:11; 5:3-16). The RSV, Amplified, and Phillips translations have "deaconess" in 16:1. The NASB and NIV have it in the footnotes. The NEB has "who holds office." All believers are called, gifted, full-time ministers (cf. Eph. 4:12). Some are called to leadership ministry roles. Our traditions must give way to Scripture! These early deacons and deaconesses were servants, not executive boards.
M. R. Vincent, Word Studies, vol. 2, pp. 752 and 1196, says that the Apostolical Constitutions, dating from the late second or early third century, makes a distinction between the duties and ordination of female church helpers.
1. deaconesses
2. widows (cf. I Tim. 3:11; 5:9-10)
3. virgins (cf. Acts 21:9 and possibly I Cor. 7:34)
These duties involved
1. caring for the sick
2. caring for those physically persecuted
3. visiting those in prison for the faith
4. teaching new believers
5. assisting in baptism of women
6. some overseeing of female church members
SPECIAL TOPIC: WOMEN IN THE BIBLE
▣ "church" See Special Topic below.
SPECIAL TOPIC: CHURCH (EKKLESIA)
▣ "Cenchraea" This was one of two seaports of Corinth. This one was on the eastern side (cf. Acts 18:18).
16:2 "that you receive her in the Lord in a manner worthy" This is an aorist middle [deponent] subjunctive of prosdechomai, which means "to receive kindly as a guest" (cf. Phil. 2:29). Paul trusted this lady and wanted the church to receive her and help her on his behalf. The very fact that he needed to say this shows the cultural climate.
▣ "saints" This term means "holy ones." It describes not only a believers' position in Jesus, but also hopefully their godly lives, progressively characterizing their new holy position in Christ. The term "saint" is always in the plural except once in Philippians (4:21) and even there it is in a corporate sense. To be a Christian is to be part of a believing community, a family, a body. The modern church in the west has depreciated this corporate aspect of biblical faith! See Special Topic: Saints at 1:7.
▣ "help her in whatever matter she may have need of you" There are two subjunctives. The first, paristēmi (aorist active), means "to stand by so as to aid." The second, chrēzō (present active), means "to help with whatever is required" (cf. II Cor. 3:1).
This referred to material provisions for itinerant ministers. This was the purpose of letters of recommendation.
NASB, NKJV"has been a helper of many"
NRSV"has been a benefactor of many"
TEV"for she herself has been a good friend to many people"
NJB"has looked after a great many people"
This term, proistatis, is found only here in the NT. This could have referred to physical or financial help. This word originally referred to a wealthy patroness. Since Phoebe was traveling to Rome (cf. v. 1) and had helped many (cf. v. 2), this may be historically true of her.
NASB (UPDATED) TEXT: 16:3-16
3Greet Prisca and Aquila, my fellow workers in Christ Jesus, 4who for my life risked their own necks, to whom not only do I give thanks, but also all the churches of the Gentiles; 5also greet the church that is in their house. Greet Epaenetus, my beloved, who is the first convert to Christ from Asia. 6Greet Mary, who has worked hard for you. 7Greet Andronicus and Junias, my kinsmen and my fellow prisoners, who are outstanding among the apostles, who also were in Christ before me. 8Greet Ampliatus, my beloved in the Lord. 9Greet Urbanus, our fellow worker in Christ, and Stachys my beloved. 10Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 11Greet Herodion, my kinsman. Greet those of the household of Narcissus, who are in the Lord. 12Greet Tryphaena and Tryphosa, workers in the Lord. Greet Persis the beloved, who has worked hard in the Lord. 13Greet Rufus, a choice man in the Lord, also his mother and mine. 14Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the brethren with them. 15Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16Greet one another with a holy kiss. All the churches of Christ greet you.
16:3 "Prisca and Aquila" Luke calls her "Priscilla." She is often named before her husband, which was culturally very unusual (cf. Acts 18:18, 26; I Cor. 16:19; II Tim. 4:19). Possibly she was of Roman nobility or the dominant personality of this couple. Both Paul and this couple were tent-makers or leather workers. Paul calls them "fellow workers in Christ Jesus." He possibly heard of the strengths and weaknesses of the Roman church from this couple.
16:4 "risked their own necks" This is an idiom from the term for an "executioner's axe." The Bible is silent on what Paul meant by this phrase.
▣ "to whom not only do I give thanks, but also all the churches of the Gentiles" Paul was very grateful for the friendship and active help of this couple. He even expands their service to "all the churches of the Gentiles." What a sweeping affirmation and thanksgiving! It might refer to their encouraging and informing ministry to Apollos (cf. Acts 18:24-28).
16:5 "the church" This refers to a people, not a building. The term meant "the called out ones." In the Greek OT, the Septuagint (LXX), this term was used to translate the Hebrew term qahal, translated "congregation." The early Church saw themselves as the natural successors and fulfillment of the OT "congregation of Israel," and not a sectarian splinter group. See Special Topic at 16:1.
▣ "that is in their house" The early Christians met in homes (cf. 16:23; Acts 12:12; I Cor. 16:19; Col. 4:15 and Philemon 2). Church buildings did not appear until the third century a.d.
▣ "Epaenetus" This man's name means "praised."
▣ "who is the first convert" This is also said of the household of Stephanas in I Cor. 16:15.
▣ "from Asia" This referred to the Roman province which made up the western one-third of modern Turkey.
16:6 "Mary, who has worked hard for you" Nothing is known about this person. She may have been a missionary from the Roman church. So many wonderful, godly believers are unknown to us but well known to God.
16:7 "my fellow prisoners" Modern scholars are not certain to what imprisonment this referred. Paul suffered much for his faith (cf. II Cor. 4:8-11; 6:4-10; 11:25-28). He was in prison at Philippi, Caesarea, Rome, and probably other places as well (cf. Ephesus, I Cor. 15:32; II Cor. 1:8).
▣ "Junias" This name could be masculine or feminine, which must be determined by accent marks. There are Greek manuscript variations, "Iounian," is found in MSS א, A, B, C, D, F, G & P, but with no accent mark. The accented feminine form is found in MSS B2, D2, and 0150. The early papyrus manuscript P46 and some Vulgate and Coptic translations, as well as the Greek texts used by Jerome, have "Ioulian" which is feminine. Some scholars think that this was a scribal error. This feminine form does occur in 16:15. It is possible that the two persons named in v. 7 were
1. two Jewish believers who were imprisoned with Paul
2. a brother and sister
3. a husband and wife
If it is feminine and if the phrase "the apostles" referred to a wider use of that term than "the Twelve," then this was a lady apostle.
It is also interesting that the spelling "Junias" has not been found anywhere in Roman literature or inscriptions, but the name "Junia" was very common. It was a Roman family name. For more information on women in ministry see Women Leaders and the Church, by Linda L. Belleville, pp. 188 footnote 42.
NASB"who are outstanding among the apostles"
NKJV"who are of note among the apostles"
NRSV"they are prominent among the apostles"
TEV"they are well known among the apostles"
NJB"to those outstanding apostles"
This can refer to the Twelve, if so these two were well known to them, or to a wider group of ministers known as "apostles" (cf. Acts 14:4, 14; 18:5; I Cor. 4:9; Gal. 1:19; Phil. 2:25; I Thess. 2:6). The context implies this wider usage, as in Eph. 4:11, but the definite article implies the Twelve. See Special Topic: Send (Apostellō) at 1:1.
▣ "who also were in Christ before me" This obviously means they were saved and active in Christ's service before Paul's Damascus road experience.
16:8-16 The names in this section are unknown to scholarship. They are beloved of God and Paul, but their names and service are not recorded in the NT or early Christian literature. What is remarkable is that there is a mixture of (1) common slave names; (2) noble Roman; and (3) Jewish family names. There are men and women. There are wealthy freedman and itinerant preachers. There are foreigners from Persia. All barriers are down in the church of Jesus Christ (cf. 3:22; 10:12; Joel 2:28-32 [Acts 2:14-21]; I Cor. 12:11; Gal. 3:28; Col. 3:11)!
16:8 "Ampliatus" This name, like Prisca and Junia, was a well known Roman family name.
▣ "my beloved in the Lord" The term "beloved" is used by God the Father for Jesus the Son in Matt. 3:17 and 17:5, which may be a title from the Servant Songs of Isaiah (cf. Matt. 12:18, quoting Isa. 42:1). However, Paul uses it to address believers (cf. 1:7; 16:8,9; I Cor. 4:14,17; 15:58; Eph. 6:21; Phil. 2:12; Col. 4:7,9,14; I Tim. 6:2; Philemon v. 16).
16:9 "Urbanus" The name means "city dweller" or "city bred."
▣ "in Christ" This is a repeated phrase, along with "in the Lord," throughout this chapter. These Christian workers were all part of one family, one Savior.
▣ "Stachys" This is a rare name which means "ear" (of grain). Archaeology has found this name associated with Caesar's family.
16:10 "the approved in Christ" This idiomatic phrase refers to one who had gone through trials and remained faithful. See Special Topic at 2:18.
▣ "those of the household" Some scholars speculate that this phrase refers to slaves in the domestic service of Aristobulus and not family members, and the same is true of the phrase in v. 11, "those of the household of Narcissus."
▣ "of Aristobulus" Some scholars (Lightfoot) speculate that this was the brother of Herod Agrippa I (who in Acts 12 had the Apostle James killed). If so, it shows how the gospel had begun to permeate this royal Idumean family.
16:11 "Herodian" This may have been a slave of the family of Herod.
▣ "those of the household of Narcissus" This may have referred to the well known servant of Emperor Claudius. If so, it shows how the gospel had begun to permeate the Roman royalty.
16:12 "Tryphaena" This name means "dainty."
▣ "Tryphosa" This name means "delicate." They were possibly sisters, even twins.
▣ "worked hard" The term has the connotation of labor "to the point of exhaustion."
▣ "Persis" This means "Persian woman."
16:13 "Rufus" This name means "red" or "red-headed." There is an apparently well known Rufus in Rome (cf. Mark 15:21). Whether he can be identified with this person is uncertain but surely possible.
NASB"a choice man in the Lord"
NKJV, NRSV"chosen in the Lord"
TEV"that outstanding worker in the Lord's service"
NJB"a chosen servant of the Lord"
This is literally "the elect one." Here the term relates not only to God's call, but also to his lifestyle service. His mother also treated Paul with great affection.
16:14 "Hermes" This is the name of the god of good luck. It was a very common slave name of the first century Greco-Roman world.
16:15 "all the saints" See SPECIAL TOPIC: SAINTS at 1:7.
16:16 "holy kiss" There is no early evidence of who kissed who, or when, or where. In the synagogue, whose form of greeting was continued in the church, the men kissed men on the cheek and the women kissed the women (cf. I Cor. 16:20; II Cor. 13:12; I Thess. 5:26; I Pet. 5:14). This act of greeting became a problem within the church because it was misunderstood by unbelievers and, therefore, was stopped in some churches, although Justin Martyr mentions it in the second century.
NASB (UPDATED) TEXT: 16:17-20
17Now I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them. 18For such men are slaves, not of our Lord Christ but of their own appetites; and by their smooth and flattering speech they deceive the hearts of the unsuspecting. 19For the report of your obedience has reached to all; therefore I am rejoicing over you, but I want you to be wise in what is good and innocent in what is evil. 20The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you.
16:17 This warning seems to break into the context unexpectedly. However, Paul may have included it as a contrast to godly itinerant ministers. There is a list in vv. 17-18 of what these false teachers were doing.
1. they stirred up divisions
2. they put hindrances in the believer's way
3. they taught in opposition to the instruction the church had given
4. they were serving their own base appetites
5. they were deceiving the hearts of unsuspecting people by their smooth, flattering talk
This list is not related to the weak and strong believers of 14:1-15:13.
▣ "turn away from them" This is a present active imperative. This is a recurrent theme (cf. Gal. 1:8-9; II Thess. 3:6,14; II John 10).
16:18
NASB, NRSV
TEV"their own appetites"
NKJV"their own belly"
NJB"their own greed"
This is literally "bellies" (cf. Phil. 3:19; Titus 1:12). The false teachers turned everything to their own base interests.
▣ "by their smooth and flattering speech" False teachers are often physically attractive and have dynamic personalities (cf. Col. 2:4). They are often very logical in their presentations. Beware! Some possible biblical tests to identify false teachers are found in Deut. 13:1-5; 18:22; Matt. 7; Phil. 3:2-3, 18-19; I John 4:1-3.
▣ "the deceive the hearts of the unsuspecting" This is a present active indicative denoting ongoing deception. These apparently new or naive believers were vulnerable ("inexperienced in evil").
16:19 "the report of your obedience has reached to all" This is referred to in 1:8. This is one of Paul's hyperboles.
▣ "be wise. . .in what is good, and innocent in what is evil" This reflects the teaching of Jesus (cf. Matt. 10:16; Luke 10:3).
16:20 "the God of peace" This is a wonderful title for God (cf. 15:33; II Cor. 13:16; Phil. 4:9; I Thess. 5:23 and Heb. 13:20).
▣ "will soon crush Satan under your feet" This is an allusion to Gen. 3:15. The believer's relationship with the Messiah gives them victory also (cf. I John 5:18-20). This is an awesome promise and responsibility. In this context Satan epitomizes the confusion and division caused by false teachers which causes the church to lose its great commission focus. Behind false teachers is the demonic! The gospel, however, dispels darkness and evil for those who embrace it and live it. For a good book on this subject see Three Crucial Questions About Spiritual Warfare, by Clinton E. Arnold.
▣ "the grace of our Lord Jesus be with you" This is a common closing for Paul (cf. I Cor. 16:23; II Cor. 13:14; Gal. 6:18; Phil. 4:23; Col. 4:18; I Thess. 5:28; II Thess. 3:18 and also in Rev. 22:21). It was possibly written in his own hand. It was his way of verifying his letters (cf. II Thess. 3:17; I Cor. 16:21; Col. 4:18).
NASB (UPDATED) TEXT: 16:21
21Timothy my fellow worker greets you, and so do Lucius and Jason and Sosipater, my kinsmen.
16:21-23 These verses are a post script. Paul's co-workers at Corinth sent their greetings.
16:21 "Lucius" This could have been
1. Luke the physician (cf. Col. 4:14), or possibly an idiom for "highly educated one"
2. Lucius of Cyrene (cf. Acts 13:1)
3. an unknown Christian
▣ "Jason" This is possibly the Jason in whose house Paul stayed at Thessalonica (cf. Acts 17:5-9).
▣ "Sosipater" This man is possibly the Sopater of Berea in Acts 20:4.
NASB (UPDATED) TEXT: 16:22
22I, Tertius, who write this letter, greet you in the Lord.
16:22 "I, Tertius, who write this letter" Paul used a scribe (amanuensis) to write his letters (cf. I Cor. 16:21; Gal. 6:11; Col. 4:18; II Thess. 3:17). I think Paul had poor eye sight and could not write the small, tight script needed to preserve space on a sheet of papyrus or leather scroll (cf. Gal. 6:18)!
NASB (UPDATED) TEXT: 16:23-24
23Gaius, host to me and to the whole church, greets you. Erastus, the city treasurer greets you, and Quartus, the brother. 24[The grace of our Lord Jesus Christ be with you all. Amen.]
16:23 "Gaius" This could have been
1. Gaius Titius Justus of Acts 18:7
2. Gaius of Derbe (cf. Acts 19:29; 20:4; I Cor. 1:14)
3. the Gaius of III John v. 1
▣ "host to me and the whole church" This was the hospitality needed in the church. Some believers with resources allowed the traveling Christian ministers to room and board. Some, as this man, also opened his home to be the meeting place for gathered events. House churches were the norm for over a hundred years. See Special Topic: Church (Ekklesia) at 16:1.
▣ "Erastus, the city treasurer" He is also mentioned in Acts 19:22; II Tim. 4:20. He had an itinerant ministry connected to Paul.
▣ "Quartus" This name in Latin means "fourth." He was possibly the brother of Tertius, which in Latin means "third" (cf. v. 22).
16:24 This verse is not present in the early Greek manuscripts, P46,61, א, A, B, C, and 0150. It is found in some Greek manuscripts after 16:23 and others after 16:27. It is obviously not original with Paul. It is omitted in the NASB, NRSV, TEV and NJB translations. The UBS4 rates its omission as "certain" (A). It is an attempted close to the letter and is related to the problem of the closing doxology being at the end of chapter 14, 15, and 16 in various ancient Greek texts.
NASB (UPDATED) TEXT: 16:25-27
25Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept secret for long ages past, 26but now is manifested, and by the Scriptures of the prophets, according to the commandment of the eternal God, has been made known to all the nations, leading to obedience of faith; 27to the only wise God, through Jesus Christ, be the glory forever. Amen.
16:25-27 This is one sentence in Greek. This benediction can be found in ancient Greek manuscripts, both at the end of chapter 14 and chapter 15. This context is a recapitulation of the major themes of the book possibly written in Paul's own hand.
Some believe that this doxology may have been
1. the cover letter for the cyclical letter of Ephesians
2. for those on the way to Rome because
a. Paul had never visited Rome, yet he says hello to twenty-six people
b. chapter 16 is the first mention of false teachers
c. this doxology appears in the Greek manuscripts at several different places.
It is also possible that Paul made two copies, chapters 1-14 to Rome, chapters 1-16 to Ephesus. Usually these assertions are answered by
1. the fact that many of these early Christian workers traveled
2. the fact that no Greek manuscript of Romans is without chapter 16
3. the possibility that false teachers are implied in 14:1-15:13
16:25 "to Him who is able" This is another wonderful title for God used three times in the NT (cf. Eph. 3:20; Jude 24).
Notice how God establishes believers.
1. Paul's gospel presentation
2. the preaching about Jesus Christ
3. the revealing of God's eternal plan of salvation which had been kept secret (mystery)
Believers are enabled by the knowledge of the gospel. This gospel has now been made available to all!
▣ "the mystery" God has a unified purpose for mankind's redemption that even preceded the fall (cf. Gen. 3). Hints of this plan are revealed in the OT (cf. Gen. 3:15; 12:3; Exod. 19:5-6; and the universal passages in the Prophets). However this full agenda was not clear (cf. I Cor. 2:6-8). With the coming of Jesus and the Spirit it begins to become more obvious. Paul used the term "mystery" to describe this total redemptive plan (cf. I Cor. 4:1; Eph. 2:11-3:13; 6:19; Col. 4:3; I Tim. 1:9). However, he uses it in several different senses.
1. A partial hardening of Israel to allow Gentiles to be included . This influx of Gentiles will work as a mechanism for Jews to accept Jesus as the Christ of prophecy (cf. Rom. 11:25-32).
2. The gospel was made known to the nations, which are all included in Christ and through Christ (cf. Rom. 16:25-27; Col. 2:2).
3. Believers' new bodies at the Second Coming (cf. I Cor. 15:5-57; I Thess. 4:13-18).
4. The summing up of all things in Christ (cf. Eph. 1:8-11).
5. The Gentiles and Jews are fellow-heirs (cf. Eph. 2:11-3:13).
6. Intimacy of the relationship between Christ and the Church described in marriage terms (cf. Eph. 5:22-33).
7. Gentiles included in the covenant people and indwelt by the Spirit of Christ so as to produce Christlike maturity, that is, restore the marred image of God in fallen humanity (cf. Gen. 6:5, 11-13; 8:21) of God in man (cf. Gen. 1:26-27; 5:1; 9:6; Col. 1:26-28).
8. The end-time Anti-Christ (cf. II Thess. 2:1-11).
9. An early church summary of the mystery is found in I Tim. 1:16.
16:26 "now is manifested" This mystery or plan of God has now been clearly revealed to all mankind.
It is the gospel of Jesus Christ (cf. Eph. 2:11-3:13).
▣ "and by the Scriptures" God has manifested this mystery in the person and work of Jesus. This was foretold by the OT prophets. The establishment of a NT church made up of believing Jews and Gentiles was always God's plan (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Jer. 31:31-34).
▣ "eternal God" See Special Topic below.
▣ "has been made known to all the nations" This is an aorist passive participle. It was placed last in the Greek sentence for emphasis. God has presented the gospel offer to the whole world, which was always His purpose (cf. Gen. 3:15)!
NASB"leading to obedience of faith"
NKJV"for obedience to the faith"
NRSV"to bring about the obedience of faith"
TEV"leading to obedience of faith"
NJB"to bring them to the obedience of faith"
There are different ways to understand this phrase; it may refer to
1. doctrine about Christ
2. trust in Christ
3. obedience to the gospel both initially and continually
Obedience (cf. 1:5) must be combined theologically with the concept of repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21).
16:27 "the only wise God" This is an allusion to monotheism (see Special Topic at 3:30, cf. Deut. 6:4-5). Christianity has only one God, just like Judaism, however, the full deity of Jesus and the full personality of the Spirit force us to a "tri-unity," Trinity (see Special Topic at 8:11).
▣ "be the glory forever" See note at 3:23.
▣ "Amen" See Special Topic at 1:25.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How did Paul know all of these people in the Roman church when he had never been there?
2. Is there any biblical evidence for women deacons (cf. 16:1; I Tim. 3:11; 5:3-16)?
3. What is the implication of so many women being listed in this chapter?
4. Describe the methods and message of the false teachers (vv. 17-18).
Copyright © 2012 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 6. See attached PDF (358 pages)
(PRACTICAL ADVICE TO A TROUBLED CHURCH)
I. THE UNIQUENESS OF I CORINTHIANS
A. It is quoted more often and earlier by the early church fathers than any other writing of Paul which shows its importance and usefulness.
B. In the Muratorian Fragment, which was a list of canonical books from Rome (a.d. 200), it is listed as the first of Paul's writings which also shows its importance.
C. Paul makes a distinction in this practical letter between his personal opinion and the Lord's commands. However, this is based on his knowledge of Jesus' teachings on any given subject. If he could he would pass on Jesus' words. He believed his opinions were also inspired and authoritative (cf. 7:25, 40).
D. Paul's guiding principle for church fellowship is that the freedom of individual believers, but also their commensurate corporate responsibility, is based not on law, but on love. The health and growth of the whole church supercedes any personal preference or privilege (cf. 12:7).
E. This letter (along with II Corinthians) gives us an early look into the NT church, its structure, methods, and message. However, it must also be remembered that this church was a problematic, non-typical congregation.
II. THE CITY OF CORINTH
A. Winter shipping lanes around the southern most point of Greece (i.e., , Cape Malea) were very dangerous. Therefore, a land route of the shortest possible length was crucial. The geographical location of Corinth on the four-mile isthmus between the Gulf of Corinth (i.e., , Ionian Sea) and the Saronic Gulf (i.e., , Aegean Sea) made the city a major commercial shipping, trading (specializing in types of pottery and a special type of brass), and military center. In Paul's day this was literally where the cultures of the East and West met.
B. Corinth was also a major cultural center of the Greco-Roman world because it hosted the bi-annual Isthmian Games which began in 581 b.c. (at the Temple of Poseidon). Only the Olympic Games in Athens, every four years, rivaled them in size and importance (Thucydides, Hist. 1.13.5).
C. In 146 b.c. Corinth was involved in a revolt (i.e., , the Achaean League) against Rome and was destroyed by the Roman General Lucius Mummius and the Greek population dispersed into slavery. Because of its economical and military importance it was rebuilt in either 46 or 48 b.c. by Julius Caesar. It became a Roman colony where Roman soldiers retired. It was a mimic of Rome in architecture and culture and was the administrative center of the Roman (i.e., , Senatorial) province of Achaia in 27 b.c. It became an Imperial Province in a.d. 15.
D. The acropolis of Old Corinth, rising more than 1880 feet above the plain, was the site of the temple to Aphrodite. To this temple were attached 1,000 prostitutes (Strabo, Geography, 8.6.20-22). To be called "a Corinthian" (i.e., , Korinthiazesthai, coined by Aristophanes [450-385 b.c.]) was synonymous to loose, riotous living. This temple, as most of the city, was destroyed in an earthquake about 150 years before Paul arrived, as it was again in a.d. 77. It is uncertain if the fertility cult continued in Paul's day. Since the Romans, in 146 b.c., destroyed the city and killed or enslaved all of its citizens, the Greek flavor of the city was superseded by its Roman colonial status (Pausanias, II.3.7). This Roman cultural context instead of Greek culture, makes a significant difference in interpreting I Corinthians.
III. THE AUTHOR
A. It was to this city that Paul the Apostle came on his second missionary journey; the account is found in Acts 18:1-21. Through a vision the Lord revealed to Paul that many would believe and that there would be no successful opposition to his ministry (cf. Acts 18:9-10).
B. Paul's missionary strategy was to plant a church in the major cities of his day, knowing that converted visitors, traveling salesmen, and sailors would spread the gospel as they went. It was up to the local church to take responsibility for the evangelism and discipleship of their area.
C. Paul found Aquila and Priscilla, also believing Jewish tent-makers or leather workers, in Corinth. They were forced out of Rome in a.d. 49 by Claudius' edict (Orosius, Hist. 7:6:15-16) against any Jewish rites or rituals (cf. Acts 18:2). Paul had come to Corinth alone. Both Silas and Timothy were on assignments in Macedonia (cf. Acts 18:5). He was very discouraged (cf. Acts 18:9-19; I Cor. 2:3). However, he persevered and stayed in Corinth eighteen months (cf. Acts 18:11).
D. Paul's authorship of this book is attested to by Clement of Rome, who wrote a letter to Corinth in a.d. 95/96 (I Clement 37:5; 47:1-3; 49:5). Pauline authorship of this letter has never been doubted, even by modern critical scholarship.
IV. THE DATE
A. The date of Paul's visit to Corinth has been ascertained by an inscription of the Emperor Claudius found at Delphi, which dates the proconsulship of Gallio as beginning in July a.d. 51 through July, 52 (cf. Acts 18:12-17), which would make the date of Paul's arrival about a.d. 49-50.
B. The date of Paul's letter would then be sometime in the mid-50's. He wrote it from Ephesus where he ministered between two years (cf. Acts 19:10) and three years (cf. Acts 20:31).
C. A possible chronology of Paul's writings following F. F. Bruce and Murry Harris with minor adaptations:
Book | Date | Place of Writing | Relation to Acts | |
1 | Galatians | 48 | Syrian Antioch | 14:28; 15:2 |
2 | I Thessalonians | 50 | Corinth | 18:5 |
3 | II Thessalonians | 50 | Corinth | |
4 | I Corinthians | 55 | Ephesus | 19:20 |
5 | II Corinthians | 56 | Macedonia | 20:2 |
6 | Romans | 57 | Corinth | 20:3 |
7-10 | Prison Letters | |||
Colossians | early 60's | Rome | ||
Philemon | early 60's | Rome | ||
Ephesians | early 60's | Rome | ||
Philippians | late 62-63 | Rome | 28:30-31 | |
11-13 | Fourth Missionary Journey | Ephesus (?) | ||
I Timothy | 63 (or later, | Macedonia | ||
Titus | 63 but before | |||
II Timothy | 64 a.d. 68) | Rome |
V. RECIPIENTS OF THE LETTER
A. The recipient of the letter was the fledgling church made up mostly of Gentiles. The population of Corinth was racially and culturally mixed. We know from archaeology and Scripture (cf. Acts 18:4-8) that there was a synagogue in Corinth.
B. Roman soldiers were retired there after they completed twenty years of military service. Corinth was a free city, a Roman colony, and capital of the Roman province of Achaia.
C. The letter seems to reflect several groups in the church:
1. intellectual Greeks who were still very proud of their philosophical traditions and were trying to wed Christian revelation to these old customs and intellectual traditions
2. Roman patrons and the socially elite
3. a believing Jewish contingent made up mostly of "god-fearing" Gentiles, who attended the synagogue
4. a large number of converted slaves
VI. THE PURPOSE OF THE LETTER
A. Paul heard of the problems that had developed at Corinth from four sources
1. Chloe's people, 1:11
2. a letter from the church asking questions, 7:1,25; 8:1; 12:1; 16:1,12
3. a personal visit from Stephanas, Fortunatus, and Achaicus, 16:17
It is possible that the letter (#2) was brought by these men (#3).
It is interesting that Murry Harris has outlined the book of I Corinthians based on Paul's received information about the church.
1. oral report from members of Chloe's household, resulting in Paul writing chapters 1-4
2. oral report from church representatives (i.e., , Stephanus, Fortunatus, and Achaicus), resulting in chapters 5-6
3. written questions from the church, resulting in chapters 7-16
B. The church had become factious, advocating different leaders: Paul, Apollos, Peter, and possibly a Christ party (cf. 1:12). Not only was the church divided over leadership types, but also over several moral issues and the use of spiritual gifts. A main point of contention was Paul's Apostolic authority (especially II Corinthians)!
VII. PAUL'S CONTACTS WITH THE CORINTHIAN CHURCH-A TENTATIVE PROPOSAL
A. How many letters did Paul write to Corinth?
1. just two, I and II Corinthians
2. three, with one letter being lost
3. four, with two letters being lost
4. some modern scholars find parts of the two lost letters in II Corinthians
a. previous letter (I Cor. 5:9) in II Cor. 6:14-17:1)
b. severe letter (II Cor. 2:3-4,9; 7:8-12) in II Cor. 10-13)
5. five, with II Cor. 10-13 being the fifth letter, sent after Titus' report relating the further bad news
B. Theory #3 seems to fit best
1. previous letter, lost (I Cor. 5:9)
2. I Corinthians
3. severe letter, lost (possibly part of which is recorded in II Cor. 2:1-11; 7:8-12)
4. II Corinthians
C. A proposed reconstruction
DATE |
VISIT |
LETTER |
a.d. 50-52 Paul's Second Missionary Journey |
a. On Paul's Second Missionary Journey he stayed in Corinth eighteen months (cf. Acts 18:1-11) |
|
a.d. 52 Gallio was proconsul from a.d. 51 (cf. Acts 18:12-17) |
a. I Cor. 5:9-11 seems to refer to a letter about an immoral situation in the church. This letter is unknown unless: (1) as some suppose, that II Cor. 6:14-7:1 is part of it or (2) that II Cor. 2:3,4,9 are epistolary aorists and refer to II Corinthians. |
|
a.d. 56 (Spring) |
b. Paul hears about problems in the church while he is in Ephesus from two sources: (1) Chloe's people, I Cor. 1:11 and (2) Stephanas, Forltunatus, and Achaicus, I Cor. 16:17. They apparently brought a letter from the Corinthian house churches containing questions |
|
a.d. 56 (Winter) or |
b. Paul answers these questions (cf. I Cor. 7:1,25; 8:1; 12:1; 16:1,2) by writing I Corinthians. Timothy (cf. I Cor. 4:17) takes the response from Ephesus (cf. I Cor. 16:8) to Corinth. Timothy was not able to solve the problems in the church. |
|
c. Paul made an emergency, painful visit to Corinth (not recorded in Acts, cf. II Cor. 2:1). It was not successful, but he vowed to return. |
|
|
c. Paul wrote a severe letter (cf. II Cor. 2:3-4:9; 7:8-12) to the Corinthian house churches which was delivered by Titus (cf. II Cor. 2:13; 7:13-15). This letter is unknown, unless, as some suppose, part of it is in II Cor. 10-13. | ||
d. Paul planned to meet Titus in Troas, but Titus did not come, so Paul went to Macedonia (cf. II Cor. 2:13; 7:5,13), possibly Philippi (cf. MSS Bc, K, L, P). |
|
|
d. He found Titus and heard that the church had responded to his leadership and he then wrote II Corinthians in great thanksgiving (cf. 7:11-16). It was delivered by Titus | ||
a.d. 57-58 (Winter) |
e. Paul's last recorded visit to Corinth seems to be referred to in Acts 20:2-3. Although it does not mention Corinth by name, it is assumed. He stayed there during the winter months. |
e. The marked mood change between chapters 1-9 and 10-13 is explained by some scholars as more bad news (possibly the revitalization of old opponents and the addition of new opponents) from the Corinthian house churches after chapters 1-9 had been written (F. F. Bruce). |
VIII. CONCLUSION
A. In I Corinthians we see Paul, a pastor, dealing with a problem church. In this letter and in Galatians, we see him apply universal gospel truth in different ways, based on the need of the church: freedom for the Galatian churches/limits to the Corinthian church.
B. This book is either a series of "cultural dinosaurs" or a wealth of principled truth applied to a particular historical/cultural setting. We must be careful not to confuse truth and cultural applications of that truth. For a good discussion of this very important hermeneutical issue see Gordon D. Fee and Douglas Stuart's How To Read the Bible for All Its Worth, pp. 65-76 and Gordon Fee, Gospel and Spirit.
C. This book will push you to the limit of your spiritual ability to interpret the Bible. It will force you to rethink aspects of your theology. It will open a window to God's will for our day, practically speaking, as few other biblical writings.
IX. BRIEF OUTLINE OF I CORINTHIANS
A. Introduction 1:1-9
1. Greeting, 1:1-3
2. Thanksgiving, 1:4-9
B. Reported problems at Corinth, 1:10-6:20
1. Factions within the church because of the misunderstanding of Christian leadership's (i.e., , Paul, Apollos, Peter) motives and message, 1:10-4:12
2. Shocking immorality, 5:1-13
3. Christian lawsuits, 6:1-11
4. Christian freedom limited by responsibility, 6:12-20
C. A letter from Corinth asking the nagging questions, 7:1-1-16:4
1. Human sexuality, 7:1-40
2. Relationship to an idolatrous culture and Christian freedom, 8:1-11:1
3. Christian worship and spirituality, 11:2-14:40
4. Insights on eschatology, especially the resurrection, 15:1-58
5. The contribution for the mother church in Jerusalem, 16:1-4
D. Concluding remarks
1. Paul's (and his fellow ministers) travel plans, 16:5-12
2. Final exhortation and greetings, 16:13-24
X. SUGGESTED READINGS ON PAUL'S THOUGHT
A. The Mind of St. Paul, William Barclay, published by Harper & Row
B. Paul, Apostle of the Heart Set Free, F. F. Bruce, published by Eerdmans
C. The Origins of Paul's Religion, J. Gresham Machen, published by Eerdmans
D. Paul, An Outline of His Theology, Herman Ridderbos (translated by John De Witt), published by Eerdmans
E. Epochs in the Life of Paul, A. T. Robertson, published by Baker
F. A Man In Christ, James S. Stewart, published by Harper & Row
G. Dictionary of Paul and His Letters, published by IVP
H. Paul in the Roman World, The Conflict at Corinth, Robert M. Grant, published by Westminister, John Knox Press
I. Philo and Paul Among the Sophists, Bruce W. Winter, published by Eerdmans
J. After Paul Left Corinth, Bruce W. Winter
READING CYCLE ONE
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Greetings and Thanksgiving | Greeting | Salutation | Greetings | Address and Greetings |
1:1-3 | 1:1-3 | 1:1-3 | 1:1 | 1:1-3 |
1:2 | ||||
1:3 | ||||
Spiritual Gifts at Corinth | Thanksgiving | Blessings in Christ | Thanksgiving | |
1:4-9 | 1:4-9 | 1:4-9 | 1:4-9 | 1:4-9 |
Divisions in the Church | Sectarianism is Sin | Divisions at Corinth | Divisions in the Church | Dissensions Among the Faithful |
1:10-17 | 1:10-17 | 1:10-17 | 1:10-13 | 1:10-16 |
1:14-17 | The True Wisdom and the False | |||
Christ the Power and Wisdom of God | Christ the Power and Wisdom of God | Christ Crucified (1:18-2:5) | Christ the Power and Wisdom of God | (1:17-3:4) |
1:17-25 | ||||
1:18-25 | 1:18-25 | 1:18-25 | 1:18-20 | |
1:21-25 | ||||
1:26-31 | 1:26-31 | 1:26-31 | 1:26-31 | 1:26-31 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:1:1
1Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother,
1:1 "Paul" Most Jews of Paul's day living outside of Palestine had two first names, one Jewish one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman or Greek name, Paul, meant "little." This referred either
1. to his physical stature, which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter related to Thessalonika called "Paul and Thekla"
2. to his personal sense of being the least of the saints because he originally persecuted the Church (cf. I Cor. 15:9; Eph. 3:8; I Tim. 1:15)
3. simply to the name given by his parents at birth
▣ "called" See Special Topic following.
▣ "an apostle" This is a common Greek word for "send" (i.e., apostellō). See Special Topic at 4:9. This term has several theological usages.
1. The rabbis used it as one called and sent as an official representative of another, something like our English "ambassador" (cf. II Cor. 5:20).
2. The Gospels often use this term of Jesus being sent by the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48). In John the term takes on Messianic overtones (cf. John 4:34; 5:24,30,36,37,38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21). It is used of Jesus sending believers (cf. John 17:18; 20:21).
3. The NT used it for disciples.
a. the original Twelve who were an inner circle of disciples (cf. Luke 6:13; Acts 1:21-22)
b. a special group of Apostolic helpers and co-workers
(1) Barnabas (cf. Acts 14:4,14)
(2) Andronicus and Junias (KJV, Junia, cf. Rom. 16:7)
(3) Apollos (cf. I Cor. 4:6-9)
(4) James, the Lord's brother (cf. Gal. 1:19)
(5) Silvanus and Timothy (cf. I Thess. 2:6)
(6) possibly Titus (cf. II Cor. 8:23)
(7) possibly Epaphroditus (cf. Phil. 2:25)
c. an ongoing gift in the church (cf. I Cor. 12:28-29; Eph. 4:11)
4. Paul uses this title for himself in most of his letters as a way of asserting his God-given call and authority as Christ's representative (cf. Rom. 1:1; I Cor. 1:1; II Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; I Tim. 1:1; II Tim. 1:1; Titus 1:1).
▣ "Jesus Christ" These terms are part of the fuller title "the Lord Jesus Christ" (cf. vv. 2,3,7,8,9,10). These three titles all have individual significance.
1. "Jesus" is the name given to the baby in Bethlehem by the angel (cf. Matt. 1:21). It is made up of two Hebrew nouns: "YHWH," the covenant name for deity, and "salvation" (i.e., Hosea). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (e.g., Matt. 1:16, 25; 2:1; 3:13,15,16).
2. "Christ" is the Greek translation of the Hebrew Messiah (i.e., an Anointed One). It asserts Jesus' OT title as YHWH's promised One sent to set up the new age of righteousness.
3. "Lord" (used in 1:1 in KJV) is the translation of the Hebrew term adon, which meant "owner, husband, master, or lord." The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His deity and equality with the Father.
▣ "by the will of God" This is the first of several emphatic statements in this introduction relating to Paul's authority (i.e., "called an Apostle," v. 1, "by the will of God," v. 1, and "by the name of our Lord Jesus Christ," v. 10). Paul's Apostolic authority is the major theological issue in the Corinthian letters, especially II Corinthians.
This same introductory phrase is used in Col. 1:1; I Cor. 1:1; II Cor. 1:1; and II Tim. 1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling began at his Damascus road conversion (cf. Acts 9:22,26).
▣ "Sosthenes" This was possibly the Jewish leader mentioned in Acts 18:17, who was beaten by the mob and possibly later became a believer and a local church leader. It is possible that he was Paul's (1) helper; (2) scribe; (3) source of information about the church or; (4) someone the church knew well.
NASB (UPDATED) TEXT:1:2
2To the church of God which is at Corinth, to those who have been sanctified in Christ Jesus, saints by calling, with all who in every place call on the name of our Lord Jesus Christ, their Lord and ours:
1:2 "to the church" See Special Topic below.
SPECIAL TOPIC: CHURCH (EKKLESIA)
▣ "of God which is at Corinth" This phrase expresses two distinct senses about "the church."
1. It is a local body of born again, baptized believers. Most of the places in the NT that the word ekklesia is used reflect this local sense.
2. It is also the universal expression of the body of Christ. This is seen in Matt. 16:18 (i.e., the first of the rare usage of this term by Jesus, cf. Matt. 18:17 [twice]); Acts 9:31 uses the singular "church" for all the local congregations in Judea, Galilee, and Samaria; and finally the use of the term in Ephesians, which is a cyclical letter to the churches of Asia Minor (cf. 1:22; 3:10,21; 5:23-32).
There is one large body of Christ made up of all believers (some now dead, some alive) and there are local expressions of that universal body.
▣ "to those who have been sanctified" This is a perfect passive participle, which means they have been and continue to be declared holy by the work of Jesus through the agency of the Spirit (cf. 6:11). This term (hagiazō) is related to the word "holy" (hagios) and "saints" (i.e., "holy ones" hagioi). It speaks of our separation to God for service. Here it refers to our position in Him as v. 3 does, but other places in the NT believers are to strive toward "holiness" (e.g., Matt. 5:48). It is a position to be possessed. Paul encourages this factious, prideful church by calling them "saints" even amidst their failures and sins!
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
▣ "in Christ Jesus" This grammatical form is designated as a locative of sphere. Believers are sanctified by the Father (i.e., the source, cf. John 17:7; I Thess. 5:23) through Jesus (i.e., the grounds, cf. 1:2; Eph. 5:26). Both aspects come together in Heb. 2:11. It is normally the Holy Spirit to which this is attributed (i.e., the agency, cf. Rom. 15:16; II Thess. 2:13).
This is Paul's favorite way to designate believers. A good example of this is Eph. 1:3,4,7,9,10,12,13. See William Barclay, The Mind of St. Paul, pp. 121-132. It means vital, personal union with Jesus (cf. Acts 17:28).
It is interesting to note how scribes sometimes have
1. "in Christ Jesus" - MSS P46, B, D, F, G
2. "in Jesus Christ" - MSS א, A
These kinds of variations occur often in the process of reading and copying. They do not affect the meaning, but do show that the early scribes were more concerned with the basic meaning of a text and not rigid literacy.
▣ "by calling" This is a present middle participle. As Paul was called an Apostle, so too the Corinthian Christians were called saints (cf. Rom. 1:7). Notice the heavy emphasis on the doctrine of election in this chapter in vv. 9,24,26,27,28. This construction refers to the initial act of God calling them and their subsequent calling on Jesus in prayer for salvation, which resulted in ongoing prayer, worship, and obedience. Salvation is both an initial faith/repentance response and a continuing faith/repentance response. See Special Topic: Calling at 1:1.
▣ "saints" "Saints" (hagioi) is theologically related to the OT term "holy," (kadosh) which means "set apart for God's service" (cf. I Cor. 1:2; II Cor. 1:1; Rom. 1:1; Phil. 1:1; Col. 1:2). It is plural in the NT except for one time in Philippians (4:21), but even there, it is used corporately. To be saved is to be part of the covenant community of faith, the family of believers, the body of Christ.
God's people are holy because of the imputed righteousness of Jesus (cf. Romans 4; II Cor. 5:21; Galatians 3). It is God's will that they live holy lives (cf. 1:4; 4:1; 5:27; Col. 1:22; 3:12). Believers are both declared holy (positional sanctification) and called to lifestyle holiness (progressive sanctification). Justification and sanctification must be affirmed together!
▣ "with all who in every place" Paul uses this phrase to remind the Corinthian believers that they are part of a larger church family. They do not have the right to uniqueness or special treatment. They must conform to the whole body of Christ in doctrine and practice (cf. 4:17; 7:17; 11:16; 14:33).
▣ "call on the name of our Lord" This refers to becoming a Christian (cf. Acts 2:21; 22:16; Rom. 10:9-13), but also to continuing worship (i.e., the OT use of the name, cf. Gen. 4:26; 12:8; 26:25). Here it is a present middle participle, which describes a moment-by-moment faith relationship with Christ (i.e., similar theologically to Paul's "in Christ") and an emphasis on an individual's volition. See Special Topic at 1:10.
▣ "their Lord and ours" This is another phrase that implies the unity of all believers and churches. Jesus is Lord of all the Christian congregations, which includes Corinth. Paul identifies himself and Sosthenes with the believers at Corinth in this phrase. They need to be reminded that (1) they are one of many congregations and (2) that Paul is one of them and for them!
NASB (UPDATED) TEXT:1:3
3Grace to you and peace from God our Father and the Lord Jesus Christ.
1:3 "Grace" Paul has changed the normal Greek letter opening term "greetings," charein, to a uniquely Christian one which sounds similar, charis (cf. Rom. 1:7; II Cor. 1:2; Gal. 1:3 Eph. 1:2; Phil. 1:2; II Thess. 1:2; Philemon v. 3).
▣ "peace" It is possible that as grace reflected a typical Greek greeting so "peace" reflected the typical Hebrew greeting, shalom. The term shalom is both a Hebrew greeting and farewell. It implies not only the absence of problems, but the presence of goodness and well-being. It is just possible that Paul's standard greeting comes from Num. 6:25-26, where both grace and peace appear. Theologically grace always precedes peace, but both are found only in a faith relationship with Christ (i.e., both corporately and individually).
▣ "from God our Father AND THE Lord Jesus Christ" Both "grace" and "peace" come from the Father and the Son. The Father and Jesus are linked grammatically as one unit (i.e., one preposition, but two objects). This is a common way for NT authors to assert Jesus' deity (cf. I Thess. 1:1; 3:11; II Thess. 1:2,12; 2:16). The use of the OT titles of God applied to Jesus is another way to assert the same truth (i.e., Lord); also an OT event "Day of our Lord," now attributed to Jesus ("the day of our Lord Jesus Christ," cf. v. 8).
For the title "the Lord Jesus Christ" see note at 1:1.
SPECIAL TOPIC: FATHERHOOD OF GOD
NASB (UPDATED) TEXT:1:4-9
4I thank my God always concerning you for the grace of God which was given you in Christ Jesus, 5that in everything you were enriched in Him, in all speech and all knowledge, 6even as the testimony concerning Christ was confirmed in you, 7so that you are not lacking in any gift, awaiting eagerly the revelation of our Lord Jesus Christ, 8who will also confirm you to the end, blameless in the day of our Lord Jesus Christ. 9God is faithful, through whom you were called into fellowship with His Son, Jesus Christ our Lord.
1:4 "I thank my God always concerning you" This is a present active indicative, which expresses ongoing action. Verses 4-9 are an expansion of the things Paul thanks God for in the life of this troubled church. An introductory thanksgiving was a culturally expected element in first century letters. There is no thanksgiving in the introduction to II Corinthians (nor Galatians).
There are two ancient Greek uncial manuscripts (i.e., א* and B) which omit the pronoun "my." However, the Greek manuscripts of P61, א2, A, C, D, F, G, as well as the Vulgate, Syriac, Coptic, and Armenian translations do include it. The UBS4 Greek text gives its inclusion an A rating (i.e., certain).
▣ "for the grace of God which was given you in Christ Jesus" Paul emphasizes that their standing and gifts were by the grace of God through the finished work of Jesus Christ and not by their personal merit (i.e., aorist passive participle, cf. Eph. 2:8-9). This was the focus needed to offset their spiritual pride in
1. their gifted leaders
2. their individual spiritual gifts
3. their intellectual background (i.e., Greek culture)
4. their social standing (i.e., Roman culture)
1:5 "in everything you were enriched in Him" This aorist passive indicative matches the theological emphasis of v. 4 (i.e., God's grace given in Christ). In all the passive verbs in vv. 4-9 the implied agent is God. The Triune God has provided believers everything they need (i.e., all the spiritual gifts, cf. v. 7). See Special Topic: The Trinity at 2:10.
Notice Paul's use in this verse of three pas (i.e., "all" or "everything"). God is a complete provider. He does not need the ingenuity, intellect, or social standing of human beings.
NASB"in all speech and all knowledge"
NKJV"in all utterance and all knowledge"
NRSV"in speech and knowledge of every kind"
TEV"in all things including all speech and all knowledge"
NJB"in every kind of utterance and knowledge"
The Phillips translation has "from the words on your lips to the understanding in your hearts." These were two aspects of the Greek-oriented (i.e., later Gnostic) spiritual pride which was developing in the Corinthian church (cf. 13:1-3). They were glorying in their gifts and performance instead of in Christ. It was God who gave them these very gifts. There was/is no room for human pride (cf. Eph. 2:9). See SPECIAL TOPIC: BOASTING at 5:6.
The knowledge Paul is alluding to is not theoretical knowledge, nor academic knowledge, but Christian truth and how it applies to life (cf. vv. 8-10; Rom. 14:1-15:13). Human knowledge builds up, but God's knowledge edifies and leads to peace and harmony in the Christian fellowship. Oh how we need God's gift of knowledge in the church today!
1:6 "even as the testimony concerning Christ" The Apostolic preaching of the gospel, energized by the Spirit, enriched these believers in spiritual giftedness. Like all of God's blessings and gifts, these flow through Christ to needy, responsive human hearts.
NASB, NKJV "was confirmed in you"
NRSV"has been strengthened among you"
TEV"has become firmly fixed in you"
NJB"has taken root in you"
This is the Greek term bebaios, which has three connotations.
1. that which is sure, certain, or able to be relied on (cf. Rom. 4:16; II Cor. 1:7; Heb. 2:20; 3:6,14; 6:19; II Pet. 1:10,19).
2. the process by which something's trustworthiness is shown or established (cf. Rom. 15:8; Heb. 2:2, cf. Louw and Nida, Greek-English Lexicon of the New Testament, Vol. 1, pp. 340,377,670).
3. in the first century Koine papyri found in Egypt it became a technical term for a legal guarantee (cf. Moulton and Milligan, The Vocabulary of the Greek New Testament, pp. 107-8).
Here it refers to God's power demonstrated among them (i.e., spiritual gifts). It could refer to other manifestations of the Spirit, because it is another aorist passive indicative paralleled to v. 5 (and also the aorist passive participle in v. 4), it could also refer to God's actions through the Holy Spirit in their conversions.
1:7
NASB, NJB "so that you are not lacking in any gift"
NKJV"so that you come short in no gift"
NRSV"so that you are not lacking in any spiritual gift"
TEV"that you have not failed to receive a single blessing"
The term "gift" is charisma. This word is related to the term "grace," charis, which emphasizes that the spiritual gifts are given by God for the common good (cf. 12:7,11). They are meant to glorify Christ, not the Spirit or the individual Christian (cf. chapters 12-14). All of the gifts needed were present in the Corinthian church as they are in every church (cf. v. 5). God has abundantly provided (i.e., strong double negative connected with "lacking") for His people during the interim between Christ's two comings through the Holy Spirit's ministry.
▣ "awaiting eagerly" This Greek term can mean
1. patiently waiting for an expected future event (cf. Heb. 10:13; I Pet. 3:20)
2. eagerly expecting a future event (cf. Rom. 8:19,23,25; Phil. 3:20; Heb. 9:28)
The NKJV, NASB, and NIV translations follow #2, while NRSV, TEV, and NJB translations follow #1.
▣ "the revelation of our Lord Jesus Christ" This is the Greek term apocalupsis. It is often translated "revelation." The term basically means to draw back a curtain so as to reveal something. It is the title of the last book of the NT. Here it refers to the return of Christ (cf. v. 8). See SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN at 15:23.
1:8
NASB, NKJV"who will also confirm you to the end"
NRSV"He will also strengthen you to the end"
TEV"He will keep you firm to the end"
NJB"he will continue to give you strength till the very end"
Throughout vv. 4-9 the active agent of the passive verbs has been God. However, v. 8 is ambiguous. Some commentators think that for the first time in this section Christ is the referent of "who." It seems contextually better to assume that God the Father is still the active agent who sustains believers and establishes their acceptableness.
The term "confirm" was used in v. 6. This church needed to be stabilized, to be constant and unwavering. This is one of the main purposes of Paul's letters to them. Christ's gospel was confirmed (i.e., v. 6) and they will be confirmed by God's help (i.e., v. 8). In II Cor. 2:8 Paul wants their love for him to be confirmed.
The Bible has two seemingly paradoxical truths about the believer's relationship with God.
1. It is covenantal in nature; therefore, it involves an initial and an ongoing faith and repentant response. We must be diligent to maintain our relationship.
2. It is secure in God's faithfulness (cf. Jude 24). No one can steal our relationship from us (cf. John 6:37,39; 10:28; Rom. 8:38-39). Security and perseverance are both biblical (cf. Eph. 2:8-9,10 and Phil. 2:12-13). They are the two necessary aspects of "covenant."
▣ "blameless" See Special Topic following.
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
▣ "in the day of our Lord Jesus Christ" The NT authors have taken the OT "Day of YHWH" and applied it to Jesus' Second Coming. Jesus Christ is YHWH's surrogate in creation, redemption, and judgment.
1:9 "God is faithful" The term "faith" in the OT is a metaphorical extension of a stable or firm stance. It came to denote metaphorically that which is sure, trustworthy, dependable, and faithful. None of these describe even redeemed fallen mankind. It is not mankind's trustworthiness, or faithfulness or dependability, but God's (cf. Deut. 7:9; Ps. 36:5; 40:10; 89:1,2,5,8; 92:2; 119:90; Isa. 49:7; Rom. 3:3; I Cor. 10:13; II Cor. 1:18; I Thess. 5:24; II Tim. 2:13). We trust in His trustworthy promises, not our trustworthiness! Covenant obedience flows from gratitude! The biblical focus has always been on His faithfulness, not the believers' faith! Faith cannot save anyone. Only grace saves, but it is received by faith (cf. Eph. 2:8-9). The focus is never on the amount of faith (cf. Matt. 17:20), but on its object (Jesus). Our hope is in the unchanging character of the God who calls and promises (cf. Mal. 3:6; II Cor. 1:20).
Faith receives God's free gift in Christ (cf. Rom. 3:22,25; 4:5; 6:23; 9:30; Gal. 2:16; I Pet. 1:5). Mankind must respond (i.e., initially and continuously) to God's offer of grace and forgiveness in Christ (cf. John 1:12; 3:16-17,36; 6:40; 11:25-26; Rom. 10:9-13).
God deals with fallen humanity by means of covenant. He always takes the initiative (cf. John 6:44, 65) and sets the agenda and the boundaries (cf. Mark 1:51; Acts 20:21). He allows fallen mankind to participate in their own salvation by responding to His covenant offer. The mandated response is initial and continuing faith, repentance, obedience, service, worship, and perseverance.
Michael Magill, New Testament TransLine, p. 577, #24, has a great comment:
"Note the past tense in v. 5-6, present tense in v. 7, future tense in v. 8. God is faithful in all three senses."
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)
▣ "through whom you were called" This is the continuing emphasis on God's election of the Corinthian believers (cf. 1:2,9,24,26; Acts 18:9).
▣ "fellowship with His Son" This is the Greek term koinonia which means joint participation in. God has called us to be in union with His Son both positionally (See Special Topic: Sanctification at 1:2) and relationally. The goal of Christianity is Christlikeness (cf. Rom. 8:29; Gal. 4:19; Eph. 1:4; 2:10).
Believers' lifestyles after they meet Christ are evidence of their salvation (cf. the NT books of James and I John). They are saved by grace through faith unto works (cf. Eph. 2:8-9,10)! They are saved to serve (cf. Rom. 6:11)! Faith without works is dead, as are works without faith (cf. Matt. 7:21-23 and James 2:14-26). The goal of the Father's choice is that believers be "holy and blameless" (cf. Eph. 1:4; Matt. 5:48).
Paul was often attacked for his radically free gospel because it seemed to encourage godless living. A gospel so seemingly unconnected to moral performance might lead to abuse. Paul's gospel was free in the grace of God and the finished work of Christ and the wooing of the Holy Spirit, but it also demanded an appropriate response, not only in initial repentance, but in ongoing repentance. Godly living is the result, not lawlessness. Good works are not the mechanism of salvation, but the result. This paradox of a completely free salvation and a cost-everything response is difficult to communicate, but the two must be held in a tension-filled, paradoxical, dialectical balance. One dare not separate justification and sanctification.
▣ "His Son" Jesus as the Son of God is a recurrent theme in Paul's writings (cf. Rom. 1:3,4,9; 5:10; 8:3,29,32; I Cor. 1:9; II Cor. 1:19; Gal. 1:16; 2:20; 4:4,6; Eph. 4:13; Col. 1:13; I Thess. 1:10). He is not "son" in time only, but "Son" in eternity (cf. Heb. 1:2; 3:6; 5:8; 7:28). There has never been a time when Jesus was not the Son. Jesus' exaltation by the resurrection and at the ascension merely restores and magnifies His pre-existent, pre-incarnate glory.
NASB (UPDATED) TEXT:1:10-17
10Now I exhort you, brethren, by the name of our Lord Jesus Christ, that you all agree and that there be no divisions among you, but that you be made complete in the same mind and in the same judgment. 11For I have been informed concerning you, my brethren, by Chloe's people, that there are quarrels among you. 12Now I mean this, that each one of you is saying, "I am of Paul," and "I of Apollos," and "I of Cephas," and "I of Christ." 13Has Christ been divided? Paul was not crucified for you, was he? Or were you baptized in the name of Paul? 14I thank God that I baptized none of you except Crispus and Gaius, 15so that no one would say you were baptized in my name. 16Now I did baptize also the household of Stephanas; beyond that, I do not know whether I baptized any other. 17For Christ did not send me to baptize, but to preach the gospel, not in cleverness of speech, so that the cross of Christ would not be made void.
1:10 "Now" This is an adversative. Paul begins the main body of the letter.
▣ "I exhort you" This phrase was both tender and tough. It was a call to appropriate living as well as an authoritative challenge. Paul often used this term (cf. I Cor. 1:10; 4:16; 16:15; II Cor. 2:8; 5:20; 6:1; 10:1; 12:1,8; 15:30; Eph. 4:1; Phil. 4:2; I Thess. 4:10; I Tim. 1:3; Philemon vv. 9-10). See full note at II Cor. 1:4-11.
▣ "brethren" Paul uses the term "brethren" or "brother" often. Even though Paul had to exhort this congregation with strong words they still are his brothers and sisters in Christ.
Paul often uses this term to signal a new subject, but in this book he also uses it to signal the oneness of this church with both Paul and the other churches.
▣ "by the name of our Lord Jesus Christ" In Jewish life the name represented one's character and authority. Here the Phillips translation caught the essence "by all that our Lord Jesus Christ means to you."
SPECIAL TOPIC: THE NAME OF THE LORD
▣ "that you all agree" There are two present active subjunctives in Paul's purpose (i.e., hina) clause.
1. that there may not continue to be dissensions (present active subjunctive)
2. that they may (present active subjunctive) be having been knit together (i.e., perfect passive participle, which makes this a periphrastic).
These subjunctives add a note of contingency. There were divisions and these factions were not knit together. The necessary attitudes and actions to maintain unity are listed in Eph. 4:2-3.
Paul's desire for this church reflects Jesus' prayer in John 17:11,21-23, "that they may be one, even as We are." This is also the thrust of Eph. 4:1-6. Unity (not uniformity) is crucial for a healthy, growing, Great Commission church (cf. Phil. 1:27). Lack of unity results in blinded minds (cf. II Cor. 3:14; 4:4; 11:3).
▣ "there be no divisions among you" This term (i.e., schismata) was used in Koine Greek of factious political parties (cf. Acts 14:4; 23:7). We get the English word, "schism," from this Greek term. This was one of the major problems in this church (cf. 11:18-19; 12:25). These divisions were based on
1. believers' personal preference for certain leadership skills (i.e., rhetoric)
2. believers' pride and jealousy over spiritual gifts
3. believers' recognition of economic categories (i.e., rich and poor)
4. believers' prejudice over social rank (i.e., slave and free)
5. believers' racial pride (i.e., Jew and Gentile)
6. believers' jealousy or pride over marital status (i.e., married and unmarried)
7. believers' pride over intellectual prowess (i.e., first century educational elitism, sophists)
In many ways this emphasis on arrogance, pride, dogmatism, and personal preference describes the modern church's denominational confusion. Each group claims to be number one following their human leaders (i.e., Luther, Calvin, Arminius, Wesley, etc.). Each group thinks they exclusively reflect God's mind. Oh, the continuing need for humility and teachability. All those who continually call on Jesus' name are His church!
▣ "that you be made complete in the same mind and in the same judgment" The Today's English Version (TEV) translation has "completely united with only one thought and one purpose." That purpose is the Kingdom of God, the gospel, the Great Commission, personal holiness, not personal biases, preferences, or agendas!
1:11 "Chloe's people" We know nothing about this lady except that perhaps she was a member of the church at Corinth or at least her workers were members. Her name was a nickname for the agriculture goddess, Demeter. Her servants are one source of Paul's knowledge about the problems which had developed within the house churches at Corinth. See Introduction, VI. A.
▣ "that there are quarrels among you" This same term (i.e., eris) is listed in fruits of the flesh in Gal. 5:20, which characterizes fallen, angry, selfish people. It is also listed in several other Pauline lists of sins (cf. 3:3; II Cor. 12:20; I Tim. 6:4). It should never, never characterize the church of Jesus Christ!
1:12 This seems to be a list of the factions (i.e., Paul's group, Apollos' group, Peter's group, Jesus' group). Much has been made of the characteristics of the leaders (i.e., Paul = freedom party, which included Gentiles by faith alone; Apollos = philosophical party; Cephas = Jewish traditionalist or legalistic party, cf. II Cor. 11:18-33); Christ = those of special rank, calling, giftedness, or spirituality (cf. possibly II Cor. 12:1). However, there is no certain information in the NT about the theology or motivation of each group. These leaders themselves were not factious. It was the groups at Corinth who claimed them as their champions who were factious.
▣ "Apollos" This was a highly educated and eloquent preacher from Alexandria, Egypt. He was in Corinth (cf. Acts 18:24-19:1), but he refused to go back (cf. 16:12). He was just the kind of leader this church was drawn to.
▣ "Cephas" This is the Aramaic equivalent to the Greek name, Peter. It is uncertain if Peter was ever in Corinth. If not, this may reflect a "Judaistic" party (cf. Galatians and possibly II Corinthians).
▣ "I of Christ" It is uncertain if this is Paul's reaction to the leader-oriented factions or another factious group who claimed only Christ as their leader. Clement of Rome, who wrote to Corinth in a.d. 95 (i.e., I Clem. 48) does not mention a Christ's party, although he does mention the other factious groups. This supports the view that this may be an exclamation by Paul. They may choose to acknowledge and follow human leaders, but he lifts up and belongs to Christ alone!
Other scholars have supposed that this may have been a group that claimed a special knowledge of Jesus or a special revelation from Jesus or a special relationship to Jesus (i.e., an elite, Gnostic-type faction). But again, this is uncertain and mere speculation. There is so much we do not know about the first and second century church.
1:13 This verse records Paul's horrified reaction. "Has Christ been cut up?" This is a perfect passive indicative, implying Christ has been and remains divided by the attitudes and actions of these factions at Corinth. If this is a question, then a "yes" response is expected.
The Papyri manuscript which was written in the a.d. 200's, has a textual variant, "Christ cannot be divided" (but this papyri has been damaged and the text is unsure). The most ancient and reliable Greek uncial manuscripts, א, A, B, C, D, F, and G, delete the negative and, thereby, make this (1) a question; (2) an exclamation; or (3) a statement. The UBS4 gives the shorter text an A rating (certain).
▣ "Paul was not crucified for you, was he? Or were you baptized in the name of Paul" These are Paul's emphatic statements of Christ's supremacy (i.e., depreciating himself) possibly addressed to these factious groups or at least the group that was called by his name. This question expects a "no" answer.
1:14 "Crispus" This is the person mentioned in Acts 18:8 who was the leader of the synagogue in Corinth who accepted Christ. Acts 18:8 also mentions that he was baptized along with his household (cf. v. 16). Apparently Paul performed this "household" baptism. In the ancient world when the head of the household converted, usually the entire house converted. This would normally include the children and servants, if there were any. For my full note see Acts 16:5 online at www.freebiblecommentary.org.
▣ "Gaius" This person may be the one mentioned in Rom. 16:23, in whose house the church at Corinth met. His full Roman name would be Gaius Titus Justus.
1:16 "Stephanas" This is the person mentioned in I Cor. 16:15,17. He was one of the three church members who brought a letter from the church to Paul at Ephesus. See Introduction, VI. A.
1:17 "For Christ did not send me to baptize, but to preach" This is not meant to disparage baptism, but to react to the factious spirit in the church of Corinth that was lifting up certain leaders. However, this statement does indicate that baptism was not seen as a "sacramental" agency of grace. It is surprising that some interpret Paul's writings in a sacramental sense when in all his writings he specifically mentions the Lord's Supper only once in I Cor. 11 and baptism twice, in Rom. 6:1-11 and Col. 2:12. However, baptism is the will of God for every believer:
1. it is the example of Jesus (Matt: 3:13-17)
2. it is the command of Jesus (Matt. 28:28-10)
3. it is the expected, normal procedure for all believers (Romans 6; Acts 2:38)
I do not believe it is the channel for receiving the grace of God or the Spirit. It was that public opportunity for new believers to express their faith in a very public and decisive way. No NT believer would ask, "Must I be baptized to be saved?" Jesus did it! Jesus commanded the church to do it! Do it!
NASB"not in cleverness of speech"
NKJV"not with wisdom of words"
NRSV"not with eloquent wisdom"
TEV"without using the language of men's wisdom"
NJB"not by means of wisdom of language"
The term sophia (i.e., cleverness or wisdom) in vv. 17-24 is used in its human orientation (i.e., worldly wisdom, human wisdom, fallen wisdom). Human eloquence and/or wisdom cannot take the place of God's good news in Christ's substitutionary death. The power is in the message, not in the messenger (i.e., not even in Paul, cf. II Cor. 10:10; 11:6). A segment of this church prided themselves in rhetoric (see Bruce W. Winter, Philo and Paul Among the Sophists). A group of Jewish-oriented false teachers will later come to Corinth and attack Paul for his lack of rhetorical speaking skills in II Corinthians 10-13. No flesh will glory before God (cf. 1:29; Eph. 2:9).
▣ "so that the cross of Christ would not be made void" If humans could save themselves through their actions or intellect, then Christ's death would not have been necessary! But, they could/can not! The power of the cross is God's complete provision through Christ. Everything that needs to be done for the whole world to be saved is finished, complete, and available in the life, teachings, death, resurrection, ascension, and coming again of Christ, to which humans can only respond/receive by faith.
NASB (UPDATED) TEXT:1:18-25
18For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. 19For it is written, "I will destroy the wisdom of the wise, And the cleverness of the clever I will set aside." 20Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world? 21For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe. 22For indeed Jews ask for signs and Greeks search for wisdom; 23but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, 24but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.
1:18 "For the word of the cross" This "word" (i.e., logos) is related to the content of Paul's preaching (cf. vv. 17 and 23). Usually in his preaching Paul emphasizes both the crucifixion and the resurrection of Christ. But in this context he focuses on the crucifixion (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zechariah 9-14) and its results (cf. 1:30).
NASB, NKJV,
NRSV"foolishness"
TEV"is nonsense"
NJB"folly"
This Greek word comes into English as "moron." It is a key element in Paul's description of fallen human wisdom (cf. vv. 18,21,23,25), also notice 2:14; 3:18-19; 4:10. The gospel is revelation (i.e., self disclosure) from God, not human discovery!
▣ "to those who are perishing, but to us who are being saved it is the power of God" These are two present participles. The first is a present middle participle and the second a present passive participle. See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at 3:15. There are only two kinds of people: those who are perishing and those who are being saved (cf. II Cor. 2:15; 4:3). The term "perishing" does not mean physical annihilation, but permanent loss of fellowship with God, for which they were created. See Special Topic at 1:28. Modern interpreters have taken the Hebrew euphemisms and literalized them. Two examples are:
1. "sleep" = death, not unconsciousness until resurrection
2. "perish" = spiritual loss, not annihilation
Some say that annihilation (i.e., cessation of life) is more humane than a permanent hell (cf. Fudge, The Fire That consumes). The problem arises when the same word used to describe hell is used of heaven (i.e., "eternal," cf. Matt. 25:46) and the mention of a double resurrection as in Dan. 12:2; John 5:28-20; and Acts 24:15. Yet it is not God who sends people to hell, but their own rejection of (1) the light they have (i.e., Ps. 19:1-6; Romans 1-2) or (2) the gospel (i.e., the unpardonable sin and the sin unto death are the sin of unbelief). Unbelief in this life affects eternity.
The NT describes salvation as a
1. past decisive volitional act (i.e., aorist tense, Acts 15:11; Rom. 8:24; II Tim. 1:9; Titus 3:5)
2. a process which continues through life (i.e., present tense, I Cor. 1:18; 15:2; II Cor. 2:15)
3. a past event which becomes a state of being (i.e., perfect tense, Eph. 2:5,8)
4. a future consummation (i.e., future tense, Rom. 5:9,10; 10:9; 13:11; I Cor. 3:15; Phil. 1:28; I Thess. 5:8-9; Heb. 1:14; 9:28)
The theological danger is to isolate any one of these as "the" essence of salvation. We must always be on guard against an easy believism which emphasizes the initial act only or perfectionism which emphasizes the product only. Salvation is an initial, volitional response to God's free offer in Christ which issues in a daily Christlikeness. It is not only a person to welcome, but a message about that person to be received, and a life in emulation of that person to live. It is not a product, an insurance policy, a ticket to heaven, but a growing daily relationship with Jesus. The NT does not emphasize making a decision, but being a disciple (cf. Matt. 28:19-20).
The real mystery is that when the gospel is presented, some say "yes" and are saved, but some say "no" and their rebellion is reaffirmed (cf. Luke 2:34; John 9:39; I Pet. 2:7). It does not surprise me that people say yes, but I am amazed that with
1. the desire of God for all to be saved
2. the finished work of Christ
3. the wooing of the Sprit
4. the felt guilt of humanity
5. the purposelessness of life without God
that people say "No"! This is the mystery of election (cf. II Cor. 3:14; 4:4; 11:3).
▣ "the power of God" The gospel is the power of God (cf. 1:24; Rom. 1:16). The gospel reveals and channels the power of God. It produces faith. It produces repentance. It produces wisdom, righteousness, sanctification, and redemption (cf. 1:30). The preaching of the cross does all of this. It is God's power behind the written word (i.e., the Bible), the living word (i.e., Christ), the preached word (i.e., the gospel), and the established word (i.e., Christlikeness/the kingdom of God).
1:19 This is a quote of Isa. 29:14. It is an example of OT synonymous parallelism. The emphasis is on the folly of human wisdom without God (cf. Isa. 29:13; Eccl. 1:12-18; 12:12).
▣ "destroy" This is part of an OT quote (i.e., Isa. 29:14). See Special Topic: Apollumi at 8:11.
1:20 This is a list of human rationalists (i.e., Jewish and Gentile). It may be an allusion to Isa. 33:18 in the LXX (Jerome Biblical Commentary, p. 257). Humans cannot discover the gospel. It is the mystery of God hidden from the ages (cf. Eph. 2:11-3:13). God's plan and provisions seem foolish because they devalue human merit and wisdom.
▣ "of this age. . .of the world" These two phrases reflect a similar concept in that this period of time is fallen. This is not the world that God intended, but the gospel will transform this fallen age into God's intended creation (i.e., Genesis 1-2 and Revelation 21-22).
The term "world" is used in two senses in the NT: (1) the physical planet (cf. John 3:16) and (2) fallen human society organized and functioning apart from God (cf. James 1:27; 4:4; I John 2:15-17). In Paul's writings the Hebrew term 'olam, translated into Greek as aiōn, and came to be synonymous with kosmos (cf. 1:20; 2:6; 3:19; Eph. 2:2). For kosmos see Special Topic: Paul's Use of Kosmos (world) at 3:21b-22.
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "Has not God made foolish the wisdom of the world" The grammar shows that Paul expects a "yes" answer.
1:21 "For since in the wisdom of God" This may be an allusion to Pro. 8:22-31, as is John 1:1-5,9-14. It also refers to the plan of God to redeem fallen humanity. Redemption was planned in the heart of God before creation (cf. Matt. 25:34; Acts 2:23; 3:18; 4:28; 13:29; Eph. 1:4; I Pet. 1:19-20; Rev. 13:8). This plan involved
1. foreknowledge of mankind's fall
2. mankind's inability to perform the will of God (cf. Deut. 31:27-29; Josh. 24:19; Gal. 3)
3. God's provision in Christ (i.e., the new covenant, cf. Jer. 31:31-34)
4. the inviting of Jew and Gentile by faith in Christ (cf. v. 21; Eph. 2:11-3:13)
SPECIAL TOPIC: BOB'S EVANGELICAL BIASES
▣ "did not come to know God" The Greeks did not believe that God was knowable. Their deities had human frailties and were uninvolved in this world. Fallen humanity cannot discover God, but God has chosen to reveal Himself through Christ, (i.e., the Living Word) and through the Bible (i.e., the written Word), as well as through redeemed humanity (i.e., the established word)!
▣ "God was well-pleased through the foolishness of the message preached" It is not the presentation, but the content of the gospel that is foolishness to the fallen mind (cf. 2:14).
▣ "to save those who believe" This is an aorist active infinitive followed by a Present active participle. This is the essence of gospel proclamation! The term "save" was used in the OT for physical deliverance, but in the NT it came to be used for spiritual forgiveness and acceptance. Our acceptance by God through Christ is a completed fact, but on our part it is a continuing covenantal relationship. All dealings between God and humans are covenantal. God always initiates the covenant and sets its requirements, but He has chosen that we must personally respond and continue to respond. See Special Topic at 3:15.
SPECIAL TOPIC: THE NEED TO PERSEVERE
1:22 "Jews ask for signs" This reflects Paul's knowledge of the life of Christ (cf. Matt. 12:38; 16:1,4; Mark 8:11-12; John 4:48; 6:30).
▣ "Greeks search for wisdom" "Greeks" (Hellēnes) refers to all non-Jewish people. This is clearly seen in its use in Acts 18:16-21,32; Rom. 1:13.
1:23 This verse should begin with the adversative "but." Paul's answer to both a desire for "signs" and "wisdom" was the gospel.
▣ "crucified" This is a perfect passive participle. Jesus' crucifixion, not logic nor miracles, is the heart of Paul's gospel. The perfect tense asserts that Jesus remains the "crucified one." When we see Jesus in heaven He will have retained the marks of His crucifixion (cf. John 20:25) because they have become His badges of honor and glory. Jesus is the only part of the Trinity that has a physical body.
It is surely possible that this perfect tense is a consummative perfect which focuses on the completion of an event or act, implying the result (cf. Daner and Mantey, A Manual Grammar of the Greek New Testament, pp. 202-203). Jesus crucified sealed our salvation. He was the fulfillment of Gen. 3:15; Psalm 22; Isaiah 53; and Zech. 12:10. A suffering Messiah was a theological shock to Jews!
Notice the Messianic titles used by the early proclaimers and confessors.
1. Jesus is the Christ (Messiah) - Acts 5:42; 9:22; 17:3; 18:5,28; I Cor. 1:23
2. Jesus is the Son of God - Acts 9:20; Rom. 1:3-4
3. Jesus is Lord (reflecting Lord, YHWH) - Acts 2:36; 10:36; 11:20; Rom. 10:9; II Cor. 4:5; Col. 2:6
These are theological summaries used to affirm Christological affirmation (see James D. G. Dunn, Unity and Diversity in the NT, pp. 34-63).
NASB, NKJV,
NRSV "stumbling block"
TEV"that is offensive"
NJB"an obstacle"
This Greek term (i.e., skandalon) was used for the trigger mechanism on an animal trap (cf. Gal. 5:11). The Jews rejected Christ because of the crucifixion (cf. Deut. 21:23). They were expecting the Messiah to be a conquering military leader (and He will be when He returns!). The Jews did not recognize a Suffering Messiah (cf. Gen. 3:15; Psalm 22; Isa. 52:13-53:12) and a two-stage coming (i.e., incarnation and glorious return).
NASB, NJB"and to the Gentiles foolishness"
NKJV"to the Greeks foolishness"
NRSV"foolishness to Gentiles"
TEV"nonsense to the Gentiles"
The Greeks rejected Christ because the concept of resurrection (i.e., because to them the physical body was the origin of evil) did not fit their preconceived philosophical ideals. This statement of Paul also shows that the supposed "dying and rising redeemer" of the fertility cults and mystery religions was not a major tenet of Greek thought and surely not the source of Paul's view of Jesus.
Be careful not to judge the gospel by your own culture or national categories! The NKJV, following the Textus Receptus, has "Greeks," which follows the corrected Greek uncial manuscripts C3 and Dc. All other Greek manuscripts have "Gentiles" (ethnesiu). The term "Greeks" does occur in vv. 22 and 24. Probably ancient scribes changed v. 23 to make them all consistent.
For "foolishness" see note at 1:25.
1:24 "but to those who are the called" The opening of I Corinthians emphasizes God's call (i.e., election) and God's grace as the only grounds for the Corinthian church's salvation (cf. vv. 2,9,26,27; Eph. 1-2). We learn from John 6:44,65 that no one comes to God unless the Spirit draws him/her. God's call does not eliminate or minimize the need for human response, both initially and continually.
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
▣ "both Jews and Greeks" This shows the purpose of the gospel is to unite all humans in Christ. This is the mystery of God hidden from the ages, but now clearly revealed (cf. Eph. 2:11-3:13).
▣ "Christ the power of god and the wisdom of God" The first phrase may relate to the resurrection of Christ because of the use of "power of God" in Rom. 1:4.
The second phrase uniquely relates to the problem of the Corinthian church's emphasis on knowledge. However, it may surely be a reference to Pro. 8:22-31 (i.e., the personified wisdom of creation, cf. 8:6; Col. 1:15-17; Heb. 1:2).
1:25 "the foolishness of God is wiser than man" This is an OT theme (cf. Isa. 55:8-9). It is repeated in I Cor. 1:18,21,23. This is the term mōros. It and its other forms are used often by Paul in his Corinthian letters. See Special Topic at 15:36.
1. mōros (foolish), I Cor. 1:25,27; 3:18; 4:10
2. mōria (foolishnes), I Cor. 1:18,21,23; 2:14; 3:19
3. mopainō (made foolish), I Cor. 1:20
▣ "the weakness of God is stronger than men" This is basically asserting God's incomparable greatness. He is even magnified through human weakness (cf. I Cor. 12:5,7-10). It may refer to the "apparent" failure of Jesus' death from a purely human point of view (cf. II Cor. 13:4), yet in reality it was a victory of eternal consequences!
The gospel, the victory, is all of God and not of mankind. See Special Topic: Weakness at II Cor. 12:9.
NASB (UPDATED) TEXT:1:26-31
26For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; 27but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, 28and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, 29so that no man may boast before God. 30But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31so that, just as it is written, "Let him who boasts, boast in the Lord."
1:26-31 This last paragraph of chapter one shows us the tension-filled relationship of "wisdom" and "knowledge" as it relates to the gospel. In one sense they are "bad," in another they are "good." Let me quote a wonderful passage from Herman Ridderbos' Paul, An Outline of His Theology:
"To be sure, the relationship of faith and knowledge, pistis and gnosis, just as that of faith and works, is ambivalent. On the one hand knowledge stands in faith's way, that is, when, just as good works for the Jews, it represents the human will to self-redemption. As this antithesis is developed in Galatians and Romans with respect to works, this threat to the Christian faith from the side of gnosis is elucidated especially in I Corinthians (cf., e.g., I Cor. 1:26-29). And this danger exists not merely from the side of what Paul calls "the wisdom of this world" (I Cor. 1:21), but also from a certain kind of Christian gnosis. Paul does recognize that gnosis in itself: we know that we all have knowledge (I Cor. 8:1). But he immediately adds to this: knowledge puffs up, love builds up. What is at issue here is a wrongly employed Christian gnosis, which elevates itself above one's neighbor, the weak; a knowledge that is indeed in the service of one's own individual freedom, but not of the edification of the church. This gnosis only promotes proud individualism and stands over against love. In that sense gnosis, even as works, can come to stand over against love; as such it is injurious and without profit (I Cor. 13:2,3)" p. 242.
1:26
NASB, NRSV,
NJB"consider"
NKJV"see"
TEV"remember"
This is either a present active imperative or a Present active indicative. Moffatt translates it as, "Look at your own ranks." This passage was not meant to be a put-down to the early church and its leaders, but an affirmation of the love and power of God. It was meant to shatter the pride of this arrogant church. The early church was made up mostly of the "have nots" of society. However, apparently one of the factions in Corinth was made up of Roman patrons and the culturally elite. By using these who have no worldly status, God magnifies His power.
▣ "not many wise according to the flesh" This refers to human wisdom or worldly standards (cf. 1:20; 2:6,8; 3:18).
▣ "not many mighty" This refers to physical strength or social standing.
▣ "not many noble" This refers to one's family background which would involve wealth, education, and social privilege. These three characterizations fit the Sophists, who were so proud of their education, position, and sophistication.
1:27 "God has chosen the foolish things of the world" This is an AORIST MIDDLE INDICATIVE. God Himself has chosen to manifest His power through the weak so that there will be no doubt who should receive the glory (cf. II Corinthians 12). The victory is in God's resources, not human achievement (cf. v. 29; Eph. 2:9) or social standing.
For "foolish" see note at 1:25. For "world" see Special Topic at 3:21b-22.
1:28
NASB"the base things of the world and the despised"
NKJV"the base things of the world and things which are despised"
NRSV"what is low and despised in the world"
TEV"what the world looks down on and despises"
NJB"those who by human standards are common and contemptible"
This phrase is in contrast to the "wise. . .mighty. . .noble" of v. 26. The term "base things" is literally "those of low birth," which is another reference to Roman nobility.
NASB, NRSV "the things that are not"
NKJV"the things which are not"
TEV"things is nothing"
NJB"those who count for nothing"
Is this another category of debased things/people or a summary? Because there is no kai (i.e., and; MSS P46, א*, A, C*, D, F, G) before this phrase as there is with all the others, it is probably a summary statement. God calls and uses those people of whom the world takes no notice! The theological points are
1. "no flesh will glory before God" (cf. 1:29)
2. God's power and equipping is magnified in the weakness of the human vessel (cf. II Cor. 12:1-10)
3. Christ's mediation is magnified (cf. 1:30)
In Him, everything that the Jews and Greeks sought and strived after, is a gift from YHWH, through Messiah, energized by the Holy Spirit!
▣ "nullify the things that are" This is the Greek term, katargeō. See note at 1:18 and the Special Topic following.
SPECIAL TOPIC: NULL AND VOID (KATARGEŌ)
1:29 "no man may boast before God" The verb is an aorist middle subjunctive which implies a settled personal choice. No created flesh entity will vaunt itself before the creator (cf. Eph. 2:9)! This was the central truth of Paul's message to the proud Corinthians and to fallen mankind in general, Jew or Gentile (cf. Rom. 3:27; Eph. 2:9). See SPECIAL TOPIC: BOASTING at 5:6.
▣ "man" This is literally "flesh." See Special Topic at 1:26.
1:30
NASB"by His doing"
NKJV"of Him"
NRSV"He is the source"
TEV"God"
NJB"by Him"
This is literally "out of him," which is a Greek idiom expressing the First Cause, the Prime Mover. The Father sent it, Jesus brought it, and the Spirit energized it. What follows is a list of God's gifts to believers through Christ.
▣ "wisdom from God" In Jewish thought wisdom is personified in Pro. 8:22-31 and Col. 2:2-3. Wisdom is a person. Truth is a person. The gospel is a person-Jesus! (cf. John 14:6).
If, however, Paul was addressing the philosophical element in the church, then sophia would have a connection with their pride in their cultural traditions (i.e., Plato, Socrates, Aristotle, etc.). It would be a metaphor from academy. It is also possible that an incipient Gnosticism was present in the eclectic religious milieu of Corinth and possibly had infiltrated the church (cf. 1:18-2:8; 3:18-23; 8:1-2). If so, then Paul's comments in Colossians are relevant (i.e., Christ, Himself, is wisdom, cf. Col. 1:9; 2:3).
I think all these terms refer to what Christ has done for believers through Jesus.
1. He is God's wisdom to us
2. He is God's righteousness to us
3. He is God's sanctification to us
4. He is God's redemption to us
It is all of God the Father through God the Son.
▣ "righteousness" This was a metaphor from the law court (cf. Rom. 3:21-26; II Cor. 5:21). By Paul's day the rabbis had transferred the semi-personal wisdom of Proverbs 8 to the Mosaic Law. To it was attributed ultimate authority. If Paul was thinking of the Jewish element in the Corinthian church, this was a powerful and ultimate designation.
▣ "sanctification" This was a metaphor from the sacrificial system of Israel (cf. Rom. 6:19-23). This is the from the same root as "holy" or "consecrated." In the OT it referred to a person, place, or thing that was separated to God's service. Theologically it refers to the believer's position in Christ. The moment one puts his faith in Him, he is justified and sanctified (cf. Rom. 8:30). See Special Topic at 1:2.
▣ "redemption" This means "to buy back" (cf. Rom. 3:24). This was a metaphor from the slave market. It is the major OT concept of salvation.
1:31 This is a quote from Jer. 9:23-24. Paul repeats this quote in II Cor. 10:17. "Lord" in the Jeremiah passage refers to YHWH, but here to Jesus! This is a common NT technique to affirm the deity of Jesus.
We do not boast in and of ourselves, but of Him in whom all the fullness of the Godhead dwells bodily! These two quotes of Jeremiah show a connection between I Corinthians 1-4 and II Corinthians 10-13. The opponents are Jewish sophists who boasted of the rhetorical style (cf. Bruce W. Winter, Philo and Paul Among the Sophists).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is God's calling emphasized so often by Paul?
2. How can God call sinful people "holy"?
3. What is the purpose of spiritual gifts in the church?
4. Why was the church at Corinth so factious?
5. How does v. 12 relate to modern denominations?
6. Is Paul putting down baptism in v. 17?
7. Why did the Jews reject the gospel?
8. Why did the Greeks reject the gospel?
9. Why has God chosen to use weak people with no social or intellectual standing to spread the gospel?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Proclaiming Christ Crucified | Christ Crucified | Christ Crucified | The Message About Christ on the Cross | The True Wisdom and the False |
(1:17-3:4) | ||||
2:1-5 | 2:1-5 | 2:1-5 | 2:1-5 | 2:1-5 |
The Revelation by God's Spirit | Spiritual Wisdom | Spiritual Wisdom | God's Wisdom | |
2:6-16 | 2:6-16 | 2:6-13 | 2:6-12 | 2:6-9 |
2:10-16 | ||||
2:13-16 | ||||
2:14-16 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS ON I CORINTHIANS 2:1-16
A. There were some in the church at Corinth who were very intellectually oriented (i.e., first century rhetorical traditions). Into this context of overemphasized human knowledge and performance, Paul begins in chapter 1 with an emphasis on the grace of God (as he also does in Eph. 2:1-10). Yet, he admitted that wisdom and knowledge are also among the gifts of God. In chapter 2, Paul continues on this theme by emphasizing revelation versus human discovery. As the Corinthians had no claim on the knowledge they possessed, they equally had no claim on the means of attaining that knowledge.
B. Basically, chapter 2:1-16 is an amplification of chapter 1:18-25.
C. Verses 10-16 can be understood as referring to several categories of spiritual insight or revelation. God has acted so as to reveal Himself to us (i.e., revelation, vv. 10-12); He has chosen certain men to record and explain His acts (i.e., inspiration, v.13), and finally the Spirit enables Bible readers to understand the main truths of His revelation (i.e., illumination, vv. 14-16).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT 2:1-5
1And when I came to you, brethren, I did not come with superiority of speech or of wisdom, proclaiming to you the testimony of God. 2For I determined to know nothing among you except Jesus Christ, and Him crucified. 3I was with you in weakness and in fear and in much trembling, 4and my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, 5so that your faith would not rest on the wisdom of men, but on the power of God.
2:1 "brethren" This designation for believers is often used by Paul, consciously or subconsciously, to denote the next step in presentation of a truth or the presentation of a new truth (cf. 2:1; 3:1; 4:6; 7:24; 10:1; 11:33; 12:1; 14:6, 20, 35; 15:1, 31, 50, 58; 16:15). The term would denote men and women of the Corinthian church.
NASB"I did not come with superiority of speech or of wisdom"
NKJV"did not come with excellence of speech or of wisdom"
NRSV"I did not come proclaiming. . .in lofty words or wisdom"
TEV"I did not use long words and great learning"
NJB"I did not come with any brilliance of oratory or wise argument"
Paul is expressing the difference between himself (i.e., Paul at Corinth, cf. Acts 18:1-18) and the false over-emphasis on knowledge and rhetoric of some of the Corinthians who later became church leaders. Apollos, not Paul, was the polished rhetorician and they wanted Paul to emulate his public speaking style (see Bruce W. Winter, Philo and Paul Among the Sophists. For "superiority" (huperochē) see Special Topic following.
SPECIAL TOPIC: PAUL'S USE OF HUPER COMPOUNDS
NASB, NKJV"the testimony of God"
NRSV, NJB"mystery of God"
TEV"God's secret truth"
There is a Greek manuscript variant here. The Greek term musterion (mystery) appears in MSS P46, א*, A, and C. The word marturion (testimony) appears in the ancient manuscripts א2, B, C, D. If it is "mystery," this concept is described in 2:7; Eph. 2:11-3:13; and Col. 1:26-27, which is the union of Jews and Greeks through Christ into one family (i.e., the church). If it is "testimony," it is linking back to 1:6, which would be synonymous with "the gospel." The UBS4 gives "mystery" a B rating (i.e., almost certain).
The term "mystery" was used often in the first century Koine papyri found in Egypt in reference to the new initiate to secret knowledge available only to a special group (i.e., mystery religions). Paul takes this technical term and uses it in connection with those who have the Spirit (i.e., believers) and those who do not. There is no distinction at this point in Paul's presentation between believers (cf. 3:1). All are considered "the mature" (cf. 2:6).
2:2 "I" In verses 1-5 Paul seems to be comparing himself with
1. his previous presentation of the gospel at Athens where he used Greek logic, even quoted their poets (i.e., first suggested by Origen, cf. Acts 17:16-34)
2. his presentation of the gospel versus those at Corinth who spoke with human wisdom and human rhetoric about spiritual matters
▣ "Jesus Christ, and Him crucified" This is a perfect passive participle (cf. 1:23). There are two theological aspects revealed in this participle:
1. the perfect tense reveals that Jesus remains the crucified One. When we see Him, He will still have the scars. They have become His badge of glory (see note at 1:23).
2. the passive voice reveals that Jesus' death was
a. by the Father's agency and was His eternal plan (cf. Acts 2:23; 3:18; 4:28; 13:29) for redemption (cf. Isa. 53:10)
b. by human sin and rebellion demanded a sacrifice (cf. Rom. 5:14-15,18-19)
The message about Christ's death on humanity's behalf is the central message of Paul's theology. The concept of a suffering and dying Messiah was foreign to traditional Jewish thought. This aspect of the gospel must have initially troubled Paul. How could YHWH's anointed One be cursed by God (cf. Deut. 21:23). Yet, this was part of the OT revelation (cf. Gen. 3:15; Psalm 22; Isaiah 53; Zech. 12:10). Jesus, the sinless Son of God, died in our place (cf. Rom. 5:18-19; II Cor. 5:21). He became the curse for us (cf. Gal. 3:13). Christ crucified for all is God's hidden mystery (cf. Col. 1:26-28; 2:2-4).
2:3 "I was with you in weakness and in fear and in much trembling" This may be an allusion to Exod. 15:16 in the LXX. Paul is showing us his inadequacies.
1. he was fearful because of his rough treatment at Philippi, Thessalonika, and Berea (cf. Acts 16-17)
2. he was disappointed at the results and possibly his methodology used in Athens (i.e., Origen's view from Acts 17:22-34)
3. his physical problem, probably eye trouble, caused him great difficulty (cf. II Cor. 12:7-9)
4. Paul's lack of faith and discouragement while at Corinth
Christ had to appear to Paul several times to encourage him (cf. Acts 18:9-10; 23:11; 27:23). His words and his physical condition were not what turned people to faith in Christ, but the gospel's appeal and the Spirit's power (cf. v. 4; 1:17; II Cor. 10:10).
It is helpful to me as a minister of Jesus Christ to realize
1. Jesus had His own discouraging moments (i.e., Gethsemane)
2. the Apostles often did not fully understand Jesus' teachings
3. Paul felt fearful and weak.
We must always acknowledge the weakness of the flesh yet also the tremendous power of the gospel and the presence of the Spirit! God's character and provisions are magnified through human weakness (cf. 1:26-29; II Cor. 12).
Paul's weaknesses are these very things that the false teachers in II Cor. 10-13 attacked Paul for. They magnified their strengths (i.e., education, social position, spiritual giftedness, speaking skills). Apparently Paul's writings were more rhetorically structured (i.e., II Cor. 10-13) and powerful than his oral messages. See SPECIAL TOPIC: WEAKNESS at II Cor. 12:9.
2:4
NASB"not in persuasive words of wisdom"
NKJV"not with persuasive words of human wisdom"
NRSV"not with persuasive words of wisdom"
TEV"not delivered with skillful words of human wisdom"
NJB"not meant to convince by philosophical argument"
There are many variants of this phrase in the Greek manuscripts.
1. The first problem relates to the rare adjective peithois (cf. MSS P46, א, A, B, C, D), which is not found anywhere else in the Septuagint, Koine papyri, or the NT.
2. Some think the variants were caused by scribes who were unfamiliar with this adjective. They may have slightly changed its form to peithoi, which means "persuasion."
3. Some Greek manuscripts add "persuasion of men" (cf. 2:13 and MSS א2, A, C).
4. In some manuscripts the term "words" (i.e., logois or logos) is missing (cf. MSS P46, F, G and the Greek text used by Chrysostom).
It seems best from the general context to link this phrase with Paul's rejection of human rhetoric, logic, and wisdom (cf. 1:17; 2:1,13). However, the exact meaning of the word peithois remains uncertain (see NIDNTT, vol. 1, pp. 588-593).
▣ "in demonstration of the Spirit and of power" This refers to the changed lives of the Corinthian converts. It also may relate to the presence of confirming signs that often attended Paul's preaching of the gospel (cf. Acts 13:11; 14:10; 16:18,28; 19:11-12; 20:10). See note on capital or lower case "s" spirit at 2:11.
2:5 For Paul, mankind's only hope was in the grace of the Father, the finished work of the Son, and the power of the Spirit. In other words, God Himself is the only true foundation for salvation. God's revelation, not human discovery; God's wisdom, not human eloquence or logic, are the only source of confidence.
For Paul, God's gospel and fallen mankind's appropriate covenantal responses (i.e., repentance, faith, obedience, and perseverance) are the keys to eternal life.
NASB (UPDATED) TEXT:2:6-13
6Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away; 7but we speak God's wisdom in a mystery, the hidden wisdom which God predestined before the ages to our glory; 8the wisdom which none of the rulers of this age has understood; for if they had understood it they would not have crucified the Lord of glory; 9but just as it is written, "Things which eye has not seen and ear has not heard, And which have not entered the heart of man, All that God has prepared for those who love Him." 10For to us God revealed them through the Spirit; for the Spirit searches all things, even the depths of God. 11For who among men knows the thoughts of a man except the spirit of the man which is in him? Even so the thoughts of God no one knows except the Spirit of God. 12Now we have received, not the spirit of the world, but the Spirit who is from God, so that we may know the things freely given to us by God, 13which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit, combining spiritual thoughts with spiritual words.
2:6 "Yet we do speak wisdom among those who are mature" Paul may
1. be using sarcasm here relating to the Corinthians' overemphasis on human wisdom and their view of their own "maturity" (cf. George E. Ladd, A Theology of the New Testament, pp. 383-385)
2. this may relate to the baby believers of 3:1-4 which Paul relates to the worldly factious spirit in the church
3. In Eph. 4:13 this very term, teleios, describes mature believers as over against children (i.e., literally "infants" Eph. 4:14). Notice also 14:20; Phil. 3:15 and Heb. 5:14
See how the word is used in Hebrews from the Special Topic below.
SPECIAL TOPIC: END OR FULL (TELOS)
▣ "a wisdom, however, not of this age" This is Paul asserting the Jewish interbiblical concept of two ages: the current evil age, dominated by fallen humanity, and the age of righteousness to come, dominated by the Messiah. Human earthly wisdom is basically presuppositional and changes from culture to culture and period to period. See Special Topic on the concept of the two Jewish ages at 1:20.
▣ "nor of the rulers of this age" It is possible that this phrase refers to angelic ranks or Gnostic aeons (cf. Rom. 8:38-39; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10,15, BAGD, p. 114, #3; F. F. Bruce, Answers to Questions, p. 90). It seems more in line with this context to interpret these as human leaders (cf. v. 8; Acts 3:17; Rom. 13:1-2; see Grant Osborne, The Hermeneutical Spiral, pp. 82-83). It is so hard to know if Paul is speaking purely of human logic or the demonic activity behind human logic; both are present. Humans are influenced because of their fallenness (cf. Rom. 12:2; Gal. 1:14; Eph. 2:2), but they are also influenced by the presence of supernatural evil (i.e., angelic and demonic, cf. II Cor. 4:4; Dan. 10).
NASB"who are passing away"
NKJV"who are coming to nothing"
NRSV"who are doomed to perish"
TEV"powers that are losing their power"
NJB"who will not last long now"
This is a present passive participle of the term which means "to be made inoperative" (cf. 1:28; Rom. 6:6). Paul uses this term twenty-seven times. If this refers to human authorities, they will die. If this refers to angelic authorities, this age will pass away into the new age of righteousness. See Special Topic: Null and Void (Katargeō) at 1:28.
2:7 "but" This is a strong adversative "alla." Paul's wisdom and power were from God.
▣ "God's wisdom in a mystery, the hidden wisdom" This wisdom is from God (i.e., Theos is fronted, or placed first, in the Greek text for emphasis); this is hidden wisdom (i.e., perfect passive participle, cf. Eph. 3:9); this mystery has now been clearly manifested in Christ (cf. Rom. 16:25; Eph. 3:3-5; Col. 1:26). This uncovered secret (i.e., the gospel) emphasizes God's revelation versus human discovery (cf. Rom. 16:25-26; Eph. 1:9-10; 3:3-5; Col. 1:26; 2:2-3). The most comprehensive definition of this mystery is that Jew and Gentile are united in one new people of God (i.e., the church, cf. Eph. 2:11:-3:13). See Special Topic: Mystery at 2:1.
NASB"which God predestined"
NKJV"which God ordained"
NRSV"which God decreed"
TEV"which he had already chosen"
NJB"which God predestined"
Even before creation God already had His plan of redemption (cf. Matt. 25:34; John 17:24; Eph. 1:4; I Pet. 1:20; Rev. 13:8 and also Acts 2:13; 3:18; 4:28; 13:29). The term translated here "predestine" is a compound of the preposition "before" and "to set bounds" (cf. Acts 4:28; Rom. 8:29,30; Eph. 1:5,11).
The definitive passages on predestination in the NT are Rom. 8:28-30; Rom. 9; and Eph. 1:3-14. These texts obviously stress that God is sovereign. He is in total control of all things, including human history. There is a preset divine redemption plan being worked out in time. However, this plan is not arbitrary or selective. It is based not only on God's sovereignty and foreknowledge, but also on His unchanging character of love, mercy, and undeserved grace.
We must be careful of our western (American) individualism or our evangelical zeal coloring this wonderful truth. We must also guard against being polarized into the historical, theological conflicts between Augustine versus Pelegius or Calvinism versus Arminianism.
Predestination is not a doctrine meant to limit God's love, grace, and mercy, nor to exclude some from the gospel. It is meant to strengthen believers by molding their worldview. God's love is for all mankind (cf. I Tim. 2:4; II Pet. 3:9). God is in control of all things. Who or what can separate us from Him (cf. Rom. 8:31-39)? Predestination forms one of two ways to view life. God views all history as present; humans are time-bound. Our perspective and mental abilities are limited. There is no contradiction between God's sovereignty and mankind's free will. It is a covenantal structure. This is another example of biblical truth given in paradoxical, dialectical, tension-filled pairs. Biblical doctrines are presented from different perspectives. They often appear paradoxical. The truth is a balance between the seemingly opposite pairs. We must not remove the tension by choosing one of the truths. We must not isolate any biblical truth into a compartment by itself.
It is also important to add that the goal of election is not only heaven when we die, but Christlikeness now (cf. Eph. 1:4; 2:10)! We were chosen to be "holy and blameless." God chooses to change us so that others may see the change and respond by faith to God in Christ. Predestination is not a personal privilege, but a covenantal responsibility! We are saved to serve!
▣ "before the ages" The phrase "before the ages" is an OT idiom referring to eternity past. It corresponds to the Hebrew term 'olam, which can mean eternity, past or future. It can also denote a limited period of time. It must be translated in context. Its translation is related to its object (i.e., God, OT covenant promises, earthly life, the wicked, etc.).
This is also true for the NT Greek translations aiōn, aiōnios, eis ton aiōna, which follow the Septuagint's translation of 'olam. God is eternal, but physical things (i.e., the heavens and earth) will pass away (cf. II Pet. 3:10). As with all words, but especially 'olam and aiōn, the context is crucial and determines the translation.
For interesting discussions of "eternality" see Robert B. Girdlestone's Synonyms of the Old Testament, pp. 312-319 and F. F. Bruce's, Answers to Questions, pp. 202-203.
SPECIAL TOPIC: FOREVER ('OLAM)
▣ "to our glory" See Special Topic below.
2:8 "if" A. T. Robertson, in Word Pictures in the New Testament, p. 85, calls this a second class conditional sentence called "contrary to fact." A false statement is made to highlight a false conclusion, "If the rulers of this age had understood (i.e., perfect active indicative), which they did not, then they would not have crucified (i.e., aorist active indicative) the Lord of glory, which they did."
▣ "the Lord of glory" This phrase is used of YHWH in Acts 7:2; Eph. 1:17 and probably is an allusion to Exod. 24:16. A similar phrase is used of Jesus in James 2:1. This is another example of NT authors using a title of YHWH for Jesus and, thereby, asserting His equality with YHWH (cf. II Cor. 4:6).
SPECIAL TOPIC: NAMES FOR DEITY
2:9 "it is written" This is a Hebrew idiom (i.e., perfect passive indicative) for introducing an OT quote. Clement of Rome (i.e., The First Epistle of Clement to the Corinthians XXXIV), writing in a.d. 95, says it is a quote from the Septuagint of Isa. 64:4 or possibly combined with 65:17 (cf. Isa. 52:15 and Jer. 3:16). Origen and Jerome thought Paul was quoting from a noncanonical book called Apocalypse of Elijah, which has almost completely been lost. The truth is that this quote/allusion fits no known OT text (the same is true of Matt. 2:23; John 7:38; James 4:5).
God has acted in ways that human beings could not ever have imagined (cf. Isa. 55:8-9), but now through the gospel and the Spirit they can by faith! What a wonderful promise!
▣ "heart" See Special Topic at 14:25.
2:10 "For to us God revealed them through the Spirit" The Father, through the Spirit, has unveiled (i.e., apokaluptō, aorist active indicative) this hidden mystery in Christ. All wisdom is in Christ (cf. 1:18-25,30).
Notice the Triune God in vv. 8-10: the crucified Lord of glory (i.e., Jesus), God (i.e., the Father), and the Spirit.
▣ "for the Spirit searches all things, even the depths of God" The emphasis here is on the full personality of the Spirit (cf. Isa. 63:10; Eph. 4:30). The Spirit is our only means of knowing God (cf. Rom. 8:26-27; 11:33-36). This is the continuing emphasis of the entire context that human means are unable to know God or the things (i.e., plans) of God. "Deep" is a metaphor of that which is (1) profound as opposed to shallow or (2) hidden beyond mankind's reach or discovery. The Spirit's work is crucial in conviction, salvation, and Christlike living (cf. John 16:7-14).
The phrase "the deep things of God" (NKJV) may have been a catchphrase of one the factions at Corinth. The deep things of God are available to all who exercise faith in Christ. There are no hidden secrets anymore. The gospel is revealed to all who will receive. There are no "deeper things," no elitism, no exclusivism!
This wonderful assurance of God's provision and care was exploited by later Gnostics, who claimed it as a proof-text for special knowledge (e.g., the non-canonical and Gnostic book of Ascension of Isaiah).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
2:11-12 This is an example of the previously stated truth. Notice the first and third uses of "spirit" in this verse have a little "s," while the second use of "Spirit" has a capital "S." In the Greek text there is no way to distinguish capitals, therefore, this is the interpretation of the translators. A capital "S" would refer to the Holy Spirit and a small "s" to the human spirit (cf. 6:18; Rom. 8:16; II Cor. 2:13; 7:13; 12:18; Gal. 6:18; Phil. 4:23). This may be an allusion to Pro. 20:27.
2:12 "the spirit of the world" This is another connotation of the term kosmos (i.e., world, see Special Topic at 3:21b-22), human society organized and functioning without God (so common in John's writings). Today we would call it "atheistic humanism" (cf. v. 6). It is also called "spirit of slavery" in Rom. 8:15.
▣ "that we may know the things freely given to us by God" Believers can understand the gospel of Christ and their blessings in Him only through the Holy Spirit.
It is certainly true that in their fallen and temporal state even believers cannot fully, exhaustively know God, but can know and understand everything needed for salvation and godly living through the revelation of the Father, the person and work of the Son, and the illumination of the Spirit. Because we cannot know everything is no excuse not to embrace the clear truths of the Bible and walk in them.
It is also crucial that believers acknowledge that God's wisdom has been "freely given" (cf. Rom. 8:32). It is a gift of God which He desires to give to all humans made in His image (cf. Gen. 1:26-27), but now through rebellion are estranged from Him (i.e., Genesis 3). God's wisdom is not the result of human intelligence, social standing, or ingenuity, but the revelation of God's love and mercy through Christ's work and the Spirit's agency. Since Christ, ignorance is willful! The Holy Spirit brings light, truth, and salvation. The spirit of this world brings darkness, deception, and death.
2:13 "which things we also speak" It is crucial that believers share these God-given truths. They are life and light to a lost and dying world, a loved world which has been redeemed if only they will receive God's Son, God's truth! Revelation is primarily redemptive (cf. II Tim. 2:15) and then transformational (cf. II Tim. 3:16-17).
NASB"in those taught by the Spirit, combining spiritual thoughts with spiritual words"
NKJV"which the Holy Spirit teaches, comparing spiritual things with spiritual"
NRSV"taught by the Spirit, interpreting spiritual things to those who are spiritual"
TEV"we do not speak in words taught by human wisdom, but in words taught by the Spirit"
NJB"in terms learnt from the Spirit, fitting spiritual language to spiritual things"
This is a very ambiguous phrase for several reasons. Before attempting to sort this out, remember the larger context is the key and not ambiguous details of Greek grammar or philology. The larger context relates to the mature believers (cf. v. 6). It contrasts human wisdom and knowledge with God's wisdom, which is Christ, and God's knowledge, which is expressed in the gospel. This is the main truth of chapters 1 and 2.
The Holy Spirit is an indispensable channel of communication (cf. John 16:8-14). He reveals spiritual truths to those who have trusted Christ and received the indwelling Spirit. In some ways Paul's discussion here is similar to Jesus' parable of the sower or soils (cf. Matthew 13). The gospel message is understood and responded to by receptive hearers, but rejected by unresponsive hearers.
The term pneumatikois can be neuter (i.e., spiritual things) or masculine (i.e., spiritual people). Another group of hearers is mentioned in the next verse, psuchikos (i.e., the natural or lost person). It is probable that the term in v. 13 refers to spiritual people. This same group is previously mentioned in v. 6 (i.e., teleiois, the mature or equipped believers) as well as v. 15 (i.e., where they are called pneumaikos). There seem to be three groups of people referred to in this context.
1. lost people
2. saved, but immature believers
3. mature believers
There is often no visible difference between # 1 and #2.
If so, then how does the Spirit communicate spiritual truths? The present active participle, sunkrinontes, is used in the Septuagint for interpreting dreams (cf. Gen. 40:8,16,22; 41:12,15; Jdgs. 7:15; Dan. 5:12; 7:15,16). However, this same Greek word in used only here and in II Cor. 10:12 in the NT having its normal sense of "comparing." Exactly how the Spirit communicates spiritual truth to spiritual people is ambiguous and because of that we should not become dogmatic or rigid on how to interpret this text. The great truth is that the Holy God seeks and accomplishes communication with fallen humanity (cf. v. 12). God is speaking, are we listening?
There is an interesting article on "Revelation and Scripture" in the Expositor's Bible Commentary, vol. 1, pp. 461-462. Here is but one paragraph.
"For the NT writers, revelation concerns truth. Truth is a function of language. In this way revelation and Scripture are inextricably joined in NT theology. Event and interpretation go together. The NT revelation as it concerns Jesus Christ involves not merely abstract and timeless ethical truths, or the subjective experiences of the disciples, but it has to do with events that are concrete, particular, and actual. The apostolic statement and interpretation of the events is the truth of the matter. The writers intend to convey to the reader what is actually the case-that is, to state what was going on in the things that were happening. Whatever charge may be made against the NT writers as to their religious beliefs, we much recognize that they claim to give us divine revelation expressed in human language (I Cor. 2:13)."
NASB (UPDATED) TEXT:2:14-16
14But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised. 15But he who is spiritual appraises all things, yet he himself is appraised by no one. 16For who has known the mind of the Lord, that he will instruct Him? But we have the mind of Christ.
2:14
NASB"a natural man"
NKJV"natural man"
NRSV"those who are unspiritual"
TEV"the man who does not have the Spirit"
NJB"the natural person"
This is the opposite of a "spiritual person" referred to in 2:6,13 and 3:1. The term (i.e., psuchikos) is used several times in the NT where it refers to life on earth, life lived in relation to the five senses only (i.e., bios, life vs. zoē, life). The ikos ending means "characterized by" (cf. 3:3). It then could mean earthly vs. heavenly or unspiritual vs. spiritual (cf. I Cor. 15:44,46; James 3:15; and Jude v. 19).
NASB"does not accept"
NKJV, NRSV"does not receive"
TEV"cannot receive"
NJB"has no room for"
This Greek negated term means "rejects," "refuses to accept," "cannot comprehend," or "cannot make sense of." This term without negation is often used of welcoming a guest. This term (i.e., dechomai, cf. Luke 8:13; Acts 8:14; 11:1; 17:11; II Cor. 11:4; I Thess. 1:6; James 1:21) is synonymous with lambanō (cf. John 1:12; 12:48; 14:17). It does not relate to human ignorance, but to the incapacity of understanding spiritual truth!
This is the mystery of how/why some who hear the gospel respond and some do not. Is this rejection related to predestination or human volition? The answer is "yes," but exactly how these two relate is part of the dialectical nature of revelation itself (cf. Phil. 2:12-13, see Special Topic at II Cor. 8:16-17). I like what Frank Stagg, in New Testament Theology, says, "in the New Testament, the opposite of election is not non-election, but man's rejection of God's salvation" (p. 87).
▣ "foolishness" See note at 1:25.
▣ "they are spiritually appraised" This is a legal term that speaks of the preliminary exhaustive examination before a trial (cf. Luke 23:14; Acts 12:19; 24:8; 25:26; 28:18) or to examine something carefully (i.e., the Scriptures, cf. Acts 17:11; food, cf. I Cor. 10:25,27). This same word occurs twice more in v. 15.
▣ Believers endued with the Spirit are able to judge appropriately the things in both the physical and spiritual realms (cf. 1:22-25 and 2:2, also note 14:29 and I Thess. 5:20-21). However, the unspiritual of v. 14 cannot properly discern spiritual things, spiritual truths, or spiritual people.
2:15 "yet he himself is appraised by no one" This, of course, is the generic masculine form. Believers cannot be judged, yea even truly understood, by unbelievers (cf. 4:3-4). This may be a reference to some of Paul's enemies at Corinth (cf. 9:3). It is the indwelling Spirit who brings light through the gospel to reality, not this age's reality or physical reality, but God's reality!
2:16 This is an allusion to Isa. 40:13 in the Septuagint. In Isa. 40:3 the term "Lord" is the Divine name YHWH, but here Paul uses the quote to refer to Jesus (also note rom. 10:13 and Phil. 2:10-11).
This continues the contextual emphasis on the need of the Spirit for humans to "hear" the gospel and to understand spiritual truth. This context and John 14-16 are crucial in understanding the work of the Spirit of God.
Without the Spirit fallen humanity engages in speculations, myths, even demonically inspired false truths! Oh, the tragedy of world religions and human philosophy.
▣ "But we have the mind of Christ" The pronoun "we" is emphatic! This could refer to (1) Paul and his companions; (2) Christian preachers; or (3) mature Christians. This does not mean believers know everything Christ knows, but that the Spirit has opened our minds to His perspective, His priorities, His heart (cf. Rom. 12:2; Phil 2:5).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Define Paul's use of the word, "mystery" in this context.
2. What did Paul mean that he came in fear and great trembling to Corinth?
3. What was the evidence that Paul's preaching was empowered by God?
4. Why are the New Testament authors reluctant to describe heaven or hell in detail?
5. Explain the difference between "revelation," "inspiration," and "illumination."
6. List the three distinct ways Paul uses the term "spirit" in this chapter.
7. List the four distinct ways that Paul uses the term, "wisdom," in this chapter.
8. Look up v. 13 in several English translations. What do you think this verse teaches?
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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Fellow Workmen for God | Sectarianism is Carnal | Dissension Over Leaders | Servants of God | The True Wisdom and the False |
(1:17-3:4) | ||||
3:1-9 | 3:1-4 | 3:1-4 | 3:1-4 | 3:1-4 |
Watering, Working, and Warning | The Place of the Christian Preacher | |||
3:5-17 | 3:5-9 | 3:5-9a | 3:5-9 | |
3:9b-15 | ||||
Teachers and Church Under God | ||||
3:10-17 | 3:10-15 | 3:10-15 | ||
3:16-17 | 3:16-17 | 3:16-17 | ||
Avoid Worldly Wisdom | Conclusions (3:18-4:13) | |||
3:18-23 | 3:18-23 | 3:18-23 | 3:18-23 | 3:18-23 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO I CORINTHIANS 3:1-23
A. In this chapter, Paul continues to develop the characterization of the Corinthian Christians as immature as in chapter 2.
B. The personality-focused factions that are mentioned in chapter 1 are mentioned again specifically in chapter 3. This shows that chapters 1-3 are a sustained argument about human wisdom and Christian leadership.
C. Note the three groups.
1. natural man, 2:1
2. spiritual man, 3:1
3. babes in Christ, 3:1
D. Verses 10-17 have long been viewed as describing individual, carnal Christians. This is possible by comparing the larger context of 1:12 through 3:4-5. Another evidence for this view would be that Paul is addressing the church (plural "you") in vv. 1 and 16. The recurrent use of "each man," "no man," "any man" in vv. 10,11,12,13, 14,15, 17,18 also gives credence to this interpretation.
However, it is also possible to relate this text to church leaders (cf. v. 10). The factious groups do not refer to all Corinthian Christians (i.e., mature of 2:6), just some of them (i.e., "men of flesh," "infants in Christ," 3:1). It is the leaders of these factious groups that Paul is comparing to himself and Apollos in 3:6-9. The immediate context relates vv. 10-15 to leaders, to how they use their spiritual gifts in serving the church. This is the thrust of the warning of v. 17.
It is difficult to decide between the two views: (1) the NT does not discuss the spiritual status and consequences of carnal Christians and (2) the "destruction" of v. 17 is not clarified. Verses 15 and 17 must be held in tension. All the "ifs" in this context are first class conditional sentences, which are assumed true for the purposes of the author. Verse 14 assumes they are true believers, while v. 15 assumes some will suffer the loss of all reward. The term for "test" in v. 13 implies a test resulting in approval. However, the context implies that Paul is accusing them of not understanding the gospel, of being unspiritual, jealous, and factious.
It seems best to me not to relate this text to all Christians, but also, neither to restrict it to leaders. This text specifically relates to those who promote factions and divisions within the church. All believers will give an account to God of their service to or damage to His body, the church (cf. II Cor. 5:10; Gal. 5:10).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:3:1-4
1And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. 2I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, 3for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men? 4For when one says, "I am of Paul," and another, "I am of Apollos," are you not mere men?
3:1 "brethren" See fuller note at 2:6.
▣ "could not speak to you" This is an aorist indicative and an aorist infinitive, which refers to Paul's initial preaching at Corinth (cf. Acts 18:1-18).
NASB"as to spiritual men"
NKJV, NRSV"as to spiritual people"
TEV"to people who have the Spirit"
NJB"as spiritual people"
To whom is Paul addressing these verses: (1) all the believers or (2) the spiritually immature (i.e., the factions cf. v. 4)? The answer to this question involves how one interprets 2:6. Were there some Spirit-led, mature believers in the Corinthian church or were all of them immature?
▣ "but" This is the strong adversative alla. There is a contrast between the "mature" of 2:6 (i.e., spiritual men) and the "men of flesh" in 3:1-4. Both groups have the Spirit (i.e., are Christians), but the first is characterized by the Spirit, while the second group is characterized by worldliness.
NASB"men of flesh"
NKJV"as to carnal"
NRSV"as people of the flesh"
TEV"as though you belonged to this world"
NJB"as people still living by your natural inclinations"
This is "sarkinos" in Greek. The inos ending means "made of" or "derived from" (e.g., "hearts of flesh," cf. II Cor. 3:3) so this would mean "made of flesh." Paul uses the word "flesh" in several different ways (see Special Topic at 1:26). This context (i.e., "as to infants in Christ") seems to use it of believers who have the Spirit, but walk after the ways of the world. This is not Paul's flesh vs. Spirit (cf. Rom. 8:1-11), but a category of believers. If this is true this context is one of the few places in the NT that this distinction is made. Here is the tragedy of salvation without sanctification. Claiming Christ as Savior, but not living as if Christ is Lord. If this appalling spiritual condition is characterized by jealousy, strife, and a factious spirit, what of the modern church? Oh, the tragedy of "baby Christians" to the Kingdom of God and the heart of the King!
▣ "as to infants in Christ" Every believer starts as a baby Christian. There is no shame in this. This is the origin of the familial metaphor derived from the concept of being "born again" (cf. John 3:3; II Cor. 5:17; I Pet. 1:3,23), but we must not stay infants!
3:2 "I gave you milk to drink" This is a continuing metaphor of the new Christian as being a brand new creature characterized as a child (cf. Heb. 5:12-14; I Pet. 2:2). Tertullian and Hippolytus tell us that the early church gave a glass of milk to the new converts at their first communion as a symbol of this very truth.
▣ "for you were not yet able to receive it" By the time Paul wrote this letter, many months had passed. Although it is appropriate to be a baby Christian at the beginning of the Christian life, it is a tragedy to still be a baby Christian after many years.
These opening verses of chapter 3 must have hurt the intellectual pride of the leaders of the factions. There is a startling play on the imperfect tense (i.e., "for you were not yet able") and the present tense (i.e., "even now you are not able"). The word "able" is the Greek term dunamai, which means the power to act, to accomplish, to function toward a desired result. Believers are saved to serve; they are called to Christlikeness now, not only to heaven later. These "believers" had no Kingdom power, just flesh power, which is, in reality, powerlessness!
3:3
NASB"you are still fleshly"
NKJV"you are still carnal"
NRSV"you are still of the flesh"
TEV"you still live as people of this world live"
NJB"you are still living by your natural inclinations"
This is sarkikos in Greek. The ending ikos means "characterized by" (cf. 2:14-15). Paul is making a play on the word sarks (flesh) in vv. 1 and 3 to describe many of the Christians at Corinth as being saved, but very immature. They were selfish, not selfless! For "fleshly" see Special Topic at 1:26.
▣ "jealousy and strife" These are two of the works of the flesh listed in Gal. 5:19-21. They were evidence that some Corinthian Christians were still carnal.
In some early Greek manuscripts (i.e., P46, D, and the Syriac translations) there is an additional descriptive term, "divisions," which is also found in Gal. 5:20. It surely does describe the problem at Corinth. However, the term is missing in MSS P11, א, A, B, C, and P and the Vulgate, Coptic, and Armenian translations. It appears to be a scribal addition (i.e., UBS4 rates its omission as B (almost certain).
▣ "are you not walking like mere men" The grammatical form of this question expects a "yes" answer. This is the essence of carnality. Maturity is seen by its fruits, both in attitude and actions (cf. Rom. 8:1-11; Matt. 7:1ff).
3:4 This reflects the divisions of 1:10-17.
NASB (UPDATED) TEXT:3:5-9
5What then is Apollos? And what is Paul? Servants through whom you believed, even as the Lord gave opportunity to each one. 6I planted, Apollos watered, but God was causing the growth. 7So then neither the one who plants nor the one who waters is anything, but God who causes the growth. 8Now he who plants and he who waters are one; but each will receive his own reward according to his own labor. 9For we are God's fellow workers; you are God's field, God's building.
3:5
NASB, NRSV,
NJB"what"
NKJV, TEV"who"
The King James version has "who" (i.e., tis), following the Greek manuscripts P46, C, D, and G. Most modern English translations have "what" (i.e., ti), which seems to be purposeful to take the focus off the personalities (i.e., Apollos, Paul, Peter). This is confirmed by ti in verse 7. See Bruce Metzger, A Textual Commentary On the Greek NT, p. 548.
▣ "Servants" This is the term (i.e., diakonos) from which we get our English word "deacon" (cf. Phil. 1:1; I Tim. 3:8,12). It became one of three Greek words (i.e., therapeuō, hupēreteō and diakoneō) used to denote service, help, or ministry (another common term latreuō denotes priestly service). See SPECIAL TOPIC: SERVANT LEADERSHIP at 4:1.
▣ "through whom you believed" Christianity begins with a volitional decision to receive (i.e., aorist active indicative) God's gospel, which is Jesus Christ, His teachings, His redemptive actions, His resurrection, and His return. One cannot osmose into salvation. It is not a matter of one's parents, one's nation, one's intelligence. It is a matter of God's covenant gift and our covenantal response (i.e., repentance, faith, obedience, service, and perseverance). People become Christians by receiving Christ, believing the gospel, and walking in Christ. These had done the first two, but lacked the third. The good news is a Person, a truth, and a lifestyle. All three are crucial for maturity.
The Greek term believe (i.e., pisteuō)is translated in English as believe, trust, or faith. Its OT counterpart meant "to be firm" and, thereby came to be used metaphorically of someone who was trustworthy, loyal, dependable, or faithful (see Special Topic at 1:9). As the implications of this context reveal, humans can only respond to God's trustworthiness, God's faithfulness, God's covenant loyalty. Human faith is a response to God's faithfulness! The object of faith, the promise of faith is God! His grace, His mercy, His call, His Son, His Spirit, these are the only hope of rebellious mankind.
▣ "even as the Lord gave opportunity to each one" The emphasis here is on the divine element, not human response or performance. But the goal of predestination is holiness (cf. Eph. 1:4; 2:10), not a privileged position, not the exercise of personal privilege or personal preference. Every believer is equipped by God for service in and for the church (cf. I Cor. 12:7,11; Eph. 4:11-13).
The exact identification of "the Lord" is difficult. Usually it is God the Father who calls to salvation. But Paul has used "Lord" several times already in I Corinthians to refer to Jesus (cf. 1:2,3,7,8,9,10; 2:8). However, several times Paul quotes an OT passage where Lord refers to YHWH (cf. 1:31; 2:16; 3:20). The ambiguity is clearly seen in 2:16 where Lord in an OT quoteis used in parallel to "the mind of Christ."
The phrase "to each one" also clearly shows the difficulty in determining who is being addressed. Is it the leaders like Paul and Apollos, the believers in Corinth, or all believers?
1. All believers are called and gifted, but some are also called and gifted to lead (cf. Num. 16:3).
2. Is the context exclusively corporate or is there an individual emphasis (i.e., certain leaders)?
3:6 "planted. . .watered" Paul is using agricultural metaphors. The gospel is the seed (i.e., Matthew 13), but humans sow it and nurture it.
The Great Commission (i.e., Matt. 28:19-20) has two co-equal tasks.
1. evangelism
2. discipleship
Paul started the church by preaching the gospel and Apollos taught the church. Both are crucial and inseparable!
▣ "but God was causing the growth" This is an imperfect tense, which means continual action in past time. Apollos' and Paul's actions were one-time events, but God's actions are continuing (cf. v. 7).
3:8
NASB, NKJV"are one"
NRSV"have a common purpose"
TEV"there is no difference between"
NJB"it is all one"
The question of this brief and ambiguous Greek phrase (i.e., NASB, NKJV) is (1) are all leaders equal or (2) do all leaders share in the same church-growing ministry? The true contrast is not between spiritual gifts (i.e., initial evangelist or discipler, pastor/teacher, etc., cf Eph. 4:11), but between God's work and human instrumentality. The key is God!
▣ "but each will receive his own reward according to his own labor" The concept of rewards is developed in vv. 10-15. In discussing rewards see fuller note at 3:14.
This idea of rewards for service is related to the spiritual principle delineated in v. 13 and Gal. 6:7. We reap what we sow (cf. II Cor. 9:6).
A related theological issue is degrees of rewards. Knowledge of the gospel energized by the Spirit and the call to leadership within God's church brings a greater responsibility (cf. Luke 12:48). The NT seems to teach degrees of rewards and punishments (cf. Matt. 10:15; 11:22,24; 18:6; 25:21,23; Mark 12:40; Luke 12:47-48; 20:47; James 3:1). See Special Topic at 9:24.
3:9
NASB, NKJV "we are God's fellow workers"
NRSV"we are God's servants, working together"
TEV"we are partners working together for God"
NJB"we do share in God's work"
REB"we are fellow-workers in God's service"
The different translations are trying to show that Apollos and Paul work "for" God, not that they are all three co-workers. The priority must remain with God, not His temporary human leaders!
This refers to Paul and Apollos. This is the Near Eastern metaphor of a family working together in the field (cf. II Cor. 6:1). This verse has three possessive genitives: Paul and Apollos belong to God the Father, as does the church in Corinth.
▣ "you are God's field, God's building" This refers to the Corinthian church. Paul is using the metaphors of agricultural growth (cf. Isa. 61:3; Matt. 15:13) and building construction (cf. Eph. 2:20-22; Col. 2:7; I Pet. 2:5) to describe the church. Theologically it must be remembered that the church is a people, not a building.
NASB (UPDATED) TEXT:3:10-15
10According to the grace of God which was given to me, like a wise master builder I laid a foundation, and another is building on it. But each man must be careful how he builds on it. 11For no man can lay a foundation other than the one which is laid, which is Jesus Christ. 12Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, 13each man's work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man's work. 14If any man's work which he has built on it remains, he will receive a reward. 15If any man's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.
3:10 "According to the grace of God which was given to me" Paul is asserting his salvation, call, and giftedness as the Apostle to the Gentiles (cf. 15:10).
▣ "a wise master builder" This could also mean "building supervisor." We get the English word "architect" from this Greek word. In a sense Paul is asserting his authority as the Christ-called Apostle to the Gentiles and the first to share the gospel with these Corinthians.
▣ "I laid a foundation" This refers to Paul's initial preaching of the gospel at Corinth. It may be an allusion to Isa. 28:16. Jesus is the foundation!
▣ "and another is building on it" Paul started the church, but others contributed to its growth. Apollos is one example (cf. vv. 5-9). However, in context this must also relate to those leaders in the church who were promoting a factious spirit. They may have been leaders of different house churches.
▣ "each man must be careful" This is literally a Present active imperative of blepō, "I see." This is the warning that church leaders will give an account to God of their church work, as will all believers (cf. II Cor. 5:10).
3:11 There are two criteria mentioned in this passage for the church.
1. the leader's/believer's message must be Christocentric (cf. vv. 11-12 and Eph. 2:20-21)
2. the leader's/believer's life must be Christlike (cf. vv. 12-15)
3:12 "if" This is the first in a series of first class conditional sentences which are assumed to be true from the author's perspective or for his literary purpose (cf. vv. 12,14,15,17,18). There were (and are) fruitful and precious leaders and hurtful and destructive leaders!
▣ "any man builds on the foundation" The major interpretive question here is which foundation is Paul speaking about: (1) the gospel, v. 11 or (2) the church at Corinth, v. 10? Is he addressing leaders or believers in general? One's interpretation of vv. 10-15 must relate to vv. 16-17, which describes the church as a whole as the temple of God.
▣ "gold, silver, precious stones" The emphasis here is on what is durable, beautiful, and costly and cannot be destroyed by fire. Precious stones may be jewels, semi-precious stones, or polished marble stones.
3:13
NASB"will become evident"
NKJV"will become manifest"
NRSV"will become visible"
TEV"will be seen"
NJB"will be shown"
This clear manifestation of believers' or leaders' ministry (i.e., motives, actions, purposes) is emphasized by a three-fold repetition of verbs in v. 13.
1. become evident (i.e., phainō)
2. show (i.e., dēloō)
3. reveal (i.e., apokaluptō)
This open display and judgment of believers must relate to the judgment seat of Christ in II Cor. 5:10.
▣ "the day will show it" This refers to the OT "Day of the Lord," which will involve both glorification and rewards for believers and judgment for unbelievers. However, even believers will also give an account before the judgment seat of Christ (cf. II Cor. 5:10; Matt. 12:36-37; 25:31ff; Rom. 2:16; 14:12; Gal. 5:10; Heb. 13:17).
▣ "fire" See Special Topic following.
▣ "will test " This refers to the refiner's fire (cf. 4:5), which tests with a view toward approval (i.e., dokimazō).
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "the quality of each man's work" In context this must refer to one's church involvement. All the spiritual gifts are for the building up of the church (cf. 12:7). There is no spiritual distinction between clergy and laity, leader and follower, but there is a task distinction (cf. Num. 16:3). Leaders are more accountable (cf. James 3:1).
3:14 "If" This is the second in a series of first class conditional sentences, assumed to be true from the perspective of the writer or for his literary purpose (cf. vv. 12,14,15,17,18).
▣ "he will receive a reward" This passage refers to rewards, not salvation. All of the people addressed are assumed to be believers!
The NT concept of rewards must be distinguished from salvation by merit (cf. Rom. 6:23). In the OT rewards or blessings were connected to obedience (cf. Deut. 11:13-32,27-29; Psalm 1). In a sense, that is still true. However, salvation is a gift, not a reward. The life of faith and obedience is a result of salvation, not a means to salvation. Rewards can be lost, yet salvation retained. Rewards are a recognition of the developing ministry of believers. Paul has now universalized his eschatological evaluation (cf. I Thess. 2:19-20; Phil. 2:14-16) to include all believers. Rewards are a way of recognizing those who have ministered effectively and faithfully in the furtherance of the gospel. Rewards are God's gifts through His empowering for His Kingdom. Yet, like all covenant relationships, believers must appropriately and continually respond (cf. I Cor. 9:24-27). See SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENTs at 9:24-27.
3:15 "If any man's work is burned up" Oh, the tragedy of a fruitless, selfish, factious Christian life-a tragedy for the person, a tragedy for the church, and a tragedy for the unsaved!
▣ "but he himself will be saved" This shows the priority of grace even with the possibility of the loss of reward.
This concept may answer the theological dilemma of a free salvation in the grace of God, the finished work of Christ, and the wooing of the Spirit contrasted to the cost-everything mandate of the Christian life. My only fear in using this text as a key concept is how rare in Scripture the theological category of a "back-slidden," carnal, baby Christian is used! The modern church uses this concept to explain an ineffective, apathetic, worldly church, but seldom delineates the NT mandate of spiritual growth (cf. Heb. 5:11-14).
▣ "will be saved" This is has an eschatological orientation. See Special Topic below.
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
NASB (UPDATED) TEXT:3:16-17
16Do you not know that you are a temple of God and that the Spirit of God dwells in you? 17If any man destroys the temple of God, God will destroy him, for the temple of God is holy, and that is what you are.
3:16 "Do you not know that you are a temple of God" There is no article with "temple" (i.e., naos, the central shrine itself). The pronoun "you" is plural, while "temple" is singular, therefore, in this context "temple" must refer to the whole church at Corinth (cf. II Cor. 6:16; Eph. 2:21-22), which may have involved several house churches.
The focus of Jewish faith developed into the Temple ritual and liturgy (cf. Jeremiah 7) instead of personal faith in YHWH. It is not where or when or how one worships, but Who one is in relationship with, God. Jesus saw His body as the temple of God (cf. John 2:21). Jesus is greater than the OT Temple (cf. Matt. 12:6). God's activity has moved from a sacred building into a sacred (i.e., redeemed, holy) body of believers. The focus of God's activity in the world is people! Jesus' body is now a place, both corporately and individually.
▣ "that the Spirit of God dwells in you" "Dwells" is a Present active indicative. "You" is plural. The concept of the temple as the unique dwelling place of YHWH in the OT is paralleled here with the concept of the church as the dwelling place of the Holy Spirit.
The concept of indwelling deity is recurrent in the NT. All three persons of the Trinity are said to indwell believers.
1. the Spirit (cf. John 14:16-17; Rom. 8:9,11; I Cor. 3:16; 6:19; II Tim. 1:14)
2. the Son (cf. Matt. 28:20; John 14:20,23; 15:4-5; Rom. 8:10; II Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27)
3. both the Son and the Father (cf. John 14:23 and II Cor. 6:16)
3:17 "If any man destroys the temple of God, God will destroy him" This is a first class conditional sentence, which assumes the reality of unspiritual believers damaging the work of the church (i.e., leaders or the factions). Here the emphasis is on the actions of the individual believer. This does not affect their salvation, v. 15, but their longevity and reward.
The supreme tragedy of believers living selfish, fruitless lives is the potential of the resources at their disposal. They know the gospel; they have the Spirit, yet they and the church are damaged by their actions. This is where Luke 12:48 speaks loudest! Is it speaking to you?
The term phtheirō (destroy) has several uses in the NT.
1. spoil or corrupt physically (i.e., rotting fruit or decaying meat, even metaphorically of spoiling financially)
2. spoil or corrupt morally (i.e., breaking the rules of an athletic contest or seducing someone sexually)
3. destroy
a. physically
b. spiritually
c. eternally
Only the immediate context can determine its meaning. Here it is used in parallel clauses, but it is uncertain if it has the same meaning in each clause because the first refers to the church and the second to a person. This term in context is referring to saved, but immature, believers who are causing a factious spirit to develop in the church at Corinth. See Special Topic at 15:42.
It is hard to define what "destroy" means in this context (cf. Matt. 18:6; Luke 17:1-2; Rom. 14:15; I Cor. 5:5; 8:11; I Tim. 1:20).
While I am on this subject, I personally do not believe this term (and related terms) can legitimately be used to prove the physical annihilation of lost persons (Fudge, The Fire That Consumes), but rather their conscious, eternal separation from God (i.e., hell, cf. Dan. 12:2; Matt. 25:46; Acts 24:15).
It is even possible that what Paul is referring to here relates to I Cor. 5:5 and I Tim. 1:20, where the church disciplines one out of their fellowship (but always with the hope and prayer of restoration following repentance).
▣ "the temple of God is holy, and that is what you are" This is a corporate concept. The related and logical implication is that the individual believer is also a temple of God (cf. I Cor. 6:19). Christians are called to holiness (cf. Matt. 5:48; Eph. 1:4).
NASB (UPDATED) TEXT:3:18-23
18Let no man deceive himself. If any man among you thinks that he is wise in this age, he must become foolish, so that he may become wise. 19For the wisdom of this world is foolishness before God. For it is written, "He is the one who catches the wise in their craftiness"; 20and again, "The Lord knows the reasonings of the wise, that they are useless." 21So then let no one boast in men. For all things belong to you, 22whether Paul or Apollos or Cephas or the world or life or death or things present or things to come; all things belong to you, 23and you belong to Christ; and Christ belongs to God.
3:18 "Let no man deceive himself" This is a present imperative with the negative particle, which usually means to stop an act already in process. Some of the believers at Corinth were priding themselves on their membership in or allegiance to certain leaders and/or special knowledge.
The term "deceive" is the intensified form of apataō (cf. Eph. 5:6; I Tim. 2:14; James 1:26) with the prefix ek (cf. Rom. 7:11; 16:8; II Thess. 2:3). This term is synonymous with planaō (i.e., to wander, to deviate, to go astray), which is used in the Synoptic Gospels, John's writings, and Paul (cf. I Cor. 6:9; 15:33 and the adjective in II Cor. 6:8). Self deception is a spiritual tragedy (cf. Rom. 12:16; Gal. 6:3; II Tim. 3:13; I John 1:8). Paul may be alluding to Pro. 3:7 or Isa. 5:21 or even Jer. 9:23-24. Many of the leaders of the factions at Corinth thought they were mature and wise, but they were self-deceived.
▣ "If" This is a first class conditional sentence. Many in the Corinthian church prided themselves on their supposed spirituality or spiritual giftedness or knowledge. These tendencies are similar to what was later called Gnosticism. It is historically uncertain if Corinth was being influenced by this developing Greek intellectual exclusivism. This system of thought (a radical dualism between spirit and matter) is not fully documented until the second century, but it was a major heresy of the early church.
▣ "any man among you thinks that he is wise in this age" This refers to the person who thinks that he/she has special knowledge or standing. There were those in the church who claimed superiority based on their spirituality, knowledge, social standing, or intelligence. It is possible that this refers to the group leaders of the factions mentioned in 1:12; 3:5,21.
▣ "he must become foolish" This is an aorist middle (deponent) imperative. The gospel of God, Christ Himself, is the only true wisdom. This term is used often to describe the "wisdom of this age" (cf. 1:18,27; and here). Paul even uses it in 4:10 in a sarcastic sense in relation to the Corinthian Christians who claimed and magnified human wisdom. See Special Topic: Terms for Foolish People at 15:36.
3:19 "the wisdom of this world is foolishness before God" This is because it is based on limited, worldly, finite, fallen knowledge (cf. 1:18,21,23,25). For "foolishness" see note at 1:25.
3:19-20 The following slightly modified quotes are from Job 5:13 and Psalm 94:11. For the term "craftiness" see fuller note at II Cor. 4:2.
3:21
NASB"So then let no one boast in men"
NKJV"therefore let no one glory in men"
NRSV"so let no one boast about human leaders"
TEV"no one, then, should boast about what human beings can do"
NJB"so there is to be no boasting about human beings"
This may even be an allusion to Jer. 9:23-24. Human boasting is mentioned several times in I Cor. (cf. 1:29,31; 3:21; 4:7; and II Cor. 5:12; 10:17; 11:12,18,30; 12:1,5,6,9). See Special Topic at 5:6. It was a major problem in Corinth (and with humans in general). This problem involved more of the church than just a few leaders; followers are also responsible. This sounds so much like modern denominational arrogance and pride (i.e., I am of Calvin; I am of Wesley; I am of. . ., cf. 4:6).
3:21b-22 Paul is asserting that all things (i.e., a listing very much like Rom. 8:38-39) belong to believers through Christ including all the preachers listed. The term kosmos (i.e., world) is used here in a positive sense of the created order (cf. LXX of Gen. 1:31). Believers are fellow-heirs of all things and all times through Christ (cf. Rom. 8:12-17). Don't limit yourself.
SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD)
3:23 "you belong to Christ" The "you" is emphatic and plural. This shows Christ's exalted position in the church (cf. 1:29-31). This also points toward their responsibility as believers.
▣ "Christ belongs to God" This refers to Christ's temporal submission to the Father (cf. 11:3; 15:28). This is not a matter of essence (cf. John 1:1-3), but a matter of function. The Trinity (see Special Topic at 2:10) is task-oriented.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is the difference between milk and solid food as it relates to Christian preaching?
2. Will Christians stand before God in judgment? If so, why?
3. Who is being addressed in vv. 10-15?
4. Does v. 16 refer to individual believers or the church corporate?
5. What does the term "destroy" mean in v. 17? How does it relate to v. 15?
6. Does Christ's subordination to the Father, which is clearly seen in vv. 23 and 15:28, mean He is not deity?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Ministry of the Apostles | Stewards of the Mysteries of God | Applications | Apostles of Christ | Conclusions |
(3:18-4:13) | ||||
4:1-5 | 4:1-5 | 4:1-5 | 4:1-5 | 4:1-5 |
Fools for Christ's Sake | ||||
4:6-13 | 4:6-13 | 4:6-7 | 4:6-7 | 4:6-13 |
4:8-13 | 4:8-13 | |||
Paul's Paternal Care | Fatherly Admonition and Warning | An Appeal | ||
4:14-21 | 4:14-21 | 4:14-21 | 4:14-17 | 4:14-17 |
4:18-21 | 4:18-21 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BRIEF OUTLINE OF CHAPTER 4
A. Verses 1-5 deal with Christians judging and being judged.
B. Verses 6-13 contrast the proud Corinthian leaders and true apostles.
C. In verses 14-21 Paul discusses his authority and travel plans in light of opponents' charges.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:4:1-5
1Let a man regard us in this manner, as servants of Christ and stewards of the mysteries of God. 2In this case, moreover, it is required of stewards that one be found trustworthy. 3But to me it is a very small thing that I may be examined by you, or by any human court; in fact, I do not even examine myself. 4For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. 5Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God.
4:1 "Let a man regard us in this manner" This is a present middle (deponent) imperative. Believers must evaluate or consider the status of leadership. For the Kingdom of God leadership is servanthood/stewardship (cf. Mark 10:42-44). Paul's theology follows Jesus' words.
▣ "servants of Christ" See Special Topic below.
SPECIAL TOPIC: SERVANT LEADERSHIP
▣ "stewards" This is a compound Greek term from "house" and "law." It was the servant who managed the house/estate and gave an account to the owner (i.e., term in Matt. 25:14-46; Luke 16:1, the concept of "to allot," "that which is assigned to someone"). This is the emphasis on responsibility to and trustworthiness of the gospel (cf. v. 2; 4:1; 9:17; Col. 1:25; I Thess. 2:4; Titus 1:7; I Pet. 4:10). God will judge His stewards (cf. vv. 4,5; 3:13). What an awesome privilege and obligation!
▣ "of the mysteries of God" This term is used in several different ways by Paul. The primary thrust seems to be that the one God is going to unite Jews and Gentiles into one family through Christ, thereby fulfilling Gen. 3:15 and 12:3. See Special Topic: the Mystery at 2:1.
▣ "that one be found trustworthy" This is the adjective pistos. Jesus used the concept of a faithful servant in Matt. 24:45; 25:21,23!
SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא) (PISTIS [noun], PISTEUŌ, [verb], PISTOS [adjective])
4:3 "But to me it is a very small thing that I may be examined by you" Paul was under personal attack by certain groups (i.e., babies in Christ, cf. 3:1, or even Jewish opposition similar to the Judaizers of Galatians) at Corinth. Their estimation of his apostolic commission was not a central concern (yet it was still painful). He was concerned how people viewed the gospel and the church (cf. 8:13; 9:19-23; 10:23,33; II Cor. 4:2; 5:11; Rom. 14:1-15:13).
▣ "or by any human court" This is literally "human day." It refers to human court proceedings as 3:13 refers to "divine" court proceedings on the last day (cf. 1:8; 5:5). As 4:3a refers to the sarkinois (i.e., immature believers of 3:1), this phrase refers to the psuchikos (i.e., natural people without the Spirit) of 2:14.
▣ "I do not even examine myself" It is very hard to properly examine oneself spiritually. Often believers are too hard on themselves and too easy on others. Often we compare ourselves to other humans (cf. II Cor. 10:12-18). We must let God judge (cf. v. 5). He knows the heart and the circumstances (cf. I Sam. 16:7; I Kgs. 8:39; I Chr. 28:9; Jer. 17:10; Luke 16:15; Acts 1:24).
4:4 "For I am conscious of nothing against myself" Before Paul's conversion he felt this way about his relationship to the Mosaic Law (cf. Acts 23:1; Phil. 3:5-6). The Spirit revealed his covetousness (cf. Rom. 7:7) and Paul was convicted of sin and responded to the grace of God in Christ alone (cf. Rom. 3:19-26). He lived and ministered in this grace as a steward. In the paradox of free grace, but accountable stewardship, he had a peaceful conscience, but only a divine Judge in an eschatological setting could make the appropriate evaluation and reward!
NASB, NRSV "acquitted"
NKJV"justified"
TEV"innocent"
NJB"justify"
This is a perfect passive indicative. It is a legal technical term for one being acquitted from the consequences of a crime (cf. Rom. 3:24). It is theologically similar to the "no condemnation" in Rom. 8:1 and the legal context of Rom. 8:31-35. In this context it means that Paul is not free from divine judgment (cf. II Cor. 5:10) simply because his conscience was clear.
▣ "but the one who examines me is the Lord" Stewards will give an account for their trustworthiness (cf. v. 2; 3:11; II Cor. 5:10; 10:18).
4:5
NASB, NKJV,
NRSV"Therefore"
TEV"so"
NJB"for that reason"
This is the conclusion of Paul's discussion on this topic and it is a command related to premature human evaluations.
▣ "do not go on passing judgment before the time" This is a present active imperative with the negative particle, which usually means to stop an act already in process (cf. Matt. 7:1-5). These factious groups or the adherents of the false teachers had already judged Paul. Paul must have had many critics at Corinth through the years (cf. II Cor. 10-12).
▣ "but wait until the Lord comes" The Second Coming is certain; the time and manner are uncertain. True evaluation must wait until the right moment (cf. Matt. 13:24-30,36-43).
▣ "who will both bring to light the things hidden in the darkness" Even believers will give an account of their motives, plans, and attitudes (cf. 3:13; John 3:17-21; Rom. 2:16; II Cor. 5:10), but thank God, not their sins! Paul uses this same word "hidden things" (krupta) several times.
1. Romans 2:16 - "the hidden things of men"
2. I Corinthians 4:26 - "the hidden things of darkness"
3. I Corinthians 14:25 - "the hidden things of the heart"
4. II Corinthians 4:2 - "the hidden things of shame"
▣ "and disclose the motives of men's hearts" This is crucial. This is why only God can judge fairly. Believers are only responsible for what they do understand, but they are always responsible for their attitudes and motives. Faithfulness will be rewarded (cf. 3:8,14,15), unfaithfulness judged (cf. 3:16-17). See SPECIAL TOPIC: THE HEART at 14:25.
▣ "and each man's praise will come to him from God" This is a recurrent theme (cf. Job 34:11; Ps. 62:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-40; Rom. 2:16; 14:12; I Cor. 3:8; II Cor.5:10; I Pet. 1:17; Rev. 2:23; 20:12; 22:12) based on the principle of Gal. 6:7.
NASB (UPDATED) TEXT:4:6-7
6Now these things, brethren, I have figuratively applied to myself and Apollos for your sakes, so that in us you may learn not to exceed what is written, so that no one of you will become arrogant in behalf of one against the other. 7For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?
4:6
NASB"I have figuratively applied to myself and Apollos"
NKJV"figuratively transferred"
NRSV, TEV,
NJB"applied"
The Greek word "figuratively applied" (i.e., meteschēmatisa, which is an Aorist active indicative) is very hard to translate in this context. In other contexts, Phil. 3:21, the active voice means to "transform," and in II Cor. 11:13-15, the middle voice means "to disguise." The basic idea is to transfer a set of circumstances from one group to another group. Paul is using himself and Apollos as examples for all leaders.
NASB"that in us you may learn not to exceed what is written"
NKJV"that you may learn in us not to think beyond what is written"
NRSV"so that you may learn through us the meaning of the saying 'Nothing beyond what is written'"
TEV"observe the proper rules"
NJB"nothing beyond what is written"
The phrase, "it is written" is commonly used in the NT to introduce OT quotes. Here it seems to introduce a well-known proverb. The possible interpretations are
1. an introduction to a quote from the OT (cf. 1:19,31; 3:19)
2. a party slogan of one of the factions at Corinth
3. "to observe the proper rules" (i.e., believers should live in submission to the Scriptures:
a. especially those Paul has quoted in chapters 1-3
b. not to go beyond the Scriptures like some of the Jewish false teachers)
NASB"so that no one of you will become arrogant in behalf of one against the other"
NKJV"that none of you may be puffed up on behalf of one against the other"
NRSV"so that none of you will be puffed up in favor of one against another"
TEV"none of you should be proud of one person and despise another"
NJB"no individual among you must become filled with his own importance and make comparisons, to another's detriment"
The Greek term phusioō originally meant to inflate or puff up something (i.e., Robertson, Word Pictures in the New Testament, p. 105, and Vincent, Word Studies, p. 766, from phusa - bellows). It came to be used in Christian literature (possibly coined by Paul) metaphorically for pride or arrogance. This was a major spiritual problem for the church at Corinth. Paul uses this word in I Cor. 4:6,18,19; 5:2; 8:1; 13:4 and in a list of sins in II Cor. 12:20. It is only used outside the Corinthian letters in the NT in Col. 2:18, where it refers to Gnostic visions of special knowledge.
Believers must not arrogantly choose certain teachers over other teachers. They must judge proclaimers by the content of their message (I John 4:1-6) and their lifestyle (Matt. 7:1ff), not by their presentation nor their personality nor by their personal preferences nor by the human leaders they claim as their own (i.e., denomination).
4:7
NASB"For who regards you as superior"
NKJV"For who makes you differ from another"
NRSV"For who sees anything different in you"
TEV"Who made you superior to others"
NJB"Who made you so important"
The pronoun "you" and the verbs are singular in v. 7, but it is still an "any-of-you" context. The plural "you" continues in v. 8.
The Greek compound term diakrinō is used often in I Corinthians and in several senses.
1. to prefer or to confer a superiority (cf. 4:7)
2. to judge (cf. 6:5)
3. to make a distinction (cf. 11:29)
4. to examine (cf. 11:31; 14:29)
5. to discern (the noun form of diakrisis, cf. 12:10)
The related compound anakrinō is used in 2:15 (twice); 4:3,4 and 14:24. The proper evaluation process between believers and leaders and between leaders and leaders was crucial for the church at Corinth.
This question/answer format is a typical method of Paul's teaching known as "diatribe." It is a common OT (cf. Malachi) and rabbinical technique. Paul seems to be addressing the proud leaders of the factious groups (possibly house churches).
▣ "What do you have that you did not receive" Paul is reminding these proud leaders that they were not the originators or discoverers of truth, but recipients of other's ministry.
▣ "if" This is a first class conditional sentence, which is assumed to be true from the point of view of the writer or for his literary purposes. This is the third rhetorical question of v. 7. Some leaders and their followers were acting as if they were the source of the truths they proclaimed. Another problem of Corinth was human boasting (cf. 1:29,31; 3:21; 4:7; 13:4). See Special Topic at 5:6.
NASB (UPDATED) TEXT: 4:8-13
8You are already filled, you have already become rich, you have become kings without us; and indeed, I wish that you had become kings so that we also might reign with you. 9For, I think, God has exhibited us apostles last of all, as men condemned to death; because we have become a spectacle to the world, both to angels and to men. 10We are fools for Christ's sake, but you are prudent in Christ; we are weak, but you are strong; you are distinguished, but we are without honor. 11To this present hour we are both hungry and thirsty, and are poorly clothed, and are roughly treated, and are homeless; 12and we toil, working with our own hands; when we are reviled, we bless; when we are persecuted, we endure; 13when we are slandered, we try to conciliate; we have become as the scum of the world, the dregs of all things, even until now.
4:8-13 This is shocking sarcasm!
4:8
NASB"You are already filled"
NKJV"You are already full"
NRSV"Already you have all you want"
TEV"Do you already have everything you need"
NJB"you have everything"
The pronoun "you" is plural in vv. 8,10. This term "filled" is normally used of physical eating (cf. Acts 27:38), but here is it a metaphor (cf. Matt. 5:6) of spiritual pride. Verse 8 can be three questions (cf. TEV) or three statements (cf. NASB, NKJV, RSV, and REB). These are a series of sarcastic statements or questions that reveal the pride of the Corinthian factious leaders. They thought they had arrived (i.e., perfect passive periphrastic). Paul wished they had, but it was not true; their actions revealed their maturity level (i.e., babies in Christ).
▣ "kings. . .reign" Paul is using eschatological imagery to jolt the leaders' arrogant self-sufficiency. In Christ all believers will co-reign with King Jesus, but only after the Second Coming. These leaders considered themselves as already reigning, spiritually speaking.
4:9 "God has exhibited us apostles last of all, as men condemned to death" This verse is an illustration taken from a Roman Triumphal March (cf. Col. 2:15), where condemned prisoners (i.e., usually later killed in the Roman arena, cf. 15:32) were displayed last in a Roman victory parade.
SPECIAL TOPIC: SEND (APOSTELLŌ)
▣ "we have become a spectacle to the world, both to angels and men" Paul is referring to the difficult task of preaching the gospel (cf. II Cor. 4:7-12; 6:3-10; 11:23-30).
The phrase "to angels" may be linked to Eph. 2:7; 3:10. God has revealed Himself to the angelic world by His actions towards humans (cf. I Pet. 1:12).
4:10 "We are fools for Christ's sake" God's wisdom is foolishness to the world, even sometimes to arrogant Christians. For "fools" see note at 1:25 and Special Topic at 15:36.
▣ "but you are prudent in Christ. . .but you are strong; you are distinguished" This is biting sarcasm which continues from vv. 7-9.
▣ "weak" See SPECIAL TOPIC: WEAKNESS at II Cor. 12:9.
4:11 "To this present hour we are both hungry and thirsty, and poorly clothed, and are roughly treated, and are homeless" These verses reflect Paul's own experience (cf. II Cor. 4:7-12; 6:3-10 and 11:23-30, also notice Hebrews 11:34-38). He wrote I Corinthians from Ephesus.
4:12 "we toil, working with our own hands" This reflects the Jewish emphasis on the appropriateness of manual labor (cf. Acts 18:3; 20:34; I Thess. 2:9; II Thess. 3:8). It was depreciated by Greek culture, including the church at Corinth.
▣ "when we are reviled, we bless" Paul is reflecting the teachings of Jesus (cf. Matt. 5:10-12; I Pet. 2:23). The term "reviled" (i.e., loidoreō) is also included in the list of sins in I Cor. 5:11 and 6:10 (i.e., loidoros). Vincent, Word Studies, says this term refers to personal verbal abuse, while the term "slandered" (i.e., dusphēmeō, cf. v. 13) means public defamation (cf. 4:13; II Cor. 6:8). I have not been able to confirm this distinction. They both are part of a large number of Koine Greek terms used in the semantical category of "insult and slander" (cf. Louw and Nida, Greek-English Lexicon, vol. 1, pp. 433-434).
Paul experienced verbal abuse from many false teachers, but it was the church at Corinth that must have wounded him the most. A group of people whom he personally led to Christ became his most vocal slanderers.
4:13 "conciliate" See full note at II Cor. 1:4-11.
NASB"we have become as the scum of the world, the dregs of all things"
NKJV"we have been made as the filth of the world, the offscouring of all things"
NRSV"we have become like the rubbish of the world, the dregs of all things"
TEV"we are no more than the world's garbage; we are the scum of the earth"
NJB"we are treated even now as the dregs of the world, the very lowest scum"
This paragraph (vv. 8-13) shows Paul's personal pain involved in preaching the gospel. He felt humiliated and rejected not only by the unbelieving, but by these arrogant Corinthian leaders.
The first phrase "scum of the world" referred to what was left over after the cleaning of kitchen utensils. It is literally "to cleanse all around on all sides." In defining these rare synonyms the question of the origin of Paul's metaphors is crucial.
1. If he uses the OT background as expressed through the Greek translation, the Septuagint, this term is used of a thorough cleansing and thereby a ransoming (cf. Pro. 21:18). Bauer, Arndt, Gingrich, and Danker's Greek/English Lexicon, p. 647, and A. T. Robertson's Word Pictures, p. 108, suggest it could be understood as "scapegoat," possibly from its use in Tobit 5:19.
2. If he is using Helenistic background the two terms in v. 13 are synonymous of that which is removed by a thorough cleaning.
3. If he is using them metaphorically then they both simply refer to humility (cf. Bauer, Arndt, Gingrich, and Danker's Greek/English Lexicon, p. 653).
The second phrase "dregs of all things" also refers to that which had been scraped out in the cleansing process. These two terms are synonymous. They are strong terms, but were used as metaphors or idioms. Possibly they are so strong and colorful to us because they are rare terms. They help intensify Paul's sarcasm.
NASB (UPDATED) TEXT: 4:14-21
14I do not write these things to shame you, but to admonish you as my beloved children. 15For if you were to have countless tutors in Christ, yet you would not have many fathers, for in Christ Jesus I became your father through the gospel. 16Therefore I exhort you, be imitators of me. 17 For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church. 18Now some have become arrogant, as though I were not coming to you. 19But I will come to you soon, if the Lord wills, and I shall find out, not the words of those who are arrogant but their power. 20For the kingdom of God does not consist in words but in power. 21What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness?
4:14 "I do not write these things to shame you" Verses 8-13 have been very sarcastic. Paul feels they should be ashamed (cf. 6:5; 15:34). It is uncertain if this paragraph (i.e., vv. 14-24) points backward (i.e., chapters 1-4) or forward. They had much to be ashamed of.
▣ "but to admonish you as my beloved children" Paul is using the metaphor of child training to encourage the Corinthians (cf. Eph. 6:4). This is a compound Greek word (i.e., "mind" plus "to place") used to remind (cf. 10:11 and Titus 3:10). A related term (i.e., "with" plus "remembrance") is used in v. 17; 11:24-25; II Cor. 7:15.
4:15 "if" This is a third class conditional sentence which means potential action.
NASB"countless tutors"
NKJV"ten thousand instructors"
NRSV, TEV"ten thousand guardians"
NJB"ten thousand slaves to look after you"
This is literally "slave tutors" (cf. Gal. 3:24). These slaves were responsible for accompanying the older male children to school, teaching them at home, and guarding them from danger.
▣ "fathers. . .father" This is Paul's metaphor for describing himself as the evangelist who initially led them to faith in Christ. This deserves some respect and priority!
4:16 "I exhort you, be imitators of me" This is a present middle (deponent) imperative. We get our English word "mimic" from this Greek term "imitator." Paul lived his faith (cf. I Cor. 11:1; Phil. 3:17; 4:9; I Thess. 1:6; 3:9) and he called on these Corinthian church leaders to do the same.
▣ "exhort" See SPECIAL TOPIC: COMFORT at I Cor. 1:10.
4:17 "I have sent to you Timothy" We have no other biblical information on this visit. Timothy was converted on Paul's first missionary journey and recruited as a helper on the second. He became Paul's trusted friend, companion, co-worker, and apostolic representative. Sending Timothy showed Paul's love and concern for this church. But Paul worries about how some in the church would treat his young friend and personal representative, Timothy (cf. 16:10-11). See SPECIAL TOPIC: TIMOTHY at II Cor. 1:1.
▣ "just as I teach everywhere in every church" Paul wanted to emphasize that the Corinthian church had been given the same teachings as all the other churches (cf. 7:17; 11:16; 14:33). They were not special or advanced. They did not have the right to be different, novel, or avant garde. See Special Topic: Church at 1:2.
4:18-21 This is Paul's future travel plans, as they relate to Corinth. He does this because some in the church are using Paul's absence as a means of attack (cf. v. 18). They were asserting that (1) Paul's absence was a sign that he did not really care about this church or (2) he never followed through on his promises.
4:18 "some have become arrogant" Paul has uses this term three times in this chapter (i.e., vv. 6,18,19) and several times in the Corinthian letters (cf. I Cor. 5:2; 8:1; 13:4 and II Cor. 12:20). This was a special problem for this church. See note at 4:6.
4:19 "I will come to you soon" Paul returned again and again to strengthen the churches he started (cf. 11:34; 16:5). Paul wanted to come to them, but his life was not his own. He must seek and follow the Spirit's direction (cf. Acts 16:6).
▣ "if the Lord wills" This is a third class conditional sentence, which means potential action. This was no meaningless phrase for Paul (cf. 16:7; Acts 18:21; Rom. 1:10; 15:32).
NASB"and I shall find out, not the words of those who are arrogant, but their power"
NKJV"and I will know, not the word of those who are puffed up, but the power"
NRSV"and I will find out not the talk of these arrogant people but their power"
TEV"and then I will find out for myself the power which these proud people have, and not just what they say"
NJB"and then I shall find out not what these self-important people say, but what power they have"
The false teachers were eloquent in their speech but powerless in the results (cf. Matthew 7).
4:20 "kingdom of God" Paul does not use this concept as much as Jesus did (i.e., mostly in the Synoptic Gospels). It refers to God's reign in human hearts now (cf. Rom. 14:17), which will one day be consummated over all the earth as it is in heaven (cf. Matt. 6:10). Paul uses this phrase more in I Corinthians (cf. 4:20; 6:9; 15:24,50) than any other of his writings. These believers needed to know that they were part of a larger Christian agenda (cf. v. 17).
SPECIAL TOPIC: THE KINGDOM OF GOD
▣ "does not consist in words but in power" To put this truth in an American proverb, "actions speak louder than words" or "the proof is in the pudding."
4:21 "rod" This refers to the tutor's stick (cf. 4:15). This church had to decide if Paul was to come as a disciplining father or a forgiving father. Their actions determined his approach.
▣ "a spirit of gentleness" In Synonyms of the Old Testament Robert Girdlestone has an interesting discussion of the uses of the term "spirit" in the NT (pp. 61-63).
"1. evil spirits
2. the human spirit
3. the Holy Spirit
4. things that the Spirit produces in and through human spirits
a. 'not a spirit of slavery vs. a spirit of adoption' - Rom. 8:15
b. 'a spirit of gentleness' - I Cor. 4:21
c. 'a spirit of faith' - II Cor. 4:13
d. 'a spirit of wisdom and revelation in the knowledge of Him' - Eph. 1:17
e. 'not a spirit of timidity vs. power, love and discipline' - II Tim. 1:7
f. 'spirit of error' vs. 'spirit of truth' - I John 4:6"
See another note on "spirit" at II Cor. 4:13.
The Jerome Bible Commentary, NT, p. 260, mentions that this last sentence in v. 21 may be an allusion to Job 37:13.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why are believers not to judge themselves nor allow others to do so? How does this relate to our Christian witness?
2. What does the paragraph, verses 6-13, say about the motives and lifestyle of modern ministers?
3. Define the term "Kingdom of God."
4. Identify and explain Paul's use of ironical sarcasm in this chapter.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Disorders in Corinth | ||||
(5:1-6:20) | ||||
Judgement Against Immorality | Immorality Defiles the Church | A Case of Church Discipline | Immorality in the Church | Incest in Corinth |
5:1-8 | 5:1-8 | 5:1-2 | 5:1-5 | 5:1-5 |
5:3-5 | ||||
5:6-8 | 5:6-8 | 5:6-8 | ||
Immorality Must be Judged | ||||
5:9-13 | 5:9-13 | 5:9-13 | 5:9-11 | 5:9-13a |
5:12-13 | 5:13b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
THEOLOGICAL BACKGROUND TO CHRISTIAN DISCIPLINE
A. This is one of several passages in the NT on church discipline (cf. I Cor. 5:2,7,13; II Cor. 2:5-7; II Thess. 3:14-15; I Tim. 1:20; Titus 3:10).
B. Church discipline has three purposes.
1. to maintain the reputation and integrity of the local church
2. to help disciple and restore an erring covenant brother or sister (cf. II Cor. 2:5-11; II Thess. 3:14-15)
3. to cause other Christians not to sin (cf. I Tim. 5:20)
C. There is a staged approach.
1. first, private confrontation and if not successful, personal disfellowship (cf. Matt. 18:15; Gal. 6:1; II Thess. 3:14-15; Titus 3:10)
2. second, small group confrontation (cf. Matt. 18:16)
3. third, public exclusion from the Christian fellowship (cf. Matt. 18:17; I Cor. 5:1; I Tim. 1:20)
4. the goal must always be for repentance and restoration, not just isolation and punishment (cf. II Cor. 2:6-8; Gal. 6:1)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:5:1-2
1It is actually reported that there is immorality among you, and immorality of such a kind as does not exist even among the Gentiles, that someone has his father's wife. 2You have become arrogant and have not mourned instead, so that the one who had done this deed would be removed from your midst.
5:1 "It is actually reported" The English "actually" is the Greek holōs, a rare form which occurs in I Corinthians several times(cf. 5:1; 6:7; 15:29). It is a form of the term holos, which means "wholly," "altogether." This rare form seems to mean "widely known" (cf. NJB). This may have been one of the reasons Paul was so upset over this flagrant immorality. The Corinthian church was glorying in it and it was being widely reported to the other churches. Paul had to deal with this out-of-bounds action and the attitude of this church lest they negatively affect all churches (i.e., the yeast principle, cf. vv. 6-8).
▣ "immorality" This is the Greek term "porneia" which was the general term for sexual looseness. We get the English word, pornography, from this Greek word. Greek Corinth was known for its sexual promiscuity. Even other pagans were shocked by Corinth's immoral social license. See Bruce W. Winter, After Paul Left Corinth.
In the OT there is a distinction between the terms "adultery" (i.e., one or both are married) and "fornication" (i.e., neither is married), but this is not the case in Koine Greek (cf. Acts 15:20,29). This term refers to any sexual impropriety (i.e., adultery, fornication, homosexuality, even beastiality). Here it is a violation of Lev. 18:8; Deut. 27:20.
▣ "of such a kind as does not exist even among the Gentiles" This incestuous relationship was forbidden by the Mosaic Law (cf. Lev. 18:8 and Deut. 22:30), but it must have also been shocking even to the immoral pagans of Corinth. This was "too far" even for first century Roman culture (cf. Gaius, Inst. I, 63 and Oxford Classical Dictionary 8, 539-540).
NASB, NKJV "the Gentiles"
NRSV"pagans"
TEV"the heathen"
NJB"Gentiles"
Paul is using this term in a specialized sense. In the OT there was a sharp distinction between Jew and Gentile. The "nations" had negative connotations. Paul is using Gentile in the sense of unbeliever. Many of those he was writing to were non-Jews.
NASB"that someone has his father's wife"
NKJV"that a man has his father's wife"
NRSV"for a man is living with his father's wife"
TEV"that a man is sleeping with his stepmother"
NJB"that one of you is living with his stepmother"
This apparently refers to his living with his step-mother. The man
1. seduced his step-mother away from his father
2. was living with his divorced step-mother
3. was living with his widowed step-mother
5:2 It is possible to take this verse as (1) three questions; (2) three statements (NASB, NKJV); or (3) a combination (cf. NRSV, TEV, NJB, NIV).
NASB"You have become arrogant"
NKJV"you are puffed up"
NRSV"you are arrogant"
TEV"How then, can you be proud"
NJB"And you are so filled with your own self-importance"
This is a perfect passive participle of the term "puffed up," used so often in the Corinthian letter (cf. 4:6,18,19; 5:2; 8:1; 13:4; II Cor. 12:20). It has the "to be" verb linked with it, which makes this a perfect periphrastic, which implies a settled condition. The real problem was the attitude of the church (i.e., plural pronoun and verbs). They were proud of this situation.
This shocking incident has several possible rationales.
1. from the general context it is possible that this was seen by the church as an example of the radical newness which salvation brings
2. it reflects the Jewish background of Rabbi Aqibah illustrating how a new convert was a totally new person (i.e., A. T. Robertson, Word Pictures in the New Testament, p. 111), therefore, in the Corinthian setting this was not incest, but Christian freedom (i.e., one's newness in Christ).
NASB"and have not mourned instead"
NKJV"and have not rather mourned"
NRSV"Should you not rather have mourned"
TEV"On the contrary, you should be filled with sadness"
NJB"It would have been better if you had been grieving bitterly"
This Greek word (i.e., pentheō, cf. Matt. 5:4; 9:15; II Cor. 12:21; James 4:9) was used of mourning for the dead (cf. Rev. 18:8,11). In Jewish society mourning was done for the dead, for some tragedy, or for blasphemy (cf. Mark 14:63).
NASB"would be removed from your midst"
NKJV"might be taken away from among you"
NRSV"would have been removed from among you"
TEV"should be expelled from your fellowship"
NJB"were turned out of the community"
This is an aorist passive subjunctive. This Greek word means to "lift up and take away," often involving judgment (cf. Matt. 24:39) and destruction (cf. John 11:48). The purpose of church discipline is three-fold.
1. cleansing of the local church (i.e., both from sin and the restoration of its image in the local community)
2. the reformation and redemption of erring believers. It is just possible because of v. 5 (also the same terms are used in Luke 23:18) that this refers to the death of the erring believer(s).
3. other believers seeing God's discipline are encouraged not to sin
NASB (UPDATED) TEXT:5:3-5
3 For I, on my part, though absent in body but present in spirit, have already judged him who has so committed this, as though I were present. 4 In the name of our Lord Jesus, when you are assembled, and I with you in spirit, with the power of our Lord Jesus, 5I have decided to deliver such a one to Satan for the destruction of his flesh, so that his spirit may be saved in the day of the Lord Jesus.
5:3-5 This paragraph is a judicial metaphor. Paul is supposing that the church called a "church court" (cf. James 2:1-4). The early church followed the administrative and worship pattern of the synagogue. These courts were common and many were excommunicated from the synagogue.
5:3 "though absent in body but present in spirit" These are both present active participles. This clearly shows Paul's sense of his apostolic authority (cf. vv. 3 & 5). But notice that he wants the church to confirm his decision (cf. v. 4).
SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT
▣ "have already judged him who has so committed this" This is a perfect active indicative. Paul asserts his authority even in his physical absence and his decision stands.
5:4 "In the name of our Lord Jesus" This is a Hebraic way of asserting the prestige and power of the risen Christ as Paul's source of apostolic authority. Paul represents Him and emulates Him.
There are a variety of forms of "the name of ______" in the Greek manuscripts of this verse.
1. "our Jesus" in uncial manuscripts B, D*
2. "Jesus Christ" in the uncial manuscript א
3. "our Jesus Christ" in uncial manuscripts D2, F, G
4. "our" in Lectionary in the minuscule manuscript 1021 (12th century)
5. "Jesus Christ our Lord" in minuscule manuscript 81 (11th century)
The United Bible Societies' Greek NT, fourth edition (UBS4) says it is difficult to decide, but prefers #1.
This same manuscript problem occurs again in v. 5 (and also v. 11).
1. "Lord" in MSS P46, B
2. "Lord Jesus" in MS א
3. "Lord Jesus Christ" in MS D
4. "our Lord Jesus Christ" in MSS A, F, G, P
UBS4 rates #1 as almost certain.
5:5 "to deliver such a one to Satan for the destruction of his flesh" "Deliver" is the Greek term paradidōmi, which is used in the Gospels of turning someone over to the authorities for appropriate punishment (cf. Matt. 4:12; 5:25; 10:4,17; 18:34; 20:19; 26:15; 27:2,18,26) and in Romans (cf. 1:24,26,28) for turning someone over to evil spiritual powers. This usage fits this context best (i.e., Satan being identified).
This is similar to I Tim. 1:20. There has been much discussion among scholars and commentators over what this involves. Some see it as resulting in the ultimate physical punishment (i.e., death), as in Acts 5 and I Cor. 3:17; 11:30. Others see it as a total excommunication, putting one in the realm of Satan's activity, which is the world (cf. John 12:31; 16:11; I Cor. 4:4; I John 5:19), where his alienation from fellowship with God and His people may turn him back to God and avert eschatological judgment. Paul saw the world as the domain of Satan (cf. Eph. 2:2). The evil which occurs in this world (i.e., death, disease, loss, etc.) are attributed to the evil one, Satan (cf. II Cor. 12:7; I Thess. 2:18). It is also possible that "flesh" may refer to mankind's sensual rebellious lifestyle (i.e., Adamic fallen nature). See Special Topic: Personal Evil at 7:5.
For "flesh" see Special Topic at 1:26.
▣ "so that his spirit may be saved" Church discipline must always be redemptive and restorative, not vindictive (cf. II Cor. 2:5-11; II Thess. 3:14-15). This is the OT connotation of the word "saved," which means physical deliverance. This person, though acting immorally, is a member of the church. He needs spiritual deliverance, not salvation.
As so often in Paul's writings the physical body and the spirit are set in contrast (e.g., Rom. 8:1-11). They represent two distinct authority structures, two worldviews, two allegiances (cf. Matt. 6:19-34; I John 2:15-17).
One more theological point about v. 5: Satan is God's instrument, serving His redemptive purposes. In the OT Satan is an enemy of humanity, but a servant of God (cf. A. B. Davidson, An OT Theology, pp. 300-306). The relationship intensifies in the NT. Satan becomes an enemy of God, but he still is an unwilling servant. Satan's function in v. 5 is to bring ultimate salvation to an erring church member.
▣ "in the day of the Lord Jesus" This obviously refers to an eschatological, end-time setting. God's temporal judgment towards Christians can be seen in 11:30-32; Acts 5, and I Tim. 1:20. Does this text imply (1) physical death, but eschatological salvation, 1:8 or (2) is his salvation dependant on his repentance?
There is a recurrent eschatological emphasis in I Corinthians (cf. 1:7-8; 3:13; 4:5; 5:5; 6:14; 11:26; 13:12; 15:50-54; 16:22). Possibly one of the theological problems in the Corinthian church was an over-realized eschatology combined with an incipient
Gnosticism. They thought they had arrived spiritually (cf. 4:7-10) and that the body was evil (i.e., Greek thought) and, therefore, irrelevant to spiritual issues. Paul refutes these tendencies by
1. affirming a future as well as present (cf. 5:5) judgment
2. emphasizing the inappropriateness of immorality for believers (cf. vv. 5-6)
Also notice that OT phrases referring to YHWH have now been transferred to Jesus (cf. 1:8; II Cor. 1:14; I Thess. 5:2; II Thess. 2:2; II Tim. 4:8). This is one of the literary ways that NT authors assert the deity of Jesus of Nazareth.
NASB (UPDATED) TEXT:5:6-8
6 Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough? 7Clean out the old leaven so that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed. 8Therefore let us celebrate the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.
5:6 "Your boasting is not good" This comment helps interpret the attitude of the Corinthian church. They were claiming a freedom and license based on the gospel. They wanted to flaunt their new freedom instead of providing a gospel witness to their community.
▣ "Do you not know" This is a characteristic phrase used often by Paul to refer to things believers should have known, things previously communicated to them, but which they often apparently (i.e., because of their actions and attitudes) have forgotten (cf. Rom. 6:16; 11:2; I Cor. 3:16; 5:6; 6:2,3,9,15,19; 9:13,24).
▣ "leaven" This refers to a Jewish proverb (cf. Matt. 16:6,12; Gal. 5:9) about yeast, usually in a negative sense, being likened to rottenness because of the fermentation process. However, sometimes the metaphor has a positive aspect (cf. Matt. 13:33; Luke 13:20-21), which shows that meaning is related to context.
5:7 "Clean out the old leaven" This is an aorist active imperative. It is an allusion to the Jewish custom of removing yeast from the house just before Passover each year (cf. Exod. 12:15). The annual ritual was a symbol of repentance.
NASB"that you may be a new lump, just as you are in fact unleavened"
NKJV"that you may be a new lump, since you truly are unleavened"
NRSV"that you may be a new batch, as you really are unleavened"
TEV"so that you will be entirely pure. Then you will be like a new batch of dough without any yeast, as indeed I know you actually are"
NJB"so that you can be the fresh dough, unleavened as you are"
This shows Paul's typical combination of the MORAL command linked with the POSITIONAL statement. What we are in Christ positionally, we are to become in Christlike lifestyle. They were the people of God (i.e., unleavened), but would be the eschatological people of God (i.e., new lump).
NASB"For Christ our Passover also has been sacrificed"
NKJV"For indeed Christ, our Passover, was sacrificed for us"
NRSV"For our Passover feast is ready, now that Christ, our Passover lamb, has been sacrificed"
TEV"For our Passover Festival is ready, now that Christ, our Passover lamb, has been sacrificed"
NJB"For our Passover has been sacrificed, that is, Christ"
Paul relates the death of Christ to the OT concept of the Passover Lamb (cf. Exod. 12:15ff; 13:7). This is one of the few places in the NT that this connection is specifically stated:
1. John the Baptist saw this connection and called Jesus "the Lamb of God who takes away the sin of the world" in John 1:29.
2. John 19:36 uses a quote from the Exodus Passover from Exod. 12:46.
5:8 "Therefore let us celebrate the feast" This is a present active subjunctive (a Hortatory subjunctive calls for action). It relates to the only OT fast day (cf. Leviticus 16), called the Day of Atonement in v. 7, while vv. 7b and 8 relate to the Passover Feast (cf. Exodus 12). This refers to our continual lifestyle because of Christ's work for us and in us, but with an element of contingency (i.e., subjunctive mood).
▣ "not with old leaven" This refers to the New Covenant in Christ (cf. Jer. 31:31-34; Ezek. 36:22-38). This new covenant excludes human boasting and arrogance. The death of Christ is the watershed of biblical revelation.
▣ "nor with malice and wickedness" In context and by contrast, Paul is asserting the improper, even evil, motives and actions of some of the factions in the house churches of Corinth.
▣ "but with sincerity" This rare word is possibly a compound term from "sunshine" and "judge." It conveys the concept of unhidden, pure motives (cf. 5:8; II Cor. 1:12; 2:17; Phil. 1:10; II Pet. 3:1).
▣ "truth" The etymology of alētheia is "to expose, unconceal, clearly manifest," which is parallel with the root meaning of "sincerity." Paul is concerned with motives! See Special Topic at II Cor. 13:8.
NASB (UPDATED) TEXT:5:9-13
9I wrote you in my letter not to associate with immoral people; 10I did not at all mean with the immoral people of this world, or with the covetous and swindlers, or with idolaters, for then you would have to go out of the world. 11But actually, I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler not even to eat with such a one. 12 For what have I to do with judging outsiders? Do you not judge those who are within the church? 13But those who are outside, God judges. Remove the wicked man from among yourselves.
5:9 "I wrote you in my letter" This probably refers to a lost letter (cf. A, T, Robertson, Word Pictures in the New Testament, p. 115, and M. R. Vincent, Word Studies in the New Testament, p. 769). It is possible that several of Paul's letters have been lost (cf. Col. 4:16) or it could be an epistolary aorist (cf. 9:15), which would refer to I Corinthians, which he was currently writing (cf. v. 11). See Introduction to I Corinthians, VII. C.
▣ "immoral people" This is the Greek term pornos (cf. 5:9,10,11; 6:9). It relates to "immorality" (i.e., porneia cf. 5:1 [twice]; 6:13,18; 7:2; II Cor. 12:21) and "commit immorality" (i.e., porneuō, cf. 6:18; 10:8).
These new believers at Corinth were mostly Gentiles (probably Romans). Pagans worshiped with drunkenness and sexual acts at the temples of their gods and at special public and private dinners. Their new faith in Christ was still tainted with their Gentile past and culture.
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
5:10 Paul's letter had been misunderstood. Paul urged the new believers to flee immorality. However, some interpreted this as "never associate with." Paul had to clarify his meaning. Believers live in a fallen world; it is impossible not to come in contact with immoral people (especially if we take seriously Matt. 28:19). What Paul meant was do not let active pagans be your covenant brother, fellow church members, or even best friend. This is a Present middle infinitive of the term sunanamignumi, which means "to mix together" (cf. 5:9,11; II Thess. 3:6,14). Verses 10-11 give a clear picture of the cultural setting of the church at Corinth.
5:11
NASB"any so-called brother"
NKJV"anyone named a brother"
NRSV"anyone who bears the name of brother or sister"
TEV"a person who calls himself a believer"
NJB"anyone going by the name of brother"
This phrase is a present passive participle, which links up with the third class conditional sentence. It refers to someone claiming the name of Christ (cf. Eph. 5:3) or calling on the name of Christ (cf. Rom. 10:9-13; Phil 2:11). Taking Christ's name meant taking His character. It is very clear that Paul (like Jesus) believed that one's lifestyle revealed one's true self (cf. Matt. 7:15-23). Profession must be matched with knowledge of the gospel, the indwelling Spirit, personal obedience, and perseverance.
▣ "a reviler" See note at 4:12.
▣ "if" This is a third class conditional sentence, which means possible action. There are several lists in Paul's writings of the sins of the flesh (cf. Romans 1:29-37; I Cor. 5:10-11; 6:9-10; II Cor. 12:20; Gal. 5:19-21; Eph. 4:31; 5:3-4; Col. 3:5-9).
▣ "not even to eat with such a one" This may refer to the Lord's Supper, but could refer to social contact (cf. 10:27). In Roman culture dinners were often opportunities for immorality.
5:12 Paul and the church must deal with members (v. 12 expects a "yes" answer), but believers must allow God to deal with non-members. Believers must not judge one another (cf. Matt. 7:1ff; Rom. 14:1-15:13), but
1. we must examine each other's fruits for leadership positions (cf. 6:1-3; Matthew 7)
2. we must exercise church discipline when the reputation of the church is at risk
This is often a fine line! By implication Paul is asserting that the sinning man of v. 1 must be placed in the realm of God's judgment (i.e., outside the church).
One wonders how this context relates to modern societies where believers and non-believers have an opportunity by voting to regulate social norms. Should believers vigorously participate in the political process? This context is limited to judgment relating to church discipline and not western, modern democracy. Believers are citizens of two realms with obligations and privileges in both! God's Spirit, God's will, and God's Book help us as believers find our way in this fallen world, but unbelievers are exploited and manipulated by sin, self, and Satan. They need our witness and compassion, not our judgmental self-righteousness. They are not capable of understanding our motives, purposes, and actions.
The problem of when and how Christians should "judge" each other caused several Greek manuscripts to alter this text.
1. The very early papyrus manuscript P46 (about a.d. 200) as well as the Bahairic Coptic translation (3rd century) and Peshitta Syriac translation (5th century) just omit the negative and translate the sentence as an imperative, "Judge ye those who are inside [the church]" (cf. Bruce M. Metzger, A Textual Commentary on the Greek New Testament, p. 551).
2. The Sahidic Coptic translation (3rd century) put the negative with the preceding sentence, "For what have I to do with judging those who are outside and not those who are inside? Judge those who are inside" (Metzger, p. 51).
3. The UBS4 text does not even acknowledge the possibility of these variants as original.
5:13 Paul clinched his argument from the Jewish point of view by alluding to the writings of Moses (cf. Deut. 13:5; 17:7,12; 19:19; 21:21; 22:21,24; 24:7). If the church tolerates (even glories in) immoral members they will affect the whole church (cf. v. 11).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why do churches not practice church discipline today?
2. How do we relate Paul's apostolic authority with the authority of the local church?
3. What does it mean to turn someone over to Satan for destruction of his flesh?
4. How many letters did Paul write to Corinth?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Going to Law Before Unbelievers | Do Not Sue the Brethren | Lawsuits in Pagan Courts | Lawsuits Against Fellow Christians | Recourse to the Pagan Courts |
6:1-11 | 6:1-11 | 6:1-6 | 6:1-6 | 6:1-8 |
6:7-8 | 6:7-11 | |||
6:9-11 | ||||
Glorify God in Your Body | Glorify God in Body and Spirit | A Warning Against Laxity | Use Your Bodies for God's Glory | Sexual Immorality |
6:9-11 | ||||
6:12-20 | 6:12-20 | 6:12-20 | 6:12-14 | 6:12-17 |
6:15-17 | ||||
6:18-20 | 6:18-20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
OPENING COMMENTS
I have, through the years, had several lawyers ask me about how this context relates to our modern society.
First, the prohibition against taking someone (even another Christian) to court must be dealt with. One could argue that modern courts differ from pagan courts, but how so? Much of our law is also based on Roman law. Some judges today are believers, but that should not affect their judicial rulings.
There seem to be several issues involved.
1. The motive and purpose of the litigation are crucial, not just the legal basis of the case. We live in a litigious society, just like ancient Athens. Often pride, money, or revenge are the real issues.
2. The resulting social impact of greedy, petty, or angry Christians in open court must be avoided. Each believer has a corporate obligation to the Kingdom of God. Our witness is crucial.
3. However, the church has not provided an effective means of arbitration between believers. There is not an ecclesiastical forum for believers to air and deal with issues that are important to them or that are inherently unfair.
4. Possibly one solution is a Christian Lawyers Association with spiritual resources (i.e., Scripture, godly wisdom, etc.), not just legal precedent, which deals with legal issues involving believers. Believers (i.e., believing lawyers) who feel led to be involved in lawsuits should ask God's guidance and establish guidelines by which they choose to practice law. This could develop into a forum for arbitration between believers.
Although the NT is historically and culturally conditioned, the basic problems and tendencies of humanity are not. God is speaking through these texts and believers must hear His words and will, though not in first century Greco-Roman categories. These texts call for believers to be less litigious and more Christlike. They call for the church to provide a forum (like the synagogue courts). They shout at us that personal loss is better than Kingdom (i.e., gospel) loss!
In a day of little church discipline, rampant divorce between believers, combined with a greedy, litigious society, chapters 5 and 6 are crucial texts for us to study and implement, both corporately (church and churches) and individually. American freedoms are based on equality under the law. This means as believers we live in two spheres or realms, one civil and one spiritual. We dare not abolish our legal system, but we must remember our heavenly citizenship. Both realms have rights and responsibilities. But one realm does have priority (cf. 6:19-20)!
Some believers may view the issue of litigation and the proper reasons for litigation differently. We all must walk in the light we have. This context can increase that light.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:6:1-6
1Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints? 2Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? 3Do you not know that we will judge angels? How much more matters of this life? 4So if you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church? 5I say this to your shame. Is it so, that there is not among you one wise man who will be able to decide between his brethren, 6 but brother goes to law with brother, and that before unbelievers?
6:1
NASB"a case"
NKJV"a matter"
NRSV"a grievance"
TEV"a dispute"
NJB"a complaint"
This is used in the Koine Greek Papyri found in Egypt for (1) "an action" or "a deed"; (2) "a lawsuit"; (3) "trouble" or "difficulty"; (4) "business" or "trade" (cf. Moulton and Milligan, The Vocabulary of the Greek New Testament, p. 532). Number two fits this context best. We know from the Athenian documents that Greeks were culturally prone to litigations. The same, to some extent, applies to Romans. The Corinth of Paul's day was not Greek, but Roman (see Bruce W. Winter, After Paul Left Corinth, Eerdmans, 2001).
NASB"his neighbor"
NKJV, NRSV,
NJB"another"
TEV"another Christian"
This is literally heteros (cf. 10:24; 14:17; Gal. 6:4). In Classical Greek there was a distinction between alla (i.e another of the same kind) and heteros (i.e., another of a different kind). This distinction in Koine Greek (as were many of the distinctions of Classical Greek grammar and usage) was fading. This context is a good example. The use here of heteros, referring to a fellow believer, is paralleled in Rom. 13:8. In Rom. 2:1 the term has a wider meaning, possibly neighbor, fellow citizen, or Jew. The contextual clincher for the connotation in this verse is the phrase "before the saints." A lost neighbor would probably not agree to go before a church court (cf. Matt. 18:17; James 2:1-4) in a dispute with a believer.
It is surely possible that Paul had a two-level distinction. It is a problem for a believer against a nonbeliever to go before a pagan tribunal. It is even worse for a believer to take another believer before a pagan tribunal. I prefer the interpretation that "neighbor" in v. 1 also means "covenant partner" or "fellow believer."
▣ "dare" This Greek term (i.e., tolmaō) is used several times in the Corinthian letters in the sense of "to presume" or "to assure a boldness" (cf. 6:1; II Cor. 6:2,10; 11:21; and Rom. 5:7; 15:15,18; Jude 9).
NASB, NKJV "go to law before the unrighteous"
NRSV"to take it to court before the unrighteous"
TEV"go before heathen judges"
NJB"to seek judgement from sinners"
Paul was not worried about believers being treated unfairly, but about exposing Christian problems before unbelievers. The Spirit is the key to interpersonal relationships in the church, not pagan law. Evangelism is more important than personal justice!
6:2 "do you not know" See note at 5:6.
▣ "the saints" "Saints" (hogioi) is from the OT term "holy," (kadosh) which meant "set apart for God's service" (cf. Exod. 19:6; Deut. 7:6; I Cor. 1:2; II Cor. 1:1; Rom. 1:1; Eph. 1:1; Phil. 1:1; Col. 1:2). It is always plural in the NT except for one time in Philippians (4:21), but even there, it is used corporately. To be saved is to be part of the covenant community of faith, the family of believers. See SPECIAL TOPIC: SAINTS at 1:2.
God's people are holy because of the imputed righteousness of Jesus (i.e., the indicative statement, cf. Romans 4; II Cor. 5:21). It is God's will that they live holy lives (i.e., the imperative command, cf. Eph. 1:4; 4:1; 5:27; Col. 1:22; 3:12). Believers are declared holy (positional sanctification) and also called to lifestyle holiness (progressive sanctification). Justification and sanctification must be held together! See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 1:2.
▣ "will judge the world" Although Jesus mentioned specifically that the Apostles will act as judges, the logical extension of that truth is that saints will also judge (cf. Dan. 7:22,27; Matt. 19:28; Luke 22:28-30; Rev. 2:26, 3:21, 20:4). When and how are the hard questions.
▣ "If" This is a first class conditional sentence, which assumes that saints will participate as judges in the end-time events.
NASB"are you not competent to constitute the smallest law courts"
NKJV"are you unworthy to judge the smallest matters"
NRSV"are you incompetent to try trivial cases"
TEV"aren't you capable of judging small matters"
NJB"are you not competent for petty cases"
This is biting sarcasm directed to those who claimed to have superior wisdom! This same term (i.e., anaxios) is used of the inappropriate behavior of the Corinthian churches at the Lord's Supper (cf. 11:27,29). These immature believers, who claimed so much special spiritual insight, in reality did not know how to evaluate properly or act properly!
The term "smallest" is the superlative form of mikros. Paul used it earlier in 4:3. Its use heightens the sarcasm.
6:3 "Do you not know that we will judge angels" The grammar expects a "yes" answer. Believers are a higher spiritual order than the angels. It is hard for believers, trapped in this fallen world, to realize our true spiritual standing (cf. 13:12). Angels were created as servants of God and of redeemed humanity (cf. Heb. 1:14). It is humanity that is created in the image and likeness of God (cf. Gen. 1:26-27), not the angels. It is for humanity that Jesus gave His life, not for angels (cf. Heb. 2:14-16). Believers will one day judge the angels (i.e., rebellious angels, cf. Gen. 6; Matt. 25:41; II Pet. 2:4-9; Jude 6 or all angels as a metaphor of universal domination, Dan. 7:22, 27).
According to rabbinical theology the angels have always been jealous of God's love, care, and provision for fallen humanity. The Jewish apocalyptic literature even asserts that Satan's rebellion was related to God's command to serve Adam's race.
▣ "How much more" This reflects a strong enclitic particle (i.e., ge), which is used to indicate emphasis (cf. Moulton's Analytical Lexicon, Revised, p. 75). The sarcastic contrast is obvious.
6:4 "if" This is a third class conditional sentence, which means potential action.
▣ "do you appoint" There are several possible ways to translate this phrase. The theories are
1. indicative (a statement), "you do set up"
2. interrogative (a question), "do you set up?"
3. exclamation (cf. NJB, NIV), "you set up!"
4. IMPERATIVE (a command), "set up"
The point is that the least Christian should be able to judge simple and ordinary earthly matters. To try to clarify the options more, there are two ways to view this text: (1) it is referring to pagan judges or (2) it is referring to the least significant members of the church. If so, it is continuing sarcasm.
NASB, NJB"who are of no account"
NKJV"those who are least esteemed"
NRSV, TEV"those who have no standing"
This very term (i.e., exoutheneō, perfect passive participle) was used by Paul in 1:28 to show that God uses the "base things," "the despised," "the things that are not" to confound the world's wisdom so that God Himself will receive the glory. Here it seems to imply those in the church with no standing or leadership skills. The least of the people of God are more adequate because of God's wisdom and Spirit to deal with problems than the best educated and experienced unbelieving secular judges.
▣ "church" See Special Topic at 1:2.
6:5 "I say this to your shame" Paul uses this word often (cf. 4:14; 6:5; 15:34; II Thess. 3:14; Titus 2:8). Shaming is one of the Spirit's tools to bring conviction and allow truth and trustworthy actions and attitudes to develop. This verse continues the biting sarcasm.
▣ "Is it so, that there is not among you one wise man" This was biting sarcasm to this intellectually arrogant church. This is an emphatic double negative question, which expects a "yes" answer. See note at 4:7.
6:6 "and that before unbelievers" There is no article, therefore, the emphasis is on the worldly quality of "pagan" judges.
NASB (UPDATED) TEXT:6:7-8
7Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? 8On the contrary, you yourselves wrong and defraud. You do this even to your brethren.
6:7 "Actually" See note at 5:1.
▣ "then, it is already" This phrase (i.e., ēdē men oun) implies that this church had already been doing these very things. They were already defeated!
NASB, NRSV "a defeat"
NKJV"an utter failure"
TEV"failed completely"
NJB"a fault"
This is literally "less," but used in the sense of defeated or failed (cf. II Cor. 12:13; Rom. 11:12; II Pet. 2:19-20).
NASB, NRSV "Why not rather be wronged? Why not rather be defrauded"
NKJV"Why do you not rather accept wrong? Why do you not rather let yourselves be defrauded"
TEV"Would it not be better for you to be wronged? Would it not be better for you to be robbed"
NJB"Why do you not prefer to suffer injustice, why not prefer to be defrauded"
These are two present passive indicatives. Believers' individual rights are not as important as the reputation and mission of the church. Does any Christian win if the Kingdom loses?
6:8 The western church, with its emphasis on the individual, has skewed the gospel. We have missed its continual emphasis on the whole, the corporate, the body! We see Christianity as something for us individually instead of something for the gospel. We are saved (individually) to serve the body (cf. I Cor. 12:7). Believers must develop a NT worldview, see the world through God' eyes and corporate, global purposes (i.e., Matt. 28:18-20; Luke 24:47; Acts 1:8).
NASB (UPDATED) TEXT:6:9-11
9Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, 10nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. 11Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God.
6:9-10 Paul is obviously concerned about the lifestyle of individual Christians (cf. 5 :10,11; 6:9-10), which reflects on the church. Salvation is not only a judicial act (i.e., justification by faith), it is a changed life (i.e., sanctification or Christlikeness, cf. Gal. 6:7). See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 1:2.
The church was, and is, being "deceived." This is a present passive imperative with the negative particle, which usually means to stop an act in process.
6:9 "do you not know" See note at 5:6. The implication is that believers, because of their salvation and indwelling of the Spirit, should know these things! But, baby (immature), carnal believers do not!!! They are mentally dominated by this fallen world's system and the demonic (i.e., self deceived, culturally deceived, and satanically deceived, cf. 12:2).
▣ "that the unrighteous will not inherit the kingdom of God" Paul states this twice for emphasis (vv. 9, 10). This brings the paradox of the gospel into sharp contrast. Salvation is free in the finished work of Christ, but covenantal salvation demands an appropriate and continuing response. Believers who are declared "right" in Christ must mature into Christlikeness. The goal of God has always been a righteous people that reflect His character. The NT is just like the OT in this regard. The radical nature of the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) is that human performance for salvation has been replaced with Christ's performance. But this does not affect God's desire for a righteous people. It just changes the mechanism. In this gospel period, believers are motivated by gratitude, not reward.
However, the spiritual principle of "sowing and reaping" (cf. Gal. 6:7) is still in effect for believers and nonbelievers (cf. chapter 3). Oh, the tragedy of fruitless Christianity (cf. John 15; James 2:14-26; I Peter; I John). It impacts the Kingdom, the local church, the individual, and the lost.
Can a Christian who has committed the sins listed in vv. 9-10 be saved? For sure (cf. v. 11)! Can a Christian continue to commit these sins and be saved? Not without divine consequences-loss of fellowship with God, loss of the Spirit's guidance, loss of assurance, loss of peace, loss of effective prayer, loss of true worship, loss of joy, loss of witness! What a price to pay!
There are several texts in Acts and Paul's writings (cf. Acts 20:32; 26:18; I Cor. 6:9-10; 15:50; Gal. 5:21; Eph. 5:5) which reflect Jesus' words on inheriting the Kingdom (cf. Matt. 25:34).
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
SPECIAL TOPIC: BELIEVERS' INHERITANCE
▣ "Do not be deceived" This is a present passive imperative (The Expositor's Bible Commentary, Vol. 10, p. 223, says it is present middle, i.e., "Stop deceiving yourselves") with the negative particle, which usually means "stop an act in process." This is an asyndeton like v. 18, which was a Koine Greek grammatical form of emphasis which brought it to the attention of the reader or hearer.
NASB, NKJV,
NRSV"fornicators"
TEV"people who are immoral"
NJB"the sexually immoral"
This is the general term for sexual immorality (cf. 5:1 [twice],9,10; 6:9,11,13,18; 7:2; 10:8; II Cor. 12:21). Verses 9-10 list the sins related to first century pagan worship practices (cf. 5:9-11), which regularly involved promiscuous sexual activity in the name of the fertility god.
▣ "idolaters" For a believer with an OT perspective, there is nothing worse than this. The use of this term in the list of sins confirms that this is a list of pagan worship practices. All the Gentile believers at Corinth had come out of this background (cf. 6:11). Paul uses this concept (i.e., the worship of and service to false gods) often in his Corinthian letters (cf. 5:10,11; 6:9; 8:4,7,10; 10:7,14,19,28; 12:2; II Cor. 6:16).
▣ "adulterers" This is the Greek term moichos, which refers to extramarital sexual unfaithfulness. This is the only place it is used in the Corinthian letters.
NASB"effeminate"
NKJV, NJB"sodomites"
NRSV"male prostitutes"
TEV"homosexual perverts"
NJB"self-indulgent"
This term (malakos) literally means soft. It could be used of clothing (cf. Matt. 11:8). When applied metaphorically of persons it referred to male prostitutes, usually young men. For a good article on homosexuality see Dictionary of Paul and His Letters, pp. 413-414.
NASB"homosexuals"
NKJV, NRSV,
NJB"sodomites"
TEV"(both terms translated together as 'homosexual perverts')"
This term (arsenokoitēs, from arsēn, a male, and keitē, one who lies with) refers to a male homosexual (cf. I Tim. 1:10; Rom. 1:27). This was a major problem in Roman society (cf. Rom. 1:26-27; I Tim. 1:10) as it was in the ancient Near East (cf. Lev. 18:22; 20:13; Deut. 23:18). These two related terms in v. 9 for homosexual activity may refer to the active (arsenokoitai) and passive (malakoi) aspects of this sexual sin.
There is much modern cultural pressure to accept homosexuality as an appropriate alternate lifestyle. The Bible condemns it as a destructive lifestyle, out of the will of God for His creation.
1. it violates the command of Genesis 1 to be fruitful and multiply
2. it characterizes pagan worship and culture (cf. Lev. 18:22; 20:13; Rom. 1:26-27; and Jude 7)
3. it reveals a self-centered independence from God (cf. I Cor. 6:9-10)
However, before I leave this topic let me assert God's love and forgiveness to all rebellious human beings. Christians have no right to act hatefully and arrogantly towards this particular sin, especially when it is obvious that all of us sin. Prayer, concern, testimony, and compassion do far more in this area than vehement condemnation. God's Word and His Spirit will do the condemning if we let them. All sexual sins, not just this one, are an abomination to God and lead to judgment. Sexuality is a gift from God for mankind's well-being, joy, and a stable society. But this powerful, God-given urge is often turned into rebellious, self-centered, pleasure-seeking, "more-for-me-at-any-cost," living (cf. Rom. 8:1-8; Gal. 6:7-8).
▣ "revilers" See note at 4:12.
6:11 "Such were some of you" This is an imperfect indicative, which expresses a continual action in past time. This shows the moral blackness of the pagan culture of Paul's day (cf. 12:2), but it also shows the marvelous grace and changing power of the gospel of God in Christ.
The changed lives of these converted pagans were a powerful witness to the gospel. But the change must be permanent and complete, not temporary and selective. They were different now, indwelt now, informed now. They must not return as a dog to his vomit or a pig to the mud (cf. II Pet. 2:22). The lost world is watching!
▣ "but" Notice the threefold rendition of alla in the Greek text to denote these three distinct spiritual events:
1. washing
2. sanctifying
3. justifying performed by the Son and the Spirit through our faith, repentant response
▣ "you were washed" This is an aorist middle indicative. This may refer to baptism as an initial, volitional, visible, symbolic act of inner cleansing (cf. Acts 2:38; 22:16; Titus 3:5). Most translations translate this phrase as a passive voice except the Williams translation, which has "you have washed yourselves clean." Proselytes to Judaism baptized themselves when joining the synagogue. If this word is middle voice like Acts 22:16, this may be a theological allusion to the covenant responsibility discussion in Ezek. 18:31 combined with God's initiating sovereignty (cf. Ezek. 36:25-27). This could be a metaphor for cleansing (cf. Titus 3:15).
▣ "you were sanctified" This is an aorist passive indicative by means of Christ's death and the Spirit's mediation (cf. 1:2,30). See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 1:2.
▣ "you were justified" This is an aorist passive indicative. Believers are both justified and sanctified when they believe (cf. Rom. 8:29). This positional theological standing mandates Christlike living. See SPECIAL TOPIC: RIGHTEOUSNESS at 1:30.
▣ "in the name of the Lord Jesus Christ, and in the Spirit of our God" This phrase probably confirms the interpretations that "washed" or "wash yourselves" in v. 11 refers to baptism (cf. Rom. 10:9-13). The early church's public profession of faith was baptism. The candidates affirm their faith by verbally saying "I believe Jesus is Lord" or a similar liturgical confession.
The second phrase mentioning "Spirit" could be an allusion or liturgical formula based on Matt. 28:19, "baptizing them in the name of the Father and the Son and the Holy Spirit." It is interesting how often Paul refers to "the name" in the opening chapters of I Corinthians (see Special Topic at 1:10).
1. a way of referring to believers ("who. . .call upon the name," cf. 1:2)
2. a way of exhorting believers (cf. 1:10)
3. a way of asserting Paul's authority (cf. 5:4)
4. a way of referring to believers' initial act of calling on the name (cf. 6:11)
The name represents Jesus' person, authority, characteristic, and status.
This is an obvious reference for the redemptive work of the Triune God (cf. vv. 10-11). The term "Trinity" is not a biblical word, but the concept is. If Jesus is divine and the Spirit is a person, then the one divine essence has three eternal, personal manifestations. See SPECIAL TOPIC: THE TRINITY at 2:10.
NASB (UPDATED) TEXT:6:12-20
12All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything. 13Food is for the stomach and the stomach is for food, but God will do away with both of them. Yet the body is not for immorality, but for the Lord, and the Lord is for the body. 14Now God has not only raised the Lord, but will also raise us up through His power. 15Do you not know that your bodies are members of Christ? Shall I then take away the members of Christ and make them members of a prostitute? May it never be! 16Or do you not know that the one who joins himself to a prostitute is one body with her? For He says, "The two shall become one flesh." 17But the one who joins himself to the Lord is one spirit with Him. 18Flee immorality. Every other sin that a man commits is outside the body, but the immoral man sins against his own body. 19Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20For you have been bought with a price: therefore glorify God in your body.
6:12
NASB, NKJV
NRSV"All things are lawful for me"
TEV"Someone will say, 'I am allowed to do anything'"
NJB"For me everything is permissible"
This may refer to something Paul had said on an earlier occasion (cf. 10:23; Rom. 14:2,14,20) but it had been taken out of context by (1) the legalism of the Jewish believers or (2) the libertine false teachers who were using Christian freedom as a license to sin (cf. Gal. 5:13; I Pet. 2:16). Paul is trying to walk a fine line between the two extremes and yet speak to both.
This may be the first of Paul's quoting of the slogans of the false teachers or the false teachers taking something out of context he had preached and extending his sayings into other areas (cf. 6:12,13; 7:1; 8:1,4; 10:23, see (1) The Cambridge History of the Bible, vol. 1, p. 244, and (2) Klein, Blomberg, and Hubbard, Introduction to Biblical Interpretation, pp. 362-363). It is not that what they said was not true, but they took the truth beyond legitimate bounds. It is hard to know when Paul is using this technique. Possibly the following criteria may be helpful.
1. It is something Paul has himself said in other writings (cf. 10:23; Rom. 14:2,14,20).
2. It is a brief general statement of truth (like a proverb).
3. All biblical metaphors are true, but have limits as to their relevant application. No example or metaphor can be pushed at every level. They usually have one major application.
Paul attempts to restate the intended truth and limit the inappropriate extensions. This is the issue of hermeneutics in every age!
▣ "but not all things are profitable" This verse speaks to the proper use of Christian freedom which must be exercised in self-limiting love (cf. 10:23; 14:26; Rom. 14:19; 15:2). The building up of the body of Christ is more important than personal rights and freedoms.
▣ "profitable" This is a compound Greek term which means "to bring together for one's benefit" (cf. 6:12; 7:35; 10:23; 12:7; II Cor. 8:10, the negative in 12:1). This parallels Paul's statements in Rom. 14:19; 15:2; I Cor. 10:23; 14:26; II Cor. 12:19; Eph. 4:12,29. Just because a believer is free in Christ does not mean that every thing edifies other believers. We limit our freedom in love for the Lord and His church. We always seek and promote the health and vitality of the whole body of Christ (cf. I Cor. 12:7).
NASB"but I will not be mastered by anything"
NKJV"but I will not be brought under the power of any"
NRSV"but I will not be dominated by anything"
TEV"I am not going to let anything make me its slave"
NJB"but I am determined not to be dominated by anything"
This is a future passive indicative of the Greek term exousia. This term had a wide array of usages
1. authority
2. jurisdiction
3. control
4. power
5. supernatural power
Paul may have had several of these connotations in mind in this setting. There is an obvious word play between "lawful" (exestin) and "mastered" (exousiasthēsomai). He did not feel that
1. any human being had the right to judge him (cf. 2:14-15; 3:4-5)
2. no supernatural being had authority over him (cf. 12:2, unbelievers are led astray by the demonic)
3. no personal freedom or personal preference or personal temptation (i.e., tinos, an indefinite pronominal adjective singular in contrast to the double use of panta in this verse)
Paul's authority was from Christ. It was Christ and His Spirit who controlled and empowered him. Self-control is surely one of the fruits of the Spirit (cf. Gal. 5:23; Acts 24:25; II Pet. 1:6). Paul controls his freedom so that the gospel may prosper and so should we!
Paul is asserting that Christian freedom should not be an opportunity for personal license. Many things that are good can become improper motives, attitudes, or situations (cf. Rom. 14:23). This issue of Christian freedom and Christian responsibility is the critical issue of the Corinthian letters. This issue is also dealt with in Rom. 14:1-15:13. I would like to quote my opening remarks on this subject from the Roman commentary.
CONTEXTUAL INSIGHTS FROM ROMANS 14:1-15:13
A. This chapter tries to balance the paradox of Christian freedom and responsibility. The literary unit runs through 15:13.
B. The problem which precipitated this chapter was possibly the tension between Gentile and Jewish believers in the church of Rome. Before conversion the Jews tended to be legalistic and the pagans tended to be immoral. Remember, this chapter is addressed to sincere followers of Jesus. This chapter does not address carnal believers (cf. I Cor. 3:1). The highest motive is ascribed to both groups. There is danger in the extremes on both sides. This discussion is not a license for nit-picking legalism or flaunting liberality.
C. Believers must be careful not to make their theology or ethics the standard for all other believers (cf. II Cor. 10:12). Believers must walk in the light they have, but understand that their theology is not automatically God's theology. Believers are still affected by sin. We must encourage, exhort, and teach one another from the Scriptures, reason, and experience, but always in love. The more one knows the more one knows he does not know (cf. I Cor. 13:12)!
D. One's attitude and motives before God are the real keys in evaluating his actions. Christians will stand before Christ to be judged on how they treated one another (cf. vv. 10,12 and II Cor. 5:10).
E. Martin Luther said, "A Christian man is a most free Lord of all, subject to none; the Christian man is a most dutiful servant of all, subject to all." Biblical truth is often presented in a tension-filled paradox.
F. This difficult but crucial subject is dealt with in the entire literary unit of Romans 14:1-15:13 and also in I Corinthians 8-10 and Colossians 2:8-23.
G. However, it needs to be stated that pluralism among sincere believers is not a bad thing. Each believer has strengths and weaknesses. Each must walk in the light he/she has, always open to the Spirit and the Bible for more light. In this period of seeing through a glass darkly (I Cor. 13:8-13) one must walk in love (v. 15), and peace (vv. 17,19) for mutual edification.
H. The titles, "stronger" and "weaker," which Paul gives to these groups, prejudices them to us. This was certainly not Paul's intent. Both groups were sincere believers. We are not to attempt to mold other Christians into ourselves! We accept one another in Christ!
CONTEXTUAL INSIGHTS TO ROMANS 15:1-13
A. The discussion about Christian freedom and responsibility is continuing from chapter 14.
B. The entire argument could be outlined as
1. accept one another because God accepts us in Christ (cf. 14:1,3; 15:7);
2. do not judge one another because Christ is our only Master and Judge (cf. 14:3-12);
3. love is more important than personal freedom (cf. 14:13-23);
4. follow Christ's example and lay down your rights for others' edification and good (cf. 15:1-13).
C. 15:5-6 reflects the threefold purpose of the entire context of 14:1-15:13
1. live in harmony with one another;
2. live in accordance with Christ's example;
3. with unified hearts and lips offer united praise to God.
D. This same tension between personal freedom and corporate responsibility is dealt with in I Cor. 8-10 and Col. 2:8-23.
6:13
NASB"Food is for the stomach"
NKJV"Foods for the stomach and stomach for foods"
NRSV"Food is meant for the stomach and the stomach for food"
TEV"Someone else will say, 'Food is for the stomach, and the stomach is for food'"
NJB"Foods are for the stomach, and the stomach is for foods"
This may be another slogan. It seems to refer to an improper, hermeneutical extension by the libertine false teachers. Paul asserts there is an element of truth in what they say (cf. Mark 7:19). Paul is either
1. using a literary technique called diatribe, where he is using supposed objectors to make his theological points
2. quoting the slogans of the false teachers, some part of which may have come from Jesus' teachings or Paul's teachings
▣ "but God will do away with both of them" This is an allusion to the consummated Kingdom. Food is only a part of time, not eternity. Jesus did eat fish after His resurrection (i.e., John 21), but that was an opportunity to visit with His fearful disciples, not a physical necessity for Him. Jesus also talked about a Messianic banquet (i.e., Luke 22:30), but this, too, is a metaphor of fellowship, not a physical necessity to be repeated.
The phrase "do away with" (cf. NASB) or "destroy" (cf. NKJV) is katargeō. Paul used this word twenty-seven times, but in different senses. See Special Topic: Katargeō at 1:28.
▣ "Yet the body is not for immorality" This clearly shows the false extension. Humans are wonderfully created for life and its development on this planet. However, there are some God-given boundaries to insure a long, happy, fruitful existence. Since the fall (cf. Genesis 3), humanity tends to grab the immediate, the self-satisfying, the personal gratification at any cost!
▣ "the body. . .for the Lord, and the Lord is for the body" These phrases are in a parallel relationship. The thrust seems to be that believers belong to the Lord (cf. v. 20; 7:23; Acts 20:28). He wants to use their bodies for His service, His purposes. This may be a word play on the human body and Christ's church as a body.
6:14 The definitive chapter in the New Testament on the resurrection of Christ and the resurrection of believers is I Corinthians 15.
In light of Greek thought (i.e., the physical body is evil) it needs to be emphasized that biblical thought does not depreciate the body. In this very context the body is
1. made "for the Lord" (cf. v. 13)
2. "members of Christ" (cf. v. 15)
3. a temple indwelt by the Spirit (cf. v. 19)
4. to glorify Christ (cf. v. 20)
The body is not evil. It will be resurrected and will be part of the eternal kingdom. However, it is also the realm of temptation and the moral battleground of sin. Jesus gave Himself physically for the church. Believers must follow the example (cf. I John 3:16).
▣ "God has not only raised the Lord" In A Textual Commentary of the Greek New Testament Bruce M. Metzger delineates the Greek manuscript variants connected to the verb tense:
"1. AORIST in MSS P46C2, B
2. PRESENT in MSS P11, P46, A, D*
3. FUTURE in MSS P46C1, א, C, D3
The FUTURE tense fits the context and the parallel in II Cor. 4:14" (p. 552; UBS4 rates it "B" [almost certain]).
This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three Persons of the Godhead.
1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11)
▣ "but will also raise us up" Paul rejoiced in his current personal relationship with Christ (cf. 6:17). This is Paul's realized eschatology (cf. C. H. Dodd). In a real sense heaven had come to Paul in this life and would only be supplemented in a future life.
Paul also believed that Jesus was returning very soon. In some texts Paul asserted that he would be alive at Christ's return (cf. I Thess. 4:17; I Cor. 15:51-52; Phil. 3:20). However, in other texts he links himself with those who are raised from the dead (cf. I Cor. 6:14; II Cor. 4:14). The whole book of II Thessalonians expects a delayed Parousia, as do parts of Matthew 24, Mark 13, and Luke 21.
The Second Coming is the hope of every Christian generation, but the reality of only one generation. However, the resurrection with its new body and intimate fellowship is a reality for all believers!
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VERSUS THE NOT YET
6:15 "Do you not know" See note at 5:6.
▣ "your bodies are members of Christ" Paul uses an analogy from Gen. 2:24 as a basis for a warning about believers' oneness in sexual immorality of any kind. Believers are one with Christ (cf. 12:20,27; Rom. 12:5; Eph. 4:12,16,25).
▣ "prostitute" This is the Greek term pornē, which comes from the verb "to sell" (i.e., pernēmi, cf. Kittel, Theological Dictionary of the New Testament, vol. 6, p. 580). In Corinth (and the Ancient Near East) there were two kinds of prostitutes, one cultic (i.e., pagan worship) and slaves (i.e., for profit). Paul repeatedly discussed porneia (cf. 5:1 [twice]; 9,10,11; 6:9,13,15, 16,18; 7:2; 10:8; II Cor. 11:21). Pagan fertility worship was expressed in sexual acts. Paul's hearers had grown up and participated in these rituals and rites, but they are now Christians!
NASB"May it never be"
NKJV"Certainly not"
NRSV"Never"
TEV"Impossible"
NJB"Out of the question"
This exclamatory phrase (a rare optative mood expressing a strong wish, desire, or prayer) is used often by Paul to express his horror at how some respond (i.e., diatribe) to his statements or rhetorical questions (cf. Rom. 3:4; 6:31; 6:2,15; 7:7,13; 9:14; 11:1,11; I Cor. 6:15; Gal. 2:17; 3:21; 6:14).
6:16 "The two shall become one flesh" This is a quote from Gen. 2:24. In marriage two persons voluntarily become one flesh. Physical intimacy is a strong bonding experience. It has an appropriate, God-ordained place in life. Like all of God's gifts, it can be abused and taken beyond God-given bounds.
6:17 This is a spiritual analogy drawn from Gen. 2:24. As a man and wife become one flesh physically, the believer and his Lord become one spiritual entity (cf. John 17:11,23; Gal. 2:20; Eph. 5:21-33). A good example of this theological concept is Rom. 6:1-11. Believers die with Christ, are buried (in baptism) with Christ, and are raised with Christ.
NASB"the one who joins himself"
NKJV"he who is joined"
NRSV"anyone united"
TEV"he who joins himself"
NJB"anyone who attaches himself"
This is exactly parallel to 6:16. The grammatical construction is
1. a present passive participle as in v. 16 (cf. Zerwick and Grosvenor, A Grammatical Analysis of the Greek New Testament, p. 508)
2. a present middle participle (cf. Harold K. Moulton, The analytical Greek Lexicon Revised, p. 236)
The dynamic equivalent translations (i.e., TEV, NJB), as well as NASB, translate it as a middle voice. It is obvious that the context is focusing on the volition of the parties involved.
6:18 "Flee immorality" This is a present active imperative without a grammatical connection to what goes before or after (i.e., asyndeton), which for a Koine Greek reader was a way of emphasis, causing the phrase to stand out.
Human sexuality is a gift from a gracious God, but there are appropriate and inappropriate aspects related to how one exercises God's gift. Paul affirms marriage by his quote of Gen. 2:24, but firmly set the limits on premarital or extramarital promiscuity.
Believers must be constantly diligent in this area, especially when the culture is promiscuous. Sex sins are major problems to the life of faith. Believers must live sexually appropriate transformed lives (cf. II Cor. 12:21; Eph. 5:3; Col. 3:5).
▣ "Every other sin that a man commits is outside the body" This is a strange comment. I wish I understood it better. It may reflect
1. the pagan culture of Corinth
2. a teaching emphasis of the false teachers
3. a preaching emphasis of Paul (cf. vv. 12, 13)
Humans do not have a soul, they are a soul (cf. Gen. 2:7). Related to this is Paul's understanding that believers do not have a body, they are a body. This is possibly a theological development from Genesis and against Greek thought that depreciated the physical body as evil. The OT and the NT affirm a physical resurrection which is a way of affirming the goodness and eternality of human corporal existence. Later Gnostic libertine or antinomian teachers would separate the physical aspects from the mental aspects, thereby affirming salvation as knowledge instead of godliness or righteousness. Paul affirms that the gospel is
1. a person to welcome
2. a truth about that person to believe
3. a life of that person to emulate
These cannot be separated! Humans are a unity! Salvation is comprehensive. The kingdom has arrived. There is an unbreakable bond between faith and obedience. Initial sanctification must lead to progressive sanctification. Righteousness is both a gift (indicative) and a command (imperative).
My colleague at East Texas Baptist University, Dr. Bruce Tankersley, reminded me that in cultic prostitution the prostitute is a surrogate for the deity. Therefore, sexual relations were not only immoral, but idolatrous.
6:19 "do you not know" See note at 5:6.
▣ "your body is a temple of the Holy Spirit" Christianity replaces the physical temple of the Jews with the spiritual temple of Christ's physical body (cf. John 2:21) as His corporate body, the church (cf. 10:16,17; 11:29; 12:12-27). This concept of temple is used in two senses in I Corinthians.
1. in 3:16-17 it is used of the entire local church
2. here it is used of the individual believer
This expresses the fluid relationship between the corporate and individual aspects.
Paul's major point in this context is a call to holiness. Believers are to be radically different from the surrounding culture. This has two purposes.
1. it accomplishes the goal of Christlikeness
2. it attracts people to faith in Christ, which are the twin foci of the Great Commission (cf. Matt. 28:19-20)
▣ "the Holy Spirit who is in you" This is an emphasis on the indwelling Holy Spirit. The power for the Christian life is a gift of God, just like salvation. We must yield ourselves to the Spirit's work. All three persons of the Trinity indwell the believer.
1. the Spirit (cf. John 14:16-17; Rom.8:9,11; I Cor. 3:16; 6:19; II Tim. 1:14)
2. the Son (cf. Matt. 28:20; John 14:20,23; 15:4-5; Rom. 8:10; II Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27)
3. the Father (cf. John 14:23; II Cor. 6:16)
Believers are God-possessed people. This is volitionally different from demon possession in that the volitional cooperation of the believer is crucial at every stage and level. The demonic destroys the individual's will, but the sovereign God has chosen to honor the freedom of His human creation. Only in Christian maturity (i.e., Christlikeness) does God's will become the dominate guiding force!
6:20 "you have been bought with a price" This is an aorist passive indicative. This metaphor comes from the slave market (cf. 7:22-23; Rom. 3:24; Gal. 3:13; 4:5). In the OT this was known as the go'el, which was a near relative who bought one back from slavery (cf. Lev. 25:25). This is a reference to Christ's substitutionary, vicarious atonement (cf. Isaiah 53; Mark 10:45; II Cor. 5:21). When one accepts Christ he/she relinquishes personal rights to his/her body and takes on the responsibility for the corporate health and vitality of the whole temple, the whole body (cf. I Cor. 12:7).
▣ "glorify God in your body" This is an aorist active imperative, an urgent command, not an option. How believers live is crucial for assurance, for peace, for witness! See SPECIAL TOPIC: GLORY (DOXA) at 2:7.
There are two extremes to avoid in the Christian life: (1) everything is improper; (2) everything is proper. Our bodies are for God, not for self; they are for service, not for sin (cf. Romans 6). This view of the body is very different from the Greek view of the body as the prison house of the soul. The body is not evil, but it is the battleground of the spiritual life (cf. Eph. 6:10-20).
There is an additional phrase in NKJV, "and in your spirit, which are God's," which is in a few late uncials and in many later minuscule Greek manuscripts. However, the older texts do not have it. It is not in P46, א, A, B, C*, D*, F, or G. The UBS4 gives the shorter text an "A" rating (certain).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Does this chapter teach that Christians in our day should not go to court?
2. How and when will saints judge the angels?
3. Does the list of sins in verses 9 and 10 refer to individual acts or habitual lifestyle?
4. When Paul asserts that everything is permissible for me, what does he mean exactly by that statement in reference to personal habits and specific commands in the Bible?
5. Why are sexual sins such a significant spiritual problem?
6. Explain the difference between the Greek view of the body and the Christian view of the body.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Problems Concerning Marriage | Principles of Marriage | Directions About Marriage | Questions About Marriage | Marriage and Virginity |
7:1-7 | 7:1-9 | 7:1-7 | 7:1a | 7:1-7 |
7:1b-5 | ||||
7:6-7 | ||||
7:8-16 | Keep Your Marriage Vows | 7:8-9 | 7:8-9 | 7:8-9 |
7:10-16 | 7:10-11 | 7:10-11 | 7:10-11 | |
7:12-16 | 7:12-16 | 7:12-16 | ||
The Life Which the Lord Has Assigned | Live as You Are Called | Eschatology and Changes in Social and Marital Status | Live As God Called You | |
7:17-24 | 7:17-24 | 7:17-20 | 7:17-24 | 7:17-24 |
7:21-24 | ||||
The Unmarried and Widows | To the Unmarried and Widows | Questions About the Unmarried and Widows | ||
7:25-35 | 7:25-40 | 7:25-31 | 7:25 | 7:25-28 |
7:26-28 | ||||
7:29-31 | 7:29-31 | |||
7:32-35 | 7:32-34 | 7:32-35 | ||
7:35 | ||||
7:36-38 | 7:36-38 | 7:36-38 | 7:36-38 | |
7:39-40 | 7:39-40 | 7:39-40 | 7:39-40 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 7:1-40
A. This is Paul's most extensive discussion of domestic relationships. He deals with
1. sexual immorality, 6:9-20; 7:2
2. marriage, vv. 2-5, 10-16, 28
3. singles, vv. 6-9, 25-26, 29-35
4. virgins, vv. 36-38
5. remarriage of widows and widowers, vv. 39-40
6. the recurrent theme is, "stay as you are," vv. 1, 6-7, 8, 10, 17-24, 26-35, 37, 40; because of the current crisis and the expected parousia, although he allows for exceptions
B. Chapter 7 is a very good example of how the local and temporal situation must be taken into account before one can accurately interpret the Bible or draw universal principles for application. It is very difficult in the book of I Corinthians to know the historical setting because
1. we do not know exactly what the current crisis was in Corinth (possibly famine)
2. we do not know which factious group Paul is addressing and in which verses (i.e., ascetics or libertines)
3. we do not have the letter that the church wrote to Paul asking these questions (cf. 7:1,25; 8:1; 12:1; 16:1,12)
C. There seem to be two inappropriate attitudes/factions in Corinth that were causing great strife. The first were those people who tended toward asceticism (cf. 7:1). The other group were those who tended toward moral looseness or antinomianism (cf. 6:12; 10:23). All truth is attacked by the extremes. In I Corinthians 7, Paul is trying to walk a practical and theological tightrope between these excesses, while still speaking to both groups.
D. There is a recurrent theme running through chapter 7. It is characterized by verses 17, 20, 24, 26, 40 and made allusion to in verse 8. That theme is "stay as you are" because the time is short. This cannot be a universal principle because
1. this is related to a period of persecution
2. marriage is God's will for mankind (cf. Gen. 1:28)
3. this church faced internal problems with false teachers
One wonders which category (i.e., never married, once married, or married to an unbeliever) Paul himself experienced. Maybe he existentially knew them all. Most Jews married out of rabbinical interpretation of Gen.1:28 as well as tradition. Paul's wife either died (i.e., he was a widower) or she left him because of his new faith (i.e., he was a divorcee). At the point of his call to salvation and ministry (i.e., the Damascus road) he personally chose celibacy, as did Barnabas, but he never condemned Peter's marriage (cf. 9:5).
E. Marriage in the Bible is the expected norm (cf. Gen. 1:28; 2:18). Paul was probably married at one time (i.e., the implication of Acts 26:10, if Paul was a member of the Sanhedrin, then he had to be married). He asserts that marriage is an honorable state for the believer (cf. I Cor. 6:16; 7:14; II Cor. 11:2 and Eph. 5:22-31). We must remember that Paul is addressing a local first century, Gentile, factious, cosmopolitan situation.
F. Paul's discussion of circumcision in verse 19 affirms that for Paul OT rituals and regulations have passed away in the gospel of Jesus Christ for believing Gentiles (cf. Acts 15) and are, therefore, not binding. Theologically speaking it is usually stated that Paul affirms the ethical aspects of the OT, but negates the ceremonial aspects. To some extent this is true.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:7:1-7
1Now concerning the things about which you wrote, it is good for a man not to touch a woman. 2But because of immoralities, each man is to have his own wife, and each woman is to have her own husband. 3The husband must fulfill his duty to his wife, and likewise also the wife to her husband. 4The wife does not have authority over her own body, but the husband does; and likewise also the husband does not have authority over his own body, but the wife does. 5Stop depriving one another, except by agreement for a time, so that you may devote yourselves to prayer, and come together again so that Satan will not tempt you because of your lack of self-control. 6But this I say by way of concession, not of command. 7Yet I wish that all men were even as I myself am. However, each man has his own gift from God, one in this manner, and another in that.
7:1 "Now concerning the things about which you wrote" Possibly the issues addressed in chapters 1-6 were related to Paul by Chloe's people. The phrase "now concerning" refers to specific questions that the church at Corinth sent to Paul probably by Stephanas, Fortunatus, and Achaicus (cf. 7:25; 8:1; 12:1; 16:1,12). It is very difficult to interpret this chapter without knowing exactly what questions the Corinthians asked and who asked them (i.e., the faithful believers, the libertine group, the ascetic group, or one of the factious house churches).
NASB, NKJV"it is good for a man not to touch a woman"
NRSV"it is well for a man, not to touch a woman"
TEV"A man does well not to marry"
NJB"Yes, it is a good thing for a man not to touch a woman"
The term "good" has a wide semantic field, but in this context it means "profitable" or "to one's advantage" (cf. vv. 1,8,26). It is used in this same sense in the Septuagint in Gen. 2:18. Paul's whole purpose is what is best for the individual in times of distress and what is best for the Kingdom of God.
This may refer to
1. a quote from the letter that the Corinthians wrote to Paul
2. a slogan of one of the factious groups
3. a phrase taken out of Paul's preaching, but misinterpreted and applied in an ascetic, legalistic, or libertine way
This term "touch" has many different connotations, "lay hands on," "handle," "control." It came to be used metaphorically of sexual contact (cf. LXX Gen. 20:6; Pro. 6:29; Josephus' Antiquities 1.163; also Plato, Leges 8.840a; and Plutarch, Alex. M. 21.4. See Bauer, Arndt, Gingrich and Danker's Lexicon, p. 102, but not used in a sexual sense in the Koine Papyri from Egypt).
Paul is not depreciating marriage or human sexuality, but humanity's abuse of sexuality. Mankind always takes God's gifts beyond God's bounds. The social climate of Corinth was immoral to the extreme (cf. v. 2a).
NASB"But because of immoralities"
NKJV"Nevertheless, because of sexual immorality"
NRSV"But because of cases of sexual immorality"
TEV"But because there is so much immorality"
NJB"yet to avoid immorality"
Marriage was not a problem for Paul. This is a present active imperative, third person singular. Many believe he was a rabbi because he studied under Rabbi Gamaliel and he was zealous for the law. He knew that marriage was considered necessary to fulfill Genesis, "be fruitful and multiply" (cf. Gen. 1:28; 9:1,7). Sex is a gift from God. Gentile society was so sexually permissive and immoral because sex was used in pagan fertility worship practices that Paul felt it necessary to address the issue.
Paul addresses the theological topic of celibacy and the current setting of persecution. There is a spiritual gift of celibacy. It is not more spiritual than marriage. The single person is able to devote more time, energy, and personal resources to ministry. This is good, but not for all, not for the majority!
Paul's real issue in this context is not singleness, but "stay as you are." The times were hard. Persecution was increasing. History tells us of three empire-wide famines during this period. Paul affirms marriage (cf. 6:16), but in the current social setting advocates singleness. This is not necessarily a universal principle, but a temporary, cultural admonition.
Paul's concern in v. 2 is the pervasive immorality of first century Greco-Roman culture. In a promiscuous society faithful, monogamous marriage is far better spiritually, emotionally, and physically than pagan worship. Not only is marriage affirmed, but the proper responsibility of each partner is affirmed.
7:2 "each man is to have his own wife and each woman is to have her own husband" These are two present imperatives, but are not functioning as commands, unless this anticipates v. 5. This is a grammatically parallel structure, as are vv. 3 and 4. Marriage is not the exception; it is the norm, not a concession (cf. I Tim. 4:3; Heb. 13:4).
7:3 This verse also has two present active imperatives. Paul gives four guidelines in two verses. It is just possible that Paul is dealing with two problems in this area of human sexuality (cf. Gordon D. Fee, To What End Exegesis, pp. 88-98).
1. promiscuous Christians who continued their previous pagan sexual patterns, particularly at pagan temples and feasts (i.e., libertines)
2. Christians who have made even married sex a spiritual taboo (i.e., ascetics, cf. v. 5 and thereby v. 1 becomes a slogan or one of the factions)
7:4 This verse shows Paul's ability to balance the impropriety of his own culture (cf. Eph. 5:21,22-33). In Paul's day wives had few rights. Paul addresses both married partners with a mutual responsibility. Sexual needs are not evil. They are a God-given desire.
7:5 "Stop depriving one another" This is a present active imperative with the negative particle, which usually implies "stop an act in process." This relates to the problem of asceticism in the Corinthian church. It also asserts that sex, or withholding sex, must not be a tool to control one's spouse!
▣ "except by agreement" This phrase begins with ei mēti, which means "unless perhaps" or "unless it be" (cf. Luke 9:13). It is giving one possible exception to the stated norm. This type of structure (i.e., a rule then an exception) is used throughout this chapter. Paul is walking the theological tightrope between legalism/asceticism and libertinism/antinomianism. Each faction had its own agenda and slogans!
Notice Paul is expressing an egalitarian model. The husband does not have the right to choose alone! Biblical male headship is tragically misunderstood. The husband must act in self-giving ways for the maturity of the family (cf. Eph. 5:25-29), not for personal interest or in personal preference, but in spiritual stewardship.
SPECIAL TOPIC: WOMEN IN THE BIBLE
NASB, NRSV"so that you may devote yourselves to prayer"
NKJV"that you may give yourselves to fasting and prayer"
TEV"in order to spend your time in prayer"
NJB"to leave yourselves free for prayer"
"Fasting" is in the Textus Receptus following the MSS אc, K, and L and the Peshitta. However, the vast majority of ancient Greek texts, P11, P46, א*, A, B, C, D, G, P, most ancient translations, and most modern English translations, do not include it. The UBS4 gives the shorter text an "A" rating (certain).
The NT principle on voluntary fasting periodically for spiritual purposes is paralleled here with sexual abstinence within marriage periodically for spiritual purposes. As fasting focuses the mind on God's will, so too, can limited sexual abstinence.
▣ "so that Satan will not tempt you" Even married couples need to be extremely careful of Satan's insidious temptations within marriage. Human sexuality, though a gift from God, is a powerful human drive. Satan uses this aspect of biological need as a tool to alienate fallen mankind from God. This is true both for lost and saved, though at different levels (cf. I Tim. 5:14-15).
In this context there is obviously a problem addressing a theology of human sexuality in the church of Corinth. Probably it had both extremes of asceticism or libertinism.
▣ "because of your lack of self-control" This is the term kratos, which means "power," "strength," "rule," with the alpha privative, which negates the meaning. This lack of self-control is mentioned in
1. Matthew 23:25 in connection with the scribes and Pharisees
2. I Corinthians 7:5 in connection with married couples
3. II Timothy 3:3 in a list of vices.
The related term, egkrateia, has the connotation of self-control, especially related to sexual activity.
1. Acts 24:25 in a list of virtues presented by Paul to Felix
2. I Corinthians 7:9 in Paul's discussion of marriage rights
3. I Corinthians 9:25 in connection with athletic training
4. Galatians 5:23 in Paul's list of the fruits of the Spirit
5. II Peter 1:6 in a list of character traits which bring maturity.
Self-control is (1) a spiritual fruit of the Spirit and (2) a developed practice of controlling the natural desires. The domination of the redeemed human spirit over the flesh is possible with the help of the indwelling Holy Spirit. Natural desires are not evil unless they are taken beyond God-given bounds.
7:6
NASB"But this I say by way of concession, not of command"
NKJV"But I say this as a concession, not a command"
NRSV"This I say by way of concession, not of command"
TEV"I tell you this not as an order, but simply as a permission"
NJB"I am telling you this as a concession, not an order"
Does v. 6 refer to (1) vv. 1-5; (2) vv. 3-5; (3) v. 5; or (4) v. 7? Paul is giving his Spirit-led opinion. He expected
1. the Second Coming at any moment
2. increased persecution at any moment
3. continuing famine
His purpose was to help believers cope with current circumstances, not limit them.
7:7 "Yet I wish that all men were even as I myself am" This may refer to (1) Paul as a single person; (2) Paul as content; or (3) Paul as self-controlled (cf. v. 9). Paul was probably married at one time because of the cultural pressure from his Jewish background and the implications of Acts 26:10, where Paul seems to be a member of the Sanhedrin (i.e., "I cast a vote"). If he was part of the Sanhedrin, he had to be married.
Paul's desire that all believers remain as he was, needs to be clarified in several ways.
1. Paul expected the Second Coming in his lifetime, as did all first century Christians. The any-moment return of Jesus (see Special Topic at 6:14) is meant to be a strong motivator towards Christlikeness and evangelism in every age.
2. Paul's view must be seen in light of God's command "to be fruitful and multiply" of Gen. 1:28. If Christians were all single what of the next generation?
3. Paul himself had a high view of marriage (cf. 6:16), how else could he use it as the analogy of Christ and the church compared to husband and wife in Eph. 5:22-33?
▣ "each man has his own gift from God" This seems to refer to celibacy as one of many spiritual gifts (cf. Matt. 19:12). It is not listed in any of the list of gifts (Romans 12; I Corinthians 12; Ephesians 4). It does not seem to be a typical action or function as other gifts. Paul is using the word "gift" in a specialized sense.
NASB (UPDATED) TEXT:7:8-9
8But I say to the unmarried and to widows that it is good for them if they remain even as I. 9But if they do not have self-control, let them marry; for it is better to marry than to burn with passion.
7:8 "the unmarried and to widows" The first term is masculine and could refer to (1) all unmarried people or (2) to widowers. The second term is feminine and relates to (1) those whose spouses had died or (2) widows.
▣ "it is good for them" See note at 7:1 on "good."
▣ "if" This is a third class conditional sentence, which refers to potential action.
▣ "they remain even as I" Paul has just mentioned a spiritual gift in v. 7, but this verse mentions a situation in life, not a gift. Possibly "gift" is used in this context in the sense of attitude or perspective.
7:9 "if" This is a first class conditional which is assumed to be true from the author's perspective or for his literary purposes. Many will want to marry not because they are evil, but because they do not have the gift of celibacy.
▣ "they do not have self-control" This sounds so negative to modern ears. Is Paul saying marriage is a sign of a believer's lack of self-control? Is it a less spiritual state? In light of the teaching of all Scripture this cannot be true. Paul is directing his comments to the current local, temporal situation. This is not a universal comment on marriage and singleness. Marriage is not the lesser of two evils; promiscuous sex, however, is always out of bounds.
▣ "let them marry" This is an aorist active imperative. Paul supported marriage (cf. I Tim. 5:14).
NASB"for it is better to marry than to burn with passion"
NKJV, TEV"For it is better to marry than to burn with passion"
NRSV"For it is better to marry than to be aflame with passion"
NJB"Since it is better to marry than to be burned up"
Notice the contrast between "to marry" (aorist active infinitive) and "to burn" (present passive infinitive). The marriage brings the continuing passion under control. This is also not a disparaging comment on marriage, but a practical observation. Marriage is the normal way to fulfill a strong and recurrent, God-given desire. This same term "burn" is used by Paul of himself in II Cor. 11:29, therefore, it is not automatically a negative term.
NASB (UPDATED) TEXT:7:10-11
10But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband 11(but if she does leave, she must remain unmarried, or else be reconciled to her husband), and that the husband should not divorce his wife.
7:10 "to the married" This is the third of the groups addressed: "the unmarried," "the widowed," and now "the married."
▣ "not I, but the Lord" By this phrase Paul is referring to the words of Jesus, many, but not all of them, recorded in the Synoptic Gospels concerning divorce (cf. Matt. 5:32, 19:6; Mark 10:11-12; Luke 16:8).
This is a good example of the fact that Paul is not dealing with all aspects of the Lord's teaching on divorce, only one. Paul's letters are "occasion documents." He is reacting to the poor theology of both the libertines and ascetics. This situation continues the pattern of Paul affirming some of the statements of the false teachers or factions, but also denoting the limits of their slogans. Half-truths are so hard to correct, especially if there is abuse on both sides of the issue!
▣ "that the wife should not leave her husband" This implies that both are believers (cf. vv. 12-16). Women did not have the right of divorce in Judaism, but they did in Roman society. Just because a given culture allows or disallows something does not mean that believers should avail themselves of the right or turn it into a taboo! Because one can does not mean one should (cf. Rom. 14:1-15:13). There are certainly circumstances in which divorce is seemingly best.
1. the lesser of two wrongs
2. reconciliation has become impossible
3. physical danger to the spouse and children is a real possibility
At this point I want to reemphasize the biblical seriousness of making vows in deity's name. Christian weddings are religious vows! God, more than secular society, holds believers accountable for how we treat His name. Marriage was meant to be permanent. Marriage is the norm, not the exception. In 2002 the current percentage of traditional homes in North America (i.e., husband, wife, and children) is down to 23%! Do you see the problem of easy divorce? Marriage is primarily a promise to God and then to another person. Strong Christian homes may be one of the most powerful witnessing tools in our day (so much like ancient Rome).
7:11 "if" This is a third class conditional sentence, which implies potential action. NASB puts this clause in parenthesis as a side comment. The subjunctive mood implies that divorces were occurring in the Christian community.
▣ "she must remain unmarried" This is a present active imperative. The question of Christian remarriage is a difficult one. Deuteronomy 24 was written by Moses to provide for remarriage. Jesus' answers, in light of the Pharisees' questions, do not specifically deal with the subject. One might say, what about Mark 10:11-12. The problem is that this Gospel does not include the exception clause as Matt. 5:32 does. How does the exception clause relate to remarriage? I Timothy 5:14-15 needs to be expanded in our day to a wider group than "young widows." Surely God's care for singles who desire to marry in I Cor. 7:9 must relate to our troubled society also. Humans were created by God as sexual creatures. Unless there is a gift of celibacy, and/or self-controlled maturity, there must be an appropriate sexual option for God's people; sexual immorality is never an option, but a Christian remarriage may be an acceptable alternative. Grace and revelation must both apply here.
▣ "or else be reconciled to her husband" This is an aorist passive imperative. In this cultural situation the Pauline options for the already married were (1) singleness or (2) reconciliation.
This verse has been used as a hard and fast universal rule by many modern believers. Reconciliation is always a hope unless remarriage of one of the partners has occurred. In that situation it ceases to be a desired result (i.e., it is forbidden in the OT).
It is difficult to interpret I Corinthians because
1. there are obviously cultural issues that modern western culture does not directly deal with (i.e., food offered to idols, virgin partners in ministry, etc.).
2. there are two groups of personality types (i.e., ascetics or libertines) or theological factions. Paul's words are an attempt to affirm the truths involved, but limit the excesses (i.e., dogmatic legalism, do not marry; and no-rules freedom, if it feels good, do it).
It is uncertain if these extremes reflect (1) Jews/Gentiles; (2) legalists/libertines; (3) personality types; or (4) two forms of Greek thought (later seen in Gnostic factions). The confusion comes when modern interpreters do not know
1. what the slogans were
2. the source of the slogans
a. Paul's earlier preaching
b. Judaism
c. Stoics/incipient Gnostics
Paul addresses both extremes! The difficulty is deciding which words are addressed to true believers and which to factious groups. Modern interpreters hear what they want to hear and condemn what they do not like! Our interpretations say more about our theology than Paul's letter to a Roman city in first century Achaia.
▣ "and that the husband should not divorce his wife" Remember this context is addressing believers who are married. There are two NT exceptions to this mandate: (1) inappropriate sexual activity (cf. Matt. 5:32, 19:9) and (2) unbelief (cf. vv. 12,13).
NASB (UPDATED) TEXT:7:12-16
12But to the rest I say, not the Lord, that if any brother has a wife who is an unbeliever, and she consents to live with him, he must not divorce her. 13And a woman who has an unbelieving husband, and he consents to live with her, she must not send her husband away. 14For the unbelieving husband is sanctified through his wife, and the unbelieving wife is sanctified through her believing husband; for otherwise your children are unclean, but now they are holy. 15Yet if the unbelieving one leaves, let him leave; the brother or the sister is not under bondage in such cases, but God has called us to peace. 16For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife?
7:12 "to the rest" This would refer to previously married pagan couples where one had become a believer. This cannot be used as a prooftext for a believer marrying an unbeliever. This refers to a situation where both were originally unbelievers. One had received Christ and hopefully in time, so would the other (cf. v. 16).
NASB, NRSV "I say, not the Lord"
NKJV"I, not the Lord"
TEV"(I, myself, not the Lord)"
NJB"these instructions are my own, not the Lord's"
This is not a disclaimer of inspiration by Paul, but simply a recognition that Paul did not know about any teachings of Jesuson this particular issue. Paul asserts his sense of inspiration in vv. 25 and 40 of this chapter.
▣ "if" This is a first class conditional sentence. There were mixed couples in Corinth. This shows both the effectiveness of Paul's preaching and the difficulty involved in being married to an unbeliever.
▣ "he must not divorce her" This is a present active imperative, like the parallel in v. 13.
7:14
NASB, NKJV,
NJB"For the unbelieving husband is sanctified"
NRSV"For the unbelieving husband is made holy"
TEV"For the unbelieving husband is made acceptable to God"
This is a perfect passive indicative as is the parallel phrase in v. 14. This does not imply that the unbelieving spouse is saved. This relates to the concern of some in Corinth that being married to an unbeliever might equal their participation in sin. They may have heard Paul's teaching about one flesh (cf. 6:16-20). This must relate to the godly influence of the believing spouse on the family. This cannot relate to the unbeliever's position in Christ. There is no way to be spiritually saved except through personal faith and repentance in Christ. Evangelism is the goal of the believer for his/her spouse (cf. v. 16).
NASB, NIV"the unbelieving wife is sanctified through her believing husband"
NKJV, NRSV"the unbelieving wife is sanctified by the husband"
NJB"the unbelieving wife is sanctified through the brother"
REB"the wife through her Christian husband"
There is a Greek manuscript variation in this phrase. Most of the early Greek manuscripts have "the brother" instead of "believing husband" (cf. MSS P46, א*, A, B, C, D*, G, and P). Greek scribes changed it to balance it with the previous parallel phrase (cf. MSS אC, DC, K, and L). The UBS4 rates "brother" as "A" (certain).
▣ "for otherwise your children are unclean, but now they are holy" There have been many interpretations of this phrase; it refers to
1. legitimacy of children (i.e., legal sense)
2. ceremonial cleanliness (i.e., Jewish sense)
3. the unbelieving spouse and children sharing in the blessings of the one Christian in the home (i.e., spiritual sense)
Many have tried to interpret this verse in relation to the practice of infant baptism, but this seems highly improbable since the relationship of the believer to the children is exactly the same as the relationship of the believer to the unbelieving spouse. See SPECIAL TOPIC: HOLY at 3:17.
7:15 "if" This is a first class conditional sentence. Christianity caused some homes to break up (cf. Matt. 10:34-36; Luke 12:49-53).
NASB, NKJV"is not under bondage in such cases"
NRSV"in such a case the brother or sister is not bound"
TEV"In such cases, the Christian partner whether husband or wife, is free to act"
NJB"In these circumstances the brother or sister is no longer tied"
This is a perfect passive indicative of the term "enslaved." This implies that Christians in this particular cultural situation may not instigate divorce proceedings, but if the unbelieving partner does, it is permissible. This has no relation to believers marrying non-believers; this situation refers to two married unbelievers of which one has been converted. In context this refers to separation, not remarriage (cf. v. 11), although Paul's terminology is very similar to the "binding and loosing" of Jewish jurisprudence in which remarriage was assumed following Deut. 24:1-4. James S. Jeffers, The Greco-Roman World, says,
"the term translated 'separation' in I Cor. 7:15 refers to divorce because the ancients had no equivalent of the modern legal concept of separation" (p. 247).
However, the issue of divorce seems to be settled for Paul in Jesus' teachings (cf. Mark 10:2-12). Paul advocates "singleness" to those not "bound" and remarriage to those whose spouse has died!
▣ "God has called us to peace" This is a perfect active indicative. It refers to peace with God which issues in peace within the believer and within his home. God wants His children to have happy, loving, fulfilling homes. This is often impossible with an aggressive, unbelieving spouse and sometimes impossible with an immature, selfish, sinful Christian spouse! This lack of peace is the very reason why some "Christian" homes break up. Often one partner may be a believer, but not a mature one. Peace is not present in all "Christian" homes! I just cannot believe that Paul, in this context, is advocating staying together at any cost! There are dangerous physical and emotional situations. This cannot be a hard and fast universal mandate. It must be interpreted in context and with other texts. It is so hard to balance our respect for Scripture and the historical, cultural aspect in revelation (i.e., the Bible).
The UBS4 text prefers (B rating) "you" plural, which is found in MSS א*, A, C, K, instead of "us" (MSS P46, א2, B, D, F, G). There are many textual variants related to the pronouns.
7:16 "Or how do you know, O husband, whether you will save your wife" There are two possible interpretations here which are diametrically opposite.
1. this passage probably follows I Pet. 3:1-12 where evangelism is a meaningful reason for continuing the marriage relationship (cf. NRSV, TEV, NJB, NEB, NIV)
2. marriage is not primarily for evangelism; it is for companionship and fellowship, therefore, a believing partner should not stay with the unbelieving partner in a situation of abuse and unlove, simply for the hope of evangelism (cf. footnote, Phillips translation, and LB)
NASB (UPDATED) TEXT:7:17-20
17Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk. And so I direct in all the churches. 18Was any man called when he was already circumcised? He is not to become uncircumcised. Has anyone been called in uncircumcision? He is not to be circumcised. 19Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God. 20Each man must remain in that condition in which he was called.
7:17
NASB"Only"
NKJV"But"
NRSV"However"
TEV- omitted-
NJB"Anyway"
NIV"Nevertheless"
This introduces the expanded implications of Paul's discussion about sexual issues. The Greek terms ei mē can mean "unless," "except," or "but."
NASB, NRSV"the Lord has assigned to each one"
NKJV"God has distributed to each one"
TEV"the Lord's gift to you"
NJB"the Lord has allotted to him"
This verb merizō means "to divide or distribute." It is used in the Septuagint for the division of the Promised Land to the Jewish tribes by YHWH (cf. Exod. 15:9; Num. 26:53,55,56; Deut. 18:8), which makes it a metaphor for God's people as does the next verb, "called." YHWH "called" His people and they "called" on His name. In this context both verbs refer to God's special giftedness (cf. 7:7), which allows people to serve Him (cf. 12:7,11). Whatever their life situation when they were called, saved and gifted, they are now to serve (i.e., "stay as you are," vv. 8,17,20,24,26,40). Bloom where you are planted with God's help and some exceptions.
NASB"in this manner let him walk"
NKJV"so let him walk"
NRSV"let each of you lead the life"
TEV"go on living"
NJB"let everyone continue in the part"
This is literally "walk" (i.e., Present active imperative), which is a biblical metaphor for lifestyle (cf. Eph. 2:2,10; 4:1,17; 5:2,15; Col. 1:10; 2:6). Paul explains what he means in vv. 18-20.
▣ "so I direct in all the churches" This phrase is repeated often in I Corinthians (cf. 4:17; 7:17; 11:16; 14:33; 16:1). The Corinthian church thought of themselves as "special," "privileged," and "uniquely gifted." Paul counteracts this false arrogance by asserting that he teaches the same truths in all his churches. See Special Topic: Church at 1:2.
7:18
NASB"He is not to become uncircumcised"
NKJV"Let him not become uncircumcised"
TEV"he should not try to remove the marks of circumcision"
NJB"If a man who is called has already been circumcised, then he must stay circumcised"
This is a present passive imperative (the parallel in 7:18b is also present passive imperative). This refers to someone surgically removing the signs of circumcision (cf. I Maccabees 1:15 and Josephus' Antiq. 12.5.1).
7:19 "Circumcision is nothing, and uncircumcision is nothing" This shows Paul's view of the OT rituals and regulations (cf. Acts 15; Rom. 2:28,29; Gal. 5:6; 6:15; see Special Topic at 9:9). This was the very issue brought up at the Jerusalem Council of Acts 15 and exploited by the Judaizers in the churches of Galatia. Paul's theology at this point is very clear. Gentiles do not need to perform Jewish rites, rituals, and cultic procedures. Believing Jews must not be proud or ashamed of OT covenant practices they had participated in in the past. True circumcision is of the heart (cf. 10:16; Deut. 30:6; Jer. 4:4), not the body, and it issues in "circumcised" ears (cf. Jer. 6:10) to hear God and lips (cf. Exod. 6:12,30) to speak His message, His new message in Christ (cf. Jer. 9:25,26).
▣ "but what matters is the keeping of the commandments of God" This is the emphasis of the OT prophets that obedience is more significant than the ritual (cf. I Sam. 15:22; Isa. 1:11-17; Hos. 6:6; Amos 5:21-27; Mic. 6:6-8). God looks at our attitude and motive before He looks at our acts. All of God's dealings with fallen man, OT and NT, are on a covenantal basis. Obedience is crucial (cf. Luke 6:46), but aspects of the specific covenantal requirements have changed through time.
7:20 "Each man must remain in that condition in which he was called" The NKJV is more literal and keeps the word play "let each one remain in the same calling in which he was called" (cf. Eph. 4:1,4). This is a present active imperative. It is the recurrent theme of Paul throughout this context (vv. 8,17,20,24,26,40). The term "called" refers to when they had received Christ (cf. 1:20). See SPECIAL TOPIC: CALLED at 1:1.
NASB (UPDATED) TEXT: 7:21-24
21Were you called while a slave? Do not worry about it; but if you are able also to become free, rather do that. 22For he who was called in the Lord while a slave, is the Lord's freedman; likewise he who was called while free, is Christ's slave. 23You were bought with a price; do not become slaves of men. 24Brethren, each one is to remain with God in that condition in which he was called.
7:21 "slave" See Special Topic at 4:1.
NASB"if you are able also to become free, rather do that"
NKJV"but if you can be made free, rather use it"
NRSV"even if you can gain your freedom, make use of your present condition now more than ever"
TEV"but if you have a chance to become free, use it"
NJB"even if you have a chance of freedom, you should prefer to make full use of your condition as a slave"
This is a first class conditional sentence, some slave will get the chance to be free, followed by an aorist middle imperative, "do it!" There are two possible interpretations.
1. that a slave should remain in the station in which he is called, vv. 20,24
2. that if he has an opportunity to become free, he/she should take advantage of this opportunity (cf. NASB, TEV, JB)
This fits the immediate context on the freedom of (1) singles to marry, vv. 9 and 28 (cf. NRSV, NJB) and (2) believing partners to leave unbelieving partners, v. 15. Here is Paul's personal advice and an individual believer's choice side by side. All believers struggle with these "gray areas." When the Lord or Scripture has not clearly addressed an issue, believers are given a "godly flexibility"! In some areas "one size" does not fit all!
SPECIAL TOPIC: PAUL'S ADMONITIONS TO SLAVES
7:22-23 In the Lord all believers are free; in the Lord all believers are servants (cf. 8:1-10:33; Rom. 14:1-15:13). Jesus, acting as our go'el, bought us from the slavery of sin and self. Now we serve Him (cf. 6:20; 7:23; Rom. 6; Col. 2:16-23).
7:23 "do not become slaves of men" Greek is an inflected language. Sometimes the form can have two possible meanings. This imperative can be
1. Present middle, "do not let yourselves be slaves of men"
2. Present passive, "do not be enslaved by men")
Both fit the context. Factions in the Corinthian church were trying to control all believers. This is still happening today. There must be freedom within limits; a freedom, not to self and sin, but to Christ (cf. Romans 6 and 14); a freedom of individual lifestyle choices about how to best serve Christ guided by God's giftedness and the present circumstances.
NASB (UPDATED) TEXT:7:25-31
25 Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy. 26I think then that this is good in view of the present distress, that it is good for a man to remain as he is. 27Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. 28But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you. 29But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none; 30and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; 31and those who use the world, as though they did not make full use of it; for the form of this world is passing away.
7:25 "Now concerning" This is a textual marker showing that Paul is moving on to another written question which he received from the Corinthian church (cf. 7:1,25; ;8:1; 12:1; 16:1,12).
NASB, NKJV,
NRSV, NIV"virgins"
TEV"unmarried people"
NJB"people remaining virgin"
The major question about this term is how its use in v. 25 is related to its use in v. 36 (see note at v. 36). The context of vv. 25-35 seems to relate to singleness vs. marriage as the preferred state in light of the current situation, which could refer to
1. the imminent Second Coming
2. governmental persecution
3. area-wide famine
4. the single person's ability to focus on serving Christ
▣ "I have no command of the Lord, but I give an opinion" Some have tried to use Paul's statement in vv. 6 and 25 to lower his authority as an Apostle or make this a disclaimer of inspiration. It is neither. This is an idiomatic way of admitting that he does not know whether Jesus ever addressed this issue specifically. Verses 25 and 40 show that Paul felt his apostleship and call gave him the authority to address issues that a rose in the life of the early Gentile church.
▣ "as on who by the mercy of the Lord is trustworthy" This is a perfect passive participle. This is an idiomatic way of asserting his apostolic authority and Spirit-led insight.
7:26
NASB, NKJV,
TEV"the present distress"
NRSV"the impending crisis"
NJB"because of the stress which is weighing upon us"
This has been interpreted in several ways, but it is very important to see that the majority of statements in chapter 7 are not universal principles, but are Paul's reactions to local, temporal situations. Some have seen this phrase as referring to
1. the crisis of pagan culture
2. the specific local situation in Corinth
3. a famine in the whole Mediterranean area
4. the nearness of the Second Coming (cf. v. 29)
▣ "that it is good for a man to remain as he is" There is a play on the word "good" (cf. 7:1,18,26), meaning "advantageous." The recurrent theme of "stay in the same condition as when you were saved" (cf. vv. 8,12-13,18,21,24,26,27,37,40) is Paul's theological standard in this letter.
7:27 "Are you bound to a wife" This is a perfect passive indicative from the tern dēo, which means to tie or bind. It is used in a metaphorical sense for marriage (cf. 7:27,39; Rom. 7:2). There is a parallel to this phrase in the same verse, which is also a perfect passive indicative, "Are you released from a wife?" Paul wants his hearers to stay as they are.
▣ "Do not seek to be released. . .Do not seek a wife" These are both present active imperatives with the negative particle, which usually means stop an act in process. Here again one wonders whether different factions were advocating different family patterns (celibacy, marriage, promiscuity) or if Paul's purpose is maximum service to Christ. This is a recurrent issue. Paul seems to assert that
1. all should remain as they are
2. if single, focus on serving Christ
3. if there is a desire for marriage, no problem, but use your marriage to serve Christ!
Believers remain single to serve, marry to serve, live in persecution to serve, live in freedom to serve, live in theological conviction to serve! Believers are saved to serve!
7:28 "if. . .if" These are both third class conditional sentences, which mean potential action.
▣ "you have not sinned" Paul is addressing a unique situation, not making universal statements. Marriage is the God-given norm (cf. Gen. 1:28).
▣ "if you. . .if a virgin" The question is to whom do these refer? The first relates to v. 27. If so, then this refers to remarriage. The second relates to v. 25, those who have never married. Both categories are addressed again in v. 34.
▣ "Yet such will have trouble in this life, and I am trying to spare you" This does not relate to marriage in general, but to the present crisis (cf. v. 26). Verses 32-34 do address marriage as a general principle.
▣ "trouble" See Special Topic: Tribulation at II Cor. 1:4.
▣ "in this life" This is literally "flesh." See Special Topic at 1:26.
7:29 "the time has been shortened" This is a perfect passive periphrastic. There have been several interpretations of this phrase; it seems contextually to relate to v. 26 ("the present distress"). Calvin believed it referred to the brevity of human life; others along the same line believe it refers to the shortness of the opportunity of our Christian service. I believe it refers to the Second Coming (cf. v. 31; Rom. 13:11-12).
Did Paul expect an imminent return of Jesus or a delayed return? There are texts on both sides. I do not think Paul's theology changed (or matured). In one of his first letters he teaches a delayed Second Coming (cf. II Thessalonians 2). Paul (as all NT authors) used the hope of the certain return of the Lord as an impetus to godly living and active service. The return of Christ is an expectation of every generation of believers, but the reality of only one! See Special Topic at 6:14.
For an interesting discussion on Apocalyptic eschatology and Paul's comments in vv. 26,28,29, see Hard Sayings of the Bible, pp. 593-595.
7:29-30 "those who" These parallel phrases are describing normal daily human life. Believers are to remain focused on their ministry tasks, according to their spiritual giftedness (cf. vv. 32,35).
Believers are citizens of two realms, the spiritual and the physical or the church and the world. The physical is not evil but transitory. Believers must be service-minded, gospel-minded. We use the world and its resources to serve the Kingdom. Otherwise, physical thing, worldly things, use us!
Do not let marriage act as a release from spiritual priorities! Live in both worlds with godly wisdom.
7:30 "as though they did not possess" See Special Topic following.
7:31 "for the form of this world is passing away" The OT prophets (esp. Isaiah 56-66) reveal a new heaven and a new earth. The new age will be like the old, but purified, redeemed (cf. II Pet. 3:10-13). Heaven will be a transformed garden of Eden-God, mankind, and the animals-perfect fellowship and order restored; Genesis 1-2 parallels Revelation 21-22.
Every generation of believers experiences the passing of this world's order (i.e., schēma) as they mature into Christlikeness. As we see Christ in clearer and clearer ways, the things of this life become duller and duller. We are in the world, but not of the world. We use the things of this world for evangelistic purposes, not personal purposes.
NASB (UPDATED) TEXT:7:32-35
32But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord; 33but one who is married is concerned about the things of the world, how he may please his wife, 34and his interests are divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband. 35This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord.
7:32-34 This describes the mutual commitment of married people to each other as "one flesh" (cf. Eph. 5:24-31). This is not evil, it is used to describe the relationship between Christ and His church. It is obvious that single people have more time and energy for ministry.
Paul's concern throughout this context has been the ability to be an active believer without concern. Paul uses the term merimnaō, four times in two verses. This term can refer to frivolous concerns (cf. Matt. 10:19; Luke 12:25) or genuine concerns (cf. II Cor. 11:28; I Pet. 5:7). In this context it refers to the normal affairs of married life which can compete with the time and energy one has to use for the Lord. It may also relate to the unique pressures of being a believer in a pagan society (cf. v. 26).
Paul wants believers to (1) be active for Christ and (2) live in peace and contentment. Both are valid, but difficult.
7:34 "The woman who is unmarried, and the virgin" Paul is referring to two different kinds of unmarried Christian women:
1. one is older, one is younger
2. the first was previously married (i.e., widows) and the second never married
3. the second possibly refers to a special group of celibate women or ministry partners (cf. vv. 36-38)
▣ "that she may be holy both in body and spirit" This is not a disparaging comment about human sexuality being evil. This is how Paul's teachings were interpreted by those influenced by Greek culture (i.e., Stoics, Gnostics, etc.). His point is that individuals focused on the Lord can spend their quality time, energy, and resources on spiritual things, whereas those married must also be concerned with family issues and responsibilities. See SPECIAL TOPIC: HOLY at 3:17.
SPECIAL TOPIC: BODY AND SPIRIT
7:35 "not to put a restraint upon you" This term was used of an animal halter.
NASB"but to promote what is appropriate and to secure undistracted devotion to the Lord"
NKJV"but for what is proper, and that you may serve the Lord without distraction"
NRSV"but to promote good order and unhindered devotion to the Lord"
TEV"Instead, I want you to do what is right and proper, and to give yourself completely to the Lord's service without any reservation"
NJB"but so that everything is as it should be, and you are able to give your undivided attention to the Lord"
The Greek phrase is very brief. The two key words are
1. euschēma, a compound from "good" and "form." It denotes that which is proper, pleasing, and appropriate (cf. 12:23-24; 14:40; Rom. 13:13) similar in meaning to kalos in vv. 1,8,26.
2. aperispastōs, an alpha privative with a term for turning about and thereby losing focus
Paul wants all believers to be focused on Kingdom issues, on ministry! I certainly concur with this. My "problem" with this context is its seeming depreciation of marriage as an equal ministry model to celibacy. God instituted marriage; it is the norm. I am a stronger person and minister because of my marriage. This chapter has been used and abused by legalists and ascetics. The goal is focused ministry, not a dogmatic rule on whether to marry or stay single. Paul had his immediate Spirit-led purposes, but these cannot be turned into universal principles which negate other inspired texts.
NASB (UPDATED) TEXT:7:36-38
36But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry. 37But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well. 38So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better.
7:36 "if" This is a First class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes.
NASB"any man. . .towards his virgin daughter"
NKJV"any man. . .towards his virgin"
NRSV"anyone. . .toward his fiancee"
TEV"In the case of an engaged couple who have decided not to marry, if the man. . .toward the young woman"
NJB"someone with strong passions. . .toward his fiancee"
There are three major lines of interpretation of this passage.
1. that this refers to a Christian father and his unmarried daughter (cf. NASB and JB)
2. that this refers to a Christian man and his fiancee (cf. NRSV, TEV, NJB)
3. that this refers to a type of spiritual marriage which could be translated "partners in celibacy" (cf. NEB)
Literally the term is "virgin."
Option #1 is using the phrase "he who gives" (v. 38) as referring to a father giving his daughter to be married. Option #2 picks up on the phrase in v. 36, "if she is past her youth." This option seems best in light of all the evidence, both textual and historical. Option #3 assumes a particular historical situation. Some first century traveling preachers may have taken Christian virgins as ministry helpers and lived with them, but remained celibate as a sign of their self-control.
▣ "if" This is a third class conditional sentence, which means potential action.
NASB"she is past her youth"
NKJV"she is past the flower of her youth"
NRSV"his passions are strong"
TEV"his passions are too strong"
NJB"that things should take their due course"
This may refer to (1) the normal time of marriage (cf. NASB, NKJV, and NJB) or (2) since the form is possibly masculine, not feminine, it may refer to the man becoming passionate (cf. NRSV, TEV).
For "past her youth" (huperakmos) see Special Topic: Paul's Use of Huper Compounds at 2:1.
▣ "let him do what he wishes" This is literally "so ought to be what the one wishes." This phrase can either refer to the man or the woman. The pronouns throughout this context are extremely ambiguous and certainty in interpretation is impossible.
NASB"let her marry"
NKJV, NRSV"let them marry"
TEV"they should get married"
NJB"they should marry"
This is a perfect active imperative third person plural, literally "let them marry." This refers to (1) a man and his fiancee or (2) "partners in celibacy."
7:37 "stands firm" See Special Topic: Stand at 15:1.
7:38 "he who does not give her in marriage will do better" This is not a disparaging comment on marriage, but a practical admonition in light of
1. the current crisis at Corinth
2. the soonness of the Second Coming
3. the normal human sexual passion of the Christians involved
NASB (UPDATED) TEXT:7:39-40
39A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord. 40But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God.
7:39 "A wife is bound as long as her husband lives" This is a perfect passive indicative (cf. v. 27). Verse 39 shows that remarriage after the death of a spouse is not evil (cf. I Tim. 5:14). It also shows how Paul is not trying to make hard and fast universal rules.
▣ "only in the Lord" There are two possible interpretations: (1) a Christian must marry a Christian (cf. II Cor. 6:14) or (2) she must act as a Christian when she remarries. Often II Cor. 6:14 is used as a proof of option number one, but in context it is not specifically addressing this issue. However, by way of principle, it might be.
7:40 "But in my opinion. . .I think that I also have the Spirit of God" Paul is restating his recurrent theme and his sense of divine inspiration (cf. vv. 12,25).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do we apply the truth of chapter 7 to today?
2. How much of chapter 7 is cultural and how much is universal?
3. Is celibacy a higher spiritual state for Paul than marriage? If so, why?
4. Does the Bible allow for divorce?
If so, does the Bible allow for remarriage? (vv. 28,39)
5. What was the "present crisis" to which Paul refers in v. 26?
6. Is the term "virgin" used differently in vv. 25 and 36?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Food Offered to Idols | Be Sensitive to Conscience | May A Christian Eat Food Consecrated to an Idol? |
The Question About Food Offered to Idols |
Food Offered to False Gods |
(8:1-11:1) | ||||
General Principles | ||||
8:1-6 | 8:1-13 | 8:1-3 | 8:1 | 8:1-6 |
8:2-3 | ||||
8:4-6 | 8:4-6 | The Claims of Knowledge | ||
8:7-13 | 8:7-13 | 8:7-8 | 8:7-13 | |
8:9-13 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHT TO 8:1-13
A. The literary context runs from 8:1 through 11:1 as the outline above of NJB shows.
B. The question of eating meat offered to idols seems very strange to moderns. But in the context of Paul's day and the people of Corinth it was a very important issue. Most social gatherings had religious connotations in Paul's day. Also, the meat that was sold in the marketplaces of Corinth was mostly, it not all, from one of the heathen temples.
C. Theologically chapter 8 is parallel to Romans 14:1-15:13. See Special Topic at Contextual Insights from Rom. 14:1-15:13 at I Cor. 6:12, which are notes taken from my commentary on Rom. 14:1-15:13. Both of these deal with the complicated and difficult subject of how a Christian balances his/her freedom in Christ and his/her responsibility in love to others.
Gordon Fee, To What End Exegesis?, pp. 105-128, thinks that this context refers not to just eating food sacrificed to an idol, but to actually attending and participating in the meal at the idol's temple (which often involved sexual activity as well, cf. 10:6-22).
D. This chapter also emphasizes that knowledge, even revelatory knowledge, when it is not balanced with love for others, is only partially true (cf. 13:1-13).
E. I think James D. G. Dunn, Unity and Diversity in the New Testament, p. 319, has a good summary statement.
"He would not stand for Jewish Christians narrowing down Christian liberty into legalism (Gal. 5:1ff; Phil. 3:2ff); but neither would he stand for Gentile Christians perverting Christian liberty into license and elitism (Rom. 16:17f; I Cor. 5-6; 8-10; cf II Thess. 3:6,14f)."
For Paul "the gospel for all," was the guiding principle! This is powerfully expressed in his own words in I Cor. 9:19-23!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:8:1-3
1Now concerning things sacrificed to idols, we know that we all have knowledge. Knowledge makes arrogant, but love edifies. 2If anyone supposes that he knows anything, he has not yet known as he ought to know; 3 but if anyone loves God, he is known by Him.
8:1 "Now concerning things sacrificed to idols" This is another question (cf. 7:1,25; 8:1; 12:1; 16:1,12) that was asked by the Corinthian church in a letter which they wrote to Paul, brought by Stephanas, Fortunatus, and Achaicus (cf. 16:17).
NASB"things sacrificed to idols"
NKJV"things offered to idols"
NRSV"food sacrificed to idols"
TEV"food offered to idols"
NJB"food which has been dedicated to false gods"
This is a compound term from eidōlon, which means a shape, figure, image, or statue; and thuō, which means to kill or to offer a sacrifice. This very term was used to prohibit eating meat offered to an idol in the letter sent to Gentile churches from the Jerusalem Council in Acts 15:29 (cf. Acts 21:25).
▣ "we know that we all have knowledge" Possibly this is
1. a quote from the letter that the Corinthian church wrote to Paul
2. a slogan of one of the factious groups
3. a quote from Paul's earlier preaching, which the Corinthian church had misunderstood
▣ "Knowledge makes arrogant, but love edifies" Paul agrees with the statements contained in the Corinthian church's letter, but limits the concepts and shows their true meaning and application (this is also true of the false teachers' slogans in chapters 6-7).
Knowledge was one of the aspects of Greek culture in which some in the Corinthian church prided themselves. The problem with knowledge is that it tends to make one competitive and prideful (cf. 4:6,18,19; 5:2; 8:1; 13:4; II Cor. 12:20). See full note at 4:6. It focuses on the individual, not on the family, the body, the church.
The term "edify" is a building metaphor. Paul often speaks of "building up" or "edifying" the church or individual Christians (cf. Rom. 14:19; 15:2; I Cor. 8:1; 10:23; 14:3,5,12,26; II Cor. 10:8; 12:19; 13:10; Eph. 4:12,29; I Thess. 5:11).
Love is crucial in our Christian freedom. Knowledge will not solve the problem of pride; only self-limiting love can do this. Believers are to pursue that which builds up the church, not that which glorifies gifted individual Christians.
8:2 "If" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes (cf. vv. 3,5).
▣ "anyone supposes that he knows anything" This is a perfect active indicative followed by a perfect infinitive. This reflects the settled arrogance of the Corinthian church (cf. 3:18).
NASB"he has not yet known as he ought to know"
NKJV"he knows nothing yet as he ought to know"
NRSV"does not yet have the necessary knowledge"
TEV"really don't know as they ought to know"
NJB"and yet not know it as well as he should"
Paul reveals their lack of spiritual knowledge. Worldly wisdom (i.e., human philosophy) causes divisions and arrogance, but God's knowledge of us (cf. 13:12; Gal. 4:9) and our knowledge of the gospel free us to serve Him and His people.
8:3 "but if anyone loves God" This is a first class conditional sentence. There were those at Corinth who loved God. Notice Paul's emphasis is on love (i.e., present active indicative), not on knowledge (cf. 13:1-13).
▣ "he is known by Him" This may be another example of the slogans of those who claimed to be more enlightened and spiritual. It is very similar to a later Gnostic phrase found in Gospel of Truth 19.33. The truly enlightened ones know that there are not divisions between humans, not between
1. Jesus - Gentile
2. slaves - free
3. males - females
4. strong - weak
All barriers are "down" in Christ!
Our knowledge of God is important, but knowledge about God is no substitute for a personal relationship, initiated by God, that issues in our love for one another which expresses our love for Him (cf. Gal. 4:6; II Tim. 2:19; I John 4:19).
NASB (UPDATED) TEXT:8:4-6
4Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. 5For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, 6yet for us there is but one God, the Father, from whom are all things and we exist for Him; and one Lord, Jesus Christ, by whom are all things, and we exist through Him.
8:4 "we know that there is no such thing as an idol in the world" There is a word play on the connotations in these versesbetween the Hebrew concept of "know" as personal relationship (cf. v. 3; Gen. 4:1; Jer. 1:5) and the Greek connotation of "know" as facts about something or someone (cf. vv. 1,2,4).
In the OT idols were "empty" or "vain." They were not gods at all (cf. II Chr. 13:9; Isa. 37:19; 41:29; Jer. 2:11; Acts 14:15; Gal. 4:8). Paul, later in I Corinthians, asserts that demons use people's superstitions and idolatry (cf. 10:20), but there is no reality to idols!
▣ "there is no God but one" This is the theological affirmation of monotheism (cf. I Tim. 2:5-6). According to biblical revelation there is only one true God (cf. v. 6; Deut. 4:35,39; Ps. 86:8,10). Often the OT speaks of other "elohim" (i.e., spiritual beings), but none like (i.e., in the same category, cf. Exod. 20:2-3; Deut. 32:39) YHWH (cf. Exod. 15:11; Ps. 86:8; 89:6). The Jewish prayer called the Shema from Deut. 6:4, is the Jewish affirmation quoted daily and at every worship service asserting the uniqueness and oneness of YHWH (cf. Mark 12:28-29).
8:6 "yet for us there is but one God" This is the theological affirmation of monotheism. See note at v. 4.
In the history of religion there have been several categories of beliefs about deity.
1. animism, spiritual beings are related to natural processes or objects
2. polytheism, the existence of many gods
3. henotheism, many gods, but only one god for us (i.e., tribe, nation, geographical area)
4. monotheism, the existence of only one God (not the High God of a pantheon)
This text asserts the existence of many spiritual beings (cf. v. 5), but only one true God (cf. v. 4, see SPECIAL TOPIC: MONOTHEISM at 8:4). For those in the Judeo-Christian tradition there is only one creator/redeemer God who exists in three eternal persons. See Special Topic at 2:10.
▣ "the Father" This is a wonderful intimate, personal, familial title for deity. It emphasizes God's immanence. This aspect of God can only be known by His self-revelation, not human philosophy or discovery.
Although this familial title appears in the OT sparsely (cf. Deut. 32:5-6; Isa. 63:16; 64:8; Jer. 31:9,20; Hos. 11:3-4; Mal. 1:6; 2:10), it was Jesus, the Son, who fully revealed this astonishing, intimate, metaphorical analogy (cf. "our Father," Matt. 6:9; 23:9; Eph. 4:6; Abba, Mark 14:36). See Special Topic at 1:3).
▣ "from whom are all things" This is affirmation of God as creator (cf. 11:12; Rom. 11:36; II Cor. 5:18; Col. 1:16; Heb. 2:10). See SPECIAL TOPIC: FIRSTBORN at 15:20.
▣ "and we exist for Him" God made the world as a stage for humankind to have fellowship with Himself. Once the results of human rebellion (cf. Genesis 3) have been overcome in our salvation and restoration through Christ, we understand our intended purpose. Once the image of God in mankind is restored through Christ then the intimate, personal fellowship of Eden is restored.
▣ "one Lord, Jesus Christ" The title "Lord" reflects an OT translation of YHWH, which is the Hebrew verb "to be" (cf. Exod. 3:14, see Special Topic at 2:8). The Jews were afraid to pronounce this holy name lest they take it in vain, therefore, they substituted the Hebrew term Adon or Lord.
Calling Jesus Lord (i.e., kurios is the Greek equivalent of the Hebrew Adon) is a way of affirming His deity and oneness with YHWH (cf. Phil. 2:11). The concept of oneness is also significant (cf. Eph. 4:5; I Tim. 2:5).
Although Paul does not use Theos (i.e., God) for Jesus in this context, he does use it of Jesus in Acts 20:28; Rom. 9:5; and Titus 2:13 and Theotētus in Col. 2:9. There can be no doubt that in Paul's mind Jesus is divine. Paul was a strict monotheist. He never qualifies how one God can eternally exist in three personal manifestations, but that is the obvious conclusion. See SPECIAL TOPIC: THE TRINITY at 2:10.
▣ "by whom are all things, and we exist through Him" Jesus was the Father's agent in creation (cf. John 1:3; Col. 1:16; Heb. 1:2). This was the role of personified wisdom in Proverbs 8:22-31. Wisdom is feminine in Hebrew (cf. Pro. 8:1-21) because the noun "wisdom" (BDB 315) is a feminine gender noun. In this passage we see the tension between our affirmation of monotheism and the NT revelation of the Trinity. See Special Topic at 2:10.
NASB (UPDATED) TEXT:8:7-13
7However not all men have this knowledge; but some, being accustomed to the idol until now, eat food as if it were sacrificed to an idol; and their conscience being weak is defiled. 8But food will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat. 9But take care that this liberty of yours does not somehow become a stumbling block to the weak. 10For if someone sees you, who have knowledge, dining in an idol's temple, will not his conscience, if he is weak, be strengthened to eat things sacrificed to idols? 11For through your knowledge he who is weak is ruined, the brother for whose sake Christ died. 12And so, by sinning against the brethren and wounding their conscience when it is weak, you sin against Christ. 13Therefore, if food causes my brother to stumble, I will never eat meat again, so that I will not cause my brother to stumble.
8:7 "However not all men have this knowledge" In context this refers to the "weaker" and "stronger" Christian (cf. Rom. 14:1,2,14,22-23; 15:1). "Weak" in this context refers to superstition or legalism connected with one's past, unconverted life. This is a sarcastic glance back to v. 1 and the arrogance of certain factions of the church of Corinth and their emphasis on wisdom and knowledge (cf. v. 11).
▣ "and their conscience being weak is defiled" Believers must act in faith on the light we have (cf. Rom. 14:23), even when this knowledge is erroneous or spiritually childish. Believers are only responsible for what they do understand.
Paul uses the term "conscience" often in the Corinthian letters (cf. 4:4; 8:7,10,12; 10:25,27,28,29; II Cor. 1:12; 4:2; 5:11). It refers to that moral inner sense of what is appropriate or inappropriate (cf. Acts 23:1). The conscience can be affected by our past lives, our poor choices, or by the Spirit of God. It is not a flawless guide, but it does determine the boundaries of individual faith. Therefore, to violate our conscience, even if it is in error or weak, is a major faith problem.
The believer's conscience needs to be more and more formed by the Word of God and the Spirit of God (cf. I Tim. 3:9). God will judge believers by the light they have (i.e., weak or strong), but all of us need to be open to the Bible and the Spirit for more light and to be growing in the knowledge of the Lord Jesus Christ. See fuller note on "conscience" at 10:25. See SPECIAL TOPIC: WEAKNESS at II Cor. 12:9.
▣ "defiled" This term originally referred to unclean clothing (cf. Zech. 3:3-4; Jude 23; Rev. 3:4). It came to be used figuratively for moral pollution (cf. Rev. 14:4).
It is surprising that this term is chosen to describe what happens to weak believers who violate their own faith boundaries. God looks at the heart in every situation. Breaking our faith understanding, even if weak or inappropriate, is a serious breach of faith!
8:8 "But food will not commend us to God" This shows the faulty theology, both of those who affirm asceticism, or Jewish legalism, as well as those who affirm radical freedom. Neither eating or not eating will present us acceptable to God (cf. Rom. 14:14,23; Mark 7:18-23). Love for God expressed in self-limiting love for other brothers and sisters in Christ is the key to peace and maturity within the Christian fellowship.
▣ "commend" See Special Topic: Abound at II Cor. 2:7.
▣ "if. . .if" There are two third class conditional phrases in v. 8, which show potential action.
8:9
NASB, NRSV"But take care that this liberty of yours does not somehow becomes a stumbling block to the weak"
NKJV"But beware lest somehow this liberty of yours becomes a stumbling block to those who are weak"
TEV"Be careful, however, not to let your freedom of action make those who are weak in the faith fall into sin"
NJB"Only be careful that this freedom of yours does not in anyway turn into an obstacle to trip those who are vulnerable"
This is a present active imperative. Christian freedom (i.e., exousia, cf. 9:4,5,6,12,18) must be controlled by love or it becomes a license (cf. 10:23-33; 13:1-13; Rom. 14:1-15:13). We are our brother's keeper!
This subject of Christian freedom and responsibility is also discussed in Rom. 14:1-15:13. See the Contextual Insights from my commentary on Romans, chapters 14 and 15 at I Cor. 6:12.
8:10 "if" This is another third class conditional, which means potential action. The grammar of v. 10 expects a "yes" answer.
NASB, NKJV"someone sees you, who have knowledge, dining in an idol's temple"
NRSV"others see you who possess knowledge, eating in the temple of an idol"
TEV"Suppose a person whose conscience is weak in this matter, sees you, who have so-called 'knowledge' eating in the temple of an idol"
NJB"Suppose someone sees you who have the knowledge, sitting in the temple of some false god"
This phrase is translated ambiguously in NASB and NKJV. The idiomatic, dynamic equivalent translations of TEV and NJB capture the thought.
The knowledge Paul is referring to goes back to vv. 1-4. Strong believers know that there is only one God (cf. v. 4). Weak believers are still influenced by the past. Strong believers bend over backwards so as not to offend their weak brothers or sisters in Christ or sincere seekers (cf. v. 1).
True spiritual strength is not in knowledge only, but in loving actions toward other believers, even weak ones, superstitious ones, legalistic ones, ascetic ones, baby ones! True knowledge makes one a humble steward of the undeserved grace of God in Christ!
▣ "dining in an idol's temple" See notes at 10:14-22.
NASB"be strengthened"
NKJV"be emboldened to eat"
NRSV"be encouraged to the point of eating"
TEV"will not this encourage him to eat"
NJB"may be encouraged to eat"
This is the term "build up" or "edify" as in verse 1. Here it is used in either
1. a sarcastic sense about the destructive influence of the stronger brother's actions
2. a possible quote from the Corinthian letter related to how to help those with weak faith
8:11
NASB"For through your knowledge he who is weak is ruined, the brother for whose sake Christ died"
NKJV"And because of your knowledge shall the weak brother perish, for whom Christ died"
NRSV"So by your knowledge those weak believers for whom Christ died are destroyed"
TEV"And so this weak person, your brother for whom Christ died, will perish because of your 'knowledge'"
NJB"And then it would be through your knowledge that this brother for whom Christ died, vulnerable as he is, has been lost"
The order of the Greek sentence emphasizes "your" (i.e., this so called superior knowledge you possess). When one Christian's freedom destroys another Christian, that freedom is a disaster (cf. Rom. 14:15,20).
This is a sarcastic comment as is v. 10. The Corinthian church was proud of their knowledge (8:1). Here Paul shows knowledge can be a disaster. Paul always admonishes the "stronger" brother to have patience and concern for the "weaker" brother, because of Christ's love for them both.
The terms "ruined," "perish," or "destroyed" must be interpreted in light of Rom. 14:22-23, where it means "causing another to sin," which is analogous to the use of the term here. This is not ultimate destruction, but a temporary, yet serious, set-back in spiritual growth.
SPECIAL TOPIC: DESTRUCTION (APOLLUMI)
8:12 "by sinning against the brethren. . .you sin against Christ" This is a powerful statement. Our love for God is shown in our love for one another. Several times in the NT, people's actions against believers are seen as actions against Christ (cf. Acts 9:4,5) and people's actions for believers are seen as actions for Christ (cf. Matt. 25:40,45).
8:13 "if" This is a first class conditional sentence. Food issues were causing some believers to violate their personal faith assumptions.
▣ "stumble" This is the Greek term that was used of trapping animals. Literally it referred to "a baited trap-stick."
▣ "I will never eat meat again" This verse has a very strong triple negative construction (cf. Rom. 14:21). Freedom in Christ should edify, not destroy. The unstated implication is that Paul will not eat meat sacrificed to an idol or in an idol's temple. This does not imply that Paul became a vegetarian.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. It is obvious that this particular problem in not a contemporary one; however, the universal principle here is very significant. State that principle in your own words.
2. How does one relate demon activity to world religions in our day?
3. If there is only one God, how can Jesus be divine?
4. Explain the relationship between Christian freedom and Christian responsibility.
5. Define "weak" and "strong" believers.
6. Should all believers be vegetarians?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Food Offered to False Gods | ||||
(8:1-11:1) | ||||
The Rights of an Apostle | A Pattern of Self-denial | Paul's Rights As an Apostle | Rights and Duties of an Apostle | Paul Invokes His Own Example |
9:1-2 | 9:1-18 | 9:1-2 | 9:1-2 | 9:1-14 |
9:3-12a | 9:3-7 | 9:3-7 | ||
9:8-12a | 9:8-12a | |||
9:12b-18 | 9:12b-14 | 9:12b-14 | ||
Paul is Free to Waive His Apostolic Rights |
||||
Saving All Men | 9:15-18 | 9:15-18 | 9:15-18 | |
9:19-23 | 9:19-23 | 9:19-23 | 9:19-22 | 9:19-23 |
Striving for a Crown | 9:23-27 | |||
9:24-27 | 9:24-27 | 9:24-27 | 9:24-27 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 9:1-27
A. This chapter is related to chapter 8 in the sense of seeking a balance between Christian rights and responsibility in love (cf. Rom. 14:1-15:13 and I Cor. 8:1-11 and 13:1-13).
B. It is obvious from the context that Paul's leadership was being attacked by some group or groups in the church at Corinth.
1. rhetorically trained Jewish itinerant teachers
2. incipient Gnostics
C. There is a variety of personal pronouns (and verb forms) used in this chapter.
1. First person singular, in vv. 1-3,6,8,15-23,26-27
2. First person plural, in vv. 4-5,10-11,25
a. since Barnabas is mentioned specifically in v. 6 he is probably to be assumed in v. 4-5
b. in vv. 10-11 Paul seems to include Apollos and possibly other visiting preachers, even Peter
c. often Paul used the editorial plural "we" to speak of himself
3. Second person plural, in vv. 13,24 refers to the Corinthians who claims such "full" knowledge of the things of God
4. Paul's use of pronouns is notoriously difficult and the source of many Greek manuscript variants
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:9:1-2
1Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord? 2If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord.
9:1 "Am I not free" There is a series of questions in this context. USB4 has fourteen, NASB has sixteen, NKJV has fifteen, NRSV has sixteen, TEV has fourteen, and NJB has twelve. It is uncertain if these are statements or questions (cf. Ellingworth and Hatton, A Handbook on Paul's First Letter to the Corinthians, p. 193). The questions in vv. 1-2 all expect a "yes" answer. The question in vv. 6,7,10, and 11 are stated so as to expect a "no" answer.
This is the use of "free" in the sense of spiritual freedom in Christ (cf. 9:19; 10:29), not Roman freedom (i.e., political rights). In Christ the believer, now indwelt by the Spirit, now informed by the gospel, has the freedom "not to"! The power of the "fallen self," the "me first" of Genesis 3 has been replaced with "others first"! Freedom in the gospel is not "freedom to. . .," but "freedom no to. . ."! It is very different from political freedom which is really the fruit of the tree of the knowledge of good and evil. Fallen humanity cannot handle "freedom"! Neither can immature believers!
▣ "Have I not seen Jesus our Lord" This is Perfect active indicative, which implies that a past action has resulted in a current state of being. Paul's apostleship was being attacked because he was not one of the original Twelve. The qualifications for an apostle were that one had been with Jesus during His earthly life and had seen the resurrection (cf. Acts 1:15-26). Paul asserts that he had seen the resurrected Christ (cf. Acts 9:3,17,27; 22:14; I Cor. 15:8). Paul's call was by a special act of Christ for a special mission to the Gentiles, which demanded special revelation (cf. Acts 18:9; 23:11).
Paul not only encountered Jesus personally on the road to Damascus, but several times during his ministry Jesus, or an angel as Jesus' representative, appeared to him to encourage him (cf. Acts 18:9-11; 22:17-21), in Acts 27:23.
▣ "Are you not my work in the Lord" The evidence of Paul's apostleship was the numerous churches he had formed, of which Corinth was one (cf. 4:15; II Cor. 3:1-3).
9:2 "If" This is a first class conditional sentence, which shows that Paul's authority was rejected by several different factions in the early church (cf. Acts 15 and Galatians).
▣ "for you are the seal of my apostleship in the Lord" A seal in the ancient world was a warm blob of wax into which a signet ring was pressed to seal a letter or package. It was an assurance that the contents had not been opened; it showed who owned the contents; and it showed the genuineness of the contents, that it was sent by the right person. This type of seal became a metaphor of Christian certainty (cf. John 3:33; Rom. 4:11).
NASB (UPDATED) TEXT:9:3-7
3My defense to those who examine me is this: 4Do we not have a right to eat and drink? 5Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas? 6Or do only Barnabas and I not have a right to refrain from working? 7Who at any time serves as a soldier at his own expense? Who plants a vineyard and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock?
9:3 "My defense" This term (i.e., apologia) was used of a "legal defense" (cf. Acts 19:33; 22:1; 25:16; Phil. 1:7,17; I Pet. 3:15). Syntactically v. 3 may go with v. 2 or v. 4. The USB4, NRSV, and TEV show it to go with v. 4, while the NKJV and NJB do not break the paragraph at either point.
▣ "to those who examine me" Paul was being criticized by some group or theological faction at Corinth (cf. 2:15; 4:3). They were claiming
1. that he was not a true apostle
2. that he changed the Jerusalem apostles' message
3. that he only preached for money
These charges are not specifically stated, but assumed from the historical setting and from the subjects Paul chose to address.
9:4 This begins a series of questions (cf. vv. 4-7) where Paul asserts his right as an Apostle to be supported by the local churches. However he personally chose not to exercise his rights (cf. 9:15,18; I Thess. 2:6), but he affirms the rights of other Christian workers.
9:5 "to take along. . .even as the rest of the apostles" The context is not directly asserting the right of the Apostles to have wives, although this is surely implied, but the right of the Apostles to have the church support them and their wives.
The term "apostles" can refer to the Twelve or the wider usage of the term (cf. Acts 14:4,14; Rom. 16:6-7; I Cor. 4:9; Gal. 1:9; Eph. 4:11; Phil. 2:25; I Thess. 2:6). Because Peter is named separately, the latter group is implied. It is also possible that a group (i.e., one of the factions) in this church was elevating Peter's Apostleship (cf. 1:12; 3:22).
NASB, NKJV,
NRSV, NIV"a believing wife"
TEV, NJB,
NEB"a Christian wife"
In Greek there is a double pair of nouns, "a sister, a wife," which was idiomatic for "a believing wife." The historical problem is how is this related to
1. the women who accompanied Jesus and the Apostolic group and helped them (cf. Matt. 27:55; Mark 15:40-41)
2. the woman discussed in 7:36-38 (i.e., a daughter or a virgin companion or a fiancee)
3. the ministry of the wives of church leaders similar to deaconesses of Rom. 16:1 or the "widows roll" of the Pastorals (cf. I Tim. 3:11; 5:9-10)
Probably all of the original Twelve were married because singleness among Jews was very rare. Jews would marry because of the commandment in Gen. 1:28; 9:1,7.
▣ "even as the rest of the apostles" The term "apostle" has several connotations in the NT.
1. those who were called by Jesus and followed Him during His earthly life
2. Paul called in a special vision on the road to Damascus
3. an ongoing gift in the church (cf. Eph. 4:11), which included several people
The textual issue here is what do we make of Paul's list.
1. the rest of the apostles
2. the brothers of the Lord
3. Cephas
4. Barnabas and Paul
▣ "the brothers of the Lord" Jerome (a.d. 346-420) believed these were Jesus' cousins; Epiphanius (a.d. 310-403) said they were children from Joseph's previous marriage. Both of these interpretations are obviously related to the developing Roman Catholic presuppositions about Mary and not to the NT. Mary had further children after Jesus (cf. Matt. 12:26; 13:55; Mark 6:3; John 2:12; 7:3,5,10; Acts 1:14; Gal. 1:19).
It does imply that Jesus' half brothers, who were active in the church, were considered leadership. As a matter of fact, one of Jesus' relatives was the leader of the Jerusalem Church for several generations during the first century, starting with James.
▣ "Cephas" This is the Aramaic form of the Greek Petros. It meant a large boulder or rock (cf. Matt. 8:14; John 1:42). Cephas was married (cf. Mark. 1:30).
Paul calls Peter "Cephas" in I Cor. 1:12; 3:22; 9:5; 15:5 and Gal. 1:18; 2:9. But in Gal. 2:7,8,11,14 he calls him Peter. There seems to be no theological distinction, rather, probably literary variety. He is called Peter everywhere in the Gospels except John 1:42.
It is interesting that the church has made so much of the connection between Peter (i.e., Petros) and "this rock" (i.e., petra) in Matt. 16:18. Jesus spoke Aramaic and there is no distinction at all between the two terms in that language.
9:6 "Barnabas" Barnabas is also called an apostle, which shows a wider use of the term (cf. Eph. 4:11) than simply the initial Twelve (cf. Acts 14:14, 18:5).
NASB"not have a right to refrain from working"
NKJV"who have no right to refrain from working"
NRSV"who have no right to refrain from working for a living"
TEV"the only ones who have to work for our living"
NJB"the only ones who have no right to stop working"
The rabbis asserted the dignity of manual labor. All rabbis had to have a secular job because it was considered sinful to receive money for teaching YHWH's truths (cf. Pirke Abot 1:13; 4:7). Paul chose not to take advantage of his rights as a preacher of the gospel (v. 18), possibly because of (1) his Jewish heritage or (2) the attacks of those who claimed he manipulated people for money (cf. Acts 20:33; II Cor. 11:7-12; 12:14-18).
9:7-14 In these verses there are several examples from everyday life used as analogies to show the appropriateness of gospel workers receiving a living wage from the churches they served (cf. Rom. 15:27): (1) a soldier, v.7; (2) a vineyard owner, v. 7; (3) a shepherd, v. 7; (4) the ox, v. 9; (5) a plowman and thresher, v. 10; (6) a sower, v. 11; and (7) a priest, v. 13.
NASB (UPDATED) TEXT:9:8-14
8I am not speaking these things according to human judgment, am I? Or does not the Law also say these things? 9For it is written in the Law of Moses, "You shall not muzzle the ox while he is threshing." God is not concerned about oxen, is He? 10Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops. 11If we sowed spiritual things in you, is it too much if we reap material things from you? 12If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ. 13 Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share from the altar? 14So also the Lord directed those who proclaim the gospel to get their living from the gospel.
9:8
NASB"according to human judgment"
NKJV"as a mere man"
NRSV"on human authority"
TEV"to limit myself to these everyday examples"
NJB"merely worldly wisdom"
The Greek text has "not according to man" (i.e., anthrōpos, which refers to humans). Paul uses these contrasting phrases several times (cf. 3:3; 9:8; 15:32; Rom. 3:5; Gal. 1:11; 3:15). It was his idiomatic way of contrasting earthly human ways with his new Spirit-led (i.e., Jesus' teaching or Spirit's insight) way of thinking and acting.
9:9 "it is written in the Law of Moses" The Jewish way of settling the question was with an authoritative quote, if possibly from the writings of Moses (i.e., Gen. - Deut.); therefore, Paul quotes Deut. 25:4 (cf. I Tim. 5:18).
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
▣ "You shall not muzzle the ox" This is a quote from the Septuagint of Deut. 25:4. The term "muzzle" is phimōsies, which occurs in the Greek manuscripts P46, א, A, B3, C, Db,c, K, L, P, and most later minuscule manuscripts. This is also the term used in Paul's quote of the same text in I Tim. 5:18.
However, the UBS4 editors preferred the variant kēmōseis, which also means "muzzle," found in MSS B*, D*, F, and G. Their reasoning was that the less-used word (possibly a slang term) was probably original because the other one was expected from the Septuagint and the quote in I Timothy so why would a scribe have changed it? The term chosen as original makes no interpretive difference, but it does illustrate the textual principles by which modern textual critics evaluate Koine Greek manuscripts in an attempt to recover the original wording of the autograph. See Appendix Two.
SPECIAL TOPIC: TEXTUAL CRITICISM
NASB"God is not concerned about oxen, is He"
NKJV"Is it oxen God is concerned about"
NRSV"Is it about oxen God is concerned"
TEV"Now, is God concerned about oxen"
NJB"Is it about oxen that God is concerned here"
Verses 9 and 10 show how an OT text was expanded (i.e., to draw out the significance or application) to meet the needs of a new day (cf. Rom. 4:23-24;15:4; I Cor. 9:10; 10:6,11). The OT exhibits special care for animals (cf. Exod. 21:33,35; 27:10-13; 23:5,12; Duet. 5:14; 22:4). Jesus alludes to this care of animals (cf. Luke 13:15; 14:5, where He applies the "light and heavy" rabbinical principle). This is not to imply that God does not care about animals, but that He also cares about people, and in this context, gospel workers (cf. I Tim. 5:18). This is similar to Matt. 6:26-34. Jesus uses God's provisions in nature as a way of asserting God's provision for humanity made in His image. This was a typical rabbinical technique known as "lesser to greater" or "light and heavy," which was one of Hillel's principles (cf. Aboth. de Rab. Nathan XXXVII and Tosefta Sanhedrin c. 7). Remember, Gamaliel was Paul's rabbinical teacher (cf. Acts 5:34; 22:3). See Appendix Three (Rabbinical Hermeneutics) in Hebrews at www.freebiblecommentary.org.
9:10
NASB"Or is He speaking altogether for our sake? Yes, for our sake it was written"
NKJV"Or does He say it altogether for us? For our sakes no doubt, this is written"
NRSV"Or does he not speak entirely for our sake? It was indeed written for our sake"
TEV"Didn't he really means us when he said that? Of course that was written for us"
NJB"or is it not said entirely for our sake? Clearly it was written for our sake"
Several times Paul asserts that the OT was written as an example for NT believers (cf. Rom. 4:23-24; 15:4; I Cor. 9:10; 10:6,11). Paul's rabbinical training taught him to apply the Law to current situations. Here he is using the rabbinical argument called "light and heavy" or the "lesser to the greater."
In the context of Deut. 25:4 this application would have been unknown and unnecessary. The hermeneutical question is, "Was Paul using the original intent of the inspired writer?" The answer is clearly, no! But is he using a valid application of a principle? Paul is inspired! He sees truth at a level we cannot! However, we are not inspired, but illumined by the Spirit. Modern interpreters cannot reproduce the hermeneutical method of the NT authors. Therefore, it is best to let them speak, but restrict ourselves to the historical-grammatical approach, which seeks the intent of the original author as the determinant meaning, but allowing many applications which are related to the original intent! See the Special Topics, Illumination and Inspiration, at the beginning to I Corinthians 2.
9:11 "If. . .if" These are both first class conditional sentences, which are assumed to be true from the author's perspective or for his literary purposes.
The real question is who are the others who claimed the right to have the Corinthian church support them? Was it traveling false teachers or those who were part of the local leadership? It probably refers to the other local leaders who would not allow the church to support them (cf. J. B. Phillips translation).
▣ "sowed. . .reap" The OT agricultural setting of harvest becomes a spiritual principle (cf. Job. 4:8; Prov. 22:8; Hos. 8:7; Hag. 1:6; John 4:37; I Cor. 9:11; II Cor. 9:6,10; Gal. 6:7-9).
▣ "material things" This is literally ta sarkika, "the fleshly things," but not in a sinful sense, rather in a physical sense as that which humans need to survive in this world (i.e., water, food, shelter, clothing, etc. cf. Rom. 15:27).
9:12 "If" This is another first class conditional sentence. Other leaders were exercising the right (i.e., exousia) to be materially compensated.
▣ "do we not more" This is an allusion to the fact that Paul started this church. He was their spiritual father (cf. 4:15). Now they were rejecting his spiritual rights (vv. 11,14; Rom. 15:27), but allowing others to demand material compensation.
▣ "but we endure all things" This is a metaphorical use of the Greek word for "roof," meaning "to cover," "to conceal," or "to endure" (cf. 13:7).
▣ "hindrance" This was a strong military term. The word was used for breaking up a road to keep an enemy from using it.
▣ "the gospel of Christ" The term "gospel" is literally "good news." It involves several aspects.
1. the initial bad news of mankind's sin and rebellion
2. God's gracious provisions to deal with human sin (i.e., the death of Christ)
3. the open invitation for any or all to accept God's provision by repentance and faith
This good news about Jesus involves three aspects.
1. It is a person to welcome (i.e., Jesus).
2. It is truths about that person to believe (i.e., the NT).
3. It is a life which emulates that person (i.e., the Christlike life).
If any one of these three aspects is depreciated the gospel is damaged!
9:13 "those who perform sacred services eat the food of the temple" This refers to OT priests and Levites (cf. Lev. 7:6,8-10,14,28-36; Deut. 18:1). Paul used a term that was used in the Septuagint for priestly work (cf. Num. 3:7; 8:15) as well as work in general (cf. Gen. 2:5,15; 3:23; 4:2,12; 29:27). Paul saw his gospel ministry as priestly service (cf. Rom. 15:16).
9:14 "So also the Lord directed" This must refer to Jesus' words in Matt. 10:10 and Luke 10:7. Paul always tried to allude to Jesus' teachings on a subject when possible.
NASB (UPDATED) TEXT:9:15-18
15But I have used none of these things. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have any man make my boast an empty one. 16For if I preach the gospel, I have nothing to boast of, for I am under compulsion; for woe is me if I do not preach the gospel. 17For if I do this voluntarily, I have a reward; but if against my will, I have a stewardship entrusted to me. 18What then is my reward? That, when I preach the gospel, I may offer the gospel without charge, so as not to make full use of my right in the gospel.
9:15 "But I have used none of these things" This is a prefect middle indicative. Paul never received compensation from Corinth, probably because there were those in this church who used anything to attack him. He did accept money from Philippi (cf. 4:15) and Thessalonika (cf. II Cor. 11:9), but only later, not while he was there.
▣ " for it would be better for me to die" What a strong statement related to accepting or refusing compensation. There is also a grammatical problem at this point that caused several Greek manuscript variants. Paul is very emotional about this subject. He took money and help from Philippi (cf. Phil. 4:15) and Thessalonika (cf. II Cor. 11:9), why not Corinth? Obviously because of this he is being personally attacked by some group, faction, or false teacher.
There is a suspension of Paul's thought in mid-sentence after "than." Notice how the NRSV and the NET Bible put a dash, while NJB puts dots, attempting to show the grammatical break. How this break affects the next phrase is uncertain. It seems he meant to assert that he would not take any money from the Corinthian church, but he leaves it unsaid! This is a highly emotional passage. Paul is hurting, reacting, pleading, not just teaching a point. His life illustrates the principle (i.e., all, everything, every time, with everyone for the gospel, cf. II Cor. 4:5-12; 6:3-13; 11:16-33)!
It is so hard to interpret Paul's letter when we do not have (1) the letter the church wrote to him or (2) specific knowledge about the local situation.
9:16 "if. . .if" These are both third class conditional sentences, which mean potential action.
▣ "I am under compulsion; woe is me if I do not preach the gospel" Paul felt compelled to preach because of Christ's special call on the road to Damascus (cf. Acts 9:15; Rom. 1:14). He was like Jeremiah of old (cf. Jer. 20:9). He had to share the gospel (cf. Acts 4:20).
9:17 "if. . .if" These are both First class conditional sentences, which are assumed to be true from the author's perspective or for his literary purposes.
▣ "I have a stewardship entrusted to me" This is a perfect passive indicative. Gospel workers have both a covenant privilege and an awesome responsibility (cf. 4:1; Gal. 2:7; Eph. 3:2; Col. 1:25). See fuller note on stewardship at 4:1.
NASB (UPDATED) TEXT:9:19-23
19For though I am free from all men, I have made myself a slave to all, so that I may win more. 20To the Jews I became as a Jew, so that I might win Jews; to those who are under the Law, as under the Law though not being myself under the Law, so that I might win those who are under the Law; 21to those who are without law, as without law, though not being without the law of God but under the law of Christ, so that I might win those who are without law. 22To the weak I became weak, that I might win the weak; I have become all things to all men, so that I may by all means save some. 23I do all things for the sake of the gospel, so that I may become a fellow partaker of it.
9:19 "For though I am free from all men" This is the emphasis on proper Christian freedom (cf. 9:1; 10:29; Gal. 5:13). Martin Luther has said, "A Christian man is free lord over all things and subject to nobody. A Christian man is a ministering servant in all things, subject to everybody." See notes from Romans 14 and 15 at I Cor. 6:12.
▣ "I have made myself a slave to all" This is the emphasis on proper Christian responsibility (cf. Rom. 14:1-15:13; II Cor. 4:5). Because Paul was a slave of Christ, he was a slave of all who Christ came to serve and save, both the believer and the unbeliever. See Special Topic: Servant leadership at 4:1.
▣ "so that I may win more" This is the term "gain" (i.e., kerdainō). It is used in a variety of senses in the NT. In this context Paul uses the term in an evangelistic sense (cf. 9:19,20,21,22 and I Pet. 3:1). This is the proper evangelistic goal of all of our actions (cf. vv. 22-23). Evangelistic intentionality in every area of our lives, not a particular methodology, is the key to a proper balance between Christian freedom and Christian responsibility.
9:20 This verse expresses Paul's intentionality. Paul's main concern was evangelism (cf. vv. 20-23; 10:31-33). Therefore, he circumcised Timothy so as to work with Jews (cf. Acts 16:3), but would not circumcise Titus (cf. Gal. 2:3-5) so as not to compromise the freedom of the gospel among Gentiles.
▣ "though not being myself under the Law" It is interesting that the Textus Receptus (i.e., known as the Western Text), which is known for its expansionistic tendencies, does not include this obviously original phrase. It is found in the Greek manuscripts P46, א, A, B, C, D*, F, G, P and the Vulgate, Syriac, Coptic, and Armenian translations. We must relate Paul's words here to Jesus' words in Matt. 5:17-20. Paul is not doing away with the Mosaic Law, but seeing its true fulfilling in Christ. The Law is not the means of salvation, but it is still (1) a true revelation and (2) a reflection of God's will for humanity in society. It functions in progressive sanctification, but not justification. See Special Topic at 9:9.
9:21 "but under the law of Christ" This is a NT way of referring to the New Covenant of Jer. 31:31-34. There are several different ways it is phrased by Paul and James ("the law of the Spirit of life," Rom. 8:2; "the law of Christ," Gal. 6:2; "the perfect law, the law of liberty," James 1:25 and 2:12; "the royal law," James 2:8).
9:22 "To the weak I became weak, that I might win the weak" The meaning of "weak" is uncertain here because it has been used in this context for over-scrupulous or superstitious Christians (cf. 8:7,10). It possibly relates to superstitious pagans (cf. v. 21). The Williams' translation even translates it as "the over-scrupulous," which is a good rendering. See Special Topic: Weakness at II Cor. 12:9.
▣ "I have become all things to all men so that I may by all means save some" Notice the number of "alls" (i.e., forms of pas) in this phrase. Paul's inner self has been transformed from self-centered to gospel-centered. He is free to serve Christ, to serve the gospel, to serve the Kingdom (cf. Rom. 6:11; 7:4). Flexibility, intentionality, and love are crucial aspects of Paul's life and ministry!
Paul's mind was always on evangelism (cf. Rom. 11:14; I Cor. 1:21; 7:16; 10:31-33; I Tim. 1:15). However, it is sad to say that the last phrase gives a hint that most who heard him did not respond in faith to his message. Why some hear (with spiritual ears) and some do not, is the mystery of election and free will!
9:23 This is a summary verse, a transition verse. It can go with vv. 19-22 or 24-27 or stand alone. This verse is not advocating a salvation by works. Paul is not saved because he evangelizes. He does it because he has accepted the gospel and knows its peace and urgency.
NASB (UPDATED) TEXT:9:24-27
24Do you not know that those who run in a race all run, but only one receives the prize? Run in such a way that you may win. 25Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable. 26Therefore I run in such a way, as not without aim; I box in such a way, as not beating the air; 27but I discipline my body and make it my slave, so that, after I have preached to others, I myself will not be disqualified.
9:25 "Everyone who competes in the games exercises self-control in all things" Paul is using athletic metaphors from the Isthmian games held in Corinth every two years. The emphasis here in on the supreme effort used by competing athletes, not half-hearted attempts (cf. Heb. 12:1-3). The Christian does not compete to win salvation, but because he has experienced salvation.
We have won the race in Christ, now run the race for Christ!
▣ "a perishable wreath" The winners of the Corinthian's athletic contest received wreaths of pine (at Athens an olive wreath; at Delphi a laurel wreath), which soon withered. Believers receive the crown of (1) rejoicing (cf. I Thess. 2:19); (2) righteousness (cf. II Tim. 4:8); (3) life (cf. James 1:12; Rev. 2:10); and (4) glory (cf. I Pet. 5:4). These are wreaths that never fade. Should believers' commitment and enthusiasm be any less than athletes? They strive for that which cannot last. We strive for that which cannot fade!
9:26-27 "I run. . .I box. . .beating" These are athletic metaphors to illustrate the need for rigid self control and discipline. The Christian life does have some rules and requirements. These relate to rewards, not salvation. Paul must have enjoyed the sporting events of his day, he uses them often as metaphors for the Christian life.
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
9:27 "I discipline my body" This term, discipline, literally refers to being hit in the face just below the eyes. It is used figuratively in Luke 18:5.
Paul was serious about self-control in the Christian life. The body is not evil, but it is the battleground of temptation. If believers do not control the flesh/body it will control them (cf. Rom. 8:1-11). This is not an easy one-time victory, but a long-term marathon of self-discipline for the cause of Christ. Self-control is the final virtue of the fruit of the Spirit in Gal. 5:23.
The term "body" (sōma) refers to Paul's entire person. It is not one of three aspects of mankind. It often stands for the whole person (cf. 7:4; 13:3; Rom. 12:2; Phil. 1:20). The Bible presents mankind as a unity (cf. Gen. 2:7), not a dichotomy or trichotomy (cf. George E. Ladd, A Theology of the New Testament, pp. 464-466. See fuller note at 7:34.
NASB, NKJV "so that. . .I myself will not be disqualified"
NRSV"I myself should not be disqualified"
TEV"to keep myself from being disqualified"
NJB"I, myself may be disqualified"
This term "disqualified" is a metaphor related to breaking the rules of the athletic games and thereby being unable to win the contest (cf. I Tim. 6:12; II Tim. 4:7). It is from the root "to test" with a view toward approval (i.e., dokimazōi), but with the alpha privative, which negates it (cf. II Cor. 13:5).
This does not refer to Paul's salvation (although it is used in this sense in II Tim. 3:8); even though the previous paragraph seems to (cf. vv. 19-23). This would violate too many other doctrinal passages by Paul, especially in Romans and Galatians. He is discussing in this paragraph his fear of being undisciplined and being rejected as a proclaimer of the gospel. The NT records several who were disqualified (cf. I Cor. 15:12; I Tim. 1:20; II Tim. 4:10). Paul wanted evangelistic fruit from converts and churches.
The training of young men for Greek games is mentioned in (1) Ars Poetica, 412 and (2) Ad Martyres, 3. It entailed ten months of strenuous physical, dietary, and social restrictions and regimens. Yet there is another valid way of viewing this text (cf. Hard Sayings of the Bible, by Kaiser, Davids, Bruce and Branch):
"In so writing the author strikes the balance found throughout the New Testament. The New Testament authors write out of an experience of the grace of Christ and a firm conviction that they are on their way to a greater inheritance in heaven. At the same time, they write with a concern that they or their readers could apostatize and thus lose what they already have. So long as people are following Christ, then the New Testament authors never express any hope that without repentance such people will enter heaven. This is a sobering, but not a fear-producing, type of tension seen in Paul (I Cor 9:27; Gal 5:2, 7-10; Phil 3:12; 2 Tim 4:7, sometimes speaking of the tension in his own life and sometimes speaking of his concern for others), James (James 5:20, the purpose of the letter being to 'save [a sinner, meaning a believer who has turned to the world] from death'), Jude (Jude 23) and John (I Jn 5:16-17 KJV, the emphasis being on praying for people before they commit the 'sin unto death'). The call to the modern reader is to pay attention to the warning and 'to imitate those who through faith and patience inherit what has been promised' (Heb 6:12) so that the author would say of us as well, 'We are confident of better things in your case-things that accompany salvation'" (p. 683).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How is chapter 9 related to chapter 8?
2. Is it proper for a preacher to receive support from the church?
If so, why did Paul not allow this church to support him?
3. How can Paul act differently toward different groups and not be considered a hypocrite?
4. In verses 24-27 the athletic metaphor is emphasized. How does this metaphor apply to our Christian lives?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Food Offered to False Gods | ||||
(8:1-11:1) | ||||
Warning Against Idolatry | Old Testament Examples | A Warning Against Over Confidence | Warning Against Idols | A Warning and the Lessons of Israel's History |
10:1-13 | 10:1-13 | 10:1-5 | 10:1-5 | 10:1-13 |
10:6-13 | 10:6-10 | |||
10:11 | ||||
Flee from Idolatry | Application: Sacrifices Idols Again | 10:12-13 | Sacrificial Feasts: No Compromise with Idolatry |
|
10:14-22 | 10:14-22 | 10:14-22 | 10:14-17 | 10:14-22 |
10:18-22 | ||||
Do All to the Glory of God | All to the Glory of God | Principles: Our Freedom and Responsibility for Others |
Food Sacrificed to Idols: Practical Solutions | |
10:23-11:1 | 10:23-11:1 | 10:23-30 | 10:23-24 | 10:23-11:1 |
10:25-26 | ||||
10:27-29a | ||||
10:29b-30 | ||||
10:31-11:1 | 10:31-11:1 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 10:1-11:1
A. Chapters 8 through 10 are integrally related in their attempt to bring balance to the discussion of Christian freedom versus Christian responsibility in love. Paul does not focus on hard and fast rules, but on the priorities of interpersonal relationships that strengthen believers and draw unbelievers to Jesus.
B. Paul's discussion of the Lord's Supper, beginning in v. 14 and continuing through v. 22, is a foreshadowing of the fuller discussion in 11:17-34.
C. Paul possibly addresses the "weak" believers in vv. 14-22 and the "strong" believers in vv. 23-33. If this is not the structure, one wonders how these two paragraphs do not contradict each other: vv. 14-22, don't eat sacrificial food; vv. 23-33, eat if it is not questioned. Possibly the first refers to a public meal at a pagan temple and the second a private meal at home.
D. The United Bible Societies' Handbook on Paul's First Letter to the Corinthians, by Ellingworth and Hatton has an interesting outline of vv. 1-13.
"The general structure is as follows:
I. Introduction-verse 1a.
II. Positive aspects.
A. Four positive examples from the Old Testament-verses 1b-4a-the last example being expanded in verse 4b.
B. Conclusions drawn from the positive examples-verse 5.
C. Application to the readers-verse 6a.
III. Negative aspects.
A. Five negative Old Testament examples-verses 6b-10.
B. Application to the readers-verses 11-13.
The word all is repeated five times in verses 1-4, giving great emphasis to the fact that all the people of Israel shared God's protection and blessings during the exodus and the following years of wandering in the desert. All contrasts with most of them in verse 5 and with some of them, which is repeated four times in verses 7-10" (p. 214).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:10:1-5
1For I do not want you to be unaware, brethren, that our fathers were all under the cloud and all passed through the sea; 2and all were baptized into Moses in the cloud and in the sea; 3and all ate the same spiritual food; 4and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ. 5Nevertheless, with most of them God was not well-pleased; for they were laid low in the wilderness.
10:1 "For I do not want you to be unaware, brethren" This phrase is a literary technique used often by Paul to introduce a conclusion (cf. Rom. 1:13; 11:25; I Cor. 10:1; 12:1; II Cor. 1:8; I Thess. 4:13).
▣ "our fathers" This reflects (1) a believing Jewish element in the Church or (2) NT Gentiles becoming grafted into the natural olive tree, Israel (cf. Rom. 10; Gal. 6:16), and are now one in Christ (cf. Eph. 2:11-3:13).
▣ "all. . .all" This inclusive term (i.e., pantes) is used twice in v. 1 and once in vv. 2,3, and 4. It is a way to emphasize the unity of all Israelites in the experience of God's grace and judgment, called the Wilderness Wandering Period (i.e., Numbers).
▣ "the cloud" This refers to the unique symbol of the presence of YHWH. It was called by the rabbis the shekinah cloud of glory (cf. Exod. 13:21-22, 14:19). The Hebrew word shekinah meant "to dwell with." YHWH was with His people during this period of judgment in such intimate and caring ways that the rabbis began to call this the "honeymoon" period between YHWH and Israel.
▣ "all passed through the sea" This is an allusion to YHWH's splitting of the Red (literally "reed" or "weed") Sea. Today scholars are uncertain as to which specific body of water this refers. The same term, yam suph is used in the OT to refer to (1) the Gulf of Aqaba (cf. Exod. 21:4; Deut. 2:1; I Kgs. 9:26; Jer. 49:21) or (2) the Indian Ocean. Apparently it referred to the mysterious waters to the south. It is interesting that "water" is not said to have been created by God in Genesis 1. Often the Mesopotamian creation myths speak of the waters (i.e., salt and fresh) as gods who desired human destruction. YHWH delivers His people from watery chaos and defeat.
10:2 "were baptized into Moses" The Greek manuscripts vary between passive voice (i.e., MSS א, A, C, D) and middle voice (i.e., MS B). It seems to me the middle voice is contextually appropriate in emphasizing the volitional decision of the Israelites to follow Moses and the historical fact the Jewish proselyte baptism was self administered. This is an unusual phrase, found only here in the NT. It implies a parallel between the responsibility and privilege of the Mosaic covenant, and our new covenant in Christ; both are from God and in some ways are similar. Here baptism is used as a symbol for one who follows.
There is a rabbinical tradition going back to Hillel (cf. b Ker 9a; bYeb 46a) which relates proselyte baptism to the Red Sea event. See Richard N. Longenecker, Biblical Exegesis in the Apostolic Period, pp. 102-103.
10:3 "spiritual food" This refers both to manna (cf. Exod. 16) and quail (cf. Exod. 16:13; Num. 11:31-32), which were God's supernatural provisions during the wilderness wandering period.
10:4 "same spiritual drink" This refers to the miraculous provision of water (Exod. 17:6; Num. 20:8ff).
▣ "they were drinking from a spiritual rock" Rock is a title for YHWH in the OT which emphasizes His strength and permanence (cf. Deut. 32:4,15; Ps. 18:2; 19:14). It is also used of the Messianic Kingdom as a destroying force (cf. Dan. 2:45).
▣ "which followed them" These seem to refer to a rabbinical legend based on Exod. 17:6 and Num. 20:11ff, that the rock followed the Israelites and that it was the Messiah. This tradition is specifically mentioned in the Koran.
▣ "and the rock was Christ" This is a rabbinical typology (the personification of the rock may have come from Num. 21:17 or Deut. 32:4,15,18,30, cf. Targum Onkelos on Numbers 21). God provided life-giving water during the wilderness wandering period. Paul sees an analogy between God's provision then and God's life-giving provision now. Paul's theology viewed Christ as pre-existent and as the Father's agent of life and blessing. Jesus has always been God the Father's fullest provision and greatest blessing.
10:5 "Nevertheless" This is the Greek alla, which shows a strong contrast. See Contextual Insights, D.
▣ "with most of them God was not well-pleased" This is an attention-arresting understatement: all but two of that generation died. Only those under twenty years of age (i.e., not yet old enough to be in the military) and Joshua and Caleb (i.e., the two spies who brought a positive faith report) entered the Promised Land (cf. Jude v. 5).
▣ "they were laid low in the wilderness" This word implies their bones were scattered along the desert route (cf. Num. 14:16). They were God's chosen people, but He judged their unbelief. These OT believers saw the miraculous provision of God. They knew His will through their God-given leaders (i.e., Moses, Aaron, and Miriam), yet still they acted in unbelief and rebellion (cf. Hebrews 3-4).
Paul has just commented on his own strenuous efforts at self-control (cf. 9:24-27). In chapter 11 he is alluding to those who try to separate theological knowledge from godly lifestyle (i.e., Gnostics and other intellectuals). Even the common fellowship meal (i.e., the agape feast) cannot be eaten by godless believers (cf. 11:27-32). Physical death can be a temporal, divine judgment suffered by disobedient believers.
NASB (UPDATED) TEXT:10:6-13
6Now these things happened as examples for us, so that we would not crave evil things as they also craved. 7Do not be idolaters, as some of them were; as it is written, "The people sat down to eat and drink, and stood up to play."8Nor let us act immorally, as some of them did, and twenty-three thousand fell in one day. 9Nor let us try the Lord, as some of them did, and were destroyed by the serpents. 10Nor grumble, as some of them did, and were destroyed by the destroyer. 11Now these things happened to them as an example, and they were written for our instruction, upon whom the ends of the ages have come. 12Therefore let him who thinks he stands take heed that he does not fall. 13No temptation has overtaken you but such as is common to man; and God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will provide the way of escape also, so that you will be able to endure it.
10:6 "Now" The NRSV, TEV, and JB also mark a paragraph division at this point to show the transition from historical analogies to present application.
▣ "these things happened as examples for us" The Greek term tupoi, "examples," (singular tupos) has a wide semantical field. It was the mark left by a blow. This can refer to a physical beating (cf. Matt. 24:49; 27:30) or a metaphor for it (cf. I Cor. 8:12).
It came to be used for an imprint left by a blow of a hammer (cf. John 20:25). This imprint could refer to a physical image-an idol (cf. Acts 7:43) or a printed image (cf. Acts 23:25; Rom. 6:17). From this it came to stand for a pattern (cf. Acts 7:44; Phil. 3:17; I Thess. 1:7; II Thess. 3:5; I Tim. 4:12; Heb. 8:5; I Peter 5:3).
The best parallels to this term's use in this text (i.e., "type" I Cor. 10:6) are I Cor. 10:11 and Rom. 5:14, where it refers to (1) a foreshadowing type; (2) a figurative counterpart; or (3) a symbolic example.
Verses 6 and 11 remind NT believers that the OT has spiritual relevance for them (cf. Rom. 4:23-24; 15:4; I Cor. 9:10; 10:6,11). The revelations of God are eternal and the principles are relevant.
▣ "so that we would not crave evil things as they also craved" Notice that Paul is comparing OT covenant people and NT covenant people. Evil is a recurrent problem. It can rob a human of eternal life, of intimate fellowship with God. Evil corrupts every level of mankind's existence. Salvation does not free us of the struggle (cf. Romans 7; Eph. 6:10-19). The Corinthian church was in danger in the areas of both orthodoxy and orthopraxy! Godliness, not information, is the goal!
The term "crave" (used twice) reflects the strong compound Greek term epithumeō, which is made up of the preposition "upon" and "to rush." It refers to a strong feeling or emotion overtaking and controlling the mind and heart of a person. It can be used in a positive sense as in Phil. 1:23, but usually is used in a negative sense (cf. II Tim. 2:22). Paul may be reflecting the strong desire and disobedience of the Israelites recorded in Num. 11:31-35, because he alludes to Num. 25:9 in v. 8 and Num. 16:4-5; 17:5,10 in v. 10.
10:7 "Do not be idolaters" This is a present middle (deponent) imperative with the negative particle, which usually means stop an act already in process. This OT quote refers to the idolatrous orgy of Exodus 32.
The exact idolatrous practice that Paul is referring to in Corinth is uncertain. Somehow the believers were in danger of offending God. From chapter 7 and the historical situation at Corinth it might have been pagan sexual worship practices or from chapter 8 pagan idolatrous sacrifices.
▣ "The people sat down to eat and drink, and stood up to play" This is an allusion to Aaron's making the golden calf in Exodus 32 and the children of Israel feasting before it and committing sexual acts (cf. Exod. 32:6,19). The sexual aspect of the term "dancing" is seen in the same Hebrew word used in Gen. 26:8 of Isaac making love to Rebekah.
10:8 "Nor let us act immorally" This shows the pagan setting of Corinth and also the tendency of pagans, even redeemed pagans, to be prone to immorality in the name of religion.
▣ "twenty-three thousand fell in one day" This is a reference to Num. 25:1-9. There is an obvious discrepancy between this and the Hebrew text of Num. 25:9, which has twenty-four thousand. This does not seem to be a copyist error. This discrepancy is in all Greek manuscripts. It could be a lapse of memory on Paul's part. This does not mean to imply a lack of inspiration or trustworthiness, but the ancient world was not as precise in their use of numbers as modern western people.
In Archer's Encyclopedia of Bible Difficulties, pp. 141, 401, he asserts that the OT passage Paul is referring to is not Num. 25:1-9, but Exodus 32. He makes a good point in that 10:7 quotes from Exod. 32:4 and that Exod. 32:35 mentions the Lord's smiting of the people apparently even beyond the 3,000 of v. 28. This is surely a viable contextual option.
10:9 "Nor let us try the Lord" This is the term peirazō with the preposition ek, which intensifies it (cf. Matt. 4:7; Luke 4:12; 10:25). See Special Topic: Greek Terms for Testing at 3:13. The Corinthian Church was acting in a similar manner to the Israelites in the wilderness (cf. Num. 21:5-6). God does use temporal judgment to correct His people.
The term "Lord" (cf. NASB, TEV, NJB, and NIV) is found in the ancient Greek manuscripts א, B, C, P, and the Armenian translation. It would fit the OT allusion best, referring to YHWH in Numbers 21.
The term "Christ" (cf. NKJV, NRSV) is found in manuscripts P46, D, F, G, and the Vulgate and Peshitta translations. It fits Paul's immediate audience best.
While the UBS4 favors "Christ" with a "B" rating (i.e., almost certain), a strong argument for "Lord" is made by Bart D. Ehrman in The Orthodox Corruption of Scripture, pp. 89-90.
See Special Topic: Greek Terms for "Testing" and Their Connotations at 3:13.
▣ "were destroyed by the serpents" This is a reference to Num. 21. See Special Topic: Apollumi at 8:11.
10:10 "Nor grumble, as some of them did" The first phrase is a present active imperative with the negative particle, which usually means to stop an act in process. This refers to Num. 16:41-50, which is referred to in Num. 17:5,10. The Corinthian church was grumbling just like Israel of old.
▣ "the destroyer" This alludes to the plague in Num. 16:49. It was a theological way of showing that death was in the hands of YHWH (cf. Exod. 12:23,29; II Sam. 24:16; I Chr. 21:15; Heb. 11:28). There is no "grim reaper"! There is no chance, fate, or luck! There is God, the God of Israel, the Father of the Lord Jesus Christ. He and He alone is in control of life and death!
10:11 "to them" This is referring to the people in the OT who died at the Destroyer's hands.
▣ "example" See note at v. 6. See SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW at 9:9.
▣ "ends of the ages have come" This is a perfect active indicative. It is a metaphor for the prophesied new age (similar phrase in Heb. 9:26). Believers live in the Kingdom of God, inaugurated at Jesus' first coming, to be consummated with His Second Coming. We live in the tension of the "already and the not yet"!
See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME at 1:20.
10:12 "let him who thinks he stands take heed" The self assurance and arrogant pride of the Corinthian factions were a major problem, as the same attitude is today (cf. Rom. 11:20; II Pet. 3:17). God has and will judge His own people (cf. Jer. 25:29; I Pet. 4:17). Self deception is a curse of religious people! Those in Christ must continue to exercise diligence (cf. 9:24-27)!
10:13 "temptation" This word is used three times in this verse and means to tempt with a view toward destruction (see Special Topic at 3:13). There are three sources of temptation in the NT:
1. fallen human sin nature
2. personal evil (i.e., Satan and the demonic)
3. the fallen world system (cf. Eph. 2:1-3; James 4:1,4,7)
NASB"but such as is common to man"
NKJV"except such as is common to man"
NRSV"that is not common to everyone"
TEV"the kind that normally comes to people"
NJB"none. . .is more than a human being can stand"
Other humans have faced the same temptation as the Corinthian believers. Jesus also has experienced and overcome all temptation which is common to human beings (cf. Heb. 4:15).
▣ "God is faithful" This is such a crucial descriptive statement! Biblical faith rests on the character of God. Our hope is in His gracious character, sure promises and redemptive acts.
This aspect of God's character is first stated in Deut. 7:9, which is an amplification of Deut. 5:9-10. God's justice moves through time to three and four generations, but His lovingkindness (i.e., covenant loyal love, hesed) to a thousand generations. This same affirmation is continued in Isa. 49:7.
This is a major theme in the Corinthian letters (cf. 1:9; 10:13; II Cor. 1:18, as well as I Thess. 5:24 and II Thess. 3:3). Believers are to faith God's faithfulness; to trust God's trustworthiness. This is the essence of biblical faith!
NASB"but with the temptation will provide the way of escape also, so that you will be able to endure it"
NKJV"but with the temptation will also make the way of escape, that you may be able to bear it"
NRSV"but with the testing he will also provide the way out so that you may be able to endure it"
TEV"at the time you are put to the test, he will give you the strength to endure it, and so provide you with a way out"
NJB"with any trial will also produce a way out by enabling you to put up with it"
This Greek word was used of a way of escape for a trapped military unit. Believers do not face temptations alone!
The problem in this text is how one relates "provide the way out" with "be able to endure it." Do some get a way out and others bear it or is God's way out really a means of enduring? Does the testing stop or do believers work through the testing by faith? Although this ambiguity cannot be settled, the good news is that God is with us in the problems (cf. Ps. 23:4). God will not leave us or forsake us. The exact mechanism of victory is not clearly revealed, but the victory is!
NASB (UPDATED) TEXT:10:14-22
14Therefore, my beloved, flee from idolatry. 15I speak as to wise men; you judge what I say. 16Is not the cup of blessing which we bless a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? 17Since there is one bread, we who are many are one body; for we all partake of the one bread. 18Look at the nation Israel; are not those who eat the sacrifices sharers in the altar? 19What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything? 20No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons. 21You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the table of the Lord and the table of demons. 22Or do we provoke the Lord to jealousy? We are not stronger than He, are we?
10:14 "Therefore" Paul is concluding the previous discussion and moving on to a conclusion.
NASB, NKJV"my beloved"
NRSV, TEV,
NJB"my dear friends"
Paul's Corinthian letters (and Galatians) are his hardest words to churches. Therefore, he wants to remind them how precious they are to him even when he speaks so harshly to them (cf. 4:14; 10:14; 15:58; II Cor. 7:1; 12:19).
This term was used by God the Father of Jesus (cf. Matt. 3:17; 12:18; 17:5). Paul, Peter, Jude, and John, in their letters, use this adjective to denote the followers of Jesus. They are beloved because of their relationship to Christ; beloved by God, by Christ, and by the writers of the NT letters.
▣ "flee from idolatry" This is a present active imperative. Notice "idolatry" has the definite article. God provides a way, but believers must choose to take advantage of it (cf. 6:18). One way to handle temptation is to flee its presence. Believers must not put themselves into the arena of temptation.
"Idolatry" in the OT was the image and worship of pagan gods. In our day it is anything that replaces God in our priority structure (cf. 10:7,14). As Jesus said, where your treasure is there will your heart be (cf. Matt. 6:21). Moderns reveal their priorities by time, money, and thought life. Religion is often a significant appendage, but not the core priority. True faith does not deal with excess, but with the essence of life. The book of I John closes with "guard yourselves from idols" (cf. I John 5:21).
10:15 This shows Paul's approach to leadership. He was an Apostle of Christ, yet he admonishes these prideful believers to judge his words for themselves (cf. 14:39-40). It is surely possible that Paul is being sarcastic. He used this same word (i.e., wise man) in 4:10 and II Cor. 11:19 in a sarcastic sense.
10:16 This verse is constructed as two rhetorical questions (although TEV translates it as indicative statements).
▣ "the cup of blessing" This probably refers to the third cup in the Jewish Passover service. It was what Jesus used to inaugurate the Lord's Supper.
The term "blessing" is eulogia from the verb eulogeō, which means "to praise," "to flatter," "to bless," or "to benefit." See note at II Cor. 9:5. We get the English term eulogy from this Greek root. When Jesus enacted this ordinance he took both the cup and bread and gave thanks to God. The Greek term for thanks or thanksgiving is eucharistia, from which we get the term Eucharist. Both of these Greek terms are used in a synonymous way in 14:16.
It is interesting, but not theologically significant, that the normal order of the cup and bread (cf. 11:24-27) is reversed here. The order is not the issue, rather fellowship with Christ at His communal meal versus fellowship with pagan deities at their communal meals.
SPECIAL TOPIC: PASSOVER (ORDER OF SERVICE)
▣ "sharing" This is the Greek word koinonia, which means "joint participation with." This is the origin of the English word "communion," used for the Eucharistic symbolic meal, which emphasizes fellowship now, but a more intimate fellowship in the future. See Special Topic: Koinonia at 1:9.
▣ "in the blood of Christ" This is an emphasis on the death of Christ in its sacrificial OT context (cf. Levticus 1-7). The blood symbolized the life (cf. Lev. 17:11,14).
▣ "the bread which we break" This is the source of the English phrase we use for the Lord's Supper, "breaking bread" (cf. Acts 2:42). This was the symbol Jesus chose to represent the New Covenant in His broken body on the cross. He purposely did not choose the Passover Lamb, which was a symbol of the old covenant experience (cf. Exod. 12).
▣ "sharing in the body of Christ" The symbol of the "body of Christ" is twofold: (1) His physical body was sacrificed for human sin and (2) His followers became His spiritual body, the church (which also has two aspects in I Corinthians: [a] local church and [b] the universal church).
10:17 This is an emphasis on the unity of Christ and His church expressed in the Lord's Supper symbolism (i.e., one bread). This same unity of Christ's body is in 12:12-13 in relation to spiritual gifts.
10:18 "the nation Israel" This is literally "Israel according to the flesh" (see Special Topic at 1:26). This is another symbolic way (i.e., historical allusion) to show the unity of those who partake of the Lord's Supper.
10:19 "What do I mean then" Paul's writings are some of the easiest biblical texts to interpret because he logically develops his thought. Logical markers such as this phrase allow modern interpreters to outline Paul's thoughts at paragraph level, which is a key in interpreting his books.
Paul develops his thought throughout this context by a series of rhetorical questions (cf. NASB, v. 16 (two); v. 18 (one); v. 19 (two or three); v. 22 (two); v. 29 (one); v. 30 (one).
▣ "or that an idol is anything" As an example of how ancient scribes unintentionally altered the texts they were copying, this phrase was accidentally left out in the very early ancient Greek manuscripts (i.e., P46, א*, A, and C). For further discussion of Textual Criticism see Appendix Two.
10:20 "sacrifice to demons" Paul, going back to the OT, understood idolatry as related, not to the reality of the image, but to the reality of spiritual forces in the physical creation (cf. Lev. 16:8; 12:7; Deut. 32:17; Ps. 96:5; 106:37; Isa. 65:11; Rev. 9:20; 16:14). Behind all human activity is the spiritual realm (cf. Deut. 32:8 [LXX]; Daniel 10; Eph. 6:10-18). Although it is never stated specifically that the fallen angels of the OT are the demonic of the NT, Paul refers to these fallen spiritual forces by other terms in Rom. 8:38-39; I Cor. 15:24; Eph. 1:21; 3:10; Col. 1:16; 2:10,15. Paul uses the term "demon" only here and in I Tim. 4:1. See Special Topic: Personal Evil at 7:5.
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
▣ "sharers in demons" Follow Paul's analogy. Christians are one with Christ's body (i.e., the church) because they are one with His sacrifice (i.e., His body crucified on Calvary) because they share in the bread of the Lord's Supper that symbolized His broken body. Therefore, pagans who share in the eating of meat sacrificed to a non-existent idol participate in spiritual idolatry relating to the demons behind world religions. As believers share in the historical events of Jesus' life by means of ritual (i.e., Romans 6), so too, unbelievers share in the demonic.
10:21 This phrase refers to the pagans' sacrifices and rituals in the pagan temples of Corinth. A believer cannot affirm the exclusiveness of Christianity (i.e., one and only one true God and Jesus His Messiah) and still spiritually participate in pagan worship. If they do, it is spiritual idolatry!
10:22 "provoke the Lord to jealousy" This seems to be an allusion to Deut. 4:25; 32:16,21; Ps. 78:58; or Isa. 65:3. The term Lord in v. 21 obviously refers to Jesus, but in v. 22 to YHWH. This type of transfer is one of the ways that NT authors assert the deity of Jesus of Nazareth.
The term "jealousy" is a powerful love word. One is only jealous about someone they love. YHWH is emotionally involved with His people, who reflect His character and take His name to the world. Idolatry destroys this fellowship and the evangelistic purpose.
▣ "We are not stronger than He, are we" The grammar expects a "no" answer. This terminology implies two different Christian groups being referred to: the weak brother in vv. 14-21 and the strong brother in vv. 23-33. Verse 22 shows the difficulty of trying to deal with the mindset of these two groups of believers (cf. Rom. 14:1-15:13). Paul is trying to walk a theological tightrope between two Christian philosophies/world views (i.e., freedom and bondage to past experiences).
NASB (UPDATED) TEXT:10:23-30
23All things are lawful, but not all things are profitable. All things are lawful, but not all things edify. 24Let no one seek his own good, but that of his neighbor. 25Eat anything that is sold in the meat market without asking questions for conscience' sake; 26 for the earth is the Lord's, and all it contains. 27If one of the unbelievers invites you and you want to go, eat anything that is set before you without asking questions for conscience' sake. 28But if anyone says to you, "This is meat sacrificed to idols," do not eat it, for the sake of the one who informed you, and for conscience' sake; 29I mean not your own conscience, but the other man's; for why is my freedom judged by another's conscience? 30If I partake with thankfulness, why am I slandered concerning that for which I give thanks?
10:23 This is a return to the subject begun in chapter 6:12 about how to balance Christian freedom and responsibility (cf. Rom. 14:19). Verses 23-33 address the strong brother.
▣ "All things are lawful" This phrase is repeated twice. Some translations put this phrase in quotes (cf. NRSV, TEV, NJB) because they think it was a slogan of one of the factious groups at Corinth or a cultural proverb. This is the emancipated world view of the "strong" Christian (cf. 6:12; 10:26; Rom. 14:14,20).
SPECIAL TOPIC: CHRISTIAN FREEDOM VS. CHRISTIAN RESPONSIBILITY
▣ "but not all things edify" The practical, spiritual test is, "Does it edify the body (i.e., the believing community)?" (cf. 6:12; 14:3-4,26; II Cor. 12:19; Rom. 14:19; 15:2). This must be the test in all believers do or say. One's freedom in Christ must not hurt another for whom Christ died (cf. Rom. 14:15).
Just a personal word, this is not to imply that spirituality must float at the lowest level of the weakest believer, but that mature believers must not flaunt their freedom at the expense of fellow-believers. Some believers are dogmatic, Pharisaic legalists. I do not have to succumb to their rules, but I must love them, pray for them, fully accept them, and not publicly embarrass them or flaunt my freedom. I am spiritually responsible for my fellow believers! See SPECIAL TOPIC: EDIFY at I Cor. 8:1.
10:24 "Let no one seek his own good, but that of his neighbor" This is a present active imperative. Mature Christianity puts the welfare of others to the forefront (cf. v. 33; 12:7; 13:5; Rom. 14:7; 15:2; Phil. 2:1-5,21).
10:25,27 This is the voice of emancipated faith. But "strong" faith publicly yields to "weak" faith (cf. vv. 28-29).
10:25 "conscience" There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom. 2:15). Paul uses this term twice in his trials in Acts (i.e., 23:1 and 24:16). It refers to his sense that he had not knowingly violated any known religious duties toward God (cf. I Cor. 4:4).
Conscience is the developing understanding of believers' motives and actions based on (1) a biblical worldview; (2) the indwelling Spirit; and (3) a lifestyle knowledge based on the word of God. A Christian conscience is made possible by the personal reception of the gospel. See fuller note at 8:7.
10:26 "For the earth is the lord's and all it contains" This is the affirmation of the goodness of all created things (cf. 6:12; 10:26; Rom. 14:14,20), taken from a combination of Ps. 24:1 and 50:12, which was used by the OT Jews as a blessing at meals.
The Textus Receptus repeats v. 26 at the end of v. 28. This is not original. It is missing in the Greek manuscripts א, A, B, C, D, F, G, H*, and P, also it is not included in the Vulgate, Syriac, or Coptic translations.
10:27 This verse is crucial in making a distinction between participation in public idolatrous feasts versus common daily socializing with unbelievers. Paul does not have hard and fast rules. He prioritizes personal relationships (i.e., evangelism and discipleship). People are priority. People are eternal. People are the purpose of Christ's death, not food! Verses 29-33 show us Paul's summary on this issue.
10:27,30 "If" Both of these are first class conditional sentences, which are assumed to be true from the author's perspective or for his literary purposes.
10:28 "If" This is a third class conditional sentence, which means potential action.
▣ "do not eat it" This is a Present active imperative with the negative particle which usually means stop eating it. If the Christian is informed he/she must not eat because the very fact the issue is brought up shows the presence of weak faith or a seeking faith (cf. v. 29).
10:29
NASB"why is my freedom judged by another's conscience"
NKJV"why is my liberty judged by another man's conscience"
NRSV"why should my liberty be subject to the judgment of someone else's conscience"
TEV"why should my freedom to act be limited by another persons' conscience"
NJB"why should my freedom be governed by somebody else's conscience"
The NRSV punctuates this as if these were Paul's words. The TEV translates this as if they were another question asked by a supposed objector. This is the literary technique called diatribe (cf. 6:12,13).
This is the crucial question you must answer for yourself. Each of us, under the leadership of the Holy Spirit, must define the boundaries of our self-limitation for others, out of love and respect for Christ.
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)
10:30 This refers to a meal for which the believer has given thanks and eaten. The question sets the stage for the universal principle about how to exercise our Christian rights, which follows in v. 31.
NASB (UPDATED) TEXT:10:31-11:1
31Whether, then, you eat or drink or whatever you do, do all to the glory of God. 32Give no offense either to Jews or to Greeks or to the church of God; 33 just as I also please all men in all things, not seeking my own profit but the profit of the many, so that they may be saved. 11:1Be imitators of me, just as I also am of Christ.
10:31 "do all to the glory of God" This is the universal principle applicable in every area of the believer's life (cf. Eph. 6:7; Col. 3:17,23; I Pet. 4:11). See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
10:32 "Give no offense either to Jews or to Greeks or to the church of God" This seems to refer to three groups. The first two are related to evangelism; the last group to fellowship in the church.
The term "church" is obviously being used in a universal sense as in Matt. 16:18. The term is used in the NT in
1. a local sense (most occurrences)
2. a regional sense (cf. Acts 9:31; Gal. 1:2)
3. a universal sense (cf. Phil. 3:6; Heb. 12:23)
4. a cosmic sense of all the saints of all ages alive and dead (cf. Eph. 1:22; 5:23,24,25,27,29,32; Col. 1:18,24)
▣ "church" See Special Topic: Church at 1:2.
10:33 "just as I also please all men in all things. . .so that they may be saved" Evangelism, not self-rights, is the priority of mature believers (cf. 9:19-22).
▣ "the many" In English this might be understood as a large part of the whole group. However, in Hebrew thought it is just a literary variation of "the all." This parallelism can be seen in
1. Isaiah 53:11, "the many"
Isaiah 53:12, "of many"
Isaiah 53:6, "of us all"
2. Romans 5:18, "to all men. . .to all men"
Romans 5:19, "the many. . .the many"
3. In Corinthians 10:17, "we who are many" (here Paul uses the term "many" to refer to the whole group of believers)
▣ "so that they may be saved" This is the goal of gospel preaching and Christian living (cf. 9:19-22). God's promise of Gen. 3:15; 12:3 has now been fulfilled. The broken fellowship (i.e., the marred image of God in mankind) has been restored through Christ. "Whosoever will" may come (cf. Ezek. 18:23,32; John 1:12; 3:16; I Tim. 2:4; II Pet. 3:9).
11:1 This verse seems to go with chapter 10, not 11. Paul's evangelistic motives and actions parallel the life and teachings of Jesus. As Paul mimicked Him the believers at Corinth were to focus on (1) the good of the body (the church) and (2) the salvation of the unbelieving world.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Were the Israelites who died in the wilderness spiritually lost?
2. What is the major purpose of the Lord's Supper?
3. How does one balance Christian freedom and Christian responsibility?
4. What should be the main goal of our freedom?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Problems in Community Life (11:2-14:40) | Decorum in Public Worship (11:2-14:40) | |||
Covering the Head in Worship | Head Covering | Propriety in Dress at Public Worship | Covering the Head in Worship | Women's Behavior at Services |
11:2-16 | 11:2-16 | 11:2-16 | 11:2-12 | 11:2-6 |
11:7-12 | ||||
11:13-16 | 11:13-15 | |||
11:16 | ||||
Abuses at the Lord's Supper | Conduct at the Lord's Supper | Directions in the Face of Abuses at the Lord's Supper | The Lord's Supper | The Lord's Supper |
11:17-22 | 11:17-22 | 11:17-22 | 11:17-22 | 11:17-22 |
The Institution of the Lord's Supper | Institution of the Lord's Supper | |||
11:23-26 | 11:23-26 | 11:23-26 | 11:23-26 | 11:23-27 |
Partaking of the Supper Unworthily | Examine Yourself | |||
11:27-34 | 11:27-34 | 11:27-34 | 11:27-32 | |
11:28-32 | ||||
11:33-34 | 11:33-34 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 11:2-34
A. Chapters 11 through 14 deal with matters of gathered worship. They form a unified literary unit.
1. men's and women's attire and actions (11:2-16)
2. observance of the Lord's Supper (11:17-34)
3. the exercise of spiritual gifts (12-14)
B. When I say "gathered worship" there are two possible settings.
1. small groups meeting regularly in houses throughout, some in wealthy neighborhoods, some in ethnic quarters, some in slave quarters
2. periodically (exact time frame uncertain) these small house churches gathered together for a city-wide worship event (i.e., the agape meal with the celebration of the Eucharist)
3. whether there is a different set of protocols for the house churches vs. the gathered event is uncertain
C. There have been several ways to understand vv. 2-16.
1. This context primarily deals with proper decorum (cf. v. 13) in gathered worship, not the relationship between men and women (cf. vv. 11-12).
2. This context deals with the new freedom in Christ which the Roman men and women in the church at Corinth were using to flaunt their social status (men) and independence from tradition and culture (women).
3. This context deals with the creation relationship between husbands and wives (cf. Eph. 5:22-31; I Tim. 2:9-15). The proper relationship is based on Genesis 2-3, which shows the priority of men because of the original creation of Adam and the initial rebellion of Eve.
4. Paul's discussion of head coverings is not limited to women, but is also addressed to men. As usual in Corinth the problem is from two directions. As a sign of their elite social status some men were covering their heads when they led in gathered worship as they had done in paganism. As a sign of their social emancipation women were removing their marriage veils when they led in gathered worship (cf. Bruce W. Winter, After Paul Left Corinth, pp. 121-141). This text uniquely suits Roman Corinth. In Jewish life and Greek life women did not normally wear head coverings.
It seems that this ambiguous context is open to multiple interpretations. These interpretations say more about the interpreter's biases than Paul's intent. A text which has been and can be understood in so many ways by sincere believers must surely not be used in a definitive, dogmatic way to restrict or advocate the place and function of women in the church or the relationship between men and women in all ages and cultures. It amazes me that some believers relegate the chapter 11 discussion of head coverings for men and women to a cultural issue (even though Paul appeals to Genesis 1-3), while at the same time, demanding Paul's limits on women in church as a principle for all ages. It is this lack of consistency that causes so much trouble in interpretation. The best brief discussion of this complicated and emotional issue is in How to Read the Bible for All Its Worth by Fee and Stuart, pp. 61-77 or Gospel and Spirit, by Gordon Fee.
D. This chapter helps us see that some theological symbols and privileges must be limited or expanded in relationship to the culture in which the mature Christian finds himself/herself. A book that has helped me in this area is Gordon Fee and Douglas Stuart, How To Read the Bible For All Its Worth, pp. 71-89.
E. This is the earliest written account of the Lord's Supper/Eucharist/Communion.
F. The purposes of the Lord's Supper
1. unity and fellowship of the church
2. expression of Jesus' presence
3. expression of Jesus' historical sacrifice
4. expression of our new relationship to God through Christ
5. an act of proclaiming the past event and the future coming of Christ
6. a serious act of worship
From 10:16-17 it is certain that Paul viewed this experience as more than merely symbolic or memorial (cf. vv. 24-25). However, this concept is not developed. Possibly John 6:41-71 (although nothing in the immediate context relates to the Lord's Supper) is an aspect of this spiritual unity. Christianity is primarily a personal faith relationship with the Triune God.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:11:2-16
2Now I praise you because you remember me in everything and hold firmly to the traditions, just as I delivered them to you. 3 But I want you to understand that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ. 4Every man who has something on his head while praying or prophesying disgraces his head. 5But every woman who has her head uncovered while praying or prophesying disgraces her head, for she is one and the same as the woman whose head is shaved. 6For if a woman does not cover her head, let her also have her hair cut off; but if it is disgraceful for a woman to have her hair cut off or her head shaved, let her cover her head. 7For a man ought not to have his head covered, since he is the image and glory of God; but the woman is the glory of man. 8For man does not originate from woman, but woman from man; 9for indeed man was not created for the woman's sake, but woman for the man's sake. 10Therefore the woman ought to have a symbol of authority on her head, because of the angels. 11However, in the Lord, neither is woman independent of man, nor is man independent of woman. 12For as the woman originates from the man, so also the man has his birth through the woman; and all things originate from God. 13Judge for yourselves: is it proper for a woman to pray to God with her head uncovered? 14Does not even nature itself teach you that if a man has long hair, it is a dishonor to him, 15but if a woman has long hair, it is a glory to her? For her hair is given to her for a covering. 16But if one is inclined to be contentious, we have no other practice, nor have the churches of God.
11:2 In light of the previous chapters, one wonders if this verse is irony or sarcasm. This church was not remembering Paul's words and was not following his teaching (cf. 11:17,22). It is possible that this is another question that the church wrote to Paul about.
NASB"hold firmly to the traditions"
NKJV"keep the traditions"
NRSV"maintain the traditions"
TEV"follow the teachings"
NJB"maintaining the traditions"
This is a present active indicative. Believers are to continue to cling to the truths that Paul preached (cf. II Thess. 2:15). This is the covenantal balance to election.
The term "traditions" (pardosis) is used in several senses:
1. in I Cor. 11:2,23; 15:3 for gospel truths
2. in Matt. 15:6; 23:1ff; Mark 7:8; Gal. 1:14 of Jewish traditions
3. in Col. 2:6-8 of Gnostic speculations
4. Roman Catholics (Eastern and Russian Orthodox) use this verse as a biblical proof-text for Scripture and church traditions being equal in authority
5. in this context it refers to Apostolic truth, either spoken or written (cf. II Thess. 3:6)
▣ "to the traditions" Much of the information about Jesus was passed orally from individual to individual until it was written down some 30 to 60 years after His death.
▣ "just as I delivered them to you" There is a Greek wordplay between "traditions" (paradoseis) and "delivered" (paredōka), which are both forms of paradidōmi. Paul was not the originator, but simply a link in the chain of revelation. The term "traditions" was used of Christian truths being passed from one person to another (cf. 11:23; 15:3).
Paul received information about the gospel from several sources.
1. Stephen's sermon (cf. Acts 7)
2. Christians he persecuted (cf. Acts 8:1-3; 9:1-2; 22:4,19)
3. Ananias (cf. Acts 9:10-18)
4. His time in Arabia with Christ (cf. Gal. 1:11-17)
5. His time in Jerusalem with Peter and James (cf. Gal. 1:18-19)
6. Barnabas (cf. Acts 9:20-27; 11:25-26)
11:3 "Christ is the head" In his commentary 1 and 2 Corinthians, p. 103, F. F. Bruce asserts that in this context kephalē follows the Hebrew rosh in the sense of origin or source. This meaning of kephalē is not documented in the Greek Lexicons by:
1. Bauer, Arndt, Gingrich, Danker
2. Moulton, Milligan
3. Louw, Nida
4. Moulton
This shows how the context (i.e., I Cor. 11) determines the definition, not a dictionary. In this context "source" or "origin" fits best in v. 3 in relation to Gen. 1:26-27; 2:18 (cf. Kaiser, Davids, Bruce, and Brauch, Hard Sayings of the Bible, pp. 599-602).
Jesus was the Father's agent in creation (cf. John 1:3,10; I Cor. 8:6; Col. 1:16; Heb. 1:2). Humans, male and female, were created by Him, in His image. However, the Son is submissive to the Father (cf. I Cor. 3:23; 11:2; 15:28). This appropriate submission extends to men and women. They are both created in the image of God (cf. Gen. 1:26-27), but there is an order, man first, then woman (cf. Gen. 2:18) related to function (at least in a patriarchal system), but not inequality! See Special Topic following.
▣ "man is the head of a woman" The terms "man" and "woman" can mean husband and wife (cf. NRSV, TEV). In this context this is not the intended emphasis, but the order of creation reflected in Genesis 2.
▣ "and God is the head of Christ" This is a repeated truth in I Corinthians (cf. 3:23; 11:3; 15:28). The order within the Trinity has nothing to do with inequality, but is a division of function. This truth can also be implied from the discussion of male and female. Mutuality was surely the model before the Fall in Genesis 3. This mutuality is reinstated in believers' restored relationship with the Father through the Son (i.e., Jesus has restored the image in both male and female believers).
11:4
NASB"Every man who has something on his head while praying. . .disgraces his head"
NKJV"Every man praying or prophesying, having his head covered, dishonors his head"
NRSV"Any man who prays or prophecies with something on his head disgraces his head"
TEV"So a man who prays or proclaims God's message in public worship with his head covered disgraces Christ"
NJB"For any man to pray or prophesy with his head covered shows disrespect for his head"
This is a word play on "head." The second use of the word "head" refers to Christ (cf. TEV). Paul is dealing with a Roman culture whose forms and symbols are exactly opposite of Jewish culture (i.e., men cover their heads). The real issue is not who covers whose head, but the symbol of (1) origin or (2) submission, which are both theologically significant.
It has been suggested that the historical situation in Corinth:
1. the social, political, and financial leaders led worship with a head covering to differentiate themselves from the common man
2. that Jews in the synagogue in Corinth had women wear a veil and believing Jews expected the same in the church
There is a theological tension between this verse, which seems to affirm women in leadership roles in public worship with the socially acceptable covering compared to 14:34-35, where women (or at least "wives," v. 35) are forbidden to speak in church.
Some groups prooftext chapter 11, while others use chapter 14. It must be admitted that the key to this passage is the first century cultural setting of Corinth, but which specific aspect is not clear to us today. The first century church knew of women's leadership in the OT and was aware of Paul's use of women in his ministry (cf. Romans 16). They understood the issue in Corinth and the Roman culture as we do not. Dogmatism is inappropriate!
A recent book, After Paul Left Corinth: The Influence of Secular Ethics and Social Change, by Bruce W. Winter, pp. 121-141, offers some very helpful insights from Roman literature and art. This and other articles (i.e., E. Fantham, "The 'New Woman': Representation and Reality," in Women in the Classical World, chapter 10, and P. W. J. Gill, "The Importance of Roman Portraiture for Head Coverings in I Corinthians 11:2-16," TynB 41.2 (1990): pp. 245-260 and "In Search of the Social Elite in the Corinthian Church," TynB 44.2 (1993): pp. 323-337), shows modern interpreters how first century Corinth was Roman, not Greek, in culture.
With these new documented insights from first century Roman Corinth, it is possible to begin to see the cultural issues Paul faced in this book.
1. Paul is not addressing Jewish culture nor Greek culture at all in this context.
2. Paul is addressing two groups with elite social status.
a. Wealthy, socially elite, male believers were showing off their positions by covering their heads while leading public worship, as was customary for this social class, while leading civic Greco-Roman religious worship. They were flaunting themselves.
b. The wealthy, elite wives were removing their culturally expected veil to flaunt their equality, not only in Christ, but also as a social statement, as were other Roman women of the period.
3. The citizens of Roman Corinth, who were curious about the Christian faith and worship practices, would send a "messenger" (i.e., angels of v. 10 may refer to servants or representatives sent on behalf of masters) to check out the meeting.
This historical/cultural/social information makes good sense of a very difficult and disputed text. It also fits other texts in I Corinthians, which obviously reflects a unique first century, Corinthian setting!
SPECIAL TOPIC: WOMEN IN THE BIBLE
11:5 "But every woman who has her head uncovered while praying or prophesying" This implies strongly that with her head covered she may pray and prophesy in public meetings. The term "prophesying" in this book means "sharing the gospel" or "preaching publicly" (cf. 14:39). Verses 4 and 5 are parallel relating to what men and women do while participating in group worship. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at I Cor. 14:1.
▣ "disgraces her head" Corinth was a Roman colony and reflected Roman culture. Roman women were marriageable in their early teens. The veil was a cultural aspect of the marriage service. It was expected to be worn outside the home by Roman women. Its absence would be seen as
1. a shamed woman
2. a prostitute
3. a dominant lesbian partner
4. a "new" woman (i.e., a social movement of equality and freedom active among Roman society in the first century)
A woman flaunting herself in this manner would have publicly shamed her husband and given the wrong impression about the church to visitors and the community. Christ makes males and females free, but each has an obligation to limit freedom for the cause of Christ. Women and men, wives and husbands who are believers are called on to live for the health and growth of the Kingdom! This is the theme of I Corinthians 8-10 and is continued in chapter 11.
▣ "she is one and the same as the woman whose head is shaved" This is a Perfect passive participle. There are several possibilities for understanding this phrase.
1. it refers to the common attire of local prostitutes
2. it is a cultural act of an adulterous woman's public shaming
3. it showed that shamed women were characteristic in the Mediterranean world for followers of the "Mystery Religions"
4. it refers to the culturally unexpected act of Christian women cutting their hair extremely short to show their new freedom (i.e., a cultural trend in first century Rome and its colonies)
In many commentaries option #1 is stressed. It is asserted that this must refer to the temple prostitutes of Diana. However, this temple on the Acropolis was destroyed by an earthquake 150 years before Paul's time and there is no historical evidence that it still functioned. There is also no evidence that prostitutes in Greece shaved their heads.
The key question is "What topic is Paul is addressing?"
1. appropriate or culturally expected worship attire and actions
2. abuse of personal freedoms
3. the appropriate relationship between
a. men and women
b. husbands and wives
c. angels and women (v. 10)
d. culture and women (v. 13)
I have come to understand #1 as the best option, addressing both husbands and wives not being led by their new freedom in Christ, but by their dogged refusal to put aside their cultural privileges and work toward the unity and growth of the church.
11:6 "if. . .if" There are two first class conditional phrases in this verse which are assumed to be true from the author's perspective or for his literary purpose. There were Christian women in the church who refused to cover their heads, but still wanted to be active in gathered worship. It was socially unacceptable. Believers must limit their new freedoms in Christ for
1. the weaker ones within the church (cf. Rom. 14:1-15:13)
2. the cultural expectation of the society the church is seeking to evangelize and incorporate
NASB"does not cover her head"
NKJV"is not covered"
NRSV"will not veil herself"
TEV"does not cover her head"
NJB"go without a veil"
Historical data on the use of face coverings (i.e., veils) or shoulder-length head coverings by ancient Mediterranean people is very helpful. I have documented the latest evidence in the notes at 11:4. Roman women who were married, not widowed, and not a prostitute, were culturally expected to wear a veil in public as a sign that they were married. There were very few single women in the ancient Mediterranean world.
In Jewish culture the facial veil was used as a sign of
1. leprosy, Lev. 13:45
2. mourning for the dead, Ezek. 24:17,22
3. embarrassment, Micah 3:7
4. marriage, Gen. 24:65
5. prostitution, Gen. 38:14-15
However, remember Paul is not referring to Jewish culture at all because in that culture men cover their heads in worship.
▣ "let her also have her hair cut off" This is an aorist middle imperative. This is not meant to be taken literally. Paul is not advocating a public shaming of Christian women, but he is asserting the cultural consequences for inappropriate activity!
▣ "let her cover her head" This is a Present middle imperative. Christian women for Christ's sake conform to the expected culture in order to reach people for salvation and church membership. The forms will change from culture to culture and age to age! The goal remains the same (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8).
11:7 "he is the image and glory of God" This refers to Gen. 1:26-27, yet in the context of this verse Gen. 1:26 the word "man" is generic. Theologically it is uncertain exactly to what "image and likeness" in Gen. 1:26-27 refers. Most scholars would relate them to personality, self-consciousness, moral perspective, ability to choose, ability to relate to other "selves." There is an obvious mutuality between men and women in both Gen. 1:26-27 and 2:18. The problem comes in Gen. 3:16! See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
11:8
NASB"For man does not originate from woman, but woman from man"
NKJV"For man is not from woman, but woman from man"
NRSV"indeed, man was not made from woman, but woman from man"
TEV"for man was not created from woman, but woman from man"
NJB"for man did not come from woman; no woman came from man"
The term "originate" is not in the Greek text. It is only the preposition ek (i.e., out of), as is v. 12. Paul is asserting the order of creation in vv. 7 and 9 from Genesis 2 (i.e., Adam first, then Eve). However in vv. 8-9,11, Paul asserts their mutual dependance (which alludes to Gen. 1:27 and 2:18).
11:9 "man was not created for the woman's sake" We must remember that Paul's statement in Gal. 3:28 on the equality of women does not minimize the created distinctions between the sexes, at least in this age. The full equality of men and women in Christ does not automatically remove all cultural/traditional role expectations. Believers (male and female) do not flaunt personal freedoms, which may damage the reputation of the church among the unbelieving culture. Mature believers limit their freedom in Christ for the sake of His Kingdom. Believers have a corporate responsibility to (1) the body of Christ and (2) the unbelieving community!
11:10 "Therefore the woman ought to have a symbol of authority on her head" This text, as all the others in this context, can be understood in several ways. The key issue is what does "authority" (i.e., exousia) represent?
First, it should be noted that exousia is often related to dunamis. Otto Betz has an interesting article on exousia in New International Dictionary of New Testament Theology, vol. 2, pp. 606-611. Here are five examples.
"It is characteristic for the NT that exousia and dunamis are both related to the work of Christ, the consequent new ordering of cosmic power-structures and the empowering of believers" (p. 609).
"The exousia of believers. The authority of a Christian believer is founded on the rule of Christ and on the disarming of all powers. It implies both freedom and service" (p. 611).
"He is free to do anything (I Cor. 6:12; 10:23 exestin); this assertion, which was made initially by the sectarian enthusiasts at Corinth, was taken up by Paul who acknowledged it to be correct" (p. 611).
"In practice, however, this theoretically unrestricted freedom is governed by consideration of what is helpful to other individual Christians and the congregation as a whole in view of the fact that complete redemption is still to come (I Cor. 6:12; 10:23)" (p. 611).
"'All things are lawful [exestin] for me,' but not all things are helpful. 'All things are lawful [exestin],' but not all things build up. Let no one seek his own good, but the good of his neighbor" (I Cor. 10:23ff). The quotation within these quotations are probably the slogans of the libertines at Corinth. Paul counters them by admitting their truth, but by showing that it is not the whole truth" (p. 611).
Paul uses these two terms often in his letters to the church at Corinth.
1. exousia, I Cor. 7:37; 9:4,5,6,12 (twice),18; 11:10; II Cor. 13:10
2. dunamis, I Cor. 1:18; 2:4,5; 4:19,20; 5:4; 15:24,43; II Cor. 4:7; 6:7; 8:3 (twice); 12:9; 13:4 (twice)
Rights and power were major issues for both the legalists and the libertines. Paul tries to walk a fine line between both extremes. In this context Christian women are encouraged to accept the God-given order of creation (i.e., Christ-man-woman) for the purpose of the furtherance of the Kingdom. Paul asserts the original mutuality (cf. Gen. 1:26-27; 2:18) in verses 11-12. It is very theologically dangerous to
1. isolate one verse in this context
2. apply a rigid systematic denominational grid on the issue of the relationship of men and women/husbands and wives of the first century to every culture in every century
3. to miss Paul's balance between Christian freedom and Christian corporate covenant responsibility
Where did Christian women get the freedom to participate as a leader in gathered (i.e., house-church) worship? Surely not from the synagogue. Was it a cultural trend from first century Roman society? This is surely possible and in my opinion helps explain many aspects of this chapter. However, it is also possible that the power of the gospel, the restoration of the original "image of God" lost in the Fall, is the source. There is a shocking new equality in all areas of human life and society. But this equality can be turned into a license for personal abuse. This inappropriate extension is what Paul is addressing.
F. F. Bruce, Answers to Questions, has really helped me think through many of the controversial issues related to the church traditions of modern western Christianity. As an exegete I had always thought that women's covering was meant to show God's giftedness (or the co-equality of Gen. 1:26,27), not her husband's authority. However, I could not find this interpretation among the biblical resources that I use, therefore, I was reluctant to put it in the commentaries or preach/teach it. I still remember the excitement and freedom I felt when f. F. Bruce thought the same thing (see Answers to Questions, p. 95). I think all believers are called, full-time, gifted ministers of Christ!
▣ "because of the angels" There are three lines of interpretation of this passage that relate to angels.
1. that the reference is to angels as representatives of God that are present in our worship services as observers, I Cor. 4:9; I Tim. 5:21; Ps. 138:1; and also the Dead Sea Scrolls
2. that these are evil angels with sexual desires similar to the angels in Gen. 6:2; II Pet. 2:4; and Jude 6; angels are mentioned often in I Corinthians (cf. 4:9; 6:3; 11:10; 13:1)
3. translate aňgelous as "messengers" instead of "angels"
The terms for messenger and angel are the same in both Hebrew (i.e., malak) and Greek (i.e., aňgelos). This theory is based on first century social customs (cf. Bruce W. Winter, After Paul Left Corinth, pp. 133-138). A person of status would not visit a house church without sending someone to check out the meeting first. This makes more sense than trying to link v. 10 to lustful angels or angels concerned with appropriate decorum (cf. Ps. 138:1) in gathered worship.
11:11-12 "in the Lord, neither is woman independent of man, nor is man independent of woman" These verses emphasize the mutuality between men and women (cf. Gen. 1:26-27; 2:18; Gal. 3:26-29).
This freedom (i.e., return to the initial creation model of Gen. 1:26-27) must be expressed in appropriate ways within one's fallen culture. There is no doubting Paul's affirmation of Jesus' redemption totally changing every believer's status! We are all one in Christ. Our goal now is helping our fallen neighbors and citizens find this same redemption. There are still societal issues in every culture. Because believers can, does not mean believers should!
The use of "from" (i.e., ek, literally "out of") in this context (twice) seems to reinforce the use of "head" as "origin." Woman is out of man; man is out of God. The Genesis narrative also provides the basis for "head" as a proper order of creation. Both freedom in Christ and submission (cf. Eph. 5:21) are appropriate when the good of the church is the ultimate goal.
11:13-15 Paul uses this same approach in 10:15 where it could be sarcastic, based on his use of "wise men" (cf. 4:10; II Cor. 11:10), but here it does not seem sarcastic rather in the sense of "thinking culturally." Paul uses Corinthian/Greco-Roman/first century etiquette.
1. Married women should be veiled in public or in worship acts (v. 13).
2. Young men in Corinth cut their long hair at the transition to manhood (i.e., at ten years old). To keep the long hair was a cultural sign of femininity or homosexuality (v. 14).
3. Women with short hair were identified as either
a. one who had been publicly shamed
b. a prostitute (v. 15).
These are not spiritual insights nor biblical insights (i.e., they do not fit Jewish customs), but cultural insights.
11:13 "yourselves" This is emphatic.
11:14-15 "if. . .if" These are both third class conditional sentences, which speak of potential action.
Different English translations punctuate these verses as question(s) (i.e., NRSV, NJB); statements (i.e., NASB, TEV); or one question and one statement (i.e., NKJV). The particle denoting a question in v. 14 indicates a question that expects a "yes" answer.
11:16 "if" This is a first class conditional which is assumed to be true from the author's perspective or for his literary purposes. There were contentious Christians in the church at Corinth.
NASB"one is inclined to be contentious"
NKJV"anyone seems to be contentious"
NRSV"anyone is disposed to be contentious"
TEV"anyone wants to argue about it"
NJB"anyone wants to be contentious"
The verb is a present active indicative, which implies continual action. This contentiousness is a continuing attitude for them. They love strife and contention!
The term "contentious" is a compound of philos (i.e., love) and veikos (i.e., strife). It is used of the Apostles at the Last Supper in Luke 22:24.
▣ "we have no other practice, nor have the churches of God" (cf. v. 4:17). Paul is not giving them something special (cf. 4:17; 7:17; 11:16; 14:33). This church was glorying in its wisdom and freedom. They thought they had the right to live differently from other Christian churches. Paul asserts they do not!
▣ "church" See Special Topic: Church (ekklesia) at 1:2.
NASB (UPDATED) TEXT: 11:17-22
17But in giving this instruction, I do not praise you, because you come together not for the better but for the worse. 18For, in the first place, when you come together as a church, I hear that divisions exist among you; and in part I believe it. 19For there must also be factions among you, so that those who are approved may become evident among you. 20Therefore when you meet together, it is not to eat the Lord's Supper, 21for in your eating each one takes his own supper first; and one is hungry and another is drunk. 22What! Do you not have houses in which to eat and drink? Or do you despise the church of God and shame those who have nothing? What shall I say to you? Shall I praise you? In this I will not praise you.
11:17 Paul is starting a new subject, but the prideful attitudes of some Corinthian believers are still in focus. The subject changes, but the basic problem does not change.
1. their elitism
2. their emphasis on personal freedom
3. their assumption of wisdom
All of the subjects Paul addresses (cf. 7:1,25; 8:1; 16:1), which were sent to him by letters, revolve around these same issues.
Even their collective love feast (cf. Jude v. 12) was turned into a "more for me" feast! Right, ability, and status superceded love, service, and the health of the Body.
▣ "I do not praise you" Paul has affirmed them in 11:2, but in this area he can only scold them.
▣ "come together" This is the Greek compound term sunerchomai. Paul is very fond of sun compounds. The preposition basically means "together with." This term expresses the same idea as synagogue, which refers to the collective meeting of believers. Chapters 11-14 deal with gathered worship (cf. 11:17,18,20,33,34; 14:23,26).
I wonder how this "coming together" worked. There apparently were several different house churches in Corinth, possibly the source of some of the factious groups. Does Paul imply here that all the house churches meet jointly for the Lord's Supper?
11:18 "in the first place" This phrase can be understood in two ways.
1. of first importance (NKJV)
2. the first of two or more issues, however, there is no mention of a "second," etc. in the context
3. the same grammatical feature is found in Rom. 1:8
▣ "divisions exist among you" These divisions are first mentioned in 1:10-17 and 3:3-4, but their presence is assumed throughout the book. In this context the division is not over leaders, but is characterized by socio-economic factors. This may define the factions as representing social classes as well as theological emphases.
11:19
NASB, NKJV "For there must also be factions among you"
NRSV"Indeed there have to be factions among you"
TEV"(No doubt there must be divisions among you"
NJB"that there should be differing groups among you"
The term is "faction" (v. 19, i.e., hairesis), from which we get the English word heresies. Its basic etymology is "to choose" or "select," but with the added connotation of showing special favor, choosing one and rejecting other choices (cf. Acts 24:14; I Cor. 11:19; Gal. 5:20). It can be used to describe (1) a person who believes false teaching (cf. Titus 3:10) or (2) the false teaching itself (cf. II Pet. 2:1).
There is a different term used in v. 18, "divisions" (i.e., schisma), from which we get the English word schism. Its basic etymology is "to split" (cf. Matt. 27:51). It was used of groups dividing over an issue (cf. John 7:43; 9:16; 10:19; Acts 14:4; 23:7; I Cor. 1:10; 11:18).
Paul mentions a theological purpose (i.e., hina) and necessity (i.e., dei) for the presence of these differing groups. They were necessary for the true spiritual leaders to be clearly revealed. Mature leaders will become evident in times of crisis.
The other option is that some groups and their leaders will show by their actions that they are not Christians at all (cf. I John 2:19; Mark 4:16-19).
▣ "that those who are approved" See Special Topic: Greek Terms Used for Testing at 3:13.
11:20 "it is not to eat the Lord's Supper" These privileged socially elite faction(s) were acting in a manner totally alien to the communal, self-giving precedent of Jesus' last meal with His disciples. The verses that follow clarify his point (cf. v. 22).
▣ "the Lord's Supper" This is the only occurrence of this phrase in the NT. This is another possible example of sarcasm. Nothing about their attitudes and actions compares with Jesus' attitudes and actions in giving Himself for sinful mankind!
The worship event goes by several names.
1. the Lord's Supper
2. "the table of the Lord" (I Cor. 10:21)
3. "breaking bread" (Acts 2:42; 20:7; I Cor. 10:16; 11:24 [cf. Luke 24:30])
4. thanksgiving (i.e., eucharist) or blessing (i.e., eulogia, Matt. 26:26-27; I Cor. 10:16; 11:24)
11:21 "each one takes his own supper first" The early church combined the Lord's Supper and a fellowship meal called "the Agape" (cf. II Pet. 2:13; Jude 12, and possibly Acts 20:7).
It is possible to understand this phrase in several ways.
1. The wealthy/educated/influential/high-born came early and ate their meal quickly so that when the poor arrived there was nothing, or hardly anything, left to eat.
2. Each person was to bring his own meal. The elite believers ate theirs quickly in the presence of the poor, or slave members of the church, who brought little or nothing.
The problem was selfishness and gluttony based on social distinctions instead of self-giving love, as Jesus' actions and precedent clearly taught. The Corinthian church did not believe that they were one in Christ. There was a radical dichotomy between
1. social haves vs. have nots
2. wealthy vs. poor
3. men vs. women
4. freedmen vs. slaves
5. Romans vs. all others
6. spiritual elite vs. common believer
These distinctions are clearly spelled out in vv. 21 and 22.
▣ "one is hungry and another is drunk" Whether this was caused by Roman societal distinctions or selfishness, an unacceptable situation is clearly shown. The purpose of the memorial meal and the communal fellowship had been forgotten. This was a serious matter (cf. v. 23). This verse cannot be used to advocate total abstinence. It is obvious that wine was a part of this experience. It is the abuse that is condemned.
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
▣ "Do you not have houses in which to eat and drink" Some legalists and literalists have tried to use this as a proof-text for not eating in the church. History and context are always crucial in the interpretation of ancient literature. By quoting small parts of Scripture one can make the Bible/God say almost anything! As Gordon Fee says, "A book that can mean anything, means nothing!"
There is a series of rhetorical questions which reveal the emotion with which Paul is writing. He is shocked at the actions of some of the church (cf. James 2:6).
NASB (UPDATED) TEXT:11:23-26
23For I received from the Lord that which I also delivered to you, that the Lord Jesus in the night in which He was betrayed took bread; 24and when He had given thanks, He broke it and said, "This is My body, which is for you; do this in remembrance of Me." 25In the same way He took the cup also after supper, saying, "This cup is the new covenant in My blood; do this, as often as you drink it, in remembrance of Me." 26For as often as you eat this bread and drink the cup, you proclaim the Lord's death until He comes.
11: 23 "For I received from the Lord that which I also delivered to you" Paul was not present at the Lord's Supper. He claims in Gal. 1:11-17 to have received revelation directly from Jesus and in Gal. 1:18-19, not to have received it from other Apostles or Jerusalem leaders. However, his words here reflect a knowledge of the Synoptic Gospels' traditions.
▣ "took bread" It is significant that Jesus did not use the Passover lamb as a symbol. It was linked too strongly with the Old Covenant (cf. Exod. 12). The loaf became the new symbol of unity (10:16-17).
11:24 "and when He had given thanks, He broke it and said" This points toward a specific historical act (i.e., the Passover meal in the upper room the night before Jesus was betrayed). Many Christians call the ordinance the Eucharist, which is from the Greek term for "to thank" (i.e., eucharisteō, cf. Matt. 26:27; Mark 14:22; Luke 22:19).
NASB"This is my body, which is for you"
NKJV"Take, eat; this is My body which is broken for you"
NRSV"This is my body, that is for you"
TEV, NJB"This is my body, which is for you"
This is obviously metaphorical. Cannibalism would be a horror to any Jewish person. Jesus is using the broken bread as a symbol of His broken body on Calvary. As bread gives physical nourishment and life to those who eat it, so Jesus' actions give spiritual life to those who receive it.
There has been much theological debate about the meaning of Jesus' words. Much of the discussion is based on (1) the nature of the event and (2) the way God provides grace. Those who see this as a sacrament rely heavily on John 6, which in context, has nothing to do with the Lord's Supper.
There are several Greek manuscript variations in this phrase.
1. the Textus Receptus adds, "take, eat." This is found in the Greek MSS C3, K, L, and P. It is not original.
2. Paul's short phrase "for you" (cf. MSS P46, א*, A, B, C*) has been expanded by the early scribes in several ways:
(a) "broken for you" (cf. MSS אi2, C3, D2, F, G)
(b) "shed for you" (cf. MS D*)
3. (c) "given for you" (cf. Luke 22:19)
UBS4 rates the shorter text (to huper humōn) as "A" (certain).
11:24-25 "do this in remembrance of Me" This is a either a present active indicative or a present active imperative. The imperative fits the context best. This symbolic meal is to be repeated regularly until Jesus returns.
It is interesting that in the record of the Lord's Supper in Matthew and Mark's Gospel the phrase "do this in remembrance of Me" is not included. However, it does appear in Luke 22:19 and I Cor. 11:24-25. It is so surprising that an obviously significant event in Jesus' life, which was to be repeated, is recorded with such variety in the Gospels and Paul's writings.
The NT does not specify how often this is to be repeated. Some groups of believers never do it (i.e., Quakers), others do it every week. Those Christian groups that have a sacramental view of the Supper obviously make it a recurrent (i.e., weekly) and central event. The early Palestinian believers may have observed it once a year in conjunction with the Passover (i.e., the Ebionites, cf. Origen and Epiphanius). Those Christians who are nervous about repeated rituals losing their impact and significance and do not see it as a channel of grace, usually observe the Supper less often (i.e., Southern Baptists' once a quarter).
11:25 "This cup is the new covenant" This new covenant is specifically mentioned in Jer. 31:31-34 (described in Ezek. 36:22-38). The Greek term for covenant originally meant "a will" or "last testament," but the meaning here reflects the Septuagint's use of the term as "covenant."
The concept of a "new covenant" must have been shocking to Jewish people. They were trusting in the permanency of the Mosaic covenant. Jeremiah had to remind them that YHWH's covenants were conditional on a faith-repentant response.
▣ "in My blood" This refers to the Hebrew concept of Jesus' sacrificial death (cf. II Cor. 5:21). Blood is an OT Hebrew idiom referring to a sacrifice given to God (cf. Lev. 17:11,14; Deut. 12:23). The first covenant was ratified with shed blood (cf. Exod. 24:8).
11:26
NASB, NKJV
NRSV"For as often as you eat. . .drink"
TEV"That every time you eat. . .drink"
NJB"Whenever you eat. . .drink"
Notice that there is no specific times given here, or elsewhere, in the NT. In Acts the characteristic phrase to describe the Lord's Supper, "broke bread," is used of (1) a daily experience (2:42,46) or (2) Sunday worship (20:7,11). However, the phrase is also used of a regular meal (27:34-35).
▣ "you proclaim the Lord's death" This clearly shows the sacrificial aspect of Christ's death. The Lord's Supper is a backwards look at the death of Christ.
▣ "until He comes" The Lord's Supper is a forward look to the Second Coming (cf. 1:7; 4:5; 11:26; Mark 14:25).
NASB (UPDATED) TEXT:11:27-32
27Therefore whoever eats the bread or drinks the cup of the Lord in an unworthy manner, shall be guilty of the body and the blood of the Lord. 28But a man must examine himself, and in so doing he is to eat of the bread and drink of the cup. 29For he who eats and drinks, eats and drinks judgment to himself if he does not judge the body rightly. 30For this reason many among you are weak and sick, and a number sleep. 31 But if we judged ourselves rightly, we would not be judged. 32But when we are judged, we are disciplined by the Lord so that we will not be condemned along with the world.
11:27
NASB, NKJV
NRSV"whoever eats the bread or drinks the cup of the Lord"
KJV"whoever eats this bread and drinks this cup of the Lord"
TEV"that if one of you eats the Lord's bread or drinks from his cup"
NJB"therefore anyone who eats the bread drinks the cup of the Lord"
"And" is not in the original text of v. 27, but it is in vv. 28 and 29. "Or" is in the Greek text. The King James Version translators were afraid of the Roman Catholic understanding where the priest drinks the wine and the laity the bread, and intentionally mistranslated this verse! The NKJV has corrected this intentional mistranslation (see Bart Ehrman, The Orthodox Corruption of Scripture, p. 154).
NASB, NKJV,
NRSV"in an unworthy manner"
TEV"in a way that dishonors him"
NJB"unworthily"
The context implies this refers to the disrupted unity of the church caused by the factious groups' arrogance and pride, but some have understood this to refer to the mandate for a proper spiritual attitude when observing the Lord's Supper (cf. Heb. 10:29).
11:28 "But a man must examine himself" This is a present active imperative. The term "examine" has the connotation of "to test with a view toward approval." See Special Topic: Greek Terms for "Testing" at 3:13. In one sense all Christians are unworthy because they all have and continue to sin. In this context it refers specifically to the disunity and factious spirits of some in the church at Corinth (cf. II Cor. 13:5).
11:29
NASB"if he does not judge the body rightly"
NKJV"not discerning the Lord's body"
NRSV"without discerning the body"
TEV"if you do not recognize the meaning of the Lord's body"
NJB"without recognizing the body"
"His body" seems not to refer to (1) the physical body of Jesus nor (2) the participants, but to the Church as a group (cf. 10:17; 12:12-13,27). Disunity is the problem. A spirit of superiority or class distinctions destroys the fellowship.
▣ "judge" See note at 4:7 and Special Topic at I Cor. 10:29.
11:30 Paul is asserting in plain language that believers who violate the unity of the church may suffer temporal physical consequences, even death (cf. 3:17). This is directly connected to a lack of respect for the body of Christ, the church, the people of God (cf. Acts 5; I Cor. 5:5; I Tim. 1:20).
11:31 "if" This is a second class conditional sentence, which is called "contrary to fact." It should be translated "if we had judged ourselves rightly, which we did not, then we should not be judged, which we are." See note at 4:7.
11:32 "disciplined by the Lord" It is difficult to know when Christians are suffering because
1. they live in a fallen world
2. they are reaping the consequences of their sinful acts
3. they are being tested by the Lord for spiritual maturity (cf. Heb. 5:8)
God does test and discipline (cf. Heb. 12:5-11). It is an evidence of His love and our family status.
▣ "so that we will not be condemned along with the world" The temporal judgment of believers who are hurting God's church may be an act of love in sparing them a more severe judgment related to destroying the church (cf. 3:10-17).
I like a quote from George Ladd in A Theology of the New Testament.
"The world also has its religion that holds men in a bondage of asceticism and legalism that may have the appearance of wisdom and promote a kind of devotion and self-discipline, but it ultimately fails to provide a solution for the moral dilemma with which man is faced (Col. 2:20ff). Viewed from this point of view the world stands under the judgment of God (I Cor. 11:32) and is in need of reconciliation (II Cor. 5:19; Rom. 11:15" (p. 399).
NASB (UPDATED) TEXT:11:33-34
33So then, my brethren, when you come together to eat, wait for one another. 34If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will arrange when I come.
11:33 "when you come together to eat, wait for one another" This refers to v. 21. They were acting like selfish individuals, not a family, a body. They were acting in exactly the opposite way from Jesus' self-giving act of love.
11:34 "If" This is a First class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes.
▣ "let him eat at home" This is a present active imperative. If believers are so hungry that they act in an aggressive, selfish way at the Lord's Supper, then they should satisfy their hunger before they join a fellowship meal.
NASB"The remaining matters I will arrange when I come"
NKJV"And the rest I will set in order when I come"
NRSV"About the other things I will give instructions when I come"
TEV"As for the other matters, I will settle them when I come"
NJB"The other matters I shall arrange when I come"
Notice that God has not seen fit to pass on all the detailed description that Paul gave to this church. It is uncertain if this relates only to the Lord's Supper or other matters. The structure of I Corinthians (answering many unrelated questions) implies that it does. The essence of the Lord's Supper is not found in a rule book of liturgy, but in a relationship with Jesus Christ. The details of religious rituals are not as significant as a good heart toward God, which issues in a love for the church.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Are modern Christians to duplicate all of the rituals and forms of the NT church?
2. What does 11:2-16 say about female participation in leadership roles in public worship?
3. What does the veil correspond to today?
4. Explain the problem of unveiled women and veiled men in a Roman first century culture.
5. What is Paul's major purpose in discussing the Lord's Supper in chapter 11?
6. How do you explain v. 30?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Decorum in Public Worship | ||||
(11:2-14:40) | ||||
Spiritual Gifts | Spiritual Gifts: Unity in Diversity | Variety of Spiritual Gifts | Gifts from the Holy Spirit | Spiritual Gifts |
12:1-3 | 12:1-11 | 12:1-3 | 12:1 | 12:1-3 |
12:2-3 | The Variety and the Unity of Gifts | |||
12:4-11 | 12:4-11 | 12:4-11 | 12:4-11 | |
One Body with Many Members | Unity and Diversity in One Body | The Body Requires a Variety of Members | One Body Many Parts | The Analogy of the Body |
12:12-31a | 12:12-31 | 12:12-13 | 12:12-13 | 12:12-17 |
12:14-26 | 12:14-20 | |||
12:18-21 | ||||
12:21-26 | ||||
12:22-26 | ||||
12:27-31 | 12:27-31a | |||
12:27-30 | ||||
12:31b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 12:1-31
A. Chapters 11-14 form one literary unit which deals with gathered worship. There were many problems in the Corinthian house churches. Paul addresses many of these issues, which apparently the church had written to him about (cf. 7:1,25; 8:1; 12:1; 16:1,12). The issues related to gathered worship were:
1. how to pray and prophesy
a. man uncovered
b. woman covered
2. pride and abuse related to spiritual gifts
3. how to implement gifts into worship
a. tongue speakers and interpreters
b. singers
c. prophets
B. There are three tests related to spiritual gifts.
1. chapter 12 - do they motivate Christocentric unity?
2. chapter 13 - do they motivate love?
3. chapter 14 - do they build the body?
C. There are several lists of spiritual gifts in the NT (cf. Rom. 12; I Cor. 12-14; Eph. 4:11; and I Pet. 4:10-11). The lists are not the same, nor is the order of gifts the same. They are representative samples, not definitive lists. Some of the gifts function in gathered worship, but others focus outside corporate worship meetings.
The emphasis which Paul places on spiritual giftedness is surprising, but he says little about how one finds or identifies his/her gift. I am reluctant to affirm many of the "spiritual tests" that have been developed in our day. They test only for the gifts listed in the NT. Many of the gifts listed are not clearly defined (i.e., the gifts of leadership in Eph. 4:11). The most helpful guide I have found in this area is the IVP booklet entitled Affirming the Will of God by Paul Little. The same Christian wisdom that helps us find God's will also helps us identify our effective gift for ministry.
1. pray specifically
2. ask mature Christians who know you what strengths they see in you
3. look for open doors of opportunity to try different areas
4. follow the desires of your heart
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:12:1-3
1Now concerning spiritual gifts, brethren, I do not want you to be unaware. 2 You know that when you were pagans, you were led astray to the mute idols, however you were led. 3Therefore I make known to you that no one speaking by the Spirit of God says, "Jesus is accursed"; and no one can say, "Jesus is Lord," except by the Holy Spirit.
12:1 "Now concerning" This is a recurring phrase in I Corinthians that shows Paul is answering specific questions from the church (cf. 7:1,25; 8:1; 12:1; 16:1,12).
NASB, NKJV"spiritual gifts"
NRSV
(footnote)"spiritual persons"
TEV"the gifts from the Holy Spirit"
NJB"gifts of the Spirit"
The Greek term is a genitive plural of pneuma. This can refer to persons, gifts, or spiritualities (i.e., spiritual matters, cf. 14:1).
SPECIAL TOPIC: SPIRIT IN THE BIBLE
▣ "brethren" Paul often uses "brethren" to signal a change of subjects. This first verse has three of Paul's contextual markers of a subject change: (1) now concerning; (2) brethren; and (3) I do not want you to be unaware. Chapters 11-14 deal with different aspects of gathered worship.
The messages that Paul sent to Corinth were so difficult that he often used "brethren" to remind them of their unity in God's family (cf. 1:10,11,26; 2:1; 3:1; 4:6; 6:5,8; 7:24,29; 5:12; 9:5; 10:1; 11:2,33; 12:1; 14:6,20,26,39; 15:1,6,50,58; 16:11,12,15,20; II Cor. 1:8; 8:1,23; 9:3,5; 11:9; 13:11).
▣ "'I do not want you to be unaware'" This is a recurrent phrase in Paul's writings (cf. Rom. 1:13; 11:25; I Cor. 10:1; 11:3; 12:1; II Cor. 1:8; I Thess. 4:13). It was one of his ways of introducing a significant new topic.
12:2 "you were pagans" This is an imperfect indicative. These believers were once pagans, but now they must shed this mind-set and related activity. The church at Corinth was deeply influenced by (1) pagan worship practices and (2) Roman culture. Both were coloring the gospel in inappropriate ways.
NASB"you were led astray"
NKJV"carried away. . .however you were led"
NRSV"you were enticed and led astray"
TEV"you were led astray in many ways"
NJB"you were irresistibly drawn"
This phrase has two related verbals from the root "to lead." The first is a Periphrastic imperfective passive indicative and the second is a present passive participle, "you were and continue to be led."
The second term is also intensified by the preposition apo, which implies "to lead as a prisoner" (cf. Mark 14:44; 15:16). These former pagans had been continuously controlled by the demonic in their worship practices (cf. 10:20) before their conversion.
▣ "to mute idols" This refers to gods who could not speak or help (cf. Isa. 46:5-7; Jer. 10:5; Hab. 2:18-19) in contrast to the Holy Spirit.
12:3 "no one speaking by the Spirit of God" This is a Hebrew idiom for inspiration (cf. I Sam. 10:10; 19:23-24). This reminds believers that not everyone who claims to speak for God does so. Every believer must evaluate those who claim to speak God's message (cf. 12:10; Deut. 18:20-22; Matthew 7; I John 4:1-3).
NASB"Jesus is accursed"
NKJV"calls Jesus accursed"
NRSV"Let Jesus be accursed"
TEV, NJB "a curse on Jesus"
This is a shocking statement. Why would anyone (except traditional Jews) who claims to speak for God say this? The term (i.e., anathema) itself had an OT background (i.e., Hebrew, herem). It related to the concept of Holy War, where a city was devoted to God and, therefore, it became holy. This meant that everything in it that breathed, human or animal, had to die (cf. Josh. 6:17; 7:12).
The theories of how this term was used in Corinth are
1. that it has a Jewish setting relating to the synagogue oaths (cf. Acts 26:11, i.e., later, rabbinical curse formulas were used to remove Christians from the synagogue). To remain a member one had to reject or curse Jesus of Nazareth.
2. that it has a Roman setting relating to Emperor worship where only Caesar could be called "Lord."
3. that it has a pagan worship setting where the curses were called on people by the use of a god's name. This could then be translated, "May Jesus curse ______" (cf. 16:22).
4. that someone related the phrase to the theological concept of Jesus bearing the OT curse for us (cf. Deut. 21:23; Gal. 3:13).
5. Recent studies from Corinth (cf. footnote #1 p. 164 in Bruce Winter's After Paul Left Corinth) document the curse tablets found on the ancient acropolis at Corinth. Biblical scholars have assumed that a linking verb "is" should be provided in the phrase, "Jesus is accursed," but this archaeological evidence clearly shows that these first century Roman period curses from Corinth lack the verb (as do some of the curses in the LXX of Deut. 22:15-20), as does v. 3. There is further archaeological evidence that Christians in first century Roman Corinth used curse formulas in burial curses (i.e., Byzantine period), found on Christian graves (J. H. Kent, The Inscriptions, 1926-50. Princeton: American School of Classical Studies, 1966, vol. 8:3, no. 644).
Some segments of the church were reverting to pagan curses in Jesus' name against other members of the church. Not only is the method a problem, but also the hateful motive. This is another example of the tension within this church. Paul wants them to build up the church, edify the church. They want to curse part of the church!
SPECIAL TOPIC: CURSE (ANATHEMA)
▣ "Jesus is Lord" This was the early church's confession of faith (cf. both Rom. 10:9-13 and Acts 2:21 quote Joel 2:33; also note Phil. 2:11). It was a way of affirming Jesus' deity and Messiahship.
▣ "except by the Holy Spirit" The Holy Spirit's task is to convict the world of sin and draw people to Christ (cf. John 16:8-14). No fallen humans can turn to God or Christ unaided (cf. John 6:44,65). This is the mystery of a sovereign God who loves all humanity made in His image yet His covenant mandate is that they must respond (and continue to respond) in repentance, faith, obedience, service, and perseverance!
NASB (UPDATED) TEXT:12:4-11
4Now there are varieties of gifts, but the same Spirit. 5And there are varieties of ministries, and the same Lord. 6There are varieties of effects, but the same God who works all things in all persons. 7But to each one is given the manifestation of the Spirit for the common good. 8For to one is given the word of wisdom through the Spirit, and to another the word of knowledge according to the same Spirit; 9 to another faith by the same Spirit, and to another gifts of healing by the one Spirit, 10and to another the effecting of miracles, and to another prophecy, and to another the distinguishing of spirits, to another various kinds of tongues, and to another the interpretation of tongues. 11But one and the same Spirit works all these things, distributing to each one individually just as He wills.
12:4-6
NASB, NRSV "varieties"
NKJV"diversities"
TEV"different kinds"
NJB"different"
This term means (1) to distribute or (2) variety (cf. 12:4,5,6). There is an obvious literary parallel between vv. 4,5, and 6, which unites the work of all three persons of the Trinity (see Special Topic at 2:10).
12:4-6 "Spirit. . .Lord. . .God" Note the action of the Trinity which emphasizes unity amidst diversity, not uniformity. The church is a group of gifted individuals. We need each other! Each one is important. Each one is gifted for ministry. The term "Trinity" is not a biblical term, but the concept is. See Special Topic: Trinity at 2:10.
12:4 "gifts" This is a different word than the one used in v. 1. This is the Greek term charisma. This is from the root term "chairō," which means to rejoice, or be full of joy (cf. 7:30; 13:6; II Cor. 2:3; 6:10; 7:7,9,16 and the compound with sun in 12:26 and 13:6). From this develops several concepts.
1. chara - joy, rejoicing
2. charis - generous gift (cf. 16:3; II Cor. 8:4,6)
a. grace (cf. 1:4; 15:10)
b. thanks (cf. 15:57)
3. charizomai
a. give generously
b. forgive (cf. II Cor. 2:7-10; 12:13)
c. cancel a debt
4. charisma - a free gift (cf. Rom. 5:15,16; 6:23; II Cor. 1:11) or divinely conferred adornment (cf. 12:4,9,28,30,31)
God has freely gifted His church. The gifts are for building up and growing the body of Christ. In reality they are the work of Christ divided among His followers. Believers must unite their giftedness with love and cooperate with each other so that the church may win and disciple a lost world (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).
12:5 "ministries" This is the Greek term diakonos. It has several uses in the NT.
1. diakonos
a. a servant (cf. Matt. 20:28; 22:13; 23:11; John 2:5)
b. a minister/preacher (cf. 3:5; II Cor. 3:6; 6:4; 11:15[twice],23)
2. diakoneō
a. to serve (cf. I Pet. 4:11)
b. deacon (cf. Rom. 16:1; I Tim. 3:8,10,13; also note Phil. 1:1)
c. administer (cf. Acts 6:2; II Cor. 3:3; 8:19,20)
3. diakonia
a. rendering aid (cf. Acts 6:1; II Cor. 8:4; 9:1,12,13)
b. ministry for the gospel (cf. 12:5; 16:15; II Cor. 4:1; 5:8; 6:3; 11:8)
c. a revelation from God (cf. II Cor. 3:7,8,9)
The key idea is serving and helping others in need (i.e., spiritual or physical). God equips His church to serve-serve themselves and serve a lost and needy world.
12:6
NASB"effects. . .works"
NKJV"activities. . .works"
NRSV"activities. . .activates"
TEV"abilities. . .ability"
NJB"activity. . .work"
This is a play on the term energēs from which we get the English term energy. Its basic meaning is to effectively accomplish a task. This sentence has the noun and the matching participle (present active). Paul used this term often in his Corinthian letters.
1. energēs, energeia, energeō, energēma, I Cor. 4:12; 9:6; 12:6,10,11; 16:9,10; II Cor. 1:6; 4:12
2. ergon and sunergeō, I Cor. 3:13,14,15; 9:1; 15:58; 16:10; II Cor. 6:1; 9:8; 11:15
God's work is effective work. It accomplishes its purpose. Believers are called to active service, but the energy and effectiveness is of God.
12:7
NASB"But to each one is given the manifestation of the Spirit for the common good"
NKJV"But the manifestation of the Spirit is given to each one for the profit of all"
NRSV"To each is given the manifestation of the Spirit for the common good"
TEV"The Spirit's presence is shown in some way in each person for the good of all"
NJB"The particular manifestation of the Spirit granted to each one is to be used for the general good"
This truth is so important for the life and ministry of the church.
1. Every believer has a freely-given grace gift given by the Spirit for ministry at salvation.
a. Every believer is important.
b. Every believer is gifted.
c. Every believer is a minister.
2. The purpose of God's gift is not the elevation of the individual, but for the health and growth of the whole body. We need each other!
This truth was desperately needed by the factious, arrogant, assertive believers at Corinth (and in every age). The "common good" or "profit" (sumpheron, cf. 6:12; 7:35; 10:33; II Cor. 8:10) is for the body and not the individual. Believers must take personal responsibility to maintain the unity of the Spirit in the bond of peace (cf. Eph. 4:2-3). This is so radically different from western individualism.
SPECIAL TOPIC: CHRISTIANITY IS CORPORATE
12:8
NASB, NKJV"word of wisdom. . .the word of knowledge"
NRSV"the utterance of wisdom. . .the utterance of knowledge"
TEV"a message full of wisdom. . .a message full of knowledge"
NJB"the gift of utterance expressing wisdom. . .the gift of utterance expressing knowledge"
These are two different Greek terms, "wisdom" (i.e., sophia) and "knowledge" (i.e., gnōsis). They reflect the Hebrew distinction between "wisdom" and "knowledge." The first is practical and the second, more academic. The first relates to living the Christian life and the second to a proper explanation of Christian doctrine.
12:9 "faith" This refers not to saving faith like Mark 1:15; John 1:12, because the gifts are only given to believers, but to miracle working faith, which is made clear from 13:2 (cf. Matt. 17:20; 21:21).
▣ "healing" This term (iaomai) is plural (cf. II Cor. 12:7-9,28,30), which is literally "gifts of cures." Healing is a gift from the Spirit in this context and a ministry of the "elders" in James 5:14. Physical healing was/is an evidence of the love and care of God and a sign of spiritual healing (i.e., forgiveness of sins, salvation). For the Jews there was a connection between sin and sickness, righteousness and health (cf. Deuteronomy 27-28). However, Job and Psalm 73 clarify the issue as does John 9. The mystery is why some are healed and some are not. One's faith cannot be the key ingredient, but God's will. It is never how much faith we exercise, but the object of our faith (faith the size of a mustard seed moves mountains, cf. Matt. 17:20).
Thank God for healing, healers, and caring churches!
12:10 "the effecting of miracles" This seems to be parallel to v. 9a (i.e., miracle-working faith). Since this is a list, they cannot be completely synonymous. The exact distinction is uncertain.
▣ "prophecy" There are at least two ways to understand this term: (1) in the Corinthian letters this refers to sharing or proclaiming the gospel (cf. 14:1), (2) the book of Acts mentions prophets (cf. 11:27-28; 13:1; 15:32; 21:10, even prophetesses, 21:9).
The problem with this term is, how does the NT gift of prophecy relate to OT prophets? In the OT prophets are the writers of Scripture. In the NT this task is given to the original twelve Apostles and their helpers. As the term "apostle" is retained as an ongoing gift (cf. Eph. 4:11), but with a changed task after the death of the Twelve, so too, the office of prophet. Inspiration has ceased, there is no further inspired Scripture (cf. Jude v. 20). New Testament prophets' primary task is proclamation of the gospel, but also a different task, possibly how to apply NT truths to current situations and needs. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at 14:1.
SPECIAL TOPIC: OLD TESTAMENT PROPHECY
NASB"distinguishing of spirits"
NKJV"discerning of spirits"
NRSV"discernment of spirits"
TEV"the ability to tell the difference between gifts that come from the Spirit and those that do not"
NJB"the power of distinguishing spirits"
There are three sources of human giftedness: (1) by nature (i.e., natural talents); (2) by the Spirit; and (3) by the devil. This gift is the ability to differentiate among these sources (cf. I Tim. 4:1; I John 4:1-3).
▣ "various kinds of tongues" This is the Greek term for "tongue" (i.e., glōssa). It was used in the OT as a synonym for "nation." In Greek it was used for speaking the language of a nation. This would imply that it had the connotation of a known human language. However, the need for an interpreter, which also is a spiritual gift, instead of a translator, along with Paul's fuller discussion in chapter 14, leads one to think this was an ecstatic utterance at Corinth.
Exactly how the "tongues" of Corinth are related to the tongues at Pentecost recorded in Acts is uncertain. The miracle in Acts 2 is of the ear (cf. 2:6,8,11), not the tongue. The tongues experiences of Acts communicated the gospel directly to the Jews of the Diaspora who were present. It also functioned as a way to recognize the presence, power, and will of God for the inclusion of other groups, like the Samaritan (cf. Acts 8) and Cornelius, a Roman army officer (cf. Acts 10). The tongues in Acts were a sign to the believing Jews that God had opened the door for Gentiles to be included (cf. 15:8). Notice no need for an interpreter in Acts!
Tongues at Corinth are similar to the ecstatic speech of the Greek religions (e.g., Delphi). Corinthian tongues were apparently being misused or over-glorified (cf. 13:1 and 14:1-33).
Tongues were a way for an individual believer to intimately commune with God, but without understanding. It is a valid gift (cf. 14:39), but it is not for all believers (cf. 12:29-30, which has a series of questions that expect a "no" answer). It is not a gift that proves one is saved or shows one is a spiritual person. Tongues plus interpretation was another means of communicating the gospel and its relevance.
▣ "interpretation of tongues" Corinth was a cosmopolitan city, Roman in culture, Greek in geography. The city's location combined with the danger of sailing around the cape of Greece in the winter combined to make it a commercial crossroads of the eastern empire and the western empire. Every nationality would be in Corinth, but tongues needed a spiritual gift to communicate its message for the church, not just a translator. Tongues in Corinth was not a known language.
12:11 This verse emphasizes the truth that the Spirit gives to each believer a ministry gift (cf. vv. 7,18). Also, which gift is the Spirit's choice, not the believer's. There is no hierarchy of gifts. All the gifts are to serve the body of Christ, the church (cf. v. 7). They are not merit badges, but servant towels.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
NASB (UPDATED) TEXT:12:12-13
12For even as the body is one and yet has many members, and all the members of the body, though they are many, are one body, so also is Christ. 13For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit.
12:12 This starts a new paragraph that uses the inter-relationships of the human body as a metaphor for the church (cf. Eph. 4:4,16). It emphasizes unity amidst diversity. The focus is not on any part, but on the functioning whole; not the individual, but the family.
The OT and NT have a corporate emphasis (see Special Topic at 12:7). This is not meant to depreciate the fact that people become Christians on an individual basis, but that once one is a Christian, the focus is always the health, unity, and well-being of the whole!
12:13 "by one Spirit" This preposition (en) can mean "in," "with," or "by means of." Be careful of using Koine Greek prepositions to make doctrinal affirmations. This is parallel to Eph. 2:18; 4:4.
The Spirit is the means by which God convicts people of sin, draws them to Christ, baptizes them into Christ, and forms Christ in them (cf. John 16:8-14). This is the age of the Spirit. His activity is the sign that the new age of righteousness has come. The gift is the Spirit and the Spirit gives gifts which reflect His task of revealing Christ, drawing the lost to Christ, and forming Christlikeness in believers.
▣ "were all baptized into one body" Water baptism is a metaphor of a previous spiritual experience that occurred at conversion (cf. Eph. 4:5). In several ways Eph. 4:4-6 parallels this passage. This baptism refers to initial salvation, which incorporates believers into the body of Christ, the Church. The often-used contemporary phrase "the baptism of the Holy Spirit" is confusing because biblically it refers to one trusting Christ as savior, but it is used today of an empowering, yielding, later experience in the lives of believers. I do not deny the reality of this subsequent experience, but I prefer the term "Lordship experience." In reading the biographies of great Christians a pattern emerges: (1) trusting Christ; (2) trying to serve Him; (3) failing to produce lasting fruit; (4) frustration at personal efforts; (5) yielding to the need for God to do His own work; (6) empowering for ministry; and (7) all glory to God, not the human vessel.
▣ "whether Jews or Greeks, whether slaves or free" There are no more worldly human distinctions and barriers between those who trust Christ (cf. Joel 2:28 quoted by Peter in Acts 2:14-36; Gal. 3:27-28; Col. 3:11). This truth surely asserts the equality of all human believers. However, it does not necessarily remove all distinctions. All believers are called, gifted servants, but a Christian may still be a slave.
This equality would have been shocking to Roman society in Corinth, where the man was the supreme authority over (1) his wife; (2) his children; and (3) his domestic slaves. There was a rigid social hierarchy. Paul's radical theology, based on Jesus' teachings and actions, was a drastic paradigm shift and shocking new worldview which had to be lived out in the fellowship of the church (cf. Eph. 5:18-6:9). It is specifically in this area that the church at Corinth was deviant.
▣ "we were all made to drink of one spirit" This term was used of irrigating water. It literally meant "saturated." This was interpreted as referring to the Lord's Supper by Augustine, Luther, and Calvin, but because of John 7:37-39 it may refer to the Spirit. It is a metaphor of unity and community brought about by one agent, the Spirit.
Both "baptized" and "made to drink" are aorist passive indicatives, which imply a finished work in past time. The tense and parallelism show they do not refer to Christian water baptism and the Lord's Supper, but one past complete event (i.e., conversion by the Spirit, i.e., the passive voice, or by Christ, cf. Matt. 3:11; Luke 3:16; Acts 1:5, or by the Father, cf. Acts 2:33).
NASB (UPDATED) TEXT:12:14-18
14For the body is not one member, but many. 15If the foot says, "Because I am not a hand, I am not a part of the body," it is not for this reason any the less a part of the body. 16And if the ear says, "Because I am not an eye, I am not a part of the body," it is not for this reason any the less a part of the body. 17If the whole body were an eye, where would the hearing be? If the whole were hearing, where would the sense of smell be? 18But now God has placed the members, each one of them, in the body, just as He desired.
12:14-26 Paul uses the physical body as an analogy to show the mutual relationship between the individual parts of the body necessary for the functioning of the whole. Each individual part is needed for the health and effectiveness of the whole.
12:14 This is the summary truth repeated several times in this chapter (cf. vv. 12,13,14,20,25,27).
12:15-16 "If. . .if" These are both third class conditional sentences, which denote potential action. These verses show the tension that existed between not only the factious groups, but their over-evaluation of certain spiritual gifts. All gifts are from God and He chooses which one for each believer (cf. vv. 11,18).
12:17,19 "If. . .if" These are incomplete second class conditional sentences (i.e., no verb in v. 17 and no concluding clause in all three). The first part is false (i.e., the whole body is not an eye, v. 17; the whole body is not an ear, v, 17; and the whole body is not one member, v. 19, cf. A. T. Robertson, A Grammar of the Greek New Testament In Light of Historical Research, pp. 1015,1023 and Short Grammar of the Greek New Testament, p. 166).
12:18 "God has placed" This is an aorist middle indicative, which implies a complete and personal action. In v. 11 the Spirit is said to distribute the gifts. This is an obvious identification of the Spirit as divine! See Special Topic at 2:11.
▣ "God has placed the members, each one of them, in the body, just as He desired" The reference is to creation but the analogy is to spiritual gifts (cf. v. 27). We don't choose; God places.
NASB (UPDATED) TEXT:12:19-25
19If they were all one member, where would the body be? 20But now there are many members, but one body. 21And the eye cannot say to the hand, "I have no need of you"; or again the head to the feet, "I have no need of you." 22On the contrary, it is much truer that the members of the body which seem to be weaker are necessary; 23and those members of the body which we deem less honorable, on these we bestow more abundant honor, and our less presentable members become much more presentable, 24 whereas our more presentable members have no need of it. But God has so composed the body, giving more abundant honor to that member which lacked, 25so that there may be no division in the body, but that the members may have the same care for one another.
12:22-24 "weaker. . .less honorable. . .less presentable. . .that member which lacked" This may refer to those parts of the human body which are covered by clothing. This discussion reveals that some of the less obvious, less culturally desired, less "showy" gifts were still necessary for a healthy, happy body. God/Spirit gave the gifts, all gifts are needed, all gifts have honor. See SPECIAL TOPIC: WEAKNESS at II Cor. 12:9.
▣ "abundant honor" This term is in both v. 23 and 24. See Special Topic at II Cor. 2:7.
12:25 This verse expresses Paul's main point (i.e., a hina clause, purpose clause). The church is to be one, not divided. Believers are to care for one another (cf. 12:7), not do their own thing!
The verbs are subjunctive, which introduces a contingency. This is what they should do, but there is some doubt about their doing it.
The term "care" usually means anxiety or worry (cf. Matt. 6:25,27; 10:19; 13:22; II Cor. 11:28; Phil. 4:6). It can also express legitimate concern, as in this text and 7:32,33,34 and Phil. 2:20.
▣ "divisions" This is the Greek term schisma, from which we get the English term schism and schismatic. Paul has mentioned these "divisions" before (cf. 1:10; 11:18). They are the basic problem in Corinth. The divisions were related to (1) certain leaders; (2) certain theological emphases; (3) Roman social standing; (4) magnification of certain gifts; or (5) residue of a pagan mind set.
NASB (UPDATED) TEXT:12:26
26And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.
12:26 "if. . .if" These are first class conditional sentences (eite with present indicative, cf. II Cor. 1:6; with no verb, cf. Rom. 12:6-8; I Cor. 3:22; 8:5; 14:27; II Cor. 5:10) which express Paul's desire as to how believers should treat each other (cf. Rom. 12:15).
NASB (UPDATED) TEXT:12:27-31a
27Now you are Christ's body, and individually members of it. 28And God has appointed in the church, first apostles, second prophets, third teachers, then miracles, then gifts of healings, helps, administrations, various kinds of tongues. 29All are not apostles, are they? All are not prophets, are they? All are not teachers, are they? All are not workers of miracles, are they? 30All do not have gifts of healings, do they? All do not speak with tongues, do they? All do not interpret, do they? 31But earnestly desire the greater gifts.
12:28 "God has appointed" This is an aorist middle indicative. This is theologically parallel to 12:18.
▣ "church" See Special Topic at 1:2.
▣ "apostles" The Greek term is from one of the Greek verbs "to send." It was used by the rabbis for someone sent as an official representative of another. In the Gospel of John it takes on the implication of Jesus the Messiah who was sent by God. The Sent One sends His followers (cf. John 20:21). See Special Topic: Send at 4:9.
Originally this referred to the Twelve, but later it was used of others: (1)Barnabas (cf. Acts 14:4,14); (2) Andronicus and Junia (cf. Rom. 16:7); (3) Apollos (cf. I Cor. 4:9); (4) James the half brother of Jesus (cf. Gal. 1:19); (5) Epaphroditus (cf. Phil. 2:25; (6 & 7) Silas and Timothy (cf. I Thess. 2:6). The gift is mentioned in Eph. 4:11 as an ongoing gift.
▣ "prophets" See Special Topics: NT Prophecy at I Cor. 14:1 and OT Prophecy at 12:10.
▣ "teachers" This gift is mentioned in Acts 13:1 in combination with prophecy, but in Ephesians 4:11 it is linked with pastors. In II Tim. 1:11 Paul says he is a preacher, apostle, and a teacher. Here it seems to stand independent as it does in Rom. 12:7. It is also discussed separately in James 3:1ff. This implies that these leadership gifts can be combined in different ways in different believers to meet the need of the church in that day or area. Each of these gifted leaders proclaimed the gospel, but with different emphases.
▣ "miracles" Notice in vv. 9 and 10 this gift is mentioned twice, here but once. Miracles were a way to confirm the gospel. They are prominent in the Gospels and Acts and mentioned in the Apostolic letters. They are still common in areas where the gospel is new.
▣ "healings" This gift functions both to reveal the love of God and confirm the gospel. The question is not does God still heal, but why some and not others? James 5:13-18 give further guidelines about how this should be dealt with in a local church. In James it is a ministry of the local elders, not a spiritual gift.
NASB, NKJV"helps"
NRSV"forms of assistance"
TEV"power to. . .help others"
NJB"helpful acts"
This term is used of "helpful deeds." It is a general term and may refer to the regular ministry of deacons (cf. Phil. 1:1 and M. R. Vincent, Word Studies, vol. 2, p. 793).
NASB, NKJV"administrations"
NRSV"forms of leadership"
TEV"those who are given the power. . .to direct them"
NJB"the gifts of. . .guidance"
This term was originally used of a ship's pilot (cf. Acts 27:11; Rev. 18:17). It was used metaphorically for church leaders who function as guides. This is the ability to lead others to accomplish spiritual tasks.
A. T. Robertson, Word Pictures In Greek New Testament, vol. 4, says that "helps" refers to the work of deacons helping the poor and sick and that "administrations" refers to the work of bishops/elders/pastors, pp. 173-174.
▣ "various kinds of tongues" See v. 10.
12:29-30 This series of questions all begin with a negative particle (i.e., mē), which denotes that the questions expect a "no" answer. This is an important passage in refuting the theological overstatement that "tongues" is a gift for every believer, a sort of confirming sign of salvation and/or a special mark of true spirituality. It is a valid gift, but not for everyone. The other extreme is to reject "tongues" as passing away in the Apostolic era. This is also a theological overstatement (cf. 14:39).
The whole point of this chapter is that there is one body, but many parts. No one part (i.e., gift) is pre-imminent.
12:31a
NASB, NIV"But earnestly desire the greater gifts"
NKJV"But earnestly desire the best gifts"
NRSV"But strive for the greater gifts"
TEV"Set your hearts, then, on the more important gifts"
NJB"Set your mind on the higher gifts"
This is either (1) a present active indicative (i.e., a statement of fact) or (2) a Present active imperative (i.e., a continuing command). W. Randolph Tate, Biblical Interpretation, prefers the indicative, "you are striving for the better gifts" as another of Paul's sarcastic comments (p. 22).
The second part of this verse should go with chapter 13. The greater gifts would refer to (1) faith, hope, and love of 13:13, with love being greatest or (2) the gifts which edify the whole body, 14:1ff, which would be preaching and teaching (cf. v. 28).
This admonition seems to refer to the church as a whole, not the individual. Focusing on the individual is a common western predisposition. The focus of this chapter is corporate. The church should ask the Spirit for more of His giftedness (i.e., believers) that proclaims the gospel and builds up the body.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was there such a problem over spiritual gifts at Corinth?
2. When does the believer receive his/her spiritual gift? Does everyone have one?
Can one have more than one spiritual gift? Can one ever choose his/her gift?
3. What is the purpose of spiritual gifts?
SOME PRACTICAL GUIDELINES FOR HOW BELIEVERS CAN KNOW THEIR GIFTS
1. Ask God specifically to show you.
2. Ask other mature believers who know you what they think your gift might be.
3. Explore your natural desires.
4. Move in the direction of the best light you have and your desire.
5. Give it a try and look for personal contentment and spiritual fruit.
These are taken from a wonderful booklet by Paul Little, Affirming the Will of God, published by IVP. It gives Christian wisdom, not Scripture, on how to know God's will, which is analogous to how to know one's spiritual gift.
However, believers need to remember that the lists of gifts are not the same. Being able to name our gift is not as important as recognizing that we have one. Believers, all believers, are called and gifted to ministry (cf. Eph. 4:11-12).
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Decorum in Public Worship (11:2-14:40) | ||||
Love | The Greatest Gift | Love, the Greatest Gift and Way | Love | The Order of Importance in Spiritual Gifts and Love |
12:31b-13:3 | 12:31-13:3 | |||
13:1-13 | 13:1-3 | 13:1-3 | ||
13:4-7 | 13:4-7 | 13:4-7 | 13:4-7 | |
13:8-13 | 13:8-13 | 13:8-10 | 13:8-12 | |
13:11-12 | ||||
13:13 | 13:13 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 13:1-13
A. This chapter forms an integral part of Paul's discussion of spiritual gifts. This "love chapter" is set right in the midst of the conflict over spiritual gifts.
B. The church at Corinth had tried to magnify some of the gifts. Paul affirms all the gifts and sets the bounds on their function and purpose in gathered worship in chapters 12-14.
C. The second major test of spiritual gifts (see Contextual Insights, chap. 12, B) is, "Are they exercised in love?"
BASIC OUTLINE
A. The necessity of love as the motive for exercising spiritual gifts (vv. 1-3).
B. The character of love is expressed in relationships with people (vv. 4-7)
C. The ultimacy of love as a characteristic of God's family (vv. 8-13).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:12:31b-13:3
12:31And I show you a still more excellent way. 13:1If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. 2If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.
12:31b "a still more excellent way" The term "excellent" is a Greek term made up of huper (i.e., over or beyond) and ballō (i.e., to throw). It is metaphorical for that which goes beyond. Paul uses this metaphor often in II Corinthians (cf. 1:8; 3:10; 4:7; 9:14; 11:23; 12:7). See Special Topic: Paul's Use of Huper Compounds at 2:1.
The term "way" is an OT metaphor for godly lifestyle (cf. Deut. 5:32-33; 31:29; Ps. 27:11; Isa. 35:8). OT faith, like NT faith, was not simply a correct creed (orthodoxy), but a life of obedience (orthopraxy). The title of the early church was "The Way" (cf. Acts 9:2; 19:9,23; 24:14,22). God's best is a life of self-giving love, modeled by Himself and His Son.
13:1 "If" This is a series of third class conditional sentences, which mean potential action, in vv. 1, 2, and 3 (twice).
NASB, NKJV"I speak with the tongues of men and of angels"
NRSV"I speak with the tongues of mortals and of angels"
TEV"I may be able to speak the languages of human beings and even of angels"
NJB"though I command languages both human and angelic"
This is obviously a reference to the gift of tongues mentioned in 12:10,28-29, a gift which the Corinthian church magnified and Paul possessed (cf. 14:1,5,6,18-19).
Since I think that "tongues" in Acts were different from "tongues" in Corinth, this dual reference makes me wonder if possibly Paul also understood tongues to be human languages (i.e., Pentecost) and an ecstatic utterance (i.e., language of heaven). For sure, he affirms that a complete linguistic ability alone is inadequate unless energized by love! Christianity is more than a message; it is a person, a self-giving, loving, obedient person-Jesus.
▣ "love" This is the Greek term agapē. It was one of several words for "love" in Classical Greek, but was used infrequently (i.e., the noun form). The early church seems to have chosen this term and infused it with a new Christian connotation (i.e., God and Christ's self-giving love, cf. I John 4:10) because of its use in the Septuagint (e.g., Gen. 22:2) and rabbinical Judaism. In the OT God's covenant love and loyalty to His promises and covenants was expressed by hesed. In many ways agapē expresses this concept of "covenant love" by paralleling it with "the Kingdom of God." It becomes the NT's term for God's character, which He wishes His followers to emulate (cf. I John 4:7-21).
Just a note about the relationship of agapē to philos. In some contexts there seems to be a distinction (cf. John 21:15-19). However, in Koine Greek they are regularly synonymous (cf. John 3:35 and 5:20).
SPECIAL TOPIC: LOVINGKINDNESS (HESED)
NASB, NRSV"a noisy gong or a clanging cymbal"
NKJV"as sounding brass or a clanging cymbal"
TEV"no more than a noisy gong or a clanging bell"
NJB"a gong booming or a cymbal clashing"
Historically in the first century Roman world this was used by the cults of Dionysus and Cybele in worship to attract their deities. In the context of the Corinthian abuse it may mean metaphorically "a fanfare of trumpets" (cf. Matt. 6:2), which brought attention to a speaker as did men covering their hair in gathered worship or women uncovering their short hair in gathered worship (cf. 11:4-5).
The city of Corinth was known in the ancient world for its bronze ware. One use of this material was for "resonance enhancers" in theaters (cf. Dictionary of Paul and His Letters, p. 172).
Paul's parallelism shows the intensity of his feelings about spiritual activities without love.
1. "I have become a noisy gong" (perfect tense), v. 1
2. "I am nothing" (present tense), v. 2
3. "it profits me nothing" (present tense), v. 3
13:2 "gift of prophecy" In this book this term is best understood as "sharing the gospel message" (cf. 11:4,5; 14:39). The first three terms of v. 2 relate to the gifts of wisdom and knowledge (cf. 12:8). There was a problem in this area as Paul's negative statements of 1:17,19,20,21,22,24; 2:1,4,5,6,13; 3:19 show. Prophecy without love, as wisdom and knowledge without love, is not pleasing to God. Spiritual gifts can be used in appropriate ways.
For the concept of "prophecy" in the OT see Special Topic at I Cor. 12:10 and NT prophecy at I Cor. 14:1.
▣ "and know all mysteries and all knowledge" Paul uses this in 4:1 for gospel truths and in 15:51 for the specific truths about the resurrection body. In this context this phrase seems to refer to knowledge in its every form, which the believers at Corinth were prizing and seeking. Even perfect knowledge without love is not pleasing to God. See Special Topic: The Mystery at 2:1.
▣ "all faith" This refers to miracle-working faith (cf. 12:9,28; Matt. 17:20; 21:21), but notice in Matt. 7:21-23 that miracle- working power without love does not please God or even know God.
For the concept of "faith" in the OT see Special Topic at I Cor. 1:9 and NT at I Cor. 2:4.
13:3
NASB"I give all my possessions"
NKJV"I bestow all my goods"
NRSV"I give away everything I have"
TEV"I may give away everything I have"
NJB"I should give away. . .all that I possess"
This implies the giving away of all that one has, personally, piece by piece (cf. John 13:26,27,30). This may be an allusion to Jesus' discussion with the rich young ruler (cf. Matt. 19:16-29; Mark 10:17-30; Luke 18:18-30).
NASB, NKJV "to feed the poor"
NRSV -omits phrase-
TEV -omits phrase-
NJB"to the poor"
This phrase is not in the Greek text, but is implied in the action of this verb.
NASB, NKJV,
TEV, NJB"my body to be burned"
NRSV"my body so that I may boast"
There are two manuscript options: "burned" (i.e., kauthēsomai) and "glory" (i.e., kauchēsōmai) are both found in early Greek manuscripts and the early church fathers. The phrase, "that I may glory," has the strongest manuscript support (i.e., MSS P46, א, and B), but UBS4 is unable to make a decision between them. It is also a term used often by Paul (cf. II Cor. 8:24; Phil. 2:16; I Thess. 2:19; II Thess. 1:4). Martyrdom by burning was unknown in the early church, but became more common in later persecutions (i.e., Nero and Domitian). Therefore, one can see how a later scribe might have changed "glory" to "burn."
For a full discussion of the textual variants see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 563-564. For the opposite opinion see The Expositor's Bible Commentary, p. 270 footnote.
NASB (UPDATED) TEXT:13:4-7
4Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, 5does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, 6does not rejoice in unrighteousness, but rejoices with the truth; 7bears all things, believes all things, hopes all things, endures all things.
13:4-7 This may have been a hymn or poem about love, written or quoted by Paul. All of these descriptions of love are active. Love is an action, not simply an emotion. These all describe the ministry of Jesus (the full and complete revelation of YHWH) as He dealt with imperfect people. Love is a person!
13:4 "patient" This verb (present active indicative) has the connotation of patience with people (cf. Pro. 19:11; I Thess. 5:14; James 5:7,8; II Pet. 3:9) who act unjustly toward us, without retaliation. This is one of the fruits of the Spirit (cf. Gal. 5:22). It is a characteristic of God (cf. Rom. 2:4; 9:22; I Tim. 1:16; I Pet. 3:20). It (the noun) should characterize new age believers, indwelt by God's Spirit (cf. II Cor. 6:6; Col. 1:11).
▣ "kind" This verb is found only here and is also a people-focused term. It implies "be gentle to all." Peter also uses the same term for Jesus in I Pet. 2:3. It is also one of the gifts of the Spirit in Gal. 5:22.
▣ "not jealous" This describes a strong desire, literally "to boil." Love does not desire for itself the possessions of or control over people.
▣ "not brag" This rare term refers to a self-flattering person who is seen by others as a braggart or windbag. It was often related to intellectual or rhetorical pride or boasting in Greek literature.
▣ "not arrogant" This term refers to those who overestimate and flaunt themselves. It is used often in I Corinthians (4:6,18,19; 5:2; 8:1) and here. It truly reflects the character of this church. See note at 4:6.
13:5 "act unbecomingly" This is not an easy term to define. It is used in 7:36 in a more positive sense. Here its connotation is negative. The term was used in the Egyptian papyri implying a cursing or oath-taking connected with a violent or inappropriate act (cf. 12:3). It connotes rudeness instead of graciousness.
▣ "does not seek its own" This is an oft repeated truth (cf. 8:9; 10:24,33; Rom. 14:16; Phil. 2:3). This may be theologically related to Eph. 5:21, being submissive to one another out of respect for Christ.
▣ "not provoked" This term is literally "to sharpen." It is used metaphorically to "stir up." It can be positive as in Acts 17:16 or negative, as here. The Phillips translation has "is not touchy," used in the sense of "not easily irritated or angered." This noun is used of Paul and Barnabas' fight over John Mark (cf. Acts 15:39).
NASB"does not take into account a wrong suffered"
NKJV"thinks no evil"
NRSV"or resentful"
TEV"does not keep a record of wrongs"
NJB"does not store up grievances"
This is an accounting term for the ledger of unpaid bills (cf. II Cor. 3:5; 12:6). It refers to someone who harbors a vengeful spirit. An example might be Acts 15:36-41 and II Tim. 4:11 over John Mark.
It is possible that this is an allusion to the Septuagint's translation of Zech. 8:17 "and let none of you devise evil in his heart against his neighbor." However, since the surrounding phrases are not OT allusions, it weakens the possibility that this one is.
13:6 This is both a negative and positive statement of truth. In this context it may refer to gossip within the Christian community. It is unusual that the term "unrighteousness" is contrasted with "truth." Probably "unrighteousness" is the opposite of "right living" and "truth" refers to the gospel message.
▣ "with the truth" See Special Topic at II Cor. 13:8.
13:7 "bears all things" The term "all things" (i.e., panta) is fronted four times in this verse for emphasis. Love is inclusive. "All things" is used in the sense of "at all times" (i.e., all four verbs are present tense) and "on all occasions."
The term "bear" is from the Greek word for "roof" (cf. Matt. 8:8). It is metaphorical for (1) covering (cf. I Pet. 4:8, different term, but same concept) or (2) putting up with (cf. 12:9; I Thess. 3:1,5). The Moffat translation has "slow to expose."
▣ "believes all things" In this context this implies "sees the best in others" or "gives a fellow Christian the benefit of the doubt." It always keeps the faith (cf. Gal. 5:22).
▣ "hopes all things" In this context love holds out hope of a fellow believer's eventual development in the faith. It does not despair.
▣ "endures all things" This is a strong term for enduring temptation and testing (cf. Matt. 10:22; 24:13; Heb. 10:32; James 1:12). Here it speaks of voluntary, steadfast endurance. This phrase emphasizes no personal retaliation or rejection, but steadfast perseverance, especially with people.
NASB (UPDATED) TEXT:13:8-13
8Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away. 9For we know in part and we prophesy in part; 10but when the perfect comes, the partial will be done away. 11When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things. 12For now we see in a mirror dimly, but then face to face; now I know in part, but then I will know fully just as I also have been fully known. 13But now faith, hope, love, abide these three; but the greatest of these is love.
13:8 Several translations begin a new paragraph at v. 8. Paul's discussion about Christian love is slightly changing and developing in a new direction (i.e., qualities and activities of this age versus the consummation of the new age, which has been inaugurated).
▣ "Love never fails" This term had two relevant metaphorical usages: (1) it was used of an actor being hissed off the stage or (2) it was used of a flower that dropped its petals because of inclement weather conditions (cf. James 1:11; I Pet. 1:24). God's love never gives up!
NASB"if there are. . .if there are. . .if there is"
NKJV"whether. . .whether. . .whether"
NRSV"as for. . .as for. . .as for"
TEV"there are. . .there are. . .there is"
NJB"if there are. . .if. . .if
The grammatical form eite (three first class conditional sentences) implies there are spiritual gifts.
▣ "prophecy. . .will be done away. . .tongues. . .will cease. . .knowledge. . .will be done away" Notice the parallel structure. These were the spiritual gifts which the Corinthian Church was magnifying (cf. vv. 1-3). This verse has often been used to depreciate tongues because a different verb and voice are used. However, the context is affirming that all spiritual gifts will stop, but love will never stop. There is no emphasis in this context on the time element of one gift versus another. Spiritual gifts are a part of time, not eternity. Love is eternal!
This term for "done away" is in vv. 8,10, and 11. See Special Topic: Katargeō at 1:28.
13:9 This begins a series of verses that emphasizes the partiality and incompleteness of spiritual gifts. This partiality is due to human weakness, fallenness, and finitude, not a lack connected with God's giftedness.
13:10 "when the perfect comes" This term (i.e., teleios) means "maturity, completeness," or "fully equipped for an assigned task" (cf. 2:6; 13:10; 14:20). The question has always been, "To what does it refer?":
1. Some have asserted that it refers to the NT. Nothing in this context points toward this. This is only a theory used to claim that the spiritual gifts have ceased in post-apostolic times.
2. Some have asserted that it refers to spiritual maturity because of v. 11 (i.e., child then adult) or the proper use of spiritual gifts.
3. Some have asserted that it refers to the Second Coming of Christ and the consummation of the New Age of righteousness because of v. 12 (i.e., "see face to face").
4. For me it seems to be a combination of both #2 and #3.
The different uses and connotations of teleios can be seen in its use in the book of Hebrews. See Special Topic below.
SPECIAL TOPIC: END OR FULL (TELOS)
13:11 "I did away with" This is the Greek term katargeō, which Paul uses so often. See Special Topic at 1:28. In this context Paul asserts that
1. prophecies will be brought to an end, v. 8 (future passive indicative)
2. knowledge will be brought to an end, v. 8 (future passive indicative)
3. every gift will be brought to an end, v. 10 (future passive indicative)
4. spiritual infancy will be brought to an end, v. 11 (future active indicative)
13:12 "mirror" Corinth was famous for its polished metal mirrors. They were the best available in that day, but they reflected a distorted image. Humans, even redeemed humans, are hindered by (1) sin nature; (2) finitude; (3) limited perspective; (4) culture-affected conscience and worldview; (5) time as chronological sequence; and (6) human language to explain and describe a spiritual realm.
Notice the parallelism
1. v. 9, know in part, prophesy in part vs. when the perfect comes
2. v. 11, a child vs. an adult
3. v. 12, a Corinthian mirror vs. face to face and know in part vs. fully known
These seem to reflect a present reality versus a future reality, therefore, the Second Coming, which consummates the New Age, is the focus.
▣ "dimly" This is literally "a riddle" (cf. NJB). The rabbis believed God spoke to Moses in riddles (cf. Num. 12:6,8).
▣ "face to face" This is a metaphor for intimate fellowship (i.e., comparable to Num. 12:8). In the OT seeing YHWH meant death (cf. Gen. 32:30; Exod. 33:20; John 1:18). In the new age this will be normal (cf. Matt. 5:8; II Cor. 5:7; I John 3:2; Rev. 22:4).
▣ "I know in part. . .I will know fully. . .have been fully known" This is obviously a play on the connotation of the Hebrew and Greek terms "know." In the OT it referred, not to cognitive facts (i.e., Greek concept), but personal relationship (cf. Gen. 4:1 and Jer. 1:5).
In this verse there is also a play on the Greek word for "know" (i.e., ginōskō). The first usage is the basic term. The second and third are the compound term (i.e., epiginōskō), which implies experiential, full knowledge. Believers will know God in the new age as He has known us (cf. 8:3; Gal. 4:9). The "new covenant" is characterized by God's people each knowing Him (cf. Jer. 31:31-34). There will be no need for preachers/teachers!
The theological concept of "knowing" is related to the concept of election. The mystery of how election (i.e., God's choice) relates to covenant response (i.e., human choice) is uncertain. Following the logic of these OT verses: Ps. 1:6; Jer. 1:5; Amos 3:2 and these NT verses: Rom. 8:29; 11:2; I Cor. 8:3; 13:13; Gal. 4:9, believers are known by God before time, in time, and beyond time. Believers, however, know God in stages similar to justification, sanctification, glorification. We know Him in time through the OT, Jesus, and the gospel; through time by our growth to Christlikeness through the Spirit; and beyond time we will know Him in face-to-face, relational intimacy with perfect knowledge of the New Age of righteousness.
13:13 "hope" This Greek term does not have the ambiguity and uncertainly of the English term. It is a confident assurance that God's promises will be reality in His timing.
▣ "But now faith, hope, love abide" The verb is singular (cf. Gal. 5:22). Paul often uses this triad (cf. Rom. 5:2-5; Gal. 5:5-6; Eph. 1:15-18; Col. 1:4-5; I Thess. 1:3; 5:8; Hebrews) and other NT writers also (cf. Heb. 6:10-12; I Pet. 1:21-22).
▣ "the greatest of these is love" It is greatest because these others will cease at the consummation of the new age. Faith will turn to sight and hope will have its fulfillment, but love remains because it is the basic character of God (cf. John 3:16; I John 4:8,16).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Give the central idea of this chapter in your own words, in one sentence.
2. Why did Paul insert a chapter on love between his discussion of spiritual gifts?
3. Define agapē love in your own words.
4. Why have vv. 8-13 become a battleground over spiritual gifts in our day?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Decorum in Public Worship (11:2-14:40) | ||||
Tongues and Prophecy | Prophecy and Tongues | Among Gifts, Prophecy Outranks Tongues | More About Gifts from the Spirit | Spiritual Gifts: Their Perspective Importance in the Community |
14:1-5 | 14:1-5 | 14:1-5 | 14:1-4 | 14:1-5 |
Tongues Must be Interpreted | 14:5-6 | |||
14:6-19 | 14:6-19 | 14:6-12 | 14:6-12 | |
14:7-12 | ||||
14:13-19 | 14:13-17 | 14:13-19 | ||
Tongues a Sign to Unbelievers | 14:18-19 | |||
14:20-25 | 14:20-25 | 14:20-25 | 14:20-22 | 14:20-25 |
14:23-25 | ||||
All Things To Be Done In Order | Order In Church Meetings | Order in the Church | Regulating Spiritual Gifts | |
14:26-33a | 14:26-40 | 14:26-33a | 14:26-33a | 14:26-33a |
14:33b-36 | 14:33b-36 | 14:33b-35 | 14:33b-35 | |
14:36-38 | 14:36-38 | |||
14:37-40 | 14:37-40 | 14:39-40 | ||
14:39-40 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 14:1-40
A. This continues Paul's guidelines for gathered worship begun in chapter 11. The church at Corinth was worshiping in inappropriate, non-standard ways in several areas.
B. The main criteria for evaluation of worship practices is, "Does this edify the whole church?" Gathered worship has two foci:
1. the needs of the lost who are present
2. the needs of the believers who are present
This follows Jesus' Great Commission (cf. Matt. 28:19-20). Hard Sayings of the Bible says,
"Paul's operative principle for congregational life and worship is constant. Whatever hinders the movement of the gospel, causes confusion rather than growth, offends rather than encourages or strengthens, builds up the self at the expense of others-all this is contrary to God's intention. And insofar as the women in Corinth and elsewhere in the young churches used their gifts contrary to God's intention, the injunction to silence is an appropriate, authoritative word. The principle which underlies the injunction is authoritative for both men and women in all churches" (p. 616).
C. Now about the contentious issue of women's participation in gathered worship. If you read five commentators you get five different views. The problem seems to be that we all come to this chapter with personal, denominational, experiential, and hermeneutical agendas! None of us is neutral. We take the Bible seriously, but in the Bible, even Paul speaks with two voices (cf. 11:5 vs. 14:34).
Some commentators even try to remove vv. 34-35 as scribal additions (MSS D, F, G put these verses after v. 40) or relegate them to Paul quoting a slogan of the false teachers. Either way these approaches make the chapter say exactly opposite of what it seems to say.
D. Paul's words in vv. 34-35 fit Jewish custom and Greco-Roman culture. However, in many significant ways Paul's ministry is against Jewish customs and Greco-Roman culture.
E. The first century Mediterranean world was a society based on slavery and male domination. For Jesus or Paul to have radically altered either of these social institutions would have negatively affected the church's growth, even its survival. Both Jesus and Paul affirm the dignity and worth of all humans. The gospel in time will destroy both aspects of abuse. It is safe to say that they spoke to their day with inspired power and that their words pointed to a future day of dignity and equality.
F. Women or slave leaders in the early church would have negatively affected evangelism. The same is true today, but from the opposite end. In our society articulate women gifted for ministry will reach an aspect of our society more effectively than others. This in no way is to desire a majority feminine clergy, but the realization that all believers are called, gifted, gospel ministers; all believers! I am not advocating women for any particular ministry task, but forcefully asserting the ministry of all believers (cf. Eph. 4:12).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:14:1-5
1Pursue love, yet desire earnestly spiritual gifts, but especially that you may prophesy. 2 For one who speaks in a tongue does not speak to men but to God; for no one understands, but in his spirit he speaks mysteries. 3 But one who prophesies speaks to men for edification and exhortation and consolation. 4 One who speaks in a tongue edifies himself; but one who prophesies edifies the church. 5 Now I wish that you all spoke in tongues, but even more that you would prophesy; and greater is one who prophesies than one who speaks in tongues, unless he interprets, so that the church may receive edifying.
14:1 "Pursue love" This is a present active imperative (cf. Rom. 14:19; I Thess. 5:15; I Tim. 6:11; II Tim. 2:22). It shows the contextual link with chapter 13. Love is the characteristic of God and His people (cf. Gal. 5:22; I John 4:7-21). Remember, chapters 11-14 are a literary unit on problems related to gathered worship in Corinth.
NASB"desire earnestly spiritual gifts"
NKJV"desire spiritual gifts"
NRSV"strive for the spiritual gifts"
TEV"set your hearts on spiritual gifts"
NJB"be eager, too, for spiritual gifts"
This is another present active imperative from the root "to boil" (cf. 12:31). This shows the contextual link with chapter 12. In a sense chapter 13 breaks into the context. Remember that chapters 12-14 are one unified account on the appropriate use of spiritual gifts.
The term "spiritual" is the same one used in 12:1 (cf. 2:13,15; 3:1; 9:11; 10:3,4; 14:37; 15:44,46). It can relate to gifts, people, things, etc. Context determines connotation.
▣ "but especially that you may prophesy" The term "prophesy" is used in I Corinthians in a specialized sense. It does not refer to the prophetic activity of OT prophets (i.e., written Scripture), but to a clear communication of the gospel whether by public preaching or private witness. It is to be desired for all believers (cf. 14:39), but it is also a spiritual gift (cf. 12:10,28-29). All believers participate at some level in all of the gifts of the Spirit, but one or another is energized and empowered by the Spirit within individual believers for special effectiveness. This diversity demands a co-operative and loving spirit between believers. We are called to unity, not uniformity, for the gospel. We are only effective corporately! We desperately need other believers. The church is a community of called, gifted, full-time ministers. We are gifted for the spread of the gospel and the health and wholeness of the church.
This gift is compared with tongues by the criteria of "does it edify the whole church?" It means in this context "proclaiming the gospel," which is then a blessing to the whole church as well as visitors. Speaking in tongues is only a blessing to the individual believer until it is interpreted for the whole church. This term is not to be understood in its OT sense of inspired revelation (see SPECIAL TOPIC: OLD TESTAMENT PROPHECY at 12:10).
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
14:2
NASB, NKJV,
NRSV, NJB"in a tongue"
KJV"in an unknown tongue"
TEV"in strange tongues"
This is the Greek word glōssa, which was used metaphorically to refer to a particular human language or dialect. The experience of "tongues" at Pentecost obviously referred to a known human language (cf. Acts 2:6-10). The miracle seems to be at the ear (i.e., "they were each one hearing them speak in his own language"). This same phenomena occurred several times in Acts for the purpose of assuring the Jewish believers that God had accepted another group of people (i.e., Samaritans, Roman military people, Gentiles).
However, I Corinthian "tongues" seems more in line with the ecstatic utterances of the Greek oracles, like Delphi, where a woman went into a trance and another person interpreted what she said. Corinth was a cosmopolitan city. People from all over the known world were in Corinth, yet the text assigns "interpretation of tongues" as a spiritual gift (cf. I Cor. 12:10,30; 14:26), not just a person who happens to speak a foreign language.
▣ "does not speak to men but to God" Corinthian tongues are a private conversation between God and a believer (cf. v. 24). Tongues are in themselves not a means of communication, but intimate fellowship with God. Only if they are interpreted do the speaker and the hearers understand.
▣ "for no one understands" Tongues at Corinth seem to be unknown, articulated sounds. At Delphi one special person (usually a woman) would utter inarticulate sounds, then another would interpret these for the ones present. This procedure seems to parallel the experience of "tongues" at Corinth. There is no "interpreter" in Acts!
14:3 "edification" This is the third test used to evaluate spiritual gifts (see contextual Insights at chapter 12, C). Do they edify, or build up, the church? This theme is repeated over and over again in this chapter, vv. 3,4,5,12,17,26. This is why "prophesy," understood as sharing the gospel, is to be desired more than "tongues." Prophecy proclaims the gospel to all present, while tongues only blesses the speaker unless they are interpreted. If interpreted, tongues and their interpretation serve the same purpose of proclaiming the gospel (i.e., prophesying). See SPECIAL TOPIC: EDIFY at I Cor. 8:1.
▣ "and exhortation and consolation" The purpose of gospel proclamation is not for evangelism exclusively, but also for the encouragement of the church (i.e., edification, exhortation, and consolation).
14:4 "One who speaks in a tongue edifies himself" Corinthian tongues without interpretation are individual-oriented gifts.
▣ "the church" This is the term ekklesia with no article which refers to the entire body of believers. Paul's desire is that all believers, not just a select few, be blessed in gathered worship. See Special Topic at 1:2.
14:5 "I wish that you all spoke in tongues" Compare 12:30 and remember this phrase is a dependent clause on what follows. Paul is not disparaging tongues, but (1) asserting their proper relationship to other spiritual gifts and (2) setting some practical guidelines. The Corinthians were apparently seeking this gift for egotistical, personal glory and prestige.
▣ "greater is the one who prophesies" This is an evaluation based on Paul's criteria that tongues are of less value in edifying the gathered church. But remember that speaking in tongues is a valid gift of the Spirit (cf. vv. 18,39)!
▣ "unless he interprets" This is a third class conditional sentence, introduced by ei instead of ean. Is it possible for one person to have both the gift of tongues and interpretation? It is obvious from other texts that Christian leaders had more than one spiritual gift (cf. Acts 13:1; II Tim. 1:11). However, if it were possible for the same person to speak in tongues and then interpret why would one need an interpreter? How would this combination differ from prophecy? Maybe it is possible that one believer have both gifts which are used at different times, but it is not common (cf. v. 13). More probable is that Paul is using a literary technique to underscore the need for understandable communication in gathered worship.
NASB (UPDATED) TEXT:14:6-12
6 But now, brethren, if I come to you speaking in tongues, what will I profit you unless I speak to you either by way of revelation or of knowledge or of prophecy or of teaching? 7Yet even lifeless things, either flute or harp, in producing a sound, if they do not produce a distinction in the tones, how will it be known what is played on the flute or on the harp? 8 For if the bugle produces an indistinct sound, who will prepare himself for battle? 9So also you, unless you utter by the tongue speech that is clear, how will it be known what is spoken? For you will be speaking into the air. 10There are, perhaps, a great many kinds of languages in the world, and no kind is without meaning. 11If then I do not know the meaning of the language, I will be to the one who speaks a barbarian, and the one who speaks will be a barbarian to me. 12So also you, since you are zealous of spiritual gifts, seek to abound for the edification of the church.
14:6 "if" There are four third class conditional sentences in the paragraph, vv. 6-12, which implies potential action (cf. vv. 6,7,8,11). Both vv. 6 and 7 are questions that expect a "no" answer (as does v. 9).
▣ "by way of revelation or of knowledge or of prophecy" These terms seem to reflect different gifts, but the distinctions are uncertain. Possibly since several gifted leaders are mentioned in Eph. 4:11 each proclaiming the gospel, but with different emphases, so too, here. God reveals His truths in differing ways, but the same content. Many gifts, one gospel; many gifted believers, one purpose (i.e., edification of the church and the growth of the church, cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).
14:7-8 Paul uses musical instruments to make his point, flutes and harps in v. 7 and a military bugle in v. 8. Musical instruments are used for differing purposes (i.e., to make music or to signal). If the instrument makes the wrong sound it causes confusion. The human voice is meant to communicate information to other humans. If it makes sounds that have no significance to other humans it fails in its purpose (cf. v. 9).
14:10 This is a rare Fourth class conditional sentence. This verse cannot be used to prove that tongues are a known language. Paul uses a different term (i.e., phōnē not glōssa) in both vv. 10 and 11. It is an illustration of the difficulty in understanding an improperly spoken language or foreign language. Human language is meant to be understood.
14:11
NASB, NJB"barbarian"
NKJV, NRSV,
TEV"foreigner"
This was an onomatopoetic word (i.e., barbaros) for the strange sounds of other languages to the Greeks and Romans, especially the tribal groups to the north of the Roman Empire. The Greeks and Romans said that these tribal languages sounded like "bar, bar" to them. Hence, the term "barbarian."
14:12 "since you are zealous of spiritual gifts" Paul does not criticize their zeal (cf. v. 1), but tries to channel it for the edification of the entire church (cf. 12:7).
NASB, NKJV,
NRSV, NIV"spiritual gifts"
RSV"manifestations of the Spirit"
TEV"the gifts of the Spirit"
NJB"spiritual powers"
This is not the same Greek word as in 12:1 (i.e., pneumatikōn), but the genitive plural of pneuma (see Special Topic: Spirit in the Bible at 12:1), which means "breath," "wind," "spirit." This form is also found in 12:10, where it refers to a particular gift (i.e., discerning of spirits, cf. I John 4:1). In context it seems that it refers to different spiritual gifts given by the Spirit (cf. 12:11) for the common good of the body (cf. 12:7).
▣ "seek to abound for the edification of the church" This is a present active imperative plural. The goal of spiritual gifts is not the elevation and glory of an individual, but the health and growth of the body of Christ, the church.
For "abound" see Special Topic at II Cor. 2:7.
NASB (UPDATED) TEXT:14:13-19
13Therefore let one who speaks in a tongue pray that he may interpret. 14For if I pray in a tongue, my spirit prays, but my mind is unfruitful. 15What is the outcome then? I will pray with the spirit and I will pray with the mind also; I will sing with the spirit and I will sing with the mind also. 16Otherwise if you bless in the spirit only, how will the one who fills the place of the ungifted say the "Amen" at your giving of thanks, since he does not know what you are saying? 17For you are giving thanks well enough, but the other person is not edified. 18I thank God, I speak in tongues more than you all; 19however, in the church I desire to speak five words with my mind so that I may instruct others also, rather than ten thousand words in a tongue.
14:13 In context this implies that communicating the gospel to all is preferable to personal ecstacy (cf. v. 15). Does this verse imply that believers receive one gift at salvation (cf. 12:11), but can later ask for another? This question must remain unanswered. It is certain that some had several gifts (cf. Acts 13:1; I Tim. 2:7; II Tim. 1:11).
14:14 "if" This is another third class conditional, like vv. 6,7,8,11,23,24,28, and 29.
▣ "my spirit prays" This refers to the human spirit. It was a literary metaphor for personhood.
▣ "my mind is unfruitful" Paul was playing on the Corinthian's love for wisdom. He was also reaffirming that tongues alone do not communicate, even to the speaker.
14:15
NASB"What is the outcome then"
NKJV"What is the result then"
NRSV, TEV"What should I do then"
NJB"What then"
This is an idiom (cf. 14:26; Acts 21:22). Paul wants to draw a conclusion to his discussion.
▣ "I will sing with the spirit" Does this imply another spiritual gift (cf. v. 26; Col. 3:16; Eph. 5:19)?
14:16 "if" This is another third class conditional sentence, like vv. 6,7,8,11 and 14.
NASB"the one who fills the place of the ungifted"
NKJV"he who occupies the place of the uninformed"
NRSV"how can anyone in the position of an outsider"
TEV"how can ordinary people taking part in the meeting"
NJB"the uninitiated person"
This term was used of someone who was uninformed or untrained in a certain area, therefore, an unprofessional or lay person (cf. Acts 4:13; II Cor. 11:6). The usage here and in vv. 23-24 can have one of two possible meanings.
1. a regular visitor to a Christian meeting while in v. 23 possibly a first time visitor
2. possibly a new Christian, but one without the gifts of tongues or interpretation
The phrase "the place of" is referring either to (1) visitors or possibly new Christians who had designated seats where they could hear clearly or (2) an idiom for one who is uninformed.
▣ "say the 'Amen'" See Special Topic below.
It is surely possible that the above term could relate to an ungifted believer (see F. F. Bruce, Answers to Questions, p. 98). If it is true then Paul wanted the believers to "check" or "pass judgment on" the prophetic words spoken in gathered worship (cf. 2:12,15; 14:29,37; I Thess. 5:20-21; also note I John 4:1). No one could say "amen" unless
1. they understood what was being said
2. they had a way (i.e., the Spirit) to evaluate what was said
14:16,17 "at your giving thanks" This phrase may refer to the Lord's Supper, which was called the Eucharist from the Greek term "give thanks." Verse 17, however, implies that it refers to prayer.
▣ "the other person" See note at 6:1.
14:18 "I thank God, I speak in tongues more than you all" Paul knew what he was talking about. This verse, combined with v. 39, should make modern Christians think twice before criticizing the concept of tongues in our day. It should also make those who emphasize it to think twice. Paul admits to it so as to depreciate it.
It is interesting how this chapter switches between the singular, vv. 2,4,9,13,14,19,26,17, and the plural, vv. 5,6,18, 22,23,39.
The tension in this church was (1) between social classes and (2) between individual giftedness and corporate edification. In the church the individual always serves the corporate (cf. 12:7)!
This is another example of Paul trying to identify, at least in some measure, with the over-zealous believers at Corinth. As he affirmed knowledge, but emphasized love, he now affirms tongues, but emphasizes edification.
14:19 "however, in the church I desire to speak five words with my mind. . .rather than ten thousand words in a tongue" The literary unit of chapters 11-14 is dealing with public, gathered worship (cf. vv. 23,28,34). In this setting personal worship in tongues is less desirable because no one else is taught and thereby converted (cf. vv. 24-25) or edified ("so that I may instruct others also," cf. vv. 3,4,5,12,1,19,26).
NASB (UPDATED) TEXT:14:20-25
20Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature. 21In the Law it is written, "By men of strange tongues and by the lips of strangers I will speak to this people, and even so they will not listen to Me," says the Lord. 22So then tongues are for a sign, not to those who believe but to unbelievers; but prophecy is for a sign, not to unbelievers but to those who believe. 23Therefore if the whole church assembles together and all speak in tongues, and ungifted men or unbelievers enter, will they not say that you are mad? 24But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; 25the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.
14:20 "do not be children" This is a present imperative with a negative article, which usually means to stop an act in process. They were being children in this area (cf. Eph. 4:14), though they thought they were so spiritual and wise!
▣ "in your thinking" This is from the Greek word for diaphragm or midriff. This, not the brain, was thought to be the physiological site of the intellect for the ancients.
▣ "yet in evil be infants" In some areas believers should be uninformed (cf. Matt. 10:16; Rom. 16:19). One of the greatest protections against evil is ignorance or naivete.
▣ "be mature" Paul uses this term (i.e., teleios) to describe the believer who fully understands the gospel and lives it (cf. 2:6; 13:10; 14:20; Eph. 4:13; Phil. 3:15; Col. 1:28). All believers start as baby Christians and must grow. There are levels of understanding and godly living. However, this term does not imply a sinlessness, but a spiritual fullness and equipment for service.
14:21-22 This is a partial quote from Isa. 28:11-12. It relates to the Assyrian invasion of Israel. Verse 22 is related to this quote and not to the entire context. This sentence is exactly opposite to all else Paul says in this context. It must only relate to the OT quote. Paul is using "sign" in two ways: judgment and grace.
14:21 "In the Law" Usually in a Jewish context this would refer to the writings of Moses (i.e., Genesis - Deuteronomy), but not always. In John 10:34; 12:34; and 15:25, this phrase refers to a quote from the Psalms, as it does in Rom. 3:9. This same phrase is used in v. 34, but it is uncertain to which texts it refers unless possibly Genesis 3.
Walter Kaiser, in Toward An Exegetical Theology, p. 110, makes the interesting comment that verses 34 and 35 are a quote from the letter which Paul received from the Corinthian church. Usually Paul's answers to their written questions are introduced by the phrase, "now concerning" (cf. 7:1,25; 8:1; 12:1; 16:1), but not always (i.e., the apparent quote from the letter found in 6:12 and 10:23). If this is true then "the Law also says" may refer to Ps. 68:11, which is alluded to without quoting in v. 36! Psalm 68:11 affirms the proclamation of the good news in gathered worship by women. Gordon Fee, in his commentary on I Corinthians (New International Commentary) also asserts that Paul did not write vv. 34-35 (pp. 699-708).
14:23 "if" This is another third class conditional sentence (cf. vv. 6,7,8,11, and 14).
▣ "the whole church assembles together" The literary context of chapters 11-14 deals with guidelines for gathered worship.
Usually these early churches (see Special Topic at 1:2) met in private homes (i.e., house churches). Often in a city the size of Corinth there would be several homes involved. This may be one of the reasons for the development of factions within the church. Paul's words imply a larger group meeting possible to celebrate the love feast (cf. 11:17-34) and Lord's Supper. How often or where they met is uncertain. From this verse obviously guests were allowed, which shows it was not a secret or closed meeting.
NASB"you are mad"
NKJV, NRSV"you are out of your mind"
TEV"you are all crazy"
NJB"you are all raving"
This term (i.e., mainomai) is used in Acts 12:15 and 26:24-25. In John 10:20 it is used to describe demon possession. This term does not imply insanity, but possession by a spirit. In Greek culture this would have been seen as a privileged spiritual state, but no so in Christianity.
14:24 "if" This is another third class conditional sentence (cf. vv. 6,7,8,11,14,23,24,28,29).
NASB"convicted. . .called to account"
NKJV"convinced. . .judged"
NRSV"reproved. . .called to account"
TEV"convinced of their sin. . .judged"
NJB"find himself put to the test. . .judged"
Prophecy brings understanding and conviction; tongues bring confusion to visiting unbelievers or new believers.
▣ "all. . .all. . .all" This does not imply that every believer spoke at every worship service, but that all that was done at the worship service added to the spiritual conviction which the visitors and possible new believers experienced. The "all" surely includes women believers present.
14:25 "the secrets of his heart are disclosed" This may refer to the truth that
1. God knows the thoughts of mankind and brings conviction by His Spirit (cf. 24)
2. public confession of sin was a part of first century worship (cf. Matt. 3:6; Mark 1:5; Acts 19:18; and James 5:16)
NASB (UPDATED) TEXT:14:26-33
26What is the outcome then, brethren? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for edification. 27If anyone speaks in a tongue, it should be by two or at the most three, and each in turn, and one must interpret; 28but if there is no interpreter, he must keep silent in the church; and let him speak to himself and to God. 29Let two or three prophets speak, and let the others pass judgment. 30But if a revelation is made to another who is seated, the first one must keep silent. 31For you can all prophesy one by one, so that all may learn and all may be exhorted; 32and the spirits of prophets are subject to prophets; 33for God is not a God of confusion but of peace, as in all the churches of the saints.
14:26-33 This gives us a real insight into the dynamic, unstructured worship service of the early church. Apparently there was, as of yet, no professional clergy. Anyone could and did speak freely. Problems arose in two areas.
1. there was confusion because too many wanted to speak
2. they were interrupting each other
Paul is attempting to structure the gathered worship service in such a way as not to limit the freedom of the Spirit, but to accentuate the purpose of the meeting, which is the salvation of the unsaved and the maturity of the saved (cf. Matt. 28:19-20). This is not structure for structure's sake (cf. v. 32)! Paul is not seeking a controlled worship setting!
14:26 "What is the outcome" See note at verse 15.
▣ "Let all things be done for edification" This is the recurrent mandate (i.e., present passive [deponent] imperative). The purpose of spiritual gifts is not the elevation of an individual, but the growth (both in numbers and maturity) of the church. To put it another way "Does this act or structure accomplish the purpose of the Great Commission of Jesus" (cf. Matt. 28:19-20)?
14:27 "If" This is a first class conditional sentence. Paul is not affirming their actions, but noting their actions.
14:28 "if" This is a third class conditional sentence. Paul desires that gathered worship provides spiritual information to all present. Tongues is acceptable if interpreted. Gathered worship is not the time and place for private experience and devotion to dominate the purpose of the corporate.
▣ "if there is no interpreter, he must keep silent in the church" This is a present active imperative. Tongues and prophecy are controllable by the person who is gifted (cf. v. 30). Edification of the body of Christ and evangelism, not personal freedom, are the keys to public worship.
14:29 Prophets do not have uncontested freedom (i.e., subject, time, or content) to speak. They are to be evaluated by other gifted believers (cf. 14:30 and 12:10; I John 4:1-3). Remember that the demonic were present when Jesus spoke in both the Synagogue and in outdoor preaching.
▣ "pass judgment" See note at 4:7 and Special Topic at I Cor. 10:29.
14:30 "if" This is another third class conditional sentence (cf. cf. 6,7,8,11,23,24,28,29).
▣ "the first must keep silent" This is parallel to v. 28 (i.e., present active imperative). This implies that a speaker may be interrupted by another believer and that the current speaker must hear the new speaker before responding or adding to the revelation. These early services were very dynamic and extemporaneous. This appeals to some personalities as strongly as a strict order appeals to other personalities!
Now the question is "was this a standard structure in all of Paul's churches or a unique aspect of the Corinthian church? Do we take this discussion as NT evidence of how all services should be structured or just an example of how to handle problems in this area?
14:31 "For you can all prophesy one by one" How literally should this phrase be taken? Is Paul asserting a structure or an unlimited opportunity for any and all believers to speak in the same worship service? Were there no time restraints on the early gathered services? This is an example of a literary statement, not a literal statement. In context Paul is limiting their freedom, not extending their freedom!
However, the term "all" surely implies that both women and men can prophesy (cf. 11:5). All believers, male and female, are gifted for the common good (cf. 12:7; 14:26). This adds a further need to clarify v. 34!
▣ "so that all may learn and all may be exhorted" This purpose clause (i.e., hina) states Paul's main concern, not that all are able to speak, but that all are built up, edified, and matured! This is the recurrent theme of this chapter.
14:32
NASB, NKJV,
NRSV"the spirits of prophets are subject to prophets"
TEV"the gift of proclaiming God's message should be under the speaker's control"
NJB"the prophetic spirit is to be under the prophet's control"
These translation options show the two different ways this phrase can be understood.
1. Those who proclaim God's message are subject (i.e., Present passive indicative) to others who proclaim God's message (i.e., prophets check prophets, v. 29).
2. The one who proclaims God's message has personal control (i.e., present middle indicative) over when and what to say (cf. v. 30).
The term "spirit" is used in the same way as vv. 2,14,15 (twice), 16. It is an idiomatic way of referring to the personhood of an individual (cf. 2:11; 5:3-4; 7:34; 16:18). See notes on "subjection" at 16:16 and Special Topic at II Cor. 9:13.
14:33
NASB"for God is not a God of confusion but of peace"
NKJV"for God is not the author of confusion but of peace"
NRSV, NJB"for God is a God not of disorder but of peace"
TEV"because God does not want us to be in disorder but in harmony and peace"
This does not refer to creation. This is not order versus chaos, but factional infighting or egotism versus peace. This is not belittling the dynamic character of first century worship (cf. vv. 39-40), but the jealous, egotistical attitude of some of the gifted speakers (cf. II Cor. 6:5; 12:20; James 3:16). Both our worship style and attitude reflect on the God we claim to be worshiping (cf. 11:17-34).
▣ "as in all the churches of the saints" It is uncertain if this phrase goes with v. 33a (NASB, NKJV) or with v. 34 (NRSV, TEV, NJB). Because the phrase "in the churches" repeats the v. 33b it is probable that 33b forms a concluding remark as it does in 4:17 and 7:17. This phrase states clearly to all the Corinthian house churches that they are not special, superior, or uniquely gifted (cf. 4:17; 7:17; 11:16; 14:33,36; 16:1). See SPECIAL TOPIC: SAINTS at I Cor. 1:2.
NASB (UPDATED) TEXT:14:34-36
34The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 35If they desire to learn anything, let them ask their own husbands at home; for it is improper for a woman to speak in church. 36Was it from you that the word of God first went forth? Or has it come to you only?
14:34 "The women are to keep silent in the churches" This verse has become a major theological issue in certain segments of the modern church. The modern western social, cultural trend toward individual rights and equality has made the NT, and especially Paul, seem judgmental and negative on this issue. In Paul's day his theology relating to women was radically positive (cf. Eph. 5:22-23). Paul obviously worked with many women, as his list of co-workers in Romans 16 shows. Also see the Special Topic: Women in the Bible at 7:5.
Even in this context, Paul states the balance, 11:5 versus 14:34. Somehow vv. 34-35 relate uniquely to Corinth and the first century. The theories are legion (see Special Topic below)! How it relates to our day is problematic. Dogmatism and proof-texting are inappropriate. The biblical witness is not uniform or monolithic on this issue.
Paul limits several groups in the Corinthian worship setting, "keep silent," vv. 28,30,34. There was a problem in gathered worship at Corinth. Christian women were a part of that problem. Their new freedom in Christ (or their being part of a Roman societal woman's freedom movement) was causing cultural, theological, and evangelistic problems. In our day the opposite may be true. Gifted women leaders will help the twenty-first century church reach the world with the gospel. This does not affect the God-given order of creation, but it does show the priority of evangelism (cf. 9:22). This issue is not a gospel or doctrinal issue.
SPECIAL TOPIC: WOMEN IN MINISTRY
SPECIAL TOPIC: THEORIES RELATED TO "WOMEN KEEP SILENT"
NASB"are to subject themselves"
NKJV"they are to be submissive"
NRSV"should be subordinate"
TEV"they must not be in charge"
NJB"theirs is a subordinate part"
This is a present passive imperative. "Subject" was a military term describing the chain of command. It is used of Jesus (cf. Luke 2:51 to His earthly parents and I Cor. 15:28 to His Heavenly Father) and is a universal truth for the church (cf. Eph. 5:21).
SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)
▣ "just as the Law also says" Is Paul referring to a specific text or a general principle? There is no OT text that says this. It is possible that in light of 11:8-9 that Gen. 2:20-24 is the referent (cf. I Tim. 2:13). Some think that the result of the fall and that Gen. 3:16 is the referent. It is also contextually possible that the "subjection" is related to the use of the word in v. 32, where it would refer to submission to other prophets (cf. Hard Sayings of the Bible, p. 616).
There is a fluidity in Paul's writings in using this term "law." Most often it refers to Mosaic Law, the old covenant, but sometimes it refers to the concept of law in general. If that is true here then it refers to the general tenets of this patriarchal, "men first," culture.
If women were allowed to be in charge, even in appearance, it would have hurt the cause of Christ in the first century Greco-Roman world. In this way it is similar to how the NT treats the issue of slavery. See note at v. 21 for a different understanding of this phrase.
14:35 This verse shows that the term "woman" in v. 34 refers to "wives." Does this imply a single woman can speak? This same ambiguity is in chapter 11:5.
This verse is related to I Tim. 2:11-12 and Titus 2:5. Is it theological or cultural in I Tim. 2:13-14? Is it locked into a unique historical setting or is it a universal truth for all cultures, all ages? The biblical witness is speaking with two voices (cf. How to Read the Bible For All Its Worth by Gordon Fee and Douglas Stuart, pp. 15,63,72.74).
▣ "If" This is a first class conditional sentence. Christian wives were asking questions in gathered worship at Corinth. The church meetings were already being interrupted by singers, tongue speakers, tongue interpreters, and prophets. Now curious wives or wives flaunting their freedom were also becoming actively involved in the chaos!
▣ "let them ask" This is a present active imperative. These women are told who to ask and when to ask and why! Their actions were affecting the effectiveness of gathered worship.
Please read the note on Walter C. Kaiser's understanding of vv. 34-36 at v. 21, paragraph two.
14:36 This was a sarcastic question to shock the prideful Corinthian church into spiritual reality and their place among the other congregations. The grammatical form of the two questions in v. 36 expects a "no" answer.
NASB (UPDATED) TEXT:14:37-38
37If anyone thinks he is a prophet or spiritual, let him recognize that the things which I write to you are the Lord's commandment. 38But if anyone does not recognize this, he is not recognized.
14:37-38 Paul is asserting that those with true spiritual gifts should recognize others who speak and are gifted from God (cf. v. 32; Matt. 11:15; 13:9,15,16,43). Paul's description of his sense of leadership is expressed in 7:40 and 14:38. Paul recognized his Apostolic gift and its authority to speak for Christ. His apostleship was being questioned and challenged by some at Corinth.
Verse 38 implies a divine curse (present passive indicative) on those who reject Apostolic authority (cf. Wayne Grudem, The Gift of Prophecy in I Corinthians, p. 52 footnote #104).
▣ "if. . .if" These are both first class conditional sentences, which are assumed to be true from the author's perspective or for his literary purposes. Some at Corinth "think" they are "spiritual" (i.e., pneumatikos, cf. 12:1), but their actions and their relationship to Apostolic authority (i.e., Paul's authority) show they are not. If they do not recognize and submit to Paul's authority then they should not be recognized as spiritual leaders.
14:38
NASB"he is not recognized"
NKJV"let him be ignorant"
NRSV"is not to be recognized"
TEV"pay no attention to him"
NJB"that person is not recognized himself"
There is a variation in the verb tense in the Greek manuscripts, between present passive indicative (MSS א*, A*) and present active imperative (MSS P46, א2, Ac, B, D2) . The passive indicative implies "ignored or unrecognized by God." The imperative commands the believers at Corinth to reject the person who rejects Paul's authority or possibly Paul's authority represented in his advocate and representative, Timothy. The UBS4 gives the indicative a "B" rating (almost certain).
NASB (UPDATED) TEXT:14:39
39Therefore, my brethren, desire earnestly to prophesy, and do not forbid to speak in tongues. 40But all things must be done properly and in an orderly manner.
14:39 "desire earnestly" This is Paul's term for strong desire (cf. 12:31; 14:1). The TEV has "set your heart on." For Paul in this cultural setting the desire is directed toward proclaiming/sharing the gospel for the good of the believer and unbeliever. Compare this with Num. 29:11.
It seems that Paul's opening statement in 14:1 is also his concluding statement in v. 39. The Greek term ōste, followed by an imperative, may be a way of introducing apostolic summaries (cf. 10:12; 11:33; 14:39; 15:58; Phil. 2:12; I Thess. 4:18).
▣ "do not forbid to speak in tongues" This is a needed balance to the problems at Corinth and today. We tend to overreact in our attitudes about spiritual matters. The road of truth has a ditch of error on each side (i.e., everyone speaks in tongues versus no one speaks in tongues)!
NASB"properly and in an orderly manner"
NKJV, NRSV"decently and in order"
TEV"proper and orderly way"
NJB"proper and orderly fashion"
The first term is from a combination of the adverb"good" (eu) and the noun "fashion" or "form" (cf. Rom. 13:13; I Thess. 4:12).
The second term means "to arrange in a proper way, to give orderliness" (cf. Col. 2:5). This phrase parallels v. 33. It has to do, not with a preset order (i.e., controlling agenda), but with the purpose of the gathered worship service, which is evangelism and discipleship (cf. Matt. 28:19-20).
This is Paul's concluding statement on the subject of gathered worship, which began in chapter 11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What are the three criteria for judging spiritual gifts?
a.
b.
c.
2. Why are tongues depreciated in this chapter to prophesy? Are tongues an inferior spiritual gift?
3. How is the mind related to tongues?
4. What is the problem with verse 22?
5. Is the church at Corinth to be used as a guideline for all churches?
6. Are women to be quiet in church? Explain your answer comparing 11:5 and 14:34.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Resurrection of Christ | The Risen Christ, Faith's Reality | The Gospel of Christ's Death and Resurrection |
The Resurrection of Christ | The Fact of the Resurrection |
15:1-11 | 15:1-11 | 15:1-11 | 15:1-2 | 15:1-8 |
15:3-7 | ||||
15:8-11 | ||||
15:9-11 | ||||
The Resurrection of the Dead | The Risen Christ, Our Hope | The Significance for Us of the Resurrection | Our Resurrection | |
15:12-19 | 15:12-19 | 15:12-19 | 15:12-19 | 15:12-19 |
The Last Enemy Destroyed | ||||
15:20-28 | 15:20-28 | 15:20-28 | 15:20-28 | 15:20-28 |
Effects of Denying the Resurrection | ||||
15:29-34 | 15:29-34 | 15:29-34 | 15:29-32 | 15:29-34 |
15:33-34 | ||||
The Resurrection Body | A Glorious Body | The Nature of the Resurrection | The Resurrection Body | The Manner of the Resurrection |
15:35-41 | 15:35-49 | 15:35-41 | 15:35-38 | 15:35-38 |
15:39 | 15:39-44a | |||
15:40-41 | ||||
15:42-49 | 15:42-49 | 15:42-49 | ||
15:44b-49 | ||||
Our Final Victory | ||||
15:50-58 | 15:50-58 | 15:50-57 | 15:50 | 15:50-53 |
15:51-57 | A Hymn of Triumph Conclusion | |||
15:54-57 | ||||
15:58 | 15:58 | 15:58 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. It is obvious from the context that Paul is reacting to a local potential heresy that denied the resurrection of the dead (which most Jews would have agreed with). Several theories have been postulated as to the possible origin:
1. incipient Gnostic (see Glossary) ideas which emphasized the dualism between spirit (i.e., God, which is good) and matter (i.e., material things, which are evil)
2. those asserting that the resurrection has already occurred (cf. II Tim. 2:17-18).
B. This is the definitive passage in the NT on the resurrection of Christ and the resurrection of believers. It must be remembered that this passage was probably written before any of the Gospels were written down.
C. Notice Paul's pastoral emphasis in the way this doctrinal chapter ends, v. 58. This is similar to I Thess. 4:18. Paul always brings doctrine down to daily living and serving. Truth informs lifestyle!
D. It helps to see the overall structure of this long chapter. Dr. David King, a colleague at East Texas Baptist University, has a good outline from his class notes:
"IV. Growing mature Christians requires an understanding of faith in the resurrection (15:1-58).
1. Introduction: (15:1-11)
a. The Gospel itself is based firmly on the resurrection of Jesus (15:1-8).
(1) The basic facts of the gospel (the Kerygma) concern the death, burial, and resurrection of Jesus (15:3-4).
(2) The post-resurrection appearances of Jesus prove beyond any doubt that Jesus rose from the dead (15:5-7).
(3) Paul magnifies the grace of God which allowed him to be among the witnesses of Jesus' resurrection (15:8-11).
2. The basis of the doctrine of our resurrection is the resurrection of Jesus (15:12-34).
a. Some say that He did not rise from the dead. What are the implications of that (15:12-19)?
(1) Our preaching is without value (15:12-14).
(2) Your faith is futile (15:14 & 17).
(3) We are false witness of the truth of God (15:15).
(4) You are still in your sins (15:17).
(5) Those believers who have died are lost forever (15:18).
(6) All believers are to be pitied (15:19).
b. But Christ has been (and still is!) Risen! What are the implications of that (15:20-34)?
(1) He is the first-fruit of a coming harvest (15:20).
(2) Christ, the man, overcame death which was introduced into the world by the first man, Adam (15:21-22, cf. Rom. 5:12-21).
(3) The resurrection is divided into two parts: the resurrection of Christ and the resurrection of others (15:23).
(4) Death will be overcome by resurrection and all will be subject to God, the creator of all (15:24-28).
(5) Believers are baptized in faith believing in both a spiritual and a physical resurrection (15:29).
(6) We can face all kinds of danger without fear, for if we die, we shall live again and be judged, according to our deeds (implied) so we must be careful how we live (15:30-34).
3. The doctrine of the resurrection of believers is reasonable. Paul answers some of their questions (15:35-57).
a. How are the dead raised? Answer: By the power of God, just as God raises plants from seeds (15:35-38).
b. What kind of body do they have? Answer: A different kind of body suitable to the different kind of life we will live in eternity (15:39-41).
(1) God has created different kinds of bodies for life in this world (15:39-41).
(2) The resurrection body is a new kind of body (15:42-44).
Imperishable instead of perishable,
Glorious instead of humiliated
Powerful instead of weak
Spiritual instead of animal (or physical)
(3) The nature of the resurrection body is clarified by contrast with the natural body which leads Paul to a contrast between Adam and Christ (15:45-49, cf. Rom. 5:12-21).
c. When will all this take place? Answer: When Jesus comes again (15:50-57).
(1) A change is necessary for all (15:50).
(2) We shall all be changed instantaneously (15:51-52, cf I Thess. 4:14-17).
(3) It will happen when God's trumpet sounds (15:52-cf. I Thess. 4:16).
(4) When the change has taken place complete victory over death will be ours in Jesus Christ (15:53-57).
4. Conclusion: The result of belief in this doctrine is steadfastness in service because we know that our service is not in vain (15:58)"
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:15:1-2
1Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 2by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain.
15:1
NASB"Now I make known to you"
NKJV"Moreover. . .I declare to you"
NRSV"Now I would remind you"
TEV"And now I want to remind you"
NJB"I want to make clear to you"
Paul has structured his letter around several questions that the church at Corinth had sent him (cf. 7:1,25; 8:1; 12:1; 16:1) with the phrase "now concerning" (i.e., peri de). Chapter 15 begins with de. Is it possible that this discussion concerning the resurrection was not a question which the church asked, but a situation that Paul was made aware of and also wanted to address?
This is a present active indicative form of gnōrizō, which means to make known, reveal, or declare. However, Paul was not giving new information (cf. 12:3), but a doctrinal summary organizing the gospel he had earlier preached to them.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
▣ "brethren" Paul often uses this word to denote a new aspect of his topic or a change of subject, as he does here (cf. 1:10; 2:1; 3:1; 4:6; 8:12; 10:1; 11:33; 12:1; 14:6,20,26; 15:1,58; 16:12,15).
▣ "the gospel" Paul parallels the concept of "gospel" with "the word I preached to you" (v. 2). In Hebrew thought there was a power to the divine word (e.g., Gen. 1:3,6,9,11,14,20,24; Ps. 33:6,9; Isa. 55:11; John 1:1). This then is a metaphor for the content of Paul's preaching, not simply a way of referring to vocalization.
This verse has a cognate accusative, literally "the gospel which I gospeled to you."
These are my comments on "gospel" from my commentary, Gospel According to Peter, vol. 2, p. 8 (see online at www.freebiblecommentary.org
"With Mark probably being the first written Gospel, this is the first use of the term euangelion (cf. 1:14,15; 8:35; 10:29; 13:10; 14:9) by a Gospel writer (Paul's use in Gal. 2:2 and I Thess. 2:9 would be chronologically earlier). It is literally "the good news" or "the good message." This obviously reflects Isa. 61:1 and possibly 40:9 and 52:7. Its grammatical form can be understood as (1) the message given by Jesus or (2) the message about Jesus. Number 2 is probably the intended meaning. However, the Dictionary of Jesus and the Gospels, published by IVP, says "The genitive ('of') is probably both subjective and objective: Jesus proclaims the gospel and it proclaims his story" (p. 285). The Jerome Biblical Commentary says "Mark's use of the word 'gospel' is akin to that in Paul where it can mean either the act of proclaiming or the content of what is proclaimed."
▣ "which also you received" This term is used by the Jews of "passed on traditions" (cf. v. 3; 11:23; 15:3; Mark 7:4; Phil. 4:9; I Thess. 4:10; II Thess. 3:6). Paul was passing on what he received (i.e., the gospel, cf. v. 3) from Christ (cf. Gal. 1:12,16; Acts 9:1-22; 22:3-16; 26:7-18). Before Paul was the Apostle to the Gentiles, he was a receiver of the gospel himself. This is an aorist active indicative. Although Jesus died for all human sin, it is obvious from this passage and others (cf. John 1:12; 3:16; Rom. 10:9-13) that each person must personally receive God's free offer (cf. v. 11) of salvation. The gospel involves (1) the welcoming of a person; (2) believing truths about that person; and (3) living a life in emulation of that person.
▣ "in which also you stand" This is a perfect active indicative, which denotes completed action in past time that has become a permanent state. It speaks of the necessity of perseverance (see Special Topic at 1:21).
SPECIAL TOPIC: STAND (HISTĒMI)
15:2 "you are saved" This is the present passive indicative, "being saved" (cf. 1:18; II Cor. 2:15; I Pet. 3:21; 4:18). Salvation is a process toward Christlikeness.
See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at 3:15.
▣ "if" This is a First class conditional sentence, which implies that they would "hold fast" to the truth of the gospel, which he preached to them, but it adds a note of contingency by a second "ei" (i.e., unless). This seems to parallel Jesus' Parable of the Soils (cf. Matt. 13) and John's discussion in I John 2:19 of those who were in the fellowship, but left.
There were those factions in Corinth who by their actions, attitudes, and theology showed they were never believers! They rejected (1) Paul's gospel; (2) Paul's apostolic authority; and (3) merged the gospel into Roman culture, whereby the culture became dominant! Cultural Christianity is always weak and sometimes not Christian!
However, please note that contextually Paul is asserting his confidence that he has that the Corinthian believers are true believers.
1. Aorist tense, v. 1, "received"
2. Perfect tense, v. 1, "in which also you stand"
3. First class conditional sentence, v. 2, "since you hold fast"
▣ "unless you believed in vain" "If you hold fast. . .in vain." The word "vain" (eikē) means "to no purpose" (cf. Gal. 3:4; 4:11). It is obvious from Matt. 13:1-9,18-23, and John 8:31-59 that false professions are a reality of religious life (see SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 6:9). This phrase forms the fourth in a series which describes necessary elements of the Christian life: acceptance, position, progress, and continuance. Salvation is a process which involves repentance, faith, obedience (both initially and ongoing), as well as perseverance. See Special Topic: The Need to Persevere at I Cor. 1:21.
NASB (UPDATED) TEXT:15:3-11
3For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4and that He was buried, and that He was raised on the third day according to the Scriptures, 5and that He appeared to Cephas, then to the twelve. 6After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; 7then He appeared to James, then to all the apostles; 8and last of all, as to one untimely born, He appeared to me also. 9For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God. 10But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. 11Whether then it was I or they, so we preach and so you believed.
15:3 "I delivered to you" This refers to (1) Christian witness that Paul received (i.e., from Stephen, Acts 7; from Ananias, Acts 9:10-18; and from persecuted Christians, Acts 9:1-2; I Cor. 15:9) or (2) direct revelation from the Lord (cf. 11:23; Acts 9:1-22; 22:3-16; 26:9-18; Gal. 1:12). Paul passed on the gospel truths he had received. Paul was not an innovator, but a faithful witness who applied the gospel truths to the new Gentile situations.
▣ "first importance" This is the only Apostolic gospel summary. Our modern gospel summaries, like the Roman Road (i.e., 3:23; 5:8; 6:23; 10:9-13), are modern selections taken from larger inspired writings. Paul wants to remind them of the essentials of the gospel (see Special Topic: The Kerygma at 15:1).
Paul's gospel summary:
1. Christ died for our sins
2. Christ was truly dead and buried
3. Christ was raised from the dead
4. We know these are true because He appeared to many people over many days
▣ "Christ died for our sins" The term "Christ" is the Greek translation of the Hebrew term Messiah, which meant an anointed one. This term, without the usual "Jesus Christ" or "Lord Jesus Christ" or "Christ Jesus" shows the primitive origin of Paul's tradition, where Jesus is affirmed as the Jewish Messiah, the Promised One see SPECIAL TOPIC: MESSIAH at 1:23). In all probability, Paul received this from Ananias and the other believers in Damascus after his conversion.
This is an aorist active indicative. "Jesus paid a debt He did not owe and we owed a debt we could not pay" (cf. Gal. 3:13; I John 4:10).
The preposition "for" (huper) meant "on behalf of"; it was often used synonymously with another Greek preposition, anti, which meant "in the place of." This was a reference to the vicarious, substitutionary atonement (cf. Isa. 53; Mark 10:45).
The death of Christ was a recurrent theme in Paul's writings. He used several different terms and phrases to refer to Jesus' substitutionary death:
1. blood (cf. I Cor. 11:25,27; Rom. 3:25; 5:9; Eph. 1:7; 2:13; Col. 1:20)
2. gave Himself up (cf. Eph. 5:2,25)
3. delivered up (cf. Rom. 4:25; 8:32)
4. sacrifice: (cf. I Cor. 5:7)
5. died (cf. Rom. 5:6; 8:34; 14:9,15; I Cor. 8:11; 15:3; II Cor. 5:15; Gal. 5:21; I Thess. 4:14; 5:10)
6. cross (cf. I Cor. 1:17-18; Gal. 5:11; 6:12-14; Eph. 2:16; Phil. 2:8; Col. 1:20; 2:14)
7. crucifixion (cf. I Cor. 1:23; 2:2; II Cor. 13:4; Gal. 3:1)
▣ "according to the Scriptures" This refers to the OT because none of the NT was written by this time except possibly Galatians and Thessalonians. The use of this phrase in vv. 3-4 asserts the prophetic (cf. Luke 24:27) and the predetermined redemptive plan of God (cf. Acts 2:23; 3:18; 4:28; 13:29, see Special Topic at 1:21).
However, it is possible that Scripture here refers to one of the Gospels (or the words of Jesus circulating separately from the later Synoptics). It is uncertain when they were written, and when they were circulated among the early churches. If the phrase does refer to a Gospel account, then "on the third day" could refer to Jesus being raised on Sunday, the first day of the week and, by Jewish reckoning, three days.
15:4 "He was buried" He was truly dead!
▣ "on the third day" There is no clear OT attestation to "the third day." However, it was part of the kergyma (cf. Mark 10:34; Luke 24:46; Acts 10:40, see Special Topic at 15:1). Some see it referring to Jonah 1:17 or Ps. 16:10, however, Jesus' comments (cf. Matt. 12:40) seem to relate it to Jonah's experience in the great fish.
▣ "He was raised" This is a perfect passive indicative, used so often in this chapter (cf. vv. 4,12,13,14,16,17,20). This Greek verb tense speaks of Christ's continuing status as "the risen One" and the passive voice speaks of God the Father's actions in raising Him from the dead. This asserts the Father's approval of the life, teachings, and sacrificial death of Jesus. The NT often attributes the works of redemption to all three persons of the Godhead:
1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11).
SPECIAL TOPIC: THE RESURRECTION
15:5 "He appeared" See Special Topic below.
SPECIAL TOPIC: JESUS' POST-RESURRECTION APPEARANCES
▣ "Cephas" Paul usually calls him by this name in his Corinthian letters (cf. 1:12; 3:22; 9:5; 15:50, but in Galatians he calls him both Cephas (cf. 2:9) and Peter (cf. 1:18; 2:7,8,11,14). Paul never calls him Simon.
It is amazing that the first person (after the women at the tomb) the resurrected Christ appears to is the very one who had denied Him three times, the very one who preached the first sermon of the Church at Pentecost. Jesus marks him out for special emphasis in Mark 16:7, where the Apostles are told to meet Jesus in Galilee. This surely shows the love, understanding, forgiveness, and restoring powers of Christ. Much of John 21 is describing Peter's restoration to leadership.
▣ "the twelve" The western family of Greek manuscripts (i.e., MS D [Codex Bezae]), as well as the Vulgate, have "eleven." The term "Twelve" became a technical term for the Apostolic group. Paul never used this word in any of his other writings. Some think this implies that vv. 3-7 may have been a catechismal summary of the early church.
SPECIAL TOPIC: THE NUMBER TWELVE
15:6 "He appeared to more than five hundred brethren" This may refer to Matt. 28:16-20, especially v. 17, which shows that the Great Commission was given to the whole church, not just a few leaders. Paul's emphasis in v. 6 is the historical reality of the resurrection. If one did not believe, there were numerous eye witnesses to testify.
▣ "until now" Jesus was cricified in the mid 30's and I Corinthians was written in the mid 50's, so in this twenty-year span many of the ones personally impacted by the words and deeds of Jesus were still alive and witnessing!
▣ "fallen asleep" Paul follows Jesus' usage (cf. Matt. 27:52; John 11:11,13) and OT usage (cf. Dan. 12:2) of sleep as a euphemism for death.
15:7 "James" This refers to the Lord's brother who did not believe in Him until after the resurrection (cf. Mark 3:21; John 7:5). All of his family were present in the Upper Room (cf. Acts 1:14). This James was identified as the Lord's half-brother (cf. Matt. 13:55; Mark 6:3), in order to differentiate him from James the Apostle, part of the inner circle, who was killed very early (cf. Acts 12). For several generations the Church in Jerusalem had a physical relative of Jesus as its leader. Several biblical passages (cf. Acts 12:17; 15:13; 21:18; I Cor. 15:7; and James 1:1) indicate that James was a very important leader in the Church in Jerusalem. Paul is the only one to mention the appearance. This shows how much detail is omitted in the NT about Jesus' teaching and actions. We have all we need to trust Him and follow Him, but not enough for a complete history of His life.
SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS
▣ "to all the apostles" Since the Twelve are mentioned in v. 5, this seems to refer to a wider use of the term. James seems to be an "apostle" in the same sense as Barnabas (cf. Acts 14:4, 14); Andronicus and Junias (or Junia, cf. Rom. 16:7); Apollos (cf. II Cor. 4:9); Epaphroditus (Phil. 2:25); or Silvanas and Timothy (cf. I Thess. 2:6; Acts; 18:5).
It is possible to argue that Cephas is mentioned separately from the Twelve so "all the Apostles" could refer to the Twelve also.
15:8
NASB, NRSV"as to one untimely born"
NKJV"as one born out of due time"
TEV"even though I am like someone whose birth was abnormal"
NJB"as though I was a child born abnormally"
These English translations show the general sense of this rare term. It is only used three times in the Septuagint (cf. Num. 12:12; Job 3:16; and Eccl. 6:3) for a miscarriage. The term implies an untimely, early birth. However, in this context, Paul seems to be describing his late addition to the Apostolic group (i.e., road to Damascus conversion, cf. Acts 9).
It is surely possible that this was one of the disparaging remarks of one or more of the factions at Corinth who rejected Paul's authority (i.e., he was not a regular Apostle). Paul acknowledges the grace of Christ in appearing to him amidst his persecution of the Church (cf. v. 10; Gal. 1:23). However, he is still in the select list of those to whom Christ appeared after His resurrection. Paul even may be asserting that he is the only one to whom the glorified (i.e., ascended) Christ appeared (cf. Gal. 1:15-16).
It is also possible that the term had a secondary meaning of "monster," which would have referred to Paul's vicious and repeated attacks on innocent believers (i.e., Acts 9:1-2, see Jerome Biblical Commentary, p. 273). Paul may have coined this word himself since it describes his pre-conversion Jewish exuberance.
15:9 "the least of the apostles" Paul was so humbled by God's grace even amidst his persecution of Jesus' church. He often uses phrases like this to describe himself (cf. II Cor. 12:11; Eph. 3:8; I Tim. 1:15).
▣ "because I persecuted the church of God" (cf. Acts 9:1,13,21; Acts 22:4,19; Acts 26:10-11; Gal. 1:13,23; Phil. 3:6; I Tim. 1:13).
15:10 "by the grace of God I am what I am" "Grace" is fronted for emphasis (cf. Rom. 12:3; Eph. 2:8-9). All believers are what they are by the grace of God, but notice the needed balance on purposeful human action (cf. Phil. 2:12-13).
▣ "did not prove vain" This is a different word from v. 2. As a matter of fact, Paul uses three different terms translated "vain" or "empty" in this chapter.
1. eikē, v. 2
2. kenos, vv. 10,14,48; II Cor. 6:1
3. mataios, v. 17; I Cor. 3:20
His point is that God's grace proved effective in Paul's ministry, of which the Corinthian church itself was an evidence and result.
▣ "I labored even more than all of them" The context dictates that this refers to the other Apostles. Paul compares himself to other Apostles in Galatians because his apostolic authority was being challenged. It is probable that one or more of the factions was doing the same thing in Corinth. Paul had no quarrel with the Twelve. He just clearly asserts his own calling and authority!
See Special Topic on "even more" at II Cor. 2:7.
▣ "yet not I, but the grace of God with me" There is a balance in Paul's theology between call, giftedness, and service relating to God's sovereignty. There is always a covenantal balance between these two ways of viewing one's effectiveness. Paul asserts that he worked harder than the other Apostles, but he also knew that God was the source, not himself. This same balance is seen between John 15:5 and Phil. 4:13, or Phil. 2:12-13.
15:11 Paul strongly asserts that the gospel he received and preached was the very same as the original Apostles preached. The very fact that he makes the claim shows what opposition he was facing at Corinth. Some were denying his apostolic authority and, even possibly, his gospel content.
NASB (UPDATED) TEXT:15:12-19
12Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13But if there is no resurrection of the dead, not even Christ has been raised; 14and if Christ has not been raised, then our preaching is vain, your faith also is vain. 15Moreover we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised. 16For if the dead are not raised, not even Christ has been raised; 17and if Christ has not been raised, your faith is worthless; you are still in your sins. 18Then those also who have fallen asleep in Christ have perished. 19If we have hoped in Christ in this life only, we are of all men most to be pitied.
15:12 "if" This is a first class conditional sentence, which implies Christ was being preached (cf. v. 11).
▣ "how do some among you say that there is no resurrection of the dead" The source of this denial of the resurrection probably had its origin in Greek philosophy (i.e., Gnosticism, see glossary), which thought the physical body was the source of evil. It is textually uncertain whether they were denying the resurrection of Christ or the resurrection of all believers. This was not a unique problem in the early church (cf. II Tim. 2:18).
15:13 "if" This is another first class conditional. It is often called by grammarians a " simple" or "logical" condition (cf. vv. 13,14,15,16,17,19). Obviously in this verse Paul is using it to heighten his literary argument and not asserting that Christ has not been raised! But the logic in these next few verses is powerful. If Christ has not been raised then:
1. there is no resurrection at all, vv. 13,16
2. our preaching is vain, v. 14
3. your faith is vain, v. 14
4. they are false witnesses, v. 15
5. your faith is worthless, v 17
6. you are still in your sins, v. 17
7. those who have died have gone, v. 18
8. we are of all men most to be pitied, v. 19
This theological issue of the resurrection of Christ is no minor issue! He is alive or Christianity is a lie! This is a watershed doctrine!
15:14,17 "vain. . .worthless" These two different terms imply empty and fruitless. Without the resurrection the claims of the gospel message have no effect!
15:19 "if we have hoped in Christ in this life only" This is a first class conditional sentence. Paul is making the point that if Christ was not raised we only have hope (periphrastic perfect active) in this life because there is no afterlife-if Christ has not been raised!
NASB (UPDATED) TEXT:15:20-28
20But now Christ has been raised from the dead, the first fruits of those who are asleep. 21For since by a man came death, by a man also came the resurrection of the dead. 22For as in Adam all die, so also in Christ all will be made alive. 23But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, 24then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. 25For He must reign until He has put all His enemies under His feet. 26The last enemy that will be abolished is death. 27For He has put all things in subjection under His feet. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him. 28When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.
15:20 "But" What an important contrast!
▣ "Christ has been raised" This chapter has often been called "the Resurrection Chapter." Both the resurrection of Christ and of His followers is the recurrent theme. The certainty and lasting results of this can be seen in the verb egeirō, which means to awaken, to raise up:
v. 12, perfect passive indicative
v. 13, perfect passive indicative
v. 14, perfect passive indicative
v. 15, aorist active indicative (twice)
v. 16, perfect passive indicative
v. 16, perfect passive indicative
v. 17, perfect passive indicative
v. 20, perfect passive indicative
v. 32, perfect passive indicative
v. 35, perfect passive indicative
v. 42, perfect passive indicative
v. 43, perfect passive indicative
v. 44, perfect passive indicative
v. 52, future passive indicative
Notice the consistent passive voice. The Triune God raises the dead. The perfect tense speaks of Jesus' past resurrection, which becomes a state of being. Believers share the reality of His resurrection and by faith, the assurance of theirs!
▣ "those who are asleep" This is a perfect middle participle (cf. Matt. 27:52), which was a Hebrew idiom for death.
▣ "first fruits" This OT annual sacrificial ritual is discussed in Lev. 23:10ff. The first fruits in the OT were ripened sheaves of the barley harvest waved before the Lord in the Temple the day after the High Holy Sabbath of Passover Week, which would be Resurrection Sunday. They were given to show God's ownership of the entire crop. This is an OT type for the promise of the resurrection of all of Christ's followers! Paul uses this term again in 16:15 to describe the first believers in Achaia. He also uses it in Rom. 8:23 describing believers as receiving the Spirit, but anxiously waiting for the resurrection. Jesus is the first to be resurrected (cf. Col. 1:18), but in due time all of His followers will experience the same. In a spiritual sense we already have resurrection life (cf. Eph. 2:5-6).
15:21-22 This is the Adam-Christ typology that will be followed up in vv. 45-48 (cf. Rom. 5:12-21; Phil. 2:6-11). In Adam all humanity has been affected by sin (i.e., death). In Christ, potentially all humanity can be affected by grace.
These ambiguous verses, along with Rom. 5:18-19, have caused some theologians to assert an eventual salvation for all humans. Others have seen it as referring to the resurrection of both the saved and the lost (cf. Dan. 12:2). In Adam all die; in Jesus all will be raised (i.e., some to reward, some to judgment). It seems obvious to me that Paul's writings, taken in context, demand a repentant faith response to be saved!
15:23-25 Some theologians assert that these verses confirm a pre-millennial concept of eschatology. However, this text is not a discussion of the millennium, but the resurrection. Death was defeated at the empty tomb, not a future temporal reign. We must be careful of our theological agendas driving the interpretation of a context. Paul never discusses a millennium, even in his discussion of the rapture (cf. I Thess. 4:13-18) nor of the Antichrist (cf. II Thessalonians 2). Neither did Jesus ever discuss a millennium, even in His eschatological discourses (cf. Matt. 24; Mark 13; Luke 21). There are several good books that give a summary of each current millennial position and that let the other positions point out the strengths and weaknesses of each.
1. Robert G. Clouse (ed.), The Meaning of the Millennium, Four Views
2. C. Marvin Pate (ed.), Four Views on the Book of Revelation
3. Darrell L. Boch (ed.), Three Views on the Millennium and Beyond
See my comments at Revelation, chapter 20, online at www.freebiblecommentary.org
15:23 "His coming" See Special Topic below.
SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN
15:24 "the kingdom" It is surprising how often this concept is used by Jesus in the Synoptic Gospels. It is the subject of His first sermon and last sermon as well as the thrust of most parables. It is surprisingly used only twice in John's Gospel. It is the reign of God in believing human's hearts now that will one day be consummated over all the earth (see Special Topic at 4:20).
It is used by Jesus as the current presence of the kingdom of God in and through His own personal presence and teaching (cf. Matt. 3:2; 4:17; 10:7; 11:12; 12:28; Mark 1:15; Luke 9:9,11; 11:20; 21:31-32). However, it is also linked to a future glorious consummation at His return (cf. Matt. 6:10; 16:28; 26:64). It is "the already/not yet" eschatological tension of the Gospels!
The specific reference to "the kingdom" is relatively rare in Paul's writings.
Romans - 14:17
I Corinthians - 4:20; 6:9; 15:24,50
Galatians - 5:21
Ephesians - 5:5
Colossians - 1:13; 4:11
I Thessalonians - 2:12
II Thessalonians - 4:1,18
▣ "when He has abolished all rule and all authority and power" This refers to the angelic powers (eons in Gnostic thought) of this current evil age (cf. Rom. 8:38; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10,15). This abolishment apparently occurs
1. theologically at the cross and resurrection
2. temporally at Christ's return
If this is true, then I Thess. 4:13-18 is the closest parallel in Paul's writings. Notice that after the rapture, believers are with the Lord forever (cf. I Thess. 4:17), which is the eternal kingdom of the Father (cf. Dan. 7:13-14).
For "rule" see Special Topic below.
For "authority" see Special Topic following.
SPECIAL TOPIC: AUTHORITY (EXOUSIA)
This context may refer to the Gnostic eons. See Special Topic following.
SPECIAL TOPIC: ANGELS IN PAUL'S WRITINGS
15:25 "He has put all His enemies under His feet" This is an OT idiom of complete victory (cf. Ps. 8:6; 110:1). In the OT the enemies were the surrounding pagan nations, but in the NT they are the angelic, spiritual powers hostile to God and His Christ. These evil powers influence humans to disbelief and rebellion. Jesus has fully defeated these powers by the cross and His resurrection. The final resurrection of all believers will mark the consummation of this victory!
There are two interesting books that try to define exactly what these "power(s)" refer to.
1. Hendricus Berkhof, Christ and the Powers
2. Oscar Cullmann, Christ and Time
15:26 "The last enemy that will be abolished is death" This means "made null and void." Death is defeated (cf. II Tim. 1:10; Rev. 21:4). Death was not the will of God for mankind, but a result of the Fall (i.e., Genesis 3). The curse will be removed (cf. Rev. 21:3) as it is now defeated.
For the term "abolished" in vv. 24 and 26 see Special Topic: Katargeō at I Cor. 1:28.
15:27-28 The pronoun antecedents are ambiguous. Obviously this refers to an inner relationship within the Godhead (cf. 3:23; 11:3). Christ, the Son, is subordinate (but not unequal, cf. Col. 3:11) to the Father in His redemptive function within time (cf. Rom. 11:33-36).
15:27 This is a quote from Ps. 8:6 with an added allusion to Ps. 110:1. For "subjection" see note at 16:16 and Special Topic at II Cor. 9:13.
15:28 "when all things are subject to Him" When does this occur? This is the question! There are obvious time indicators throughout this paragraph.
1. after that (epeita), v. 23
2. then (eita), v. 24
3. when (hotav, twice), v. 24
4. until (achri), v. 25
5. when (hostan), v. 27
6. when (hostan), v. 28
Does this refer to
1. Jesus' death and resurrection
2. Jesus' ascension
3. Jesus' return/rapture
4. some aspect of the millennium
There is an obvious time sequence, but Paul is too ambiguous for any interpreter to declare with certainty. Often our presuppositions and systematic theologies shape this passage into any desired shape!
NASB (UPDATED) TEXT:15:29-34
29Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them? 30Why are we also in danger every hour? 31I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily. 32If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die. 33Do not be deceived: "Bad company corrupts good morals." 34Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.
15:29 This verse has caused major problems in interpretation. We have no parallel passages in Scripture. We have no other reference for this practice in the early church, although there is some historical evidence about something similar being practiced among the heretics of the second and third century. We must admit we just do not know biblically exactly to what this refers. Some theories are:
1. new Christians baptized to take the place of dead Christians
2. new converts baptized because of their respect for a dead loved one
3. persons in catechism having died before being baptized were proxy baptized by living Christians
4. new converts were baptized over the graves of great Christians.
Hermeneutically several assumptions need to be applied to the interpretation of this verse.
1. It basically is in a series of examples/illustrations of the reality of the resurrection.
2. One does not build theology/doctrine on illustrations.
3. Since there is no clue to the exact historical reference, this text should not be emphasized or applied and surely not turned into a doctrine (i.e. Mormonism)
4. It is even contextually uncertain if Paul is affirming this practice or simply making an allusion to it (cf. TEV, NJB)
▣ "If" This is a first class conditional sentence used to make a strong counterpoint. The Greek text has the word holōs (actually) in this clause. See notes at 5:1.
15:31
NASB, NKJV"I affirm"
NRSV"that is as certain"
TEV"I declare this"
NJB"I swear"
This is not in the Greek, but in context the following phrase might be an oath formula. Paul uses oath formulas quite often to assert the truthfulness of his statements (cf. Rom. 9:1; II Cor. 1:18,23; 11:10-11,31).
▣ "by the boasting in you which I have in Christ" Paul is asserting that his work in Corinth is an evidence of his labor for Christ. His labor has been worth it (cf. II Cor. 3:1-2; 7:4; 9:2-3). Paul's churches were an evidence of his apostleship and effectiveness.
▣ "I die daily" This phrase is placed first in the sentence for emphasis (cf. II Cor. 5:14-15; Gal. 2:20; I John 3:16). Verses 30-32 refer to the difficulties Paul faced in service to Christ (cf. II Cor. 1:8-10, 4:8-12; 6:3-10; 11:23-27). He knew it was worth it because he had personally seen the glorified Christ on the road to Damascus (cf. Acts 9:1-22; 22:3-16; 26:9-18). Paul's theology was informed by personal experience and personal revelation (cf. Acts 9:1-22; Gal. 1:11-12) and the Old Testament (his rabbinical training).
15:32 "If" Paul uses two First class conditional sentences to make the point. If there is no resurrection and no Christian reward, why was Paul willing to suffer daily for the gospel?
▣ "I fought with wild beasts at Ephesus" Paul does not mention this experience in his litany of sufferings in II Cor. 11:23-27, and because Paul was a Roman citizen, he should not have been forced to fight wild beasts. This must be a metaphor of the difficult spiritual situation that Paul encountered at Ephesus (cf. I Cor. 1:8-10). Some take this text literally and assert an imprisonment at Ephesus.
▣ "what does it profit me" Paul's labors for Christ are of no spiritual effect if there is no resurrection, either of Christ and thereby no resurrection for Paul. He labors for the gospel, but if the gospel is not true, there is no reward (i.e., no salvation, no resurrection, no eternal life, no fellowship with God, no reuniting with loved ones in heaven, cf. 15:12-19).
▣ "let us eat, and drink, for tomorrow we die" This was the motto of the Epicureans. It is also a quote from Isa. 22:13 (cf. Isa. 56:12; Luke 12:19). This is similar to the current saying, "You only go around once in life, so get all the gusto you can!" But, what if there is a resurrection? What if we do stand before a Holy God to give an account of the gift of life (cf. Dan. 12:2)?!
15:33 "do not be deceived" This is a negated present passive imperative. The church at Corinth was being led astray by false theology (cf. 6:9).
▣ "Bad company corrupts good morals" This seems to be a quote from the Greek prophet, Menander's Thais, relating to a prostitute. Some factions at Corinth were proud of their (1) Greco-Roman heritage or (2) sexual freedom. Paul intensifies their attitudes by quoting from their own philosophers (cf. vv. 32 and 33). Paul was raised in Tarsus, which was well known for its schools of Greek philosophy (cf Acts 17:28 and Titus 1:12). He was uniquely learned in rabbinical Judaism and secular Greek thought.
▣ "corrupts" See Special Topic at 15:42.
15:34
NASB"become sober-minded"
NKJV"awake to righteousness"
NRSV"come to a sober and right mind"
TEV"come back to your right senses"
NJB"wake up from your stupor as you should"
This is an aorist active imperative. This seems to mean, "come to your moral senses once and for all."
▣ "stop sinning" This is a present active imperative with a negative particle which usually means to stop an act in process. It is obvious that those who denied the resurrection were also living godless lives. Paul uses their immorality as a way to show the faulty validity of their theological assertion (i.e., no resurrection).
▣ "no knowledge of God" In English this is the term "agnostic." This was a subtle sarcastic remark to those who revered knowledge so highly. Their theology and actions clearly showed they had no true knowledge!
NASB (UPDATED) TEXT:15:35-41
35But someone will say, "How are the dead raised? And with what kind of body do they come?" 36You fool! That which you sow does not come to life unless it dies; 37and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else. 38But God gives it a body just as He wished, and to each of the seeds a body of its own. 39All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. 40There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.
15:35 "someone will say" This is Paul's use of a literary technique called diatribe. This question/answer format is also seen in the OT in Malachi and in the NT in Romans and I John. The subject of the literary work is carried forward by a dialog between the writer and a supposed objector. Here the argument is moved on to a slightly different theme. First, some of the factious groups denied the resurrection of Christ and thereby the resurrection of all believers. Now Paul addresses those who question the form of the resurrection body.
▣ "with what kind of body do they come" One source of the conflict concerning a resurrected body comes from the negative view of the physical body in some schools of Greek philosophy. The Greeks often viewed the material as evil (i.e., Gnosticism) and even worse, the physical body as the prison-house of the eternal divine spark or soul within all humans. This cultural/philosophical background came into direct conflict with Paul's Hebraic (i.e., Pharisaic) background of the affirmation of a physical, bodily after-life.
15:35-41 Paul uses a series of illustrations that show the continuity, and yet difference, between the physical body and the spiritual body.
1. seed vs. mature plant, v. 37
2. human vs. animal flesh, v. 39
3. heavenly body vs. earthly bodies, v 40
4. night lights vs. Sun light, v. 41
15:36 "You fool" People who claim to know God, but think and act in inappropriate ways are often characterized as poor thinkers! Paul's sarcastic comments, so frequent in I and II Corinthians, reveal this type of person. They were so confident that they possessed knowledge that they could not see nor recognize true knowledge!
SPECIAL TOPIC: TERMS FOR FOOLISH PEOPLE
15:37 "That which you sow does not come to life unless it dies" Paul again is following Jesus' words (cf. John 12:24). This is the use of phenomenological language (i.e., the way things appear to the five senses). This is not meant to be a scientific statement, but an agricultural metaphor of new life from hard, seemingly dead, seeds.
The term "unless" denotes a third class conditional sentence, which means potential action.
▣ "perhaps" This is an incomplete fourth class conditional (cf. 14:10). Paul is asserting the possibility of different kinds of grain seeds.
15:39-40 "another. . .another" The first, used four times in v. 39 and three in v. 41, is allos and the next "another" is used three times in v. 40 and is heteros. The distinction between these two was explicit in classical Greek, but almost gone in Koine Greek. In this context the distinction seems to remain:
1. allos, another of the same kind (cf. vv. 39,41)
2. heteros, another of a different kind (cf. v. 40)
15:40,41,43 "glory" See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
NASB (UPDATED) TEXT:15:42-49
42So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; 43it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45So also it is written, "The first man, Adam, became a living soul." The last Adam became a life-giving spirit. 46However, the spiritual is not first, but the natural; then the spiritual. 47The first man is from the earth, earthy; the second man is from heaven. 48As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. 49Just as we have borne the image of the earthy, we will also bear the image of the heavenly.
15:42-49 The Bible does not specifically or fully reveal the things related to the afterlife. Probably because we are not able in our fallen, temporal, earthly state to comprehend them. This paragraph discusses the resurrection body by comparing it to the earthly body. Yet, still it is not precise. All that can be said is that our new bodies will be perfectly prepared for life, fellowship, worship, and service of our God in the new age. In light of this, the exact form is irrelevant (cf. Phil. 3:21; I John 3:2).
15:42
NASB, NRSV,
NJB"perishable. . .imperishable"
NKJV"corruptible. . .incorruptible
TEV"mortal. . .immortal"
Often this term is used in the same context as its negated opposite (cf. Rom. 1:23; I Cor. 9:25; 15:50,53). Notice the parallel contrasts between our earthly physical bodies and our heavenly eternal bodies.
1. corruptible vs. incorruptible, vv. 42,50
2. dishonor vs. glory, v. 43
3. weakness vs. power, v. 43
4. natural body vs. spiritual body, v. 44
5. first Adam vs. last Adam, v. 45
6. image of the earthly vs. image of the heavenly, v. 49
SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (PHTHEIRŌ)
15:43 "weakness" See SPECIAL TOPIC: WEAKNESS at II Cor. 12:9.
15:44 "if" The United Bible Societies' Handbook on Paul's First Letter to the Corinthians says this is not a first class conditional sentence, but a statement of fact (cf. p. 361). However, A. T. Robertson in Word Pictures in the New Testament asserts that it is a first class conditional (cf. p. 197). Grammar is not a science.
15:45 "The first man, Adam" This is a quote from Gen. 2:7. Jesus' mentioning of Adam (cf. Matt. 19:4; Mark 10:6; Luke 3:38) denotes his historicity. Jesus assumed the corruption of an initial pair named Adam and Eve. Paul's use of Adam-Christ typology, both here and in Rom. 5:17-21, demands a special creation of Adam and Eve. This may be a later creation (see my commentary on Genesis 1-11 (online at www.freebiblecommentary.org) , where I assert an old earth, but a relatively recent creation of Eden), but it seems to me it must be a special creation.
▣ "the last Adam became a life-giving spirit" This must refer to the resurrection of Jesus. It is not meant to deny a physical aspect to Jesus' post-resurrection appearances, but to contrast the first Adam, whose actions caused death, with the last Adam, whose actions caused life, eternal life, resurrection life! This is an example of the Adam-Christ typology (cf. Rom. 5:12-21; I Cor. 15:21-22,45-49; Phil. 2:6-8).
▣ "a life-giving spirit" This is a good example of the difficulty in some contexts of knowing if "spirit" should be a small "s" (cf. Rom. 8:9; II Cor. 3:3; Gal. 4:6; I Pet. 1:11). The Bible uses the term pneuma in several different verses. See Special Topic: Pneuma at 12:1.
15:46 This is not an ontological statement, but a temporal statement relating to the first Adam and the second Adam (cf. v. 47). Physical human life precedes spiritual life!
15:47 "the second man is from heaven" There are several additions to this phrase in the Greek manuscripts. Most of them are an attempt to accentuate that Jesus is human like Adam, but more than human. Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 94-95, thinks these changes were a result of the doctrinal controversies within the church during the period when these manuscripts were being copied. He suggests the additions were purposeful, theological clarifications on the part of orthodox scribes.
15:49 "Just as we have borne the image of the earthly" This text occurs in early Greek manuscripts P46, א, A, C, D (i.e., aorist active subjunctive). The context seems to demand the text of the early Alexandrian manuscript B, which was, "We shall bear..." (i.e., Future active indicative). Both of these Greek words were pronounced similarly. The early manuscripts were often copied at one time by one man reading the text aloud and several men making written copies. Theologically the future indicative is preferable. The other verbs in context are future. It is a descriptive context, not hortatory (i.e., exhortation to action).
NASB (UPDATED) TEXT:15:50-57
50Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. 51Behold, I tell you a mystery; we will not all sleep, but we will all be changed, 52in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53For this perishable must put on the imperishable, and this mortal must put on immortality. 54But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "Death is swallowed up in victory 55"O death, where is your victory? O death, where is your sting?" 56The sting of death is sin, and the power of sin is the law; 57but thanks be to God, who gives us the victory through our Lord Jesus Christ.
15:50 "flesh and blood" This is a metaphor for humanity (cf. Matt. 16:17; Gal. 1:16; Eph. 6:12; Heb. 2:14).
▣ "inherit" This is a family metaphor describing our permanent fellowship with God. In the OT the Levites received no large land inheritance (only 48 Levitical cities), thus they were said to have YHWH as their inheritance. The NT transfers this (as it does many priestly activities) to all believers. See SPECIAL TOPIC: BELIEVERS' INHERITANCE at 6:9.
▣ "the kingdom of God" See note at 15:24.
15:51 "mystery" See Special Topic following.
SPECIAL TOPIC: GOD'S PLAN FOR REDEMPTION, "MYSTERY"
God has a unified purpose for mankind's redemption that even preceded the Fall (Genesis 3). Hints of this plan are revealed in the OT (Genesis 3:15; 12:3; Exodus 19:5-6; and the universal passages in the prophets). However, this inclusive agenda was not clear (I Cor. 2:6-8). With the coming of Jesus and the Spirit it begins to become more obvious. Paul used the term "mystery" to describe this total redemptive plan, which was once hidden, but now fully revealed (I Cor. 4:1; Eph. 6:19; Col. 4:3; I Tim. 1:9). However, he used it in several different senses.
1. A partial hardening of Israel to allow Gentiles to be included. This influx of Gentiles will work as a mechanism (jealousy) for Jews to accept Jesus as the Messiah of prophecy (Rom. 11:25-32).
2. The gospel was made known to the nations, all of whom are potentially included in Christ and through Christ (Rom. 16:25-27; Col. 2:2).
3. Believers will have new bodies at the Second Coming (I Cor. 15:5-57; I Thess. 4:13-18).
4. The summing up of all things in Christ (Eph. 1:8-11).
5. The Gentiles and Jews are fellow-heirs (Eph. 2:11-3:13).
6. Intimacy of the relationship between Christ and the Church described in marriage terms (Eph. 5:22-33).
7. Gentiles included in the covenant people and indwelt by the Spirit of Christ so as to produce Christlike maturity, that is, the restored image of God in fallen humanity (Gen. 1:26-27; 5:1; Col. 1:26-28).
8. The end-time AntiChrist (II Thess. 2:1-11).
9. An early church summary of the mystery is found in I Tim. 3:16.
▣ "we will not all sleep, but we will all be changed" This seems to assert that there will be Christians alive at the Second Coming (cf. I Thess. 4:13-18). Sleep is a biblical euphemism for death.
Does Paul expect to be alive at the Second Coming or is this an editorial "we" (alive at Jesus' return, I Cor. 15:51-52; I Thess. 4:15,17 or raised at Jesus' return, I Cor. 6:14; II Cor. 4:14; 5:1-10)? Like all NT authors and Jesus, he seems to have expected an imminent return of the glorified Christ. But only the Father knew the time (cf. Matt. 24:36; Mark 13:32; Acts 1:7). Believers are to live every day in light of the hope of the Second Coming, but plan and train for kingdom activities as if it will be delayed.
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VERSUS THE NOT YET (NT PARADOX)
15:52 "in a moment" We get the English "atom" from the Greek term, which meant "undividable."
▣ "in the twinkling of an eye" This is used of the blinking of a star or the rapid movement of gnats' wings. The implication of these two terms is that Jesus' return will occur very rapidly once it begins. No time for last minute prayers.
▣ "at the last trumpet" This was an OT way of announcing the end-time events by means of the shophar (i.e., left ram's horn, cf. Isa. 27:13; Zech. 9:13; Matt. 24:31; I Thess. 4:16). It is surely possible that the trumpet was a metaphor for the voice of God (cf. Exod. 19:16,19; 20:18; Rev. 1:10), also used of prophets' voices (cf. Isa. 58:1; Heb. 12:19).
SPECIAL TOPIC: HORNS USED BY ISRAEL
15:54 This is a reference to Isa. 25:8, which is also alluded to in Matt. 5:11; I Pet. 4:14; Rev. 7:17; 21:4. Verses 54 and 55 are obviously Paul's way of taunting mankind's last great enemy-death, which has been completely vanquished in Christ's resurrection from the dead and His followers having been freed from sin's penalty and awaiting a certain resurrection themselves.
15:55 This is a reference to Hosea 13:14, which reverses the order by quoting the Septuagint. Most OT quotes in the NT are from the Greek translation of the OT. It was the Bible of the first century church.
15:56 In this verse Paul is asserting humanity's broken relationship with God caused by sin (cf. Genesis 3; Romans 2-3). This rebellion has caused us to feel estranged from the very One who made us for Himself.
Sin entered the world through a willful act of disobedience. The term "law" does not refer to the Mosaic Law, but to God's prohibitions in general. We are corrupt, but God has chosen to restore fellowship through Christ. What sin destroyed, Christ restores (i.e., permanent fellowship with God; the marred image is repaired).
15:57 "thanks be to God" This reminds me of Paul's cry in Rom. 6:17 and 7:25. It foreshadows Paul's great metaphor of a Roman triumphal march in II Cor. 2:14, as well as his outburst of gratitude in II Cor. 9:15. See Special Topic: Paul's Praise, Prayer, and Thanksgiving at II Cor. 2:14.
▣ "victory through our Lord Jesus Christ" All spiritual victory comes through Christ and Christ alone! It has already come! Believers live in light of Christ's full and complete victory!
NASB (UPDATED) TEXT:15:58
58Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.
15:58 Paul concludes this tremendous theological discussion of the resurrection with a practical pastoral encouragement for the need for consistency and perseverance in our daily Christian lives. Eternal live has observable characteristics! There is one present imperative followed by two participles used as imperatives. It will be worth it all when we see Him and are welcomed into the eternal Kingdom!
▣ "abounding" See Special Topic at II Cor. 2:7.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. List the four aspects of the Christian life found in vv. 1 and 2.
2. List the main tenets of the gospel found in vv. 3 and 4.
3. Why did Paul consider himself to be the least of the Apostles?
4. What was the basis of the members of the church at Corinth denying the resurrection.
5. What is the Adam-Christ typology?
6. What does it mean to baptize for the dead?
7. Will our resurrection bodies be humanoid?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Contribution for the Saints | Collection for the Saints | Final Messages | The Offering for Needy Believers | Commendations, Greetings |
16:1-4 | 16:1-4 | 16:1-4 | 16:1-4 | 16:1-4 |
Plans for Travel | Personal Plans | Paul's Plans | ||
16:5-9 | 16:5-12 | 16:5-9 | 16:5-7 | 16:5-9 |
16:8-9 | ||||
16:10-11 | 16:10-11 | 16:10-11 | 16:10-12 | |
16:12 | 16:12 | 16:12 | ||
Final Request and Greetings | Final Exhortations | Final Words | ||
16:13-14 | 16:13-18 | 16:13-14 | 16:13-14 | 16:13-14 |
16:15-18 | 16:15-18 | 16:15-16 | 16:15-18 | |
Greetings and a Solemn Farewell | 16:17-18 | |||
16:19-20 | 16:19-24 | 16:19-20 | 16:19-20a | 16:19-20 |
16:20b | ||||
16:21-24 | 16:21-24 | 16:21 | 16:21 | |
16:22a | 16:22 | |||
16:22b | ||||
16:23 | 16:23 | |||
16:24 | 16:24 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
INTRODUCTION
A. Chapter 15 is a highly developed theological argument dealing with the reality of resurrection, while chapter 16 is related to daily practical Christianity. Paul has no problem moving between truth and life. They must be held together. This type of sudden shift from one subject to another characterizes Paul's writings.
B. Brief Outline:
1. vv. 1-4, collection for Judean poor
2. vv. 5-9, tentative travel plans to Corinth
3. vv. 10-12, other Christian workers
4. vv. 13-18, final admonitions
5. vv. 19-24, closing greetings
C. Paul's relationship with Aquila and Prisca:
1. They were Jewish tent makers (or leather workers) in Rome. Claudius' edict of a.d. 49-50, which banned all Jewish worship practices (which at this period included church activities), forced them to move.
2. They met Paul in Corinth, Acts 18:2.
3. They later moved to Ephesus and began a house church, I Cor. 16:19.
4. They moved back to Rome after Claudius died in a.d. 54 and the edict was rescinded, Rom. 16:6.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:16:1-4
1Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. 2On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come. 3When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem; 4and if it is fitting for me to go also, they will go with me.
16:1 "Now concerning" "Peri de" is a Greek phrase which introduces Paul's answers to questions which the Corinthian church had sent Paul (cf. 7:1,25; 8:1; 12:1; 16:1,12).
▣ "the collection" Logia is a term which has been found in the Greek papyri in Egypt as a gift of money for a religious purpose, but not related to a regular tax (cf. Moulton, Milligan, The Vocabulary of the Greek Testament, p. 377). Paul first mentioned this concern for the poor in Judea in a conversation with James, Peter, John, and Barnabas in Gal. 2:10; 6:10. This specific offering was begun by the church at Antioch where Paul and Barnabas served, Acts 11:27-30. This offering is mentioned in several NT books (cf. Rom. 15:26; II Cor. 8-9; I Cor. 16:1). It was an attempt to seal the relationship between the Hebrew mother church and the Gentile churches.
Paul calls this one-time contribution by several names.
1. almsgiving (gifts of charity), Acts 24:17
2. fellowship, Rom. 15:26,27; II Cor. 8:4; 9:13
3. an indebtedness, Rom. 15:27
4. service, Rom. 15:27; II Cor. 9:12
▣ "for the saints" "Saints" (hogioi) is from the OT term "holy," (kadosh) which meant "set apart for God's service" (cf. I Cor. 1:2; II Cor. 1:1; Rom. 1:1; Eph. 1:1; Phil. 1:1; Col. 1:2). It is always plural in the NT except for one time in Philippians (4:21), but even there, it is used corporately. To be saved is to be part of the covenant community of faith, the family of believers.
God's people are holy because of the imputed righteousness of Jesus (cf. Romans 4; II Cor. 5:21). It is God's will that they live holy lives (cf. 1:4; 4:1; 5:27; Col. 1:22; 3:12). Believers are both declared holy (positional sanctification) and called to lifestyle holiness (progressive sanctification). Justification and sanctification must be firmly held together! See Special Topics: Saints at I Cor. 1:2 and Sanctification at I Cor. 1:2.
▣ "as I directed the churches of Galatia" Paul was not treating the church at Corinth differently. There was a standard procedure (cf. 4:17; 7:17; 11:34; 14:33; Titus 1:5) in this offering. We do not know how Paul communicated this to the Galatian churches. As a matter of fact we are not sure to which churches this term refers. Some think this refers to the Roman province while others think it is to a language or ethnic group.
▣ "churches" See Special Topic at 1:2
16:2 "On the first day of every week" This pattern of worship was set by Jesus' early post-resurrection appearances on Sunday night (cf. John 20:19,20). It developed into the regular worship day for the assembled church (cf. Acts 20:7; Rev. 1:10). Sunday was the first work day of the week up until the time of Constantine (Emperor of the Roman Empire from a.d. 306-337). The Christians met before work on Sundays for worship, preaching, and the Lord's Supper.
The Jewish leaders reorganized after the fall of Jerusalem in a.d. 70 and inaugurated several reforms. One of them was an oath which cursed and rejected Jesus as the Messiah. The early believers met with the synagogue on the Sabbath and with the church on Sunday. However, this oath forced a split and believers made Sunday their designated worship day.
▣ "each one of you is to put aside and save" This is a present active imperative followed by a Present active participle used as an imperative. This text seems to imply that as the first of the week came, each individual put an offering in a safe place at home, later to be taken to the church. However, the fact that it was on Sunday implies that they deposited the funds collected daily at the weekly worship service (cf. Justin Martyr, Apology 1.67-68). Notice that this brief verse combined with II Corinthians 8 and 9 gives us the basic guidelines for NT giving: (1) regularly; (2) as a priority; (3) voluntarily; (4) joyfully; and (5) proportionally.
It is surprising that NT authors do not discuss regular Christian giving. Paul's words of encouragement and procedure for the one-time gift of the Gentile churches to the mother church in Jerusalem are the only guidelines related to this subject. Christians realized that they were owners of nothing and stewards of all their resources. This understanding supercedes the OT concept of "tithing." It is surely true that you can tell a person's priorities by his checkbook and his calendar! Christian giving is an issue of an overflowing heart, not a calculator!
NASB, NKJV "as he may prosper"
NRSV"whatever extra you can"
TEV"in proportion to what you have earned"
NJB"as much as each can spare"
This is literally "whatever if he may be prospered" (A. T. Robertson, Word Pictures In the New Testament, says, "it is uncertain what grammatical form eudō tai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive" p. 200). This was a Greek idiom wishing one a happy, successful journey (for commercial purposes). Paul is using it as a principle of Christian giving (i.e., according to your ability, cf. II Cor. 8:3,11).
▣ "so that no collection be made when I come" Paul was always cautious about the proper handling of money. Probably he had (1) seen problems develop in this area or (2) been personally accused in this area. He will take no money from the churches he was currently working with and also when this gift is taken to Jerusalem he wants representatives of the various churches to accompany him. He is not even sure he will go himself (cf. v. 4).
16:3 "whomever you approve, I will send them with letters to carry your gift" This verse is an interesting mixture of apostolic authority and congregational authority. It has been debated as to who wrote the letters of recommendation, Paul or the church (cf. Acts 18:27). Both are grammatically possible. The King James Version and RSV assume it was the church while the Williams NT, TEV, NIV, NJB, and REB assume Paul. Paul wants the church to pick out representatives to accompany the offering lest he be accused of wrong motives, as he so often was by this church (cf. 9:3-18).
Paul often wrote letters of recommendation for his co-workers (cf. Rom. 16:1; II Cor. 3:1; ;8:18-24; and other examples, Acts 9:2; 22:5; III John). Paul uses this concept metaphorically in II Cor. 3:1 in the sense that his functioning churches were his letter of recommendation. Apparently the Apostle John also employed this same type of letter (cf. III John 9). In a sense this was the method by which early churches affirmed their itinerant gospel ministers.
16:4 "if" This is a third class conditional sentence, which meant potential action.
NASB"it is fitting for me to go"
NKJV"it is fitting that I go"
NRSV"it seems advisable"
TEV"it seems worthwhile"
NJB"it is worth my going"
This seems to relate to (1) the size of the offering; (2) the one who started this offering accompanying it; or (3) Paul' wanting this church, which had such problems with his authority, to recognize his proper role and trustworthiness.
NASB (UPDATED) TEXT:16:5-9
5But I will come to you after I go through Macedonia, for I am going through Macedonia; 6and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go. 7For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits. 8But I will remain in Ephesus until Pentecost; 9for a wide door for effective service has opened to me, and there are many adversaries.
16:5-9 Paul was writing from Ephesus on his third missionary journey. He was later attacked by a group within the church at Corinth because of his supposed "fickle" travel plans (cf. II Cor. 1:15ff). He first was going to take the sea route to Corinth and then pass through Macedonia, but since he wanted to stay longer, he decided to go by land route through Macedonia first and then to Corinth. He stayed the winter there (cf. Acts 20:2,3). Some in the church used Paul's indecision in his travel plans to attack his theology (i.e., gospel).
16:6 "so that you may send me on my way wherever I may go" The verb propempō is used as a technical term for supplying the travel needs of God's itinerant ministers (cf. v. 11, "send him on," cf. Acts 15:3; Rom. 15:24; II Cor. 1:16; Titus 3:13; III John 6).
16:7 "if the Lord permits" This is a third class conditional sentence, which means potential action. This was not a trite phrase with the NT Christians. They believed their steps were providentially guided by the Lord (cf. Acts 18:21; I Cor. 4:19; James. 4:14; Heb. 6:3).
16:8 "Pentecost" This term usually means "fiftieth." It refers to the wheat harvest festival (i.e., Feast of Weeks, cf. Num. 28:26) of the Jews that occurred 50 days after the second day of the Feast of Unleavened Bread (i.e., Nisan 16). In this context it seems it is used as a method of dating Paul's travel plans and not asserting that Paul still kept these Jewish feast days.
16:9
NASB"for a wide door for effective service has opened to me"
NKJV"For a great and effective door has opened to me"
NRSV"For a wide door for effective work has opened to me"
TEV"There is a real opportunity here for great and worthwhile work"
NJB"a very promising door is standing wide open to me"
This is a perfect active indicative. The use of the term "door" as a metaphor for opportunity is common in the NT (cf. Acts 14:27; II Cor. 2:12; Col. 4:3; Rev. 3:8).
SPECIAL TOPIC: USE OF "DOOR" IN THE NT
▣ "there are many adversaries" God's opportunities are often accompanied by opposition. For the specific historical setting read Acts 19:19-20; 20:19,23.
NASB (UPDATED) TEXT:16:10-11
10Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord's work, as I also am. 11So let no one despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren.
16:10 "if" This is a third class conditional sentence, meaning potential action. It seems that Paul had already sent Timothy and Erastus (cf. Acts 19:22), and possibly Titus (cf. II Cor. 2:13; 7:6,7) on to Corinth by the land route. He was sending his letter by sea and it would arrive quicker.
▣ "see that he is with you without cause to be afraid" Paul puts this in the form of a command (i.e., present active imperative). He knew personally how unloving the church could be. He did not want his young assistant to be slighted because of (1) his age; (2) his personality; or (3) their anger toward Paul (cf. v. 11).
16:11
NASB, NKJV,
NRSV"So let no one despise him"
TEV"No one should look down on him"
NJB"nobody is to underrate him"
This is an aorist active subjunctive, which literally means "to make absolute nothing of" (cf. 1:28; I Tim. 4:12; Titus 2:15).
▣ "with the brethren" We are not sure who this involved. It may possibly be Erastus (cf. Acts 19:22, and Titus, II Cor. 2:13; 7:6-7), but who else, if anyone, is uncertain.
NASB (UPDATED) TEXT:16:12
12 But concerning Apollos our brother, I encouraged him greatly to come to you with the brethren; and it was not at all his desire to come now, but he will come when he has opportunity.
16:12 "But concerning" This is another answer to a question asked by the Corinthian church (cf. 7:1,25; 8:1; 12:1; 16:1,12).
▣ "Apollos" This was a highly educated and eloquent preacher from Alexandria, Egypt. He was in Corinth earlier (cf. Acts 18:24-19:1), but he refused to go back (cf. 16:12).
▣ "and it was not at all his desire to come now" The text can be interpreted in two ways: (1) it was not Apollos' will to come or (2) it was not God's will for him to come. From this verse it seems that Apollos had left Ephesus between the time Paul talked to him and the writing of this letter.
NASB (UPDATED) TEXT:16:13-14
13Be on the alert, stand firm in the faith, act like men, be strong. 14Let all that you do be done in love.
16:13-14 This is a series of five present imperatives. They are very similar to the practical admonitions of 15:58. The first four are third person plural and have a military background. The last is second person singular and seems to address the corporate church.
16:13
NASB"Be on the alert"
NKJV"watch"
NRSV"keep alert"
TEV"be alert"
NJB"be vigilant"
This is a Present active imperative. Its basic meaning is to awake, used in the sense of "watch out" (cf. Matt. 24:42; 25:13; 26:38,40,48; Mark 13:35,37; 14:34,37,38). Paul is admonishing them to be alert and watchful against a factious spirit, heresy, debauchery, and pride!
NASB, TEV"stand firm in the faith"
NKJV"stand fast in the faith"
NRSV"stand firm in your faith"
NJB"stay firm in the faith"
This is another present active imperative. This is a military term for holding one's position. "In the faith" refers to Christian truth or Christian doctrine (cf. Jude vv. 3, 20).
See Special Topic: Stand (Histēmi) at 15:1.
▣ "act like men" This is a present middle (deponent) imperative. This is the only NT use of the term. It is the verb form of the term anēr, which meant a mature man or a husband. It appears in the LXX in Josh. 1:6. It is not generic (i.e., referring only to males), but encourages the whole church to act appropriately as mature and brave believers.
▣ "be strong" This is a present passive imperative.
16:14 "Let all that you do be done in love" Notice "all" is fronted in the Greek text for emphasis. In a religious and cultural situation as dynamic, diverse, and problematic as Corinth, love is crucial. This is another present middle (deponent) imperative. Orthodoxy and orthopraxy without love is not God's will or way (cf. 14:1)! It is hard to realize that the means (for Christians) is as crucial as the ends.
NASB (UPDATED) TEXT:16:15-18
15Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints), 16that you also be in subjection to such men and to everyone who helps in the work and labors. 17I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part. 18For they have refreshed my spirit and yours. Therefore acknowledge such men.
16:15 "I urge you" This goes with v. 16. Paul has inserted a parenthetical thought about the household of Stephanas.
▣ "brethren" The NRSV has "brothers and sisters," which is Paul's intent to address the entire church. Paul uses this word in his letters to introduce a new subject or a development of his presentation.
▣ "the household of Stephanas" These early converts (i.e., first fruits) were apparently leaders in the local church. Paul mentions other early believers in Acts 17:34.
The concept of "households" converting all at once when the head of the family converts (cf. Cornelius, Acts 11:14-17; Lydia, Acts 16:14-15; Philippian jailer, Acts 16:31-33) is often difficult for evangelicals who emphasize individual conversions. Yet the culture is crucial in understanding not only how family faith works, but also tribal faith. God is not limited to or unduly impressed by modern western individualism! This is so painful for our parochial thinking and dogmatism.
The concept of "household" conversions is used by denominations to affirm infant baptism. Usually Israel's circumcision rites are also noted as incorporating eight-day old children into the family of Israel. Probably biblically the beginning must be viewed from the end. True faith grows, repents, believes, obeys, and perseveres. True faith is seen by its fruits, not only its initiating rites (cf. v. 16b and James and I John).
▣ "they devoted themselves for ministry" This is a very interesting phrase. The term "devoted" is tassō, which usually means "to appoint." Faith, true faith, sees its purpose in service! To understand the gospel demands a willingness to give ourselves away in service for others as Jesus gave Himself away for us (cf. I John 3:16). This is the normal development of faith, not the exceptional. As the factions (i.e., Corinthian elite) pursued self-interest, self-promotion, self-direction, true faith pursues love (cf. 14:4; 16:14). Believers are saved and gifted for the Great Commission (cf. Matt. 28:19-20p; Luke 24:47; Acts 1:8) and the common good of the body of Christ, the church (cf. 12:7).
Stephanas and his household decided to use their resources for the kingdom. If Stephanas was a wealthy member of the elite social class then his actions modeled Paul's teachings. He became the model for other wealthy elite members of the church (cf. Bruce W. Winter, After Paul Left Corinth, pp. 184-205). See Special Topic at 4:1.
▣ "ministry" See SPECIAL TOPIC: SERVANT LEADERSHIP at 4:1.
▣ "saints" See SPECIAL TOPIC: SAINTS at I Cor. 1:2.
16:16 "that you also be in subjection to such men" This is a present passive subjunctive. "Subjection" (hupotassō) is a military term for aligning oneself within a chain of command. In Paul's letters to the Corinthians it is used of
1. the spirits of prophets in subject to prophets, 14:32
2. all things subject to Jesus, 15:27
3. Jesus subject to the Father, 15:28
4. believers subject to godly leaders, 16:16
There may be a word play between leaders "devoted themselves to service" (from tassō) and "believers submitting themselves (hupo plus tassō) to the godly leaders" (cf. II Cor. 9:12-13). See Special Topic: Submission at II Cor. 9:13.
This church had problems in the area of the proper treatment and respect of its true leaders (cf. v. 18; I Thess. 5:12; Heb. 13:17). Clement of Rome's letter, written to this same church 40 years later, shows that they still had the same problem.
16:17 "Stephanas and Fortunatus and Achaicus" Some have asserted that the last two names, of whom we hear nothing else in the NT, were members of Stephanas' family. Some assert that they were all three slaves, but this cannot be substantiated. They seem to have brought the letter from the Corinthian church to Paul. Paul had received some information about the church from Chloe's people. Clement of Rome wrote to Corinth about 40 years later and he mentions a presbyter named Fortunatus.
▣ "they have supplied what was lacking on your part" This phrase sounds negative in English, but it is not meant that way. Their report brought Paul news from this church which he loved, even with all of its problems (cf. v. 24). They functioned as the churches' representatives to Paul. Exactly what they did for Paul, besides bring him joy (cf. v. 18) with their presence, is uncertain.
16:18 "my spirit and yours" It is obvious from the context Paul is using "spirit" as a way of referring to himself (cf. 2:11; 5:4; II Cor. 2:13; 7:13; Rom. 1:9; 8:16; Phil. 4:23).
NASB, NKJV "acknowledge such men"
NRSV"So give recognition to such persons"
TEV"Such men as these deserve notice"
NJB"you should appreciate people like them"
This is a present active imperative of "ginōskō" in the sense of acknowledge (cf. II Cor. 3:2) or to know so as to accept (cf. I Cor. 8:3).
NASB (UPDATED) TEXT:16:19-20
19The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house. 20 All the brethren greet you. Greet one another with a holy kiss.
16:19 "The churches of Asia" This refers to the first century Roman province of the western one-third of the modern country of Turkey.
▣ "Aquila and Prisca" Aquila was a Jewish tentmaker (or leather worker), like Paul. All Jews, even rabbis, were taught a trade so that they would not take money for their teaching. Aquila's wife, Priscilla or Prisca, is listed first four times out of the six that they are mentioned (cf. Acts 18:2,18,26; Rom. 16:3; I Cor. 16:19; II Tim. 4:19). Many have noticed that her name was a Roman noble name (gens Prisca). Since she is mentioned first, which is highly unusual for Jewish people, many have seen in them a great love story of a Roman wealthy lady and an itinerant Jewish tentmaker!
The Textus Receptus has Priscilla, which is her name in Acts 18:2,18,26. It also appears in Rom. 16:3 and here. This follows the Greek manuscripts A, C, D, F, G, K, L, the Syriac translations, and most later minuscule manuscripts. However, Paul calls her Prisca, which is found in manuscripts P46, א, B, M, and the Vulgate and Coptic translations. See Bruce Metzger, A Textual Commentary on the Greek New Testament, p. 570.
▣ "the church that is in their house" The early church had no buildings. They met in homes. This was because of
1. lack of money
2. need for secrecy, since Christianity became an illegal religion in the Roman Empire at a very early time
3. the need for an appearance of legality since the early churches organized like Roman social societies
The house church concept begins in Acts 2:46; 5:4. It is continued and developed in Romans 16:5,23, Col. 4:15; Philemon 2.
▣ "All the brethren greet you" This obviously refers to the whole church, not just the males.
16:20 "Greet one another with a holy kiss" This form of public greeting (kissing on one or both cheeks) and sign of fellowship can be seen in the OT in Exod. 4:27. It can be seen in the Gospels in Mark 14:45. It became standardized in the early church (cf. Rom.16:16; II Cor. 13:12; I Thess. 5:26; I Pet. 5:14), which followed the pattern of the Synagogue. Men kissed men and women kissed women. It came to be abused by some Christians and misunderstood by unbelievers and was dropped by the early church. However, it still continues on special occasions in the eastern churches. Its modern equivalent western would be a warm handshake or hug.
NASB (UPDATED) TEXT:16:21-24
21The greeting is in my own hand- Paul. 22If anyone does not love the Lord, he is to be accursed. Maranatha. 23Thegrace of the Lord Jesus be with you. 24My love be with you all in Christ Jesus. Amen.
16:21 "The greeting is in my own hand- Paul" This was the common practice of Paul after dictating his correspondence. It was a way of assuring its genuineness (cf. Gal. 6:11; II Thess. 2:2; 3:17; Col. 4:18; Philemon 19).
16:22 "If" This is a first class conditional sentence. Apparently some in the Corinthian church did not love the Lord!
▣ "does not love" This is the Greek word "phileō." Paul does not use this term for love very often (cf. Titus 3:15). Because of this, many have assumed that he is quoting a hymn or liturgical formula. It is the same root as "kiss" (philēma). "Phileō" in Koine Greek became synonymous with "agapaō" (cf. John 5:20; 16:27), but at times there can still be a contextual distinction (cf. John 21:15-17).
▣ "accursed" "Anathema" is a Greek word which reflects the Hebrew term "herem" or something dedicated to God, which then becomes holy and must be destroyed (ex. Jericho in Josh. 6:17-19). It came to be used in the sense of a divine curse (cf. Acts 22:12,14; Rom. 9:31; I Cor. 12:3; 16:22; Gal. 1:8-9). This strong statement may reflect the presence of the false teachers at Corinth (cf. 12:3). It is possible that it reflects a current practice in Corinth. See note on the term at 12:3.
▣ "Maranatha" Jesus and the early apostles spoke Aramiac (not Hebrew). It had become the common language since the Perisan Empire. There are several Aramaic words/phrases recorded in the NT.
1. talitha kum - Mark 5:41
2. ephphatha - Mark 7:34
3. abba - Mark 14:36; Rom. 8:15
4. maranatha - I Cor. 16:22.
See Special Topic below.
16:23 "the grace of the Lord Jesus" The first step in interpreting the Bible is to establish the original wording. A helpful resource for this is the United Bible Societies' A Textual Commentary on the Greek New Testament, by Bruce M. Metzger. To show how helpful it can be let me quote the paragraph on this verse.
"The Textus Receptus, following אc A C D F G K L M most minuscules, including 6 424c 920 1739, itd,g,r syrp,h cop8a,bo arm eth, reads Ίησοῡ Χρισκοῡ. The shorter reading Ίησοῡ, which is supported by א* B 2 33 35 226 356 442 823 1611 1908 2002 vg goth al, is to be preferred. In view of the presence of the longer reading in other Pauline benedictions (Ro 16.24; 2 Cor 13.13; Ga 6.18; Php 4.23; I Th 5.28; 2 Th 3.18; Phm 25), as well as the natural proclivity of scribes to expand the sacred name, it is perhaps remarkable that any witnesses should have resisted such pressures" (p. 570).
16:24 "My love be with you all" This is one of the rare expressions of Paul's personal love. Notice his expressed love to all in a church which had been so factious and hateful.
▣ "Amen" See note at 14:16.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. list the questions which the Church at Corinth had written to Paul.
2. What were the different sources of Paul's information about current conditions in the Corinthian Church?
3. List the guidelines for New Testament giving.
4. Why was Paul so interested in the contribution to the Church at Jerusalem?
5. Why did Paul still keep the Jewish feast days after he was saved?
6. How is 16:15 reconciled with Acts 17:34?
7. Who were Aquila and Prisca?
8. Why did Paul use an Aramaic phrase in a letter to a Greek church?
Copyright © 2012 Bible Lessons International
OPENING STATEMENTS
A. This book, more than any other letter of Paul, shows us the heart and mind of the Apostle to the Gentiles. It is the closest we have to his spiritual/pastoral autobiography.
B. This book may be Paul's most accomplished rhetorical work. Raymond E. Brown, An Introduction to the New Testament, says, "it may well be the most oratorically persuasive of all Paul's writings" p. 541. However, this was done to refute the Sophists who had come to Corinth and attacked Paul's public speaking methods as well as his gospel (i.e. his attack on wisdom in I Corinthians 1-4).
C. This book is a strange combination, like Paul himself, of spiritual highs and lows, of free-flowing emotions ranging from anger to great joy.
D. This book is truly a letter and as a letter it is only one half of a conversation. Many of the logical antecedents and circumstances behind Paul's responses have been lost. This is a good example of the truth that the epistles of the New Testament were originally written as correspondence to specific needs, not independent theological dissertations.
E. This book has been neglected by scholarship and in preaching. There are fewer commentaries on II Corinthians than any other NT book. This is unfortunate because it is the source of Paul's most definitive discussion on suffering in the Christian life.
F. For pastors, this book offers insightful guidelines on how to deal with problems within local churches. Paul gives us all an example to follow amidst personal attacks and misunderstandings.
AUTHOR
A. Even amidst all of the modern scholarly denials of the traditional authorship of biblical books, this book has never been denied to Paul.
B. It is so autobiographical and so difficult to understand some of its phrases that the possibility of someone trying to mimic Paul by writing a book like this is highly improbable. The difficulty and specificity of the letter speak of its genuineness. It is true that many NT scholars think that II Corinthians is a composite letter combining several separate letters of Paul into one. I hold to its unity because
1. There is no hint of disunity in any of the ancient Greek manuscripts.
a. No variations of the literary units
b. No manuscript which does not contain all thirteen chapters.
2. Although II Corinthians 13 was apparently unknown to Clement of Rome in a.d. 96, it is quoted by Polycarp in a.d. 105.
3. The book is understandable as a unit. There seem to be certain themes which show its unity, such as "suffering."
4. The internal evidence is too limited to defend a radical dissection of II Corinthians.
C. Paul is stated to be the author in 1:1 and 10:1.
DATE
A. The date of II Corinthians is inseparably linked to I Corinthians and the book of Acts.
B. Acts 18:1-18 and 20:2-3 relate Paul's being in Corinth, but there also seems to have been at least one unrecorded trip (II Corinthians 2:1; with a third visit mentioned in 12:14; 13:1-2).
C. The major question is the time relationship between Paul's visits and his letters to Corinth.
D. The real problem with dating the events related to Corinth is that we have no external evidence or information between Acts 18:1-18 and Acts 20:2-3, except the ambiguous internal evidence of the Corinthian letters themselves.
E. Paul's contacts with the Corinthian Church-A proposed reconstruction
DATE |
VISIT |
LETTER |
a.d. 50-52 Paul's Second Missionary Journey |
a. On Paul's Second Missionary Journey he stayed in Corinth eighteen months (cf. Acts 18:1-11) |
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a.d. 52 Gallio was proconsul from a.d. 51 (cf. Acts 18:12-17) |
a. I Cor. 5:9-11 seems to refer to a letter about an immoral situation in the church. This letter is unknown unless: (1) as some suppose, that II Cor. 6:14-7:1 is part of it or (2) that II Cor. 2:3,4,9 are epistolary aorists and refer to II Corinthians. |
|
a.d. 56 (Spring) |
b. Paul hears about problems in the church while he is in Ephesus from two sources: (1) Chloe's people, I Cor. 1:11 and (2) Stephanas, Forltunatus, and Achaicus, I Cor. 16:17. They apparently brought a letter from the Corinthian house churches containing questions |
|
a.d. 56 (Winter) or |
b. Paul answers these questions (cf. I Cor. 7:1,25; 8:1; 12:1; 16:1,2) by writing I Corinthians. Timothy (cf. I Cor. 4:17) takes the response from Ephesus (cf. I Cor. 16:8) to Corinth. Timothy was not able to solve the problems in the church. |
|
c. Paul made an emergency, painful visit to Corinth (not recorded in Acts, cf. II Cor. 2:1). It was not successful, but he vowed to return. |
|
|
c. Paul wrote a severe letter (cf. II Cor. 2:3-4:9; 7:8-12) to the Corinthian house churches which was delivered by Titus (cf. II Cor. 2:13; 7:13-15). This letter is unknown, unless, as some suppose, part of it is in II Cor. 10-13. | ||
d. Paul planned to meet Titus in Troas, but Titus did not come, so Paul went to Macedonia (cf. II Cor. 2:13; 7:5,13), possibly Philippi (cf. MSS Bc, K, L, P). |
|
|
d. He found Titus and heard that the church had responded to his leadership and he then wrote II Corinthians in great thanksgiving (cf. 7:11-16). It was delivered by Titus | ||
a.d. 57-58 (Winter) |
e. Paul's last recorded visit to Corinth seems to be referred to in Acts 20:2-3. Although it does not mention Corinth by name, it is assumed. He stayed there during the winter months. |
e. The marked mood change between chapters 1-9 and 10-13 is explained by some scholars as more bad news (possibly the revitalization of old opponents and the addition of new opponents) from the Corinthian house churches after chapters 1-9 had been written (F. F. Bruce). |
HOW MANY LETTERS DID PAUL WRITE TO CORINTH
A. Just two, I and II Corinthians
B. Three, with one letter being lost
C. Four, with two lost letters
D. Some modern scholars find the lost letters in II Corinthians
1. previous letter (I Cor. 5:9) in II Cor. 6:14-7:1
2. severe letter (II Cor. 2:3-4,9; 7:8-12) in II Corinthians 10-13
E. Five, with II Corinthians 10-13 being the fifth letter, sent after Titus' report relating the further bad news
F. I hold to C (see also H. C. Thiessen, Introduction to the New Testament, p. 209)
1. previous letter-lost (I Cor. 5:9)
2. I Corinthians
3. severe letter-lost (II Cor. 2:1-11, 7:8-12)
4. II Corinthians
PAUL'S ENEMIES AT CORINTH
A. In II Corinthians the problem seems to be with several factions dominating the different house churches (not necessarily the same factions as in I Corinthians, but probably).
1. a group of believers supporting traditional Roman culture and customs
2. a group of believers supporting traditional Greek rhetorical training
3. a group of believers supporting traditional Jewish culture and customs
4. a group of believers from the powerless and the disenfranchised of society
B. The arrival of Jewish troublemakers from Palestine caused additional controversy (cf. II Corinthians 10-13). They are different from the Judaziers of Galatians and the Jewish/Greek legalists of Colossians. They were probably rhetorically trained, charismatic teachers, similar to Apollos.
C. Here are some of the charges leveled against Paul to which he responds.
1. Paul was fickle (i.e. his travel plans changed, cf. 1:15ff).
2. Paul was a powerful writer, but weak in personal speech (cf. 10:10).
3. Paul was not a polished orator (cf. 10:10; 11:6).
4. Paul did not accept money (cf. 11:7ff; 12:13ff).
5. Paul was not a true Apostle (cf. 11:5,13; 12:4).
6. Paul was not an orthodox Jew (cf. 11:21ff).
7. Paul did not have direct revelation and spiritual visions as they had (cf. 12:1ff).
OCCASION AND PURPOSE OF II CORINTHIANS
A. Thankfulness for the church's positive response to Paul's leadership (cf. 2:12,13; 7:11-16)
B. Preparation for Paul's third visit (cf. 10:1-11). His second was apparently painful and unsuccessful. The changed emotional tone of chapters 10-13 is obvious. Some have asserted that it is the result of several of Paul's letters to the church at Corinth being combined into II Corinthians. It is also possible that Paul wrote these after he heard about a new outbreak of opposition within the Corinthian fellowship. It is an emotional addendum.
C. Refuting the itinerant Jewish false teachers (cf. 10-12) who had rejected Paul's:
1. person
2. motives
3. authority
4. delivery style
5. gospel message
POSSIBLE LITERARY UNITS
A. Outlining this book is extremely difficult because of:
1. mood swings
2. variety of subjects
3. extended parentheses (2:14-7:1 or 7:4)
4. our limited knowledge of the local situation
B. However, there are obviously three major subject divisions:
1. Paul responds to Titus' message and relates his travel plans, chapters 1-7 (there is a major parenthesis dealing with Paul's apostolic ministry, 2:14-7:1 or 7:4)
2. Paul's encouragement for the completion of the contribution for the Jerusalem church, chapters 8-9
3. Paul's defense of his leadership, chapters 10-13
READING CYCLE ONE
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greetings | Salutation and Thanksgiving | Salutation | Address and Greetings |
1:1-2 | 1:1-2 | 1:1a | 1:1a | 1:1-2 |
1:1b | 1:1b | |||
1:2 | 1:2 | |||
Paul's Thanksgiving after Affliction | Comfort in Suffering | Paul Gives Thanks to God | Thanksgiving | |
1:3-7 | 1:3-7 | 1:3-7 | 1:3-7 | 1:3-7 |
Delivered from Suffering | ||||
1:8-11 | 1:8-11 | 1:8-11 | 1:8-11 | 1:8-11 |
The Postponement of Paul's Visit | Paul's Sincerity | Recent Relations with the Church | The Change in Paul's Plans | Why Paul Changed His Plans |
(1:12-2:13) | (1:12-2:4) | (1:12-2:11) | ||
1:12-14 | 1:12-14 | 1:12-14 | 1:12-14 | 1:12-14 |
Sparing the Church | ||||
1:15-22 | 1:15-24 | 1:15-22 | 1:15-22 | 1:15-22 |
1:23-2:4 | 1:23-2:4 | 1:23-2:4 | 1:23-2:4 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. II Corinthians was written about six to eighteen months after I Corinthians, following Paul's visit in Macedonia with Titus, who reported the response of the church to Paul's overtures (cf. 2:12-13; 7:11-16).
B. This is a very intense personal letter. Paul's emotional state can even be observed in the grammar (i.e., lack of conjunctions and incomplete sentences).
C. Paul was being viciously attacked by a minority within the church. The minority seems to be both from the local Corinthian congregation and an itinerant Jewish group. Their charges were:
1. Paul had impure motives, 1:12
2. Paul was fickle, 1:15ff
3. Paul was weak, 10:10
4. Paul was physically ugly, 10:10
5. Paul was not a good orator, 10:10; 11:16
6. Paul preached for money 11:7ff; 12:13ff
7. Paul was not a true apostle, 11:5,13; 12:4
8. Paul was not an orthodox Jew, 11:21ff
9. they had direct revelation, but Paul did not, 12:1ff.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:1:1a
1aPaul, an apostle of Christ Jesus by the will of God, and Timothy our brother,
1:1a "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 13? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. his physical stature, the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonika called Paul and Thekla
2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Acts 9:1-2 (cf. I Cor. 15:9; Eph. 3:8; I Tim. 1:15). Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this rationale is somewhat unlikely (cf. II Cor. 11:5; 12:11; 15:10).
▣ "an apostle" This is a common Greek word for "send" (i.e., apostellō). See Special Topic at I Cor. 4:9. This term has several theological usages.
1. The rabbis used it as one called and sent as an official representative of another, something like our English "ambassador" (cf. II Cor. 5:20).
2. The Gospels often use this term of Jesus being sent by the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48). In John the term takes on Messianic overtones (cf. John 4:34; 5:24,30,36,37,38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21). It is used of Jesus sending believers (cf. John 17:18; 20:21).
3. The NT used it for disciples.
a. the original Twelve who were an inner circle of disciples (cf. Luke 6:13; Acts 1:21-22)
b. a special group of Apostolic helpers and co-workers
(1) Barnabas (cf. Acts 14:4,14)
(2) Andronicus and Junias (KJV, Junia, cf. Rom. 16:7)
(3) Apollos (cf. I Cor. 4:6-9)
(4) James, the Lord's brother (cf. Gal. 1:19)
(5) Silvanus and Timothy (cf. I Thess. 2:6)
(6) possibly Titus (cf. II Cor. 8:23)
(7) possibly Epaphroditus (cf. Phil. 2:25)
c. an ongoing gift in the church (cf. I Cor. 12:28-29; Eph. 4:11)
4. Paul uses the noun as a title for himself in most of his letters as a way of asserting his God-given call and authority as Christ's representative (cf. Rom. 1:1; I Cor. 1:1; II Cor. 1:1; Gal. 1:1; Eph. 1:1; Col. 1:1; I Tim. 1:1; II Tim. 1:1; Titus 1:1).
▣ "Christ" This is the Greek equivalent of the Hebrew term messiah (see Special Topic at I Cor. 1:23), which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfills all three of these anointed offices (cf. Heb. 1:2-3).
▣ "Jesus" The Hebrew name meant "YHWH saves" or "YHWH brings salvation." This name was revealed to his parents by an angel (cf. Matt. 1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, YHWH. It is the same as the Hebrew name Joshua.
The Greek manuscripts are divided as to the order of these terms.
1. Jesus Christ, A, D, G, K, L (Peshitta, KJV, NKJV)
2. Christ Jesus, P46, א, B, M, P (NASB, NRSV, TEV, NJB, NIV)
There seems to be no theological significance to the order. See SPECIAL TOPIC: NAMES FOR DEITY at I Cor. 2:8.
▣ "by the will of God" This same introductory phrase is used in I Cor. 1:1; II Cor. 1:1; Eph. 1:1; Col. 1:1 and II Tim. 1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Acts 9:1-22; 23:3-16; 26:9-18). Paul often asserted his God-given authority and calling to affirm his writings as being uniquely from God (i.e., inspired, cf. II Tim. 3:16; I Cor. 2:9-13; I Thess. 2:13).
▣ "Timothy our brother" In I Cor. 1:1 "Sosthenes" is mentioned; here Timothy is named, possibly as co-worker, co-author, or scribe. Also it is possible that Paul mentioned Timothy because this church was so unresponsive to him when he delivered Paul's letter of I Corinthians to them.
NASB (UPDATED) TEXT:1:1b
1bTo the church of God which is at Corinth with all the saints who are throughout Achaia:
1:1b "church" This is the Greek term ekklesia (see Special Topic at I Cor. 1:2). It is from two words, "out of" and "called," therefore, the term implies the divinely called-out ones. The early church took this word from secular use (cf. Acts 19:32,39,41) and because of the Septuagint's use of this term for "congregation" of Israel (cf. Num. 16:3; 20:4). They used it for themselves as a continuation of the OT people of God. They were the new Israel (cf. Rom. 2:28-29; Gal. 6:16; I Pet. 2:5,9; Rev. 1:6), the fulfillment of God's worldwide mission (cf. Gen. 3:15; 12:3; Exod. 19:5:6).
▣ "of God which is at Corinth" This phrase expresses two distinct senses about "the church."
1. It is a local body of born again, baptized believers. Most of the places in the NT that the word ekklesia is used reflect this local sense.
2. It is also the universal expression of the body of Christ. This is seen in Matt. 16:18 (i.e., the first of the rare usage of this term by Jesus, cf. Matt. 18:17 [twice]); Acts 9:31 uses the singular "church" for all the local congregations in Judea, Galilee, and Samaria; and finally the use of the term in Ephesians, which is a cyclical letter to the churches of Asia Minor (cf. 1:22; 3:10,21; 5:23-32).
There is one large body of Christ made up of all believers (some now dead, some alive) and there are local expressions of that universal body.
▣ "with all the saints who are throughout Achaia" This greeting shows that the letter was for a wider audience than one church (as all of Paul's letters came to be). It may have functioned as a cyclical letter to a whole region as did Galatians and Ephesians. However, it uniquely focuses on problems at Corinth.
▣ "saints" This means they have been declared holy by the work of Jesus through the agency of the Spirit (cf. 6:11). The verb (hagiazō) is related to the word "holy" (hagios) and "saints" (i.e., "holy ones" hagioi). It speaks of our separation to God for service. Here it refers to our position in Him as v. 3 does, but in other places in the NT believers are to strive toward "holiness." It is a position to be possessed. Paul encourages this factious, prideful church by calling them "saints," in spite of their failures and sins! See SPECIAL TOPIC: SAINTS at I Cor. 1:2.
NASB (UPDATED) TEXT:1:2
2Grace to you and peace from God our Father and the Lord Jesus Christ.
1:2 "Grace to you and peace from God" The traditional opening of Hellenistic letters was "greetings" (cf. Acts 23:26; James 1:1), not "grace." Paul made a word play from "chairein" to "charis," which made it uniquely Christian (cf. I Thess. 1:1; Gal. 1:3). Some assert that "peace" reflects a Hebrew term "shalom" (see Special Topic at I Cor. 1:3). It is possible that Paul knew this combination of terms from the Aaronic blessing of Num. 6:24-26. Most Hellenistic letters and NT epistles begin with a prayer of thanksgiving, but because of the problems between Paul and this congregation, the opening prayer of thanksgiving is directed toward God (cf. 1:3-7).
▣ "from God our Father" This puts the emphasis on intimate family interpersonal relationships (cf. Matt. 6:9). In the OT God is the father of Israel (cf. Isa. 64:8; Hos. 1-3;11). Because God is personal the best metaphors to describe His relationship with other members of the Trinity and His people are Jewish family terms. As the Father relates to Jesus in an analogous way, He relates to believers. See Special Topic: The Fatherhood of God at I Cor. 1:3.
Both "grace" and "peace" come from the Father and the Son. The Father and Jesus are linked grammatically as one unit (i.e., one preposition, but two objects). This is a common way for NT authors to assert Jesus' deity (cf. I Thess. 1:1; 3:11; II Thess. 1:2,12; 2:16).
▣ "and the Lord Jesus Christ" These terms are part of the fuller title "the Lord Jesus Christ" (cf. vv. 2,3,7,8,9,10). These three (cf. vv. 2,3,7,8,9,10) titles all have individual significance.
1. "Christ" is the Greek translation of the Hebrew Messiah (i.e., an Anointed One). It asserts Jesus' OT title as YHWH's promised One sent to set up the new age of righteousness.
2. "Jesus" is the name given to the baby in Bethlehem by the angel (cf. Matt. 1:21). It is made up of two Hebrew nouns: "YHWH," the covenant name for deity, and "salvation" (i.e., hosea). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (ex. Matt. 1:16, 25; 2:1; 3:13,15,16).
3. "Lord" (used in 1:1 in KJV) is the translation of the Hebrew term adon, which meant "owner, husband, master, or lord." The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His deity and equality with the Father.
NASB (UPDATED) TEXT: 1:3-7
3Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, 4who comforts us in all our affliction so that we will be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God. 5For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ. 6But if we are afflicted, it is for your comfort and salvation; or if we are comforted, it is for your comfort, which is effective in the patient enduring of the same sufferings which we also suffer; 7and our hope for you is firmly grounded, knowing that as you are sharers of our sufferings, so also you are sharers of our comfort.
1:3 "Blessed" We get the English word "eulogy" from this Greek word. This term (following the Septuagint) is always used of humans blessing God (cf. Luke 1:68). In Mark 14:61 is a periphrasis for the name of God (i.e., "the Blessed One"). Paul uses the term for the Father in Rom. 1:25; 9:5; II Cor. 1:3; 11:31; and Eph. 1:3.
▣ "the God" This prayer of praise, vv. 3-11, describes God in three ways.
1. He is the Father of Jesus
2. He is the Father of all mercy
3. He is the God of all comfort
The usual Greek letter form was a prayer of thanksgiving for the recipients of the letter, but in this letter the prayer of thanksgiving was directed to God.
YHWH as the Father of Yeshua (i.e., Hebrew for Jesus), is known only by revelation. No argument from philosophical necessity or design could ever give this relational theology. Be careful of "proofs" for God that are logic-based instead of Scripture based, but they do help many people who refuse to accept Scripture as truth. See Elton Trueblood, The Logic of Belief.
▣ "the Father of mercies" There are three Greek terms which are related to "mercy" or "compassion."
1. eleos, usually referring to feelings of mercy or piety (cf. 4:1; Rom. 9:15, which is a quote from Exod. 33:19)
2. splanchna, which refers to the supposed physical location of compassion or mercy in the lower viscera (cf. Phil. 2:1; Col. 3:12)
3. oiktirmos, to feel or express a sense of mercy or compassion at another's condition (cf. 1:3,4-6; Rom. 12:1)
This term characterizes God's actions and feelings toward fallen humanity. This is our great hope-the unchanging mercy and grace of God.
The NT often uses "Father" plus a genitive to describe deity.
1. Father of mercies (cf. II Cor. 1:3)
2. Father of glory Eph. 1:17 (cf. Acts 7:2; I Cor. 2:8)
3. Father of all (cf. Eph. 4:6)
4. Father of spirits (cf. Heb. 12:9; Rev. 22:6)
5. Father of light (cf. James 1:17)
6. again and again in Paul's writings, "the Father of our Lord Jesus Christ"
1:4-11 "comfort" This term, paraklēsis, in its different forms, is used ten times in vv. 3-11. It is the key term throughout the entire passage and also in chapters 1-9, where it is used twenty-five times. The word means "to call alongside." It was often used in a judicial sense of an advocate who rendered legal aid, comfort, and guidance.
In this context it is used in the sense of encouragement and consolation. A related term, paraklētos, is used of the Holy Spirit in John 14:16,26; 15:26; 16:7; and of Jesus in I John 2:1. In this context it is used of the Father.
The verb form of parakaleō is used in several senses.
1. the Septuagint
a. exhort, Deut. 3:28
b. comfort, Gen. 24:67; 37:35; Ps. 119:50 (in a Messianic sense; Isa. 40:1; 49:13; 51:3; 61:2)
c. have compassion, Deut. 32:36; Jdgs. 2:18; Ps. 135:14
d. console, Isa. 35:4
e. call, Exod. 15:13
2. Paul's writings to Corinth
a. exhort, I Cor. 1:10; 4:16; 14:30-31; 16:15-16; II Cor. 2:8; 5:20; 6:1; 8:4,6; 10:1
b. comfort, cheer up, II Cor. 1:4,6; 2:7; 7:6,7,13; 13:11
c. have compassion, console, I Cor. 4:13
d. implore, entreat, request, I Cor. 16:12; II Cor. 9:5; 12:18
1:4 "so that we will be able to comfort those who are in any affliction" There are two reasons stated in this context why Christians suffer: (1) so they can comfort others, v. 4 and (2) to keep us from depending on ourselves, v. 9. Believers live in a fallen world. Bad things happen; some are statistical, some are personal evil, but all can be used (not sent, but allowed) by God for our maturity and ministry (cf. Rom. 8:28-29). See John W. Wenham, The Goodness of God
The term, affliction, (i.e., thlipsis), etymologically meant "to squeeze or crush" (i.e., like processing grapes or crushing wheat to make flour), but came to be used figuratively for physical (cf. 1:6) or emotional (cf. 2:4; 11:28) trauma (cf. 4:8; 7:5).
Just a brief personal comment. It is so difficult in this book to know who Paul refers to by the plural pronouns, "we," "us," and "our." It can refer to (1) himself alone; (2) him and his mission team; (3) him and the other Apostles; or (4) all believers. Only context can determine and sometimes it is ambiguous.
1:5 "the sufferings of Christ are ours in abundance" The Greek term pathēma is used here of Christ's sufferings (cf. Luke 22:15) and in vv. 6 and 7 of believers' suffering. Paul uses a different word for the mission team's sufferings/afflictions (thlipsis) in v. 4.
Paul mentions believers as co-sufferers with Christ several times (cf. 4:10-11; Rom. 8:17; Phil. 3:10; Col. 1:24). As we share His death and resurrection, so too, we share His suffering and persecution. The concept of the suffering Christian is often spoken of (cf. Acts 14:22; Rom. 5:3-4; 8:17; Gal. 6:17; Phil. 1:29; 3:10; Col. 1:24; I Thess. 3:3-4; II Tim. 3:12; Heb. 13:13; James 1:1-4; I Pet. 2:19-23; 3:14; 4:12-19). This is the norm for all Christians. This subject seems to be a unifying theme of II Corinthians. Christ's sufficiency is also abundant and running over! Yes, believers will suffer in a fallen world for being Christian, but our God will supply our every need, physically, emotionally, and spiritually through Christ. Christ's death and resurrection are not only for heaven, but for now also!
▣ "abundance" Paul's literary style in II Corinthians can be illustrated by his use of "abundance."
1. perissos, over and above (cf. 2:7; 9:1)
2. perissoterōs, more abundantly (cf. 2:4; 7:13)
3. perisseuō, over and above (cf. 1:5; 3:9; 4:15; 8:2; 9:8)
4. perisseauma, more than enough (cf. 8:13,14)
5. perisseia, superabundance (cf. 8:2; 10:15)
When it comes to what God in Christ has done for believers, it is always "superabundant," "extravagant," "above and beyond"! See full note at 2:7.
1:6 "if. . .if" These are two first class conditional sentences. In this fallen world Christian leaders will be afflicted, but this provides a wealth of help and salvation to those who hear. Suffering has a divine purpose (cf. v. 7).
▣ "it is for your comfort and salvation" Because comfort is linked to salvation, it seems that this is following the OT sense of the term, sosō, which means physical deliverance (cf. Matt. 9:22; Mark 6:56; James 5:20).
There are several Greek manuscript variants connected to vv. 6-7. The most obvious reason is that the word "comfort" (paraklēseōs) in v. 6a is confused with the very same form in 6b, which the intervening text left out. With the omission, other words are added by scribes to make the text understandable.
▣ "patient enduring" In the Septuagint this term was used of hope or expectation (cf. Jer. 14:8; 17:13; 50:7). In Paul's writings it implies an "active, steadfast, voluntary endurance," which is only produced by the sufferings caused by the gospel: being believed, being lived, and being proclaimed. There is an association in Paul's writings between "hope" (cf. v. 7) and "patient endurance" (cf. Rom. 5:3-5; 8:25; 15:4-5; and I Thess. 1:3; I Tim. 6:11).
1:7 As believers share persecutions, as Jesus did, they also share God's comfort, as Jesus did.
Paul's hope for them was:
NASB"firmly grounded"
NKJV"steadfast"
NRSV"unshaken"
TEV"never shaken"
NJB"secure"
This is the same term (bebaios) used in I Cor. 1:8 and II Cor. 1:21.
NASB (UPDATED) TEXT:1:8-11
8For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life; 9indeed, we had the sentence of death within ourselves so that we would not trust in ourselves, but in God who raises the dead; 10who delivered us from so great a peril of death, and will deliver us, He on whom we have set our hope. And He will yet deliver us, 11you also joining in helping us through your prayers, so that thanks may be given by many persons on our behalf for the favor bestowed on us through the prayers of many.
1:8 "we do not want you to be unaware, brethren" Paul uses this phrase often to introduce either new information or a conclusion (cf. Rom. 1:13; 11:25; I Cor. 10:1; 12:1; II Cor. 1:8; I Thess. 4:13).
▣ "our affliction which came to us in Asia, that we were burdened excessively" It is uncertain exactly what Paul refers to by this intense phrase.
1. the riot caused by Demetrius in Acts 19:23-41
2. "fighting wild beasts at Ephesus" of I Cor. 15:32
3. an imprisonment, possibly with a death sentence (cf. vv. 9-10)
4. some type of physical illness
Whatever it was, it was a life-or-death experience for Paul (cf. vv. 8-10) and apparently the church in Corinth had heard about it because Paul does not feel the need to identify it.
For "excessively" (huperbolē) see Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
1:9 "we had the sentence of death within ourselves" This is a strange statement. First, the word "sentence" is used only here in all ancient Greek writing, only later does it mean "death sentence" (cf. Josephus, Antiquities 14:10:6). Paul does not seem to be referring to a judicial decree, but to a personal sense of his impending death. This forced him and his companions to throw themselves totally on God's help, compassion, and power.
The verb is perfect active indicative. Some have seen this as a way of referring to a disease which Paul and his mission companion encountered, which had continuing results. However, it can be interpreted as an aorist, the same form as in 2:13.
All of this adds up to make this phrase quite ambiguous with many different interpretations. Although the exact physical circumstances are uncertain, Paul's spiritual meaning is clear-suffering helps believers trust more fully and completely in God, in Christ!
▣ "we would not trust in ourselves" As v. 4 expresses the first purpose of Christian suffering, this verse expresses the second purpose. This same truth can be seen in Paul's "thorn in the flesh" (cf. 12:7-9). In the spiritual realm human weakness accompanied with faith releases the power of God.
▣ "God who raises the dead" Is Paul thinking of
1. OT examples of people God brought back to physical life ( cf. I Kgs. 17:17-22; II Kgs. 4:32-37)
2. OT theological statements (cf. Deut. 32:39; I Sam. 2:6; II Kgs. 5:7)
3. his discussion of resurrection in I Corinthians 15
1:10 "He on whom we have set our hope" The pronoun refers to God the Father (cf. v. 9; I Tim. 4:10). What a wonderful descriptive title for God. Paul coins powerful, wonderful, descriptive titles for God often (See full list at 1:3), such as
1. "the Father of mercies" (cf. 1:3)
2. "God of all comfort" (cf. 1:3)
3. "unto Him who is able" (cf. Rom. 16:25; Eph. 3:20)
The verb is a perfect active indicative, which implies a past completed act with abiding results (cf. I Cor. 15:19; I Tim. 5:5; 6:17).
▣ "deliver" This term is used three times in v. 10. This follows the OT sense of physical, social, emotional, spiritual deliverance. Paul used this term several times (cf. Rom. 7:24; 11:26; 15:31; II Cor. 1:10; Col. 1:13; I Thess. 1:10; II Thess. 3:2; II Tim. 3:11; 4:17-18). He really thought that he was going to die at Ephesus (cf. vv. 8-10).
NASB"from so great a peril of death"
NKJV"from so great a death"
NRSV"from so deadly a peril"
TEV"from such terrible dangers of death"
NJB"from such a death"
There is a Greek manuscript variant between the singular "so great a death" (i.e., MSS א, A, B, C, D, F, G) and the plural (i.e., MS P46 and the Syriac translation, as well as the Greek text used by Origen, Basil, Chrysostom, Theodoret, Jerome, and Augustine). The plural (cf. TEV) is the most unusual and the most ancient. This plural may be seen in Paul's list of problems he faced internally and externally in 4:8-12; 6:3-10; 11:23-29. The UBS4 gives the plural a "B" rating (almost certain).
1:11
NASB"joining in helping us through your prayers"
NKJV"helping together in prayer for us"
NRSV"join in helping us by your prayers"
TEV"help us by means of your prayers for us"
NJB"your prayers for us will contribute to this"
Several scholars believe this grammatical construction (Murry J. Harris in The Expositor's Bible Commentary, vol. 10, p. 322) is used in a conditional sense (The Anchor Bible, vol. 32A, p. 115). If believers do not pray, somehow the Sovereign God has chosen not to act (cf. James 4:2). This shows the benefits of intercessory prayer (cf. Eph 6:18-20). Paul felt that the prayers of Christians linked with God's graciousness saved him from death and it continued to protect and deliver him. Paul's deliverance by God would be acknowledged and praised by many who would be blessed by Paul's ongoing ministry.
▣ "persons" This is literally "face" (i.e., prosōpon) Paul uses this term often in II Corinthians (cf. 2:10; 3:7 [twice],13,18; 4:6; 5:12; 8:24; 10:1,7; 11:20). It may be an OT allusion to the standard physical position of Jewish prayer with head lifted, which exactly fits this context.
Paul uses this term in several senses in II Corinthians:
1. for persons, 1:11; 2:10; 4:6
2. for the face of a person, 3:7 (twice),13,18; 10:1,7; 11:20
3. metaphor for before in the sense of "in front of" (i.e., position, not time), 8:24
4. metaphor for outward appearance (cf. NRSV), 5:12
NASB (UPDATED) TEXT:1:12-14
12For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you. 13For we write nothing else to you than what you read and understand, and I hope you will understand until the end; 14just as you also partially did understand us, that we are your reason to be proud as you also are ours, in the day of our Lord Jesus.
1:12 "our proud confidence" These Greek terms kauchaomai, kauchēma, and kauchēsis are used about thirty-five times by Paul and only twice in the rest of the NT (both in James). Its predominate use is in I and II Corinthians.
There are two main truths connected to boasting:
1. no flesh shall glory/boast before God (cf. I Cor. 1:29; Eph. 2:9)
2. believers should glory in the Lord (cf. I Cor. 1:31; II Cor. 10:17, which is an allusion to Jer. 9:23-24)
Therefore, there is appropriate and inappropriate boasting/glorying (i.e., pride).
1. appropriate
a. in the hope of glory (cf. Rom. 4:2)
b. in God through the Lord Jesus (cf. Rom. 5:11)
c. in the cross of the Lord Jesus Christ (i.e., Paul's main theme, cf. I Cor. 1:17-18; Gal. 6:14)
d. Paul boasts in
(1) his ministry without compensation (cf. I Cor. 9:15,16; II Cor. 10:12)
(2) his authority from Christ (cf. II Cor. 10:8,12)
(3) his not boasting in other men's labor (as some at Corinth were, cf. II Cor. 10:15)
(4) his racial heritage (as others were doing at Corinth, cf. II Cor. 11:17; 12:1,5,6)
(5) his churches
(a) Corinth (cf. II Cor. 7:4,14; 8:24; 9:2; 11:10)
(b) Thessalonika (cf. II Thess. 1:4)
(6) his confidence in God's comfort and deliverance (cf. II Cor. 1:12)
2. inappropriate
a. in relation to Jewish heritage (cf. Rom. 2:17,23; 3:27; Gal. 6:13)
b. some in the Corinthian church were boasting
(1) in men (cf. I Cor. 3:21)
(2) in wisdom (cf. I Cor. 4:7)
(3) in freedom (cf. I Cor. 5:6)
c. false teachers tried to boast in the church at Corinth (cf. II Cor. 11:12)
▣ "the testimony of our conscience" Paul uses the term "conscience" often in the Corinthian letters (cf. 4:4; 8:7,10,12; 10:25,27,28,29; II Cor. 1:12; 4:2; 5:11). It refers to that moral inner sense of what is appropriate or inappropriate (cf. Acts 23:1; Rom. 2:15). The conscience can be affected by our past lives, our poor choices, or by the Spirit of God. It is not a flawless guide (cf. I Cor. 4:4; 8:7; I Tim. 4:2), but it does determine the boundaries of individual faith (cf. I Tim. 1:5,19). Therefore, to violate our conscience, even if it is in error or weak, is a major faith problem.
The believer's conscience needs to be more and more formed by the Word of God and the Spirit of God (cf. I Tim. 3:9). God will judge believers by the light they have, but all believers need to be increasingly open to the Bible and the Spirit for more light and in order to continue to grow in the knowledge of the Lord Jesus Christ. In this context, the end-time judgment is in view (cf. vv. 13-14). God will judge humans in light of their understanding, their conscience (cf. Rom. 2:15-16; 9:1; 13:5).
Paul's motives and actions were severely criticized by a minority of false teachers at Corinth (cf. chapters 10-13). It seems that there were two groups: (1) a local group of opponents and (2) an itinerant Palestinian Jewish group of false teachers.
▣ "holiness" Some Greek manuscripts have "holiness" (i.e P46, א*, A, B, C, K, P, and Coptic NASB, NIV, and NJB translations). Others have "simplicity" (i.e., אi2, D, F, G, and the Vulgate, Peshitta, NKJV, NRSV, and TEV translations). Bruce Metzger in A Textual Commentary on the Greek New Testament, comments that the translation committee for the UBS3 preferred "simplicity" (haplotēti), but gave it a "D" rating, meaning a very high degree of doubt (p. 575). However, the UBS4 edition gives it a "B" rating, meaning almost certain (p. 612). This increased certainty comes from the fact that Paul uses the term "simplicity" in 11:3 (and the same term translated "liberality" in 8:2; 9:11,13), but never in any of his writings does he use hagiotēti.
▣ "sincerity" This term had two connotations, "generous" or "sincere." It was a metaphor related to vision. In the OT the eye was used as a metaphor for motive in two ways (1) evil eye (stingy, BDB 949, cf. Deut. 15:9-10) and (2) good eye (generous, BDB 373 III, cf. Pro. 22:9). Jesus followed this usage (cf. Matt. 6:22-23; 20:15). Paul used this term in two senses.
1. "simplicity, sincerity, purity" (i.e., no hidden agendas or false pretenses, cf. II Cor. 1:12; 11:3; Eph. 6:5; Col. 3:22)
2. "liberality" (cf. Rom. 12:8; II Cor. 8:2; 9:11,13)
▣ "not in fleshly wisdom" Paul discusses worldly wisdom extensively in I Corinthians (cf. 1:18-31; 2:1-16; and 3:18-23 and sarcastically in 4:10; 6:5 and possibly 10:15). Paul uses similar phrases referring to human wisdom in I Cor. 1:17; 2:4,13-14. In this paragraph he makes a play on worldly wisdom versus grace living in the world. Paul's evidence of his leadership is not in logic or rhetoric only, but godly living and a clear conscience before God. Paul claims to have written to them in plain, obvious, east-to-understand terms. If they are so wise, they should have quickly and effortlessly understood his words, motives, and lifestyle implications, but they did not.
Paul uses this term "flesh" in several ways. See Special Topic at I Cor. 1:26.
1:13-14 These verses are in a parallel structure and seem to refer to Paul's previous letters to Corinth (which one is uncertain). He wrote to be understood. However, their attitudes and lifestyles show they only partially understood.
Does the term telous in this context mean "complete" (TEV, NJB, NIV) or "end" (NASB, NKJV, NRSV)? Both make sense. If "complete" (i.e., completely in contrast to partially) it would link up with the first part of v. 14. If "end" it would parallel "the day of our Lord Jesus" at the last of v. 14.
▣ "we are your reason to be proud as you also are ours" The church at Corinth is confirmation of Paul's apostolic effectiveness. Paul desires that their words, motives, and actions will be a source of pride and appropriate boasting when the Lord returns to judge (i.e., "the day of our Lord Jesus," cf. I Cor. 1:8; 5:5; Phil. 1:6,10; 2:16; I Thess. 5:2; II Thess 2:2).
1:14 "in the day of our Lord Jesus" The phrase "in the day" is an OT idiom. See the note from my commentary on Amos 2:16.
NASB (UPDATED) TEXT:1:15-22
15In this confidence I intended at first to come to you, so that you might twice receive a blessing; 16that is, to pass your way into Macedonia, and again from Macedonia to come to you, and by you to be helped on my journey to Judea. 17Therefore, I was not vacillating when I intended to do this, was I? Or what I purpose, do I purpose according to the flesh, so that with me there will be yes, yes and no, no at the same time? 18But as God is faithful, our word to you is not yes and no. 19For the Son of God, Christ Jesus, who was preached among you by us-by me and Silvanus and Timothy-was not yes and no, but is yes in Him. 20For as many as are the promises of God, in Him they are yes; therefore also through Him is our Amen to the glory of God through us. 21Now He who establishes us with you in Christ and anointed us is God, 22who also sealed us and gave us the Spirit in our hearts as a pledge.
1:15 "In this confidence" See full note at 3:4.
▣ "I intended at first to come to you" "I intended" is an imperfect tense which denotes repeated actions, here thoughts, in past time. In I Cor. 16:2-8 Paul told them of his proposed travel plans. Because of their actions, he later changed his mind because he did not want to come in judgment, but joy! The vocal minority accused him of fickleness, not only in his travel plans, but in his gospel (cf. vv. 18-20).
NASB"so that you might twice receive a blessing"
NKJV"that you might have a second benefit"
NRSV"so that you might have a double favor"
TEV"in order that you might be blessed twice"
NJB"so that you would benefit doubly"
There is a Greek manuscript variant here. Some manuscripts have charin, which comes from charis, which means benefit or favor (i.e., א*, A, C, D, F, G, and the Syriac and Armenian translations).
Other manuscripts have charan, which comes from chara, which means joy, gladness, or rejoicing (i.e., א2, B, L, P). The UBS4 Greek text gives charin a "B" (almost certain) rating. In context (i.e., v. 16) it refers to Paul coming twice to Corinth with them having the opportunity of supplying his needs as he travels on (cf. Gordon D. Fee, To What End Exegesis?, pp. 99-104).
1:16 "and by you to be helped on my journey to Judea" Paul would not take any money from the Corinthian church while he was ministering to them. He was afraid he would be attacked over this issue. As it turns out he was attacked for not taking money from them.
This phrase implies that he was going to let this church provide his missionary travel needs (cf. I Cor. 16:6; Rom. 15:24). This may have been a way to test their loyalty to him and the gospel and to silence his critics.
1:17 "do I purpose according to the flesh" This phrase may reflect Paul's critics (cf. 10:2-3; 11:18) or Paul seeking after the will of God in all that he does, including travel (cf. I Cor. 4:19; 16:7; Acts 18:21; Rom. 1:10; 15:32).
That the second option fits this context best can be seen from v. 18a. God's faithfulness is a recurrent theme in Paul's writings (cf. I Cor. 1:9; 10:13; I Thess. 5:24; II Thess. 3:3).
For "flesh" see Special Topic at I Cor. 1:26.
1:18 "God is faithful" Faithful is placed first for emphasis. In Paul's writings this becomes a descriptive title for God (cf. I Cor. 1:9; 10:13; I Thess. 5:24; II Thess. 3:3). In the OT faith is usually understood as faithfulness. This is the crucial characteristic of God (cf. Deut. 7:9; Isa. 49:7). His gracious, faithful character is unchanging (cf. Mal. 3:6). Mankind's hope is not in human performance or devotion, but in the character and promises of God (cf. 1:12,15,20)!
1:19 "the Son of God, Christ Jesus" Paul does not use the phrase "Son of God" often (cf. Rom. 1:4; here, and Gal. 2:20). However, the concept and related phrasing is very common. See Special Topic at I Cor. 1:9.
▣ "Silvanus" Silas, or Silvanus, was the man Paul chose to go with him on the second missionary journey after Barnabas and John Mark went back to Cyprus.
1. He is first mentioned in the Bible in Acts 15:22 where he is called a chief man among the brethren of the Jerusalem Church.
2. He was also a prophet (cf. Acts 15:32).
3. He was a Roman citizen like Paul (cf. Acts 16:37).
4. He and Judas Barsabbas were sent to Antioch by the Jerusalem Church to inspect the situation (cf. Acts 15:22,30-35).
5. Paul mentions him in II Cor. 1:19 as a fellow gospel preacher.
6. Later he is identified with Peter in writing I Peter. (cf. I Pet. 5:12).
7. Both Paul and Peter call him Silvanus while Luke calls him Silas (the Aramaic form of Saul). It is possible that Silas was his Jewish name and Silvanus his Latin name (cf. F. F. Bruce, Paul: Apostle of the Heart Set Free, p. 213).
1:19-20 "but is yes in Him" Verses 19 and 20 are theologically packed! Paul is asserting that the mission team (himself, Silvanus, and Timothy) preached Jesus as God's fulfilling promise as God's Son and as mankind's only hope to them as the apex of OT revelation! Their preaching was not wishy-washy, but definite (cf. v. 18). Jesus is the Father's "yes" for every promise, every need, every hope (i.e., perfect active indicative of ginomai). By affirming Jesus, they give glory to the Father's provision.
All of the church at Corinth's knowledge (1) of God, (2) of His Son, (3) of His promises (cf. Rom. 9:4) and (4) of His grace provisions come through Paul's mission team. If they start doubting the motives and message of Paul, they lose confidence in the gospel!
1:20 "Amen" See fuller note at I Cor. 14:16c.
▣ "glory" See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
1:21-22 There is a definite structure to these two verses that describes what God (i.e., "The One who") has done to equip and affirm the missionary team.
1. God establishes us, v. 21 (cf. I Cor. 1:8). This is a present active participle which points toward a continuing action. It means to confirm, establish, make constant, unwavering (cf. 1:7; Rom. 4:16). This term is used in the papyri to denote a legal guarantee (cf. Moulton and Milligan, p. 107).
2. God anointed us, v. 21 (cf. I John 2:20,27). This is an aorist active participle. The tense points to a completed, one-time act. The term itself reflects an OT concept of God's choosing and equipping for ministry of certain leaders of Israel
a. prophets, cf. I Kgs. 19:16 and possibly parallelism of I Chr. 16:22; Ps 105:15
b. priests, cf. Exod. 40:15; Lev. 4:3; Ps. 105:15
c. kings, cf. I Sam. 9:16; Ps. 2:2; 18:50; 20:6; Hab. 3:13)
It is the term that in Greek is translated "Christ" when referring to the Messiah (i.e., the Anointed One). Believers are also chosen and equipped by God to serve His kingdom purposes.
3. God sealed us, v. 22 (cf. John 3:33; 6:27; Rom. 4:11; 15:28; I Cor. 9:2; Eph. 1:13; 4:30; II Tim. 2:19; Rev. 7:3-8). This is an aorist middle participle which means to mark something or someone as ones property, or genuine, or as safely delivered. Believers belong to God!
4. God gave us the Spirit in our hearts as a pledge, v. 22 (cf. 5:5; Rom. 8:9-16,23,26-27; Eph. 1:13-14).
The term "given" is another aorist active participle, implying a completed action. God has fully provided for His children.
■ establishes (present tense)
■ anointed (aorist tense)
■ sealed (aorist tense)
■ given the Spirit (aorist tense)
All of these provisions relate to Paul's confidence in vv. 15,19-20. Paul's confidence was in the Father's and the Son's and the Spirit's actions and provisions.
▣ "Christ. . .God. . .Spirit" Notice that the Trinity is active in our assurance (see Special Topic following). Although the term "Trinity" does not appear in the Bible, the concept is recurrent (cf. I Cor. 12:4-6; II Cor. 13:14). Christianity is a monotheistic faith (cf. Deut 6:4). However, if Jesus is divine and the Holy Spirit is a person we have three persons of one divine essence. A Triune Unity! See Special Topic at I Cor. 2:10.
1:22 "sealed us" See SPECIAL TOPIC: SEAL at I Cor. 9:2.
▣ "hearts" See Special Topic at I Cor. 14:25.
▣ "as a pledge" It speaks both of promise of full payment in the future and partial payment now. God's down payment was the life of His Son and the full presence of His Spirit (cf. Eph. 1:3-14). See full note at 5:5.
NASB (UPDATED) TEXT:1:23-24
23But I call God as witness to my soul, that to spare you I did not come again to Corinth. 24Not that we lord it over your faith, but are workers with you for your joy; for in your faith you are standing firm.
1:23
NASB"But I call God as witness to my soul"
NKJV 'Moreover I call God as witness against my soul"
NRSV"But I call on God as witness against me"
TEV"I call God as my witness-he knows my heart"
NJB"By my life I call on God to be my witness"
This is an oath of truthfulness. Paul often uses oaths to confirm his words (cf. 11:11,31; Rom. 1:9; Gal. 1:20; Phil. 1:8; I Thess. 2:5).
▣ "to spare you" Paul's change of travel plans was not an example of his fickleness, but of his love. He chose not to return in an atmosphere where his only option was judgment and contention. The false teachers had impugned his motives and actions. Paul sets the record straight!
▣ "I did not come again to Corinth" There is much debate about the number of visits Paul made from Ephesus to Corinth and the number of letters he wrote to the church in Corinth. For more information see the introduction to II Corinthians, D.
1:24 "Not that we lord it over your faith" Here we see the balance between Paul as an authoritative Apostle, 1:1, and the liberty of this local congregation. Biblical faith, covenant faith, starts and develops through volitional choices which are meant to produce joy, stability, and maturity.
▣ "for in your faith you are standing firm" Paul mentions this concept in I Cor. 15:1 (cf. Rom. 5:2; 11:20). This may have an OT background (cf. Ps. 76:7; 130:3; Nah. 1:6; Mal. 3:2; see Special Topic at I Cor. 1:9). It speaks of confident faith in God's presence. In light of the problems at Corinth this is a shocking statement. The Corinthian church was at least not as affected by the arrival of false teachers as the Galatian churches had been. Some of the house churches were strong and pure (i.e., perfect tense, "you have been and continue to stand firm"). See Special Topic: Stand (Histēmi)at I Cor. 15:1.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. If Paul is writing to a local problem in Corinth, why was the letter to be read throughout Achaia? (v. 1)
2. What are the two benefits of suffering mentioned in vv. 4 and 9?
3. What did Paul suffer in Asia that almost killed him? (vv.8-10)
4. Why was Paul attacked for his change in travel plans? (I Cor. 16:1-8 versus II Cor. 1:12-20)
5. Why do we believe in a Trinity?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Postponement of Paul's Visit | Sparing the Church | Recent Relations with the Church | The Change in Paul's Plans | Why Paul Changed His Plans |
(1:12-2:4) | (1:12-2:13) | (1:12-2:4) | (1:12-2:11) | |
1:15-2:2 | ||||
1:23-2:4 | Forgiving the Offender | 1:23-2:4 | 1:23-2:4 | |
Forgiveness for the Offender | 2:3-11 | Forgiveness for the Offender | ||
2:5-11 | 2:5-11 | 2:5-11 | 2:5-11 | |
Paul's Anxiety and Relief | Triumph in Christ | Paul's Anxiety in Troas | From Troas to Macedonia-the Apostolate: Its Importance |
|
2:12-13 | 2:12-13 | 2:12-13 | 2:12-13 | (2:12-4:6) |
Our Ministry | ||||
(2:14-3:6) | Victory Through Christ | |||
2:14-17 | 2:14-17 | 2:14-17 | 2:14-17 | 2:12-3:3 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. There is much discussion among the commentators as to how many visits and letters Paul made to this church. This chapter is the crux of this discussion because it seems to refer to a previous letter and a painful visit. There is much ambiguity in both the text and our knowledge of Paul's life. Dogmatism is inappropriate.
B. Another area of contention involving this chapter is whether the offender mentioned in vv. 5 and 6 is
1. synonymous with the incestuous man of I Corinthians 5
2. a leader of one of the factions or house churches spoken of in I Corinthians (1-4)
3. a ringleader of the false teachers from Jerusalem who confronted Paul personally on this painful visit (2 Corinthians10-13).
C. The chapter division is obviously inappropriate. Chapter 2 is integrally linked with the discussion of Paul's travel plans mentioned in II Cor. 1:15ff.
D. There is a major digression or parenthesis beginning in II Cor. 2:14. Paul does not return to his discussions concerning the meeting with Titus in Macedonia until II Cor. 7:5. I thank God for this digression because it shows us the heart of Paul and his intense love for Jesus Christ!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:2:1-4
1But I determined this for my own sake, that I would not come to you in sorrow again. 2For if I cause you sorrow, who then makes me glad but the one whom I made sorrowful? 3This is the very thing I wrote you, so that when I came, I would not have sorrow from those who ought to make me rejoice; having confidence in you all that my joy would be the joy of you all. 4For out of much affliction and anguish of heart I wrote to you with many tears; not so that you would be made sorrowful, but that you might know the love which I have especially for you.
2:1
NASB, NKJV"But"
NRSV, TEV,
NIV, REB"So"
NJB"then"
RSV"For"
There is a Greek manuscript variant between "for" (i.e., gar, cf. P46 and B) and "but" (i.e., de, cf. א, A, C, D, F, G). The UBS4 gives ""for" a "C" rating, meaning they can not decide. Often conjunctions are crucial in interpretation, but in this case the sense of the sentence defines the issue.
NASB"I determined this for my own sake"
NKJV"I determined this within myself"
NRSV, TEV,
NJB"I made up my mind"
This seems to imply that Paul did not have special insight from the Spirit about this matter. He mentions several times how the Spirit had led his travel plans (cf. Acts 16:9-10; 18:21; Rom. 1:10; 15:32; I Cor. 4:19), but this time he has no specific guidance and decides not to come.
▣ "that I would not come to you in sorrow again" Paul mentions a third visit to Corinth in 12:14; 13:1. The book of Acts does not record this second painful visit. His initial stay in Corinth is recorded in Acts 18:1-11. See chart in Introduction, Date, E. "visit" C. It probably occurred between the writing of I and 2 Corinthians.
2:2 "if" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. Paul's second visit had made the church sad. I like the NJB translation of this verse, "for if I cause you distress I am causing distress to my only possible source of joy." Paul did not enjoy the confrontational aspect of his apostolic responsibility.
2:3 "This is the very thing I wrote you" There are several theories that try to explain these verses.
1. some call this an epistolary aorist, which means it would refer to 2 Corinthians (cf. NJB)
2. some believe this refers to I Corinthians
3. others believe that this refers to the previous lost letter mentioned in I Cor. 5:9
4. others think this refers to a severe lost letter, possibly partially preserved in 2 Corinthians 10-13
2:4 This verse so clearly reveals Paul's heart and the emotional pain he felt about what happened during his painful visit. Yet, he spoke the truth, as painful as it was. Like a good medical doctor, Paul knew sometimes pain is necessary for long term healing.
Paul uses two subjunctive verbs in this sentence because sometimes people do not respond well to correction. God had created all humans with free will, which is both a precious and a dangerous thing. It holds the potential of joy and restoration or embitterment and continuing rebellion.
NASB"especially"
NKJV, NRSV"abundantly"
NJB"how very much"
This verse also includes one of Paul's characteristic terms which he uses so often in his Corinthian letters (i.e., perissoterōs). See full note at 1:5 or the Special Topic at 2:7.
NASB (UPDATED) TEXT: 2:5-11
5But if any has caused sorrow, he has caused sorrow not to me, but in some degree-in order not to say too much -to all of you. 6Sufficient for such a one is this punishment which was inflicted by the majority, 7so that on the contrary you should rather forgive and comfort him, otherwise such a one might be overwhelmed by excessive sorrow. 8Wherefore I urge you to reaffirm your love for him. 9For to this end also I wrote, so that I might put you to the test, whether you are obedient in all things. 10But one whom you forgive anything, I forgive also; for indeed what I have forgiven, if I have forgiven anything, I did it for your sakes in the presence of Christ, 11so that no advantage would be taken of us by Satan, for we are not ignorant of his schemes.
2:5 This verse is very difficult to translate! I believe the sense of the RSV and Phillips translation are probably best: "but if anyone has caused pain, he has caused it not to me, but in some measure (not to put it too severely) to you all." There is no object mentioned in this sentence, therefore, some relate it to (1) the entire church (cf. NKJV, NJB, RSV, Phillips, NIV, NEB) or (2) the offending person (cf. KNOX translation).
Who is this "he" who caused trouble? There have been several suggestions.
1. it refers to I Cor. 5:9 and the man who married his father's wife
2. it refers to a ringleader of one of the factions or house churches
3. it refers to the spokesperson for the group of supposed "leaders" from Palestine who confronted Paul on his return to Corinth and apparently the church did not defend Paul as it should have.
▣ "if" This is a first class conditional sentence. Someone had caused sorrow, both to Paul and to the entire church (perfect active indicative) and the consequences remained.
2:6 "this punishment which was inflicted by the majority" The decision was not unanimous. Paul, when attacked, even cared for the attacker (cf. v. 7) and the spiritual consequences which controversy and confrontation can cause (cf. v. 11).
The mention of "the majority" shows how Paul viewed church polity. He felt himself called as an Apostle to the Gentiles, but this did not remove the congregational aspect of responsibility to lead. Paul has a great balance in his letters between authoritative commands (i.e., Galatians and I Corinthians 5), and the need for local leadership. The NT has all three forms of polity: apostolic (i.e., Episcopal); local leaders (i.e., Presbyterian); and congregational (i.e., every believer). Acts 15 has all three levels involved in the ecclesiastical process. It is not an issue of which one is biblical; they all are. It is an issue of godly believers leading within biblical guidelines, not personal agendas!
2:7 "rather forgive and comfort him" These are both aorist infinitives. Church discipline is never vindictive, but always redemptive (cf. Gal. 6:1). Sin must be exposed, but also to be covered (i.e., forgiven by God, forgiven by church) after it is exposed.
For "comfort" see full note at 1:4-11.
NASB"might be overwhelmed by excessive sorrow"
NKJV"be swallowed up with too much sorrow"
NRSV"may not be overwhelmed by excessive sorrow"
TEV"from becoming so sad as to give up completely"
NJB"may be overwhelmed by the extent of his distress"
The first phrase is literally "lest by more abundant grief such a one should be swallowed up." See Special Topic below.
The second term, katapinō, is also an intense metaphor. It is literally "to gulp down." It is used in a positive sense in II Cor. 5:4 (i.e., swallowed-up life). Negatively it could mean to destroy (cf. I Cor. 15:54; II Cor. 2:7; Heb. 11:29; I Pet. 5:8).
Paul's personal experience and theological training made him acutely aware of the depths of sin and the heights of the grace and mercy of God. His choice of words reveal the depth of his feelings.
SPECIAL TOPIC: ABOUND (perisseuō)
2:8 "I urge you to reaffirm your love for him" This refers to reinstatement or legal act by an official vote (cf. use of term in Gal. 3:15) of the church through the motive of love. It is possible it is metaphorical of the reality of something (cf. Louw and Nida, p. 668).
2:9 "I wrote" See note at 2:3.
▣ "the test" This refers to a test of metal coins to make sure of their genuineness. It seems to have the connotation in the NT of "to test with a view toward approval." See Special Topic on "Testing" at I Cor. 3:13.
▣ "whether you are obedient in all things" This was a test of their loyalty to Paul's authority. This was THE issue (cf. 7:15; 10:6).
There is a Greek manuscript variant related to "whether." Some MSS have
1. ei - א, C, D, F, G
2. η - A, B
3. omit - P46
It seems that P46, though very old, was done in haste and often omits words or phrases. As for the other options, They were pronounced alike. Many of the early Greek manuscripts were copied by one person reading a text and several others writing it down. Thus, variants such as this related to sound, are common. The UBS4 gives option #1 an "A" rating (certain).
2:10 "forgive" This term, charizomai (cf. vv. 7,10; 12:13) is from the root chairō, which means to rejoice, be glad. In this context it means to graciously forgive or remit (cf. 2:7,10 [thrice]).
Paul asks the majority to forgive in v. 7 (aorist middle infinitive); in v. 10 he repeated the ongoing request (present middle indicative); in v. 10 he assures them of his (i.e., personal pronoun, egō) gracious and ongoing forgiveness of the offender (two perfect middle indicatives).
▣ "if" This is a first class conditional sentence. Paul reiterates his own personal forgiveness of the offender.
▣ "for your sakes in the presence of Christ" This is Paul's way of asserting that the restoration of the offender will strengthen the church. He himself is able to do it because of his love for Christ.
2:11
NASB"so that no advantage would be taken of us by Satan"
NKJV"lest Satan should take advantage of us"
NRSV"so that we may not be outwitted by Satan"
TEV"in order to keep Satan from getting the upper hand"
NJB"to avoid being outwitted by Satan"
This verse affirms the personal force of evil in our world out to thwart God's plan. Paul calls him by several titles in 2 Corinthians .
1. Satan in 2:11; 11:14; 12:7
2. "the god of this age (world)" in 4:4
3. "Belial" in 6:15
4. "the serpent" in 11:3
The "us" could refer to Paul himself, or to Paul and the Corinthian church. It is interesting to know that Satan tempts both by inclination to evil and by the perversion of the good. An inappropriate, unforgiving, angry, or prideful attitude on the part of the church could open the door for Satan to disrupt the fellowship. See SPECIAL TOPIC: PERSONAL EVIL at I Cor. 7:5.
▣ "for we are not ignorant of his schemes" The evil one tries to affect our lives (cf. Eph. 4:14; 6:10-18). Often believers are ignorant (i.e., agnoeō) of his schemes.
NASB (UPDATED) TEXT: 2:12-13
12Now when I came to Troas for the gospel of Christ and when a door was opened for me in the Lord, 13I had no rest for my spirit, not finding Titus my brother; but taking my leave of them, I went on to Macedonia.
2:12 "when I came to Troas" This follows the itinerary of I Cor. 16:5 (cf. Acts 16:8-11). Paul was apparently attacked by some at Corinth because his travel plans did not materialize. Paul tries to explain why.
▣ "and when a door was opened for me in the Lord" This is a perfect passive participle implying that God opened this opportunity for the gospel and that it remains open! "Open door" is a very popular metaphor of Paul (cf. I Cor. 16:9; Col. 4:3; and also Acts 14:27 and Rev. 3:8). This phrase emphasizes the effective power of God through the redemptive accomplished ministry of the Messiah and the wooing of His Spirit for evangelism and Christian discipleship (cf. Matt. 28:19-20 and Acts 15:3-4,12; 21:19). See Special Topic at I Cor. 16:9.
2:13 "I had no rest for my spirit" This is the use of "spirit" as synonymous with a person or human self (cf. 7:13; I Cor. 16:18). Paul was continually worried (perfect active indicative) about Corinth (cf. 7:5). Paul's imagination ran wild; watch out for yours. He left an open door in Troas because of his concern and fearfulness about the church at Corinth. Paul loved this factional, prideful church!
▣ "not finding Titus" Paul had earlier sent Timothy to Corinth, but he was apparently not received well by the church so Paul had sent Titus with a severe letter (cf. 2:3-4). Paul had not heard from him at the expected time and became very concerned.
Titus is mentioned several times in 2 Corinthians (cf. 2:13; 7:6,13,14; 8:6,16,23; 12:18).
▣ "I went on to Macedonia" There is a parenthesis in Paul's thought until II Cor. 7:5. It is a digression of praise to God for Christ! The digression is so beautiful and so helpful that we thank God for it. Many of Paul's most memorable quotes come from this digression.
NASB (UPDATED) TEXT: 2:14-17
14But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. 15For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; 16to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? 17For we are not like many, peddling the word of God, but as from sincerity, but as from God, we speak in Christ in the sight of God.
2:14 "thanks be to God" See Special Topic following.
SPECIAL TOPIC: PAUL'S PRAYER, PRAISE, AND THANKSGIVING
▣ "always" God always leads us (1) through Christ; (2) in Christ's victory; and (3) for the purpose of witness (i.e., "manifests through us," present active participle, cf. vv. 15-16).
NASB, NKJV"who always leads us in triumph in Christ"
NRSV"who in Christ always leads us in triumphal procession"
TEV"led by God as prisoners in Christ's victory procession"
NJB"who always gives us in Christ a part in his triumphal procession"
This phrase refers to the Roman military practice of the triumphal march for victorious legion commanders through the streets of Rome, which would emphasize Christ as victor (the participle is singular). He has destroyed all hostile powers (cf. Col. 2:15, the verb appears only in these two verses in the NT). Believers follow Him, not as prisoners (TEV, NEB, and REB translate this explicitly as "prisoners," but this goes against the obvious victory of the context, unless Paul is referring to his sufferings and humiliations as an evangelist compared to the prisoners in a Roman parade), but as fellow soldiers! We are overcomers because of and through Him! Our victory is won, but we must choose to claim it and walk in it daily.
▣ "us" The plural pronouns in vv. 14-17 refer to (1) the Apostles; (2) Paul and his mission team; or (3) all believers who spread the gospel. To me option #2 is the focus, but option #3 is the implication.
Evangelists are victorious, but there is a price to be paid (cf. 4:7-12; 6:3-10; 11:23-30).
▣ "manifests" Paul uses this word so often in 2 Corinthians (cf. 2:14; 3:3; 4:10,11; 5:10,11[twice]; 7:12; 11:6). The term means to clearly display or make known. Paul's great desire was to fully, publicly, and clearly reveal God by revealing Christ's person and work (i.e., the gospel).
▣ "of the knowledge of Him in every place" The Corinthian church was proud of their intellectual heritage. Paul was proud of his knowledge of God through Christ. Knowledge is not for personal glory, but for evangelism. As we are "always" (i.e., pantote) led in triumph in Christ, we also are expected to clearly reveal (i.e., manifest) the message of Christ "in every place" (i.e., panti). The universal gospel of Christ is to be shared by His victorious followers in every place (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).
Paul uses this little phrase "in every place" often (cf. I Cor. 1:2; I Thess. 1:8; I Tim. 2:8). I wonder if it is not an allusion to Mal. 1:11, which prophesies a worldwide worship of God's Messiah?
2:15 "For we are a fragrance of Christ to God" This phrase has two possible backgrounds.
1. in the OT the smoke from a sacrifice and incense rose to God and was accepted as a sweet aroma (cf. Gen. 8:21; Exod. 29:18,25; in LXX in Lev. 1:9,13,17; 2:2; also used metaphorically by Paul in Phil. 4:18)
2. in the first century incense was burned along the route of Roman military parades into Rome
The spreading of the gospel is YHWH's accepted sacrifice of praise. Believers are accepted in Christ for the purpose of becoming like Christ and sharing His gospel.
▣ "who are being saved and among those who are perishing" The distinction seems to be that those who are perishing are perishing by a continuing act of their own will (present active participle), and those who are saved are being saved by the will of God through Christ (present passive participle). For the theological significance of "who are being saved." See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at I Cor. 3:15.
For the concept of "perishing" see the full theological discussion at I Cor. 1:18, which is a parallel to this text.
2:16 "And who is adequate for these things" The preaching of the gospel divides humanity eternally. From II Cor. 3:5-6 we understand that God equips His children for this awesome witnessing responsibility. Each believer's life is an aroma to God that others react to, either in trust toward Christ or rejection of Christ. It is important how we live; others are watching (cf. 2:16; 3:2,3).
As I read this verse I think of how many times and places I have had the privilege of sharing the gospel. One never knows who is present or what they are going through! Some of my sermons are done well and some are real flops! How can a proclaimer stand the pressure that one's hearers have an eternal choice to make based on what they hear from the human speaker? They cannot! The task is the Spirit's, not the proclaimer's! We must be faithful to speak the gospel but our spiritual responsibility has limits! It is God's gospel! It is His world! No one can be saved without the Spirit's touch (cf. John 6:44,65). Human logic or eloquence is not the crucial factor!
2:17 "we are not like many" Paul is referring to (1) itinerant teachers in the Greco-Roman world who traveled from place to place teaching and (2) philosophers where were compared with the false teachers who came from Palestine (like those in Gal. 1:6-9) and attacked Paul, his gospel, and his apostleship (cf. 4:2).
There is a variant connected to "many" (MSS א, A, B, C, K, P). Other early MSS (P46, D, F, G, L) have "the rest" (NKJV, NRSV footnote). Bruce Metzger, A Textual Commentary of the Greek New Testament, p. 577, says the second option is an "offensive" term which Paul would not have used in this context. The UBS4 gives option one a "B" rating (almost certain).
▣ "peddling the word of God" This is a term from the wine industry. It was used in two ways:
1. to water down wine so as to make more money (i.e., adulterate)
2. to hawk one's product for profit (i.e., a huckster)
Paul did not change his message (the gospel) for different audiences (i.e., Greeks, Jews), but he did customize his approach (see Paul's sermons in Acts and his statement in I Cor. 9:19-23).
▣ "but as from sincerity" This term is from a root "to be unmixed" (cf. 1:12). This would be the opposite of "peddling." This rare word for sincerity is possibly a compound term from "sunshine" and "judge." It conveys the concept of unhidden, pure motives (cf. I Cor. 5:8; II Cor. 1:12; 2:17; Phil. 1:10; II Pet. 3:1). Notice the parallel between "but as from sincerity" and "but as from God."
▣ "the word of God. . .from God. . .in the sight of God" Paul affirms his gospel message is God's message and that the message is Christ! Paul thanks God (cf. v. 14) for:
1. our triumph in Christ (cf. v. 14)
2. our manifesting a knowledge of Him in every place (cf. v 14)
3. our message about Him produces life or death (cf. vv. 15-16)
4. our unmixed message is from God, before God, about Christ, and in Christ (cf. v. 17)
▣ "we speak in Christ in the sight of God" This exact phrase is repeated in 12:19. It seems to be an idiomatic way of asserting the trustworthiness and truthfulness of the gospel.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does Paul discuss his travel plans so extensively?
2. How many letters did Paul write to the Corinthian church?
3. Explain the background of triumph in v. 14.
4. How does one stand the spiritual pressure involved in vv. 15-16 when we know that sharing the Gospel can mean the difference between heaven and hell?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
USB4 | NKJV | NRSV | TEV | NJB |
Ministers of the New Covenant | Christ's Epistle | Our Ministry | Servants of the New Covenant | From Troas to Macedonia- The Apostolate: It's Importance |
(2:14-3:6) | (2:12-4:6) | |||
3:1-3 | 3:1-3 | 3:1-3 | 3:1-3 | 3:1-3 |
The Spirit, Not the Letter | ||||
3:4-6 | 3:4-6 | 3:4-6 | 3:4-6 | 3:4-11 |
Glory of the New Covenant | The Ministry of the New Covenant | |||
3:7-11 | 3:7-18 | 3:7-11 | 3:7-11 | |
3:12-18 | 3:12-18 | 3:12-18 | 3:12-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The emphasis of this chapter is very similar to the emphasis of the Book of Hebrews. It is a comparison between the Old Covenant and the New Covenant. How are sinful humans made right with God.
1. performance of the Mosaic Law
2. faith in the atoning work of God in Christ?
This comparison is used by Paul to defend his gospel and himself against the Jewish-oriented false teachers who have arrived in Corinth.
B. This chapter's use of the term "spirit" is highly ambiguous. There has been much discussion over vv. 6,8,17, and 18. Are they relating to the "Holy Spirit" or the concept of "the spiritual"? There seems to be an intentional fluidity between the two. The new age is the age of the Spirit (cf. Jer. 31:31-34; Ezek. 36:22-38), which inaugurates a spiritual relationship with God versus a legal, performance-based relationship.
C. Paul's use of the term "law" (see Special Topic at I Cor. 9:9)
1. law = wrath; Rom. 3:20; 4:15; Gal. 3:10-13; Col. 2:14
2. law = spiritually good; Rom. 7:14
3. contrast between Rom. 1:5; 2:13; Gal. 3:12; and Rom. 3:2 or 8:7; II Cor. 3:6; Gal. 3:21
4. Paul uses Abraham and Moses as two typological symbols of the relationship between "faith" and "law"
The Law is good. It is from God. It served, and continues to serve, a divine purpose (cf. Rom. 7:7,12,14,22,25). It can not bring peace or salvation. James Stewart in his book A Man in Christ, shows Paul's paradoxical thinking and writing:
"You would naturally expect a man who was setting himself to construct a system of thought and doctrine to fix as rigidly as possible the meanings of the terms he employed. You would expect him to aim at precision in the phraseology of his leading ideas. You would demand that a word, once used by your writer in a particular sense should bear that sense throughout. But to look for this from Paul is to be disappointed. Much of his phraseology is fluid, not rigid. . .'The law is holy,' he writes, 'I delight in the law of God after the inward man' (cf. Rom. 7:12-13) but it is clearly another aspect of nomos that makes him say elsewhere, 'Christ hath redeemed us from the curse of the law' (cf. Gal. 3:13)" (p. 26).
D. Paul uses three major metaphors in this chapter:
1. letters, vv. 1-3
a. letters of recommendation, v. 1
b. they are letters, v. 2
c. OT tablets, v. 3
2. Old and New Covenants, vv. 6-11
a. written versus spiritual, vv. 3,6
b. kills versus gives life, v. 6
3. veil, vv. 7, 12-16
a. Moses, v. 12
b. Jews of Paul's day, v. 14
c. believers, vv. 14-16
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-3
1Are we beginning to commend ourselves again? Or do we need, as some, letters of commendation to you or from you? 2You are our letter, written in our hearts, known and read by all men; 3being manifested that you are a letter of Christ, cared for by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts.
3:1 The grammatical form of both questions in v. 1 expects a "no" answer. It is hard to know if Paul is being sarcastic or heart broken.
▣ "to commend" This word is a compound of "to place" and "together," which is used metaphorically to demonstrate, to frame together, or to recommend.
1. to demonstrate (cf. Rom. 3:5; 5:8; II Cor. 7:11; Gal. 2:18)
2. to endure (cf. Col. 1:17)
3. to commend (cf. Rom. 16:1; II Cor. 3:1; 4:2; 5:12; 6:4; 10:12,18; 12:11)
▣ "as some" Paul uses this term often in 2 Corinthians because of the conflict with the aggressive false teachers from Palestine who tried to elevate themselves by contrasting themselves to Paul and his background and his gospel (cf. v. 2; 2:17; 10:2). He also used the same expression in a negative sense in I Corinthians to relate to the actions and beliefs of some church members (cf. 4:18; 15:12).
▣ "letters of commendation" The early church adopted the procedure of letters of recommendation to assure the orthodoxy and trustworthiness of itinerant ministers (cf. Acts 18:27; Rom. 16:1; I Cor. 16:3,15-18; Phil. 2:29-30; III John v. 12).
3:2 "You are our letter, written in our hearts," Paul is asserting that he does not need a letter to recommend himself to this church (or from this church), because he is its spiritual founder as Christ is its savior and Lord. They were his flesh-and-blood letter (cf. v. 3).
The phrase "written in our hearts" is a perfect passive participle. Paul loved this church. They were permanently in his heart and mind. The passive voice implies that God/Christ/Spirit is the agent (cf. v. 3), which produces Paul's love.
See SPECIAL TOPIC: THE HEART at I Cor. 14:25.
▣ "known and read" There is a sound play between these two Greek words (i.e., ginōskomenē and anaginōskomenē, cf. 1:13). Both are present passive participles.
▣ "by all men" This is the use of the term "all" where it is not inclusive (cf. Rom. 11:26). This is obviously a hyperbole, so common in Jewish literature (cf. Matt. 5:29-30,38-42; 6:24; 7:3-5; 23:23-24).
3:3 "being manifested" See note at 2:14.
▣ "you are a letter of Christ" Believers are meant to clearly reveal Christ by their motives, words, and actions. How we live reflects on His reputation!
▣ "cared for by us" See SPECIAL TOPIC: SERVANT LEADERSHIP at I Cor. 4:1.
▣ "the Spirit of the living God" The terminology referring to the Triune God is very fluid. The Spirit is often referred to as the Spirit of Jesus (cf. Rom. 8:9; II Cor. 3:17; Gal. 4:6; I Pet. 1:11). Here the same type of fluidity is directed toward the Father. The title "living God" is a play on YHWH, which is from the Hebrew verb "to be" (cf. Exod. 3:14). The descriptive title is common for the Father in the NT (cf. Matt. 16:16; 26:63; Acts 14:15; Rom. 9:26; II Cor. 6:16; I Thess. 1:9; I Tim. 3:15; 4:10; Heb. 3:12; 9:14; 10:31; 12:22; Rev. 7:2). In the OT the pagan idols were lifeless. They could not respond or they were dead part of the year (i.e., the winter) following the fertility cycles of nature. YHWH was the only truly alive, always-alive God!
▣ "not on tablets of stone but on tablets of human hearts" This seems to relate to the giving of the law in Exod. 31:18 and to the promise of a New Covenant (cf. Jer. 31:31-34 and Ezek. 36:22-38). This is an obvious contrast between the Old Covenant as external law versus the New Covenant as internal (i.e., new heart, new mind, and new spirit, cf. Ezek. 11:19; 36:26).
NASB (UPDATED) TEXT: 3:4-6
4Such confidence we have through Christ toward God. 5Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, 6who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life.
3:4 "confidence" This is another Pauline term used mostly in 2 Corinthians . It comes from the same Greek root as faith, trust, believe (i.e., peithō and pistis, pisteuō). It basically means trust, confidence, or reliance.
1. positive context:
a. Paul's travel plans, II Cor. 1:15
b. Paul's confidence in God through Christ, II Cor. 3:4
c. Paul's confidence in Titus, II Cor. 8:22
d. Paul's confidence in Christ, Eph. 3:12
2. negative context:
a. Paul wants to be gentle with them, II Cor. 10:2
b. Paul's reluctant comparison of his credentials with the false teachers, Phil. 3:4
3:5 "Not that we are adequate in ourselves" The Greek term hikanos is common in the NT and is used in two senses.
1. as a large number of something (cf. 11:30), even time
2. fit, appropriate (cf. 2:6), competent, qualified, able, or adequate
The second sense is used here. Paul expresses his sense of unworthiness using this term in I Cor. 15:9. He also asserts that gospel ministers are not worthy in themselves in II Cor. 2:16 and 3:5.
Yet, even as we are inadequate in ourselves, God has called us and empowered us as His representatives (cf. II Cor. 3:6; II Tim. 2:2). We are adequate in Him (cf. Col. 1:12).
▣ "to consider" This is the term logizomai, which is used thirty-four times by Paul, but less than seven in the rest of the NT (cf. 3:5; 5:19; 10:2,7; 11:5; 12:6). It reflects Paul's logical presentation of truths and then as encouragement to think through the issues clearly.
The term is a major theological word because of:
1. its use in the Septuagint for personalized truth (cf. the New International Dictionary of NT Theology, vol. 3, p. 823)
2. its use in Gen. 15:6, which Paul uses to justify OT righteousness based on a free gift of God through faith (cf. Rom. 4:3)
3. it may have been a technical term used by Sophists in their rhetorical presentations (see Bruce W. Winter, Philo and Paul Among the Sophists)
Modern believers should also carefully consider what they believe about the faith and why. Our mental and verbal abilities are part of the image of God in mankind. We must worship God with our minds (cf. LXX Deut. 6:5; Matt. 22:37). We need to be able to give an account of the hope that is in us (cf. I Pet. 3:15). We must think through our faith beliefs for our own stability and for evangelism. See the video "Why I Trust the NT" online at www.freebiblecommentary.org, click on "Biblical Interpretation Sermons," then on Video Seminar, Dallas, TX, 2009" and then on the right side of the screen at lesson 3.
3:6 "servants of a new covenant" See Special Topic: Servant Leadership at I Cor. 4:1.
▣ "not of the letter but of the Spirit" There is a series of comparisons.
1. written versus spiritual, vv. 3 and 6
2. letter versus Spirit, v. 6
3. old service versus spiritual service, v. 7
4. the service connected with condemnation versus the service connected with right-standing, v. 9
5. what has passed away versus what is permanent, v. 11
6. the veil remains unlifted versus the veil is removed, v. 14
Paul is contrasting the old and new covenants, but really heart faith (cf. Rom. 2:29; 7:6) versus head faith (i.e., legalism, human performance, self-righteousness).
▣ "the letter kills" This seems to relate to the primary purpose of the Mosaic law. It was given not to give life, but to accentuate and reveal our sinfulness (cf. Rom. 7:9-11; Gal. 3:10). The Law brings condemnation (cf. Rom. 5:13), wrath (cf. Rom. 4:15), and death (cf. Rom. 7:19; II Cor. 3:6). See George E. Ladd's A Theology of the New Testament, pp. 495-510. The place of the law is also clearly seen in Rom. 3:20; 5:20; 10:4; Gal. 3:24-25. The relationship between the NT believer and the OT Law has been a greatly confused issue. It seems to me, based on all the passages of the NT, that the Christian is not under OT law (cf. Rom. 6:14; Gal. 5:18). This is not because the OT law has passed away, but because the NT Christian fulfills the OT law in God's love relationships with us seen in believers' love for others (cf. Rom. 13:8-10; Gal. 5:14). The purpose of the law is to bring fallen mankind to Christ, so as to redeem them. However, just because the OT law is not a means of salvation does not mean it is not God's will for humanity in society (cf. Matt. 5:17; Rom. 8:4). See SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW at I Cor. 9:9.
▣ "the Spirit gives life" This context does not provide a hermeneutical method! This paragraph does not relate to the historical-grammatical method of biblical hermeneutics versus the allegorical method. It relates primarily to the distinction between the purpose of the OT and the purpose of the NT.
Even more to the point, the role of heart-felt faith in God's resources (cf. John 6:63) versus trusting in human resources (i.e., knowledge, works, racial standing). The key is God's love, Christ's work, and the Spirit's enabling. Notice that both the killing of the letter and life-giving of the Spirit are both present active indicatives.
NASB (UPDATED) TEXT: 3:7-11
7But if the ministry of death, in letters engraved on stones, came with glory, so that the sons of Israel could not look intently at the face of Moses because of the glory of his face, fading as it was, 8how will the ministry of the Spirit fail to be even more with glory? 9For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory. 10For indeed what had glory, in this case has no glory because of the glory that surpasses it. 11For if that which fades away was with glory, much more that which remains is in glory.
3:7 "if" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes.
▣ "the ministry of death, in letters engraved on stones" The purpose of the law was to show sinfulness (cf. Gal. 3:24). This section, vv. 7-18, is a rabbinical Midrash on Exod. 34:23-35. There is a threefold use of "the veil" metaphor: (1) Moses; (2) contemporary Jews; (3) believers.
The old covenant is written by the finger of God on tablets of stone on Mt. Sinai (cf. Exodus 19-20). The new covenant, also written by God, is on the hearts of faithful followers (cf. Jer. 31:31-34; Ezek. 36:22-38). The first is characterized by obedience to an external code, but the second, obedience to an internal relationship.
▣ "came with glory" See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
▣ "could not look intently at the face of Moses because of the glory of his face, fading as it was" This relates to Exod. 34:30-35. There has been much discussion about this passage. Some think Moses veiled his face to keep the Israelites from seeing the fading glory (cf. vv. 7,13). Others, however, think that Moses veiled his face because the Israelites could not stand the glory of God because of their sins.
3:8 This verse is contrasting the ministry of Moses, which reflected God's glory with the ministry of the Spirit who shares the Father's glory.
3:9 "if" This is another first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes.
▣ "the ministry of condemnation" What a strong, shockingly negative way to describe the Old Covenant.
▣ "the ministry of righteousness" The OT produced condemnation for most of the children of Abraham. The NT produces righteousness for all the children of Adam if only they will trust in God's finished work in Christ and the wooing of the Spirit. See Special Topic: Righteousness at I Cor. 1:30.
▣ "abound" This is a present active indicative of perisseuuō, which emphasizes its ongoing nature. See fuller note at 1:5 and Special Topic at II Cor. 2:7.
3:10
NASB"For indeed what had glory, in this case has not glory because of the glory that surpasses it"
NKJV"For even what was made glorious had no glory in this respect because of the glory that excels"
NRSV"Indeed, what once had glory has lost its glory because of the greater glory"
TEV"We may say that because of the far brighter glory now the glory that was so bright in the past is gone"
NJB"Indeed, what was once considered glorious has lost all claim to glory, by contrast with the glory which transcends it"
The OT is characterized as "had glory" (perfect passive indicative). It was surely from God and reflected God. However, the fuller revelation is in Christ, the glory of the NT (perfect passive participle). This comparison of YHWH's covenants is also developed in the book of Hebrews. See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
The definite article "to" (nominative, neuter, singular) is used as a grammatical place holder for "the old covenant" (most English translations have "what"). It is characterized in this context as
1. "written on tablets of stone," vv. 3,7
2. "the letter," v. 6
3. "the ministry of death," v. 7
4. "the ministry of condemnation," v. 9
▣ "surpasses" This is an intensified term from "over" or "beyond" and "to throw." Paul uses it here and in 9:14 (i.e., "The surpassing grace of God"). He also uses both perisseuō and huperballō in 11:23, where he compares his background and ministry with the credentials of the false teachers. Paul speaks with intense feelings and hyperbolic vocabulary! See Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
3:11 "if" This is another first class conditional sentence.
▣ "that which fades away" This is the term katargeō, which is used so often by Paul in his Corinthian letters (cf. I Cor. 1:28; 2:6; 6:13; 13:8,10,11; 15:24,26; II Cor. 3:7,11,13,14). For the Special Topic see I Cor. 1:28.
▣ "that which remains is in glory" The contrast is not between that which is from God or has God's glory, but which has the greater glory and the abiding glory. The answer is the New Covenant in Christ, the New Age of the Spirit, and the now complete predestined eternal plan of redemption (cf. Acts 2:22-24; 3:18-21; 4:28; 13:29-41).
NASB (UPDATED) TEXT: 3:12-18
12Therefore having such a hope, we use great boldness in our speech, 13and are not like Moses, who used to put a veil over his face so that the sons of Israel would not look intently at the end of what was fading away. 14But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed in Christ. 15But to this day whenever Moses is read, a veil lies over their heart; 16but whenever a person turns to the Lord, the veil is taken away. 17Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. 18But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit.
3:12 "Therefore having such a hope" This seems to relate to eschatological glory (cf. v. 11). See SPECIAL TOPIC: HOPE at I Cor. 13:13.
▣ "we use great boldness in our speech" See Special Topic below.
SPECIAL TOPIC: BOLDNESS (PARRHĒSIA)
3:13 This verse refers to verse 7, which is an allusion to Exod. 34:29-35. In the OT the reason for Moses wearing a veil is the fear of what his glowing face might cause to the Israelites (cf. Exod. 34:30). Paul interprets the reason so as to accentuate his depreciation of the Old Covenant. As Moses' face fades, so too, Moses covenant!
Paul makes several comparisons between Moses' covenant and Jesus' covenant.
1. the Lord of Exodus = the Spirit of Jesus
2. only Moses could approach God intimately versus all believers in Christ can approach God
3. Moses' glory faded versus Jesus' glory never fades
4. Moses' followers cannot see Christ in the OT versus Jesus' followers through the Spirit can correctly interpret the OT in light of Christ
5. Moses brought the bondage of performance versus Christ brings the freedom of grace
6. the letter of the Mosaic Law brings death versus the Spirit of the New Covenant brings life, life eternal, life abundant
7. Moses' covenant was unable to produce a righteous people versus Jesus' covenant does produce righteous people (both objectively in justification and subjectively in sanctification)
3:14 "But their minds were hardened" This is an aorist passive indicative. This Greek term comes from the idea of "thick skinned" or "calloused" (cf. Mark 6:52; 8:17; Rom. 11:7,25). Spiritual blindness has both a spiritual origin (i.e., [1] God by the use of the passive voice, cf. Isa. 6:9-10; 29:10; John 12:40; Rom. 9:18 and [2] Satan, cf. II Cor. 4:4) and human origin (cf. John 3:19-20). For a good discussion of the theological mystery of Israel's hardening read Rom. 9-11 and Hard Sayings of the Bible from Inter Varsity Press, pp. 619-621.
The verb "lies" in v. 15 can be either present passive (i.e., #1) or present middle (i.e., #2).
See SPECIAL TOPIC: SCHEMES at 2:11.
▣ "the same veil remains unlifted" Moses used a literal veil; this term is now used to describe the inner blindness of contemporary Judaism. Jews were/are walking in the judgment of Isa. 6:9-10 and 29:10. This also relates to the Jews of our day who refuse to accept Jesus as the Messiah (cf. v. 15).
▣ "because it is removed in Christ" Only the grace of God can remove the blindness of tradition, self-righteousness, and sin. Religious people are as prone to spiritual blindness as non-religious people. Fallen mankind's only hope is
1. the unchanging mercy of the Father
2. the full and finished atonement of the Son
3. the universal wooing/work of the Spirit
Salvation is a spiritual gift and not a matter of family, tradition, intellect, performance, or preference!
What Paul may be asserting in this context is the believer's ability through the Spirit to see the life, teachings, and work of Jesus in the OT. Jesus Himself opened the minds of the two on the road to Emmaus (cf. Luke 24:13-35, especially vv. 25-27).
NASB, TEV"is removed"
NKJV"taken away"
NRSV"set aside"
NJB"done away"
See Special Topic: Katargeō at I Cor. 1:28.
3:15 "heart" See SPECIAL TOPIC: THE HEART at I Cor. 14:25.
3:16 "but whenever a person turns to the Lord, the veil is taken away" This could be a quote from Exod. 34:34. If so it relates to Moses' actions when approaching God. It also seems to be a universal appeal and invitation for anyone and everyone to turn to the Lord. The term "turn" in Hebrew (shub) refers to repentance. The term, "the Lord," here could refer contextually either to YHWH or to Jesus. The ambiguity is probably purposeful. Notice the combined emphasis on human volitional choice and divine action (i.e., covenant).
3:17 "Now the Lord is the Spirit" The ministry of Jesus and the Spirit are inseparably linked (cf. vv. 17-18). The ministry of the Spirit is to magnify Jesus (cf. John 16:8-14).
In context it is possible that Paul is not commenting on the connection between Jesus and the Spirit, but defining the word "Lord" (kurios)in v. 16, which in the context of Exod. 34:34, refers to YHWH (see Special Topic at 1:1), but Paul is using it in the sense of the REB translation, "Now the Lord of whom this passage speaks is the Spirit." If this is accurate then the entire section is not referring to Jesus by the term "Lord," but to the Spirit (cf. Gen. 1:2 also note Gordon D. Fee, To What End Exegesis, pp. 218-239). This then would be the only place where Paul uses Kurios for the Spirit. It is a contrast between the OT law code and the then unwritten gospel (i.e., written versus living).
SPECIAL TOPIC: JESUS AND THE SPIRIT
▣ "there is liberty" This refers to freedom from spiritual blindness, self-righteousness, and legalism caused by a personal faith relationship with Jesus Christ (cf. John 8:32,36; Rom. 14: I Cor. 8; 10:23ff; Gal. 5:1,13).
One of my favorite commentators, F. F. Bruce, in his book, Paul: Apostle of the Heart Set Free, says
"Paul certainly knew the love of Christ to be the all-compelling power in life. Where love is the compelling power, there is no sense of strain or conflict or bondage in doing what is right: the man or woman who is compelled by Jesus' love and empowered by his Spirit does the will of God from the heart. For (as Paul could say from experience) 'where the Spirit of the Lord is, there the heart is free'" (p. 21).
3:18 "with unveiled face" This is a perfect passive participle implying a permanent unveiling. Also note the inclusive "we all" referring to the believers in the confused and factious Corinthian church.
▣ "beholding as in a mirror the glory of the Lord" The gospel has fully revealed both YHWH and Jesus of Nazareth (cf. 4:6). As we respond in repentance and faith the revelation changes us into His image. This same metaphor is found in 4:4. These Corinthian Christians had clearly seen God in Christ through the gospel.
The term "beholding" is a rare term. The Greek-English Lexicon of the New Testament and Other Early Christian Literature by Bauer, Arndt, Gingrich and Danker lists the possible uses based on the voice (p. 424).
1. Active, produce a reflection
2. Passive, what is seen in a mirror
3. Middle, look at oneself in a mirror
▣ "are being transformed" This is a present passive indicative. All of the verbals in this context are passive voice, implying God's activity on our behalf, transforming believers into Christ's likeness (cf. Rom. 12:2). This same verb is used of the Transfiguration (cf. Matt. 17:2; Mark 9:2). We get the English word metamorphosis from this Greek term.
▣ "into the same image" Jesus is the image of God (cf. 4:4; John 1:14-18; 14:9; Col. 1:15; Heb. 1:3). Humans were created in the image of God (cf. Gen. 1:26-27). Believers are in the image of Christ (cf. Rom. 8:29-30). Christlikeness is God's primary goal for all believers (cf. Gal. 4:19; Eph. 1:4).
▣ "from glory to glory" There are stages in God's plan of restoration and renewal. Believers are in a process (see Special Topic at I Cor. 3:15) that leads to Christlikeness (cf. I John 3:2). See Special Topic: Glory at I Cor. 2:7.
▣ "the Lord, the Spirit" Some possible translations:
1. King James, "even as by the Spirit of the Lord"
2. Vulgate, "even as from the Lord (who is) the Spirit"
3. Westcott and Hort, "even as from the sovereign Spirit"
4. from the context of vv. 16-17, "even as from the Lord who is Spirit" (cf. TEV, NJB, and NIV)
It is hard in some contexts to know if pneuma (i.e., spirit) should be
1. little "s," referring to the human spirit (cf. KJV of vv. 6,8; Rom. 7:6; I Cor. 15:45)
2. capital "S," referring to the Holy Spirit, the third person of the eternal Trinity (cf. v. 3; Rom. 8:9; Gal. 4:6; I Pet. 1:11)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Describe the difference between the Old Covenant and the New Covenant?
2. Why is the OT said to be death? Does this mean the OT is evil?
3. What is the relationship between the OT and the NT?
4. Does this passage speak of the Holy Spirit or the spiritual realm?
5. What is the metaphor of "the veil" trying to communicate to modern day Christians?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Treasure in Earthen Vessels | The Light of Christ's Gospel | True Treasure, Mortal Ministers | Spiritual Treasure in Clay Pots | From Troas to Macedonia- The Apostolate: Its Importance |
(2:12-4:6) | ||||
4:1-6 | 4:1-6 | 4:1-6 | 4:1-6 | 4:1-6 |
Cast Down but Unconquered | The Hardships and Hopes of the Apostolate | |||
(4:7-5:10) | ||||
4:7-15 | 4:7-15 | 4:7-12 | 4:7-12 | 4:7-12 |
Living By Faith | Seeing the Invisible | 4:13-15 | 4:13-15 | 4:13-15 |
Living By Faith | ||||
(4:16-5:5) | (4:16-5:5) | |||
4:16-18 | 4:16-18 | 4:16-18 | 4:16-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BRIEF CONTEXTUAL OUTLINE
A. Presentation of the message, v. 2
B. Opposition to the message, vv. 3-4a
C. The message veiled, vv. 4b-6
D. Paradox of the message, vv. 7-13
E. Results of the message, vv. 14-18
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-6
1Therefore, since we have this ministry, as we received mercy, we do not lose heart, 2but we have renounced the things hidden because of shame, not walking in craftiness or adulterating the word of God, but by the manifestation of truth commending ourselves to every man's conscience in the sight of God. 3And even if our gospel is veiled, it is veiled to those who are perishing, 4in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. 5For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants for Jesus' sake. 6For God, who said, "Light shall shine out of darkness," is the One who has shone in our hearts to give the Light of the knowledge of the glory of God in the face of Christ.
4:1 "we" It is obvious that Paul is using the plural pronoun to refer to himself, as he does throughout this chapter.
▣ "we have this ministry" Paul is referring to "the ministry of the Spirit" (cf. 3:8), also called "the ministry of righteousness" (cf. 3:9). Paul uses this word for service, diakonia, so often in 2 Corinthians.
1. diakonēo, 3:3; 8:19,20
2. diakonia, 3:7,8,9; 4:1; 5:18; 6:3; 8:4; 9:1,12,13; 11:8
3. diakonos, 3:6; 6:4; 11:15,23
Christians are saved to serve (cf. Eph. 2:10). Christianity is not a "what's in it for me" focus as much as "what can I do for others because of what Christ has done for me" focus. Paul served and called to service (cf. Gal. 2:20). See SPECIAL TOPIC: SERVANT LEADERSHIP at I Cor. 4:1.
▣ "as we received mercy" God's mercy for Saul, who was such a staunch, militant, anti-Christian (cf. I Tim. 1:13,16), on the road to Damascus (aorist passive indicative) encouraged him to continue to preach the Good News in the face of adversity.
Paul wrote in Greek, but thought in Hebrew. The Greek term eleeō (i.e., mercy, pity, compassion) is used in the Septuagint to translate the Hebrew term hesed (see Special Topic at I Cor. 13:1), which relates to covenant fidelity. YHWH is faithful to His covenant promises, even when humanity is not! Paul's dramatic conversion clearly reveals the compassion of God. He acts in mercy to Jews (cf. Rom. 9:15,16,18,23-24; 11:30) and to Gentiles (cf. Rom. 11:32) for His own covenant purpose, which is the restoration of His image in mankind through the work of Christ and the ministry of the Spirit. God's loyalty to His covenant and His unchanging character of mercy is mankind's only hope.
▣ "we do not lose heart" This is present active indicative. This must be understood in the light of Paul's overall ministry and this particular context (cf. v. 16). Paul did feel like giving up several times. Jesus appeared to him in visions several times to encourage him (cf. Acts 18:9-10; 23:11; 27:24; II Tim. 4:17). In this particular context, in the face of physical trials and problems with the church at Corinth, Paul had confidence that the merciful, covenantal God was there and in control (cf. 3:12). The task was too important to lose heart (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).
4:2 "we have renounced" This is aorist middle indicative. There is a series of things which Paul personally refused to use in his own ministry.
1. no underhanded means
2. no disgraceful methods
3. no cunning
4. no tampering with or watering down God's message
Each of these methods reflect the false teachers' charges or their actions.
NASB"the things hidden because of shame"
NKJV"the hidden things of shame"
NRSV"the shameful things that one hides"
TEV"secret and shameful deeds"
NJB"shameful secrecy"
Paul uses similar phrases to describe slavery to sin in Rom. 6:21 and sins of humanity which will be revealed in I Cor. 4:5 (also see I Cor. 14:25). In this context the phrase seems to describe the methodology of the itinerant false teachers.
NASB, NKJV"not walking in craftiness"
NRSV"we refuse to practice cunning"
TEV"we do not act with deceit"
NJB"it is not our way to be devious"
This is a present active participle. Paul uses the term "crafty" (i.e., "all" plus "work") several times in his letters to Corinth (cf. I Cor. 3:19; II Cor. 4:2; 11:3; 12:16). We must be very careful about our methods as well as our goals. For in Christianity the means determine the end. This same word is used by Paul
1. in a quote from Job 5:13 referring to human wisdom (cf. I Cor. 3:19)
2. of Satan tempting Eve (cf. II Cor. 11:3)
3. of the trickery of Satan and the false teachers (cf. Eph. 4:14)
4. here of the methods of false teachers
NASB"or adulterating the word of God"
NKJV"nor handling the word of God deceitfully"
NRSV"to falsify God's word"
TEV"nor do we falsify the word of God"
NJB"or to falsify the word of God"
This term and its related forms mean
1. watered down (cf. 2:17)
2. entrapped with bait (cf. Matt. 26:4; Mark 14:1)
3. defrauded or deceived (cf. II Cor. 11:13; Rom. 3:13)
It refers to a changing message based on the hearer's sensibilities or trying to trick the hearers (cf. I Cor. 1:23).
NASB"by the manifestation of truth"
NKJV"by manifestation of truth"
NRSV"by the open statement of the truth"
TEV"in full light of truth"
NJB"by showing the truth openly"
For "manifestation" see full note at 2:14. The term "truth" has the article and refers to the gospel of Christ, the New Covenant. The false teachers acted in shameful ways, secret ways, but Paul preached the full truth publicly. See SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS at 13:8.
▣ "commending ourselves to every man's conscience in the sight of God" Paul is referring to his self-limiting love for others (cf. I Cor. 9:19-23). This does not speak of compromise, but voluntary self-limiting of freedom because of the cultural hang-ups or personal preferences of others. His intentionality was evangelism, not personal freedom (cf. Rom. 14:1-15:13; I Cor. 8; 10:23ff).
Paul uses these same terms in 5:11-21, which also emphasize the gospel and our part in its proclamation. See fuller note on "commend" at 3:1. See fuller note on "conscience" at I Cor. 8:7 and 10:25.
▣ "in the sight of God" This seems to be an idiomatic phrase parallel to "God is my witness." Other Pauline texts also use this phrase in a similar way (cf. Gal. 1:20; I Tim. 5:21; 6:13; II Tim. 2:14; 4:1), also notice Paul's oath formula in 1:23; 11:31; and I Thess. 2:5,10).
4:3 "if" This is a first class conditional sentence, which is assumed to be true. Some people just do not get it (cf. Matthew 13).
▣ "our gospel is veiled" This is a Periphrastic perfect passive participle of "veiled" (cf. 3:14,16). It is obvious to Paul that when he preached the gospel some men absolutely could not respond to it. As the Jews are "hardened" (cf. 3:14; and Isa. 6:9-10), hearers in every age are also "blinded" (cf. 4:4). This is the mystery of predestination versus free will, the paradox of the gospel (cf. John 1:12; 3:16 vs. 6:44,65).
▣ "those who are perishing" Paul is continuing his analogy of the gospel as an aroma of life and of death (cf. 2:15; I Cor. 1:18-19; 8:11; 10:9-10; 15:18). The proclamation of the gospel is serious business, to some life, but to some death.
For the concept of "perishing" see Special Topic at I Cor. 8:11 and a discussion at I Cor. 1:18.
4:4 "the god of this world" This evil personality is called by several names by Paul.
1. Satan (cf. Rom. 16:20; I Cor. 5:5; 7:5; II Cor. 2:11; 11:14; 12:7; I Thess. 2:18; II Thess. 2:9; I Tim. 1:20; 5:15)
2. Devil (cf. Eph. 4:27; 6:11-12; I Tim. 3:6,7; II Tim. 2:26; the plural used of the demonic, I Cor. 10:20-21; I Tim. 4:1)
3. "the prince of the power of the air" (cf. Eph. 2:2)
4. "the god of this age/world" (John calls him "the ruler of this age/world," John 12:31; 14:30; 16:11)
5. "the tempter" (cf. I Thess. 3:5)
6. "the evil one" (cf. II Thess. 3:3, this title is common in Matthew's and John's writings)
7. "an angel of light" (cf. II Cor. 11:14)
This verse caused great concern to the early Church Fathers because it seemed to add fuel to the fire of the Gnostic and Arian false teachers. Therefore, unfortunately, they (Irenaeus, Tertullian, Origen, Chrysostom, Ambrose, Theodoret, and Augustine) changed the Greek of this text to: "in who God has blinded the mind of the unbeliever of this world." Now Satan is obviously referred to as the prince and power of this world (cf. John 12:31; 14:30; Eph. 2:2). These early Church Fathers were not reacting to the concept of a personal force of evil, but to the theological concept of the Gnostic Demiurge and the Arians' view of a less-than-divine Christ. See SPECIAL TOPIC: PERSONAL EVIL at I Cor. 7:5.
▣ "of this world" This is also the Greek term for "age" (i.e., aiōnos) This seems to refer to the Jewish view of two ages: the current evil age dominated by sin and the age to come, set up and dominated by the Messiah (cf. Matt. 28:20; Eph. 2:2). For the full discussion of the two ages see Special Topic at I Cor. 1:20. The terms "this world" (kosmos houtos) and "this age" (aiōn houtos) are used interchangeably (cf. George E. Ladd's A Theology of the New Testament, p. 223).
▣ "has blinded the minds of the unbelieving" This is an aorist active indicative. The term is used of spiritual blindness in Matt. 15:14; 23:16; I John 2:11 and the concept is in John 9. This same term is used in a quote from the Septuagint of Isa. 6:10 in John 12:40. It is a rather rare term in Paul's writings (cf. Rom. 2:19 and here), but common in the Gospels.
In the Isaiah passage (i.e., 6:9-10) it is God's judgment that blinded the Israelites' spiritual eyes because of their continual unbelief. This same truth is expressed in Rom. 1:21, where the passive voice implies God (cf. Rom. 11:8-10, quoting Isa. 29:10 and Ps. 69:22-23). It is difficult to balance
1. human unbelief
2. divine hardening
3. satanic blinding
Belief is a gift and a necessary response! The covenantal paradox is the mystery of predestination and free will. We must let God be God and demand human accountability. See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE/Predestination and the Need for A Theological Balance at II Cor. 8:16-17.
Can you imagine the power that the evil one must have that he is able to blind the eyes of humans to the compelling beauty of the gospel (cf. Matt. 13:19) and the wooing of the Holy Spirit to respond to it (cf. John 6:44, 65)? Paul uses several metaphors to describe unbelief: (1) hardened hearts; (2) blinded minds; (3) seared consciences; and (4) blinded eyes. There is an ongoing spiritual conflict (cf. Eph. 6:10-19).
NASB"so that they might not see the light of the gospel of the glory of Christ"
NKJV"lest the light of the gospel of the glory of Christ. . .should shine on them"
NRSV"to keep them from seeing the light of the gospel of the glory of Christ"
TEV"He keeps them from seeing the light shining on them, the light that comes from the Good News about the glory of Christ"
NJB"so that they cannot see shining the light of the gospel of the glory of Christ"
If you will notice in this context, there are several words that relate to light. This refers to
1. Jesus, often called "light" (cf. John 1:4,9; 3:19; 8:12)
2. possibly Paul's experience on the Damascus road (cf. Acts 9)
3. possibly an allusion to the Shekinah glory of God from the Exodus mentioned in v. 6; 3:7)
To not see Christ in the Scriptures is to miss salvation. The NT proclaims the glory of Christ, the gospel. The OT is fulfilled and completed in Him. He is the necessary foundation, cornerstone, cap stone, top stone. To miss Him is to shipwreck one's faith.
▣ "who is the image of God" To see Jesus is to see the Father (cf. John 1:18; 14:8,9; Col. 1:15; Heb. 1:3). The NT asserts that Jesus was incarnated to serve three purposes.
1. to fully reveal the Father
2. to atone for sin
3. to give believers an example to follow
4:5 "we do not preach ourselves" Trying to interpret Paul's letter is like listening to only half of a phone conversation. We assume from Paul's statements the things that might have caused them. From 3:1, here, and chapters 10-13, it is obvious that Paul had those at Corinth who attacked him personally and his gospel. Paul is forcefully asserting Jesus' Lordship and his servanthood (cf. I Cor. 3:5-9). He only defends himself (i.e., "ourselves" is emphatic) or magnifies his credentials (cf. chapter 12) in order to protect the validity of his gospel. For an interesting discussion on the limits of apostolic authority see George Ladd's A Theology of the New Testament, p. 382.
▣ "Christ Jesus as Lord" This phrase was the early church's profession of faith at baptism (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:9-11). All three of the major terms used in the NT to designate the Promised One, the Suffering Servant, are used in this phrase.
1. Christ - This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implies "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets were anointed. Jesus fulfills all three of these anointed offices (cf. Heb. 1:2-3).
2. Jesus - This Hebrew name meant "YHWH saves" or "YHWH brings salvation." It was revealed to his parents by an angel (cf. Matt. 1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, "YHWH." It is the same as the Hebrew name for Joshua.
3. Lord - The term "lord" (kurios) can be used in a general sense or in a specific theological sense. It can mean "mister," "sir," "master," "owner," "husband," or "the full God-man." The OT usage of this term (adon) came from the Jews' reluctance to pronounce the covenant name for God, YHWH (see Special Topic at 1:1), which was from the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking the commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7; Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word, Adonai, which had a similar meaning to the Greek word, Kurios (Lord). The NT Authors used this term to describe the full deity of Christ.
There are several confessional phrases used of Jesus.
1. Jesus is the Messiah/Christ - Acts 5:42; 9:22; 17:3; 18:5,28; I Cor. 1:23
2. Jesus is the Son of God - Acts 9:20; Rom. 1:3-4; Heb. 4:14
3. Jesus is Lord - Acts 2:36; 10:36; 11:20; Rom. 10:9; II Cor. 4:5; Phil. 2:11; Col. 2:6
In a sense these summarize the early church's understanding of Jesus of Nazareth.
4:6 "For God who said, 'Light shall shine out of darkness'" This is an allusion to Gen. 1:3 and a personal allusion to Paul's Damascus road experience (cf. Acts 9:1-22; 22:3-16; 26:9-18). For Peter the same kind of revelatory experience involving Jesus and light (i.e., glory) occurred on the Mount of Transfiguration (cf. II Pet. 1:19).
▣ "hearts" See Special Topic at I Cor. 14:25.
▣ "glory of God" This seems to relate to the Shekinah cloud of glory that symbolized the presence of YHWH in the book of Exodus (cf. 3:17). This symbol of God's presence was transferred to the Ark of the Covenant after the crossing of the Jordan River into the Promised Land. YHWH is fully known, not as a visible, physical object, but in Jesus, the incarnation of deity. See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
▣ "in the face of Christ" This is the continuing comparison between the veil of Moses (cf. 3:13) and the perfect reflection of Jesus Christ (cf. Heb. 1:3). Believers have seen the glory of Christ in the gospel (cf. 3:18).
NASB (UPDATED) TEXT: 4:7-12
7But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves; 8we are afflicted in every way, but not crushed; perplexed, but not despairing; 9persecuted, but not forsaken; struck down, but not destroyed; 10always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. 11For we who live are constantly being delivered over to death for Jesus' sake, so that the life of Jesus also may be manifested in our mortal flesh. 12So death works in us, but life in you.
4:7 "But we have this treasure" This refers to God's indwelling Spirit that magnifies, reveals, and forms the person of Christ in our lives (cf. John 16:8-14; Rom. 8:9; Col. 1:27; II Pet. 1:3-4).
▣ "in earthen vessels" This is an emphasis on the human body (cf. v. 10,16; 5:1ff; Gen. 2:7; 3:19; 18:27). This entire context is a dialectic between Paul's physical earthly condition and the tremendous spiritual power of the gospel and the indwelling Holy Spirit in his life.
▣ "the surpassing greatness" Huperbolē, see Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
4:8-11 "we are afflicted in every way, but not crushed" Verses 8-10 contain a series of nine present (mostly passive) participles which are word plays on Koine Greek words describing Paul's difficult ministry. The first eight participles are in contrasting pairs. The first describes Paul's ministry experience and the second limits the consequences. Examples of this word play are: (1) "at loss but not utter loss" and (2) "knocked down but not knocked out." This section can be compared to II Cor. 1:6; 6:4-10; 11:23-28.
4:9 "destroyed" For the concept of "destroyed" see Special Topic at I Cor. 8:11 and the discussion at I Cor. 1:18.
4:10 "always carrying about in the body the dying of Jesus" This refers to the paradox of our being rightly related to God, but exposed to physical problems because of a fallen world. We have eternal life, but we are physically dying (cf. 1:8). As Jesus was rejected and persecuted (cf. John 15:20), so too, are believers (cf. I Cor. 15:31; Gal. 2:20; Phil. 3:10; Col. 1:24; I Pet. 4:12-19).
▣ "so that the life of Jesus" This refers to (1) the resurrected Christ, which was Paul's hope or (2) the faithfulness of Jesus under persecution. Paul wanted to exhibit Jesus' faithfulness (cf. v. 11) and participate in the resurrection of His followers (cf. v. 14; I Cor. 15).
▣ "may be manifested in our body" This is an aorist passive subjunctive. Read Gal. 6:17, which obviously refers to Paul's physical scars in Jesus' service. As our earthly vessel is broken, the treasure inside is more visible (cf. 12:9-10).
Paul uses the Greek term sarx (i.e., flesh) in several senses.
1. the human body ("body" of v. 10 parallel to "flesh" of v. 11; also II Cor. 7:5; 10:3; 12:7)
2. human person (cf. II Cor. 5:16; 11:18)
3. human descent (i.e., father - son, cf. Rom. 1:3; 4:1)
4. humanity as a whole (cf. I Cor. 1:26,29)
5. human sinfulness (cf. Rom. 7:5,18; 8:3,4,5,8,9,12,13; II Cor. 7:1; 10:2)
4:11 "we who live are constantly being delivered over to death for Jesus' sake" Theological insight into this verse can be seen in I Cor. 4:9, where the Apostles are on exhibition both to angels and men. Believers also are on exhibition to a lost world and the angelic world (cf. Eph. 2:7; 3:10).
The term "constantly" (cf. 6:10) is parallel to "always" of v. 10. The call to ministry is a call to intentional daily death to self (cf. 5:14-15; Rom. 6:7; I Cor. 15:31; Gal. 2:20; Phil. 3:8,10; I John 3:16). This attitude is the reversal of the fall of mankind in Genesis 3. It is evidence of Christlikeness, which is the restoration of the image of God in humanity.
The term "been delivered over" (paranididōmi) was used of Judas handing over Jesus to the authorities (cf. Matt. 20:18-19; Mark. 10:33). It is used by Jesus in a prophetic sense describing His followers in Matt. 10:17; 24:9; Mark 13:11-12.
The phrase "for Jesus' sake" is to be understood as causality. Our ministry burdens do not benefit Christ, but they are ours because we follow Him. As they persecuted Him, they will persecute us. However, it is also true that the things we suffer as Christ's followers are the very things that can help us grow more and more like Him.
Paul's identification with Jesus' death functions theologically on several levels.
1. sacramental theology (cf. Rom. 6:3-5; Col. 2:12; 3:1,3-5)
2. church doctrine (cf. I Thess. 4:14-15)
3. personal experience (cf. II Cor. 4:10-11; Gal. 2:20; Phil. 3:10)
▣ "mortal flesh" See Special Topic at I Cor. 1:26.
4:12 "So death works in us, but life in you" This is a present middle (deponent) indicative which personifies death. This refers to physical persecution for Paul and his mission team (cf. v. 16) and spiritual life in them to whom he preaches the gospel.
In The Anchor Bible series on 2 Corinthians Victor Furnish believes it is passive voice (p. 257) because that voice dominates vv. 10-11, where the understood subject is the power of God (cf. v. 7). This would imply that God uses trials and persecutions as a means of producing Christlikeness in His followers. Leaders' lives give power to their messages (cf. 1:3-11; II Tim. 2:9-10).
NASB (UPDATED) TEXT: 4:13-15
13But having the same spirit of faith, according to what is written, "I believed, therefore I spoke," we also believe, therefore we also speak, 14knowing that He who raised the Lord Jesus will raise us also with Jesus and will present us with you. 15For all things are for your sakes, so that the grace which is spreading to more and more people may cause the giving of thanks to abound to the glory of God.
4:13 "having the same spirit of faith" The significant thing here is that the same faith that made a person right with God in the OT (i.e., the writer of Psalm 116) is the faith that makes a person right with God in the NT (i.e., Abraham in Gen. 15:6, quoted by Paul in Rom. 4:3,9,22).
Paul is using the term "spirit" in the sense of a person's self. He often uses "spirit" as a way of referring to the inner qualities of a human person (see note at 4:21). This is not related to the similar phrase found in I Cor. 12:9, which refers to the Spirit gifting believers with faith. This refers to saving faith such as Abraham's (cf. Gen. 15:6). Interestingly, in Word Studies in the New Testament, vol. 2, M. R. Vincent says, "not distinctly the Holy Spirit, nor, on the other hand, a human faculty or disposition, but blending both; faith as a gift of the Spirit of God" (p. 82).
In Synonyms of the Old Testament, Robert Girdlestone has in interesting discussion of the uses of the term "spirit" in the NT (pp. 61-63).
"1. evil spirits
2. the human spirit
3. the Holy Spirit
4. things that the Spirit produces in and through human spirits
a. 'not a spirit of slavery vs. a spirit of adoption' - Rom. 8:15
b. 'a spirit of gentleness' - I Cor. 4:21
c. 'a spirit of faith' - II Cor. 4:13
d. 'a spirit of wisdom and revelation in the knowledge of Him' - Eph. 1:17
e. 'not a spirit of timidity vs. power, love and discipline' - II Tim. 1:7
f. 'spirit of error" vs. "spirit of truth' - I John 4:6"
▣ "according to what is written" This is a PERFECT PASSIVE PARTICIPLE, which is used by OT authors to refer to the givenness and relevance of Scripture (cf. Matt. 5:17-19).
▣ "I believed, therefore I spoke" This is a quote from the Septuagint of Psalm 116:10, which speaks of God's rescue of a saint.
4:14 "that He who raised the Lord Jesus" This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead.
1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11)
There are several variants related to the phrase, "the Lord Jesus."
1. "the Lord Jesus" - MSS א, C, D, F, G
2. "the Lord Jesus Christ" - MS 436
3. "the Lord Jesus from the dead" - MSS 104, 459
4. "Jesus" - MSS P46, B
The UBS4 gives option #1 a "B" rating (almost certain), but Bruce Metzger prefers option #4 (as does the NET Bible). As with so many of the variants, which one was original does not affect the overall thrust of the passage.
▣ "will raise us. . .will present us" These are both future active indicatives. Believers will be raised from the dead (syn with Jesus) and presented to the Father (syn with all believers).
Paul's understanding as to the time of the Second Coming is ambiguous. In some texts it seems that he expected to be alive at the parousia (cf. I Thess. 4:15,17; I Cor. 15:51-52; and Phil. 3:20; 4:5), but in other texts he seems to identify himself with those believers who have died (cf. I Cor. 6:14; II Cor. 4:14; 5:1-10). Only the Father knows the time of the Second Coming (cf. Matt. 24:36; Mark 13:32; Acts 1:7). The Second Coming is the hope of every generation of believers, but the reality of only one generation. Believers are to live ready, ready by being active in Christ's service.
4:15 Paul's heart was to help sinful people come to faith in Christ and find true peace and joy and give God praise (cf. 1:11 and NASB, NRSV, TEV, NJB). The NKJV is a bit more literal "to the majority." This may refer to Paul's supporters in the Corinthian church. It would be opposite of the "some" (cf. 3:1; 10:12; I Cor. 4:18; 6:11; 8:7; 10:7,8,9,10; 15:6,12,34,35). Verse 15 is obviously a doxological summary.
▣ "the glory of God" See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
NASB (UPDATED) TEXT: 4:16-18
16Therefore we do not lose heart, but though our outer man is decaying, yet our inner man is being renewed day by day. 17For momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison, 18while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.
4:16 "Therefore we do not lose heart" This is a recurrent theme in Paul's writings (cf. 4:1; Gal. 6:9; Eph. 3:13; II Thess. 3:13). Circumstances are, in reality, for strengthening our spiritual stamina and fruitfulness.
▣ "but though our outer man is decaying, yet our inner man is being renewed day by day" These are both present passive indicatives, which denote ongoing action. The passive voice is hard to translate and understand in this context. Most English translations translate them as Active voice, but they also may denote divine action in using physical problems and persecutions as a means to strengthen and mature Jesus' followers (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; II Cor. 4:16-18; Phil. 1:29; 3:11; I Thess. 3:3; II Tim. 3:12; Heb. 5:8; James 1:2-4; I Pet. 4:12-19). In Eph. 3:16 and 4:24 there is a comparison of the old man and the new man, but the contrast here is between our outer physical body and our inner spiritual nature.
▣ "is being renewed" See Special Topic following.
SPECIAL TOPIC: Renew (ANAKAINŌSIS)
▣ "day by day" Paul uses Hebrew idiomatic (cf. Gen. 39:10; Esther 3:4; Ps. 68:19) repetition in v. 16, "day by day," and a similar Hebraic repetition in v. 17, "excessively to excess" (i.e., huperbolēn eis hperbolēn). Remember, NT authors (except Luke) are Hebrew/Aramaic thinkers writing in Koine Greek. There are many Hebraic idioms and grammatical constructions, as well as numerous OT allusions and quotes in the NT.
4:17-18 Verse 17 is very similar to Rom. 8:18, while v. 18 is similar to Rom. 8:24. Paul wrote Romans from Corinth! He had been thinking about his call and the problems connected to it. There was, in reality, no comparison between the momentary light affliction and the eternal glory! This is the biblical world view that sustains God's people in this fallen world. He is with us, for us, and will bring us to His personal presence to remain forever!
4:17 "is producing" This same verb is used in Rom. 5:3-4 and James 1:2-4, which also speaks of the benefits of suffering and persecution.
▣ "an eternal weight of glory" See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
▣ "far beyond all comparison" Huperbolē. See Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How does v. 1 speak of the methods of the false teachers?
2. Were the early church fathers justified in changing the Greek text of v. 4 to meet the problem of their day?
3. What does it mean that Satan is the "god" of this world?
4. Why is Paul drawing such attention to his physical problems versus his spiritual strengths?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Living By Faith | Assurance of the Resurrection | Confidence in Facing Death | Living By Faith | The Hardship and Hopes of the Apostolate |
(4:16-5:10) | (4:16-5:10) | (4:7-5:10) | ||
4:16-5:5 | ||||
5:1-8 | 5:1-5 | 5:1-5 | ||
5:6-10 | The Judgment Seat of Christ | 5:6-10 | 5:6-10 | 5:6-10 |
The Ministry of Reconciliation | 5:9-11 | Further Defense of His Ministry of Reconciliation |
Friendship with God Through Christ | The Apostolate in Action |
5:11-15 | 5:11-15 | 5:11-15 | 5:11-15 | |
Be Reconciled to God | (5:11-6:13) | (5:11-6:13) | ||
5:12-21 | ||||
5:16-6:10 | 5:16-6:10 | 5:16-19 | 5:16-19 | |
5:20-6:3 | 5:20-6:10 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Paul discusses his death in vv. 1-10.
1. He uses two metaphors.
a. an earthly tent versus a permanent, God-made building
b. clothed versus unclothed (i.e., naked)
2. It is very difficult to follow Paul's antecedent thoughts. Is he talking about
a. our being clothed in Christ at baptism (cf. vv. 2-4)
b. the Spirit's indwelling at salvation (cf. v. 5)
c. our receiving a new spiritual body at Christ's return (cf. vv 3 and 10)
3. The best Pauline parallels to interpret this text are found in Rom. 8:18-25,26-30 (i.e., groaning) and I Cor. 15:53-54 (i.e., "swallowed up").
4. Somehow this text must be related to Paul's discussion of suffering in chapters 4 and 6. Faithful, godly living amidst difficult circumstances is a recurrent theme.
B. Paul makes a major theological assertion in vv. 6 and 8. Previously believers and non-believers were thought to go to Hades at death to await judgment (see SPECIAL TOPIC: Where Are the Dead? at 5:6). Rabbinical Judaism even asserted a division in this holding place of the dead (i.e., OT Sheol) between the righteous and the wicked. Paul asserts that at Jesus' resurrection He took the righteous with Him to heaven. Now believers do not go to hades, but are with the Lord. Whether this implies a full fellowship or a limited fellowship is uncertain. The Bible does not reveal detailed information about the afterlife.
C. Paul makes another startling statement in v. 10. Apparently all believers and unbelievers will stand before Christ as Judge. Is this a parallel to the sheep and goat judgment of Matthew 25 or the Great White Throne Judgment of Revelation 20? If believers are forgiven of all sin through Christ, what will they be judged for? Again these specific questions cannot be answered biblically. The logical assumption is that they are responsible for
1. the gospel message
2. their spiritual giftedness
3. their use of physical resources
4. their availability for service
But, this is only conjecture based on the content of vv. 11-21.
D. Paul's discussion of spiritual responsibility in vv. 11-21 obviously reflects the false teachers' selfish, possibly immoral actions/teachings.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-5
1For we know that if the earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens. 2For indeed in this house we groan, longing to be clothed with our dwelling from heaven, 3inasmuch as we, having put it on, will not be found naked. 4For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life. 5Now He who prepared us for this very purpose is God, who gave to us the Spirit as a pledge.
5:1 "we know" It is difficult in this book to know the antecedent to Paul's plural pronouns. Sometimes he refers to (1) himself; (2) his mission team; or (3) all believers. Context alone must determine which is implied. Here I assume it is #3.
▣ "if" This is a third class conditional which means potential action. Paul's death was certain unless the Second Coming occurred first. He had thought he was going to die in Asia (cf. 1:8-10). His life as an Apostle had not been easy or painless (cf. 4:7-12; 6:3-10; 11:24-28). Paul simply did not know the time or circumstances of his death. He may have thought or hoped he would be alive when Christ returned (cf. I Cor. 15:51-52; Phil. 3:20; I Thess. 4:15,17). However, in other passages he expected to be raised from the dead (cf. I Cor. 6:14; II Cor. 4:14. For a good discussion see F. F. Bruce's Answers to Questions, pp. 200-201). The hope of being alive at Christ's return is the hope of every generation of believers but reality for only one persecuted generation.
▣ "tent" This is one of several biblical metaphors for the frailty of the human body (i.e., grass, pottery). Paul knew his body was wearing out. He had tried to repair many an old tent!
NASB, TEV"is torn down"
NKJV, NRSV"is destroyed"
NJB"is folded up"
This is an aorist passive subjunctive. Paul knew that life and death were in the hand of God (i.e., passive voice). He knew he would die, but he did not know when or how (i.e., subjunctive mood).
This term has a wide semantic field. In the OT and the NT kataluma was used for a lodging place and kataluō for a place to live or settle or rest. However, it is also used of the destruction or abrogation of something (which is the metaphorical extension of luō, i.e., loose, cf. Matt. 24:2). In Isa. 38:12 it is used of taking down a tent. This seems to be the best parallel of Paul's usage here.
▣ "we have a building from God" This is a permanent building (cf. John 14:2-3; Heb. 11:10) compared with a moveable, transient tent (cf. Heb. 11:9). This is a present tense. Paul is stating a prophetic truth as if it were a current reality.
▣ "house not made with hands" Our new bodies will be spiritual (cf. I Cor. 15:35-49), like Jesus' (cf. Mark 14:58; I John 3:2).
▣ "eternal in the heavens" This is referring to the dwelling place of God. The term "heaven" is plural because the rabbis debated over how many "heavens" there were. In Genesis 1 the term heaven refers to the atmosphere above the earth. So the rabbis used their knowledge of biblical numerology to assert a third heaven or a seventh heaven as the place where God dwelt. See Special Topic" Heavens at 12:2.
Heaven is not up or out. It probably is another dimension without time and space. Jesus was able after the resurrection to appear and disappear, as well as move from place to place. Once the size of the physical universe is understood the awesomeness of the spiritual realm is staggering.
5:2 "in this" This is neuter in gender, which refers to "house" in v. 1.
▣ "groan" This word is a present active indicative, believers continue to groan or sigh deeply for God's new order and our new spiritual bodies (cf. Rom. 8:18-27; creation groans, v. 22; believers groan, v. 23; and the Spirit groans, v. 26).
▣ "longing" This is a strong term for desire (cf. 9:14). The noun form is in 7:7 and 11. Paul was a man of strong feelings.
5:3-4 "Put it on" Paul often uses clothing as a metaphor for the spiritual life. The garment referred to here was the outer or upper tunic (ependutēs, cf. John 21:7). He used clothing as a metaphor for a person's lifestyle choices. Believers are encouraged to take off the old life and lay it aside like a garment (cf. 3:8,9; Eph. 4:22,25,31; James 1:21; I Pet. 2:1). They are to put on Christ (cf. 3:10,12,14; Eph. 4:24; Rom. 13:14; Gal. 3:27). These believers were once controlled and dominated by their evil desires, but now, through Christ, they can turn from them (cf. Romans 5-6). This terminology of putting on Christ may have even been connected to the ordinance of baptism in the early church, where new converts put on clean, white clothing after baptism. Paul did not want to experience a disembodied state between death and the resurrection, but wanted to participate in the events related to the Second Coming (cf. I Thess. 4:15-17), one of which is the new spiritual body.
The theological concept of a disembodied state is not specifically stated in Scripture, but is only a reluctant implication because the concept was used in Greek philosophy as a permanent state conceived of as superior to physical embodiment. In Word Pictures in the New Testament A. T. Robertson says "Paul does not wish to be a mere disembodied spirit with his spiritual garment" (vol. 4, p. 228). The following is a brief note from my commentary, vol. 7, I Thess. 4:16 (see www.freebiblecommentary.org).
"'And the dead in Christ will rise first' This phrase causes confusion about where the dead go between their death and resurrection day. This verse implies that they will remain in the grave (cf. Matt. 27:52-53).
However, II Cor. 5:8 implies that they are with the Lord. The solution may be in postulating a disembodied state. The physical body remains in the grave, the life force goes to be with the Lord. There are many unanswered questions here. The Bible does not provide a clear teaching passage on this subject.
Most translations translate it as if the saints are with God/Jesus and return with Him (cf. NASB). Another view is found in TEV, "Those who have died believing in Christ will rise to life first."
5:3 Verse three is possibly a parenthesis. It is difficult to know exactly what Paul is referring to because
1. the text mixes metaphors
2. the uncertainly of how "naked" relates to "put on"
3. the contextual relationship to Apostolic suffering (death) or opposition (false teachings)
4. there is also the added problem of a textual variant. The best textual evidence is behind eudusamenoi ("put off," i.e., MSS P46, א, B, C, D2), but the very similar term ekdusamenoi ("put on," i.e., MS D*) makes more sense in the context. If one chooses by the criteria of textual criticism
a. older Greek manuscripts are better
b. the most unusual text is probably original
then Paul has written a tautology (i.e., "put off. . .naked"). The UBS4 is unable to decide ("C" rating), but puts "put on" in the text. The Net Bible also prefers option #2, "put on."
▣ "naked" This word is often used in Greek literature for the preferred disembodied state at death (cf. Vincent, Word Studies, vol. 2, p. 822; Frank Stagg, New Testament Theology, pp.322-324; George E. Ladd, A Theology of the New Testament, pp. 552-554). The Greeks longed for this incipient release from the physical body, however, Christianity, like Judaism, asserts that we will always have a bodily expression (both believers and unbelievers, cf. Dan. 12:1-2; Matt. 25:46; John 5:28-29). Possibly Paul is again refuting the false teaching (i.e., incipient Gnosticism).
5:4 This brief and cryptic verse must be interpreted in light of Rom. 8:18-25,26-30 (i.e., "groaning") and I Cor. 15:53-54 (i.e., "mortal," "swallowed up"). It seems to be a restatement of verse 2.
5:5 "prepared" Paul uses this word often in 2 Corinthians (cf. 4:17; 5:5; 7:10,11; 9:11; 12:12). Our lives are not controlled by luck, chance, fate, but by God. Even our trials can be the means of maturity and greater faith (cf. Rom. 8:28-30; Heb. 5:8).
The giving of the Spirit is
1. the sign the New Age has dawned
2. the evidence of personal salvation
3. the means of ministry
4. the means for maturity
5. the surety of heaven
NASB, NJB"pledge"
NKJV, NRSV,
TEV"guarantee"
This concept of a pledge had an OT precedent (remember, NT writers are Hebrew thinkers writing in Koine Greek).
1. a promise to pay a debt (cf. Gen. 38:17,18,20; Deut. 24:10-13)
2. a promise of providing sustenance (cf. I Sam. 17:18)
3. a personal promise (cf. II Kgs. 18:23; Isa. 36:8)
This Greek term refers to a "down-payment" or earnest money (cf. II Cor. 1:22; 5:5). In modern Greek it is used of an engagement ring, which is the promise of a marriage to come. The Spirit is the fulfilled promise of a new age of righteousness. This is part of the "already" and "not yet" tension of the NT, which is the overlapping of the two Jewish ages because of the two comings of Christ (see the excellent discussion in How to Read the Bible for All Its Worth by Fee and Stuart, pp. 129-134). The Spirit is a pledge given now for a future consummation.
NASB (UPDATED) TEXT: 5:6-10
6Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord-7for we walk by faith, not by sight- 8we are of good courage, I say, and prefer rather to be absent from the body and to be at home with the Lord. 9Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. 10For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.
5:6
NASB"good courage"
NKJV, NRSV"confident"
TEV"full of courage"
NJB"full of confidence"
This term is used several times in 2 Corinthians in two senses.
1. confidence, good cheer (cf. 5:6,8; 7:16)
2. boldness (cf. 10:1,2)
Our ongoing confidence (i.e., present active participle) in Christ gives us boldness in prayer and ministry.
▣ "at home. . .absent" There is a word play between these two related terms (also in vv. 8 & 9).
1. endēmountes, being at home (present active participle)
2. ekdēmoumen, we are away from home (present active indicative)
When you know who you are in Him, you are always at home with Him, although, while on earth, we live by faith (cf. v.7).
SPECIAL TOPIC: Where Are the Dead?
5:7 "for we walk by faith, not by sight" This is a recurrent NT theme (cf. 4:18; Heb. 11:1,10,27; I Pet. 1:8). "Walk" is a biblical metaphor for lifestyle. Believers live in the physical realm, but by faith realize and trust in the invisible realm.
5:8 This is such a wonderful verse for Christians. It asserts that we will be with the Lord in some sense at death. This refutes the concept of soul sleep. Although our fellowship with other believers is uncertain at this stage and our fellowship with the Lord is not all it will be after we receive our new bodies on Resurrection Day, the great confidence is that we will be with Him! This truth is not clearly taught elsewhere in the Bible except possibly Phil. 1:21-23, which makes this a very significant verse! In light of this truth Paul and all believers can face any and every circumstance in life.
5:9 "we also have as our ambition. . .to be pleasing to Him" This is the ambition and motivation for believers (cf. Eph. 5:8-10; Col. 1:10).
The term "well pleasing" has been found in several inscriptions, even before Paul's day. It was a slogan of loyalty and fidelity in the Hellenistic first century cultural milieu (cf. Moulton and Milligan, The Vocabulary of the Greek Testament, p. 259). Paul was a well-read scholar of both Greek and Hebrew thought.
5:10 "all appear before the judgment seat of Christ" The immediate context is written to believers; even believers will stand before God (cf. Rom. 14:10; I Cor. 3:10-17). Apparently, we will be judged/rewarded for our motives, availability, and use of spiritual gifts. Sin and sins have been completely dealt with in Christ's substitutionary death, but discipleship is an issue!
On the concept of Jesus as Judge, here is a brief note from my commentary on John 3:17 (see it online at www.freebiblecommentary.org).
"There are several passages in John that assert that Jesus came as Savior, not Judge (cf. 3:17-21; 8:15; 12:47). However, there are other passages in John that assert that Jesus came to judge, will judge (cf. 5:22-23,27; 9:39; and in other parts of the NT Acts 10:42; 17:31; II Tim. 4:1; I Pet. 4:5).
Several theological comments are in order: (1) God gave the work of judgment to Jesus, as He did the work of creation and redemption, as a sign of honor (cf. 5:23); (2) Jesus did not come the first time to judge, but to save (cf. 3:17), but by the fact that people reject Him, they judge themselves; (3) Jesus will return as King of Kings and Judge (cf. 9:39).
These seemingly contradictory statements are similar to the statements about John the Baptist being or not being Elijah."
▣ "according to what he has done, whether good or bad" It is a universal principle that humans are responsible for their actions and will give an account to God (cf. Job 34:11; Prov. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12). Even believers will give an account of their lives and service to Christ (i.e., "the book of remembrances"). Believers are not saved by works but are saved unto works (cf. Eph. 2:8-10; James and I John). See Special Topic: Christian Freedom vs. Christian Responsibility at I Cor. 10:23.
NASB (UPDATED) TEXT: 5:11-15
11Therefore, knowing the fear of the Lord, we persuade men, but we are made manifest to God; and I hope that we are made manifest also in your consciences. 12We are not again commending ourselves to you but are giving you an occasion to be proud of us, so that you will have an answer for those who take pride in appearance and not in heart. 13For if we are beside ourselves, it is for God; if we are of sound mind, it is for you. 14For the love of Christ controls us, having concluded this, that one died for all, therefore all died; 15and He died for all, so that they who live might no longer live for themselves, but for Him who died and rose again on their behalf.
5:11 "the fear of the Lord" This phrase relates to the judgment seat of Christ mentioned in v. 10. There is a respect and awe (cf. Acts 5:11; 9:31) due the Judge of the Universe (cf. Heb. 10:31; 12:29; Jude 22-23)! Believers are motivated to live godly lives and share the gospel by the knowledge that each will give an account to God.
The title "Lord" can refer to YHWH or Jesus. The phrase "fear of the Lord" is common in the Septuagint, referring to YHWH. However, it is also a common NT title for Jesus. Judgment belongs to YHWH, but He has allocated it to His incarnated Son.
▣ "we persuade men" In context this could refer to several specific groups of people.
1. unbelievers (cf. v. 10)
2. false teachers (cf. v. 12)
3. weak believers (cf. vv. 11-12)
Paul's ministry fulfilled the Great Commission both in evangelism (cf. Matt. 28:19) and also discipleship (cf. Matt. 28:20).
▣ "we are made manifest to God" This is a perfect passive indicative. Paul boldly asserts that God fully and completely knows his motives and intents (cf. 4:2). See note at 2:14.
▣ "we are made manifest also in your consciences" This is a perfect passive infinitive. Paul is returning to a previous thought expressed in 4:2. His ministry with them had been completely open and honest. Paul wanted this church to understand his ministry motives and actions as clearly as God knew them.
▣ "consciences" See full note at 1:12.
5:12 "commending ourselves" See full note at 3:1.
▣ "so that you will have an answer for those who take pride in appearance and not in heart" Ministry motives and methods are crucial! Apparently Paul is comparing his with other leaders in the Corinthian church (cf. 4:2, also note I Cor. 3:10-15). Some leaders were all show and no substance.
▣ "proud. . .pride" These are both forms of the term kauchēma. There is an appropriate boasting (i.e., the church is proud of Paul) and inappropriate pride (i.e., the boasting of the false teachers). See SPECIAL TOPIC: BOASTING at I Cor. 5:6.
▣ "appearance" See full note at 1:11.
5:13 "if. . .if" These are both first class conditional sentences, which are assumed true from the author's perspective or for his literary purposes.
NASB, NKJV,
NRSV"besides ourselves"
TEV"really insane"
NJB"unreasonable"
This is the Greek term "stand" (histēmi, see Special Topic at I Cor. 15:1) with the preposition "out of" (ek). It can be used of
1. amazement (cf. Matt. 12:23; Mark 5:42)
2. fear (cf. Mark 16:8; Luke 5:26)
3. a trance (cf. Acts 10:10; 11:5; 22:17)
4. loss of senses or mad (cf. Mark 3:21; II Cor. 5:13)
It is difficult to know exactly to what Paul is referring. Many commentators relate it to 11:1,16; 12:11. However, a different word is used: "foolish." In these chapters Paul compares his spiritual experience and qualifications to the charismatic false teachers. Possibly this is a comment that these fake teachers had made referring to Paul.
▣ "we are of sound mind, it is for you" Paul certainly had his moments of spiritual ecstacy (cf. Acts 9; I Cor. 14:5,18; II Cor. 12), but for ministry he lived and presented the gospel with clarity and thoughtfulness, in line with the cultural expectations of the group to which he ministered (cf. I Cor. 9:19-23).
5:14 "For the love of Christ" Grammatically this is either: "Christ's love for us" (i.e., subjective genitive) or "our love for Christ" (i.e., objective genitive). In this context option #1 is best.
NASB"controls"
NKJV"constrains"
NRSV"urges"
TEV"ruled"
NJB"overwhelms"
This term means "to hold together tightly." Love constrains our options and actions. The nature of the gospel mandates appropriate action; in this case death to selfish ambitions and lifestyle.
▣ "one died for all" The universal love of God is seen in Christ as He died for Jew and Gentile (cf. Eph. 2:11-3:13). All humans are potentially saved in Christ (cf. v. 19; John 3:16-18; 4:42; Rom. 5:18; I Tim. 2:4; II Pet. 3:9; I John 2:2; 4:14). Verses 14-15 are in a parallel relationship. Christ's vicarious atonement (cf. Isaiah 53) is emphasized three times. This same truth is expressed in Rom. 5:12-21. It is often called the Adam/Christ typology (cf. I Corinthians 15).
▣ "therefore all died" Theologically believers are joined with Christ's death at their baptism. His death gives us forgiveness and eternal life (cf. Romans 6).
As we are identified in His death we are also to be identified in His sacrificial life for others (cf. I John 3:16). Selfish, self-centered living is inappropriate for blood-bought believers (cf. v. 15).
In Synonyms of the Old Testament, Robert B. Girdlestone has a good discussion on this new connotation of "death" for believers.
"Our Lord said to His disciples (Matt. 16. 28), 'There are some standing here who shall not taste of death until they see the Son of Man coming in his kingdom.' The words are given in another form by St. Mark (9. 1), 'There are some who shall not taste of death until they see the kingdom of God come with power.' See also Luke 9. 27.
The object of this passage was to prepare the minds of the disciples for the grand truth that death, which had been hitherto the terror of the world, was to lose its taste or sting in the case of those who united themselves to the Lord by faith. Christ Himself was to die, He was to suffer the pains of death, His soul was to be exceeding sorrowful even unto death, and to deliver them who through fear of death had been all their lives subject to bondage. He thus introduced a new view of life and death, telling His disciples that he who would save his life by denying the Lord, should lose it, whilst he who was willing to lose his life for the Lord's sake, the same should save it. The Lord would be ashamed of the one on the Great Day, but would confess the other.
The entrance into a new life which takes place through faith in Christ involves death in another sense. It is a cutting off of human nature from its old modes and principles of existence-in other words, it is death to sin. Just as in physical dissolution the body ceases to feel, the heart to beat, the hands to work, and the feet to walk, so in this mystical death the body and all its members are to be no longer servants to sin; the same breach or gulf is to be made between the Christian and sin as there is between a dead man and the outer world in which he used to live and move and have his being. This death is related to the crucifixion of Christ, who 'died to sin.' The believer is baptized into Christ's death, he dies with Christ, is made conformable to His death, is crucified with Christ (Rom. 6. 5; 2 Cor. 5. 14; Gal. 2. 19, 20; Col. 2. 20, 3. 3)" (pp.285, 286).
5:15 Verse 15 parallels and defines v. 14. This is such an important truth. Salvation is free, but Christlike living costs everything we are and have (cf. Gal. 2:20)!
NASB, NKJV"rose again"
NRSV, TEV,
NJB"was raised"
This is an aorist passive participle with an unexpressed agent. The NT often attributes the works of redemption to all three persons of the Godhead.
1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 8:11; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1;Eph. 1:20; Col. 2:12; I Thess. 1:10)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11)
NASB (UPDATED) TEXT: 5:16-19
16Therefore from now on we recognize no one according to the flesh; even though we have known Christ according to the flesh, yet now we know Him in this way no longer. 17Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come. 18Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, 19namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation.
5:16 "Therefore from now on" Christ's life and death inaugurated a new age. Everything is different in light of Him (cf. Gal. 3:28; Col. 3:11).
NASB"we recognize no one according to the flesh"
NKJV"we regard no one according to the flesh"
NRSV"we regard no one from a human point of view"
TEV"no longer, do we judge"
NJB"we will not consider anyone by human standards"
This may reflect I Sam. 16:7; Isa. 11:3; John 7:24; 8:15. Jesus has changed every area of evaluation. Human standards are now an inadequate means of judgment (cf. Rom. 3:22; I Cor. 12:13; Gal. 3:28; Col. 3:11). Knowing Christ changes us (cf. v. 17).
This may reflect that some within the Corinthian church had attempted to evaluate Paul, his gospel, and his ministry (cf. chapters 4, 11, and 12).
What this does not mean is that Paul considered the historical Jesus unimportant or even contrasted with the glorified Christ. Paul mentions Jesus' earthly life, teaching, and redemptive acts (i.e., cross, resurrection) often. Paul is referring to human evaluation (i.e., knowing according to the flesh). Redemption allows believers to view all of life and history in a new Christ-centered light. Human history turns into salvation history. The man Jesus becomes the Messiah, the promised One. His life and teachings become inspired Scripture. Israel's history must be reinterpreted in light of Him!
For "flesh" see Special Topic at I Cor. 1:26.
5:17 "if" This is another first class conditional sentence like those in vv. 13 and 16.
▣ "in Christ" This is one of Paul's favorite metaphors to describe the Christian. It speaks of our position in Christ.
NASB"new creature"
NKJV, NRSV,
NJB, NIV"new creation"
TEV"new being"
Paul also personifies creation in Rom. 8:18-25. He characterizes God's new creation, new age, age of the Spirit in II Cor. 5:17 and Gal. 6:15. Believers should live like citizens of the new age (cf. Rom. 6:4).
▣ "the old things passed away; behold, new things have come" Notice the purposeful interchange of verb tenses.
1. "old things passed away" This is aorist tense in the indicative mood often refers to a completed act in past time. This refers to conversion.
2. "new things have come" This is perfect tensewhich refers to a past completed act with abiding results. This refers to discipleship.
There is a Greek manuscript variant which reflects "all things" in the final clause (i.e., MS D2). This type of clarifying addition is common for the later scribes. The oldest Greek manuscripts (i.e., MSS P46, א,B, C, D*, F, G) end with kaina. The UBS4 gives this reading an "A" rating (certain).
This concept of "new" is part of OT terminology for the eschaton. The OT prophets spoke of this new age.
1. "new things" (cf. Isa. 42:9; 43:19; Jer. 31:22)
2. "new covenant" (cf. Jer. 31:31-34)
3. "new heart, new spirit" (Ezek. 11:19; 18:31; 36:26)
4. "new name" (cf. Isa. 62:2; 56:5; 65:15)
5. "new song" (cf. Ps. 96:1; Isa. 42:10)
6. "new heavens and new earth" (cf. Isa. 65:17; 66:22)
This eschatological newness had come in Jesus, but the old was still present. The new has not been fully consummated. The overlapping of the Jewish "two ages" (see Special Topic at I Cor. 1:20) by Jesus' two comings was unforseen by OT prophets though they did depict the Messiah in lowly servant terms as well as victorious royal terms.
5:18 "Now all these things are from God" It is God's love that sent the Son into the world (cf. John 3:16). Salvation is totally from God (see Special Topic at 8:16-17, cf. John 6:44,65; Eph. 1:4; 2:8-9), but believers must respond and continue to respond to the new covenant in repentance, faith, obedience, and perseverance.
▣ "reconciled" This is a major theological truth. The word basically means to exchange or change and thereby to bring together that which was alienated. Rebellious humans have been brought back into fellowship with God through Christ. God exchanged Christ's righteousness (cf. v. 21) for their sin. Christ died in our place (cf. vv. 14,21).
This context (i.e., vv. 16-21) and Rom. 5:10-11 are the definitive passages on this theological term. Sinners are now friends, even family, with the Holy One. Restoration of the fellowship damaged in the Fall (cf. Genesis 3) has been made complete in Christ.
A discussion of "reconciliation" as a theological concept is in Frank Stagg's New Testament Theology, pp. 102-104, 142.
▣ "and gave us the ministry of reconciliation" Theologically this is parallel to vv. 14-15. Jesus became believers' reconciliation, now they must become the means of sharing the gospel of reconciliation with others. Believers share in Jesus' death and we share in His ministry (cf. v. 19). Christlike service is the goal (cf. I John. 3:16). See SPECIAL TOPIC: SERVANT LEADERSHIP at I Cor. 4:1.
5:19 "God was in Christ" This is the main issue of Christianity. Was God (i.e., the God, the OT YHWH), in Jesus of Nazareth, reconciling the world to Himself (cf. Gal. 1:3-4)? If so, Christianity is true; if not, it is false. Is Jesus truly the fullness of God (cf. John 1:1-14; Col. 1:15-16; Phil. 2:6-11; Heb. 1:2-3)? Is He truly the only way to reconciliation and forgiveness (cf. John 14:6)? If so, then the gospel is the most important information that people will ever hear! We must tell the truth; we must preach the gospel; we must lift up Christ; we must offer a free salvation to a lost world.
▣ "the world" God loves the world (cf. John 3:16). The world can be saved (cf. I Tim. 2:4; II Pet. 3:9). See Special Topic: Paul's Use of Kosmos at I Cor. 3:21b-22.
▣ "not counting their trespasses against them" This may reflect Ps. 32:2, which is quoted in Rom. 4:6-8. Before the Law, sin was not imputed to individuals (cf. Rom. 4:15; 5:13-14; Acts 17:30). But this text has an even greater truth. In the face of known human rebellion there is forgiveness in Christ. Jesus' blood cleanses from all sin! Sin is no longer the barrier between God and mankind, but now it is
1. unbelief
2. rejection of faith in Christ
3. unwillingness to respond to God's offer
▣ "not counting" This is the term logizomai, which is used thirty-four times by Paul, but in two completely different senses. The first can be seen in 3:5, "consider." See the full note there.
The second is "counting" or "imputing." This sense is clearly seen in Rom. 4:3,4,5,6,8,9,10,11,22,23,24, and Gal. 3:6. This theological usage implies depositing something into someone else's bank account.
God imputes the righteousness of Jesus into our account (cf. v. 21). Also God does not count or impute sin to our account. What an amazing God! What an effective Savior!
▣ "He has committed to us the word of reconciliation" A lost world is not on the doorstep of a powerless, loveless God, but is on the doorstep of an apathetic, unconcerned church. We have the message; we have the keys of the Kingdom (cf. Matt. 16:19; Rev. 1:18; 3:7). We have the indwelling Holy Spirit (cf. Rom. 8:9,11; I Cor. 3:16; 6:19; II Tim. 1:14). We have the marching orders of Jesus (cf. Matt. 28:18-20). What will we do?
NASB (UPDATED) TEXT: 5:20-21
20Therefore, we are ambassadors for Christ, as though God were making an appeal through us; we beg you on behalf of Christ, be reconciled to God. 21He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.
5:20 "we are ambassadors for Christ" To whom does the "we" and "you" in this verse refer? Is Paul speaking to the church? If so the "we" is Paul and his missionary team and the "you," believers at Corinth. These people did not need to be saved, but they did need to be brought back into unity.
Notice that Paul does not say believers should be ambassadors, but that they are ambassadors. This is similar to Jesus' statements in Matt. 5:13-16. Believers are salt and light. The question is what kind of salt and light. This is the question here. Believers are Christ's representatives, but what kind of ambassadors are they: factious, heretical, unloving, etc.?
▣ "beg" See full note at 1:4-11.
▣ "be reconciled to God" This is a present passive imperative. Is this a command to lost people or to saved people? The larger context is mandating an appropriate lifestyle on the part of believers. Jesus saved us from sin and strife; we are saved to serve! We are called to Christlike ministry, not personal agendas.
This context has a message to a lost, needy world-Christ died for you (positional righteousness). This context has a message for a factious, unloving church-Christ died for you (progressive righteousness).
The passive voice could be translated "let God reconcile you to Himself"; "allow yourselves to be reconciled" (cf. The Jerome Biblical Commentary, p. 281); or "let God change you from enemies into his friends" (cf. TEV). Believers proclaim the truth, the Spirit convicts the lost, the Son provides the means, and the Father accomplishes His will through covenant response.
5:21 This text has several great truths.
1. God sent Jesus to die for us (cf. John 3:16). Jesus came to die for us (cf. Mark 10:45).
2. Jesus knew no sin (cf. John 8:46; Heb. 4:15; 7:26; I Pet. 1:19; 2:22; I John 3:5).
3. The goal is personal righteousness, serving Christlikeness (cf. Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 1:4; I Thess. 3:13; 4:3; I Pet. 1:15). However, there is a note of contingency (subjunctive mood). All believers do not fully realize God's complete purpose in salvation. It is a call to service, a call to self denial, a call to holiness. Christianity only begins when one trusts Christ. Belief is only the first step of a long journey.
NASB"to be sin on our behalf"
NKJV"to be sin for us"
NRSV"to be sin"
TEV"share our sin"
NJB"a victor for sin"
How did God make Jesus become sin? This may be an OT allusion to a sin offering (cf. Isaiah 53; Rom. 8:3). God offered Jesus as the sinless lamb (cf. John 1:29,36).
I think Jesus' words from the cross, "My God, My God, why have You forsaken Me" (cf. Mark 15:34), which is a quote from Psalm 22, reflects the spiritual reality of the Father turning away from the Son (i.e., symbolized by the darkness, cf. Mark 15:33), as He bore the sin of the world. This is theologically parallel to Gal. 3:13, "having become a curse for us"!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Does this chapter teach a disembodied period between death and resurrection?
2. Does v. 10 imply that believers will also be judged? If so, for what?
3. List Paul's two motives for evangelism (vv. 11,14).
4. Explain why verses 14-15 are crucial for a proper understanding of the Christian life.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Ministry of Reconciliation | Marks of the Ministry | Further Defense of His Ministry of Reconciliation |
Friendship with God Through Christ | The Apostolate in Action |
(5:11-6:13) | (5:11-6:13) | (5:11-6:13) | (5:11-6:10) | |
5:11-6:10 | ||||
6:1-10 | ||||
Be Holy | 6:3-10 | A Warning | ||
6:11-13 | 6:11-7:1 | 6:11-13 | 6:11-13 | 6:11-13 |
The Temple of the Living God | A Parenthesis on Relations with Unbelievers | Warning Against Pagan Influences | ||
6:14-7:1 | 6:14-7:1 | 6:14-7:1 | 6:14-7:1 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verse 1 of this chapter is the crux to the interpretation of the entire chapter. The context involves the believers of the church at Corinth and, therefore, does not involve apostasy (see Special Topic at I Cor. 6:9), but failure to live the Christian life effectively.
B. Beginning in verse 4 there is a series of prepositions.
1. en with the dative, eighteen times, vv. 4-7
2. dia with the genitive, three times, vv. 7-8
3. hōs with present participles, seven times, vv. 9-10
These seem to involve a description of Paul's ministry as far as the problems and the pressures, both internal and external, as well as the commensurate grace of God.
C. The concluding paradoxes of vv. 8-10 seem to describe Paul's life, both from the critics' point of view and from God's point of view.
D. The section 6:14-7:1 seems to be out of context. Verse 7:2 picks up the terminology and discussion of 6:13. This section is very Jewish in nature. It is a warning against identifying oneself too closely with pagan culture. The warnings are from an OT setting (i.e., Jews vs. Gentiles or people of God vs. idolaters). However, Paul is using it in a similar way to I Cor. 10:14-33, where he discusses Christian participation in pagan worship.
This paragraph's seeming disjunction has caused theories of 2 Corinthians being a composite letter from several letters of Paul's sent to Corinth.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:1-10
1And working together with Him, we also urge you not to receive the grace of God in vain-2for He says, "At the acceptable time I listened to you, And on the day of salvation I helped you." Behold, now is "the acceptable time," behold, now is "the day of salvation"-3giving no cause for offense in anything, so that the ministry will not be discredited, 4but in everything commending ourselves as servants of God, in much endurance, in afflictions, in hardships, in distresses, 5in beatings, in imprisonments, in tumults, in labors, in sleeplessness, in hunger, 6in purity, in knowledge, in patience, in kindness, in the Holy Spirit, in genuine love, 7in the word of truth, in the power of God; by the weapons of righteousness for the right hand and the left, 8by glory and dishonor, by evil report and good report; regarded as deceivers and yet true; 9as unknown yet well-known, as dying yet behold, we live; as punished yet not put to death, 10as sorrowful yet always rejoicing, as poor yet making many rich, as having nothing yet possessing all things.
6:1 "working together with Him" This is a present active participle. There is no stated object, but the context implies "with God" (cf. 5:20; I Cor. 3:9). Paul uses this same term to describe his co-workers in the gospel (cf. 1:24; 8:23; I Cor. 16:16; Rom. 16:3,9,21), but here the context strongly implies God. What an awesome thought that believers are co-laborers for God (cf. I Cor. 3:5-9).
▣ "we also urge you" Paul used the same verb in 5:20. See full note at 1:4-11.
▣ "not to receive the grace of God in vain" The infinitive is aorist, which refers to the Corinthian believers receiving Christ. But the "in vain" refers to the purpose of salvation, which is fruitfulness for the Kingdom, not just personal salvation. Paul often used this term to express this expected Kingdom service (cf. I Cor. 15:10,14,58; Gal. 2:2; Phil. 2:16; II Thess. 2:1; 3:5). This concept is parallel to Paul's use of "walk" in Ephesians (cf. 4:1,17; 5:2,15).
6:2 "He says" Paul is quoting an OT passage relating to Israel, but by the use of this present active indicative (i.e., says), he shows that the promise is relevant to all times and all peoples. Paul uses this quote as a direct appeal from God to the Corinthian church. Scripture is current and relevant!
▣ "'at the acceptable time'" This is a quote from the Septuagint of Isa. 49:8 (i.e., one of the Servant poem/songs), which deals with God welcoming and equipping (1) the Messiah and (2) a Messianic community. There is often a tension in Isaiah 40-53 between corporate (i.e., national Israel) and the ideal Israelite King (i.e., Messiah).
▣ "'the acceptable time. . .the acceptable time'" The first is a quote from the Septuagint of Isa. 49:8, using dektos, but Paul uses a more intensified form (i.e., eurosdektos, cf. Rom. 15:16) when he applies this prophecy to the Corinthian situation (cf. v. 2b). The Messiah has come and now the invitation to be fully accepted by God has come to them. They must seize the moment. They must be the eschatological Messianic community.
The day of one's salvation is a wondrous, marvelous event, but it is often accompanied by persecution and difficulties (cf. 6:4-10).
NASB, NKJV"Behold"
NRSV"see"
TEV"Listen"
NJB"well"
This is the Greek particle idou, which serves to call attention to a truth statement. Paul used it often in 2 Corinthians (cf. 5:17; 6:2,9; 7:11; 12:14).
▣ "now is 'the day of salvation'" This last sentence in v. 2 is Paul's comment on the quote from Isaiah. This can refer to both an individual's invitation to respond to the gospel, as well as to the life of service to the Messianic kingdom.
6:3 "giving no cause for offense in anything" This is a strong double negative in Greek. Paul was determined, both in his personal life and ministry, not to put any barriers between himself and the hearers of the gospel (cf. I Cor. 9:19-23). He is using his life to accomplish two things: (1) giving them a model to follow in their ministry and (2) counteracting the charges of the false teachers (cf. 11:12).
The only "stumbling block" was Christ Himself (cf. I Cor. 1:18-25). The gospel was rejected by
1. the Jews because of a suffering Messiah
2. the Gentiles because of a body resurrection
3. the Corinthian false teachers because of Paul's lack of rhetorical presentation
Because of Satan's blinding (cf. 4:4) and the tension of the gospel message itself, Paul did not want to do anything to cause people to reject his preaching (cf. I Cor. 9:19-23,24-27).
NASB"so that the ministry will not be discredited"
NKJV"that our ministry may not be blamed"
NRSV"so that no fault may be found with our ministry"
TEV"We do not want anyone to find fault with our work"
NJB"so that no blame may attach to our work of service"
The term "our" (cf. NKJV, NRSV, TEV, NJB) is not in the Greek text, which simply has the definite article, "the ministry." This verse is related theologically to I Tim. 3:2-10, which asserts that ministers must have no handle for criticism. Believers live and serve for the advancement of the Messianic Kingdom, not personal aggrandizement or personal agendas (cf. I Cor. 9:12). See SPECIAL TOPIC: SERVANT LEADERSHIP at I Cor. 4:1.
6:4-7 This is a series of terms introduced by the Greek preposition en. It is repeated eighteen times for emphasis. There are several lists in Paul's writings of the problems that he faced (cf. I Cor. 4:9-13; II Cor. 7:5; 11:23-29). He mentions them to motivate the faithful and depreciate the false teachers' claims. See Special Topic: NT Vices and Virtues at I Cor. 5:9.
GREEK PHRASES WITH EN
NASB | NKJV | NRSV | TEV | NJB | |
v. 4, hupomonē | much endurance | much patience | great endurance | patient enduring | resolute perseverance |
v. 4, thliphis | afflictions | tribulations | afflictions | troubles | hardships |
v. 4, anagkē | hardships | needs | hardships | hardships | difficulties |
v. 4, stenochōria | distresses | distresses | calamities | difficulties | distress |
v. 5, plēgē | beatings | stripes | beating | beaten | flogged |
v. 5, phulakē | imprisonments | imprisonments | imprisonments | jailed | sent to prison |
v. 5, akatastasia | tumults | tumults | riots | mobbed | mobbed |
v. 5, kopos | labors | labors | labors | overwhelmed | laboring |
v. 5, agrupnia | sleeplessness | sleeplessness | sleepless nights | without sleep | sleepless |
v. 5, nēsteia | hunger | fastings | hunger | without food | starving |
v. 6, hagnotēs | purity | purity | purity | purity | purity |
v. 6, gnōsis | knowledge | knowledge | knowledge | knowledge | knowledge |
v. 6, makrothumia | patience | long suffering | patience | patience | patience |
v. 6, chrēstotēs | kindness | kindness | kindness | kindness | kindness |
v. 6, pneumati hagiō | Holy Spirit | Holy Spirit | holiness of spirit | Holy Spirit | Holy Spirit |
v. 6, agatiē anuplkritō | genuine love | sincere love | genuine love | true love | love free of affectation |
v. 7, logō aletheias | the word of truth | the word of truth | truthful speech | message of truth | the word of truth |
v. 7, dunamei theou | the power of God | the power of God | the power of God | the power of God | the power of God |
6:4 "but in everything commending ourselves as servants of God" This is the issue. This is the referent of the phrase "in vain" of v. 1. Paul affirms the priority of Kingdom service. All believers are gifted (cf. I Cor. 12:7,11) ministers (cf. Eph. 4:12). The gospel has both an individual focus (i.e., personal salvation) and a corporate focus (i.e., gospel proclamation and gospel service, cf. I Cor. 12:7). See Special Topic: Servant Leadership at I Cor. 4:1.
6:6 "in purity" This refers to either (1) the root meaning of this term, singleness of purpose or (2) Paul's moral, ethical lifestyle.
▣ "in patience" This term is often used to refer to patience with people, however, it is also used in the NT to refer to God's character (cf. Rom. 2:4; 9:22; II Pet. 3:9,15).
▣ "in kindness" This term is often translated "a sweetness of spirit." It is the attitude that one would rather be hurt than to hurt others, rather make others feel welcome than to feel welcome themselves.
▣ "in the Holy Spirit" The New English Bible translates this as "gifts of the Holy Spirit." The Jerome Biblical Commentary has "in a holy spirit" (p. 282). The reason that they change the translation is that it is unusual for Paul to mention the person of the Holy Spirit in the midst of a series of descriptive words. I agree that it is referring to Paul's personal spirit of holiness produced by the Holy Spirit, however, one cannot be dogmatic of this because of Rom. 9:1; 14:17; 15:16; I Cor. 12:3; I Thess. 1:5.
▣ "in genuine love" This same phrase is used in Rom. 12:9. Paul uses the same adjective to describe faith in I Timothy 1:5 and II Tim. 1:5. Peter uses the same adjective with a synonym of agapē, philadelphia in I Pet. 1:22.
6:7 "in the word of truth" It must be remembered that the Hebraic background to this term in not "truth versus falsehood," but "loyalty and trustworthiness," as in interpersonal relationships (cf. I John 8:32; 14:6). See SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS at II Cor. 13:8.
Greek Phrases Introduced with dia
NASB | NKJV | NRSV | TEV | NJB |
NIV |
|
v. 7, hoplōntēs dikaiosunēs |
weapons of righteousness |
armor of righteousness |
weapons of righteousness |
righteousness as our weapon |
weapons of uprightness |
weapons of righteousness |
v. 8, dozēs kai atimias |
glory and dishonor |
honor and dishonor |
honor and dishonor |
honored and dishonored |
times of honor and disgrace |
glory and dishonor |
v. 8,dusphēmias kai euphēmias |
evil report and good report |
evil report and good report |
insulted and praised |
ill repute and good repute |
blame and praise |
bad report and good report |
▣ "the weapons of righteousness for the right hand and the left" This refers to the provisions of God for our earthly spiritual warfare (cf. 2:11; Rom. 6:13; Eph. 2:2; 4:14,27; 6:10-18; I Pet. 5:8). It is possible that the right hand refers to offensive weapons and the left hand refers to defensive weapons. See SPECIAL TOPIC: RIGHTEOUSNESS at I Cor. 1:30.
6:8 "dishonor" This term is used for a resident losing the rights of citizenship.
Greek Phrases Introduced with hōs
NASB | NKJV | NRSV | TEV | NJB | |
v. 8, planoi kai alētheis |
as deceivers and yet true |
as deceivers yet true |
as impostors yet true |
as liars yet speak the truth |
taken for impostors yet genuine |
v. 9, agnooumenoi kai epigninōskomenoi |
as unknown yet well known |
as unknown yet well known |
as unknown yet well known |
as unknown yet known by all |
as unknown yet acknowledged |
v. 9, apothnēskontes kai idou zōmen |
as dying yet, behold, we live |
as dying yet we live |
as dying yet we are alive |
as dead but we live |
dying yet we are alive |
v. 9, paideuomenoi kai mē thanatoumenoi |
as punished yet not put to death |
as chastened yet not killed |
as punished yet not killed |
although punished we are not killed |
scourged but not executed |
v. 10, lupoumenoi aei de chairontes |
as sorrowful yet always rejoicing |
as sorrowful yet always rejoicing |
as sorrowful yet always rejoicing |
although saddened we are always glad |
in pain yet always full of joy |
v. 10, ptōchoi pollous de ploutizontes |
as poor yet making many rich |
as poor yet making many rich |
as poor yet making many rich |
we seem poor but make many people rich |
poor yet making many people rich |
v. 10, mēden echontes kai panta katechontes |
as having nothing yet possessing all things |
as having nothing and yet possessing all things |
as having nothing yet possessing everything |
we seem to have nothing yet really possess everything |
having nothing and yet owning everything |
6:8-9 "and yet. . .yet" The Greek text has kai, which usually means "and," but in some texts it can mean "and yet" (cf. John 20:29). Remember context determines meaning, not a lexicon.
6:10 "sorrowful yet always rejoicing" (cf. Rom. 5:3-5; Phil. 2:17-18; 3:1; 4:4; I Thess. 5:16)
▣ "yet possessing all things" This series of paradoxes seems to contrast the world's perspective and God's perspective. Believers are heirs of all things through Christ (cf. Rom. 8:17,32; I Cor. 3:21).
NASB (UPDATED) TEXT: 6:11-13
11Our mouth has spoken freely to you, O Corinthians, our heart is opened wide. 12You are not restrained by us, but you are restrained in your own affections. 13Now in a like exchange-I speak as to children-open wide to us also.
6:11 The two verbs are both perfect tense. Paul has shared the whole, complete gospel truth and its implications with the Corinthian believers in complete openness and honesty.
▣ "O Corinthians" This is one of only three places in Paul's writings that he personally addresses the particular church he is writing (cf. Gal. 3:1; Phil. 4:15). All of these passages show the intensity of the Apostle's heart.
6:12
NASB"You are not restrained by us"
NKJV"You are not restricted by us"
NRSV"There is no restriction"
TEV"It is not we who have closed our hearts to you"
NJB"Any distress you feel is not on our side"
The noun form of this verb is used in 6:4 and 12:10 (cf. Rom. 2:9; 8:35). It literally refers to something or someone crowded together into a narrow place, thereby becoming cramped. It was used metaphorically for "straits," "cramped," or "anguish" (cf. 4:8; 6:12).
NASB, NKJV,
NRSV"affections"
TEV"closed your hearts"
NJB"distress"
This is an OT metaphor from "bowels." The ancients thought the lower viscera or the major organs (i.e., heart, liver, lungs) were the seat of the emotions (cf. Septuagint Prov. 12:10; 26:22; Jer. 28:13,51; II Macc. 9:5-6; IV Macc. 10:8; Baruch 2:17). Paul uses this metaphor often (cf. II Cor. 6:12; 7:15; Phil. 1:8; 2:1; Col. 3:12; Philemon vv. 7,12,20).
6:13
NASB"Now in a like exchange"
NKJV"Now in return for the same"
NRSV"In return"
NJB"In fair exchange"
In this phrase the main word is antimisthia, which is the term misthos (i.e., recompense based on what a person deserves, cf. I Cor. 3:8,14; 9:17-18; I Tim. 5:18) plus the preposition anti. This form is found only here and in Rom. 1:27.
This term can be used in a positive or negative sense; the context must determine. In Rom. 1:27; it is negative, but here it seems to be used positively in the sense of Gal. 4:12.
▣ "to children" Paul, like John, addresses his converts as children (cf. I Cor. 4:14,17; Gal. 4:19; I Tim. 1:2,18; II Tim. 1:2; 2:1; Titus 1:4; Philemon v. 10).
▣ "open wide to us also" As Paul stretched his heart to include them, as factious and contentious as they had been, he earnestly desired that they reciprocate. This is aorist passive imperative. Notice the passive idea that they cannot do it themselves, but they must allow God to do it.
NASB (UPDATED) TEXT: 6:14-18
14Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, "I will dwell in them and walk among them; And I will be their God, and they shall be My people. 17"Therefore, come out from their midst and be separate," says the Lord. "And do not touch what is unclean; And I will welcome you. 18And I will be a father to you, And you shall be sons and daughters to Me," says the Lord Almighty.
6:14
NASB"Do not be bound together with unbelievers"
NKJV"Do not be unequally yoked together with unbelievers"
NRSV"Do not be mismatched with unbelievers"
TEV"Do not try to work together as equals with unbelievers"
NJB"Do not harness yourselves in an equal team with unbelievers"
Paul often uses OT agricultural quotes to illustrate Christian truths (cf. I Cor. 9:9; I Tim. 5:18) to reflect Deut. 22:10. It is a present imperative with the negative particle, which implies "they were forming" these inappropriate, intimate, interpersonal relationships with unbelievers. The Greek term is a compound of "yoked" (zugeō) and "another of a different kind" (heteros, i.e., different kinds of animals). This verse has been proof-texted in relation to believers marrying unbelievers. However, this text does not seem to be dealing with marriage specifically, although that is surely included in this broader statement. Believers must restrict their most intimate, personal relationships to fellow believers. This helps us fight the pull of fallen culture away from Christ. Faith in Jesus and the indwelling Spirit have caused a sharp and deep cleavage within families, businesses, hobbies, amusements, even churches.
One must take into account passages like I Cor. 5:9-13; 7:12-16; 10:27 to get the theological balance of this truth. We must remember the wickedness of first century pagan culture. This is not an affirmation of monastic living, but an attempt to reduce intimate personal relationship with the fallen world system (cf. I John 2:15-17).
▣ "what partnership have righteousness and lawlessness" This same truth is repeated in the cyclical letter of Ephesians (cf. 5:7,11). Paul's contrast of righteousness with lawlessness shows clearly that in this context righteousness does not refer to imputed righteousness (cf. Romans 4; Galatians 3), but righteous living (cf. Matt. 6:1). See SPECIAL TOPIC: RIGHTEOUSNESS at I Cor. 1:30.
▣ "fellowship: See Special Topic at I Cor. 1:9.
6:15
NASB, NKJV"Belial"
NRSV, NJB"Beliar"
TEV"the Devil"
This is a Hebrew term (i.e., beli and ya'al, see BDB 116) whose etymology is somewhat in doubt. Beliar is a variant spelling from some Jewish writings. The possible backgrounds are:
1. worthlessness (i.e., a description of evil people, cf. Deut. 13:13; II Sam. 23:6; I Kgs. 21:10,13)
2. lawlessness (cf. II Sam. 22:5)
3. place from where there is no ascent (i.e., Sheol, cf. Ps. 18:4)
4. another term for Satan (cf. Nahum 1:15; Jubilees 1:20; 15:33; and the Dead Sea Scrolls [ex. IQS 1:18,24; 2:5,19])
6:16 "Or what agreement has the temple of God with idols" This verse must be compared with I Cor. 3:16, where the local church is called the temple of God. In I Cor. 3:16 there is no article with "temple" (i.e., naos, the central shrine itself). The pronoun "you" is plural, while "temple" is singular, therefore, in this context "temple" must refer to the whole church at Corinth (cf. Eph. 2:21-22).
The focus of Jewish faith developed into Temple ritual and liturgy (cf. Jeremiah 7) instead of personal faith in YHWH. It is not where or when or how one worships, but who one is in relationship with, God. Jesus saw His body as the temple of God (cf. John 2:21). Jesus is greater than the OT Temple (cf. Matt. 12:6). God's activity has moved from a sacred building into a sacred (i.e., redeemed, holy) believers' body.
Idols and believers are fully discussed in I Cor 8 and 10:14-22. These must be mutually exclusive! All roads do not lead to heaven!
▣ "the living God" The covenant name for the God of the OT was YHWH (see Special Topic at I Cor. 2:8), which was a form of the verb "to be." OT authors often used the adjective "living" to reflect the ever-existing, only-existing God. The OT allusions in vv. 16-18 contain covenant terminology, "I will be their God, and they shall be My people" (cf. Ezek. 37:27).
The phrase "walk among them" seems to come from Lev. 26:12. The OT texts in v. 16 reflect the new age when YHWH will dwell among His people as was intended in Genesis 2 and temporarily and partially occurred during the wilderness wandering period, but will be fully realized in the new heavens and the new earth (cf. Revelation 21-22).
▣ "God said" This is a loose combination of Lev. 26:11-12 and Ezek. 37:27 from the Septuagint. In this context Paul is applying these promises originally to covenant Israel to the church who is spiritual Israel (cf. Rom. 9:6; Gal. 6:16).
6:17 "come out. . .be separate" These are both aorist imperatives. These are allusions to Isa. 52:11 in the Septuagint. God's people are to disassociate themselves from sinners and unbelievers lest they be caught up in their judgment (cf. Rev. 18:4).
Often today I hear this verse quoted in connection to which denomination one belongs. Let me quote F. F. Bruce in Answers to Questions, "The use of these words to justify ecclesiastical separation between Christians betokens a grotesque failure to read them in their context" (p. 103).
▣ "and do not touch what is unclean" This is a present middle imperative. Believers must not participate in the sinful actions of their respective cultures. As the redeemed we must exhibit and proclaim the new heart and new mind of God's people. Everything has changed in Him!
6:18 This verse reflects the truth of many prophets, but most fully, Hosea (or possibly II Sam. 7:14). Christianity is a family affair.
▣ "Lord Almighty" This reflects the OT term for God, YHWH (cf. Exod. 3:14), and El Shaddai (cf. Exod. 6:3). In the Septuagint it translates the phrase "Lord of Hosts." See SPECIAL TOPIC: NAMES FOR DEITY at I Cor. 2:8.
NASB (UPDATED) TEXT: 7:1
1Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.
7:1 "having these promises" This is a Present active participle. Paul quoted the OT prophetic words from God as if they currently applied to the Corinthians (cf. 6:2). The OT is also quoted in 6:16-18, showing YHWH's continual desire to have a people who reflect His character. Paul is trying to motivate the Corinthian believers to live godly, separated lives. They have experienced "grace" (cf. 6:1), now they must live in it. This verse is a call to Christlike holiness (cf. Eph. 1:4; 2:10).
▣ "beloved" This phrase is used in Matt. 3:17 and 17:5 as a title for Jesus. Paul uses this same term to describe Jesus' followers (cf. II Cor. 12:19; I Cor. 10:14; 15:58; Rom. 12:19; Phil. 2:12; 4:1). This term speaks of God's established, loyal covenant love (Hebrew, hesed; Greek, agapē) for us in Christ, but here it speaks of Paul's love for this fractious, arrogant, disruptive church.
▣ "let us cleanse ourselves" This is an aorist active subjunctive. The aorist tense is the way Koine Greek affirms an action. It can have many different implications (see D. A. Carson, Exegetical Fallacies, 2nd ed., pp. 68-73). Here it is a call for decisive action (i.e., hortatory subjunctive used as an imperative. The subjunctive mood gives an element of contingency. Believers must cooperate with God in salvation and then cooperate in maturity.
▣ "of flesh and spirit" This speaks of our whole human being. Many people have disallowed this verse as being original because of Paul's technical use of these two terms in other contexts. However, 7:5, when linked with 2:13 (which is the beginning and end of Paul's extended parentheses), used these two terms synonymously. Paul often uses the same terms in different senses (read A Man in Christ by James S. Stewart, Harper and Row).
▣ "perfecting holiness in the fear of God" This is a present active participle. It is theologically true that when we are saved, we are both instantaneously justified and sanctified (cf. I Cor. 1:30, also see SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at I Cor. 1:2). This speaks of our position in Christ. However, we are to live in light of our position. Therefore, we are urged to fulfill our calling by progressive sanctification or Christlikeness (cf. Rom. 8:28-29; Eph. 4:1). This is an ongoing struggle (cf. Romans 7). As salvation is both a free gift and a costly commitment, so too, is sanctification. This same concept is true of believers being called saints (indicative) and then called to be saintly (imperative). I do not believe in the possibility of sinlessness in this life, but I do believe in the appropriateness of believers sinning less and less! This is the theological and practical tension caused by believers being in the Kingdom, but the Kingdom not being consummated (cf. Fee, Stewart, How to Read the Bible For All Its Worth, pp. 131-134).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Does v. 1 teach that we can lose our salvation?
2. How can a Christian live so as not to put any stumbling blocks in front of others?
3. Why was Paul's life so hard?
4. What does it mean to "be ye separate"?
5. Is salvation absolutely free or does it cost us everything?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
A Warning | ||||
(6:11-7:4) | ||||
Paul's Joy at the Church's Repentance | The Corinthian's Response | Paul's Joy | Paul's Joy | |
7:2-4 | 7:2-12 | 7:2-4 | 7:2-4 | 7:2-4 |
Paul in Macedonia: He is Joined by Titus | ||||
7:5-13a | 7:5-13a | 7:5-7 | 7:5-7 | |
7:8-11 | 7:8-13a | |||
The Joy of Titus | 7:12-13a | |||
7:13-16 | ||||
7:13b-16 | 7:13b-16 | 7:13b-16 | 7:13b-16 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 7:2-4
2Make room for us in your hearts; we wronged no one, we corrupted no one, we took advantage of no one. 3I do not speak to condemn you, for I have said before that you are in our hearts to die together and to live together. 4Great is my confidence in you; great is my boasting on your behalf. I am filled with comfort; I am overflowing with joy in all our affliction.
7:2 "Make room for us in your hearts" This paragraph picks up the thought of 6:13. It is an aorist active imperative, a decisive command, but with a continuing emphasis. Paul mentions this same idea in 6:13. He uses an antonym in 6:12 (i.e., restrain). Paul desires that they open themselves up to him as he has opened himself up to them.
The term "heart" in 6:11 is a way of referring to himself. Paul does the same thing with "flesh" in v. 5 and "spirit" in v. 13b. See fuller note at v. 5.
▣ "we wronged no one, we corrupted no one, we took advantage of no one" These are all aorist active indicatives. "No one" is repeated and fronted in each phrase for emphasis. These relate to the actions of the false teachers or the charges made by Paul's critics against him and his ministry (cf. 12:17-18).
▣ "corrupted" See Special Topic at I Cor. 15:42.
7:3 "to die together and to live together" The Greek has, "I would die with you or continue to live with you." The first verb is an aorist active infinitive and the second is a present active infinitive. This may refer to 6:1. Paul desires a mature, functioning church in Corinth. If they follow his leadership and authority they will bear fruit, but if not, they will have come into existence in vain. It is also possible that this is a cultural idiom of devotion to the end.
7:4 "confidence" See Special Topic: Parrhēsia at 3:12.
▣ "boasting" See full word study at I Cor. 5:6 and Special Topic at II Cor. 1:12.
▣ "I am filled with comfort; I am overflowing with joy" This seems to refer to Titus' report in v. 6-13a. Paul was very emotional about the spiritual status of his churches (cf. Gal. 4:19).
The term overflowing (i.e., huperperisseuomai, cf. Rom. 5:20) is an intensified form of perisseuō. It and its related forms are used often by Paul in his letters to Corinth. See Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
1. perissos/perissoteros
a. exceedingly (cf. I Cor. 12:23,24; 15:10)
b. excessive (cf. II Cor. 2:7; 10:8)
c. superfluous (cf. II Cor. 9:1)
2. perissoterōs, more abundantly (cf. II Cor 1:12; 2:4; 7:13,15; 11:23; 12:15)
3. perisseuō
a. to abound (cf. II Cor. 1:5; 3:9; 9:8,12)
b. abundantly gifted (cf. I Cor. 14:12; II Cor. 8:7)
c. to abound in performance (cf. I Cor. 15:58)
d. abound in food (cf. I Cor. 8:8)
e. cause to be abundant (cf. II Cor. 4:14; 9:8)
4. perisseuma, superabundance (cf. II Cor. 8:13,14)
5. perisseia, superabundance (cf. II Cor. 8:2; 10:15)
▣ "in all our affliction" See SPECIAL TOPIC: TRIBULATION at II Cor. 1:4.
NASB (UPDATED) TEXT: 7:5-13a
5For even when we came into Macedonia our flesh had no rest, but we were afflicted on every side: conflicts without, fears within. 6But God, who comforts the depressed, comforted us by the coming of Titus; 7and not only by his coming, but also by the comfort with which he was comforted in you, as he reported to us your longing, your mourning, your zeal for me; so that I rejoiced even more. 8For though I caused you sorrow by my letter, I do not regret it; though I did regret it-for I see that that letter caused you sorrow, though only for a while-9I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us. 10For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. 11For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter. 12So although I wrote to you, it was not for the sake of the offender nor for the sake of the one offended, but that your earnestness on our behalf might be made known to you in the sight of God. 13aFor this reason we have been comforted.
7:5 "For even when we came into Macedonia" Paul resumes the account related to Titus' report which he started in 2:13. There has been a wonderful Pauline digression between 2:13 and 7:5, where he discusses the joys and sorrows of apostolic ministry.
▣ "our flesh had no rest" Paul was worried sick over this church (cf. 2:12-13, both perfect active indicatives). It is helpful for me in the midst of my worry and doubts to know the great apostle to the Gentiles was also plagued with his doubts about the abiding results of his ministry (cf. 6:1).
Paul uses the term "flesh" as a synonym for himself (see Special Topic at I Cor. 1:26). He does the same thing in connection to spirit in v. 13b (see parallel in 2:13, "rest in my spirit"), referring to Titus. The NT does not support a trichotomous view of mankind. Mankind is a unity (cf. Gen. 2:7). Paul expresses this multifaceted unity in several ways.
▣ "but we were afflicted on every side" This is the present passive participle. This verse is a brief summary of the problems Paul mentions in 1:4-10; 4:7-12; and 6:3-10.
▣ "conflicts without, fears within" Since the time of Chrysostom, this phrase has been interpreted as referring to problems with unbelievers and believers (cf. 11:28). Paul worried about Satan's schemes (cf. 11:3; I Cor. 7:5).
7:6 "But God, who comforts the depressed, comforted us" What a wonderful title for God-"the One who continually comforts" (present active participle). See full note on comfort at 1:4-11.
7:7 Paul's prayers and letters had proven effective. The majority in the church had responded appropriately to his apostolic authority and gospel presentation. They had rejected the immoral and heretical teachers (cf. vv. 8-13a).
7:8
NASB"For though I caused you sorrow"
NKJV, NRSV"for even if I made you sorry"
TEV"for even if. . .made you sad"
NJB"so now, though I did distress you"
This is a first class conditional sentence, which is assumed to be true.
▣ "by my letter" This seems to refer to the third letter by Paul to Corinth which is called by scholars "the severe letter" (cf. 2:3.4.9). This is one of the two lost letters unless chapters 10-13 are excerpts from it.
7:8-11 "sorrow. . .regret. . .repentance" There are three very significant Greek terms used in this passage to describe sorrow and repentance. The first term (i.e., lupeō) is the general term for "grief" or "distress." It is a theologically neutral term found twice in v. 8; three times in v. 9; twice in v. 10; and once in v. 11 (cf. 2:2,4,5; 6:10).
The term regret (i.e., metamelomai), found twice in v. 8 and negated in v. 10, is a term that means "after care." This seems to mean sorrow over the consequences of past acts: Example: (1) those who did not truly repent in Jesus' parable, Matt. 21:29,32; (2) Judas, Heb. 12:16-17; and (3) Esau, Matt. 27:3.
The last term (i.e., metanoeia), found in vv. 9 and 10, is extremely significant theologically. Literally, it means "after mind." It not only involves a change of attitude, but a change of action (cf. Mark 1:15; Acts 3:16; 20:21). Examples of this type of repentance can be found in King David and the Apostle Peter.
Paul is referring to his "painful" letter, which he had written to the church in Corinth. He fully and truly expressed himself, but worried that the letter might cause overwhelming sorrow instead of a healthy repentance, which would result in a restored fellowship. They had forced Paul to act as a spiritual surgeon instead of a spiritual father. Paul addressed the inappropriate actions and attitudes and fully expected for them to respond appropriately. But, as a father disciplines his children in sorrow, Paul wrote in sorrow and feared the worst, that they would not respond in true repentance and that fellowship would not be restored and his work there would be in vain (cf. 6:1).
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
7:9
NASB"for you were made sorrowful according to the will of God"
NKJV"for you were made sorry in a godly manner"
NRSV"for you felt a godly grief"
TEV"that sadness was used by God"
NJB"your distress was the kind that God approves"
Literally this is "for you were grieved according to God." You can see the different theological perspectives in the different translations. Does God use sorrow, pain, even evil, for His purposes? Some would quote Rom. 8:28 and say "yes." Others would quote James 1:13,17 and say "no." Paul lists the problems and sufferings he faced as an Apostle. He lists the source of these in Eph. 2:2-3 as Satan, the fallen world system, and mankind's fallen Adamic nature. God is willing to forgive, work with, and welcome sinful people. He uses evil for His purposes, but is not personally involved in it. Suffering and problems often produce a positive effect. In this context it produced repentance (cf. vv. 9-11).
▣ "so that you might not suffer loss in anything through us" This is an aorist passive subjunctive. Notice there is an element of contingency. Paul wanted to be a blessing to this church and not a hindrance in any way. However, the church must receive Paul and his ministry.
7:10 "leading to salvation" Repentance is one of the necessary elements of salvation. Repentance was mentioned as a requirement by John the Baptist (cf. Matt. 3:2), Jesus (cf. Matt. 4:17), Peter (cf. Acts 2:38), and Paul (cf. Acts 26:20). Repentance is turning from sin and faith is turning to Christ; both are required (cf. Mark 1:15; Acts 3:16,19; 20:21). I have come to believe there are several normative requirements for a mature salvation: repentance, faith, baptism, obedience, service, and perseverance. Christianity is a lifestyle relationship, not a set of hoops to jump through, yet eternal life does have observable characteristics!
The covenantal tension between a sovereign God and a mandated human response can also be seen in this area of theology because Acts 11:18 asserts that God gives repentance. Salvation can be seen biblically as all of God and yet also requiring a human response. This is the paradox of a free salvation and a cost-everything Christian life.
The NT concept of salvation is described as an initial act of faith followed by a growing faith relationship and to be culminated at the future coming of Christ. This text seems to imply a future consummation. See Special Topic: Greek Verb Tenses for Salvation at I Cor. 3:15.
▣ "but the sorrow of the world produces death" This sentence has the three key words that must be understood in their NT context.
1. "Sorrow." This verse contains all three Greek words for sorrow, regret, repentance. In this phrase sorrow is lupeō, which means grief. Humans are sorry for past actions, but for selfish reasons.
2. "The world." This is a reference to human society organized and functioning apart from God. This is fallen humanity!
3. "Death". The use of this term is possibly purposeful ambiguity. It refers to spiritual death (cf. Genesis 3) and physical death (cf. Genesis 5).
7:11 Godly sorrow (i.e., lupeō) produces spiritual results (i.e., true repentance, metanoeō and its fruit). The godly results are listed in verse 11.
▣ "what avenging of wrong" The literal term is "vengeance," but it is used in the sense of meting out justice. There has been some divergence of opinion among scholars as to what exactly this verse is referring. Some assert that (1) it refers to I Cor. 5:5, while others believe (2) it refers to the factions or false teachers (cf. v. 12).
7:12 Verse 12 seems to be a Hebrew idiom of comparison, not a negative statement (cf. The Jerome Biblical Commentary, p. 283).
NASB (UPDATED) TEXT: 7:13b-16
13bAnd besides our comfort, we rejoiced even much more for the joy of Titus, because his spirit has been refreshed by you all. 14For if in anything I have boasted to him about you, I was not put to shame; but as we spoke all things to you in truth, so also our boasting before Titus proved to be the truth. 15His affection abounds all the more toward you, as he remembers the obedience of you all, how you received him with fear and trembling. 16I rejoice that in everything I have confidence in you.
7:13b "we rejoiced even much more for the joy of Titus because his spirit has been refreshed by you all" The church treated Titus well (i.e., he was refreshed, perfect passive indicative). Apparently Paul was worried about this because of the treatment that Timothy had received earlier.
Notice Paul is using "spirit" as a synonym of the person of Titus, not just an aspect (i.e., body, soul, spirit, cf. Elwell's Evangelical Dictionary of Theology, pp. 676-680). See full note on "spirit" at 4:13.
For "much more" see Special Topic at 2:7.
7:14 "if" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purpose. Paul had boasted about the Corinthian church to Titus.
▣ "boasted" See Special Topic: Boasting at I Cor. 5:6.
▣ "in truth" See Special Topic at 13:8.
7:15 "affection" This is literally the Greek word, splagchna. See the full note at 6:12.
▣ "abounds" See Special Topic at 2:7.
▣ "as he remembers the obedience of you all" This is a present middle participle (i.e., Moulton's Analytical Greek Lexicon Revised, p. 24) or a present passive participle (i.e., Friberg's Analytical Greek New Testament, p. 562). How churches treat God's ministers says something about them (cf. I Cor. 16:16; I Thess. 5:12; Heb. 13:17).
7:16 This statement concludes this literary unit (cf. 2:14-7:16) with a note of confident assurance.
▣ confidence" See note at 5:6.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why was Titus' report so important to Paul?
2. Define the three different words for "sorrow" found in vs. 8-11 and relate their theological significance.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Liberal Giving | Excel in Giving | The Collection for the Relief of the Jerusalem Church |
Christian Giving | Why the Corinthians Should be Generous |
(8:1-9:15) | ||||
8:1-7 | 8:1-7 | 8:1-7 | 8:1-7 | 8:1-15 |
Christ Our Pattern | ||||
8:8-15 | 8:8-15 | 8:8-15 | 8:8-9 | |
8:10-12 | ||||
8:13-15 | ||||
Titus and His Companions | Collection for the Judean Saints | Titus and His Companions | The Delegates Recommended to the Corinthians |
|
8:16-24 | 8:16-24 | 8:16-24 | 8:16-19 | 8:16-9:5 |
8:20-21 | ||||
8:22-24 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 8 and 9 form a literary unit related to the Corinthian's part in the Gentile churches' contribution for the poor of the church in Jerusalem (cf. I Cor. 16:1-3).
B. Background to Paul's gift to the Jerusalem church
1. In Acts 11:27-30 the church at Antioch started the program of relief work for Jerusalem. It was a way of uniting the Jewish and Gentile churches.
2. In Gal. 2:10 and 6:10 Paul began a similar emphasis in his early mission work.
3. In I Cor. 16:1-4 it is shown that this contribution had already started at Corinth.
4. In Rom. 15:26 the contributions of both Macedonia and Achaia are mentioned.
C. Paul's overall argument concerning Christian giving
1. example of others (Macedonians) vv. 1-5
2. giving is an aspect of spiritual growth, vv. 7-8
3. example of Christ, v. 9; 9:15
4. their own start, vv. 6,10
5. encouragement to put desire into action, v. 10
6. motive, not amount, is the key, v. 12
7. giving equals out, v. 14
D. New Testament guidelines for Christian giving based on the model of the churches of Macedonia
1. joyous and genuine, even amidst poverty, v. 2; 9:7
2. gave to utmost of ability, v. 3
3. gave sacrificially beyond ability, vv. 3,12
4. gave freely, v. 3; 9:7
5. gave sincerely, v. 4
6. gave more than money, v. 5
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 8:1-6
1Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia, 2that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality. 3For I testify that according to their ability, and beyond their ability, they gave of their own accord, 4begging us with much urging for the favor of participation in the support of the saints, 5and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God. 6So we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well.
8:1 "the grace of God" This word "grace" (charis) is used over ten times in chapters 8 and 9. It is used in the sense of
1. God's undeserved, unmerited love in Christ, 8:1,9; 9:8,14
2. favor/privilege, 8:4
3. the offering to Jerusalem, 8:1,6,7,19
4. thanks, 8:16; 9:15
Notice that grace is understood as referring to God's undeserved, unmerited love in Christ or as a way of referring to the contribution from Paul's Gentile churches to the mother church in Jerusalem. The Greek term has a wide semantical field.
▣ "the churches of Macedonia" This would refer to Philippi, Thessalonica, and Berea (cf. Acts 16-17). There was a cultural sense of competition between Achaia and Macedonia. See Special Topic: Church at I Cor. 1:2.
8:2 "that in a great ordeal of affliction" We see something of this persecution from Acts 17:1-15 and I Thess. 1:6; 2:14. There are two Greek words that are translated "trial," "test," or "tempt" (here "ordeal"). One refers to a test with the view toward destruction, while the other refers to a test with a view toward approval (cf. vv. 2,8,22; 9:13). See Special Topic at I Cor. 3:13.
For "affliction" see SPECIAL TOPIC: TRIBULATION at II Cor. 1:4.
▣ "their abundance of joy" It is so surprising that this phrase occurs between "great ordeal of affliction" and "their deep poverty." This joy amidst adverse circumstances is a characteristic of the believer (cf. Matt. 5:10-12; Rom. 5:3; James 1:2). Joy is a fruit of the Spirit (cf. Gal. 5:22) and it is not related to circumstances!
For Paul's repeated use of "abundance" or "overflow" see note at 1:5.
▣ "their deep poverty overflowed in the wealth of their liberality" The term, "poverty" (i.e., ptōchos) is a very strong Greek term used of (1) extreme poverty in the Septuagint of Deut. 8:9; Jdgs. 6:6; 14:15 (2) beggars (cf. 6:10; Rom. 15:26; Rev. 2:9; 3:17). They did not give out of excess. They trusted God to provide their needs (cf. Mark 12:42; Luke 21:2). In this context "their deep poverty" seems related to their being persecuted for the gospel (cf. vv. 13-18).
▣ "liberality" This term's root meaning is "single-mindedness," which can mean "genuine" or "sincere" (cf. Septuagint II Sam. 15:11; I Chr. 29:17). But, it is used in the NT (i.e., term only in Paul's writings) in the sense of "liberality" or "generosity" (cf. 9:11,13). The Jerome Biblical Commentary (p. 284) thinks the word reflects a Hebrew term meaning "perfection" or "integrity" and, therefore, refers to their purity of motives. The motive for our giving is the key (cf. v. 12). See full note at 1:12.
8:3 Paul had seen their poverty first-hand.
NASB"they gave of their own accord"
NKJV"they were freely willing"
NRSV"they voluntarily gave"
TEV"of their own free will"
NJB"it was of their own accord"
This term is from autos and haireomai, which means "self choices." It is used in both II Cor. 8:3 and 17. The root term has the added connotation of choosing with delight or love (cf. Matt. 12:18, which is a quote from the Servant Song of Isa. 42:1-3). It is used in (1) II Maccabees 6:19 and III Maccabees 6:6; 7:10 and (2) the Koine papyri from Egypt of someone acting on their own accord freely.
A Handbook on Paul's Second Letter to the Corinthians by Roger L. Omanson and John Ellington shows how English translations differ grammatically over which clause to attach this phrase.
"These words may be considered a part of the sentence which precedes, that is, the Macedonians gave of their own free will (so RSV, NRSV, NJB, SPCL), or to the sentence which follows in verse 4, that is, of their own free will they begged to take part in the collection (so TEV, NIV, REB, NJB, TNT, FRCL). The latter interpretation follows the punctuation of the UBS Greek New Testament and is probably more likely" (p. 142).
8:4 "with much urging" See full note on this phrase at 1:4-11.
▣ "for the favor of participation" For "favor" see note at 8:1. The term "participation" (i.e., koinōnia) is used often by Paul in his Corinthian letters in several, but related, senses. See Special Topic at I Cor. 1:9.
1. intimate, close, personal relationships (related term koinōneō often used of initiations into the mystery religions)
a. with the Son, I Cor. 1:9
b. with the Spirit, II Cor. 13:14
c. not with evil, II Cor. 6:14
d. Titus and Paul in ministry, II Cor. 8:23
2. generosity (related term koinōnikos means the liberal sharing of one's own goods), II Cor. 9:13
3. participation in something
a. I Cor. 10:16 (i.e., in the blood of Christ)
b. II Cor. 8:4 (i.e., in contribution for poor saints in Jerusalem)
c. II Cor. 1:7 (i.e., in suffering)
There is an obvious word play between participation (koinōnia) and support (or ministry, diakonia). This word for ministry or service is used so often in 2 Corinthians.
1. diakonos (servant), 3:6; 6:4; 11:15,23
2. diakoneō (serving), 3:3; 8:19,20
3. diakonia (service), 3:7,8,9; 4:1; 5:18; 6:3; 8:4; 9:1,12,13; 11:8
Christianity is sevanthood. We were saved to serve!
▣ "in the support of" See note at I Cor. 16:1.
▣ "saints" See SPECIAL TOPIC: SAINTS at I Cor. 1:2.
8:5 "they first gave themselves to the Lord and to us by the will of God" Stewardship involves everything we are and have. If you give yourself to the Lord there remains nothing to give! Christian stewardship is a thermometer of our spiritual maturity. Believers are owners of nothing and stewards of God in everything. This truth is sometimes easier for poor people to grasp and obey than wealthy people.
8:6 "Titus" In Paul: Apostle of the Heart Set Free, F. F. Bruce comments on the theory that chapters 10-13 are a segment of a previous letter, "but this is rendered improbable by 12:18, which seems clearly to refer back to 8:6,16-19" (p. 274 footnote 51).
▣ "this gracious work" This refers to the contribution from Paul's Gentile churches to the poor of the mother church in Jerusalem (cf. I Cor. 16:1-4; Rom. 15:26). In Jesus and the Rise of Early Christianity, Paul Barnett makes a good point about the variety of terms Paul used to describe this love offering for the poor believers in Jerusalem.
"The appeal is characterized by its own vocabulary: 'contribution for the saints' (1 Cor 16:1); 'gift' (1 Cor 16:3); 'grace' (2 Cor 8:6, 7, 9; 9:14); 'service' (2 Cor 9:12; cf. Rom. 15:27) and 'fellowship' (2 Cor 8:4; 9:13; Rom 15:26)" (p. 344).
NASB (UPDATED) TEXT: 8:7-15
7But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also. 8I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also. 9For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. 10I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it. 11But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability. 12For if the readiness is present, it is acceptable according to what a person has, not according to what he does not have. 13For this is not for the ease of others and for your affliction, but by way of equality -14at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality; 15as it is written, "He who gathered much did not have too much, and he who gathered little had no lack."
8:7 "just as you abound in everything" Notice that the list (i.e., faith, speech, knowledge, earnestness, love) does not relate to material possessions. We do not give to get more things for ourselves. We abound in Him (cf. I Cor. 1:5). He supplies everything we need (cf. 9:8).
▣ "abound" This term is used twice in this verse. The first is present active indicative, they were abounding in the blessings of the gospel. The second is present active subjunctive, which adds a note of contingency. As they had abounded in the benefits of the New Covenant, they should abound in the responsibilities. Their help for the poor in the church in Jerusalem is one of these "gracious works."
NASB"in the love we inspired in you"
NKJV, TEV"in your love for us"
NRSV"in our love for you"
NJB"and love for us too"
These translations reveal the Greek variant.
1. "in our love for you" (NRSV) from MSS P46, B
2. "in your love for us" (NKJV, TEV, NIV) from MSS א, C, D, F, G
3. NASB takes option #1, but slightly changes the focus, "the love we inspired in you"
4. the UBS4 puts option #1 in the text, but gives it a "C" rating.
The same pronoun confusion is seen in the Greek variants in v. 9.
8:8 "I am not speaking this as a command" Commands are inappropriate and ineffective in the area of Christian stewardship. Proper motives are crucial in this area of the Christian life.
NASB"as proving through the earnestness of others the sincerity of your love also"
NKJV"but I am testing the sincerity of your love by the diligence of others"
NRSV"but I am testing the genuineness of your love against the earnestness of others"
TEV"but by showing how eager others are to help, I am trying to find out how real your own love is"
NJB"but testing the genuineness of your love against the concern of others"
Paul is challenging the Achaian churches to follow the lead of the Macedonian churches (cf. vv. 1-5) through Titus' visit (cf. vv. 6,16-24).
▣ "proving" See Special Topic at I Cor. 3:13.
8:9 "the grace" See note at 8:1.
▣ "of our Lord Jesus Christ" See note at 1:2.
▣ "though He was rich" This refers to the pre-existent glory of Jesus the Christ (cf. John 1:1; 8:56-59; 16:28; 17:5,24; II Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-8; I John 1:1).
▣ "yet for your sake He became poor" This is an emphasis on the incarnation of the pre-existent Logos in the manger at Bethlehem. He was born to a young, virgin peasant woman, into the life of a village carpenter, but He was God in human form (cf. George Ladd, A Theology of the New Testament, pp. 241-242).
▣ "so that you through His poverty might become rich" Paul is using Jesus' incarnation in two ways.
1. He came to die in our place for our sins (cf. Mark 10:45).
2. He came to give us an example to follow (cf. I John 3:16).
This tremendous thought parallels 9:15. This church thought they already were rich (cf. I Cor. 4:8). Now the true definition of wealth is clearly spiritual and service-oriented, not self-seeking or intellectual, or materialistic.
8:10 "I give my opinion" Although Paul asserts that this is his opinion, because of his comments in I Cor. 7:25,40 it is an authoritative (i.e., inspired) statement.
▣ "the first to begin a year ago" 2 Corinthians was written between six and eighteen months after I Corinthians (cf. II Cor. 16:1-4).
8:11 "now finish doing it also" This is an aorist active imperative. They were one of the first churches to originally desire to help the poor in Jerusalem. Now it is time to do it (cf. TEV).
NASB, NKJV"readiness"
NRSV"eagerness"
TEV"be as eager"
NJB"enthusiasm"
This is the Greek word prothumia, which is also used in v. 12 and v. 19 as well as 9:2. Its basic meaning is "readiness, promptness" (cf. Acts 17:11).
▣ "the completion of it by your ability" Notice Paul returns to this theme again. It is so surprising to me that Paul never discusses regular Christian giving. His only comments on "giving" relate to this one-time gift for the church in Jerusalem. He admits that a worker is worthy of his hire and that churches should help traveling missionaries, but gives no further guidelines.
New Covenant believers must be careful of proof-texting OT cultic criteria in a NT setting (cf. Hard Sayings of the Bible, p. 539 footnote #1). If we assert tithing is the will of God, what is to keep others from mandating sacrifice or Sabbath worship? Jesus did mention tithing in talking to a Jewish legalist (cf. Matt. 23:23; Luke 11:42), but this cannot be claimed to be the only NT evidence that this OT rite is perpetually valid (see Special Topic at 8:8).
I am not trying to lower what believers should give, but accentuate Paul's guidelines in 2 Corinthians 8-9 as the only NT information (also see I Cor. 16:2). Believers should never be content with an OT standard! Read Paul again (cf. Frank Stagg, New Testament Theology, pp. 285-293).
8:12 "if" This is a first class conditional sentence. Paul assumes they were ready and eager to give.
▣ "it is acceptable according to what a person has, not according to what he does not have" The key to Christian stewardship is our attitude and motive, not the amount or percentage (cf. Mark 12:41-44).
8:13-14 The key word in these two verses is "equality" and the key concept is reciprocity. The family of God should help one another in need (cf. Eph. 4:28). The Jerusalem church has spread the good news of Christ (cf. Rom. 15:27). The Gentile churches can help in providing for the believing poor in Jerusalem. Some may be poor because of their faith in Christ.
▣ "affliction" See Special Topic: Tribulation at II Cor. 1:4.
8:15 "as it is written" This perfect passive indicative (Hebrew idiom) was used to introduce an OT quote. It implies the divine inspiration and eternal relevance of Scripture. The text quoted relates to the miracle of the daily gathering of manna where each Israelite had just enough (cf. Exod. 16:17,18). God will provide believers' needs as they seek and obey Him (cf. Matt. 6:19-34).
NASB (UPDATED) TEXT: 8:16-24
16But thanks be to God who puts the same earnestness on your behalf in the heart of Titus. 17For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord. 18We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches; 19and not only this, but he has also been appointed by the churches to travel with us in this gracious work, which is being administered by us for the glory of the Lord Himself, and to show our readiness, 20taking precaution so that no one will discredit us in our administration of this generous gift; 21for we have regard for what is honorable, not only in the sight of the Lord, but also in the sight of men. 22We have sent with them our brother, whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you. 23As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ. 24Therefore openly before the churches, show them the proof of your love and of our reason for boasting about you.
8:16-17 "But thanks be to God who puts the same earnestness on your behalf in the heart of Titus" Notice Paul's understanding of God's equipping (cf. Eph. 4:12) and motivating for ministry. This same understanding of God's sovereign leadership in the affairs of mankind is also seen in Rev. 17:17. This is the mystery of divine sovereignty and human free will.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
8:16-24 Verses 16-24 seem to be a letter of recommendation for Titus. See fuller note at 3:1. A brief biographical sketch of Titus follows.
1. Titus was one of Paul's most trusted co-workers. This is evidenced by the fact that Paul sent him to the trouble spots of Corinth and Crete.
2. He was a full Gentile (Timothy was only half-Greek), converted under Paul's preaching. Paul refused to circumcise him (cf. Gal. 2).
3. He is mentioned often in Paul's letters (cf. II Cor. 2:13; 7:6-15; 8:6-24; 12:18; Gal. 2:1-3; II Tim. 4:10) and it is very surprising that Luke does not mention him in Acts. Some commentaries theorize that (1) he may have been a relative of Luke (possibly a brother) and to include his name would have been seen as an act of cultural impropriety on Luke's part or (2) Titus is Luke's major source of information about Paul's life and ministry and, therefore, like Luke, would not be named.
4. He accompanied Paul and Barnabas to the all important Jerusalem Council, recorded in Acts 15.
5. A letter to Titus focuses on advice Paul gives Titus about his work on Crete. Titus is acting as Paul's official surrogate.
6. The last information in the NT about Titus is that he was sent to work in Dalmatia (cf. II Tim. 4:10).
8:16 "heart" Paul uses this term often in 2 Corinthians (cf. 1:22; 3:2-3,15; 4:6; 5:12; 6:11; 7:3; 8:16; 9:7). See Special Topic at I Cor. 14:25.
8:18 "We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches" Church tradition has asserted that this could be Paul's co-worker, Luke. Luke is not included in the list of Paul's traveling companions recorded in Acts 20:4, but the "we" section, which implies Luke's presence and starts in Acts 20:5-6, occurs at this point in the context (cf. Origen recorded in Eusebius' Hist. Eccl. 6:25:6; A. T. Robertson' Word Pictures in the New Testament, p. 245).
F. F. Bruce, Paul: Apostle of the Heart Set Free, comments on Titus and Luke being brothers.
"One explanation of Luke's silence about one who was such a trusted lieutenant of Paul's is that Titus was Luke's brother; cf. W. M. Ramsay, St. Paul the Traveller and the Roman Citizen (London, 1895), p. 390; Luke the Physician and Other Studies (London, 1908), pp. 17 f.; A. Souter, 'A Suggested Relationship between Titus and Luke', Expository Times 18 (1906-7), p. 285, and "The Relationship between Titus and Luke', ibid., pp. 335 f. But if this relationship is maintained, then the possibility that Luke is the 'brother' of 2 Corinthians 8:18 f. (see. p. 320) is ruled out: Paul's purpose in sending this 'brother' along with Titus was that he should be an independent guarantor of the probity of the administration of the relief fund, and this purpose would have been frustrated if critics had been given an opportunity to draw attention to a blood-relationship between the two. Nothing could have been better calculated to foster already existing suspicions" (p. 339 footnote #5).
M. R. Vincent's Word Studies mentions another theory.
"The person referred to has been variously identified with Titus' brother, Barnabas, Mark, Luke, and Epaenetus, mentioned in Rom. 16:5. The reference to Epaenetus has been urged on the ground of a supposed play upon the word praise, epainos; Epaenetus meaning praiseworthy; and the parallel is cited in the case of Onesimus profitable of whom Paul says that he will henceforth be useful, Philem. v.11" (p. 830).
8:19 "but he has also been appointed by the churches" The verb is cheirotoneō, which is a compound from "hand" and "to stretch out." It originally referred to a vote by raising the hand. It cannot mean this in Acts 14:23, but does imply it here in II Cor. 8:19.
Here is another example of congregational polity linked to several different congregations. See fuller note at I Cor. 16:3.
NASB"to travel with us in the gracious work"
NRSV"to travel with us with this gift"
NKJV"to travel with us while we are administering this generous undertaking"
TEV"to travel with us as we carry out this service of love"
NJB"to be our traveling companion in this work of generosity"
Paul was always leery about the accusation of his mishandling of money (cf. v. 20; 11:9,12). Therefore, he wanted to take several representatives from the different churches with him to give the contribution from the Gentile churches to the mother church in Jerusalem.
▣ "for the glory of the Lord Himself, and to show our readiness" This monetary gift had several purposes. Two are stated here.
1. to glorify the Lord
2. to show the Gentile churches' willingness to help the mother church in Palestine
It probably helped Paul show his devotion and loyalty to the believing Jewish part of the universal church. See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7.
There is a Greek manuscript variant connected to "Himself." This reciprocal pronoun appears in two forms,
1. auto - MSS א, D1
2. autēn - MS P
3. omitted in the uncial MSS B, C, D*, F, G, and L (NJB)
The UBS4 gives option #1 a "C" rating which means the textual committee cannot decide.
8:20 "taking precaution" The phrase "taking precaution" (i.e., "avoiding," a present middle participle used only here and in II Thess. 3:6) was a nautical metaphor for the extra care in handling the sails when approaching a dock (cf. Moulton and Milligan, p. 587 from Homer).
NASB"discredit"
NKJV, NRSV"blame"
TEV"stir up any complaints"
NJB"be able to make any accusations"
This is the Greek term mōmos, which basically means blame, ridicule, disgrace, or strain (cf. II Pet. 2:13). The verb here (i.e., aorist middle [deponent] subjunctive) implies "to find fault," "to censure," or "to blame" (cf. 6:3; 8:20).
NASB, NRSV,
TEV"this generous gift"
NKJV"this lavish gift"
NJB"this large sum"
This is not the usual term for gift. It was used in the Septuagint for mature adults (cf. II Sam. 15:18; I Kgs. 1:9) and of leaders (cf. II Sam. 15:18; II Kgs. 10:6,11; Isa. 34:7). From Greek literature it was used of ripened grain or of something thick. It is found only here in the NT.
8:21 "for we have regard for what is honorable" This seems to be a quote from Pro. 3:4 in the Septuagint. Believers need to be above suspicion in all things (cf. Matt. 10:16; Rom. 12:17; I Thess. 5:22).
The term "honorable" (NASB) or "right" (NKJV, NIV) is the Greek term, kalos, which has a variety of nuances.
1. beautiful 7. distinguished
2. good 8. moral excellence
3. useful 9. worthy
4. excellent 10. virtuous
5. just 11. propriety
6. honorable
▣ "in the sight of the Lord" This refers to one's motives and knowledge of Scripture. If v. 21 is from Pro. 3:4, then Lord refers to YHWH.
▣ "but also in the sight of men" This refers to our witness (cf. Rom. 14:18; Phil. 2:15; 4:8; I Tim. 3:7; I Pet. 2:12).
8:22 "We have sent with them our brother" This seems to be a second unknown companion to fulfill the OT requirement for two witnesses (cf. Deut. 17:6; 19:15). This means that Paul is referring in this context to three people.
1. Titus
2. the brother of v. 18
3. the brother of v. 22
▣ "we have often tested" This term dokimazō also occurs in v. 8 and another form of the word in v. 2. See Special Topic: Greek Terms for "Testing" and Their Connotations at I Cor. 3:13.
▣"great confidence in you" See full note at 3:4.
8:23
NASB, NKJV,
NRSV"they are messengers of the churches"
TEV"they represent the churches"
NJB"they are emissaries of the churches"
This is the word apostolos, which meant "messenger" or "agent." Because of the terms' unique usage in John's Gospel referring to Jesus as the "Sent One" and His sending His followers, the term took on a specialized sense of official representation (i.e., Apostle). Here it is used in its normal sense of those (i.e., Titus and two unnamed brothers) sent to represent churches in the trip to Jerusalem with the offering. See Special Topic: Send at I Cor. 4:9.
▣ "a glory to Christ" This must refer to v. 19. See SPECIAL TOPIC: GLORY (DOXA) at I Cor. 2:7. It is possible that this phrase refers to the churches that sent offerings.
8:24 The exegetical question is to whom does "them" refer?
1. It could refer to the poor in the church in Jerusalem. The Corinthian church demonstrated their love by their gift for the mother church. Their generosity showed the other Gentile churches that they were co-operating and following Paul's lead.
2. It could refer to the other churches themselves. The best option contextually and grammatically is #2.
▣ "openly before" See full note at 1:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How does NT giving differ from OT giving?
2. Is the tithe a universal or cultural truth? Why or why not?
3. How does your giving stack up against the Macedonians?
4. Explain the difference between giving and stewardship.
5. Who is the brother mentioned in v. 18?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Offering for the Saints | Administering the Gifts | The Collection for the Relief of the Jerusalem Church |
Help for Needy Believers | The Delegates Recommended to the Corinthians |
(8:1-9:15) | (8:1-9:5) | |||
9:1-5 | 9:1-5 | 9:1-5 | 9:1-5 | Blessing to Be Expected from the Collection |
The Cheerful Giver | ||||
9:6-15 | 9:6-15 | 9:6-15 | 9:6-15 | 9:6-9 |
9:10-15 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. It must be remembered that chapters 8 and 9 form a literary unity. Also to some extent they are parallel. Possibly Paul has combined two sermons on Christian giving.
B. These two chapters taken together, in my opinion, are the definitive NT discussion of stewardship.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 9:1-5
1For it is superfluous for me to write to you about this ministry to the saints; 2for I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them. 3But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared; 4otherwise if any Macedonians come with me and find you unprepared, we-not to speak of you-will be put to shame by this confidence. 5So I thought it necessary to urge the brethren that they would go on ahead to you and arrange beforehand your previously promised bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness.9:1 "it is superfluous" This is the term perissos. It is used here in the sense of over and above. It and its related forms are used often in 2 Corinthians . Paul often uses emotional or "over-the-top" language. See Special Topic at 2:7.
▣ "for me to write to you" It is unusual for Paul to say this when he has just written to them on this subject (i.e., the collection from his Gentile churches to the mother church in Jerusalem, cf. chapter 8).
These two chapters are parallel in the spiritual principles related to Christian stewardship. Possibly they are two sermons combined or parts of two catechisms.
▣ "this ministry" This term (diakonia) is often used of Christian stewardship (cf. Acts 6:1; 11:29; Rom. 15:31; II Cor. 8:4; 9:1,12,13). Here it refers to servanthood. Believers' relationship to a gracious God and a self-giving Messiah demand a life of service to others (cf. John 17:18; 20:21; I John 3:16). See SPECIAL TOPIC: SERVANT LEADERSHIP at I Cor. 4:1.
▣ "to the saints" See Special Topic: Saints at I Cor. 1:2.
9:2 "I know your readiness" Paul has alluded to this in 8:8-12,20.
▣ "which I boast about you to the Macedonians" This is a present middle indicative. Paul continued to boast about the Achaians. In 8:1-5 Paul uses the Macedonians to encourage the Corinthians; now, in chapter 9, Paul states that he has used the Achaians to encourage the Macedonians.
▣ "boast" See Special Topic: Boasting at I Cor. 5:6.
▣ "Achaia" This was the Roman province along the south coast of Greece. This is in agreement with 1:1, where the letter is written for all of God's people in Achaia. That shows that the letter was read in several churches of the area or that the church in Corinth, which was the capital of the province, had a wide geographical influence.
▣ "has been prepared since last year" There seems to be a contradiction to chapter 8. However, the Corinthians wanted to begin the offering a year earlier, but they had never finished it. The real problem is the translation (the inflected forms are the same) of the verb.
1. if it is a perfect middle indicative, it should be translated "have made preparations"
2. if it is perfect passive indicative, it should be translated "has been prepared"
I think it should be perfect middle because of the context and the matching participle in v. 3 (i.e., perfect middle).
▣ "your zeal has stirred up most of them" The verb in this sentence can be used in a negative sense (cf. Septuagint of Deut. 20:21; Col. 3:21) or a positive sense (cf. II Cor. 9:2). Only the context can determine the meaning.
9:3 "you may be prepared" This is a perfect passive subjunctive. The tense and voice match v. 2, but the subjunctive mood shows there is an element of contingency based on the volition of the believers at Corinth related to the collection (lit. "this matter").
9:4 "if any Macedonians come with me" This is a third class conditional sentence, which means potential action. These representatives are mentioned in 8:19-24. In Acts 20:4, where the representatives to Jerusalem with this offering are mentioned, none from Corinth are listed. Some have asserted that it was possible that Titus, who went earlier, was their representative, but there is no mention of him in Acts.
▣ There are three aorist subjunctive verbs in v. 4 which introduce an element of contingency based on the actions of the Achaian churches.
NASB"we - not to speak of you -"
NKJV"we (not to mention you!)"
NRSV"we. . .to say nothing of you -"
NJB"we - to say nothing of yourselves -"
The problem which is translated in these different ways relates to the pronoun and how it should relate to the previous verb ("should be shamed," kataischunthōmen, aorist passive subjunctive, plural). The UBS4 shows three options.
1. "lego" (present active subjunctive, singular) - MSS P46, C*, D, F, G
2. "legōmen" - (present active subjunctive, plural) - MSS א, B, C2
3. omit - MS K
The UBS4 gives option #1 a "B" rating (almost certain). Paul uses the first person singular in vv. 1, 2, 3, and 5 (Metzger, p. 582).
NASB"by this confidence"
NKJV"by this confident boasting"
NRSV"in this undertaking"
TEV"for feeling so sure of you"
NJB"by our confidence in you"
Why would Paul and the Corinthian church be ashamed? The term hupostasis (i.e., NASB, "confidence"), according Bauer, Arndt, Gingrich and Danker's Greek-English Lexicon, cannot be translated "confidence," but must be "frame of mind" or possibly "realization" of the collection for the poor in Jerusalem (cf. NRSV) (p. 847 #2 and #3). Paul was worried about the offering, not his boasting. This fits the word's usage in Heb. 1:3. However, when comparing this same term usage in 11:17, "confident boasting," then one understands why NASB translated it this way in this verse.
The word "boasting" (NKJV) is missing in most early Greek manuscripts (i.e., MSS P46, א*, B, C, D*, F, G). It is present in MSS א2, D1. The UBS4 gives its omission a "B" rating (almost certain).
9:5 There are three words in this verse which begin with pro (i.e., before).
1. Paul sent the church representatives in advance (proerchomai, cf. Acts 20:5,13)
2. Paul wanted them to prepare in advance (prokatartizō, cf. Acts 3:18,24; 7:52)
3. Paul wanted them to fulfill their previous promise (proepēngellomai, cf. Rom. 1:2)
▣ "bountiful gift" This is eulogia (i.e., literally "good word"). This term is also used in v. 6 in the sense of "abundant."
This term has a wide semantic field. Louw and Nida, Greek-English Lexicon, list six senses (vol. 2, p. 108).
1. praise (cf. James 3:9)
2. flattery (cf. Rom. 16:18)
3. blessing (cf. I Cor. 10:16; James 3:10)
4. benefit (cf. Rom. 15:29)
5. gift (cf. II Cor. 9:5)
6. large amount (cf. II Cor. 9:6)
The #3 usage follows the Septuagint (cf. Jdgs. 1:15).
NASB"as a bountiful gift and not affected by covetousness"
NKJV"as a matter of generosity and not as a grudging obligation"
NRSV"as a voluntary gift and not as an extortion"
TEV"you give because you want to, not because you have to"
NJB"as a real gift and not an imposition"
Literally "thus as a blessing and not as greediness." Paul's whole discussion about giving in this literary unit (i.e., chapters 8-9) is written in tactful and positive ways, but this phrase shows that there was an element of opposition in the church. Paul wanted the church at Corinth to feel a part of the larger fellowship of his churches and be a part of this corporate benevolent ministry. He knew, however, some would take this opportunity to accuse him of being overbearing in regards to this contribution. So to stop all possible criticism, he said, "Get it done before I get there!"
The Jerome Biblical Commentary says that the noun often translated "greed" should, in this context, be translated "gift grudgingly given" (p. 285).
NASB (UPDATED) TEXT: 9:6-15
6Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. 7Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. 8And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed; 9as it is written, "He scattered abroad, he gave to the poor, His righteousness endures forever." 10Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; 11you will be enriched in everything for all liberality, which through us is producing thanksgiving to God. 12For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God. 13Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all, 14while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you. 15Thanks be to God for His indescribable gift!
9:6 "he who sows sparingly will also reap sparingly" This seems to be an allusion to Pro. 11:24-25 (cf. Pro. 19:17; 22:9). It reflects Jesus' teaching on giving (cf. Matt. 7:2; Mark 4:24; Luke.6:38). The agricultural metaphor of sowing is often used in the Bible; sometimes in an eschatological, judicial sense (cf. Gal. 6:7), but also as a way of referring to supernatural actions like the resurrection (cf. I Cor. 15:35-37). In this context it speaks of one seed producing many seeds as a way of referring to abundance. But first the seed must be given away (i.e., sown)!
9:7 "Each one must do just as he has purposed in his heart" This is a perfect middle indicative. This is one of the key principles in spiritual giving. It ranks alongside 8:12 in giving believers major guidelines on stewardship.
▣ "heart" See full note at I Cor. 14:25.
▣ "not grudgingly or under compulsion" Spiritual giving must be voluntary and with the proper motive (cf. 8:12). I am personally appalled when I hear OT tithing preached (usually from Malachi or Leviticus) as (1) a mandate for personal wealth or (2) a threat to physical health or well being. See SPECIAL TOPIC: TITHING at 8:8.
▣ "God loves a cheerful giver" This seems to be from the Pro. 22:8 in the Septuagint. The statement does not occur in the MT. We get the English term, "hilarious," from this Greek root. The same term is used in connection to mercy in Rom. 12:8. In the Koine Greek papyri (i.e., magical texts) the term hilaros (happy) is synonymous to hileōs (mercy). Because of this Moulton and Milligan, in The Vocabulary of the Greek New Testament, think it is used in the sense of gracious (p. 303).
9:8 "God is able" This is a powerful testimony of God's character and a wonderful title (i.e., "to Him who is able," cf. Rom. 16:25; Eph. 3:20; Jude 24). Believers trust, love, and serve a God who acts!
▣ "to make all grace abound to you" This phrase does not refer to the Corinthians' giving, it refers to God's basic nature, which is grace. Because of God's nature and God's gift (i.e., Jesus), believers must also give. Believers reflect the family characteristics of God.
▣ "always having all sufficiency" Notice the number of inclusive "all"s (i.e., pas).
1. all grace (pasan)
2. always (pantote)
3. all sufficiency (pasan)
4. in everything (panti)
5. every good deed (pan)
Christian giving affects all of life! God provides for all needs (cf. Matt. 6:19-34).
The term "sufficiency" comes from two Greek terms, "self" and "contentment" (cf. I Tim. 6:6-10; Phil. 4:11-12,19; Heb. 13:15). A. T. Robertson's Word Pictures In The New Testament, vol. 4, p. 248 and M. R. Vincent's Word Studies, p. 831, both claim that the use of this term shows Paul was familiar with Stoic thought and terms. But he redefines them in light of the gospel. See Bruce Winter, Philo and Paul Among the Sophists.
▣ "you may have an abundance for every good deed" God will give those who share their resources with Him, more resources. This abundance, however, is not for the personal use of the individual, but for the causes of Christ (cf. Eph. 4:28). The Christian giver becomes a channel of God's provisions for the needs of others. This is the truth that is so often lost in our teaching on Christian stewardship. Yes, covenant blessing and abundance will occur, but they are to be passed on for the Kingdom, not retained! Believers are saved to serve and blessed to give!
9:9 "as it is written" This is a quote from Ps. 112:9 from the Septuagint (i.e., 111:9). This quote includes one of the rare uses of the term "righteousness" (see Special Topic at I Cor. 1:30) to refer to human action (cf. Matt. 6:1). In Judaism it came to refer to the weekly practice of Jewish almsgiving for the poor of the synagogue (cf. Ps. 112:1-6). Usually in the NT, righteousness is a gift of God in Christ apart from human action or merit.
▣ "forever" See Special Topic below.
SPECIAL TOPIC: FOREVER ('OLAM)
9:10 The first part of this verse seems to be a quote from Isa. 55:10, and the second part seems to be quoted from Hosea 10:12. These verses assert
1. God's ownership and provision of all things
2. believers' stewardship
God is the source, but believers receive a blessing when they share.
God's ownership is communicated through the Greek word "supplies' (i.e., chorēgeō), which comes into English as "chorus."
This term in Koine Greek was used of a benefactor lavishly supplying for a local choir. Often modern believers attribute their prosperity to their own creativity, work ethic, accumulated knowledge, or self-effort. However, a biblical worldview attributes all resources to God. See Special Topic: Servant Leadership at I Cor. 4:1.
NASB, NRSV"increase the harvest of your righteousness"
NKJV"increase the fruits of your righteousness"
TEV"produce a rich harvest from your generosity"
NJB"make the harvest of your righteousness a bigger one"
In 8:5 the term "grace" is used in several different senses, so too, righteousness. The theological mystery is how do believers receive a blessing or reward for things which God gives and inspires? This is the mystery of a Sovereign God and mandated covenant response! Believers give because
1. God gives
2. Jesus' example
3. human need
4. new world view
5. indwelling Spirit.
Giving is the natural result of salvation. A stingy Christian is a contradiction in terms!
9:11 "you will be enriched in everything" This is present passive participle of ploutizō with "in everything" fronted for emphasis. From 8:7-9, it is obvious that this does not refer to material blessings only, but also spiritual blessings (cf. 6:10; I Cor. 1:5).
▣ "all liberality" Notice two more pas inclusives (cf. v. 8). This Greek term can also mean single-mindedness (i.e., sincerity, purity) and genuineness (cf. 8:2; 9:11,13). See note at 1:12.
▣ "producing thanksgiving to God" The emphasis of this closing section of chapter 9 is on God's receiving the glory from believers' sharing (cf. vv. 11-13). This reminds me of Matt. 5:16, where it says, "they will see your good works and glorify your Father who is in heaven." Paul's major purpose in linking the mother church in Jerusalem with his Gentile churches was that an atmosphere of love and appreciation might develop (cf. v. 14).
9:12 "service" This is the Greek term leitourgia (a compound from public and work) from which we get the English term "liturgy."
Originally it referred to someone who did public service at their own expense. In this sense it is similar to chorēgeō of v. 10.
▣ "fully supplying the needs of the saints" This is the Greek term prosanaplēroō, (present active periphrastic indicative), which is pros plus anaplēroō, which means to fill up or complete (cf. I Cor. 14:16; 16:17). Paul uses many intensified, verbal forms with pros (cf. v. 5), however, the exact resulting meaning is uncertain. Paul uses the same intensified form in 11:9.
The term "needs" is literally "the things lacking" (cf. I Cor. 16:17; II Cor. 8:8,13,14; 11:8). The poor believers in Jerusalem had real needs that these Gentile churches could meet. For "saints" see Special Topic at I Cor. 1:2.
▣ "overflowing through many thanksgivings to God" The needy in Jerusalem and all believers in Palestine were thanking God for the concern and sacrificial help of the Gentile churches (cf. v. 13).
9:13 "proof" This is the word for "test" (i.e., dokimē) used in 2:9; 8:2; 13:3. See Special Topic at I Cor. 3:13.
▣ "this ministry" This refers to the contribution of Paul's Gentile churches to the mother church in Jerusalem. This is the same word used in v. 1.
NASB, NKJV,
NRSV, NJB"obedience"
TEV"loyalty"
This is literally the term "submission" (i.e., hupotagē, cf. Gal. 2:5; I Tim. 2:11; 3:4), but used in the sense of obedience because the object is "the gospel," not a person.
SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)
▣ "confession of the gospel of Christ" Confession means "to agree with" (cf. I Tim. 6:12-13; I John 1:9). In this context their metaphorical confession is their liberal contribution, which confirmed their relationship with the other Gentile churches and with Christ. Eternal life has observable characteristics!
▣ "contribution" This is the term koinonia (cf. Rom. 15:26), which means "joint participation with." Here it refers to money given for the poor of the church in Jerusalem (see note at I Cor. 16:1). See Special Topic at I Cor. 1:9.
▣ "and to all" This is a difficult phrase to interpret. It must somehow refer to the Corinthian influence in encouraging other Gentile churches to participate in the collection (cf. v. 2).
9:14 This verse refers to those who receive the collection (i.e., the poor of the Jerusalem church and all its members). Paul wanted these two wings of the early church to be inseparably united.
▣ "surpassing" Huperballō. See Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
9:15 "Thanks be to God for His indescribable gift" Some take this context to refer to the Corinthian monetary gift, but because of
1. Jesus' great sacrifice mentioned in 8:9
2. the gospel of Christ mentioned in 9:1,
It probably refers to the ministry of Jesus of Nazareth, the Messiah. James D. G. Dunn, Unity and Diversity in the New Testament (p. 184) mentions that the "gift of God" in Acts refers to the Holy Spirit (i.e., the new age, cf. Acts 2:38; 8:20; 10:45; 11:17).
The self-giving ministry of the Son (cf. 8:9) was meant to
1. inspire these believers to give thanks ( i.e., eucharistia, vv. 11,12; charis, v. 13) to God
2. impel them to share their financial resources with needy believers
NASB, NKJV,
NRSV"indescribable"
TEV"priceless"
NJB"beyond all telling"
This is the term ekdiēgeomai, which means to explain completely or mention all the details, plus the Alpha privative, which negates it. In some ways the love of God is too wonderful for humans to grasp all its facets (cf. Deut. 30:11; Job 11:7; Ps. 139:6; Pro. 30:18; Isa. 55:8-9; Rom. 11:33).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Outline in your own words the principles of stewardship mentioned in chapters 8 and 9.
2. Define in your own words what the quote from v. 6 and v. 10 mean in your life.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Paul Defends His Ministry | The Spiritual War | An Appeal for True Apostleship | Paul Defends His Ministry | Paul's Reply to Accusations of Weakness |
10:1-6 | 10:1-6 | 10:1-6 | 10:1-6 | 10:1-11 |
Reality of Paul's Authority | ||||
10:7-11 | 10:7-11 | 10:7-11 | 10:7-11 | |
Limits of Paul's Authority | His Reply to the Accusation of Ambition | |||
10:12-18 | 10:12-18 | 10:12-18 | 10:12-16 | 10:12-18 |
10:17-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 10 through 13 form a literary unit where Paul defends himself against the accusations of the false teachers. The false teachers had made Paul himself the crux of the argument. Therefore, reluctantly, he defends himself on human grounds, using their catch words and rhetorical style. His purpose ultimately was to defend the gospel.
B. Some examples of the charges levied against Paul.
1. He was condescending when face to face, but courageous in his letters, 10:1,9,11.
2. He was acting from the lowest human motives, 10:2.
3. His personal appearance was not pleasant and his rhetorical delivery was poor; 10:2,10
4. He preached simply for money, 11:8,12; 12:16.
C. Paul's enemies
1. There seem to be three groups involved.
a. a native Corinthian contingent (the factions of I Corinthians 1-4)
b. a Jewish contingent from Palestine (similar to Judaizers, II Cor. 10-13).
c. possibly a hybrid of both
2. From I Corinthians there seem to be groups attacking him for and from opposition positions
a. a legalistic group (asceticism)
b. an antinomian group (libertines)
D. Because Paul mentions several letters that he had written to the church at Corinth, which apparently have not been preserved, there has been scholarly speculation about 2 Corinthians being a composite of these lost letters. It is certainly true that Paul's use of the Epistolary aorist in referring to his different letters has caused confusion as well as the obvious different literary units which make up 2 Corinthians , which often seem to be out of chronological and rational arrangement.
It is surely possible that the disjunctions were caused by Paul writing this letter over a period of time and that new information continued to arrive after he had written a literary unit. The letter begins in a positive affirmation, but then turns negative.
Personally, the possibility that some of Paul's letters were lost does not bother me (possibly they contained information that the Spirit did not want to become Scripture), but the proposed composite nature of 2 Corinthians , which has no evidence in the Greek manuscript tradition nor church tradition, but is simply the speculation of modern western scholars does bother me! We must not force ancient eastern thinkers and writers into modern western literary categories.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 10:1-6
1Now I, Paul, myself urge you by the meekness and gentleness of Christ-I who am meek when face to face with you, but bold toward you when absent! 2I ask that when I am present I need not be bold with the confidence with which I propose to be courageous against some, who regard us as if we walked according to the flesh. 3For though we walk in the flesh, we do not war according to the flesh, 4for the weapons of our warfare are not of the flesh, but divinely powerful for the destruction of fortresses. 5We are destroying speculations and every lofty thing raised up against the knowledge of God, and we are taking every thought captive to the obedience of Christ, 6and we are ready to punish all disobedience, whenever your obedience is complete.
10:1 "Now I, Paul, myself urge you" Paul does not use the "we" of previous chapters because he is defending himself personally before the accusations of the false teachers. Paul used autos and ego (cf. 12:13; Rom. 7:25; 9:3; 15:24; and in Gal. 5:2 egō and Paulos) to emphasize that this was his personal plea.
For "urge" see full note at 1:4-11.
▣ "by the meekness and gentleness of Christ" Paul used the appropriate attitude and methodologies even with these false teachers (cf. Matt. 11:29). Meekness was not seen as a virtue by Greek thinkers (i.e., Socrates, Aristotle, Stoics). This reflects one of their criticisms of Paul. M. R. Vincent's Word Studies, vol. 2, asserts that in the Septuagint that "meekness" (praus, v. 1), "meek" (tapeinos, v. 1), and "poor" (penēs, v 9:9) are used to translate the same Hebrew words. They contrast the rich and powerful vs. the lowly and down-trodden (p. 832).
▣ "who am meek when face to face with you, but bold toward you when absent" This evaluation may refer to Paul's severe letter that was lost (cf. 1:9-11). Notice his play on the concept of "meekness." He calls Christ meek (i.e., praus used of the Messiah in Matt. 21:5 and of believers in Matt. 5:5; I Pet. 3:4,15). In this phrase he uses the synonym tapeinos (cf. Louw and Nida, Greek-English Lexicon, vol. 1, p. 748), which is also used of Jesus (cf. Matt. 11:29) and of Paul (cf. 11:7; 12:21).
▣ "bold" See note at 5:6.
10:2 "I ask" This is the Greek term deomai, which means to ask with urgency or to plead. It is synonymous to the term (i.e., parakaleō, cf. Louw and Nida, Greek-English Lexicon, vol. 1, p. 408) Paul used in v. 1 (cf. 2:8; 5:20; 6:1; 8:6; 9:5; 12:8,18; 13:11). He is urgently pleading with these believers to reevaluate what they have heard from the false teachers.
▣ "that when I am present" Paul did not want to return to Corinth until things had changed. He did not want to be bold, but gentle.
▣ "I need not be bold with the confidence with which I propose to be courageous against some" There is a play on the Greek word for "flesh." The false teachers were accusing Paul of acting from the lowest, base human motives (i.e., in the flesh). While Paul admits that he is in the flesh (i.e., physical body, cf. v. 3), he strongly asserts that he is not acting from fleshly motives (cf. 1:17; 2:17; 4:3; 7:2; 10:3-4).
For "confidence" see note at 3:4.
▣ "propose. . .regard" This is a play on the Greek word logizomai. Paul uses the verb (present middle [deponent] indicative) to describe his thoughts and the participle (present middle [deponent]) to describe the false teachers' false accusations. This may even have been a technical term from the Sophists (see Bruce W. Winter, Philo and Paul Among the Sophists). See fuller note of the term at 3:5.
▣ "walked" This is a Hebrew idiom for lifestyle behavior (e.g., Eph. 4:1,17; 5:2,1).
▣ "according to the flesh" They were judging Paul in light of their society's norms (cf. I Cor. 9:8; 15:32; Rom. 3:5; Gal. 1:11; 3:15). Believers have a different standard-the revealed word of God: (1) Old Testament; (2) Christ; and (3) New Testament. See Special Topic at I Cor. 1:26.
10:3-6 Paul uses a series of military metaphors to describe the daily struggle between the Christian and spiritual wickedness (cf. Rom. 7; 8:3-11). This spiritual wickedness is defined in v. 5 as human logic, wisdom, and argumentation against the gospel (cf. Eph. 6:10-18).
10:3 "in the flesh" See Special Topic at I Cor. 1:26.
▣ "war" This is the term strateuō, from which we get the English term strategy. It was used of a soldier (cf. I Cor. 9:7; II Tim. 2:4) or metaphorically of a spiritual battle (cf. here and I Tim. 1:18). There is an ongoing conflict in the spiritual realm.
10:4-5 There is a series of things mentioned in vv. 4-5 which Paul attacks.
1. destruction of fortresses (ochurōma)
2. destruction of speculation (logizomai)
3. destruction of every lofty thing (huphōma)
4. taking captive every thought (noēma)
These things possibly refer to the Sophists' rhetoric, which Paul had depreciated in I Cor. 1-4 (cf. Bruce W. Winter, Philo and Paul Among the Sophists, pp. 180-202).
10:4 "the weapons of our warfare" Paul has alluded to this spiritual warfare earlier in 6:7. The book of Romans was written from Corinth about this same time. He also mentions this warfare in Rom. 6:13 and 13:12. Peter uses the verb form in I Pet. 4:1, where he encourages believers to arm themselves in their fleshly struggles.
A good resource book in this area is Three Crucial Questions About Spiritual Warfare by Clinton E. Arnold, published by Baker.
▣ "for the destruction of fortresses" This may be an allusion to Pro. 21:22 (larger context vv. 13-31). There has been much discussion about the meaning of this phrase among commentators, but it is obvious that v. 5 is a description of what spiritual fortresses Paul is referring to. It appears he is addressing the false theology of the false teachers.
10:5
NASB"destroying speculations"
NKJV"casting down arguments"
NRSV"destroy arguments"
TEV"pull down"
NJB"It is ideas that we demolish"
See note at 3:5.
NASB"and every lofty thing"
NKJV"and every high thing"
NRSV"and every proud obstacle"
TEV"every proud obstacle"
NJB"every presumptuous notion"
This is the word for "height" used in the sense of lofty, human thinking. This reflects the false teachers' over-emphasis on
1. knowledge and human reasoning (cf. I Cor. 1:18-25; Col. 2:8)
2. legalism (cf. Col. 2:16-23)
▣ "taking every thought captive to the obedience of Christ" The verb is a compound of "spear" and "to capture in battle." These false teachers were capturing the thought and minds of the Corinthian believers. Paul would have us "renew our minds" (cf. Rom. 12:2; Eph. 4:23); protect our minds (cf. Phil. 4:7). Salvation is free, but the Christian life is characterized by obedience, service, worship, and perseverance. These are covenant responsibilities. There is an ongoing spiritual conflict!
Paul uses the word "thought" (noēma) often in 2 Corinthians (cf. 2:11; 3:14; 4:4; 11:3), but only one other time, in Phil. 4:7. The Corinthian over-emphasis on knowledge may have been the reason for his recurrent use of the term. The Analytical Greek Lexicon Revised, Harold K. Moulton, ed., lists several connotations (p. 280).
1. the mind, the understanding, intellect - II Cor. 3:14; 4:4
2. the heart, soul, affections, feelings, disposition - II Cor. 11:3
3. a conception of the mind, thought, purpose, device - II Cor. 2:11; 10:5
10:6 Paul warns the false teachers and their followers that their day of reckoning is coming. They accused him of being weak, but they simply misunderstood his patience with them (1) for Christ's sake and (2) for the corporate health of this church. Paul is warning this church to deal with its problems before he arrives or else he will deal with them (cf. I Cor. 5:3-5).
NASB (UPDATED) TEXT: 10:7-11
7You are looking at things as they are outwardly. If anyone is confident in himself that he is Christ's, let him consider this again within himself, that just as he is Christ's, so also are we. 8For even if I boast somewhat further about our authority, which the Lord gave for building you up and not for destroying you, I will not be put to shame, 9for I do not wish to seem as if I would terrify you by my letters. 10For they say, "His letters are weighty and strong, but his personal presence is unimpressive and his speech contemptible." 11Let such a person consider this, that what we are in word by letters when absent, such persons we are also in deed when present.
10:7 "You are looking" In Greek the inflected form could be an imperative (cf. NRSV, NJB) or an indicative (cf. NASB, TEV, NIV). The NKJV and ASV translate it as a question.
The church at Corinth was analyzing and criticizing on a fleshly/worldly/physical level instead of a gospel focus.
▣ "If" This is a first class conditional sentence. There were some in the church at Corinth who had deceived themselves (cf. I Cor. 14:37) as to their spiritual condition and standing (i.e., "is confident," perfect active indicative).
▣ "himself" Paul uses this term, eautou, twice in this verse. These false teachers had deceived themselves. This is the hardest spiritual condition to reason with or to affect.
▣ "that just as he is Christ's so also are we" The false teachers were claiming their own spiritual authority and standing, but were denying Paul's.
10:8 "if" This is a third class conditional sentence, which implies potential action (cf. 11:1-12:13).
▣ "boast" This term (i.e., kauchaomai and its other forms) is used so often in Paul's Corinthian letters.
1. kauchaomai (glory, boast, cf. I Cor. 1:29,31; 3:21; 4:7; 13:3; II Cor. 5:12; 7:14; 9:2; 10:8,13,15,16,17; 11:12,16,18,30; 12:1,5,6,9)
2. kauchēma (cf. I Cor. 5:6; 9:15,16; II Cor. 1:14; 5:12; 9:3)
3. kauchēsis (cf. I Cor. 15:31; II Cor. 1:12; 7:4,14; 8:24; 11:10,17)
See fuller note on use of the word at 1:12 and Special Topic at I Cor. 5:6.
▣ "about our authority, which the Lord gave" This refers to Paul's Damascus Road experience (cf. Acts 9:15,16; Rom. 1:5; Gal. 2:9).
▣ "for building you up and not for destroying you" Paul repeats this phrase in 13:10. This is similar to the call of Isaiah (cf. Isaiah 6) and Jeremiah (cf. Jeremiah 1), except they were called to do both! Paul uses the same verb (i.e., kathairesis), which he used in v. 4 (twice) for destroying strongholds of human reasoning. Paul is called to destroy some things and ideas, but not the church itself. He is called to defend and protect the church (cf. v. 9). See SPECIAL TOPIC: EDIFY at I Cor. 8:1.
▣ "I will not be put to shame" Paul is going to defend himself because the false teachers had made him the issue. He defends himself to defend (1) the authority he had been given and (2) the gospel he preached.
This may reflect the OT promises of God (cf. Rom. 9:33 and 10:11, quoting Isa. 28:16), where those who trust in God will not be ashamed or disappointed. Paul knew in Whom he trusted!
Even if Paul had boasted too much (cf. NRSV, TEV) in his call and appointment, it was still true and God would defend him! Those who reject Paul's authority are condemned (cf. I Cor. 14:37-38).
10:9 Paul's letters were to promote their repentance, not to bring condemnation (cf. 7:5-13a). But for the false teachers it was a different story (cf. vv. 8,11; 13:10).
10:10 "For they say" "They say" follows MSS B, the Latin Vulgate, and the Peshitta (Syriac translation of the fifth century). Most other Greek manuscripts have "he," which may refer to a ring leader of the false teachers (cf. vv. 7,11; 11:4).
▣ "his personal presence is unimpressive" A second century tradition of Paul's physical description comes from Thessalonica in part of a book entitled Paul and Thekla. It says that he was short, bald, bow-legged, had bushy eyebrows and protruding eyes. Paul was not a physically attractive man (cf. Gal. 4:14). Some of these physical characteristics may be related to his thorn in the flesh (cf. 12:7), which I think was eye problems, probably related to his "road to Damascus" blinding.
It is possible that this phrase, like the next one, refers to Paul's public speaking skills, which were a major item of contention (cf. I Cor. 1:17). This phrase often was used of a "stage presence" (cf. Bruce W. Winter, After Paul Left Corinth, p. 35).
▣ "and his speech contemptible" This is a Perfect passive participle. This is a strong Greek term (cf. I Cor. 1:28; 6:4; 16:11; Rom. 14:3,10). Paul was not a polished public speaker (i.e., Greek rhetorical style, cf. I Cor. 1:17; II Cor. 11:6). Apollos was the eloquent, rhetorically trained preacher from Alexandria. However, Paul claims that though unskilled in rhetorical style (cf. 11:6), his message and authority were from Christ.
10:11 The false teacher(s) have accused Paul of having strong letters, but a weak personal presentation. Paul affirms that the strength which they affirmed in his letters would be equaled by the strength of his personal presence if he had to come personally and set things straight himself!
NASB (UPDATED) TEXT: 10:12-18
12For we are not bold to class or compare ourselves with some of those who commend themselves; but when they measure themselves by themselves and compare themselves with themselves, they are without understanding. 13But we will not boast beyond our measure, but within the measure of the sphere which God apportioned to us as a measure, to reach even as far as you. 14For we are not overextending ourselves, as if we did not reach to you, for we were the first to come even as far as you in the gospel of Christ; 15not boasting beyond our measure, that is, in other men's labors, but with the hope that as your faith grows, we will be, within our sphere, enlarged even more by you, 16so as to preach the gospel even to the regions beyond you, and not to boast in what has been accomplished in the sphere of another. 17But he who boasts is to boast in the Lord. 18For it is not he who commends himself that is approved, but he whom the Lord commends.
10:12 "but when they measure themselves by themselves and compare themselves with themselves" Paul has alluded to human commendations in 3:1 (cf. 10:18); now he expands this to human comparisons. Obviously these false teachers were comparing themselves to Paul in such a way as to accentuate their position and depreciate his.
Paul knew from his study of the OT (cf. I Sam. 16:7; Pro. 21:2) how fruitless this was. He was probably also familiar with Jesus' teaching about people who justify themselves (cf. Luke 10:29; 16:15; 18:9,14).
There is a note of sarcasm in this verse as there is in v. 1. Paul used this literary form often in I Corinthians.
There is an obvious word play between the two aorist active infinitives.
1. egkrinai (en and krinō), judge as belonging to the same category
2. sugkrinai (sun and krinō), judge by comparing
In codex Bezae (fifth century uncial MS) there is a phrase left out at the end of v. 12 and the beginning of v. 13. It seems that a scribe's eye moved from "ou" of v. 12 to "ouk" of v. 13 and left out the intervening words ("do not understand. But we will not"). See the second appendix on Textual Criticism. The UBS4 gives the phrase's inclusion a "B" rating (almost certain).
▣ "they are without understanding This was quite a shocking statement.
1. to Greek philosophers it would depreciate their claim to superior spiritual knowledge
2. to Hebrew thinkers it would be an allusion to the animals.
10:13 Paul is alluding to his divine call and mandate (i.e., his "road to Damascus" experience, cf. Acts 9; 22:3-16; 26:9-18) to be an Apostle to the Gentiles. He was not comparing or commending, but stating God's call.
God's call on him as special representative to the Gentiles even included the church at Corinth (cf. vv. 14-15).
▣ "the sphere which God apportioned to us" The NASB Study Bible (p. 1701) has a good comment on this phrase.
"10:13 the sphere which God apportioned to us. The picture Paul has in mind may be that of an athletic contest in which lanes are marked out for the different runners. In that case 'sphere' should be rendered 'lane' (also in vv. 15-16). In intruding themselves into Corinth, the false apostles had crossed into Paul's lane, which was the lane that God had marked out and that had brought him to the Corinthians as their genuine apostle. He has no intention of invading the territory marked out for others and claiming their work as his own, as these false teachers were doing. Others understand the Greek word in question to refer to an assigned sphere of authority."
10:14 "For we are not overextending" This is another "huper" compound, huperekteinō. See Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
▣ "we were the first to come even as far as you in the gospel of Christ" Paul was the founder of the Corinthian church, yet the false teachers were trying to take credit (cf. v. 18b).
10:15 "not boasting beyond our measure. . .in other men's labors" The false teachers were taking credit for the Corinthian church, which Paul established.
10:16 "so as to preach the gospel even to the regions beyond you" This seems to refer to Paul's desire to go to Rome and/or Spain (cf. Acts 19:21; Rom. 15:22ff). He wanted established churches to help him both with a contribution for Jerusalem and to enable him to travel to the western Mediterranean and establish more churches.
For "beyond," this is another "huper" compound, (huperekeinē), see Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
10:17 "he who boasts is to boast in the lord" This is a quote from the Septuagint of Jer. 9:23-24. It is also quoted in I Cor. 1:31. All human boasting is folly. See Special Topic: Boasting at 1:12.
10:18 The real question is which faction, teacher, or theology does Jesus approve (cf. I Cor. 4:1-5).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Explain the obvious break between chapters 9 and 10.
2. What were some of the charges of the false teachers against Paul?
3. Why does Paul use military terms to describe his struggle against the false teachers?
4. Were these false teachers sincere Christians who were just wrong on minor points of theology or were they cult leaders who were trying to pervert men from the truth of the Gospel?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Paul and the False Apostles | Concern for Their Faithfulness | Paul's Reply to Opponents | Paul and the False Apostles | Paul is Driven to Sound His Own Praises |
(11:1-12:18) | ||||
11:1-6 | 11:1-4 | 11:1-6 | 11:1-4 | 11:1-6 |
Paul and False Apostles | ||||
11:5-15 | 11:5-6 | |||
11:7-11 | 11:7-11 | 11:7-11 | 11:7-15 | |
11:12-15 | 11:12-15 | 11:12-15 | ||
Paul's Suffering As an Apostle | Reluctant Boasting | Paul's Suffering As an Apostle | ||
11:16-29 | 11:16-21 | 11:16-21a | 11:16-21a | 11:16-21a |
Suffering for Christ | ||||
11:21b-29 | 11:21b-29 | 11:21b-29 | ||
11:22-33 | ||||
11:30-33 | 11:30-33 | 11:30-33 | 11:30-33 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters 10-13 form a literary unit. In this section that is so different from the previous chapters in 2 Corinthians , Paul defends himself against the attacks of false teachers. They had made Paul himself the object of ridicule in their attempt to discredit his gospel.
B. Paul answers the charges of his critics in chapter 11:4,8,12-15,18-20.
C. Paul uses irony and sarcasm to jog the memory of the Corinthian Christians concerning his ministry (cf. vv. 5, 7, 19, 20, 21).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 11:1-6
1I wish that you would bear with me in a little foolishness; but indeed you are bearing with me. 2For I am jealous for you with a godly jealousy; for I betrothed you to one husband, so that to Christ I might present you as a pure virgin. 3But I am afraid that, as the serpent deceived Eve by his craftiness, your minds will be led astray from the simplicity and purity of devotion to Christ. 4For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully. 5For I consider myself not in the least inferior to the most eminent apostles. 6But even if I am unskilled in speech, yet I am not so in knowledge; in fact, in every way we have made this evident to you in all things.
11:1 "I wish that you would bear with me" This is an imperfect middle indicative. The middle voice matches the emphatic personal introduction to chapter 10. The Imperfect tense can mean (1) repeated action in past time or (2) the beginning of an action. Number two fits this context best. See fuller note on "bear" at v. 4.
▣ "in a little foolishness" Paul has previously stated that physical comparison is foolishness, but the false teachers had used him as the object of ridicule. Therefore, he uses the Sophist's rhetorical style (i.e., boasting) against them (i.e., a sarcastic parody). He had to defend himself before this church for their own good. He felt silly in having to do this as verses 17 and 21 affirm.
▣ "indeed you are bearing with me" This is either a present middle indicative (NASB, NKJV, NJB) or a Present middle imperative (NRSV, TEV). There are three reasons stated in vv. 2, 4, 5 why they should listen. Each of these reasons is introduced in English by the word "for" (gar).
11:2 "I betrothed you to one husband, so that to Christ" Paul, as the founder of this church, is acting like a parent to betroth them to Christ (cf. Eph. 5:22-33; Rev. 19:9; 21:2,9; 22:17). The OT idea of God as husband is found is Isa. 54:5; 62:5; and Hosea 1-3; 11:1-4.
▣ "I might present you as a pure virgin" This is the OT terminology for a marriage ceremony. Paul repeats this same theme in Eph. 5:25-27. Paul is subtly rebuking the Corinthian Christians for even listening to the itinerant false teachers. In a sense those who supported them had become spiritually unfaithful (i.e., OT spiritual adultery).
11:3 "as the serpent deceived Eve by his craftiness" This refers to the temptation account found in Genesis 3 (cf. I Tim. 2:14). Remember the serpent led Eve away from YHWH in small steps leading to self-assertive independence!
The term deceived (exapataō) is used only by Paul in the NT (cf. Rom. 7:11; 16:18; I Cor. 3:18; II Cor. 11:3; II Thess. 2:3; I Tim. 2:14). The unintensified form, apataō, is used in the Septuagint of Gen. 3:13 of Eve. Paul uses it in Eph. 5:6 and I Tim. 2:14 (twice). Deception comes both from without and within. Believers must be constantly on guard.
The term craftiness (panourgia) is a compound from "all" (pan) and "work" (ergon). Paul has used it twice before in his Corinthian letters (cf. I Cor. 3:19; II Cor. 4:2). Paul understood the spiritual warfare which believers had to face (cf. Eph. 4:14). He states the results of evil on mankind clearly in Romans 1-3 and on believers in Romans 7; Eph. 6:10-19. Paul's theology begins with angelic and human rebellion.
See SPECIAL TOPIC: SCHEMES at 2:11.
▣ "your minds will be led astray" The verb phtheirō is an aorist passive subjunctive. In a further allusion to Genesis 3 Paul used this term for "ruin" or "spoil" in a moral sense several times (cf. 7:2; 11:3; I Cor. 3:17; 15:33; Eph. 4:22). See Special Topic at I Cor. 15:42. Believers can be tricked, manipulated, and defeated by evil!
▣ "from the simplicity" See note at 1:12.
▣ "and purity" There is a Greek manuscript variant which adds "and purity." It is found in MSS P46, א*, B, and G (cf. NASB, NRSV, TEV, NIV). It is absent in MSS אc, Dc, H, K, and P (cf. NKJV, NJB, REB). The MS D* has the longer reading also, but the terms are in reverse order. Textual scholars are split on which is original. The inclusion of "purity" picks up on v. 2 and is included in some very good and geographically diverse ancient manuscripts.
NASB"of devotion to Christ"
NKJV"that is in Christ"
NRSV, TEV,
NJB, NIV"devotion to Christ"
The ablative preposition, apo, introduces three objects.
1. from simplicity
2. from purity
3. from "to Christ"
What is the referent in v. 3? Several English translations supply "devotion," but it could refer to "in Christ," which is Paul's famous phrase of personal faith in Christ.
11:4 "For if one comes" This a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purpose. "One" seems to refer to the chief false teacher alluded to in 10:7,10.
▣ "another Jesus whom we have not preached" These false teachers were not disagreeing over some peripheral, minor matter, but over the person and work of Jesus Christ (cf. I Cor. 3:11). It is obvious in putting all the evidence together that these false teachers were a mixture of both the Judaizers as in the book of Galatians and the Hellenists (i.e., Sophists). These surrogates from Jerusalem had dropped the circumcision emphasis, probably because of the Jerusalem Council's findings in Acts 15, but they continued their Jewish legalism somehow combined with or refined by Hellenistic (i.e., Sophists) thinking.
It is possible that Paul is using the false teachers' charges against him. They may have accused him of "preaching another gospel."
Those of us who believe the Bible is the inspired word of God have several questions to answer.
1. Do we read the NT through the eyes of the OT or does the NT have interpretive preeminence?
2. Are the words of Paul (or any NT author) as inspired as the words of Jesus?
3. Does the presence of "some" diversity among NT authors allow modern interpreters some "wiggle room" on some issues? Do we allow this same thing among the early church interpreters (i.e., Greek and Latin Church Fathers; later church leaders [Augustine, Aquinas, Luther, Calvin, etc.])? Or to put it another way, how does one understand (define, limit) orthodoxy?
▣ "or you receive a different spirit which you have not received" Some see this as a reference to the Holy Spirit (cf. Gal. 4:6; TEV), but it seems preferable to relate this to either (1) the "spirit of fear and slavery" (cf. Rom. 8:15; II Tim. 1:7) or (2) "the spirit of peace and joy" (cf. Rom. 14:17). For a fuller note on "spirit" see I Cor. 2:11.
The term "different" is heteros, which means another of a different kind. Paul is contrasting the messages of the false teachers and himself (cf. Gal. 1:6). There is much similarity between the problems mentioned in Gal.1:6-9 and here.
▣ "received. . .accepted" The Greek verbs lambanō and dechomai are synonymous. Both basic meanings are to take hold of something. The two notes in Louw and Nida's Greek-English Lexicon, vol. 1, are helpful.
1. "to receive or accept an object or benefit for which the initiative rests with the giver, but the focus of attention in the transfer is upon the receiver" (p. 572).
2. footnote 31, "There may be some subtle distinction in meaning between dechomai and lambanō with the latter implying more active participation on the part of the one who receives the gift, but this cannot be determined from existing contexts" (p. 572).
For me as an evangelical Christian, these terms are crucial in an appropriate response to the gospel (cf. John 1:12). The promises of God, the works of Christ, and the wooing of the Spirit must be responded to both initially and continually. This forms the basis of the covenant concept (i.e., God initiates, but humans must respond).
Lambanō is recurrent in this context (cf. 11:4,8,20,24; 12:16).
NASB"you bear this beautifully"
NKJV"you may well put up with it"
NRSV"you submit to it readily enough"
TEV"you gladly tolerate"
NJB"and you put up with that only too willingly"
This is either a present middle imperative or a present middle indicative. This is biting sarcasm directed at the Corinthian Christians' willingness to listen to these false teachers.
Paul uses this term, anechomai, several times in this chapter (cf. vv. 1,4,10,20). In v. 1 it is used in the sense of "endure" (cf. I Cor. 4:12), but in vv. 4,19,20 it is used sarcastically in the sense of "tolerate."
11:5 "For I consider" In this literary unit Paul uses this verb, logizomai, often (cf. 10:2,7,11; 11:5; 12:6). It may have been a catch-word or often-used term of the Sophist's false teachers.
▣ "not in the least inferior" The verb in this phrase is a perfect active infinitive. At no time, past or present, did Paul think of himself as less than these supposed authoritative representatives from Jerusalem (cf. 12:11). This perspective is also discussed in Gal. 1:11-2:14, where Paul also defends his apostleship.
NASB, NKJV"to the most eminent apostles"
NRSV"to these super-apostles"
TEV"to these very special so-called apostles of yours"
NJB"to the super-apostles"
This sarcastic description is a combination of two Greek terms, huper (i.e., over and above) and lian (i.e., great or exceedingly). This descriptive phrase is rare and Paul uses it only here and in 12:11. Verse 5 is contextually and grammatically linked to v. 4, which obviously refers to the false teachers (cf. vv. 13-15). Paul is using the term "apostles" sarcastically in its two senses: (1) the Twelve and (2) messengers sent from churches (cf. v. 13). Apparently these false teachers had some connection with the church in Jerusalem (cf. v. 22 shows by inference that they claimed a Jewish background; 12:1 shows that they claimed charismatic experiences).
▣ "most eminent" (huperlian) See Special Topic: Paul's Use of Huper Compounds at I Cor. 2:1.
11:6 "But even if" This is a first class conditional sentence. Paul admitted to them that Greek rhetoric was not his strength. His strength was the inspired content of his messages.
▣ "I am unskilled in speech" This term is used in the sense of "untrained" or "amateurish" (cf. Acts 4:13, where it is used of Peter and John or I Corinthians 14, where it is used of those who are unlearned in spiritual gifts). It seems to be related to Paul's confession that he was not skilled in rhetoric (cf. 10:10; I Cor. 1:17).
This comment, apparently from the false teachers, shows that they honored rhetorical speaking. This implies a Hellenistic (i.e., Sophists) background. See Bruce W. Winter, Philo and Paul Among the Sophists.
NASB (UPDATED) TEXT: 11:7-11
7Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you without charge? 8I robbed other churches by taking wages from them to serve you; 9and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia they fully supplied my need, and in everything I kept myself from being a burden to you, and will continue to do so. 10As the truth of Christ is in me, this boasting of mine will not be stopped in the regions of Achaia. 11Why? Because I do not love you? God knows I do!
11:7 "did I commit a sin in humbling myself so that you might be exalted" Verse 7 is a question which expects a "no" answer. This is another example of Paul's sarcasm related to the continuing controversy of his not accepting monetary remuneration from the Corinthian church (cf. I Cor. 9:3-18).
The word "sin" (hamartia) is used in a non-moral sense of "did I make a mistake" or "misjudgment." Remember, context, context, context - determines word meaning. Be careful of pre-set theological definitions of words read into every occurrence!
▣ "the gospel of God" Notice the gospel of Christ (cf. 2:12; 9:13; 10:14) is also the gospel of God!
11:8 "I robbed other churches" The Greeks and Romans were used to paying their itinerant teachers, but Paul knew that this would be the source of criticism by the false teachers and he refused to accept monetary help from this church (or any other church while he worked among them, cf. I Thess. 2:5-9; II Thess. 3:7-9). Paul did accept help from both Philippi and Thessalonica after he had left (cf. Phil. 4:15-18 and possibly I Thess. 3:6). Apparently it hurt this church's feelings (cf. v. 11; 12:13,14; I Cor. 9:12,15,18).
▣ "churches" See Special Topic at I Cor. 1:2.
▣ "to serve you" See Special Topic: Servant Leadership at I Cor. 4:1.
11:10 "As the truth of Christ is in me" This is an idiomatic way of asserting truthfulness or Paul's sense of inspiration (cf. Rom. 9:1). See SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS at 13:8.
▣ "this boasting of mine will not be stopped in the regions of Achaia" This is a strong Greek term which is used in the Septuagint for the damming of a river. Paul refused to take money from the Corinthian church and apparently he made this known publicly and often. For "boasting" see full note at 1:12.
NASB (UPDATED) TEXT: 11:12-15
12But what I am doing I will continue to do, so that I may cut off opportunity from those who desire an opportunity to be regarded just as we are in the matter about which they are boasting. 13For such men are false apostles, deceitful workers, disguising themselves as apostles of Christ. 14No wonder, for even Satan disguises himself as an angel of light. 15Therefore it is not surprising if his servants also disguise themselves as servants of righteousness, whose end will be according to their deeds.
11:12 Paul knew his opponents. He tried to remove every opportunity for their attacks. He limited his freedom and rights to protect and expand the gospel (cf. Rom. 14:1-15:13).
11:13 "For such men are false apostles" These out-of-town religious leaders, possibly from Jerusalem, claimed authority. Paul calls them pseudo-apostles and pseudo-brothers (cf. v. 26).
▣ "deceitful workers" This word is from the noun which meant "fishing bait." They tried to catch the Corinthian believers for their own purposes and to further their reputations.
▣ "disguising themselves as apostles of Christ" These were not sincere Christians who were misled. These were spiritually lost men (cf. v. 14) attempting to divide the church of God (cf. I Cor. 3:10-15). They were wolves in sheep's clothing (cf. Matthew 7; Acts 20:29; II Pet. 2:1-22; Jude vv. 3-16).
The term "disguising" (i.e., metaschēmatizō) is used in vv. 13,14,15. It speaks of the outward changing form of something or someone (cf. Phil. 3:21). These (i.e., false teachers and Satan) appear to be what they are not!
11:14 "for even Satan disguises himself as an angel of light" This is an obvious truth, but is nowhere else in the Bible stated in these terms. This may be from rabbinical traditions about Genesis 3 (cf. DSS cave 1, Manual of Discipline 3:20,24). Satan's major trick is masquerading as truth (cf. Gen. 3). Evil always tries to mimic or counterfeit the good. False teachers always come from inside the church (cf. II Pet. 2; I John 2:18-19). See SPECIAL TOPIC: PERSONAL EVIL at I Cor. 7:5.
11:15 "if" This is a first class conditional sentence. There were Satanically inspired false teachers within the church at Corinth. They are with us today!
▣ "servants of righteousness" Paul does not use "righteousness" often in the sense he uses it here. Here it has the connotation of "goodness" or "rightness" (cf. Matt. 6:1), but not in the theological sense of justification by faith (cf. Romans 4). See Special Topic: Righteousness at I Cor. 1:30. See SPECIAL TOPIC: SERVANT LEADERSHIP at I Cor. 4:1.
▣ "whose end will be according to their deeds" This seems to be an allusion to Pro. 24:12. It is also the basic truth of the Bible. See full note at 5:10.
NASB (UPDATED) TEXT: 11:16-21a
16Again I say, let no one think me foolish; but if you do, receive me even as foolish, so that I also may boast a little. 17What I am saying, I am not saying as the Lord would, but as in foolishness, in this confidence of boasting. 18Since many boast according to the flesh, I will boast also. 19For you, being so wise, tolerate the foolish gladly. 20For you tolerate it if anyone enslaves you, anyone devours you, anyone takes advantage of you, anyone exalts himself, anyone hits you in the face. 21To my shame I must say that we have been weak by comparison.
11:16 "let no one think me foolish. . .so that I also may boast a little" Paul was not comfortable with personal boasting (cf. vv. 1,17). The false teachers had forced him to use their methods (i.e., the style of chapters 10-13 reflects the characteristics of Hellenistic rhetorical forms).
For "foolish" see Special Topic at I Cor. 15:36. For "boast" see Special Topic: Boasting at I Cor. 5:6.
▣ "if" This is an incomplete first class conditional sentence (i.e., no verb). These Corinthian believers were surprised at Paul's letter.
11:17 Paul alluded to Jesus' life and attitude in 10:1 (i.e., by the meekness and gentleness of Christ), but when it came to boasting or human comparisons, Paul must admit there is no precedent in Jesus.
11:18 "Since many boast according to the flesh, I will boast also" This is the major focus of chapters 10-13. The false teachers had attacked Paul and his gospel by comparing his heritage and spiritual giftedness with theirs (cf. v. 8). Paul was distressed that the church had listened to them and had been swayed by their arguments. Therefore, he decided to get down on their level for the purpose of winning this church back to confidence in his leadership and his gospel.
11:19-20 This is biting sarcasm directed to the Corinthian church. Everything the false teachers accused Paul of, they practiced and the church positively responded to them!
▣ "tolerate" See note at v. 4.
11:20 "if anyone enslaves you" This starts a series of five first class conditional sentences. This verb (i.e., katadouloō) is only used here and in Gal. 2:4 where it refers to the Judaizers. The Judaizers asserted that one had to become a full Jew before one could become a Christian. How these false teachers relate to the Judaizers is uncertain. The exact rules or rituals which the false teachers at Corinth put forth as necessary for salvation are also uncertain.
▣ "if anyone devours you" Paul used this verb only twice, here and in Gal. 5:15, which also describes a church in conflict with false teachers.
NASB, NRSV,
TEV"takes advantage of you"
NKJV"takes from you"
NJB"keep you under his orders"
This is the common verb lambanō, but with a metaphorical extension of the literal sense of "to take hold of." Here it is to manipulate for personal advantage.
NASB, NKJV"exalts himself"
NRSV"puts on airs"
TEV"look down on you"
NJB"sets himself above you"
Paul used this same term in 10:5 to describe the arrogance of the false teachers' arguments and speculations. This term is simply the word "to lift up" (cf. I Tim. 2:8). But, in I Corinthians it has negative connotations of human pride and arrogance.
▣ "hits you in the face" Paul's words drip with sarcasm (cf. v. 21). He was so gentle and meek (cf. 10:1) with them, but they rejected him; the false teachers were so selfish and manipulative, but they love them.
11:21 "to my shame" This is literally "according to dishonor." Paul felt that his meekness and gentleness had been misunderstood and taken advantage of by the false teachers. This may be another example of sarcasm.
▣ "weak" See Special Topic: Weakness at II Cor. 12:9.
NASB (UPDATED) TEXT: 11:21b-29
21bBut in whatever respect anyone else is bold-I speak in foolishness-I am just as bold myself. 22Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 23Are they servants of Christ?-I speak as if insane-I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. 24Five times I received from the Jews thirty-nine lashes. 25Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. 26I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; 27I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. 28Apart from such external things, there is the daily pressure on me of concern for all the churches. 29Who is weak without my being weak? Who is led into sin without my intense concern?
11:21b Paul is ready to fight fire with fire. They want to compare credentials, so be it!
11:22 "Are they Hebrews? So am I" This is the first of four rhetorical questions. "Hebrews" idiomatically referred to the ability to speak Aramaic (cf. Acts 6:1), but with the implication of true racial Jews. This is another evidence that this group of false teachers had a Palestinian/Judaistic origin.
This "so am I" (i.e., kagō) is repeated three times in v. 22.
▣ "Are they Israelites? So am I" Apparently they were bragging that they were part of the OT covenant people of God (cf. Phil. 3:5; John 8:31-59).
11:23 "Are they servants of Christ?" Paul is not asserting here that they are Christians. He is simply asserting, for the sake of argument, that he has the same spiritual credentials that they are bragging about. They even claimed a spiritual superiority to Paul.
▣ "I more so" Paul had a series of comparisons with en.
1. in far more labors, v. 23
2. in far more imprisonments, v. 23
3. in stripes above measure, v. 23
4. in danger of death often, v. 23
a. beaten with thirty nine lashes (5 times), v. 24
b. beaten with rods (3 times), v. 25
c. stoned (once), v. 25
d. shipwrecked (3 times), v. 25
Some of these are recorded in Acts, but not all of them. In reality we know so little of the first century church. Paul had paid the price to speak the gospel!
11:24 "I received from the Jews thirty-nine lashes" This refers to punishment administered by Synagogue courts (cf. Deut. 25:1-3). The strokes were probably given with a rod (cf. Exod. 21:20; Pro. 10:13; 19:29; 26:3) and given in public. This type of punishment was known and practiced in Assyria and Egypt. It was practiced in Israel (cf. Isa. 50:6; Jer. 20:2; 37:15).
The rabbis later codified that it had to be one less than forty strokes (i.e., the maximum number, cf Josephus, Antiq. 4:8:21,23). They specified that so many hits be done on the back and on the front, left and right shoulders (cf. Maccoth 3:10ff).
11:25 "beaten with rods" This refers to a type of Roman judicial punishment (i.e., verberatio), probably administered by a city court (cf. Acts 16:22-40; I Cor. 4:21) publicly.
▣ "once I was stoned" In Acts 14:19 his attackers thought he was dead! This may be the incident.
▣ "three times I was shipwrecked" This shows how limited the history of Acts truly is. Paul's shipwreck recorded in Acts happened after this point in history. Acts is not a complete history, but a theological account of the gospel moving from Palestine to Rome, from Jews to Gentiles.
11:26
NASB"I have been on frequent journeys"
NKJV"in journeys often"
NRSV"on frequent journeys"
TEV"in many travels"
NJB"continually traveling"
This starts another list of dative plurals or in an eight case system like A. T. Robertson's, this is labeled locative. There is no verb, participle, or infinitive in vv. 26,27,28. This describes Paul's service for Christ.
1. dangers from rivers
2. dangers from robbers
3. dangers from my countrymen (as he was in Corinth)
4. dangers from Gentiles
5. dangers in the city
6. dangers in the wilderness
7. dangers at sea
8. dangers among false brethren (as he was in Corinth)
11:27 "I have been" Paul starts another list using the dative/locative.
1. in labor
2. in hardship
3. in sleepless nights
4. in hunger
5. in thirst
6. in fastings many times (lit. "often without food")
7. in cold
8. in nakedness (lit. "in exposure")
All of us who claim to be servants of the gospel should quit whining!
11:28 Another thing which caused daily pain for Paul was the psychological/spiritual worry for the health and effectiveness of the churches-possibly this was the worst pain of all!
11:29 "Who is weak without my being weak" Verse 29 has two rhetorical questions. When Paul sees churches and believers hurting, it hurts him and makes him furious at those who would cause little ones to stumble (cf. Matt. 18).
NASB"intense concern"
NKJV"burn with indignation"
NRSV"indignation"
TEV"filled with distress"
NJB"burn in agony"
Paul uses this term, burn, in a specialized sense in his Corinthian letters. It is not negative or destructive (cf. Eph. 6:16), but a metaphor for intense desire (cf. I Cor. 7:9).
NASB, TEV"is led into sin"
NKJV, NRSV"made to stumble"
NJB"made to fall"
This is the Greek term skandalon, which literally referred to a baited trap-stick (cf. Rom. 11:9). It is used in the sense of moral failure (here and I Cor. 8:13) or possibly to be seduced by the false theology of the "super apostles" (cf. I Cor. 1:23; Gal. 5:11).
NASB (UPDATED) TEXT: 11:30-33
30If I have to boast, I will boast of what pertains to my weakness. 31The God and Father of the Lord Jesus, He who is blessed forever, knows that I am not lying. 32In Damascus the ethnarch under Aretas the king was guarding the city of the Damascenes in order to seize me, 33and I was let down in a basket through a window in the wall, and so escaped his hands.
11:30 "If" This is a first class conditional sentence.
▣ "what pertains to my weakness" Paul's trials and criticisms had caused him to realize that his strengths were from God and his weaknesses were an opportunity for God to receive the glory (cf. 12:1-10).
11:31 "God and Father of the Lord Jesus" This verse is an oath. Paul uses God's name to assert the truthfulness of his statements quite often (cf. Rom. 1:9; II Cor. 1:18; 11:10,11; Gal. 1:20; I Tim. 2:7).
▣ "forever" This is literally "unto the ages" (cf. Rom. 1:25; 9:5; 11:36; 16:27). The same phrase, but singular, is found in I Cor. 8:13 and II Cor. 9:9. See Special Topic: This Age and the Age to Come at I Cor. 1:20.
11:32-33 "In Damascus the ethnarch under Aretas" Some say this is anticlimactic, but this was apparently the most embarrassing (i.e., weakest) moment of Paul's life. It could refer to another charge of the false teachers. King Aretas (i.e., Harethath) was king of the Nabatean empire from 9 b.c. to a.d. 40. He was the father-in-law of Herod Antipas. The term "Aretas" is like the term "Pharaoh," a title for all of the Nabatean kings who ruled in Petra. The "ethnarch" would have been Aretus' official representative in Damascus. The account in Acts 9:23-25 is somewhat different; possibly the false teachers used this incident to attack Paul's character.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why does Paul defend himself against these false teachers?
2. Does v. 3 refer to falling from grace or seduction away from apostolic authority?
3. Why would Paul not accept money from the Corinthian Church?
4. Who were these false apostles?
5. Describe the theology of these false teachers?
6. Why was Paul's life of such brutal treatment a sign of his apostolic authority? (cf. I Cor. 4:9-13: II Cor. 4:8-12; 6:4)
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Final Warnings and Greetings | Coming with Authority | A Call for Self-examination and Amendment |
Final Warnings and Greetings | Paul's Fears and Anxieties |
(12:19-13:10) | (12:19-13:10) | |||
13:1-4 | 13:1-6 | 13:1-4 | 13:1-4 | 13:1-4 |
13:5-10 | Paul Prefers Gentiles | 13:5-10 | 13:5-10 | 13:5-10 |
13:7-10 | ||||
Greeting and Benediction | Conclusion | Conclusion | ||
13:11-12 | 13:11-14 | 13:11-12 | 13:11 | 13:11 |
13:12a | 13:12 | |||
13:12b | ||||
13:13 | 13:13 | 13:13 | 13:13 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT:13:1-4
1This is the third time I am coming to you. Every fact is to be confirmed by the testimony of two or three witnesses. 2I have previously said when present the second time, and though now absent I say in advance to those who have sinned in the past and to all the rest as well, that if I come again I will not spare anyone, 3since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you. 4For indeed He was crucified because of weakness, yet He lives because of the power of God. For we also are weak in Him, yet we will live with Him because of the power of God directed toward you.
13:1 "This is the third time I am coming to you" This gives textual credence to the theory of Paul's painful visit to Corinth between the writing of I and 2 Corinthians (cf. 12:14). This visit is not recorded in the book of Acts.
▣ "every fact" This begins a quote from Deut. 19:15 (cf. Num. 35:30; Deut. 17:6; Matt. 18:16; I Tim. 5:19), which deals with court procedures. To what does it refer in this chapter? There are two possibilities.
1. It refers to the church's evaluation of Paul. He had been there twice and shared with them. They were responsible and would be held accountable as hearers of the truth.
2. It refers to church discipline related to a group within the church.
a. the factious groups of I Cor. 1-4 (cf. 12:20)
b. an immoral group (cf. 12:21)
c. the "super apostles" or false teachers with connections to Jerusalem and Judaism (chapters 10-13, especially 11:13-15)
NASB"is to be confirmed"
NKJV"shall be established"
NRSV"must be sustained"
TEV"must be upheld"
NJB"is required"
The form of this verb is a future passive indicative (cf. NKJV), but Barbara and Timothy Friberg, Analytical Greek New Testament, p. 573, say it is functioning as an aorist passive imperative (cf. NRSV, NJB). See Special Topic: Stand (Histēmi) at I Cor. 15:1.
13:2 "those who have sinned in the past and all the rest as well" This seems to relate to two groups. The first "who have sinned in the past" (perfect active participle), must refer to those believers at Corinth who heard Paul twice, but still rebelled against his leadership. This would be the factious groups of I Corinthians 1-4 or an immoral group (cf. 12:20-21; I Corinthians 5).
The phrase "and all the rest" seems to relate to those who were not present both times, possibly the false apostles from Jerusalem and their supporters, which are the focus of chapters 10-13. However, both groups/all groups are put on notice that Paul wants them to deal with the problems, but if they do not, he will!
▣ "if" This is a third class conditional sentence, but it is used in the sense of "when" (cf. John 16:7 and I John 3:2).
▣ "I will not spare anyone" Paul uses this term in a positive sense in I Cor. 7:23 and II Cor. 1:23, but in a judicial sense both here and in 12:6 (cf. 10:11).
13:3 "proof" This concept of testing is recurrent in this context. There is a sustained word play between the connotations of two Greek terms, dokimazō and peirazō.
1. v. 3, proof - dokimē (cf. 2:9; 8:2; 9:13; 13:3)
2. v. 5, test - peirazō (cf. 13:5)
3. v. 5, examine - dokimazō (cf. 8:8,22; 13:5)
4. v. 5, fail the test - adokimos
5. v. 6, do not fail the test - adokimos
6. v. 7, approve - dokimos (cf. 10:18)
7. v. 7, unapprove - adokimos
For the full word study see Special Topic at I Cor. 3:13.
▣ "of the Christ who speaks in me" Some at Corinth were challenging Paul's authority. They were "testing" Paul! In v. 5 Paul will "test" them! Christ's presence in Paul had been confirmed (cf. 12:12).
▣ "is not weak" Weakness is God's way to victory as illustrated in Jesus' life (cf. v. 4) and Paul's life (cf. 10:1,11; 12:9; 13:9). No human being will glory before God for spiritual accomplishments that are a direct result of who God is and not who we are. It is God's resources which accomplish spiritual results! Believers must allow His power to flow through their need and helplessness. See SPECIAL TOPIC: WEAKNESS at II Cor. 12:9.
Verses 3-4 are the summary antithesis of the rhetorically arrogant false teachers. They claimed a superiority from
1. racial lineage
2. personal charismatic experience
3. superior Sophistic, rhetorical training
4. personal comparisons
▣ "toward you. . .in you" This plural "you" shows that Paul is referring to a congregational experience, not personal experience (cf. v. 5). Possibly the TEV translation, "among you," catches the flavor.
13:4 "crucified" Paul uses several terms to describe Jesus' death:
1. death (cf. Rom. 5:6ff; 8:34; 14:15; I Cor. 8:11; 15:3; II Cor. 5:15; Gal. 2:21; I Thess. 4:14; 5:10)
2. blood (cf. Rom. 3:25; 5:9; Eph. 1:7; 2:13; Col. 1:20)
3. cross (cf. I Cor.1:17-18; Gal. 5:11; 6:12,14; Eph. 2:16; Phil. 2:8; Col. 1:20; 2:14)
4. crucifixion (cf. I Cor. 1:23; 2:2; II Cor. 13:14; Gal. 3:1)
▣ "yet He lives because of the power of God" It is phrases like this that caused so many Christological controversies in the early church. Is not Jesus God also? Does the human Jesus live by the power of a separate deity (i.e., YHWH)? One cannot build a systematic understanding on one verse or selected verses, but must try to unify all of the theological concepts into an integrated whole. See Special Topic: Monotheism at I Cor. 8:4.
Usually the terminology of this verse is used to affirm that God the Father, as an act of approval, raised the Son (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 1:4; 6:4,9; 8:11; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10). However, there are other inspired texts that affirm that (1) the Spirit raised the Son (cf. Rom. 8:11) or (2) the Son raised Himself (cf. John 2:19-22; 10:17-18).
▣ "we also are weak in Him, yet we will live with Him" Paul's understanding of Christianity was an identification of the believers in the life, death, and resurrection of Jesus. As He lived a humble, gentle, and misunderstood life, so will we; as He died in service to others, so should we; as He was raised, so are we (i.e., new life now) and will be (i.e., resurrection body at the Second Coming).
This identification theology is so evident in Romans 6. Paul wrote Romans while he was dealing with Corinth. Paul's systematic understanding of Christianity (i.e., Romans) was fleshed out while he was working with this dysfunctional church.
NASB (UPDATED) TEXT: 13:5-10
5Test yourselves to see if you are in the faith; examine yourselves! Or do you not recognize this about yourselves, that Jesus Christ is in you-unless indeed you fail the test? 6But I trust that you will realize that we ourselves do not fail the test. 7Now we pray to God that you do no wrong; not that we ourselves may appear approved, but that you may do what is right, even though we may appear unapproved. 8For we can do nothing against the truth, but only for the truth. 9For we rejoice when we ourselves are weak but you are strong; this we also pray for, that you be made complete. 10For this reason I am writing these things while absent, so that when present I need not use severity, in accordance with the authority which the Lord gave me for building up and not for tearing down.
13:5 "Test yourselves" This is a present active imperative. This is the word peirazō, which means "to test with a view toward destruction." See full note at I Cor. 3:13. They had tested Paul; now they must be tested themselves!
▣ "if" This is a first class conditional sentence, which is assumed to be true. Paul is not doubting their faith, but challenging them to wake up!
▣ "the faith" The Greek term "faith" (pistis) is translated into English by three terms: faith, believe, or trust. See Special Topic at I Cor. 2:4. Faith is used in three senses in the NT: (1) as personal acceptance of Jesus as the Christ of God; (2) as faithfully living for Him; and (3) as a body of truths about Him (cf. v. 3; Gal. 1:23; 3:23-25). Mature Christianity involves all three senses.
▣ "examine yourselves" Paul repeats his command (i.e., another present active imperative), but uses the other term (i.e., dokimazō) for testing, which implies to test with a view toward approval. See Special Topic at I Cor. 3:13.
▣ "recognize" This is the Greek term epigniōskō (i.e., present active indicative), which usually denotes experiential full knowledge.
▣ "Jesus Christ is in you" As v. 4 focused on the corporate aspect, this phrase (using the same preposition and plural pronoun) may refer to a more individual aspect. Christ is surely among His people, but also in each of His people! The ministries of Jesus and the Spirit are so closely linked that often the Spirit is called the Spirit of Christ (cf. Rom. 8:9; I Pet. 1:11). Jesus is even said to indwell believers (cf. John 14:23; Rom. 8:10; Col. 1:27. Also notice Matt. 28:20). See SPECIAL TOPIC: JESUS AND THE SPIRIT at II Cor. 3:17.
▣ "unless indeed you fail the test" This phrase is parallel to "if you are in the faith" in v. 5. Paul has asserted in several ways (i.e., first class conditional sentence in v. 5 and the use of dokimazō) that he believes his readers are believers, but not all of them. There is a contingent of false teachers who do not know Christ (see SPECIAL TOPIC: APOSTASY (APHISTĒMI) at I Cor. 6:9). This clause relates to them.
This clause does not relate to sinful believers because Paul addresses them in 12:20-21. They need to repent, but the false teachers need Christ (cf Matthew 7).
Paul used this very same term in I Cor. 9:27 as the reason why he struggled to keep himself under God's control. Paul did not want to be "disqualified" or rejected. Believers are challenged to check up on themselves (cf. Phil. 2:12).
13:6 Paul is asserting that he and his helpers have passed the test (i.e., not counterfeits, adokimos, cf. v. 7), especially in relation to the church at Corinth. If they have the indwelling Christ, then Paul's ministry was effective.
13:7 In a sense a strong, orthodox Corinthian church would affirm Paul's leadership and Apostolic credentials. He is more concerned that they do what is right and appropriate because of God and the gospel, not just to show Paul's credentials or affirm his leadership (cf. v. 9).
▣ "approved. . .unapproved" Paul continues this word play on dokimos and adokimos.
13:8 The truth in this context refers to the gospel as a person (i.e., Jesus the Messiah), as a message (i.e., the gospel about Jesus), and as a lifestyle (i.e., emulation of Jesus' life).
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS
13:9 "we rejoice when we ourselves are weak but you are strong" This is Paul's paradox. He knows that spiritual power is released through human weakness (cf. 12:10; 13:4). Therefore, he wants to remain weak. However, for the Corinthian church to be strong, she too, must become weak. This is so opposite of the way people evaluate life. The false teachers have asserted strength through education, lineage, experience, but Paul asserts strength through Christ's example (cf. v. 4).
▣ "that you be made complete" The noun form of this term is found only here in the NT. The verb means "to knit together." Paul used the verb form in I Cor. 1:10, which calls on the Corinthian church to end its factious divisions. Now at the end of 2 Corinthians he returns to this mandate (i.e., unity which will result in spiritual adequacies).
Louw and Nida, Greek-English Lexicon of the New Testament, vol. 1, p. 680, asserts that artios (i.e., complete, adequate, fully equipped for the assigned task), with all its different prepositional compounds (i.e., epi and kata), are all synonyms (cf. Luke 6:40; II Cor. 13:9,11; Eph. 4:12; II Tim. 3:17).
Paul wants a functioning, unified, loving church in Corinth (cf. v. 11). For this to occur there must be forgiveness, reconciliation, and church discipline (cf. Gal. 6:1).
13:10 Paul did not want to make another painful visit to Corinth (cf. 2:3-4). He did not want to come wrapped in his Apostolic authority, but in parental love. However, the response of the church determined how he must act.
▣ "with the authority which the Lord gave me" This exact phrase appears in 10:8. This Apostolic authority, whether in personal presence or from afar (cf. I Cor. 5:4), has Christ's authority (cf. 12:19; 13:3). This authority was given to Paul in the Damascus road encounter (cf. Acts 9,22,26).
▣ "building up" See Special Topic: Edify at I Cor. 8:1.
NASB (UPDATED) TEXT: 13:11-13
11Finally, brethren, rejoice, be made complete, be comforted, be like-minded, live in peace; and the God of love and peace will be with you. 12Greet one another with a holy kiss. 13All the saints greet you.
13:11 "Finally" Literally this is "for the rest" (cf. Gal. 6:17). This is a characteristic concluding phrase for Paul (cf. Eph. 6:10; Phil. 3:1; 4:8; II Thess. 3:1). It usually marks a transition to a closing point.
▣ "brethren" What a beautiful and comforting way to close this difficult letter to a problem church. It also functions as a literary device to signal the transition to a new subject.
▣ There is a series of five present imperatives.
1. "rejoice" (present active imperative). Paul often uses this term in 2 Corinthians (cf. 2:3; 6:10; 7:7,9,13,16; 13:9,11). This term can mean "good bye" (cf. Phil. 3:1; 4:4), but this does not fit a series of imperatives.
2. "be made complete" (present passive imperative). This speaks of unity and service (cf. v 9).
3. "be comforted" (present passive imperative). Paul uses this term often in 2 Corinthians (cf. 1:4,6; 2:7,8; 5:20; 6:1; 7:6,7,13; 8:6; 9:5; 10:1; 12:8,18; 13:11).
4. "be like-minded" (present active imperative). This Greek term has many connotations (cf. Louw and Nida, vol. 2, p. 259), but in this context it is parallel to "be made complete." This refers to unity for the sake of the gospel. This is not asserting that believers must agree about every issue, but that they must disagree in love and that the gospel should always have priority over personal opinions or preferences!
5. "live in peace" (present active imperative). This surely reflects I Corinthians 1-4 and 2 Corinthians 10-13. It is uncertain how these problems relate, but both caused disunity and contention. Paul commands peace, not by compromise, but by Christlikeness. The God of peace (cf. v. 11) will help us in our weakness!
▣ "the God of love and peace" What a wonderful descriptive title for YHWH. YHWH is often connected with "peace" (cf. Rom. 15:33; 16:20; I Cor. 14:33; Phil. 4:9; I Thess. 5:23; Heb. 13:20). He is called the "Lord of peace" in II Thess. 3:16. Love and peace are both mentioned in Eph. 6:23.
Believers must emulate these characteristics in their relationships with one another.
13:12 "Greet" This can be translated "bid farewell" (cf. Acts 20:1; 21:6). It conveys an attitude of acceptance and cooperation. The opposite attitude is expressed in Matt. 5:47.
Just a comment about the numbering of these last two verses. Some English translations combine vv. 12-13 (TEV, NJB, RSV, NRSV), while others break it into two verses (KJV, NKJV, NASB, NIV).
▣ "holy kiss" This custom (i.e., between family members and friends) was later stopped because of pagan misunderstanding (i.e., erotic kissing). In the early church the men kissed the men and the women kissed the women (i.e., following the custom of the synagogue, cf. Rom. 16:16; I Cor. 16:20; I Thess. 5:26). See note at I Cor. 16:20.
This is an imperative. Does this mean that Christians must greet each other in this specific manner? Here is a good example of how culture and future situations must affect interpretation. The form is not the issue, but the attitude. Believers are a family.
13:13 "All the saints" This phrase refers not only to Paul and his missionary team, but "all the saints" (i.e., all of Paul's other churches). There was a tension between Corinth and these other churches. There was an air of superiority about this church. Paul addressed this issue by mentioning several times the standards he taught in all the churches (cf. I Cor. 4:17; 7:17; 11:16,34; 14:33). Corinth must be a part of the family, not a privileged, elite member. See SPECIAL TOPIC: SAINTS at I Cor. 1:2.
In their current crisis, all of the congregations started by Paul sent their greetings, which implies fellowship, concern, cooperation, prayer, and acceptance.
NASB (UPDATED) TEXT: 13:14
14The grace of the Lord Jesus Christ, and the love of God, and the fellowship of the Holy Spirit, be with you all.
13:14 Paul always closes his letters in a prayer or benediction, but this one is unique. It combines three aspects of God's character with the three persons of the Trinity. It is also unusual that Jesus is mentioned first. For the full notes on "Trinity" see the Special Topic at I Cor. 2:10.
The three aspects of God: grace, love, and fellowship, are for "all" believers at Corinth. This is a crucial part of the prayer. Paul wants to restore unity among believers yet recognize and reject false believers.
Paul used a scribe to write his letters, but probably took the pen himself to write the last prayer personally (cf. II Thess. 3:17). Paul loved this church!
▣ "the fellowship of the Holy Spirit" See Special Topics at I Cor. 1:9 and 12:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do believers test themselves?
2. Why does Paul speak so often in chapters 11-13 of his weakness?
3. How is assurance related to perseverance?
4. How can God be one and three at the same time?
Copyright © 2012 Bible Lessons International
Koine Greek, often called Hellenistic Greek, was the common language of the Mediterranean world beginning with Alexander the Great's (336-323 b.c..) conquest and lasting about eight hundred years (300 b.c.-a.d. 500). It was not just a simplified, classical Greek, but in many ways a newer form of Greek that became the second language of the Ancient Near East and Mediterranean world.
The Greek of the New Testament was unique in some ways because its users, except Luke and the author of Hebrews, probably used Aramaic as their primary language. Therefore, their writing was influenced by the idioms and structural forms of Aramaic. Also, they read and quoted the Septuagint (Greek translation of the OT) which was also written in Koine Greek. But the Septuagint was also written by Jewish scholars whose mother tongue was not Greek.
This serves as a reminder that we cannot push the New Testament into a tight grammatical structure. It is unique and yet has much in common with (1) the Septuagint; (2) Jewish writings such as those of Josephus; and (3) the papyri found in Egypt. How then do we approach a grammatical analysis of the New Testament?
The grammatical features of Koine Greek and New Testament Koine Greek are fluid. In many ways it was a time of simplification of grammar. Context will be our major guide. Words only have meaning in a larger context, therefore, grammatical structure can only be understood in light of (1) a particular author's style; and (2) a particular context. No conclusive definitions of Greek forms and structures are possible.
Koine Greek was primarily a verbal language. Often the key to interpretation is the type and form of the verbals. In most main clauses the verb will occur first, showing its preeminence. In analyzing the Greek verb three pieces of information must be noted: (1) the basic emphasis of the tense, voice and mood (accidence or morphology); (2) the basic meaning of the particular verb (lexicography); and (3) the flow of the context (syntax).
I. TENSE
A. Tense or aspect involves the relationship of the verbs to completed action or incomplete action. This is often called "perfective" and "imperfective."
1. Perfective tenses focus on the occurrence of an action. No further information is given except that something happened! Its start, continuation or culmination is not addressed.
2. Imperfective tenses focus on the continuing process of an action. It can be described in terms of linear action, durative action, progressive action, etc.
B. Tenses can be categorized by how the author sees the action as progressing
1. It occurred = aorist
2. It occurred and the results abide = perfect
3. It was occurring in the past and the results were abiding, but not now = pluperfect
4. It is occurring = present
5. It was occurring = imperfect
6. It will occur = future
A concrete example of how these tenses help in interpretation would be the term "save." It was used in several different tenses to show both its process and culmination:
1. aorist - "saved" (cf. Rom. 8:24)
2. perfect - "have been saved and the result continues" (cf. Eph. 2:5,8)
3. present - "being saved" (cf. I Cor. 1:18; 15:2)
4. future - "shall be saved" (cf. Rom. 5:9, 10; 10:9)
C. In focusing on verb tenses, interpreters look for the reason the original author chose to express himself in a certain tense. The standard "no frills" tense was the aorist. It was the regular "unspecific," "unmarked," or "unflagged" verb form. It can be used in a wide variety of ways which the context must specify. It simply was stating that something occurred. The past time aspect is only intended in the indicative mood. If any other tense was used, something more specific was being emphasized. But what?
1. perfect tense. This speaks of a completed action with abiding results. In some ways it was a combination of the aorist and present tenses. Usually the focus is on the abiding results or the completion of an act (example: Eph. 2:5 & 8, "you have been and continue to be saved").
2. pluperfect tense. This was like the perfect except the abiding results have ceased. Example: John 18:16 "Peter was standing at the door outside."
3. present tense. This speaks of an incomplete or imperfect action. The focus is usually on the continuation of the event. Example: I John 3:6 & 9, "Everyone abiding in Him does not continue sinning." "Everyone having been begotten of God does not continue to commit sin."
4. imperfect tense. In this tense the relationship to the present tense is analogous to the relationship between the perfect and the pluperfect. The imperfect speaks of incomplete action that was occurring but has now ceased or the beginning of an action in the past. Example: Matt. 3:5, "then all Jerusalem were continuing to go out to him" or "then all Jerusalem began to go out to him."
5. future tense. This speaks of an action that was usually projected into a future time frame. It focused on the potential for an occurrence rather than an actual occurrence. It often speaks of the certainty of the event. Example: Matt. 5:4-9, "Blessed are. . .they will . . ."
II. VOICE
A. Voice describes the relationship between the action of the verb and its subject.
B. Active voice was the normal, expected, unemphasized way to assert that the subject was performing the action of the verb.
C. The passive voice means that the subject was receiving the action of the verb produced by an outside agent. The outside agent producing the action was indicated in the Greek NT by the following prepositions and cases:
1. a personal direct agent by hupo with the ablative case (cf. Matt.1:22; Acts 22:30).
2. a personal intermediate agent by dia with the ablative case (cf. Matt. 1:22).
3. an impersonal agent usually by en with the instrumental case.
4. sometimes either a personal or impersonal agent by the instrumental case alone.
D. The middle voice means that the subject produces the action of the verb and is also directly involved in the action of the verb. It is often called the voice of heightened personal interest. This construction emphasized the subject of the clause or sentence in some way. This construction is not found in English. It has a wide possibility of meanings and translations in Greek. Some examples of the form are:
1. reflexive - the direct action of the subject on itself. Example: Matt. 27:5 "hanged himself."
2. intensive - the subject produces the action for itself. Example: II Cor. 11:14 "Satan himself masquerades as an angel of light."
3. reciprocal - the interplay of two subjects. Example: Matt. 26:4 "they counseled with one another."
III. MOOD (or "MODE")
A. There are four moods in Koine Greek. They indicate the relation of the verb to reality, at least within the author's own mind. The moods are divided into two broad categories: that which indicated reality (indicative) and that which indicated potentiality (subjunctive, imperative and optative).
B. The indicative mood was the normal mood for expressing action that had occurred or was occurring, at least in the author's mind. It was the only Greek mood that expressed a definite time, and even here this aspect was secondary.
C. The subjunctive mood expressed probable future action. Something had not yet happened, but the chances were likely that it would. It had much in common with the future indicative. The difference was that the subjunctive expresses some degree of doubt. In English this is often expressed by the terms "could," "would," "may," or "might."
D. The optative mood expressed a wish which was theoretically possible. It was considered one step further from reality than the subjunctive. The optative expressed possibility under certain conditions. The optative was rare in the New Testament. Its most frequent usage is Paul's famous phrase, "May it never be" (KJV, "God forbid"), used fifteen times (cf. Rom. 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; I Cor. 6:15; Gal. 2:17; 3:21; 6:14). Other examples are found in Luke 1:38, 20:16, Acts 8:20, and I Thess. 3:11.
E. The imperative mood emphasized a command which was possible, but the emphasis was on the intent of the speaker. It asserted only volitional possibility and was conditioned on the choices of another. There was a special use of the imperative in prayers and 3rd person requests. These commands were found only in the present and aorist tenses in the NT.
F. Some grammars categorize participles as another type of mood. They are very common in the Greek NT, usually defined as verbal adjectives. They are translated in conjunction with the main verb to which they relate. A wide variety was possible in translating participles. It is best to consult several English translations. The Bible in Twenty Six Translations published by Baker is a great help here.
G. The aorist active indicative was the normal or "unmarked" way to record an occurrence. Any other tense, voice or mood had some specific interpretive significance that the original author wanted to communicate.
IV. For the person not familiar with Greek the following study aids will provide the needed information:
A. Friberg, Barbara and Timothy. Analytical Greek New Testament. Grand Rapids: Baker, 1988.
B. Marshall, Alfred. Interlinear Greek-English New Testament. Grand Rapids: Zondervan, 1976.
C. Mounce, William D. The Analytical Lexicon to the Greek New Testament. Grand Rapids: Zondervan, 1993.
D. Summers, Ray. Essentials of New Testament Greek. Nashville: Broadman, 1950.
E. Academically accredited Koine Greek correspondence courses are available through Moody Bible Institute in Chicago, IL.
V. NOUNS
A. Syntactically, nouns are classified by case. case was that inflected form of a noun that showed its relationship to the verb and other parts of the sentence. In Koine Greek many of the case functions were indicated by prepositions. Since the case form was able to identify several different relationships, the prepositions developed to give clearer separation to these possible functions.
B. Greek case are categorized in the following eight ways:
1. The nominative case was used for naming and it usually was the subject of the sentence or clause. It was also used for predicate nouns and adjectives with the linking verbs "to be" or "become."
2. The genitive case was used for description and usually assigned an attribute or quality to the word to which it was related. It answered the question, "What kind?" It was often expressed by the use of the English preposition "of."
3. The ablative case used the same inflected form as the genitive, but it was used to describe separation. It usually denoted separation from a point in time, space, source, origin or degree. It was often expressed by the use of the English preposition "from."
4. The dative case was used to describe personal interest. This could denote a positive or negative aspect. Often this was the indirect object. It was often expressed by the English preposition "to."
5. The locative case was the same inflected form as the dative, but it described position or location in space, time or logical limits. It was often expressed by the English prepositions "in, on, at, among, during, by, upon, and beside."
6. The instrumental case was the same inflected form as the dative and locative cases. It expressed means or association. It was often expressed by the English prepositions, "by" or "with."
7. The accusative case was used to describe the conclusion of an action. It expressed limitation. Its main use was the direct object. It answered the question, "How far?" or "To what extent?"
8. The vocative case was used for direct address.
VI. CONJUNCTIONS AND CONNECTORS
A. Greek is a very precise language because it has so many connectives. They connect thoughts (clauses, sentences, and paragraphs). They are so common that their absence (asyndeton) is often exegetically significant. As a matter of fact, these conjunctions and connectors show the direction of the author's thought. They often are crucial in determining what exactly he is trying to communicate.
B. Here is a list of some of the conjunctions and connectors and their meanings (this information has been gleaned mostly from H. E. Dana and Julius K. Mantey's A Manual Grammar of the Greek New Testament).
1. Time connectors
a. epei, epeidē, hopote, hōs, hote, hotan (subj.) - "when"
b. heōs - "while"
c. hotan, epan (subj.) - "whenever"
d. heōs, achri, mechri (subj.) - "until"
e. priv (infin.) - "before"
f. hōs - "since," "when," "as"
2. Logical connectors
a. Purpose
(1) hina (subj.), hopōs (subj.), hōs - "in order that," "that"
(2) hōste (articular accusative infinitive) - "that"
(3) pros (articular accusative infinitive) or eis (articular accusative infinitive) - "that"
b. Result (there is a close association between the grammatical forms of purpose and result)
(1) hōste (infinitive, this is the most common) - "in order that," "thus"
(2) hiva (subj.) - "so that"
(3) ara -"so"
c. Causal or reason
(1) gar (cause/effect or reason/conclusion) - "for," "because"
(2) dioti, hotiy - "because"
(3) epei, epeidē, hōs - "since"
(4) dia (with accusative) and (with articular infin.) - "because"
d. Inferential
(1) ara, poinun, hōste - "therefore"
(2) dio (strongest inferential conjunction) - "on which account," "wherefore," "therefore"
(3) oun - "therefore," "so," "then," "consequently"
(4) toinoun - "accordingly"
e. Adversative or contrast
(1) alla (strong adversative) - "but," "except"
(2) de -"but," "however," "yet," "on the other hand"
(3) kai - "but"
(4) mentoi, oun - "however"
(5) plēn - "never-the-less" (mostly in Luke)
(6) oun - "however"
f. Comparison
(1) hōs, kathōs (introduce comparative clauses)
(2) kata (in compounds, katho, kathoti, kathōsper, kathaper)
(3) hosos (in Hebrews)
(4) ē- "than"
g. Continuative or series
(1) de - "and," "now"
(2) kai -"and"
(3) tei -"and"
(4) hina, oun - "that"
(5) oun - "then" (in John)
3. Emphatic usages
a. alla - "certainty," "yea," "in fact"
b. ara - "indeed," "certainly," "really"
c. gar - "but really," "certainly," "indeed"
d. de - "indeed"
e. ean - "even"
f. kai - "even," "indeed," "really"
g. mentoi - "indeed"
h. oun - "really," "by all means"
VII. CONDITIONAL SENTENCES
A. A conditional sentence is one that contains one or more conditional clauses. This grammatical structure aids interpretation because it provides the conditions, reasons or causes why the action of the main verb does or does not occur. There were four types of conditional sentences. They move from that which was assumed to be true from the author's perspective or for his purpose to that which was only a wish.
B. The first class conditional sentence expressed action or being which was assumed to be true from the writer's perspective or for his purposes even though it was expressed with an "if." In several contexts it could be translated "since" (cf. Matt. 4:3; Rom. 8:31). However, this does not mean to imply that all first classes are true to reality. Often they were used to make a point in an argument or to highlight a fallacy (cf. Matt. 12:27).
C. The second class conditional sentence is often called "contrary to fact." It states something that was untrue to reality to make a point. Examples:
1. "If He were really a prophet which He is not, He would know who and of what character the woman is who is clinging to Him, but He does not" (Luke 7:39)
2. "If you really believed Moses, which you do not, you would believe me, which you do not" (John 5:46)
3. "If I were still trying to be pleasing to men, which I am not, I would not be a slave of Christ at all, which I am" (Gal. 1:10)
D. The third class speaks of possible future action. It often assumes the probability of that action. It usually implies a contingency. The action of the main verb is contingent on the action in the "if" clause. Examples from I John: 1:6-10; 2:4,6,9,15,20,21,24,29; 3:21; 4:20; 5:14,16.
E. The fourth class is the farthest removed from possibility. It is rare in the NT. As a matter of fact, there is no complete fourth class conditional sentence in which both parts of the condition fit the definition. An example of a partial fourth class is the opening clause in I Pet. 3:14. An example of a partial fourth class in the concluding clause is Acts 8:31.
VIII. PROHIBITIONS
A. The present imperative with mē particle often (but not exclusively) has the emphasis of stopping an act already in process. Some examples: "stop storing up your riches on earth. . ." (Matt. 6:19); "stop worrying about your life. . ." (Matt. 6:25); "stop offering to sin the parts of your bodies as instruments of wrongdoing. . ." (Rom. 6:13); "you must stop offending the Holy Spirit of God. . ." (Eph. 4:30); and "stop getting drunk on wine. . ." (5:18).
B. The aorist subjunctive with mē particle has the emphasis of "do not even begin or start an act." Some examples: "Do not even begin to suppose that. . ." (Matt. 5:17); "never start to worry. . ." (Matt. 6:31); "you must never be ashamed. . ." (II Tim. 1:8).
C. The double negative with the subjunctive mood is a very emphatic negation. "Never, no never" or "not under any circumstance." Some examples: "he will never, no never experience death" (John 8:51); "I will never, no, never. . ." (I Cor. 8:13).
IX. THE ARTICLE
A. In Koine Greek the definite article "the" had a use similar to English. Its basic function was that of "a pointer," a way to draw attention to a word, name or phrase. The use varies from author to author in the New Testament. The definite article could also function
1. as a contrasting device like a demonstrative pronoun;
2. as a sign to refer to a previously introduced subject or person;
3. as a way to identify the subject in a sentence with a linking verb. Examples: "God is Spirit" (John 4:24); "God is light" (I John 1:5); "God is love" (4:8,16).
B. Koine Greek did not have an indefinite article like the English "a" or "an." The absence of the definite article could mean
1. a focus on the characteristics or quality of something
2. a focus on the category of something
C. The NT authors varied widely as to how the article was employed.
X. WAYS OF SHOWING EMPHASIS IN THE GREEK NEW TESTAMENT
A. The techniques for showing emphasis vary from author to author in the New Testament. The most consistent and formal writers were Luke and the author of Hebrews.
B. We have stated earlier that the aorist active indicative was standard and unmarked for emphasis, but any other tense, voice, or mood had interpretive significance. This is not to imply that the aorist active indicative was not often used in a significant grammatical sense. (Example: Rom. 6:10 [twice]).
C. Word order in Koine Greek
1. Koine Greek was an inflected language which was not dependent, like English, on word order. Therefore, the author could vary the normal expected order to show
a. what the author wanted to emphasize to the reader
b. what the author thought would be surprising to the reader
c. what the author felt deeply about
2. The normal word order in Greek is still an unsettled issue. However, the supposed normal order is:
a. for linking verbs
(1) verb
(2) subject
(3) complement
b. for transitive verbs
(1) verb
(2) subject
(3) object
(4) indirect object
(5) prepositional phrase
c. for noun phrases
(1) noun
(2) modifier
(3) prepositional phrase
3. Word order can be an extremely important exegetical point. Examples:
a."right hand they gave to me and Barnabas of fellowship." The phrase "right hand of fellowship" is split and fronted to show its significance (Gal. 2:9).
b. "with Christ" was placed first. His death was central (Gal. 2:20).
c. "It was bit by bit and in many different ways" (Heb. 1:1) was placed first. It was how God revealed Himself that was being contrasted, not the fact of revelation.
D. Usually some degree of emphasis was shown by
1. The repetition of the pronoun which was already present in the verb's inflected form. Example: "I, myself, will surely be with you. . ." (Matt. 28:20).
2. The absence of an expected conjunction, or other connecting device between words, phrases, clauses or sentences. This is called an asyndeton ("not bound"). The connecting device was expected, so its absence would draw attention. Examples:
a. The Beatitudes, Matt. 5:3ff (emphasized the list)
b. John 14:1 (new topic)
c. Romans 9:1 (new section)
d. II Cor. 12:20 (emphasize the list)
3. The repetition of words or phrases present in a given context. Examples: "to the praise of His glory" (Eph. 1:6, 12 & 14). This phrase was used to show the work of each person of the Trinity.
4. The use of an idiom or word (sound) play between terms
a. euphemisms - substitute words for taboo subjects, like "sleep" for death (John 11:11-14) or "feet" for male genitalia (Ruth 3:7-8; I Sam. 24:3).
b. circumlocutions - substitute words for God's name, like "Kingdom of heaven" (Matt. 3:2) or "a voice from heaven" (Matt. 3:17).
c. figures of speech
(1) impossible exaggerations (Matt. 3:9; 5:29-30; 19:24)
(2) mild over statements (Matt. 3:5; Acts 2:36)
(3) personifications (I Cor. 15:55)
(4) irony (Gal. 5:12)
(5) poetic passages (Phil. 2:6-11)
(6) sound plays between words
(a) "church"
(i) "church" (Eph. 3:21)
(ii) "calling" (Eph. 4:1,4)
(iii)"called" (Eph. 4:1,4)
(b) "free"
(i) "free woman" (Gal. 4:31)
(ii)"freedom" (Gal. 5:1)
(iii)"free" (Gal. 5:1)
d. idiomatic language - language which is usually cultural and language specific:
(1) figurative use of "food" (John 4:31-34)
(2) figurative use of "Temple" (John 2:19; Matt. 26:61)
(3) Hebrew idiom of compassion, "hate" (Gen. 29:31; Deut. 21:15; Luke 14:36; John 12:25; Rom. 9:13)
(4) "All" versus "many.' Compare Isa. 53:6 ("all") with 53:11 & 12 ("many"). The terms are synonymous as Rom. 5:18 and 19 show.
5. The use of a full linguistic phrase instead of a single word. Example: "The Lord Jesus Christ."
6. The special use of autos
a. when with the article (attributive position) it was translated "same."
b. when without the article (predicate position) it was translated as an intensive reflexive pronoun-"himself," "herself," or "itself."
E. The non-Greek reading Bible student can identify emphasis in several ways:
1. The use of an analytical lexicon and interlinear Greek/English text.
2. The comparison of English translations, particularly from the differing theories of translations. Example: comparing a "word-for-word" translation (KJV, NKJV, ASV, NASB, RSV, NRSV) with a "dynamic equivalent" (Williams, NIV, NEB, REB, JB, NJB, TEV). A good help here would be The Bible in Twenty-Six Translations published by Baker.
3. The use of The Emphasized Bible by Joseph Bryant Rotherham (Kregel, 1994).
4. The use of a very literal translation
a. The American Standard Version of 1901
b. Young's Literal Translation of the Bible by Robert Young (Guardian Press, 1976).
The study of grammar is tedious but necessary for proper interpretation. These brief definitions, comments and examples are meant to encourage and equip non-Greek reading persons to use the grammatical notes provided in this volume. Surely these definitions are oversimplified. They should not be used in a dogmatic, inflexible manner, but as stepping stones toward a greater understanding of New Testament syntax. Hopefully these definitions will also enable readers to understand the comments of other study aids such as technical commentaries on the New Testament.
We must be able to verify our interpretation based on items of information found in the texts of the Bible. Grammar is one of the most helpful of these items; other items would include historical setting, literary context, contemporary word usage, and parallel passages.
Copyright © 2012 Bible Lessons International
Adoptionism. This was one of the early views of Jesus' relation to deity. It basically asserted that Jesus was a normal human in every way and was adopted in a special sense by God at his baptism (cf. Matt. 3:17; Mark 1:11) or at His resurrection (cf. Rom. 1:4). Jesus lived such an exemplary life that God, at some point, (baptism, resurrection) adopted Him as His "son" (cf. Rom. 1:4; Phi. 2:9). This was an early church and eighth century minority view. Instead of God becoming a man (the Incarnation) it reverses this and now man becomes God!
It is difficult to verbalize how Jesus, God the Son, pre-existent deity, was rewarded or extolled for an exemplary life. If He was already God, how could He be rewarded? If He had pre-existent divine glory how could He be honored more? Although it is hard for us to comprehend, the Father somehow honored Jesus in a special sense for His perfect fulfillment of the Father's will.
Alexandrian School. This method of biblical interpretation was developed in Alexandria, Egypt in the second century a.d. It uses the basic interpretive principles of Philo, who was a follower of Plato. It is often called the allegorical method. It held sway in the church until the time of the Reformation. Its most able proponents were Origen and Augustine. See Moises Silva, Has The Church Misread The Bible? (Academic, 1987)
Alexandrinus. This fifth-century Greek manuscript from Alexandria, Egypt includes the Old Testament, Apocrypha, and most of the New Testament. It is one of our major witnesses to the entire Greek New Testament (except parts of Matthew, John, and II Corinthians). When this manuscript, which is designated "A," and the manuscript designated "B" (Vaticanus) agree on a reading, it is considered to be original by most scholars in most instances.
Allegory. This is a type of Biblical interpretation which originally developed within Alexandrian Judaism. It was popularized by Philo of Alexandria. Its basic thrust is the desire to make the Scripture relevant to one's culture or philosophical system by ignoring the Bible's historical setting and/or literary context. It seeks a hidden or spiritual meaning behind every text of Scripture. It must be admitted that Jesus, in Matthew 13, and Paul, in Galatians 4, used allegory to communicate truth. This, however, was in the form of typology, not strictly allegory.
Analytical lexicon. This is a type of research tool which allows one to identify every Greek form in the New Testament. It is a compilation, in Greek alphabetical order, of forms and basic definitions. In combination with an interlinear translation, it allows non-Greek reading believers to analyze New Testament Greek grammatical and syntactic forms.
Analogy of Scripture. This is the phrase used to describe the view that all of the Bible is inspired by God and is, therefore, not contradictory but complementary. This presuppositional affirmation is the basis for the use of parallel passages in interpreting a biblical text.
Ambiguity. This refers to the uncertainty that results in a written document when there are two or more possible meanings or when two or more things are being referred to at the same time. It is possible that John uses purposeful ambiguity (double entendres).
Anthropomorphic. Meaning "having characteristics associated with human beings," this term is used to describe our religious language about God. It comes from the Greek term for mankind. It means that we speak about God as if He were a man. God is described in physical, sociological, and psychological terms which relate to human beings (cf. Gen. 3:8; I Kgs. 22:19-23). This, of course, is only an analogy. However, there are no categories or terms other than human ones for us to use. Therefore, our knowledge of God, though true, is limited.
Antiochian School. This method of biblical interpretation was developed in Antioch, Syria in the third century a.d. as a reaction to the allegorical method of Alexandria, Egypt. Its basic thrust was to focus on the historical meaning of the Bible. It interpreted the Bible as normal, human literature. This school became involved in the controversy over whether Christ had two natures (Nestorianism) or one nature (fully God and fully man). It was labeled heretical by the Roman Catholic Church and relocated to Persia but the school had little significance. Its basic hermeneutical principles later became interpretive principles of the Classical Protestant Reformers (Luther and Calvin).
Antithetical. This is one of three descriptive terms used to denote the relationship between lines of Hebrew poetry. It relates to lines of poetry which are opposite in meaning (cf. Pro. 10:1, 15:1).
Apocalyptic literature. This was predominantly, possibly even uniquely, a Jewish genre. It was a cryptic type of writing used in times of invasion and occupation of the Jews by foreign world powers. It assumes that a personal, redemptive God created and controls world events, and that Israel is of special interest and care to Him. This literature promises ultimate victory through God's special effort.
It is highly symbolic and fanciful with many cryptic terms. It often expressed truth in colors, numbers, visions, dreams, angelic mediation, secret code words and often a sharp dualism between good and evil.
Some examples of this genre are (1) in the OT, Ezekiel (chapters 36-48), Daniel (chapters 7-12), Zechariah; and (2) in the NT, Matthew 24; Mark 13; II Thessalonians 2 and Revelation.
Apologist (Apologetics). This is from the Greek root for "legal defense." This is a specific discipline within theology which seeks to give evidence and rational arguments for the Christian faith.
A priori. This is basically synonymous with the term "presupposition." It involves reasoning from previously accepted definitions, principles or positions which are assumed to be true. It is that which is accepted without examination or analysis.
Arianism. Arius was a presbyter in the church at Alexandria Egypt in the third and early fourth century. He affirmed that Jesus was pre-existent but not divine (not of the same essence as the Father), possibly following Proverbs 8:22-31. He was challenged by the bishop of Alexandria, who started (a.d. 318) a controversy which lasted many years. Arianism became the official creed of the Eastern Church. The Council of Nicaea in a.d. 325 condemned Arius and asserted the full equality and deity of the Son.
Aristotle. He was one of the philosophers of ancient Greece, a pupil of Plato and teacher of Alexander the Great. His influence, even today, reaches into many areas of modern studies. This is because he emphasized knowledge through observation and classification. This is one of the tenets of the scientific method.
Autographs. This is the name given to the original writings of the Bible. These original, handwritten manuscripts have all been lost. Only copies of copies remain. This is the source of many of the textual variants in the Hebrew and Greek manuscripts and ancient versions.
Bezae. This is a Greek and Latin manuscript of the sixth century a.d. It is designated by "D." It contains the Gospels and Acts and some of the General Epistles. It is characterized by numerous scribal additions. It forms the basis for the "Textus Receptus," the major Greek manuscript tradition behind the King James Version.
Bias. This is the term used to describe a strong predisposition toward an object or point of view. It is the mindset in which impartiality is impossible regarding a particular object or point of view. It is a prejudiced position.
Biblical Authority. This term is used in a very specialized sense. It is defined as understanding what the original author said to his day and applying this truth to our day. Biblical authority is usually defined as viewing the Bible itself as our only authoritative guide. However, in light of current, improper interpretations, I have limited the concept to the Bible as interpreted by the tenets of the historical-grammatical method.
Canon. This is a term used to describe writings which are believed to be uniquely inspired. It is used regarding both the Old and New Testament Scriptures.
Christocentric. This is a term used to describe the centrality of Jesus. I use it in connection with the concept that Jesus is Lord of all the Bible. The Old Testament points toward Him and He is its fulfillment and goal (cf. Matt. 5:17-48).
Commentary. This is a specialized type of research book. It gives the general background of a Biblical book. It then tries to explain the meaning of each section of the book. Some focus on application, while others deal with the text in a more technical way. These books are helpful, but should be used after one has done his own preliminary study. The commentator's interpretations should never be accepted uncritically. Comparing several commentaries from different theological perspectives is usually helpful.
Concordance. This is a type of research tool for Bible study. It lists every occurrence of every word in the Old and New Testaments. It helps in several ways: (1) determining the Hebrew or Greek word which lies behind any particular English word; (2) comparing passages where the same Hebrew or Greek word was used; (3) showing where two different Hebrew or Greek terms are translated by the same English word; (4) showing the frequency of the use of certain words in certain books or authors; (5) helping one find a passage in the Bible (cf. Walter Clark's How to Use New Testament Greek Study Aids, pp. 54-55).
Dead Sea Scrolls. This refers to a series of ancient texts written in Hebrew and Aramaic which were found near the Dead Sea in 1947. They were the religious libraries of sectarian Judaism of the first century. The pressure of Roman occupation and the zealot wars of the 60's caused them to conceal the scrolls in hermetically sealed pottery jars in caves or holes. They have helped us understand the historical setting of first century Palestine and have confirmed the Masoretic Text as being very accurate, at least as far back as the early b.c. era. They are designated by the abbreviation "DSS."
Deductive. This method of logic or reasoning moves from general principles to specific applications by means of reason. It is opposite from inductive reasoning, which reflects the scientific method by moving from observed specifics to general conclusions (theories).
Dialectical. This is the method of reasoning whereby that which seems contradictory or paradoxical is held together in a tension, seeking a unified answer which includes both sides of the paradox. Many biblical doctrines have dialectical pairs, predestination-free will; security-perseverance; faith-works; decision-discipleship; Christian freedom-Christian responsibility.
Diaspora. This is the technical Greek term used by Palestinian Jews to describe other Jews who live outside the geographical boundaries of the Promised Land.
Dynamic equivalent. This is a theory of Bible translation. Bible translation can be viewed as a continuum from "word to word" correspondence, where an English word must be supplied for every Hebrew or Greek word, to a "paraphrase" where only the thought is translated with less regard to the original wording or phrasing. In between these two theories is "the dynamic equivalent" which attempts to take the original text seriously, but translates it in modern grammatical forms and idioms. A really good discussion of these various theories of translations is found in Fee and Stuart's How to Read the Bible For All Its Worth, p. 35 and in Robert Bratcher's Introduction to the TEV.
Eclectic. This term is used in connection with textual criticism. It refers to the practice of choosing readings from different Greek manuscripts in order to arrive at a text which is supposed to be close to the original autographs. It rejects the view that any one family of Greek manuscripts captures the originals.
Eisegesis. This is the opposite of exegesis. If exegesis is a "leading out" of the original author's intent, this term implies a "leading in" of a foreign idea or opinion.
Etymology. This is an aspect of word study that tries to ascertain the original meaning of a word. From this root meaning, specialized usages are more easily identified. In interpretation, etymology is not the main focus, rather the contemporary meaning and usage of a word.
Exegesis. This is the technical term for the practice of interpreting a specific passage. It means "to lead out" (of the text) implying that our purpose is to understand the original author's intent in light of historical setting, literary context, syntax and contemporary word meaning.
Genre. This is a French term that denotes different types of literature. The thrust of the term is the division of literary forms into categories which share common characteristics: historical narrative, poetry, proverb, apocalyptic and legislation.
Gnosticism. Most of our knowledge of this heresy comes from the Gnostic writings of the second century. However, the incipient ideas were present in the first century (and before).
Some stated tenets of Valentian and Cerinthian Gnosticism of the second century are: (1) matter and spirit were co-eternal (an ontological dualism). Matter is evil, spirit is good. God, who is spirit, cannot be directly involved with molding evil matter; (2) there are emanations (eons or angelic levels) between God and matter. The last or lowest one was YHWH of the OT, who formed the universe (kosmos); (3) Jesus was an emanation like YHWH but higher on the scale, closer to the true God. Some put Him as the highest but still less than God and certainly not incarnate Deity (cf. John 1:14). Since matter is evil, Jesus could not have a human body and still be Divine. He was a spiritual phantom (cf. I John 1:1-3; 4:1-6); and (4) salvation was obtained through faith in Jesus plus special knowledge, which is only known by special persons. Knowledge (passwords) was needed to pass through heavenly spheres. Jewish legalism was also required to reach God.
The Gnostic false teachers advocated two opposite ethical systems: (1) for some, lifestyle was totally unrelated to salvation. For them, salvation and spirituality were encapsulated into secret knowledge (passwords) through the angelic spheres (eons); or (2) for others, lifestyle was crucial to salvation. They emphasized an ascetic lifestyle as evidence of true spirituality.
Hermeneutics. This is the technical term for the principles which guide exegesis. It is both a set of specific guidelines and an art/gift. Biblical, or sacred, hermeneutics is usually divided into two categories: general principles and special principles. These relate to the different types of literature found in the Bible. Each different type (genre) has its own unique guidelines but also shares some common assumptions and procedures of interpretation.
Higher Criticism. This is the procedure of biblical interpretation which focuses on the historical setting and literary structure of a particular biblical book.
Idiom. This word is used for the phrases found in different cultures which have specialized meaning not connected to the usual meaning of the individual terms. Some modern examples are: "that was awfully good," or "you just kill me." The Bible also contains these types of phrases.
Illumination. This is the name given to the concept that God has spoken to mankind. The full concept is usually expressed by three terms: (1) revelation-God has acted in human history; (2) inspiration-He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination-He has given His Spirit to help mankind understand His self-disclosure.
Inductive. This is a method of logic or reasoning which moves from the particulars to the whole. It is the empirical method of modern science. This is basically the approach of Aristotle.
Interlinear. This is a type of research tool which allows those who do not read a biblical language to be able to analyze its meaning and structure. It places the English translation on a word for word level immediately under the original biblical language. This tool, combined with an "analytical lexicon," will give the forms and basic definitions of Hebrew and Greek.
Inspiration. This is the concept that God has spoken to mankind by guiding the biblical authors to accurately and clearly record His revelation. The full concept is usually expressed by three terms: (1) revelation-God has acted in human history; (2) inspiration-He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination-He has given His Spirit to help mankind understand His self-disclosure
Language of description. This is used in connection with the idioms in which the Old Testament is written. It speaks of our world in terms of the way things appear to the five senses. It is not a scientific description, nor was it meant to be.
Legalism. This attitude is characterized by an over-emphasis on rules or ritual. It tends to rely on the human performance of regulations as a means of acceptance by God. It tends to depreciate relationship and elevates performance, both of which are important aspects of the covenantal relationship between a holy God and sinful humanity.
Literal. This is another name for the textually-focused and historical method of hermeneutics from Antioch. It means that interpretation involves the normal and obvious meaning of human language, although it still recognizes the presence of figurative language.
Literary genre. This refers to the distinct forms that human communication can take, such as poetry or historical narrative. Each type of literature has its own special hermeneutical procedures in addition to the general principles for all written literature.
Literary unit. This refers to the major thought divisions of a biblical book. It can be made up of a few verses, paragraphs or chapters. It is a self-contained unit with a central subject.
Lower criticism. See "textual criticism."
Manuscript. This term relates to the different copies of the Greek New Testament. Usually they are divided into the different types by (1) material on which they are written (papyrus, leather), or (2) the form of the writing itself (all capitals or running script). It is abbreviated by "MS" (singular) or "MSS" (plural).
Masoretic Text. This refers to the ninth century a.d. Hebrew manuscripts of the Old Testament produced by generations of Jewish scholars which contain vowel points and other textual notes. It forms the basic text for our English Old Testament. Its text has been historically confirmed by the Hebrew MSS, especially Isaiah, known from the Dead Sea Scrolls. It is abbreviated by "MT."
Metonymy. This is a figure of speech in which the name of one thing is used to represent something else associated with it. As an example, "the kettle is boiling" actually means "the water within the kettle is boiling."
Muratorian Fragments. This is a list of the canonical books of the New Testament. It was written in Rome before a.d. 200. It gives the same twenty-seven books as the Protestant NT. This clearly shows the local churches in different parts of the Roman Empire had "practically" set the canon before the major church councils of the fourth century.
Natural revelation. This is one category of God's self-disclosure to man. It involves the natural order (Rom. 1:19-20) and the moral consciousness (Rom. 2:14-15). It is spoken of in Ps. 19:1-6 and Rom. 1-2. It is distinct from special revelation, which is God's specific self-disclosure in the Bible and supremely in Jesus of Nazareth.
This theological category is being re-emphasized by the "old earth" movement among Christian scientists (e.g. the writings of Hugh Ross). They use this category to assert that all truth is God's truth. Nature is an open door to knowledge about God; it is different from special revelation (the Bible). It allows modern science the freedom to research the natural order. In my opinion it is a wonderful new opportunity to witness to the modern scientific western world.
Nestorianism. Nestorius was the patriarch of Constantinople in the fifth century. He was trained in Antioch of Syria and affirmed that Jesus had two natures, one fully human and one fully divine. This view deviated from the orthodox one nature view of Alexandria. Nestorius' main concern was the title "mother of God," given to Mary. Nestorius was opposed by Cyril of Alexandria and, by implication, his own Antiochian training. Antioch was the headquarters of the historical-grammatical-textual approach to biblical interpretation, while Alexandria was the headquarters of the four-fold (allegorical) school of interpretation. Nestorius was ultimately removed from office and exiled.
Original author. This refers to the actual authors/writers of Scripture.
Papyri. This is a type of writing material from Egypt. It is made from river reeds. It is the material upon which our oldest copies of the Greek New Testament are written.
Parallel passages. They are part of the concept that all of the Bible is God-given and, therefore, is its own best interpreter and balancer of paradoxical truths. This is also helpful when one is attempting to interpret an unclear or ambiguous passage. They also help one find the clearest passage on a given subject as well as all other Scriptural aspects of a given subject.
Paraphrase. This is the name of a theory of Bible translation. Bible translation can be viewed as a continuum from "word to word" correspondence, where an English word must be supplied for every Hebrew or Greek word to a "paraphrase" where only the thought is translated with less regard to the original wording or phrasing. In between these two theories is "the dynamic equivalent" which attempts to take serious the original text, but translates it in modern grammatical forms and idioms. A really good discussion of these various theories of translations is found in Fee and Stuart's How to Read the Bible For All Its Worth, p. 35.
Paragraph. This is the basic interpretive literary unit in prose. It contains one central thought and its development. If we stay with its major thrust we will not major on minors or miss the original autho's intent.
Parochialism. This relates to biases which are locked into a local theological/cultural setting. It does not recognize the transcultural nature of biblical truth or its application.
Paradox. This refers to those truths which seem to be contradictory, yet both are true, although in tension with each other. They frame truth by presenting if from opposite sides. Much biblical truth is presented in paradoxical (or dialectical) pairs. Biblical truths are not isolated stars, but are constellations made up of the pattern of stars.
Plato. He was one of the philosophers of ancient Greece. His philosophy greatly influenced the early church through the scholars of Alexandria, Egypt, and later, Augustine. He posited that everything on earth was illusionary and a mere copy of a spiritual archetype. Theologians later equated Plato's "forms/ideas" with the spiritual realm.
Presupposition. This refers to our preconceived understanding of a matter. Often we form opinions or judgments about issues before we approach the Scriptures themselves. This predisposition is also known as a bias, an a priori position, an assumption or a preunderstanding.
Proof-texting. This is the practice of interpreting Scripture by quoting a verse without regard for its immediate context or larger context in its literary unit. This removes the verses from the original author's intent and usually involves the attempt to prove a personal opinion while asserting biblical authority.
Rabbinical Judaism. This stage of the life of the Jewish people began in Babylonian Exile (586-538 b.c.). As the influence of the Priests and the Temple was removed, local synagogues became the focus of Jewish life. These local centers of Jewish culture, fellowship, worship and Bible study became the focus of the national religious life. In Jesus' day this "religion of the scribes" was parallel to that of the priests. At the fall of Jerusalem in a.d. 70, the scribal form, dominated by the Pharisees, controlled the direction of Jewish religious life. It is characterized by a practical, legalistic interpretation of the Torah as explained in the oral tradition (Talmud).
Revelation. This is the name given to the concept that God has spoken to mankind. The full concept is usually expressed by three terms: (1) revelation-God has acted in human history; (2) inspiration-He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination-He has given His Spirit to help mankind understand His self-disclosure.
Semantic field. This refers to the total range of meanings associated with a word. It is basically the different connotations a word has in different contexts.
Septuagint. This is the name given to the Greek translation of the Hebrew Old Testament. Tradition says that it was written in seventy days by seventy Jewish scholars for the library of Alexandria, Egypt. The traditional date is around 250 b.c. (in reality it possibly took over one hundred years to complete). This translation is significant because (1) it gives us an ancient text to compare with the Masoretic Hebrew text; (2) it shows us the state of Jewish interpretation in the third and second century b.c.; (3) it gives us the Jewish Messianic understanding before the rejection of Jesus. Its abbreviation is "LXX."
Sinaiticus. This is a Greek manuscript of the fourth century a.d. It was found by the German scholar, Tischendorf, at St. Catherine's monastery on Jebel Musa, the traditional site of Mt. Sinai. This manuscript is designated by the first letter of the Hebrew alphabet called "aleph" [א]. It contains both the Old and the entire New Testaments. It is one of our most ancient uncial MSS.
Spiritualizing. This term is synonymous with allegorizing in the sense that it removes the historical and literary context of a passage and interprets it on the basis of other criteria.
Synonymous. This refers to terms with exact or very similar meanings (although in reality no two words have a complete semantic overlap). They are so closely related that they can replace each other in a sentence without loss of meaning. It is also used to designate one of the three forms of Hebrew poetic parallelism. In this sense it refers to two lines of poetry that express the same truth (cf. Ps. 103:3).
Syntax. This is a Greek term which refers to the structure of a sentence. It relates to the ways parts of a sentence are put together to make a complete thought.
Synthetical. This is one of the three terms that relates to types of Hebrew poetry. This term speaks of lines of poetry which build on one another in a cumulative sense, sometimes called "climatic" (cf. Ps. 19:7-9).
Systematic theology. This is a stage of interpretation which tries to relate the truths of the Bible in a unified and rational manner. It is a logical, rather than mere historical, presentation of Christian theology by categories (God, man, sin, salvation, etc.).
Talmud. This is the title for the codification of the Jewish Oral Tradition. The Jews believe it was given orally by God to Moses on Mt. Sinai. In reality it appears to be the collective wisdom of the Jewish teachers through the years. There are two different written versions of the Talmud: the Babylonian and the shorter, unfinished Palestinian.
Textual criticism. This is the study of the manuscripts of the Bible. Textual criticism is necessary because no originals exist and the copies differ from each other. It attempts to explain the variations and arrive (as close as possible) to the original wording of the autographs of the Old and New Testaments. It is often called "lower criticism."
Textus Receptus. This designation developed into Elzevir's edition of the Greek NT in 1633 a.d. Basically it is a form of the Greek NT that was produced from a few late Greek manuscripts and Latin versions of Erasmus (1510-1535), Stephanus (1546-1559) and Elzevir (1624-1678). In An Introduction to the Textual Criticism of the New Testament, p. 27, A. T. Robertson says "the Byzantine text is practically the Textus Receptus." The Byzantine text is the least valuable of the three families of early Greek manuscripts (Western, Alexandrian and Byzantine). It contains the accumulation errors of centuries of hand-copied texts. However, A.T. Robertson also says "the Textus Receptus has preserved for us a substantially accurate text" (p. 21). This Greek manuscript tradition (especially Erasmus' third edition of 1522) forms the basis of the King James Version of a.d. 1611.
Torah. This is the Hebrew term for "teaching." It came to be the official title for the writings of Moses (Genesis through Deuteronomy). It is, for the Jews, the most authoritative division of the Hebrew canon.
Typological. This is a specialized type of interpretation. Usually it involves New Testament truth found in Old Testament passages by means of an analogical symbol. This category of hermeneutics was a major element of the Alexandrian method. Because of the abuse of this type of interpretation, one should limit its use to specific examples recorded in the New Testament.
Vaticanus. This is the Greek manuscript of the fourth century a.d. It was found in the Vatican's library. It originally contained all the Old Testament, Apocrypha and New Testament. However, some parts were lost (Genesis, Psalms, Hebrews, the Pastorals, Philemon and Revelation). It is a very helpful manuscript in determining the original wording of the autographs. It is designated by a capital "B."
Vulgate. This is the name of Jerome's Latin translation of the Bible. It became the basic or "common" translation for the Roman Catholic Church. It was done in the a.d. 380's.
Wisdom literature. This was a genre of literature common in the ancient near east (and modern world). It basically was an attempt to instruct a new generation on guidelines for successful living through poetry, proverb, or essay. It was addressed more to the individual than to corporate society. It did not use allusions to history but was based on life experiences and observation. In the Bible, Job through Song of Songs assumed the presence and worship of YHWH, but this religious world view is not explicit in every human experience every time.
As a genre it stated general truths. However, this genre cannot be used in every specific situation. These are general statements that do not always apply to every individual situation.
These sages dared to ask the hard questions of life. Often they challenged traditional religious views (Job and Ecclesiastes). They form a balance and tension to the easy answers about life's tragedies.
World picture and worldview. These are companion terms. They are both philosophical concepts related to creation. The term "world picture" refers to "the how" of creation while "worldview" relates to "the Who." These terms are relevant to the interpretation that Genesis 1-2 deals primarily with the Who, not the how, of creation.
YHWH. This is the Covenant name for God in the Old Testament. It is defined in Exod. 3:14. It is the causative form of the Hebrew term "to be." The Jews were afraid to pronounce the name, lest they take it in vain; therefore, they substituted the Hebrew term Adonai, "lord." This is how this covenant name is translated in English.
Copyright © 2012 Bible Lessons International
This subject will be dealt with in such a way as to explain the textual notes found in this commentary. The following outline will be utilized
I. The textual sources of our English Bible
A. Old Testament
B. New Testament
II. Brief explanation of the problems and theories of "lower criticism" also called "textual criticism."
III. Suggested sources for further reading
I. The textual sources of our English Bible
A. Old Testament
1. Masoretic text (MT) - The Hebrew consonantal text was set by Rabbi Aquiba in a.d. 100. The vowel points, accents, marginal notes, punctuation and apparatus points started being added in the sixth century a.d. and were finished in the ninth century a.d. It was done by a family of Jewish scholars known as the Masoretes. The textual form they used was the same as the one in the Mishnah, Talmud, Targums, Peshitta, and Vulgate.
2. Septuagint (LXX) - Tradition says the Septuagint was produced by 70 Jewish scholars in 70 days for the Alexandria library under the sponsorship of King Ptolemy II (285-246 b.c.) The translation was supposedly requested by a Jewish leader living in Alexandria. This tradition comes from "Letter of Aristeas." The LXX frequently was based on a differing Hebrew textual tradition from the text of Rabbi Aquiba (MT).
3. Dead Sea Scrolls (DSS) - The Dead Sea Scrolls were written in the Roman b.c. period (200 b.c. to a.d. 70) by a sect of Jewish separatists called the "Essenes." The Hebrew manuscripts, found in several sites around the Dead Sea, show a somewhat different Hebrew textual family behind both the MT and the LXX.
4. Some specific examples of how the comparison of these texts have helped interpreters understand the Old Testament
a. The LXX has helped translators and scholars understand the MT
(1) the LXX of Isa. 52:14, "As many shall be amazed at him."
(2) the MT of Isa. 52:14, "Just as many were astonished over you."
(3) in Isa. 52:15 the pronoun distinction of the LXX is confirmed
(a) LXX, "so will many nations marvel at him"
(b) MT, "so he sprinkles many nations"
b. The DSS have helped translators and scholars understand the MT
(1) the DSS of Isa. 21:8, "then the seer cried, Upon a watchtower I stand. . ."
(2) the MT of Isa. 21:8, "and I cried a lion! My Lord, I always stand on the watch tower by day. . ."
c. Both the LXX and DSS have helped clarify Isa. 53:11
(1) LXX & DSS, "after the travail of his soul he will see light, he will be satisfied"
(2) MT, "he shall see. . .of the travail of his soul, He shall be satisfied"
B. New Testament
1. Over 5,300 manuscripts of all or parts of the Greek New Testament are extant. About 85 are written on papyri and 268 are manuscripts written in all capital letters (uncials). Later, about the ninth century a.d., a running script (minuscule) was developed. The Greek manuscripts in written form number about 2,700. We also have about 2,100 copies of lists of Scripture texts used in worship that we call lectionaries.
2. About 85 Greek manuscripts containing parts of the New Testament written on papyrus are housed in museums. Some are dated from the second century a.d., but most are from the third and fourth centuries a.d. None of these MSS contain the whole New Testament. Just because these are the oldest copies of the New Testament does not automatically mean they have fewer variants. Many of these were copied rapidly for a local use. Care was not exercised in the process. Therefore, they contain many variants.
3. Codex Sinaiticus, known by the Hebrew letter א (aleph) or (01), found at St. Catherine's monastery on Mt. Sinai by Tischendorf. It dates from the fourth century a.d. and contains both the LXX of the OT and the Greek NT. It is of "the Alexandrian Text" type.
4. Codex Alexandrinus, known as "A" or (02), a fifth century Greek manuscript which was found in Alexandria, Egypt.
5. Codex Vaticanus, known as "B" or (03), found in the Vatican's library in Rome and dates from the middle of the fourth century a.d. It contains both LXX of the Old Testament and Greek New Testament. It is of "the Alexandrian Text" type.
6. Codex Ephraemi, known as "C" or (04), a fifth century Greek manuscript which was partially destroyed.
7. Codex Bezae, known as "D" or (05), a fifth or sixth century Greek manuscript. It is the chief representative of what is called "The Western Text." It contains many additions and was the main Greek witness for the King James translation.
8. The NT MSS can be grouped into three, possibly four, families that share certain characteristics.
a. Alexandrian text from Egypt
(1) P 75, P66 (about a.d. 200), which record the Gospels
(2) P 46 (about a.d. 225), which records Paul's letters
(3) P 72 (about a.d. 225-250), which records Peter and Jude
(4) Codex B, called Vaticanus (about a.d. 325), which includes the whole OT and NT
(5) Origen quotes from this text type
(6) other MSS which show this text type are א, C, L, W, 33
b. Western text from North Africa
(1) quotes from North African church fathers, Tertullian, Cyprian, and the Old Latin translation
(2) quotes from Irenaeus
(3) quotes from Tatian and Old Syriac translation
(4) Codex D "Bezae" follow this text type
c. Eastern Byzantine text from Constantinople
(1) this text type is reflected in over 80% of the 5,300 MSS
(2) quoted by Antioch of Syria's church fathers, Cappadoceans, Chrysostom, and Therodoret
(3) Codex A, in the Gospels only
(4) Codex E (eighth century) for full NT
d. the fourth possible type is "Caesarean" from Palestine
(1) it is primarily seen only in Mark
(2) some witnesses to it are P45 and W
II. The problems and theories of "lower criticism" or "textual criticism."
A. How the variants occurred
1. inadvertent or accidental (vast majority of occurrences)
a. slip of the eye in hand copying which reads the second instance of two similar words and thereby omits all of the words in between (homoioteleuton)
(1) slip of the eye in omitting a double letter word or phrase (haplography)
(2) slip of the mind in repeating a phrase or line of a Greek text (dittography)
b. slip of the ear in copying by oral dictation where a misspelling occurs (itacism). Often the misspelling implies or spells a similar-sounding Greek word.
c. the earliest Greek texts had no chapter or verse divisions, little or no punctuation and no division between words. It is possible to divide the letters in different places forming different words.
2. intentional
a. changes were made to improve the grammatical form of the text copied
b. changes were made to bring the text into conformity with other biblical texts (harmonization of parallels)
c. changes were made by combining two or more variant readings into one long combined text (conflation)
d. changes were made to correct a perceived problem in the text (cf. I Cor. 11:27 and I John 5:7-8)
e. some additional information as to the historical setting or proper interpretation of the text was placed in the margin by one scribe but placed into the text by a second scribe (cf. John 5:4)
B. The basic tenets of textual criticism (logical guidelines for determining the original reading of a text when variants exist)
1. the most awkward or grammatically unusual text is probably the original
2. the shortest text is probably the original
3. the older text is given more weight because of its historical proximity to the original, everything else being equal
4. MSS that are geographically diverse usually have the original reading
5. doctrinally weaker texts, especially those relating to major theological discussions of the period of manuscript changes, like the Trinity in I John 5:7-8, are to be preferred.
6. the text that can best explain the origin of the other variants
7. two quotes that help show the balance in these troubling variants
a. J. Harold Greenlee's book, Introduction to New Testament Textual Criticism, p. 68:
"No Christian doctrine hangs upon a debatable text; and the student of the NT must beware of wanting his text to be more orthodox or doctrinally stronger than is the inspired original."
b. W. A. Criswell told Greg Garrison of The Birmingham News that he (Criswell) doesn't believe every word in the Bible is inspired, "at least not every word that has been given to the modern public by centuries of translators." Criswell said: "I very much am a believer in the textual criticism. As such, I think, the last half of the 16th chapter of Mark is heresy: it's not inspired, it's just concocted. . .When you compare those manuscripts way back yonder, there was no such thing as that conclusion of the Book of Mark. Somebody added it..."
The patriarch of the SBC inerrantists also claimed that "interpolation" is also evident in John 5, the account of Jesus at the pool of Bethesda. And he discusses the two different accounts of the suicide of Judas (cf. Matt. 27 and Acts 1): "It's just a different view of the suicide," Criswell said. "If it is in the Bible, there is an explanation for it. And the two accounts of the suicide of Judas are in the Bible." Criswell added, "Textual criticism is a wonderful science in itself. It is not ephemeral, it's not impertinent. It's dynamic and central..."
III. Manuscript problems (textual criticism)
A. Suggested sources for further reading
1. Biblical Criticism: Historical, Literary and Textual, by R.H. Harrison
2. The Text of the New Testament: Its Transmission, Corruption and Restoration by Bruce M. Metzger
3. Introduction to New Testament Textual Criticism, by J. H Greenlee
Copyright © 2012 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 7. See attached PDF (194 pages)
INTRODUCTION
A. The books of Galatians and Romans are the clearest expressions of the new covenant of salvation by grace alone, through faith alone in Christ alone! Galatians has been called "The Magna Carta of Christian Liberty."
B. This letter stirred the fires of the Protestant Reformation.
1. Martin Luther said, "the little book of Galatians is my letter; I have betrothed myself to it; it is my wife."
2. John Wesley said he found lasting peace from a sermon on Galatians.
3. In his Study Guide Commentary, p. 11, Curtis Vaughan wrote, "few books have more profoundly influenced the minds of men, have so significantly shaped the course of human history, or continued to speak with such relevance to the deepest needs of modern life."
C. This doctrinally oriented letter, possibly Paul's first, was a precursor to Romans and its development of the doctrine of justification by grace through faith apart from Judaism's emphasis on a works righteousness by obedience to the Mosaic Law and traditions of the elders (i.e., Oral Traditions).
1. Salvation cannot be found in both human performance and grace.
2. Salvation must be found in either human performance or grace.
3. Christlikeness will follow a true conversion.
4. Theologically there is a distinction between Judaism's legalism which brought salvation and Christian legalism, which attempts to judge and restrict Christian freedom. Paul denounces Judaism's performance based model as worthy of damnation, but is willing to work with Christian legalism (i.e., weak faith, cf. Rom. 14:1-15:15; I Corinthians 8-10). It is the free gospel of salvation by grace through faith that Paul defends, yet he still recognizes the legalistic tendencies in some believers.
D. This radically free salvation, by grace alone through faith alone, in Christ alone is desperately needed in our day because of the recurrent, subtle pull of our self-oriented, works-oriented religious consciousness. In every age the simple truth of God's initiating, self-giving, unconditional covenant love mediated through human repentance and humble faith is challenged! It is not that the false teachers were rejecting Christ's central place in redemption, but they were adding prerequisites to Him. It is not what we add, but that we add anything!
AUTHOR
Paul's authorship of this letter has never been seriously doubted, as it forms a significant pillar of the Pauline Corpus. Galatians is very autobiographical and personal. It is highly emotional yet clearly presented gospel truth.
DATE AND RECIPIENTS
A. These two aspects of background material must be dealt with together because two opposing theories of the identities of the recipients affect the dating of the letter. Both theories have logical weight and limited biblical evidence.
B. The two theories are:
1. The traditional theory that was unanimous until the eighteenth century.
a. It is called the "Northern Galatian Theory."
b. It assumes that "Galatia" refers to the ethnic Galatians of the northern central plateau of Turkey (cf. I Pet. 1:1). These ethnic Galatians were Celts (Greek Keltoi or Latin Gall) who invaded this area in the third century b.c. They were called "Gallo-Graecians" to distinguish them from their western European brothers. They were defeated in 230 b.c. by Attalus I, the King of Pergamum. Their geographical influence was limited to northern central Asia Minor or modern Turkey.
c. If this ethnic group is assumed, then the date would be the mid 50's during Paul's second or third missionary journey. Paul's traveling companions would be Silas and Timothy.
d. Some have linked Paul's illness in Gal. 4:13 to malaria. They assert that Paul went north into the highlands to get away from the marshy, malaria-infested, coastal lowlands.
2. The second theory is championed by Sir Wm. M. Ramsay, St. Paul the Traveller and Roman Citizen, New York: G. P. Putnam's Sons, 1896.
a. As the traditional theory defined "Galatia" as ethnic, this theory defines it as administrative. It seems that Paul often used Roman provincial names (cf. I Cor. 16:19; II Cor. 1:1; 8:1, etc.) The Roman province of "Galatia" included a larger area than ethnic "Galatia." These ethnic Celts supported Rome very early and were rewarded with more local autonomy and expanded territorial authority. If this large area was known as "Galatia," then it is possible that Paul's first missionary journey to these southern cities of Antioch in Pisidia, Lystra, Derbe and Iconium, recorded in Acts 13-14, is the location of these churches.
b. If one assumes this "Southern Theory," the date would be very early—close to, but before, the "Jerusalem Council" of Acts 15, which addresses the same subject matter as the book of Galatians. The Council occurred in a.d. 48-49 and the letter was probably written during the same period. If this is true, Galatians is the first letter of Paul in our New Testament.
c. Some evidences for the southern Galatian theory:
(1) There is no mention of Paul's traveling companions by name but Barnabas is mentioned three times (cf. 2:1,9,13). This fits the first missionary journey of Paul.
(2) It is mentioned that Titus was not circumcised (cf. 2:1-5). This fits best before the Jerusalem Council of Acts 15.
(3) The mention of Peter (cf. 2:11-14) and the problem of fellowship with Gentiles fits best before the Jerusalem Council.
(4) When the money was taken to Jerusalem several companions of Paul from different areas (cf. Acts 20:4) were listed. None, however, were listed from northern Galatia cities, although we know these ethnic Galatian churches participated (cf. I Cor. 16:1).
3. For the detailed presentation of the different arguments concerning these theories consult a technical commentary. They each have valid points but at this point in time there is no consensus, but the "Southern Theory" seems to fit all of the facts best.
C. Relationship of Galatians to Acts:
1. Paul made five visits to Jerusalem, recorded by Luke in the book of Acts:
a. 9:26-30, after his conversion
b. 11:30; 12:25, to bring famine relief from the Gentile churches
c. 15:1-30, the Jerusalem Council
d. 18:22, brief visit
e. 21:15ff., another explanation of Gentile work
2. There are two visits to Jerusalem recorded in Galatians:
a. 1:18, after three years
b. 2:1, after fourteen years
3. It seems most probable that Acts 9:26 is related to Gal. 1:18. Possibly Acts 11:30 or 15:1ff or an unrecorded visit is mentioned in Gal. 2:1.
4. There are some differences between the Acts 15 and Gal. 2 accounts but this is probably due to:
a. different perspectives
b. different purposes of Luke and Paul
c. the fact that Galatians 2 may have occurred sometime before the meeting described in Acts 15 but in conjunction with it
D. Possible chronology of Paul's writings following F. F. Bruce and Murry Harris with minor adaptations.
Book | Date | Place of Writing | Relation to Acts | |
1. 2. 3. 4. 5. 6. 7.-10. 11.-13.
|
Galatians 1 Thessalonians 2 Thessalonians I Corinthians II Corinthians Romans Prison Letters Colossians Ephesians Philemon Philippians Fourth Missionary Journey I Timothy Titus II Timothy |
48 50 50 55 56 57 early 60s 63 (or later, |
Syrian Antioch Corinth Corinth Ephesus Macedonia Corinth Rome Macedonia |
14:28; 15:2 18:5 19:20 28:30-31
|
PURPOSE OF THE LETTER
A. Paul addressed three distinct areas of concern about the message of the false teachers. These heretics have been labeled "Judaizers" (cf. II Corinthians 3) because they believed that one had to become a Jew before he could become a Christian (cf. 6:12). His concerns revolved around the charges of the Judaizers (learned from Paul's defensive statements):
1. Paul was not truly an Apostle like the Twelve (cf. Acts 1:21-22); therefore, he was dependent on their authority or at least the authority of the Mother Church in Jerusalem.
2. Paul's message was different from theirs, and thus, false. This seems directly related to the concept of "justification by faith apart from the Law." The Apostles in Jerusalem were still very Jewish in their personal lives.
3. An element of libertinism was connected in some way with these churches (cf. 5:18-6:8). Exactly how this is to be explained is debated. Some have even seen two target groups in Paul's letter: Judaizers and Gnostics (cf. 4:8-11). However, it seems best to relate these verses to pagan practices. The believing Jews were concerned about the lifestyle of believing Gentiles. How did Paul's radical free grace relate to pagan idolatry and excess?
B. Doctrinally, this letter is a precursor to Paul's letter to the Romans. These two books contain Paul's major doctrines repeated and developed in different settings and later summarized in Ephesians.
C. In reality Galatians focuses on the differences between the Old Covenant (OT) in Moses and the New Covenant (NT) in Christ. The first was understood by the rabbis (Paul does not react against the Mosaic covenant, but its misinterpretation and application by Jewish tradition) to base God's acceptance on human performance, but the second was based on a new heart and a new spirit (cf. Jer. 31:31-34; Ezek. 36:22-38). Both were based on God's grace; both desire a righteous people. The difference between them is how that righteousness is accomplished. This is developed in the NT book of Hebrews.
BRIEF OUTLINE
A. Prologue, 1:1-10
1. general introduction to the book
2. the occasion for writing the book
B. Paul defends his Apostleship, 1:11-2:14
C. Paul defends the doctrinal truths of his gospel, 2:15-4:20
D. Paul defends the practical implications of his gospel, 5:1-6:10
E. Personal summary and closing, 6:11-18
Like all of Paul's letters, there is a doctrinal section (i.e., chapters 1-4) and a practical section (i.e., chapters 5-6).
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greetings | The Salutation | Salutation | Address |
1:1-5 | 1:1-5 | 1:1-5 | 1:1-2 | 1:1-5 |
1:3 | ||||
1:4-5 | ||||
There is No Other Gospel | Only One Gospel | The Galatian Apostasy | The One Gospel | A Warning |
1:6-9 | 1:6-10 | 1:6-10 | 1:6-9 | 1:6-10 |
1:10 | 1:10 | |||
How Paul Became An Apostle | Call to Apostleship | Paul's Vindication of His Apostleship | How Paul Became an Apostle | God's Call |
1:11-12 | 1:11-17 | 1:11-12 | 1:11-12 | 1:11-24 |
1:13-17 | 1:13-17 | 1:13-14 | ||
1:15-19 | ||||
Contacts at Jerusalem | ||||
1:18-24 | 1:18-24 | 1:18-24 | ||
1:20 | ||||
1:21-24 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verses 1-5, basically the prologue to Galatians, is one sentence in Greek.
B. Paul's usual note of thanksgiving (cf. Romans, I and II Corinthians, Ephesians, Philippians, Colossians, I and 2 Thessalonians) is absent. This reflects the tension between Paul and this group of churches.
C. Verses 6-10 establish the theological theme of the entire book. It could almost be said that these few verses contain all of the theological elements which Paul develops in the letter.
D. Galatians 1:11-2:21 forms an autobiographical section where Paul defends his Apostleship and, by that, his gospel. This is very similar to 2 Corinthians 10-13.
E. Galatians 1:11-2:14 divides into the following areas:
1. Paul was not dependent on the Apostles in Jerusalem, 1:11-24.
2. Paul was recognized by the Church in Jerusalem, 2:1-10.
3. An example of Paul's equality, 2:11-14.
F. The main body of this letter is contained in 2:15-6:10. It can be divided as follows:
1. Paul defends the doctrinal truths of his gospel, 2:15-4:20.
2. Paul defends the implication of his gospel, 5:1-6:10.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-5
1Paul, an apostle (not sent from men nor through the agency of man, but through Jesus Christ and God the Father, who raised Him from the dead), 2and all the brethren who are with me, to the churches of Galatia: 3Grace to you and peace from God our Father and the Lord Jesus Christ, 4who gave Himself for our sins so that He might rescue us from this present evil age, according to the will of our God and Father, 5to whom be the glory forevermore. Amen.
1:1 "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 13? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla
2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Acts 9:1-2 (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15).
Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this option is somewhat unlikely (cf. 2 Cor. 11:5; 12:11; 15:10).
▣ "an apostle" "Apostle" comes from one of the Greek words "to send" (apostellō). Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Mark 6:30; Luke 6:13).
Paul asserted his apostleship in all of his letters except for Philippians, I and 2 Thessalonians, and Philem. This introductory paragraph is one of the strongest affirmations of his apostleship found in any of his letters, due to the situations in the churches where false teachers tried to refute his gospel by attacking him personally.
SPECIAL TOPIC: SEND (APOSTELLŌ)
NASB"not sent from men, nor through the agency of man"
NKJV"not from men nor through man"
NRSV"sent neither by human commission nor from human authorities"
TEV"did not come from man or by means of man"
JB"who does not owe his authority to men or his appointment to any human being"
This underscores one of Paul's major emphases, that his apostleship originated from a divine, not human, source (cf. vv. 12,16). The false teachers may have alleged that Paul received his gospel from: (1) the Twelve in Jerusalem (cf. Acts 9:19-22); or (2) the Mother Church, but he had subtly changed this gospel that he had been given. Paul defended himself in this regard because the gospel itself, not his credentials or reputation, was at stake (cf. 2 Cor. 10-13).
▣ "but through Jesus Christ and God the Father" Note Paul's bold assertion that he received his revelation and the content of the gospel from the resurrected, glorified Jesus Himself (cf. 1:12). Although Paul did not fit the criteria of apostleship found in Acts 1:21-22, he believed he was called by the Lord to perform this specific task (i.e., Apostle to the Gentiles).
"Jesus" means "YHWH saves" (cf. Matt. 1:21). It is the same as the Hebrew name Joshua. When this term is used alone in the NT, it emphasizes the humanity of Jesus (cf. Eph. 4:21).
"Christ" is equivalent to the Hebrew term, Messiah or Anointed One (see SPECIAL TOPIC: MESSIAH below), which emphasizes the OT promise of the uniquely called, divinely inspired, coming One to bring in the New Age of righteousness.
"Jesus Christ" and "God the Father" are linked by one preposition which was the NT author's way of asserting the full deity of Christ; this occurs both in v. 1 and v. 3 (cf. 1 Thess. 1:1; 3:11; 2 Thess. 1:2,12; 2:16).
God is Father, not in the sense of sexual generation or chronological precedence, but interpersonal relationship and leadership, as in a Jewish home.
▣ "who raised Him from the dead" Paul emphasizes that it was God the Father, who raised Jesus from the dead. It was both the Father and the Son who gave him the gospel. Paul may have been asserting that he was called by the Risen Lord while the Twelve in Jerusalem were called by the still-human Lord, although this may be reading too much into the phrase.
In most passages, it is God the Father who raised Jesus from the dead and thereby gives Him the divine stamp of approval on His ministry (cf. II Cor. 4:14; Acts 2:24; 3:15; 10:40; Rom. 6:4; 1 Pet. 1:21). In Rom. 8:17 it is God the Spirit who raises Jesus from the dead. However, in John 10:17-18, God the Son asserts that He laid down His own life, and took it up again. This shows the fluidity between the work of the persons of the Trinity.
SPECIAL TOPIC: THE RESURRECTION
1:2 "and all the brethren who are with me" It is unfortunate for modern Bible students that Paul did not name his companions, which would have confirmed one of the two theories concerning the recipients of the letter. The Northern Theory focuses on ethnic Galatia while the Southern Theory focuses on the Roman administrative province of Galatia. Paul did not mention whether it was Barnabas (first journey) or Timothy and Silas (second journey). The name "Barnabas" occurs three times in Galatians implying the first journey and, therefore, the early date.
Paul uses "brethren" often in this letter (cf. 3:15; 4:12; 5:11; 6:18), possibly because his message to these churches was so pointed, stern, or even combative. Paul often introduced new subjects by beginning with "brothers."
▣ "to the churches of Galatia" Again, the exact location of these churches remains undetermined. Some assert that it is Northern Galatia (cf. 1 Pet. 1:1), and make the date of this epistle in the middle 50's a.d. Acts 26:6 and 18:23 are interpreted as evidence that Paul preached in this area. Others interpret Galatia as the Roman province of Galatia, which encompassed a much larger area referred to in Acts 13 and 14 and would thereby refer to the first missionary journey of Paul and Barnabas. This would make the date in the late 40's a.d., just before, but not identical with, the Jerusalem Council of Acts 15.
SPECIAL TOPIC: CHURCH (EKKLESIA)
1:3 "Grace to you and peace" The normal Greek epistolary greeting was the word charein. Paul characteristically changed this to the similar sounding Christian term charis, or grace. Many have suggested Paul combined the Greek greeting of "grace" with the Hebrew greeting "peace" [shalom]. Although this is an attractive theory, it may be reading too much into this typically Pauline introductory phrase. Theologically it is interesting to notice that grace alone precedes peace.
▣ "the Lord" The Greek term kurios is similar in meaning to the Hebrew term adon. Both were used in the sense of "sir," "master," "owner," "husband," or "lord" (cf. Gen. 24:9; Exod. 21:4; 2 Sam. 2:7; and Matt. 6:24; John 4:11; 9:36). However, it also came to refer to Jesus as God's Sent One, the Messiah (cf. John 9:38).
The OT usage of this term comes from the later reluctance of Judaism to pronounce the covenant name for God, YHWH, which is the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking one of the Ten Commandments which said, "Thou shalt not take the name of the Lord Thy God in vain." Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew adon [Lord] which has a similar meaning to the Greek kurios [Lord]. The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and baptismal formula of the early church (cf. Rom. 10:9-14).
YHWH
1. This is the name which reflects deity as the covenant making God; God as savior, redeemer! Humans break covenants, but God is loyal to His word, promise, covenant (cf. Ps. 103).
This name is first mentioned in combination with Elohim in Gen. 2:4. There are not two creation accounts in Genesis 1-2, but two emphases: (1) God (i.e., Elohim) as the creator of the universe (the physical) and (2) God as the special creator of humanity (i.e., YHWH). Genesis 2:4 begins the special revelation about the privileged position and purpose of mankind, as well as the problem of sin and rebellion associated with the unique position.
2. In Gen. 4:26 it is said "men began to call upon the name of the Lord " (YHWH). However, Exod. 6:3 implies that early covenant people (the Patriarchs and their families) knew God only as El-Shaddai. The name YHWH is explained only one time in Exod. 3:13-16, esp. v. 14. However, the writings of Moses often interpret words by popular word plays, not etymologies (cf. Gen. 17:5; 27:36; 29:13-35). There have been several theories as to the meaning of this name (taken from IDB, vol. 2, pp. 409-11).
a. from an Arabic root, "to show fervent love"
b. from an Arabic root "to blow" (YHWH as storm God)
c. from a Ugartic (Canaanite) root "to speak"
d. following a Phoenician inscription, a causative participle meaning "the One who sustains," or "the One who establishes"
e. from the Hebrew Qal form "the One who is," or "the One who is present" (in future sense, "the One who will be")
f. from the Hebrew Hiphil form "the One who causes to be"
g. from the Hebrew root "to live" (e.g., Gen. 3:20), meaning "the ever living, only living One"
h. from the context of Exod. 3:13-16 a play on the imperfect form used in a perfect sense, "I shall continue to be what I used to be" or "I shall continue to be what I have always been" (cf. J. Wash Watts, A Survey of Syntax in the Old Testament, p. 67
The full name YHWH is often expressed in abbreviation or possibly an original form
(1) Yah (e.g., Hallelu - yah)
(2) Yahu (names, e.g., the "iah" in Isaiah)
(3) Yo (names, e.g., Joel)
3. As with El, often YHWH is combined with other terms to emphasize certain characteristics of the Covenant God of Israel. While there are many possible combinations terms, here are some.
a. YHWH – Yireh (YHWH will provide), Gen. 22:14
b. YHWH – Rophekha (YHWH is your healer), Exod. 15:26
c. YHWH – Nissi (YHWH is my banner), Exod. 17:15
d. YHWH – Meqaddishkem (YHWH the One who sanctifies you), Exod. 31:13
e. YHWH – Shalom (YHWH is Peace), Jdgs. 6:24
f. YHWH – Sabbaoth (YHWH of hosts), 1 Sam. 1:3,11; 4:4; 15:2; often in the Prophets)
g. YHWH – Ro‘I (YHWH is my shepherd), Ps. 23:1
h. YHWH – Sidqenu (YHWH is our righteousness), Jer. 23:6
i. YHWH – Shammah (YHWH is there), Ezek. 48:35
1:4 This series of phrases illuminates three major aspects of Paul's gospel message. Paul expanded the introduction to show the centrality of the person and work of Jesus of Nazareth. The three aspects are:
1. His substitutionary death on our behalf (cf. Rom. 4:25; 5:6,8; I Cor. 15:3; 2 Cor. 5:14,21)
2. His introduction of the New Messianic Age—this is an aorist middle verbal form which means "He, Himself, once and for all, plucked us out" of this present evil age
3. His mission was in obedience to the eternal, redemptive plan of God. He came to die (cf. Gen. 3:15; Isa. 53:4,10; Mark 10:45; John 3:16; Acts 2:22-23; 4:27-28; 2 Cor. 5:21; 2 Tim. 1:9; 1 Pet. 1:20 and Rev. 13:8). See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at Gal. 1:7.
"Wicked" is placed in an emphatic position which conveys the idea that "this is an evil, godless age" (cf. John 12:31; 2 Cor. 4:4; Eph. 2:2-7). The concept of the two Jewish ages—a current evil age and the age to come, which will be brought in by God's Messiah—can be seen in Matt. 12:32; 13:39; 28:20 and other passages in the NT. Although Jesus has ushered in the New Age, it has not yet been fully consummated.
▣ "who gave Himself for our sins" The word "gift" is a metaphor for God's initiating, free grace toward sinful humanity.
1. Jesus gave Himself, cf. Matt. 20:28; Luke 22:19; Gal. 1:4; 1 Tim. 2:6
2. God gave His Son for the world to be saved, cf. John 3:16; 1 John 4:10
3. Jesus is the gift of God, cf. John 4:10; Rom. 5:15; 2 Cor. 9:15
4. justification by grace through faith in Christ is the gift of God, cf. Rom 3:24; Eph. 2:8
NASB, NIV"rescue us"
NKJV"deliver us"
NRSV"to set us free"
TEV"to deliver us"
NJB"to liberate us"
This is an aorist middle subjunctive. In Acts 7:10,34 it is used of the Exodus. Jesus is the new Moses/new Exodus! In the context of Galatians this means that Christ's death brings believers forgiveness of sin (cf. Isaiah 53) potentially to all humans. It is God's will that sinful mankind be saved (cf. John 3:16; 1 Tim. 2:4; 2 Pet. 3:9).
▣ "this present evil age" See Special Topic following.
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "according to the will of our God and Father" See Special Topic following.
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
1:5 "to whom be the glory forevermore" Typically Pauline, this doxology breaks into the context because of the majesty of God. Often the pronouns in Paul's writings have ambiguous antecedents. Most of the time, in these occurrences, the masculine singular pronouns refer to God the Father.
▣ "the glory" In the OT the most common Hebrew word for "glory" (kabod, BDB 217) was originally a commercial term (which referred to the use of a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness (Shekinah cloud of glory during the wilderness wandering period) was added to the word to express God's majesty. He alone is worthy and honorable. He is too brilliant for fallen mankind to behold. God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
The term "glory" is somewhat ambiguous:
1. it may be parallel to "the righteousness of God"
2. it may refer to the "holiness" or "perfection" of God
3. it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through willful disobedience (cf. Gen. 3:1-22)
▣ "forevermore" Literally "unto the ages of the ages."
SPECIAL TOPIC: FOREVER (GREEK IDIOM)
▣ "Amen" This is a form of the OT Hebrew term for "faith" (emeth, cf. Hab. 2:4, see Special Topic at Gal. 3:6). Its original etymology was "to be firm or sure." However, the connotation changed to that which is to be affirmed (cf. 2 Cor. 1:20). It was used metaphorically of someone who was faithful, loyal, steadfast, trustworthy (cf. Robert B. Girdlestone, Synonyms of the Old Testament, pp. 102-106). Here it functions as a close to a doxology to God the Father (cf. Rom. 1:25; 9:5; 11:36; 16:27; Eph. 3:21; Phil. 4:20).
NASB (UPDATED) TEXT: 1:6-10
6I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel; 7which is really not another; only there are some who are disturbing you and want to distort the gospel of Christ. 8But even if we, or an angel from heaven, should preach to you a gospel contrary to what we have preached to you, he is to be accursed! 9As we have said before, so I say again now, if any man is preaching to you a gospel contrary to what you have received, he is to be accursed! 10For am I now seeking the favor of men, or of God? Or am I striving to please men? If I were still trying to please men, I would not be a bond-servant of Christ.
1:6 "I am amazed" Instead of a thanksgiving—so common in Pauline writings—Paul observed with astonishment (the verb is found only here and 2 Thess. 1:10 in Paul's writings) that the Galatians had been too easily wooed away from the pure, simple, majestic gospel of justification by grace through faith by the false teachers.
▣ "so quickly" Two senses are possible: (1) so soon after they accepted the gospel that Paul preached, or (2) so soon after the false teachers came.
▣ "deserting Him" This verb is present tense, indicating the Galatians were in the process of turning away. "deserting" is a military term for revolt. Note the emphasis is on the personal element of turning away from God Himself by rejecting Paul's gospel. It can be a present passive verbal form, but the larger context (cf. 3:1ff. and 5:7) implies a present middle form. This emphasizes that although the false teachers instigated the deserting, the Galatians willingly participated in it.
▣ "who called you by the grace of Christ" The phrase "called you" usually refers to an action of God the Father (cf. Rom. 8:30; 9:24; 1 Cor. 1:9). This is significant because of the textual problem with the addition of the phrase "of Christ." It is not found in the papyrus P46, F*, or G, but it is found in the papyrus P51, and the uncial manuscripts א, A, B, K and F2. "Of Jesus Christ" is found in MS D. This may be an early addition to clarify that it is the Father who calls us through Christ. It must be stated again: God always takes the initiative in human salvation (cf. John 6:44,65; Rom. 9; Eph. 1:3-14). See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE at 1 Thess. 1:4 and SPECIAL TOPIC: CALLED at 2 Thess. 1:11.
▣ "for a different gospel" "Different" [heteros] is sometimes used in the sense of "another of a different kind," (cf. 2 Cor. 11:4). In verse 7 allos (i.e., "another of the same kind") is used; it can be translated "another of the same kind in a series." However, in Koine Greek these terms were becoming synonymous and a distinction should not be insisted upon too strongly. But, in this context, Paul obviously used both for contrast.
1:7
NASB"which is really not another"
NKJV"which is not another"
NRSV"not that there is another gospel"
TEV"there is no ‘other gospel'"
NJB"Not that there can be more than one Good News"
There are not two gospels, though the one true gospel is often perverted. The KJV translation of 2:7 has been often interpreted as referring to two gospels, one for the Greeks and one for the Jews. This is an unfortunate and untrue inference, although it may have been a statement of the false teachers.
NASB"only there are some who are disturbing you"
NKJV"but there are some who trouble you"
NRSV"but there are some who are confusing you"
TEV"there are some people who are upsetting you"
NJB"it is merely that some troublemakers among you"
"Disturbing" refers to a purposeful action like a military revolt (i.e., this context has several military terms). "False teachers" is plural in 5:12, but possibly only the leader of the false teachers is actually meant because of the use of the singular in 5:7 and twice in 5:10. They are called "agitators" in 5:12. Many assume the Judaizers of Galatians are synonymous with the converted Pharisees or priests of Acts 15:1,5,24. They emphasized the necessity of becoming a Jew before one could become a Christian. The Judaizers' emphasis on the Jewish Law can be seen in:
1. the necessity of circumcision (cf. 2:3-4; 5:1; 6:12-15)
2. their keeping of special days (cf. 4:10)
3. a possible inclusion of keeping the food laws which is implied in Paul's confrontation with Peter (cf. 2:11-14)
This was probably the same group of false teachers mentioned in 2 Cor. 11:26 and 1 Thess. 2:14-16. Their problem was not that they denied the central place of Christ in salvation, but that they also required the Mosaic Law, which confuses grace and human performance. The New Covenant does not focus on human merit (cf. Jer. 31:31-34; Ezek. 36:22-38).
The theological and practical problem of how to relate the OT and NT remains even today. Here are some possible options suggested through the years.
1. ignore the OT
2. magnify the OT
3. continue the ethics, but not the cultus of Israel
4. read the NT through the eyes of the OT categories
5. read the OT through the new message of Jesus
6. see it as a promise (OT) and fulfillment (NT)
I have struggled with this issue! It seems to me the OT is surely revelation (Matt. 5:17-19; 2 Tim. 3:15-16). One cannot understand the Bible without Genesis. The OT surely reveals God in marvelous ways, however, it seems to me that Judaism mishandled the Mosaic covenant by emphasizing the human aspect of covenant! I prefer to emphasize the divine universal aspect (i.e., Gen. 3:15; 12:3; Exod. 19:5-6) with a mandated covenantal human response!
The NT universalizes the national promises to Israel whereby the original intent of God to redeem fallen mankind, made in His image and likeness (cf. Gen. 1:26-27) is fully realized! One God, one world, one way to restored fellowship (i.e., Isaiah's message)!
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
NASB"and want to distort the gospel of Christ"
NKJV, NRSV"and want to pervert the gospel of Christ"
TEV"and trying to change the gospel of Christ"
NJB"want to change the Good News of Christ"
"To distort" is an aorist infinitive meaning "to reverse," possibly another military term. Although morality is a significant element of the gospel, it always follows salvation. It does not precede it as the Judaizers asserted (cf. Eph. 2:8-9 & 10). Paul's gospel was Christ, then Christlikeness; their gospel was works righteousness (Mosaic Law) and then God's righteousness in Christ.
1:8 "but even if" This third class conditional sentence with an aorist middle subjunctive which shows a hypothetical situation (cf. 2 Cor. 11:3-4). Paul asserted that if he, or an angel from heaven, should preach a different gospel, they should be judged and separated from God.
NASB"he is to be accursed!"
NKJV"let him be accursed"
NRSV"let that one be accursed"
TEV"may he be condemned to hell"
NJB"he is to be condemned"
"Curse" (anathema, cf. Matt. 18:7; Rom. 9:3; 1 Cor. 12:3; 16:22) may reflect the Hebrew word herem which was employed in the sense of dedicating something to God. Herem developed a negative connotation from its use in the case of Jericho being dedicated to God for destruction (cf. Joshua 6-7). God's curse is a natural result of His people breaking a covenant (cf. Deut. 27:11-26). However, Paul specifically used this term to show the seriousness of the false teachers' gospel by consigning them to God's wrath
Syntactically, vv. 8 and 9 are parallel. However, the third class condition sentence of v. 8 shows potential action (i.e., hypothetical), while the first class condition sentence of v. 9 shows current, assumed action (i.e., the preaching of the false teachers).
SPECIAL TOPIC: CURSE (ANATHEMA)
1:9 "as we have said before" This is a perfect active indicative plural, which refers to the previous teaching and preaching of Paul's mission team.
▣ "a gospel contrary to that which you have received" The verb "received" (paralambanō, aorist active indicative) is a technical term in rabbinical writings for passing on "the Oral Tradition," indicating Paul was passing on the gospel tradition (cf. v. 12; 1 Cor. 11:23; 15:3; Phil. 4:9; 1 Thess. 2:13; 4:1; 2 Thess. 3:6)), but the context is emphatic that he did not receive this tradition from other humans (cf. v. 12).
To become a Christian one must receive (cf. John 1:12) or to put it another way, believe (cf. John 3:16) the gospel. Christian conversion has three aspects, all of which are crucial (all three correspond to the three uses of pistis - pistellō, see note at 1:23-24):
1. welcome Jesus personally (a person to believe in)
2. believe the NT truths about Him (truths about that person to affirm)
3. live a life like His (a life to live like that person's)
It must be clarified that the central elements of Paul's gospel came from Jesus directly (cf. v. 12). Paul contemplated and developed them for several years before he went to visit the Mother Church and its leaders in Jerusalem (cf. Gal. 1:18; 2:1). However, Paul also learned much about the words and actions of Jesus from those who knew Him in the flesh:
1. those he persecuted witnessed to him
2. he saw and heard the defense of Stephen (cf. Acts 7:58)
3. Ananias witnessed to him (cf. Acts 9:10-19)
4. he visited with Peter for 15 days (cf. 1:18)
Additionally, Paul also quotes many creeds or hymns of the early Church in his writings (cf. 1:4-5; 1 Cor. 15:3-4; Eph. 5:14; Phil. 2:6-11; Col. 1:15-20; 1 Tim. 3:16); and mentions Christian traditions several times (cf. 1 Cor. 11:2; 2 Thessalonians 3:6). Paul was speaking in very specific terms and in a guarded sense because of the accusations of the false teachers.
1:10 "For am I now seeking the favor of men, or of God" This is a development and continuation of the theme which began in 1:1. Paul's strong words to the false teachers proved that he was not trying to please men which they had apparently alleged. Possibly Paul was being criticized for his statement that he became all things to all men similar to 1 Cor. 9:19-27; Acts 21:17-26. This was misinterpreted as:
1. compromising with pagan culture
2. his preaching two gospels, one for Jews and another easier one for pagans
▣ "If" Verse 10 is a second class conditional sentence which expresses a statement "contrary to fact." Amplified, the sentence would read: "If I were still trying to please men, which I am not, then I would not be a bond-servant of Christ, which I am." See Appendix One, VII.
▣ "I were still trying to please men" There has been much discussion about the word "still." Does this imply that he never appealed to men or that it was a confession that as a zealous Pharisee in his earlier days he did attempt to please men (i.e., Pharisees, cf. 1:14)?
▣ "I would not be a bond-servant of Christ" This is an allusion to Christ's teaching that one cannot serve two masters (cf. Matt. 6:24). "Bond-servant" may have been used by Paul to refer to
1. Jesus as Lord and Paul as slave
2. an honorific title of leadership from the OT used of Moses (cf. Deut. 34:5; Jos. 8:31,33), Joshua (cf. Jos. 24:29; Jdgs. 2:8), and to David (cf. 2 Sam. 7:5; title, Psalm 18)
NASB (UPDATED) TEXT: 1:11-17
11For I would have you know, brethren, that the gospel which was preached by me is not according to man. 12For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ. 13For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; 14and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions. 15But when God, who had set me apart even from my mother's womb and called me through His grace, was pleased 16to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood, 17nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus.
1:11-2:14 This is a literary unit in which Paul defends his apostleship, so as to defend his gospel.
1:11
NASB"For I would have you know, brethren"
NKJV"But I make known to you, brethren"
NRSV"For I want you to know, brothers and sisters"
TEV"Let me tell you, my brothers"
NJB"The fact is, brothers, and I want you to realize this"
The KJV translates this as "I certify to you," a technical rendering of the phrase (cf. 1 Cor. 12:3; 15:1; 2 Cor. 8:1).
1:11-12 "the gospel which was preached by me is not according to man" This begins a phrase which repeats the twin disclaimers of 1:1. Paul claimed that his message does not have a human origin (cf. 2 Thess. 2:13; 2 Pet. 1:20-21). He further asserted that he did not receive it from any human. The word "receive" was used of students being taught in rabbinical schools. The gospel was contrary to the teachings Paul received as a rabbinical student in Jerusalem. It was taught to him by a revelation from Jesus Christ, both on the road to Damascus and in Arabia (cf. Eph. 3:2-3). He stated this three times in verses 11-12!
The word "gospel" and the verb "was preached" are both from the compound term
1. eu, "good"
2. angelion, "news" or "message"
Paul uses them together in 1 Cor. 15:1.
1:12 "a revelation of Jesus Christ" This may be either subjective genitive case (emphasizing Jesus as the agent of the revelation, i.e., opposite "from men") or objective genitive case (emphasizing Jesus as the content of the revelation, cf. v. 16).
1:13 "you have heard of my former manner of life in Judaism" It is not certain how these churches heard.
1. it was common knowledge
2. Paul shared with them
3. the false teachers had alluded to his former conduct
"Judaism" seems to refer to Pharisaism (cf. Acts 26:4-5). After the destruction of Jerusalem in a.d. 70 by the Roman general Titus, the Pharisaic party moved to the city of Jamnia. The Sadducean element was completely eliminated and Pharisaism developed into modern rabbinical Judaism. Paul mentioned something of his life as a zealous Pharisee in Phil. 3:4-6.
NASB"how I used to persecute beyond measure"
NKJV"how I persecuted"
NRSV"I was violently persecuting"
TEV"how I persecuted without mercy"
NJB"how much damage I did to it"
This imperfect tense verb is used in Acts 9:4, referring to his repeated activity described in Acts 8:1-3; 22:20; and 26:10 (cf. 1 Cor. 15:9; 1 Tim. 1:13). These are the same general contexts in which Paul shared his personal testimony.
For "beyond measure" (hyperbole), see Special Topic following.
SPECIAL TOPIC: PAUL'S USE OF "HUPER" COMPOUNDS
▣ "the church of God" Ekklesia is a compound Greek word from "out of" and "to call." This was used in Koine Greek to describe any kind of assembly, such as a town assembly (cf. Acts 19:32). The Church chose this term because it was used in the Septuagint, the Greek translation of the Old Testament, written as early as 250 b.c. for the library at Alexandria, Egypt. This Greek term translated the Hebrew term qahal which was used in the covenantal phrase "the assembly of Israel" (cf. Num. 20:4). The NT writers asserted that they were the "divinely called out ones" who were the People of God of their day. They saw no radical break between the OT People of God and themselves, the NT People of God. We must assert that the Church of Jesus Christ is the true heir to the OT Scriptures, not modern rabbinical Judaism.
Note that Paul mentioned the local churches in 1:2 and the universal Church in 1:13. "Church" is used in three different ways in the NT.
1. house churches (cf. Rom. 16:5)
2. local or area churches (cf. 1:2; 1 Cor. 1:2)
3. the whole body of Christ on earth (1:13; Matt. 16:18; Eph. 1:22; 3:21; 5:23-32)
▣ "and tried to destroy it" This verb phrase is imperfect tense, meaning repeated action in past time.
1:14 "I was advancing in Judaism beyond many of my contemporaries" This refers to Paul's fellow rabbinical students in Jerusalem. No one is more enthusiastic than a first-year theology student! The Jewish zeal for the Law was/is actually devotion and zeal without knowledge and truth (cf. Rom. 10:2ff.). Paul was trying to please his Jewish contemporaries!
▣ "being more extremely zealous for my ancestral traditions" Here is the use of the term "traditions" which was a technical term for "the Oral Tradition." The Jews believed that the Oral Tradition, like the written Old Testament, was given by God to Moses on Mt. Sinai. The Oral Tradition was meant to surround, protect, and interpret the written Old Testament. Later codified in the Babylonian and Palestinian Talmuds, it resulted in formalism and folklore instead of a vital faith relationship (cf. Isa. 29:13; Col. 2:16-23; 2 Tim. 3:1-5). See note on "traditions" at 2 Thess. 2:15.
1:15
NASB"But when God"
NKJV"But when it pleased God"
NRSV"But when God"
TEV"But God"
NJB"Then God"
Many reliable ancient manuscripts, instead of having the term "God," use the Masculine pronoun "he," (cf. manuscripts P46 and B). Theos [God] does occur in manuscripts א, A, and D. "He" was likely original and scribes later added theos to clarify the ambiguous pronoun. See Appendix Two.
▣ "who had set me apart even from my mother's womb and called me through His grace" Paul is alluding to the call of some OT prophets, particularly Jeremiah (cf. Jer. 1:4-5, or the Servant of YHWH, Isaiah 49:1,5). He felt a divine call to the ministry (cf. Rom. 1:1). This is another way of asserting that his authority and apostleship were not from men (cf. vv. 1, 11-12). The concept of being "called" by God is emphasized in Paul's personal testimony (cf. Acts 9:1-19; 13:2; 22:1-16; and 26:9-18). Some of the strongest biblical passages on election can be found in Paul's writings (cf. Romans 9 and Ephesians 1).
It is interesting that Paul's "through His grace" seems to be synonymous with "Holy Spirit." The terminology is common in Paul's writings (cf. Rom. 3:24; 1 Cor. 15:10; 2 Cor. 6:1; Eph. 2:8).
Grace reflects the unchanging character of God and the spirit makes the contact between the Holy God and sinful mankind (cf. John 6:44,65).
1:16
NASB, NKJV,
NJB"to reveal His Son in me"
NRSV, TEV"to reveal his Son to me"
"To reveal" [apocaluptō], translated "revelation" in verse 12 typically means "a clear manifestation or unveiling." Apparently this occurred on the Damascus road and later in Arabia (cf. v. 17).
The phrase "in me" has been much debated. Some believe it means that God revealed Jesus to Paul while others think it means that God revealed Jesus through Paul. Both are true. The Revised English Bible translation combines both possibilities ("to reveal His Son in and through me"). The larger context seems to fit the first option best, but in v. 16 the second option fits best.
▣ "that I might preach about Him among the Gentiles" The phrase "in me" is paralleled by "in the Gentiles." God called Paul to call the heathen (cf. Acts 9:15; 22:15; 26:16-18; Rom. 1:5; 11:13; 15:16; Gal. 2:7,9; E ph. 3:8; 1 Tim. 2:7). We derive the English word "ethnic" from this Greek word for "Gentiles."
NASB"I did not immediately consult with flesh and blood"
NKJV"I did not immediately confer with flesh and blood"
NRSV"I did not confer with any human being"
TEV"I did not go to anyone for advice"
NJB"I did not stop to discuss this with any human being"
This seems to refer to Paul's private study time in Arabia (cf. v. 17). We are not sure how long he studied or how long he remained in Arabia. It was probably the Nabatean kingdom, which was very close to the city of Damascus, just to the southeast (cf. 2 Cor. 11:32). From verse 18 it seems that he could have stayed for as long as three years (but not necessarily). Paul's basic purpose for mentioning this (it is omitted in the book of Acts) was to show that he did not receive his gospel from the Apostles in Jerusalem, nor was he officially sanctioned by the Church in Jerusalem, but from God and by God (cf. vv. 1,11-12).
"Flesh" has sexual connotations. See Special Topic below.
1:17 "to those who were apostles before me" Paul certainly recognized the leadership of the original Twelve, but also asserted his equality to them.
NASB (UPDATED) TEXT: 1:18-24
18Then three years later I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. 19But I did not see any other of the apostles except James, the Lord's brother. 20(Now in what I am writing to you, I assure you before God that I am not lying.) 21Then I went into the regions of Syria and Cilicia. 22I was still unknown by sight to the churches of Judea which were in Christ; 23but only, they kept hearing, "He who once persecuted us is now preaching the faith which he once tried to destroy." 24And they were glorifying God because of me.
1:18 "Then three years later I went up to Jerusalem" Paul freely admitted that he visited Jerusalem. The emphasis of this sentence is that Paul had no contact with Jerusalem or the Twelve until three years after his conversion. The book of Acts records five visits by Paul to Jerusalem, but Galatians only records two. It is very difficult to know which of the visits recorded in Acts are similarly recorded in the book of Galatians or if there were additional visits. Most people believe that this visit mentioned in v. 18 is equal to the visit recorded in Acts 9:26-30. See Introduction, Date and Recipients, C.
▣ "to become acquainted with" This is a Greek phrase from which we get our English word "history." Paul went (1) to get to know Peter or (2) for the specific purpose of learning from Peter the teachings of Jesus. Yet Paul did not stay with Peter the entire time (cf. Acts 9:28-30). He was preaching in the area and probably just spent the evenings and the Sabbath with him. This verse also emphasizes that he only stayed for fifteen days, which is much too short a stay for extended instruction. However, from the Pauline terminology and theology so obvious in I and 2 Pet., Peter may have learned more from Paul than Paul did from Peter.
NASB, NRSV,
NJB"Cephas"
NKJV, TEV"Peter"
Cephas (Aramaic for "rock") is found in MSS P46, P51, א*, A, B. Peter (Greek for boulder) is found in MSS אc, D, F, G, K, L, and P. Paul uses "Cephas" in 2:9,11,14.
1:19 "But I did not see any other of the apostles except James, the Lord's brother" This Greek sentence is very ambiguous. The context implies that James was an apostle, but this meaning is not certain. It (apostles) could refer to Peter in v. 18. James seems to be an "apostle" in the same sense as Barnabas (cf. Acts 14:4, 14); Andronicus and Junias (cf. Rom. 16:7); Apollos (cf. 2 Cor. 4:9); Epaphroditus (Phil. 2:25); or Silvanas and Timothy (cf. 1 Thess. 2:6; Acts; 18:5). This James was identified as the Lord's half-brother (cf. Matt. 13:55; Mark 6:3), in order to differentiate him from James the Apostle, part of the Inner Circle, who was killed very early (cf. Acts 12). For several generations the church in Jerusalem had a physical relative of Jesus as their leader. Several biblical passages (cf. Acts 12:17; 15:13; 21:18; 1 Cor. 15:7; and James 1:1) indicate that James was a very important leader in the Church in Jerusalem. See SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS at 2:9.
For "apostles" see Special Topic: Send at 1:1.
1:20 "I assure you before God that I am not lying" Paul knew the seriousness of oath-taking and still felt that it was important to assert his truthfulness by oath (cf. Rom. 9:1; 1 Tim. 2:7). Paul also employed God as a witness to his truthfulness elsewhere (cf. Rom. 1:9; 2 Cor. 1:23; 4:2; 11:31; 1 Thess. 2:5,10). Paul was certain of the divine origin and content of his message.
1:21 "Then I went into the regions of Syria and Cilicia" Syria and Cilicia were Roman provinces but the smaller province of Cilicia was not totally independent (cf. Acts 15:41). This may be the reason it was mentioned second, even though in chronology it is first, Paul's work was in Cilicia first, for it was the area in which Tarsus, his hometown, was located. This seems to be recorded in Acts 9:30. Paul's time in Syria is recorded in conjunction with Antioch which was the capital of the Roman province of Syria. This period is recorded in Acts 11:25-26.
1:22 "but I was still unknown by sight to the churches of Judea" The word "unknown" in Greek is reflected in the English cognate "agnostic." "Knowledge" [gnosis] in this case has the alpha privitive which negates it. This is somewhat surprising because Paul was a famous persecutor of the Church, however, not all of the churches knew who he was, and he did not seek recognition from the churches of Palestine for his ministry.
▣ ""churches" See Special Topic at 1:2.
1:23-24 Although Paul did not seek affirmation from these early Jewish Christian churches, they gave it to him (cf. v. 24) when they heard about his ministry among the Gentiles. This is another point in his argument against the Jewish "Christian" false teachers who said that he did not have proper authority.
▣ "the faith" This term may have several distinct connotations. For the most part the presence or absence of the article does not help clarify which meaning.
1. OT background means "faithfulness" or "trustworthiness," therefore, it is used of our faithing the faithfulness of God or our trusting in the trustworthiness of God
2. in our accepting or receiving God's free offer of forgiveness in Christ
3. in the sense of faithful, godly living
4. in the collective sense of the Christian faith or truth about Jesus (cf. Acts 6:7 and Jude vv. 3 & 20)
In several passages, such as 2 Thess. 3:2, it is difficult to know which sense Paul had in mind. Here, option #4 is best.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is unique about Paul's opening remarks to the churches of Galatia?
2. List the three phrases which describe the person and work of Christ found in verse 4.
3. Why was Paul so appalled at the action of the Galatian churches?
4. Who were the false teachers and what was the basic content of their message?
5. What does the term "accursed" mean?
6. How does Paul prove that he is not a man-pleaser?
7. Why does Paul repeat the emphasis he made in 1:1 again in verses 11 and 12?
8. How were the false teachers using Paul's previous life against him?
9. Why did Paul go to Arabia?
10. Explain some of the possible charges that the false teachers were making against Paul and how he answered them in 1:10ff.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Paul Accepted by Other Apostles | Defending the Gospel | Paul's Apostleship Recognized in Jerusalem | Paul and the Other Apostles | The Meeting at Jerusalem |
2:1-10 | 2:1-10 | 2:1-10 | 2:1-5 | 2:1-10 |
2:6-10 | ||||
Paul Rebukes Peter at Antioch | No Return To the Law | Paul Rebukes Peter's Inconsistency at Antioch | Paul Argues with Peter | Peter and Paul at Antioch |
2:11-21 | 2:11-21 | 2:11-14 | 2:11-14 | 2:11-13 |
2:14 | ||||
A Statement of Principle | The Gospel as Preached by Paul | |||
2:15-21 | 2:15-16 | 2:15-21 | ||
2:17-21 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This section continues the literary unit (Paul defends his Apostleship) which began in 1:11 and extends through 2:14.
B. In 2:15-21 a transition passage introduces the content of Paul's gospel, further elaborated in chapters 3 & 4. This is Paul's autobiographical defense of his apostleship and gospel as based on the revelatory will of God and not on any human tradition, even those traditions derived from the Twelve Apostles and the Jerusalem Church.
C. This passage is notoriously difficult to interpret for two reasons:
1. The first section, vv. 1-10, contains grammatical idiosyncrasies. Paul began a subject in vv. 1 and 2, but in vv. 3-10 he broke into this subject with a series of three parentheses and broken sentences. The subject of vv. 1-2 resumes again in verses 6-10. Although this is difficult to graph grammatically, the overall meaning is clear.
By comparing the unusual punctuation of vv. 1-10 in modern translations (i.e., parentheses, dashes, three dots), one can see the problems in trying to follow Paul's thought.
2. The next section, vv. 11-21, is also difficult to interpret because the conclusion of Paul and Peter's discussion is uncertain. The NRSV, TEV, and JB translations restrict the quote to v. 14 while, the NASB ends the quote at v. 21. I think Paul concluded his address to Peter at v. 14 and a theological summary relating to believing Jews and Judaizers' understanding of the place of the Law begins in v. 15 and goes through v. 21.
Paul answers a series of questions, charges, or misunderstandings about his gospel of God's free grace in verses 15-21. The questions are not from Peter but from the Judaizers and their Pharisee backers. His response to these questions will be expanded in chapters 3 and 4.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-10
1Then after an interval of fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. 2It was because of a revelation that I went up; and I submitted to them the gospel which I preach among the Gentiles, but I did so in private to those who were of reputation, for fear that I might be running, or had run, in vain. 3But not even Titus, who was with me, though he was Greek, was compelled to be circumcised. 4But it was because of the false brethren secretly brought in, who had sneaked in to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage. 5But we did not yield in subjection to them for even an hour, so that the truth of the gospel would remain with you. 6But from those who were of high reputation (what they were makes no difference; God shows no partiality)—well, those who were of reputation contributed nothing to me. 7But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised 8(for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles), 9and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and they to the circumcised. 10They only asked us to remember the poor—the very thing I also was eager to do.
2:1 "after an interval of fourteen years" The fourteen year period has been the subject of much scholarly disagreement. This period of time may either relate to
1. Paul's conversion (cf. 1:15-16)
2. Paul's time in Arabia (cf. 1:17)
3. his first visit to Jerusalem (cf. 1:18)
The time element is only significant to show how delayed and sporadic were his visits and contacts with the Apostles in Jerusalem.
▣ "I went up again to Jerusalem" "Again" implies the second or later visit. The exact time is uncertain, for in Acts five different visits by Paul to Jerusalem are recorded. The last two are too late to refer to this context, but which of the other three he meant is uncertain. I personally believe Galatians 2 relates to Acts 15 because in both cases Barnabas was present, the subject matter is the same, and Peter and James are both named. Beyond this author's speculation, other scholars such as the preeminent F. F. Bruce in the New International Commentary Series and Richard Longenecker in the Word Biblical Commentary Series believe that Galatians 2 relates to the famine visit recorded in Acts 11:30.
The phrase "went up to Jerusalem" is theological in nature. A converse reference occurs in Acts 11:27 when they went "down to Antioch." Jerusalem, because it is the holy city, is considered to be "up" from any direction.
▣ "with Barnabas " Acts 4:6 provides the information that Barnabas was a Levite from Cyprus whose name was Joseph. The disciples nicknamed him Barnabas meaning "son of encouragement." He was the first one to accept Paul's conversion (cf. Acts 11:24). He was obviously a leader in the Jerusalem Church (cf. Acts 11:22) as was Silas (cf. Acts 15:22). He went to Tarsus and searched for Saul to get him to help with the work in Antioch (cf. Acts 11:19-27). He was the missionary companion of Paul on the first missionary journey (cf. I Cor. 9:6). See Special Topic at 2:13.
▣ "taking Titus along also" Titus was one of Paul's faithful helpers (cf. II Cor. 8:23). He used him in especially difficult places such as Corinth and Crete. He was a full Gentile, and not half-Gentile as Timothy. The Jerusalem church did not demand that Paul circumcise him (cf. Acts 15). Surprisingly, Titus is never mentioned by name in Acts. Sir William Ramsay and A. T. Robertson speculate that Titus was Luke's brother, explaining the absence of any specific mention of him (an act of family humility), but this is unsubstantiated. Martin Luther speculated that Paul took Titus with him to Jerusalem as a test case. Others say that he took Titus along, but only later did Paul realize the significance of the Jerusalem Church's failure to demand that Titus be circumcised because he was a pure Greek (cf. v. 3).
2:2 "It was because of a revelation that I went up" If one assumes that Acts 15 is the setting, Acts 15:2 produces a discrepancy. However, it has been supposed that the revelation came from one of the five prophets at Antioch who conveyed it to the church. Then the church at Antioch passed on to Paul the need for a visit to Jerusalem.
▣ "and I submitted to them the gospel which I preach among the Gentiles" This is very significant in its relationship to vv. 3-5. Why did Paul lay his gospel before the Apostles? (1) Did he want them to agree with him and affirm his gospel? or (2) Was he reacting to the presence of false teachers? The latter possibility best fits the parenthetical aside of vv. 4 and 5. This reporting session seems to parallel Acts 15:12.
NASB"but I did so in private to those who were of reputation"
NKJV"but privately to those who were of reputation"
NRSV"(though only in a private meeting with the acknowledged leaders)"
TEV"In a private meeting with the leaders"
NJB"and privately I laid before the leading men"
Reading Acts 15 to find a private meeting first poses a difficulty. However, Acts 15:2b and v. 6 could refer to a meeting of the top leadership. Paul may have met with the leadership first for the purpose of getting a better hearing instead of meeting with the whole congregation which may have been previously infiltrated with Judaizers (those who demanded that one had to be a Jew before one could be saved).
Some scholars have suggested in recent years, probably due to the overemphasis of the Tübingen theologians from Germany, that tension existed between Paul and the Apostles in Jerusalem. Some assert that Paul's three unusual phrases referring to the Jerusalem leaders found in 2:2, 6 (twice), and 9 are somewhat disparaging. These phrases may be viewed pejoratively with three points in mind.
1. They underscore the false teachers' overemphasis of the original Twelve Apostles in their attempt to depreciate Paul, not that Paul had any personal tension with the Twelve.
2. Possibly Paul was disappointed with some of the Apostles' actions as in Acts 8:1, where they did not really grasp the worldwide mission of the Church, or in Peter's shameful withdrawal from the fellowship table with Gentiles because of the arrivals of some from Jerusalem in Gal. 2:11-14.
3. These phrases may refer not to the Apostles, but to other church leaders who claimed authority or they refer to only some of the Apostles.
NASB, TEV"for fear that I might be running, or had run, in vain"
NKJV"lest by any means I might run, or had run, in vain"
NRSV"in order to make sure that I was not running, or had not run, in vain"
NJB"for fear the course I was adopting or had already adopted would not be allowed"
This obviously does not refer to Paul seeking theological affirmation from the Jerusalem leaders for this would go against the entire context. But here, the practicality of the mission effort among the Gentiles was at stake(cf. II Cor. 7:14; 9:9) and Paul hoped and prayed for a consensus which he would subsequently receive. Paul expressed similar fears elsewhere (cf. Phil. 2:16; I Thess. 3:5).
2:3 "But not even Titus who was with me, though he was a Greek, was compelled to be circumcised" Even with its straightforward meaning, questions arise regarding:
1. a manuscript variation in verse 5 where the word "not" is omitted in the western family of manuscripts, particularly manuscript D
2. the ambiguity of verse 4 which has caused some to say that Paul did circumcise Titus, not out of compulsion but to show his freedom
However, this undermines the entire structure of Paul's argument. Paul was already under attack, apparently for circumcising Timothy (cf. Acts 16:3), who was half-Jewish, but he would not, for a minute, yield to the circumcision of Titus. In reality the issue was not really circumcision (cf. Rom. 2:28-29 and Gal. 6:15), but how a human becomes right with God. In Galatians Paul contrasted the works-oriented way of the Jews and Judaizers with the grace-oriented way of the gospel of Jesus.
2:4
NASB"But it was because of the false brethren. . .secretly brought in"
NKJV"but this occurred because of false brethren secretly brought in"
NRSV"But because of false believers secretly brought in"
TEV"had pretended to be brothers and joined the group"
NJB"The question came up only because some who do not really belong to the brotherhood have furtively crept in"
These false brothers are mentioned in other places (cf. Acts 15:1,5; II Cor. 11:13,26 and I Thess. 2:14-16). The verbal form is passive, implying that they were smuggled in by someone, possibly
1. unbelieving Jews
2. a sect of believing Jews called Judaizers
3. Satan himself
The term "false brothers" (pseudadelphous) is similar to the compound used in II Pet. 2:1 to designate "false leadership" (pseudoprophētai and pseudodidaskaloi). The term's usage in Koine Greek commonly designated traitors within a city who allowed the enemy to sneak into the city and survey its defenses.
Another problem in interpretation concerns the locale of the treachery. Did the false brothers sneak into:
1. the Church at Jerusalem
2. the Jerusalem Council
3. the Church at Antioch
On these minutiae of interpretation, certainty is impossible and, therefore, dogmatism is unwarranted.
▣ "to spy out our liberty which we have in Christ Jesus, in order to bring us into bondage" Paul's emphasis on freedom in Christ was paramount (cf. Acts 13:39; Gal. 5:1,13). In this context, freedom from Jewish rules and regulations is meant, a concept expanded in the following chapters. It is important to note that we are truly free in Christ, but our freedom is not intended as a license for sin (cf. Rom. 14:1-15:13 and I Corinthians 8-10). This dialectical tension between freedom and responsibility, inherent in the gospel, is illustrated in Paul's emphases on "responsibility" to the church at Corinth but on "freedom" to the churches of Galatia. Both are true! They must be held in balance!
2:5 "But we did not yield in subjection to them for even an hour" "We" must refer to Paul and Barnabas. They were agreed in their opposition to the requirement that all Gentiles be circumcised (and become responsible to the Mosaic Law) after their conversion.
"Not" is present in manuscripts P46, א, B, C, D1, F, and G (UBS4 gives its inclusion an "A" rating). It is missing only in the corrector of the sixth century manuscript D2 and the Old Latin Version. The reason that Paul emphasizes submission to each other in Eph. 5:21 and yet staunchly stands against submission in this case is because he believes that these "false brothers" are not really Christians. Paul asserts his belief that those who base their right standing with God upon their own effort are not true Christians (cf. Gal. 1:8,9; 5:2-12; Rom. 10:2-5; and I Thess. 2:14-16). The crucial question, then, is "on whom did they base their trust: themselves or Christ?"
▣ "so that the truth of the gospel might remain with you" No small matter, this argument was the basis for continuing the Gentile mission. Truth is such an important NT word. See Special Topic following.
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS
2:6
NASB"But from those who were of high reputation"
NKJV"But from those who seemed to be something—whatever they were"
NRSV"And from those who were supposed to be acknowledged leaders"
TEV"But those who seemed to be the leaders"
NJB"these people who are acknowledged leaders"
This phrase can either refer to: (1) some of the Twelve; or (2) certain leaders in the Jerusalem church. Paul's point was that their opposition does not affect his God-given call, assignment and gospel. However, F. F. Bruce quotes Josephus in War of the Jews, 3.453; 4.141,159 to illustrate that "seemed" is not always used derogatorily.
▣ "God shows no partiality" This OT judicial metaphor (cf. Deut. 10:17; II Chr. 19:7) originally meant "to lift the face" (cf. Lev. 19:15; Deut. 1:17; 16:19; Acts 10:34). Paul was alluding to the practice of judges making decisions based on favoritism or special standing of the person accused. There is no partiality in God (cf. Rom. 2:11; Eph. 6:9; Col. 3:25; I Pet. 1:17).
NASB, NRSV"contributed nothing to me"
NKJV"added nothing to me"
TEV"made no new suggestions to me"
NJB"had nothing to add to the Good News as I preach it"
Here is Paul's central affirmation of independence ("to me" is fronted for emphasis), both for himself and for his gospel, from the authority of the Twelve or the Mother Church in Jerusalem. This is not a debasement of the Twelve or the leaders of the Jerusalem Church but an emphasis on the divine nature of Paul's call and revelation.
2:7 "But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised" A major Pauline point, he continued to build on the context begun in 1:10. When the Jerusalem leaders saw and heard Paul, they affirmed that God had called and chosen him. "Their" refers to the Apostles mentioned in v. 9. "I had been entrusted" is a perfect passive verbal form, emphasizing Paul's continuing role as a steward of the gospel by means of God's call and equipping through the Spirit (cf. I Cor. 9:17; I Thess. 2:4; I Tim. 1:11; Titus 1:3). Other passages further support Paul's call to be an Apostle to the Gentiles (cf. Acts 9:15; Rom. 1:5; 11:13; 15:16; Gal. 1:16; Eph. 3:8; I Tim. 2:7; II Tim. 4:17).
▣ "just as Peter" The use of the term "Peter" in vv. 7 and 8 is somewhat unusual in Galatians. In all of the other citations by Paul in Galatians where Peter is named, he is called "Cephas," Aramaic for "rock," (cf. 1:18; 2:9,11,14). However, "Peter" does seem to be original here, and the two names are synonymous.
2:8 Another parenthesis inside the complex grammatical structure of verses 1-10, it may refer to either geography or an ethnic community (cf. v. 9d). Both Peter and Paul had divine assignments!
2:9 "and recognizing the grace that had been given to me, James, Cephas, and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship" These "pillars" were the three leaders of the Christian church in Jerusalem. This title was used in connection with "the Apostles" by Clement of Rome (writing in a.d. 95) and Ignatius. It is also used positively in Rev. 3:12. Possibly the phrase originated in the rabbis' use of the term to describe Abraham and Moses. Paul again supported his claim that not only was he independent, but that at least some of the Apostles (Peter and John, part of Jesus' inner circle) recognized his God-given authority and affirmed him with the right hand of fellowship. This "James" is not one of the Twelve, but Jesus' half-brother and the leader of the Jerusalem church (cf. Acts 15).
The phrase, "who were reputed to be pillars," is not a negative assessment, but probably a reference to the false teachers' accusation against Paul. In this context Paul does not want to depreciate these three leaders, but accentuate the fact that they publically acknowledged his and Barnabas' ministry!
▣ "the grace that had been given to me" the verbal is an aorist passive participle. See note at 1:15 about the relationship between "grace" and "Spirit."
▣ "James" See Special Topic below.
SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS
▣ "fellowship" See Special Topic following.
▣ "so that we might go to the Gentiles and they to the circumcised" This phrase refers primarily to geography, not race. There were Gentiles in Palestine and Jews outside Palestine. Many of Paul's churches were a mixture of both because when he came to a new city, he went first to the synagogue to preach.
2:10 "They only asked us to remember the poor" Paul was first introduced to the concept of a special offering for the poor in Jerusalem by the church at Antioch (cf. Acts 11:27-30). He developed this into a project for Gentile churches (cf. Acts 24:17; I Cor. 16:1-2; II Cor. 8,9; and Rom. 15:25-27). If Galatians 2 parallels Acts 15, explaining why the other fellowship stipulations of Acts 15:23-29 are not mentioned becomes more difficult. Therefore many have seen this verse as an argument for making this visit contemporary with Acts 11:27-30.
NASB (UPDATED) TEXT: 2:11-21
11But when Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12For prior to the coming of certain men from James, he used to eat with the Gentiles; but when they came, he began to withdraw and hold himself aloof, fearing the party of the circumcision. 13The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy. 14But when I saw that they were not straightforward about the truth of the gospel, I said to Cephas in the presence of all, "If you, being a Jew, live like the Gentiles and not like the Jews, how is it that you compel the Gentiles to live like Jews? 15We are Jews by nature and not sinners from among the Gentiles; 16nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. 17But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be! 18For if I rebuild what I have once destroyed, I prove myself to be a transgressor. 19For through the Law I died to the Law, so that I might live to God. 20I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. 21I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly."
2:11 "But when Cephas came to Antioch" The time of Peter's visit to Antioch is unknown. Some scholars place the visit immediately after the Jerusalem Council; some place it before. Apparently the mention of this visit is out of chronological order. It could have followed the Council meeting of Acts 15 highlighting the fact that all of the practical problems were not completely solved. However, it is difficult to imagine Peter acting like this after affirming Paul and his gospel at the Council (cf. 2:9; Acts 15:6-11), this then becomes another argument for those who think it refers to the Acts 11 vision.
▣ "I opposed him to his face" Paul uses this example to assert his independence from and equality with the Jerusalem Apostles. This is a strong idiom (cf. Eph. 6:13 and James 4:7).
NASB"because he stood condemned"
NKJV"because he was to be blamed"
NRSV"because he stood self-condemned"
TEV"because he was clearly wrong"
NJB"since he was manifestly in the wrong"
This periphrastic pluperfect passive verb speaks of something that had already happened, that had become a settled position and had been performed by the outside agent. This construction does not imply that Peter continued in this attitude. Also notice that the leader of the Apostolic group made a mistake. The Apostles were inspired to write trustworthy and eternal Scripture, but this never implied that they did not sin or did not make poor choices in other areas!
2:12 "For prior to the coming of certain men from James" The "certain men" were probably members of the Church in Jerusalem, but whether they had official authority or not is uncertain. Clearly they were not representatives sent from James, for James agreed completely with Paul's position concerning Gentile Christianity (cf. Acts 15:13-21). Perhaps they were a fact-finding committee that had exceeded their authority. They were possibly there to check on the implementations of the Council's stipulations (cf. Acts 15:20-21). They caught Peter, a believing Jew, in table fellowship with Gentile believers in direct violation of the oral law (i.e., Talmud). Peter had struggled with this very issue earlier (cf. Acts 11:1-18). This was not a minor issue even during Jesus' life (cf. Matt. 9:11; 11:19; Luke 19:1-10; 15:2; Acts 15:28-29).
▣ "he began to withdraw and hold himself aloof, fearing the party of the circumcision" Three imperfect tense verbs occur in v. 12. The first states that Peter ate regularly with the Gentile believers. The second and third stress that when the delegation from the Jerusalem Church arrived Peter began to reduce his social contact with the Gentile believers. This was not over the single issue of circumcision but rather the general relationship of the Mosaic Law to the new Gentile believers.
2:13 "The rest of the Jews joined him in hypocrisy, with the result that even Barnabas was carried away by their hypocrisy" The deadly tentacles of the Judaizers' corrupting influence affected even the most faithful. Paul was clearly disappointed by the actions of Barnabas. Barnabas had preached to Gentiles and stood up for the free gospel in Acts 15. The problem here was not the freedom of Gentile believers from the requirements of the Mosaic Law, but rather the implications of this freedom for the Jewish believers. Were Peter and Barnabas also free to reject the oral tradition which interpreted the Mosaic Law? See Special Topic: Paul's View of the Mosaic Law at 3:19.
2:14
NASB, NKJV"straightforward"
NRSV"not acting consistently"
TEV"not walking a straight path"
This is literally "that they walked not straight." This has two metaphors.
1. "walked" means lifestyle
2. "straight" is a play on walking the clear path of righteousness (i.e., straight measuring rod, see Special Topic: Righteousness at 2:21)
▣ "the truth of the gospel" See Special Topic: "Truth" in Paul's Writings at 2:5.
▣ "I said to Cephas in the presence of all" Usually church problems need to be dealt with privately, but the actions of Peter hit at the heart of the gospel. The conflict had affected the entire church at Antioch and had to be addressed publicly and decisively in order to resolve the church's disunity (cf. I Tim. 5:20).
▣ "If you, being a Jew" This first class conditional sentence (assumed to be true from the author's perspective or for his literary purposes) is the beginning of Paul's discussion with Peter. Gal. 2:15-21 is probably a theological summary and not necessarily Paul's exact words to Peter. Paul's public confrontation of Peter over his hypocrisy and inconsistency further proved Paul's independence.
▣ "to live like Jews" Paul turns the noun "Jews" into an infinitive (present active), found only here in the NT.
2:15-21 See note at the beginning of the chapter (i.e., Contextual Insights, C.). It seems to me that Paul's address to Peter may stop at v. 14 because vv. 15-21 address a wider audience (note paragraphing of NRSV, TEV, NJB). The problem is that there is no apparent textual marker for the transition. It is possible that vv. 15-21 are addressed to the Galatian Christians. If so, they form a summary statement of the truths of the gospel related to the claims of the Judaizers, not just the inappropriate actions of Peter and Barnabas (and other Jewish Christians who were present).
The interpretive question is, "Who does the ‘we' of vv. 15,16,17 refer to":
1. Paul, Peter, and other believing Jews
2. Paul and the Galatian believers (generalizing the theological principle of justification by faith, cf. v. 16; Rom. 2:28-29)
2:15 "We are Jews by nature" Obviously, the Jews had some spiritual advantages (cf. Rom. 3:1,2; 9:4,5). But their advantages did not relate to salvation but to revelation and fellowship with God through the Old Covenant as the People of God. Thus, the heart of Paul's gospel to the Gentiles was the equality of believing Jews and Gentiles before God (cf. 3:28; I Cor. 12:13;Eph. 2:11-3:13; Col. 3:11).
▣ "and not sinners from among the Gentiles" Paul was apparently using a derogatory phrase which was common in rabbinical Judaism and was possibly used by the false teachers. Gentiles were sinners by virtue of their being outside the OT covenant people (cf. Eph. 2:11-12).
2:16 "that a man is not justified by the works of the Law but through faith in Christ Jesus" This verse contains a threefold emphasis concerning the doctrine that justification by grace through faith alone is for every human (cf. Eph. 2:8-9), beginning with "a man," then to "we" and concluding with "no flesh." This threefold repetition is overwhelming in its impact. The truth of justification by faith for all mankind (Jews and Gentiles) is the essence of Paul's definitive theological presentation in Romans 1-8, summarized in Rom. 3:21-31.
"Justified" (as well as "righteous") denoted the OT concept of a measuring reed (see Special Topic at 2:21). YHWH used this metaphor for His own character and moral standards. God is the standard of spiritual measurement (cf. Matt. 5:48). In the NT God gives us His own righteousness through the death of Christ (cf. II Cor. 5:21), received by repentance and faith on a person's part (cf. Mark 1:15 and Acts 3:16,19; 20:21).
Justification by grace through faith—presented in vv. 16 and 17 as our position in Christ—is based entirely on God's initiating love, Christ's finished work, and the wooing of the Spirit. However, the emphasis on our Christlike living is fully stated in verse 21 where our position must result in living a Christlike life (i.e., Special Topic: Sanctification at I Thess. 4:3, cf. Rom. 8:29; Gal. 4:19; Eph. 1:4; 2:10; I John 1:7). Paul did not deny that good works were significant. He just denied that they were the grounds of our acceptance. Ephesians 2:8-10 shows Paul's gospel clearly—God's initiating grace, through mankind's faith response, unto good works. Even Gal. 2:20, which seems to emphasize our sanctification—but in the context of the paragraph, proves the validity and pervasiveness of the doctrine of the imputed righteousness of Jesus, totally apart from human merit or lifestyle or ethnic origin.
Paul emphasizes the requirement of justification is not
1. "by works of the Law," v. 16a
2. "and not by the works of the Law," v. 16b
3. since by the works of the Law no flesh will be justified," v. 16c
Then Paul gives the only way for sinful mankind to be justified.
1. "through faith in Christ Jesus" (lit. "through [dia] faith of Christ Jesus"), v. 16a
2. "we have believed in Christ Jesus' (lit. "in [eis] Christ Jesus we believed" [aorist active indicative]), v. 16b
3. "by faith in Christ" (lit. "by [ek] faith of Christ"), v. 16c
This threefold repetition is for clarity and emphasis! The only problem comes in how to understand and translate the genitives "of Christ Jesus," v. 16a and "of Christ," v. 16c. Most translations take the phrase as an objective genitive, "faith in Christ," but it can be a subjective genitive (cf. NET Bible), reflecting an OT idiom of "Christ's faithfulness" to the Father's will. This same grammatical question affects the understanding of Rom. 3:22,26; Gal. 2:20; 3:22; Eph. 3:12; Phil. 3:9. Whichever was Paul's intent, they both show that justification is not found in human actions, merit, or obedience, but in Jesus Christ's actions and obedience. Jesus is our only hope!
NASB, NKJV"even we have believed in Christ Jesus"
NRSV"And we have come to believe in Christ Jesus"
TEV"We, too, have believed in Christ Jesus"
NJB"we had to become believers in Christ Jesus"
The Greek terms pistis (noun) and pisteuō (verb) may be translated in English as "trust," "believe," or "faith." This term conveys two distinct aspects of our relationship with God.
1. we put our trust in the trustworthiness of God's promises and Jesus' finished work
2. we believe the message about God, mankind, sin, Christ, salvation, etc. (i.e., Scripture)
Hence, it can refer to the message of the gospel or our trust in the person of the gospel. The gospel is a person (Jesus Christ) to welcome, a message about that person to believe, and a life like that person to live. See Special Topic: Believe at 3:6 and I Thess. 5:9.
▣ "the Law" (twice) The NASB, NKJV, NRSV, TEV, and JB translations all have the definite article twice. The definite article does not appear in the Greek text, but it is assumed because of Paul's continuing use of this phrase for the Mosaic Law. Although he had this primarily in mind, any other human effort (societal norm) serving as a supposed basis for our right standing with God could be implied here.
▣ "no flesh" This expression means "no human being." See Special Topic: Flesh (sarx) at 1:16.
2:17 "if" "If" introduces a first class conditional sentence, assumed to be true from the author's perspective or for his literary purposes. Paul and his companions (like all humans) are assumed to be sinners (cf. Rom. 3:9-18,19,23; 11:32; Gal. 3:22).
▣ "we ourselves have also been found sinners" This phrase proves difficult to interpret. Several possible theories have been advanced.
1. most commentators relate it to Rom. 3:23 and say "We, like the heathen, are all in need of God's righteousness because we all have sinned"
2. some relate this phrase to the antinomian question of Romans 6-8, that if one is saved apart from human effort, why does God judge us in relation to our sin
3. this phrase may set the stage for Paul's discussion of the Law in chap. 3, where to break it once, in any area, removes the possibility of being right with God through keeping the Law. The believing Jews, Peter, Paul, and Barnabas had broken the Law by eating forbidden food. This view would relate v. 17 to the immediate context denying an untrue conclusion which has been based on a valid premise
4. Paul was referring to Jews and Gentiles being one in Christ
If this is not God's will, this unity would make the Jewish believers sinners and Christ a party to their sin (cf. Eph. 2:11-3:6).
NASB"is Christ then a minister of sin? May it never be"
NRSV"is Christ then a servant of sin"
NKJV"is Christ therefore a minister of sin? Certainly not"
TEV"does this mean that Christ has served the interest of sin? By no means"
NJB"it would follow that Christ had induced us to sin, which would be absurd"
Paul's argument continued, though difficult to follow. That he was responding to (1) Peter's actions or (2) the charges and/or the teachings of the false teachers is obvious, but the exact issue to which this relates remains uncertain.
Paul's other usages of the phrase "may it never be" or "God forbid" are important in interpreting this passage (cf. Gal. 3:21; Rom. 6:2). Usually Paul used this rare optative structure to deny an untrue conclusion based on a valid premise.
2:18 "For if I rebuild what I have once destroyed, I prove myself to be a transgressor" This is a first class conditional sentence, which is assumed true from the author's perspective or for his literary purposes. Scholars are unsure of Paul's exact reference here. Was it his preaching of the gospel or his previous life in Judaism? This same ambiguity is found in Romans 7. "Rebuild" and "destroy" may be rabbinical terms similar to "bind" and "loose" of Matt. 16:19.
2:19 "For through the Law I died to the Law" This significant statement is not so much mystical in its focus as it is legal. Somehow when Jesus died on our behalf, we died with Him (cf. 2:20; Rom. 6:6-7; II Cor. 5:14-15). Therefore, our mandatory relationship to the Law, as far as salvation is concerned, was broken. We are able to come to Christ freely. This is the focus in vv. 20 and 21, similar to Paul's developed argument in Rom. 6:1-7:6.
▣ "so that I may live to God" Again, the twin theological aspects of our position in Christ and our mandated lifestyle for Christ are asserted. This paradoxical truth can be stated in several ways.
1. the indicative (statement of our position) and the imperative (demand to live out our position)
2. objective (the truth of the gospel) and subjective (living the gospel)
3. "we have won" (we are accepted by God in Christ) but now "we must run" (we must live for Christ out of gratitude)
This is the dual nature of the gospel—salvation is absolutely free, but it costs everything that we are and have! It must be reiterated that the free gift comes before the call to Christlikeness. We died to sin that we might serve God (cf. Rom. 6:10)!
2:20 "I have been crucified with Christ" In the Greek sentence, "with Christ" is placed first for emphasis (in the UBS4 Greek text it occurs in v. 19). The verb (a perfect passive indicative) implies that something happened in the past with abiding results and was accomplished by an outside agent. It is the focus of Rom. 6:1-11 and 7:1-6.
Paul uses the term "crucified" in Gal. 5:24 and 6:4, which relates to the believer's relationship with this fallen world system. However, the emphasis here seems to be the believer's connection to the Law (cf. 3:13). It is important to remember that once we have died with Christ, we are alive to God (cf. v. 19; Rom. 6:10). This concept is emphasized over and over again as
1. our responsibility to walk as He walked (cf. I John 1:7)
2. that we ought to walk worthy of the calling wherewith we have been called (cf. Eph. 4:1,17; 5:2)
Once we know Christ in free forgiveness it is important that we live a life of responsible servanthood (cf. Col. 2:12-14, 20; 3:1-4; and II Cor. 5:14-15).
▣ "but Christ lives in me" Jesus is often said to indwell believers (cf. Matt. 28:20; John 14:23 [Jesus and the Father]; Rom. 8:10; Col.1:27). This is often associated with the ministry of the Holy Spirit (cf. Rom. 8:9,11; I Cor. 3:16; 6:19; II Tim. 1:14). The work of the Spirit is to magnify and reproduce the Son in believers (cf. John 16:7-15; Rom. 8:28-29; Gal. 4:19).
▣ "and the life I now live in the flesh" See Special Topic: Flesh (sarx) at 1:16.
▣ "I live by faith" The Greek terms pistis (noun) and pisteuō (verb) can be translated "trust," "believe," or "faith," primarily emphasizing our trust in God's trustworthiness or our faith in God's faithfulness. See Special Topic at 3:6. This faith is our initial response to God's promises, followed by a continuing walk in those promises. "Faith" is used in three senses in the NT.
1. personal trust
2. trustworthy living
3. a reference to the body of Christian doctrine, such as in Acts 6:7; 13:8; 14:22; Gal. 1:23; Jude vv. 3 and 20
This may be an allusion to Habakkuk 2:4 (cf. Rom. 1:17; Gal. 3:11; Heb. 10:38).
▣ "the Son of God" Some very ancient MSS (i.e., P46, B, D, F, G) have "God and Christ," but Paul does not use this phrase nor assert that belief in God brings salvation. The phrase "the Son of God" is found in MSS א, A, C, D2 and most of the early church Fathers. UBS4 gives it an "A" rating (certain).
▣ "who loved me and delivered Himself up for me" This is the heart of the substitutionary atonement (cf. Gal. 1:4; Mark 10:45; Rom. 5:6,8,10; Gen. 3:15; Isa. 53:4-6).
2:21 "if" This introduces another first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. One would have expected a second class conditional sentence. This is a good example of a first class conditional sentence to emphasize a false assertion. There is only one way to God—not through Law, but through faith in the finished work of Christ (cf. 3:21). If the Law could have brought salvation, then Christ did not need to die!
▣ "righteousness"
▣ "then Christ died needlessly" This is the theological climax of Paul's rejection of the Judaizers' emphasis on human performance. If human actions could bring right standing with God, then there was no need for Jesus to die! However, both (1) the OT, especially Judges and the history of Israel (cf. Nehemiah 9) and (2) the current experiences of diligent religionists such as Paul, show humanity's inability to obey and conform to God's covenant. The Old Covenant, instead of bringing life, brought death and condemnation (cf. Galatians 3). The New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-38) brings life as a gracious gift from a loving God by giving believing, fallen mankind a new heart, new mind, new spirit! This gift is only possibly through the sacrificial work of Christ. He fulfilled the Law! He restores the breach of fellowship (i.e., the damaged image of God in humanity from Genesis 3 has been repaired and restored!).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is it so difficult to interpret this chapter?
2. Does Paul speak disparagingly of the Jerusalem Apostles in verses 2, 6 and 9?
3. Why was the situation concerning Titus such an important issue in connection with the Jerusalem Council?
4. Who were the false teachers? What did they infiltrate? What was their purpose?
5. Why was Peter's refusal to eat with the Gentiles so condemning in light of Paul's understanding of the gospel?
6. Define the word "justification."
7. Define the word "faith."
8. How are verses 19 and 20 related to their context?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Law or Faith | Justification by Faith | An Appeal to Experience | Law or Faith | The Christian Experience |
3:1-6 | 3:1-9 | 3:1-5 | 3:1-5 | 3:1-5 |
An Appeal to Abraham's Experience in Scripture | Witness of Scripture. Faith and the Law | |||
3:6-9 | 3:6-9 | 3:6-9 | ||
3:7-14 | ||||
The Law Brings a Curse | The Curse Brought by the Law | |||
3:10-14 | 3:10-14 | 3:10-12 | 3:10-14 | |
3:13-14 | ||||
The Law and the Promise | The Changeless Promise | An Example from the Covenant with Abraham | The Law and the Promise | The Law Did Not Cancel the Promise |
3:15-20 | 3:15-18 | 3:15-18 | 3:15-18 | 3:15-18 |
Sons and Heirs | The True Purpose of the Mosaic Law | The Purpose of the Law | ||
3:19-20 | 3:19-20 | 3:19-22 | ||
Slaves and Sons | The Purpose of the Law | |||
(3:21-4:7) | (3:21-4:7) | |||
3:21-22 | 3:21-22 | 3:21-22 | The Coming of Faith | |
3:23-25 | 3:23-26 | 3:23-25 | 3:23-29 | |
An Appeal to Baptismal Equality | ||||
3:26-4:7 | 3:26-4:7 | 3:26-29 | ||
3:27-29 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapter 3 continues the literary unit begun in 2:15-21. In chapters 3 and 4 Paul develops the theological aspects of his gospel (these become developed further in the book of Romans). Apparently, the Judaizers attacked him personally as a means of attacking his preaching.
B. The structure of chapter 3 is easily discernible.
1. In verses 1-5 Paul appealed to the personal salvation experiences of the Galatians. He used his personal testimony as evidence of the truth of his gospel in 1:10-2:21, but here he uses their personal experiences. He does this with four or five rhetorical questions.
2. In verses 6-18 Paul develops the Old Testament experience of Abraham as a paradigm for the experience of all humans in the area of salvation. He particularly focuses on Abraham receiving justification by grace through faith before and apart from the Mosaic Law. This chapter is the theological precursor to Romans 4!
C. Paul quotes the Old Testament seven times in verses 6-18.
1. v. 6 – Gen. 15:6
2. v. 8 – Gen. 12:3
3. v. 10 – Deut. 27:26 (also possibly 28:58)
4. v. 11 – Hab. 2:4
5. v. 12 – Lev. 18:5
6. v. 13 – Deut. 21:23
7. v. 16 – Gen. 13:15 (also possibly 22:18)
The possible reasons for the extensive use of the OT were:
1. Paul wanted the Judaizers and Galatians to see that his gospel was based on the OT also.
2. The Judaizers used the OT in their argument, therefore, Paul did also
We must remember that Paul's presentation is being shaped by (1) current Jewish theology and (2) the emphases of the Judaizers. Paul's argument is ambiguous to us because we do not know the theology of the Judaizers and how (texts, illustrations, metaphors) they presented it. We are reading only half a conversation. It is obvious the people of the OT saw God's Law as a gift and a blessing, but Jewish legalism had distorted it!
D. Because of Paul's vehement attack on the misinterpretation and application of the Law by the Judaizers, he states the purpose of the Mosaic legislation (verses 19-29). He accomplished this with two questions (vv. 19 and 21). It must be asserted that Paul was using the term "law" here in a very specific manner. Paul was refuting the theology of the false teachers (i.e., that the Law is a means of salvation, cf. Rom. 4:14). One must balance this view of the Law with Jesus' use of the term in Matthew 5:17-21. The Law is good—the Law is from God! The Law is eternal (cf. Rom. 7:7,12-14). See SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW at 3:19.
E. The Mosaic Law was personified in two senses (cf. 3:23-25; 4:1-2) which were known in the Greco-Roman world:
1. v. 23, "we were locked up under the law" – the law as jailor
2. v. 24, "the law has been our attendant" – the law as a child's custodian
a. v. 4:2, "guardians" – a child's custodian from birth through 14 years of age
b. v. 4:2, "trustee" – a young person's custodian from age 14 to 25 years of age
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-5
1You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? 2This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? 3Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4Did you suffer so many things in vain—if indeed it was in vain? 5So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith?
3:1, 3
NASB, NKJV,
NRSV, TEV"You foolish Galatians"
NJB"are you people in Galatia mad"
This is the term "mind" [nous] with the alpha privative which is translated "foolish" (cf. Luke 24:25). Paul asserts emphatically that they had not clearly thought through the implications of the Judaizers' false teachings (cf. 1:6). As always, these false teachers must have been strong, gifted, logical personalities!
▣ "who has bewitched you" The use of the singular pronoun "who" may be a method of pointing out one primary false teacher to whom Paul was referring (cf. 5:7,10). But this may be reading too much into this context since the plural is used in 5:12.
"Bewitched" is likely a metaphor for mental confusion, though some scholars see it in this context as an OT allusion to "the evil eye," (cf. Deut. 15:9; 28:54; Prov. 23:6; 28:22; Matt. 20:15; Mark 7:22).
▣ "before whose eyes Jesus Christ was portrayed" The Koine Greek papyri found in Egypt (cf. Moulton and Milligan, The Vocabulary of the Greek Testament) have shown that "portrayed" meant (1) to "vividly portray" or (2) an official legal notice posted publicly. This metaphor was used of Paul's clear teaching and preaching of the person and work of Jesus Christ. Evidently, the Galatian churches were turning from Paul's teaching to Jewish legalism.
▣ "as crucified" "Crucified" is a perfect passive participle implying that Jesus remains the crucified One. This may be a title, "the crucified One" (cf. Matt. 28:5; Mark 16:6; I Cor. 1:23; 2:2). When we see Him, He will still have the marks of His crucifixion. They are now symbols of His victory!
The passive voice may speak of God the Father as the true agent in the sacrifice of the Son (cf. Isa. 53:10; John 3:16; II Cor. 5:21).
3:2 "did you receive the Spirit" Receiving the Spirit is not a secondary act of grace (i.e., Acts 8:14-17); it occurs when one becomes a Christian (cf. Rom. 8:9). One has the Spirit or he/she is not a Christian. The Spirit here is seen as a sign of the New Age spoken of in Jeremiah 31:31-34. "Receive the Spirit" is another way of saying "receive the gospel." Beyond this point in Galatians, Paul mentions the Holy Spirit sixteen times. Paul and John develop the theology of the Spirit more than any other NT authors.
NASB"by the works of the Law, or by hearing with faith"
NKJV"by the works of the law, or by the hearing of faith"
NRSV"by doing the works of the law or by believing what you heard"
TEV"by doing what the Law requires, or by hearing and believing the gospel"
NJB"was it because you practiced the Law that you received the Spirit, or because you believed what was preached to you"
"Faith" [pistis] is used repeatedly in this chapter and may be interpreted or translated in English as "faith," "trust," or "believe." See the Special Topics on both the OT and NT use of faith at 3:6. The English concepts of believing and trusting are very similar (cf. 2:26; 3:2, 6, 7, 8, 9, 11, 12, 14, 22, and 26).
3:3 "Are you so foolish" This is the same term as in verse 1.
NASB"Having begun by the Spirit, are you now being perfected by the flesh"
NKJV"Having begun in the Spirit, are you now being made perfect by the flesh"
NRSV"Having started with the Spirit, are you now ending with the flesh"
TEV"You began by God's Spirit; do you now want to finish by your own power"
NJB"Are you foolish enough to end in outward observances what you began in the Spirit"
The grammatical structure of this second clause can be understood as (1) middle voice (NRSV, TEV, JB) or (2) Passive voice (NASB, NKJV). The middle voice emphasized the Galatians' actions while the passive would emphasize an outside agent. The middle voice fits the context best. The Galatians were trying to complete their salvation by their own efforts in fulfilling the Mosaic Law. Both our salvation and maturity are appropriated by grace through faith! The two significant terms in this phrase are also used together in Phil. 1:6. The rest of Paul's argument will focus on the fact that believers are complete and mature in Jesus Christ and Christ alone.
Paul's statement in v. 3 does not imply that believers do not make choices about how they live. Salvation is a response to God's initiating grace; so, too, is the Christian life is a continuing response to the Spirit's guidance by repentance, faith, obedience, and perseverance. This is progressive Christlikeness (cf. 5:1-6:10)!
For "flesh" see Special Topic at 1:16.
3:4
NASB"Did you suffer so many things in vain"
NKJV"Have you suffered so many things in vain"
NRSV"Did you experience so much for nothing"
TEV"Did all your experience mean nothing at all"
NJB"Have all the favours you received been wasted"
"Suffer" may refer to
1. physical suffering (we do have some record of the churches in southern Asia Minor experiencing Jewish persecution as in Acts 14:2, 5, 19, 22)
2. emotional upheaval in their conversion
3. in Greek literature the term can refer to "benefits" (cf. Magill NT TransLine, p. 688)
▣ "if indeed it was in vain" This is a third class conditional sentence. There are two theories about this phrase: (1) it may relate to 1:16 (i.e., Paul's ministry to the Gentiles) or (2) it may relate to Paul's sustained argument about the spiritual futility of trusting in human performance of the Mosaic Law. If they are reverting to human effort then Christ's grace will not help them (cf. 4:11; 5:2-4; I Cor. 15:2).
SPECIAL TOPIC: THE NEED TO PERSEVERE
3:5 "So then, does He who provides you with the Spirit" God's provision of the Spirit is a reference to initial salvation (cf. 3:14; Rom. 8:9). The participle is present active, also used of God's provision in II Cor. 9:10. Earlier uses of the word suggest it meant "to lavish upon" or "to grant freely."
▣ "and works miracles among you" This is also a present active participle which may indicate the continuing effect of
1. the miracle of their salvation
2. the accompanying signs and miracles which confirmed the gospel
3. the spiritual gifts (cf. I Corinthians 12) which were being manifested within the Galatian congregations
Translators disagree whether the phrase should read "in you," speaking of individuals, or "among you," speaking of "in your midst," speaking of the church.
Did God graciously give all His blessings because they were performing the Law of Moses? No! These miracles were God's confirmation of the true gospel that they received by grace through faith.
NASB (UPDATED) TEXT: 3:6-9
6Even so Abraham believed God, and it was reckoned to him as righteousness. 7Therefore, be sure that it is those who are of faith who are sons of Abraham. 8The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "All the nations will be blessed in you." 9So then those who are of faith are blessed with Abraham, the believer.
3:6 "Even so Abraham" Verses 6-9 amplify the example of Abraham, the spiritual and racial father of the Jewish nation. The false teachers may have used Abraham as an example of someone who believed God and then later was circumcised. This explains why Paul's argument recorded in Romans 4 is not developed here. Abraham is paradigmatic of how all humans come to God (cf. LXX of Gen. 15:6). Salvation and right standing with God has always been by grace through faith. This was not a new message!
"Even so," Curtis Vaughan, A Study Guide Commentary, makes the comment that this makes the comment that this phrase implies that as Abraham was made right with God by grace through faith, so too, the Galatians (p. 61). The faith principle is expanded to all who have faith in vv. 7,9; even to Gentiles, v. 8!
One's relationship to Abraham was not determined by (1) physical lineage (Israel) or (2) physical sign (circumcision, cf. Rom. 2:28-29), but by grace (cf. v. 18) through faith (cf. Eph. 2:8-9)!
▣ "believed"
SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא)
SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteuō, [verb], Pistos [adjective])
▣ "it was reckoned to him as righteousness" This is a quote from the Septuagint of Gen. 15:6. "Reckoned," an aorist passive verb, is a commercial term that meant "to make a deposit into another's account" (cf. Rom. 4:3,9,22). See SPECIAL TOPIC: RIGHTEOUSNESS at 2:21. God's righteousness was given to Abraham because of God's love and Abraham's faith that God would give him an heir. The Gen. 15:6 quotation comes from the Septuagint. Paul quotes the Law of Moses several times (see Contextual Insights, C) to strengthen his argument. Since the false teachers used the Law to make their argument, Paul used the same technique to prove them wrong. The writings of Moses (Genesis – Deuteronomy) were the most authoritative section of the Hebrew canon for Judaism for first century Judaism.
3:7 "be sure that it is those who are of faith who are sons of Abraham" This statement is the major thrust of this contextual unit. This declaration would have appalled the Jewish-oriented false teachers. This same truth (i.e., Jews were not right with God because of their ethnic origins) is alluded to in the message of John the Baptist (cf. Luke 3:8) and specifically in the words of Jesus in John 8:37-59. This theological truth is developed by Paul in 3:14,29 and Rom. 2:28-29. One can tell Abraham's sons by
1. who they trust and know (personal relationship with Jesus)
2. how they live (Christlikeness), not by who their parents (ancestors) are
3:8 "The Scripture, foreseeing that God would justify the Gentiles by faith" This Hebraic idiom affirms the full inspiration of the OT. In this verse the Scripture is personified twice. See note at 4:30.
The salvation of all humans has always been God's plan (cf. Gen. 3:15; 12:3; Exod. 19:5-6). There is only one God and all humans are made in His image (Gen. 1:26-27; 5:1; 9:6), therefore, He loves everyone (cf. Ezekiel 18:32; John 3:16; I Tim. 2:4; II Pet. 3:9). The universal love of God, which includes the Gentiles, is clearly seen in Isaiah (cf. 2:2-4; 45:21-25; 56:1-8; 60:1-3).
The mechanism of this universally available salvation is God's grace through
1. the work of Christ
2. the drawing of the Spirit
3. a human faith response (cf. Eph. 2:8-9)
4. which issues in Christlikeness (v. 10)
▣ "preached the gospel beforehand" This English phrase translates one work in Greek (proeuangelisato, aorist middle [deponent] indicative).
1. pro – before
2. eu – good
3. angelia – message/news
4. euangelizomai – means to preach
5. all together it means "preach the good message beforehand"
It is found only here in the NT. It denotes that God's love for all humans was revealed to Abraham in his initial call (i.e., Gen. 12:3). The gospel (euangelion) has its roots in the writings of Moses.
▣ "All the nations will be blessed in you" Here Paul quotes God's promise to Abraham, recorded in Gen. 12:3; 18:18; 22:18; 26:4. The Hebrew verb form may be
1. a passive form, "will be blessed" (cf. Gen. 18:18; 28:14)
2. a middle reflexive form, "will bless themselves" (cf. Gen. 22:16-18; 26:4)
However, in the Septuagint and in Paul's quote, it is passive, not middle. In this text Paul combined Gen. 12:3 with 18:18 from the Septuagint. The salvation of all humans made in God's image has always been God's plan! See Special Topic: Bob's Evangelical Biases at 1:7.
3:9
NASB"those who are of faith are blessed with Abraham, the believer"
NKJV"those who are of faith are blessed with believing Abraham"
NRSV"those who believe are blessed with Abraham who believed"
TEV"Abraham believed and was blessed; so all who believe are blessed as he was"
NJB"Those therefore who rely on faith receive the same blessing as Abraham, the man of faith"
The preposition "syn," meaning "joint participation with," shows the close identification between Abraham and all those who have faith in God. The description of Abraham as "faithful" or "believing" emphasizes that Abraham believed God by trusting in His promise. NT faith also means trusting in the trustworthiness of God and His promises. However, remember that Abraham did not have perfect faith, he too, tried to help God fulfill His promise by having a natural child with Hagar (cf. Genesis 16). It is not mankind's perfect faith, but the object of their faith.
NASB (UPDATED) TEXT: 3:10-14
10For as many as are of the works of the Law are under a curse; for it is written, "Cursed is everyone who does not abide by all things written in the book of the law to perform them." 11Now that no one is justified by the Law before God is evident; for, "The righteous man shall live by faith." 12However, the Law is not of faith; on the contrary, "He who practices them shall live by them." 13Christ redeemed us from the curse of the Law, having become a curse for us—for it is written, "Cursed is everyone who hangs on a tree"—14in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith.
3:10
NASB"For as many as are of the works of the Law are under a curse"
NKJV"For as many as are of the works of the law are under a curse"
NRSV"For all who rely on the works of the law are under a curse"
TEV"Those who depend on obeying the Law live under a curse"
NJB"those who rely on the keeping of the Law are under a curse"
In the next step in the argument, Paul moved from Abraham to the strict legal requirements of the Mosaic Law. The argument challenges the bad theology of the Judaizers. Trusting in adherence to the Law characterized the Pharisees of Jesus' day (cf. Rom. 10:2-5). Paul asserted that self-effort to obtain right standing is only a road to damnation (cf. 2:16). Paul knew this road well! Although Paul was primarily referring to the Mosaic Law, the referent is "law" in general or human effort by means of some external moral standard. Which standard is not important—the essential truth is that fallen mankind cannot claim that their moral accomplishment deserves acceptance by God. We call this approach self-righteous legalism. It is alive and well and thrives among religious people!
▣ "for it is written, ‘Cursed is everyone who does not abide by all things written in the book of the law to perform them'" This alludes to Deut. 27:26 and 28:58ff. Although the word "all" does not appear in Deut. 27:26, it does appear in 28:58. The curse of the Law is alluded to in John 7:49. If one breaks the law (after Bar Mitzvah) in one way, even just once, he falls under the condemnation of the Law, (cf. James 2:10; Gal. 5:3). The OT Law became a death sentence for all humans (Col. 2:14). God said "the soul that sins, it will surely die" (cf. Ezek. 18:4,20). All of the children of Adam have sinned! The Law, as a means of right standing with God, is only applicable to the one who never commits sin. The problem with this is that all have sinned and have come short of the glory of God (cf. Rom. 3:9-18,22,23; 11:32).
3:11
NASB"for, ‘The righteous man shall live by faith'"
NKJV"‘The just shall live by faith'"
NRSV"‘The one who is righteous will live by faith'"
TEV"He who is put right with God through faith shall live"
NJB"the righteous man finds life through faith"
Here Paul quotes Hab. 2:4 (cf. Rom. 1:17 and Heb. 10:38). Rather an ambiguous verse, Hab. 2:4 has been understood in several different ways.
1. the Masoretic Text has "the righteous shall live by his faith/faithfulness"
2. the Septuagint has "the righteous shall live on the basis of my (God's) faithfulness"
3. Paul's use favors faith-based righteousness through Christ versus works-based righteousness through the Mosaic Law (cf. v. 12, which quotes Lev. 18:5)
There may be a veiled allusion to Gen. 15:6 because both Hab. 2:4 and Gen. 15:6 contain the same two key terms: "faith" and "righteousness."
See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא) at 3:6.
3:12
NASB, NKJV"the Law is not of faith"
NRSV"the law does not rest on faith"
TEV"the Law does not depend on faith"
NJB"The Law is not even based on faith"
Here is the basic assumption! In the matter of right standing (salvation) with God, the choice is faith or law, not faith and law. The Judaizers had turned faith in God into rules by God. Even in the OT the individual Israelite was only right by personal faith in YHWH. Never were all Israelites right with God because of their descent from Abraham (cf. John 8:31-59)
▣ "on the contrary, ‘He who practices them shall live by them'" This quotation comes from Lev. 18:5 (cf. Rom. 10:25), stressing the importance of performing the demands of God (i.e., Moscai law). However, the OT is a history of mankind's inability to perform the OT Law (cf. Nehemiah 9). The OT accentuated fallen humanity's spiritual need (cf. vv. 19,22). Therefore, another way of salvation was introduced, which in reality, had always been God's means of salvation: not human effort, but faith (cf. Hab. 2:4). Salvation by grace through faith is the essence of the New Covenant (Jer. 31:31-34; Ezek. 36:22-36; Acts 2; Rom. 4; Eph. 2:8-9).
3:13 "Christ redeemed us" Here Paul refers to the substitutionary atonement of Christ. He purchased for us that which we could not purchase for ourselves (cf. Isa. 53; Mark 10:45; II Cor. 5:21). The term "redeemed" or "ransomed" means "to buy someone back from slavery" or "capture" (cf. Acts 20:28; I Cor. 6:20; 7:23; I Pet. 1:18-19).
▣ "from the curse of the Law, having become a curse for us" This verse quotes Deut. 21:23 which was used to describe someone who had already been killed and was then publicly hanged or impaled as an act of public humiliation. This inappropriate burial was interpreted as a curse by God (cf. Isa. 53:4, 10). Jesus' crucifixion as a sinless substitute meant that He took the curse of the Law on Himself for us (cf. II Cor. 5:21; Phil. 2:8). This truth is overwhelming—He became the curse for us! He fulfilled the law Himself, but died under its curse on our behalf (cf. Isaiah 53) and thereby destroyed its power (cf. Col. 2:14).
3:14 The two purpose clauses in v. 14 serve to describe the purpose of God in calling Abraham.
1. to bring the heathen into the blessings enjoyed by Israel through the promise to Abraham (cf. Gen. 12:3; Gal. 3:8-9)
2. that by faith all might receive the Spirit which was the promised sign of the New Age
The experience of Pentecost was a sign to the Apostles that the New Age had dawned. Receiving the Spirit is a metaphor for salvation (cf. 3:1; Luke 24:49; Acts 1:4; Rom. 8:9).
There are two words apparently confused in this verse in some ancient Greek manuscripts.
1. the blessing (eulogiau) of Abraham
2. the promise (epaggelian) of the Spirit
The ancient papyrus manuscript P46 (written about a.d. 200) and the uncial manuscript Bezae (D, fifth century) have "blessing" twice, but the vast majority of other ancient witnesses (MSS א, A, B, C, D2) have "promise" in the second phrase. The UBS4 gives "promise" an "A" rating (certain).
NASB (UPDATED) TEXT: 3:15-22
15Brethren, I speak in terms of human relations: even though it is only a man's covenant, yet when it has been ratified, no one sets it aside or adds conditions to it. 16Now the promises were spoken to Abraham and to his seed. He does not say, "And to seeds," as referring to many, but rather to one, "And to your seed," that is, Christ. 17What I am saying is this: the Law, which came four hundred and thirty years later, does not invalidate a covenant previously ratified by God, so as to nullify the promise. 18For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise. 19Why the Law then? It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made. 20Now a mediator is not for one party only; whereas God is only one. 21Is the Law then contrary to the promises of God? May it never be! For if a law had been given which was able to impart life, then righteousness would indeed have been based on law. 22But the Scripture has shut up everyone under sin, so that the promise by faith in Jesus Christ might be given to those who believe.
3:15-17
NASB, NKJV"a man's covenant"
NRSV"a person's will"
TEV"that covenant"
NJB"If a will"
Paul proceeds with his argument by means of a common human illustration. He uses a term in Koine Greek which may be translated as either "will" or "testament," in connection with one's inheritance. In Classical Greek it is translated "covenant." In the Septuagint this term is always used of a covenant between God and humanity. Due to this ambiguity, Paul used this legal metaphor as an example for God's covenanting or contracting with Abraham and his descendants. This contract cannot be changed! The same type of argumentation using the concept of a last will and testament is found in Heb. 9:15-20.
3:15
NASB"yet when it has been ratified, no one sets it aside or adds conditions to it"
NKJV"yet if it is confirmed, no one annuls or adds to it"
NRSV"once a person's will has been ratified, no one adds to it or annuls it"
TEV"when two men agree on a matter and sign a covenant, no one can break that covenant or add anything to it"
NJB"has been drawn up in due form, no one is allowed to disregard it or add to it"
Paul responds to the Judaizers' claim that the Mosaic Law superseded the Abrahamic promise. The promise to Abraham in Genesis 15 was ratified by both God's promise (i.e., the Exodus) and a sacrifice in which Abraham had no covenant responsibilities, only faith (i.e., an unconditional divine covenant, cf. Gen. 15:12-21).
3:16 "the promises" "Promises" is plural because of the number of times God repeats His promise to Abraham (cf. Gen. 12:1-3; 13:14-18; 15:1-5, 12-18; 17:1-14; 22:9-19).
▣ "his seed" The use of "seed" is a word play on a common idiom for descendant. Although singular in form, it can be singular or plural in meaning. In this case, Paul used it as a reference to Jesus, not Isaac—thus, God's promise was not linked to the Mosaic Covenant. "Seed" could be understood in the corporate sense of God's children by faith, like Abraham (cf. Rom. 2:28-29).
3:17 "the Law, which came four hundred and thirty years later" Paul gives another reason for the superiority of the Abrahamic promise, it preceded the Mosaic Law in time. There has been much discussion about the number four hundred and thirty years, which comes from Exod. 12:40-41 and relates to the Egyptian captivity. Some scholars use the Septuagint translation and the Samaritan Pentateuch of Exod. 12:40 which adds "and in the land of Canaan" (F. F. Bruce, Answers to Questions, p. 170). Genesis 15:13 and Acts 7:6 record that Israel was in captivity in Egypt for 400 years. Others assert, however, that the promise was not to Abraham alone, but was repeated to all of the Patriarchs, and simply refers to the time from the last repeated promise to the Patriarchs to the time of Moses' receiving the Law. In context, Paul's explanation concerns not the duration of time, but the long interval between the promise to Abraham and the Law to Moses.
▣ "as to nullify the promise" This word (katargeō) is translated so many different ways but its main meaning is to make something useless, null and void, inoperative, powerless but not necessarily non-existent or destroyed.
SPECIAL TOPIC: NULL AND VOID (KATARGEŌ)
▣ "by God" This is the reading of the best ancient manuscripts (P46, א, A, B, C, P) to which UBS4 gives an "A" rating (certain), but wait, several tenants of biblical criticism come into play.
1. on the positive side
a. usually the shorter reading is to be preferred (scribes tended to add and clarify, not remove)
b. the older and most widespread geographical reading is probably original. The longer reading is first found in MS D (sixth century)
2. on the other side
a. the most unusual reading is probably original. Paul normally has "in Christ" (en Christō), not "into Christ" (eis Christon)
b. the author's normal usage affects how one views a variant. However, Paul uses the same unusual form in Gal. 2:16 and 3:24.
See Appendix Two: Textual Criticism.
3:18
NASB"but God has granted it to Abraham by means of a promise"
NKJV"but God gave it to Abraham by promise"
NRSV"but God granted it to Abraham through the promise"
TEV"However, it was because God had promised it that he gave it to Abraham"
NJB"and it was precisely in the form of a promise that god made his gift to Abraham"
This perfect middle (deponent) indicative emphasizes what God Himself has done in the past with results that abide into the present. The basic root of "granted" (charizomai) is "gift" or "grace" (charis). It emphasizes the free nature of God's acts, solely on the grounds of His character through the work of the Messiah.
3:19
NASB, NRSV"Why the Law then"
NKJV"What purpose then does the law serve"
TEV"What was the purpose of the Law, then"
NJB"What then was the purpose of adding the Law"
Paul returned to his rhetorical style of verses 1-5. He began with two questions through which he tries to explain the purpose of the Mosaic Law in the plan of God (cf. v. 19 and 21). He engages in this contrasting approach because he had so devastated the purpose of the Law in his previous argument that some readers might think he was advocating antinomianism. The OT still functions in sanctification but not (and never did) in justification!
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
▣ "It was added because of transgressions, having been ordained through angels by the agency of a mediator, until the seed would come to whom the promise had been made" There are several different readings in the MSS tradition, but the one printed in NASB is rated "A" by the UBS4. Four elements regarding the Law's inferiority to the promise may be discerned here.
1. it was added later
2. it increased transgressions
3. it was only until the Messiah, "the seed," came
4. it was given through an intermediary
The phrase "increased transgressions" can be interpreted "limit transgressions." This translation is possible syntactically. However, according to Paul's full exposition in the early chapters of Romans (cf. Rom. 3:20; 5:20; 7:1), the Law was given to clearly show humans their sins. Before the Law sin was not counted (cf. Rom. 4:15; 5:13).
Philippians 3:6 and Rom. 7:7-11 pose a paradox. Paul felt that he had fulfilled the requirements of the Law in his life. However, covetousness, which was later made obvious to him, showed him that he was a sinner and in need of spiritual salvation.
The rabbinical view of angels as agents in the mediation of the Law can be seen in the translation of Deut. 33:2 in the Septuagint. The angel(s) who are related to the giving of the Law are also discussed in Acts 7:38,53 and Heb. 2:2; Josephus'Antiquities of the Jews, 15.5.3; and the non-canonical Book of Jubilees, 1:27-29. Paul may have had in mind the Angel of the Lord who continued with the people when YHWH did not (cf. Exod. 23:20-33; 32:34; 33:2).
3:20
NASB"Now a mediator is not for one party only; whereas God is only one"
NKJV"Now a mediator does not mediate for one only, but God is one"
NRSV"Now a mediator involves more than one party; but God is one"
TEV"But a go-between is not needed when there is only one person; and God is one"
NJB"Now there can only be an intermediary between two parties, yet God is one"
This verse presents the interpreter with many different possibilities. In context, an obvious reading would be that the order of the Law's transmission was from God, through angels, to Moses, to the people. Therefore, the promise is superior because it was given face-to-face between only two persons, God and Abraham, while the Mosaic covenant involved four parties. The promise to Abraham required no mediation.
It could also refer to God's unconditional promise to Abraham in Gen. 15:12-21. Only God participated in its ratification. Now, although God's initial contact with Abraham was conditional (cf. Gen. 12:1), Paul is using the Genesis 15 passage to make his point. The Mosaic covenant was conditional for God and mankind (see Special Topic at 3:15-17). The problem was that since the Fall (cf. Genesis 3) mankind was incapable of performing their part of the covenant. The promise, therefore, based on God (i.e., "God is One") alone, is superior!
3:21 "Is the law then contrary to the promises of God" The Greek text does not have the article with the term "law," which would have implied the Mosaic Law. The use of "law" with no article occurs three times in v. 21 and 4:5. Often "law" in Galatians does not have the article in which case it refers to mankind's attempt to earn God's favor by means of the performance of religious guidelines or cultural norms. The key is not which guidelines, but the belief that a human being cannot earn acceptance with a holy God (cf. Eph. 2:9). Here is where a careful reading of Romans 7 is crucial.
The phrase "of God" has some variations in the Greek manuscripts.
1. some have "of God" – MSS א, A, C, D, F, G
2. some later minuscule manuscripts (104, 459) have "of Christ"
3. some omit the words – MSS P46, B
The UBS4 cannot decide on the wording ("C" rating) and puts "of God" in brackets, which fits the context best.
▣ "For if a law had been given" This second class conditional sentence which expresses a concept "contrary to fact." An amplified translation would read: "if a law had been given that was able to impart life (which there never was), then right standing would have come through law (which it does not)." The Law was never the way to be right with God. It is a true revelation from God (Matt. 5:17-19; Rom. 7:12). The Law is inspired revelation and valuable but not in the area of right standing or salvation.
▣ "righteousness" See Special Topic at 2:21.
3:22
NASB"But the Scripture has shut up everyone under sin"
NKJV"But the Scripture has confined all under sin"
NRSV"But the scripture has imprisoned all things under the power of sin"
TEV"But the Scripture has said that the whole world is under the power of sin"
NJB"Scripture makes no exceptions when it says that sin is master everywhere"
To which OT text Paul was alluding is uncertain, though one possibility is Deut. 27:26, referred to earlier in Gal. 2:16; 3:10. The fall of humanity and their estrangement is the first point of Paul's gospel (cf. Rom. 3:9-18,22-23; 11:32).
Literally this is "all things" (neuter), not "all men" (masculine). Some see here the cosmic significance of Christ's redemption (cf. Rom. 8:18-25; Eph. 1:22 and the entire book of Colossians whose theme is cosmological redemption in Christ). However, in this context, it refers to all mankind, including Jews, Judaizers, and Gentiles.
▣ "that the promise by faith in Jesus Christ might be given to those who believe" This is a summary of the entire discussion that God's grace and favor come through His promise to Abraham and his "Seed" (i.e., Messiah), not through human merit or performance! Notice the repetition of the term, pistis, translated as "faith" and "believe." See Special Topic at 3:6.
For a discussion of how to understand and translate "by faith in Jesus Christ" see note at 2:16.
NASB (UPDATED) TEXT: 3:23-29
23But before faith came, we were kept in custody under the law, being shut up to the faith which was later to be revealed. 24Therefore the Law has become our tutor to lead us to Christ, so that we may be justified by faith. 25But now that faith has come, we are no longer under a tutor. 26For you are all sons of God through faith in Christ Jesus. 27For all of you who were baptized into Christ have clothed yourselves with Christ. 28There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. 29And if you belong to Christ, then you are Abraham's descendants, heirs according to promise.
3:23 "But before this faith came" The definite article used in tandem with "faith" implies the body of Christian truth (i.e., the gospel, cf. Acts 6:7; 13:8; 14:22; Gal. 1:23; 6:10; Jude vv. 3,20). However, in this context, it is metaphorical for the gospel age.
NASB"we were kept in custody under the law, being shut up to the faith which was later to be revealed"
NKJV"we were kept under guard by the law, kept for the faith which would afterward be revealed"
NRSV"we were imprisoned and guarded under the law until faith would be revealed"
TEV"the Law kept us all locked up as prisoners, until this coming faith should be revealed"
NJB"we were allowed no freedom by the Law; we were being looked after till faith was revealed"
The law was first depicted as a jailor as in v.22. Humans were put in protective custody until the Messiah came (cf. Phil. 4:7; I Pet. 1:5). The second metaphor used to describe the law is in v. 24, where it is called our custodian (cf. 4:1-2). In Greek and Roman society, this term referred to caretakers of young Greek or Roman boys. The guardian was in charge of their protection, food, transportation, and tutoring, so "custodian" had a dual connotation: protector and disciplinarian. Paul distinguished the two intentional purposes of the law in the plan of God:
1. to show us our sinfulness
2. to keep us as a guardian until the free offer of grace in Christ came (cf. John 1:12; 3:16; Rom. 1:16; 10:9-13)
3:24
NASB"the Law has become our tutor to lead us to Christ"
NKJV"the law was our tutor to bring us to Christ"
NRSV"the law was our disciplinarian until Christ came"
TEV"So the Law was in charge of us until Christ came"
NJB"The Law was to be our guardian until the Christ came"
Two varying interpretations of the prepositional phrase "to Christ" are possible: (1) to bring us to Christ, as in the NASB, NKJV, and NIV or (2) until Christ came, as in NRSV, TEV, and the JB.
▣ "that we may be justified by faith" "Justified by faith" was Luther's famous slogan of the Reformation. The Law has a part to play in God's free gift in Christ. It provides a necessary pre-condition to the gospel—our need! The saving "faith" always has (1) cognitive, (2) volitional, and (3) relational elements.
3:25 "But now that this faith has come, we are no longer under a tutor" Believers are no longer underage children, but they have become full sons, full heirs! All of this occurs through God's grace, Christ's finished work, and our repentant faith response.
3:26 "you are all sons of God through faith in Christ Jesus" The phrase "are all sons of God" refers to those who have received Christ by faith (cf. John 1:12; 3:16; Rom. 8:14-17). This verse does not advocate universalism; nor does Rom. 5:18 or 11:32, but it does speak of the universal offer of salvation. "All" appears first in the Greek sentence for emphasis.
3:27 "For all of you who were baptized into Christ" This is not an emphasis on baptism as a means to salvation, for that is exactly the argument the Judaizers were using in connection with circumcision. Christian baptism is a sign of the work of the Spirit which is mentioned earlier in verses 2,3,5,14 (cf. I Cor. 12:13). To be baptized in/by/with the Spirit was a biblical metaphor for becoming a Christian. Baptism was simply the opportunity for a public confession of faith in Christ and an accompanying symbol of an inner change. To make water baptism a precondition for salvation is to become a neo-Judaizer!
▣ "have clothed yourselves with Christ" This is an aorist middle indicative which emphasizes a purposeful action on our part. This involves the idea of our "putting on" (as a garment) the family characteristics of God. This clothing metaphor was used often by Paul (cf. Rom. 13:14; Eph. 4:22,24,25,31; Col. 3:10,12,14). It is possible that it refers to the Roman rite of passage when a boy traded his childhood toga for his adult toga, thereby becoming a full citizen (like the Jewish rite, Bar Mitzvah). This then would symbolize our becoming of full age and, thereby, a full heir.
3:28 The distinctions which the Judaizers emphasized are now totally removed in Christ. There are no barriers for anyone to become a Christian. The Jewish arrogance against Gentiles, slaves, and women has been totally removed. Distinctions are not valid for salvation (cf. Rom. 3:22; I Cor. 12:13; and Col. 3:11), yet this does not mean that we are no longer male or female, slave or free, Jew or Greek. Those distinctions remain and there are passages that speak to these distinctions, but in the area of becoming a Christian there are no barriers. Every barrier raised by self-righteous, legalistic or biased humans, Christ has knocked down once and for all. Hallelujah!
Manfred T. Brauch, Abusing Scripture, p. 68 (also F. F. Bruce, The Epistle to the Galatians, p. 187) asserts that the three contrasting groups reflect an ancient synagogue prayer where Jewish men thank God they were not created as women, slaves, or Gentiles! The new reality in Christ has negated and revealed the bias of first century Judaism. "In Christ" supercedes everything!
▣ "for you are all one in Christ Jesus" As humans are all one in Adam (Rom. 5:12ff.), they are all potentially one in Christ (cf. Rom. 5:18). The only barrier is personal repentance and faith in Christ (Mark 1:15; Acts 3:16,19; 20:21).
This collective emphasis is very similar to the concept of corporate Israel. We are now one new collective unit, the Church (cf. John 17; Rom. 12:4,5; I Cor. 12:12ff.).
3:29 "if" Here, "if" introduces a first class conditional sentence, assumed to be true from the author's perspective or for his literary purposes.
▣ "if you belong to Christ, then you are Abraham's descendants, heirs according to promise" Not all national or racial Israel is truly spiritual Israel (cf. 6:16; Rom. 2:28-29; 9:6), but all who are the true Israel are so by faith. Therefore, no more distinction was made between Jew and Gentile; only between those who have faith in the Messiah and those who do not. There is no favoritism with God. God's one-time, universal gracious plan for the redemption of mankind is repentance and faith in His crucified Son. Those who respond by faith are made sons and heirs of God (cf. Titus 3:7)! There is no longer the OT distinction of Jew vs. Greek.
This new reality also affects the nationalistic and geographical prophecies. The distinction between Jew and Gentile is no longer valid. Now the distinction is unbeliever and believer. No NT author, including Jesus, ever reaffirms the OT nationalistic prophecies to Israel. Palestine and Jerusalem are no longer the focus of God's activity. The whole world is the new holy land. Jerusalem is no longer a special, holy city. It is now "new Jerusalem" (cf. Rev. 3:12; 21:2,10), which is a symbol of heaven. Be careful of systematic theologies that focus or magnify OT prophecies as ultimate future realities!
Here is a selected part of the introductory notes to my commentary on Revelation (pp. 1-2).
"FIRST TENSION (OT racial, national, and geographical categories vs. all believers over all the world)
The OT prophets predict a restoration of a Jewish kingdom in Palestine centered in Jerusalem where all the nations of the earth gather to praise and serve a Davidic ruler, but Jesus nor the NT Apostles ever focus on this agenda. Is not the OT inspired (cf. Matt. 5:17-19)? Have the NT authors omitted crucial end-time events?
There are several sources of information about the end of the world:
1. OT prophets (Isaiah, Micah, Malachi)
2. OT apocalyptic writers (cf. Ezek. 37-39; Dan. 7-12; Zech.)
3. intertestamental, non-canonical Jewish apocalyptic writers (like I Enoch, which is alluded to in Jude)
4. Jesus Himself (cf. Matt. 24; Mark 13; Luke 21)
5. the writings of Paul (cf. I Cor. 15; II Cor. 5; I Thess. 4-5; II Thess. 2)
6. the writings of John (I John and Revelation).
Do these all clearly teach an end-time agenda (events, chronology, persons)? If not, why? Are they not all inspired (except the Jewish intertestamental writings)?
The Spirit revealed truths to the OT writers in terms and categories they could understand. However, through progressive revelation the Spirit has expanded these OT eschatological concepts to a universal scope ("the mystery of Christ," cf. Eph. 2:11-3:13. See Special Topic at 10:7). Here are some relevant examples:
1. The city of Jerusalem in the OT is used as a metaphor of the people of God (Zion), but is projected into the NT as a term expressing God's acceptance of all repentant, believing humans (the new Jerusalem of Revelation 21-22). The theological expansion of a literal, physical city into the new people of God (believing Jews and Gentiles) is foreshadowed in God's promise to redeem fallen mankind in Gen. 3:15, before there even were any Jews or a Jewish capital city. Even Abraham's call (cf. Gen. 12:1-3) involved the Gentiles (cf. Gen. 12:3; Exod. 19:5).
2. In the OT the enemies of God's people are the surrounding nations of the Ancient Near East, but in the NT they have been expanded to all unbelieving, anti-God, Satanically-inspired people. The battle has moved from a geographical, regional conflict to a worldwide, cosmic conflict (cf. Colossians).
3. The promise of a land which is so integral in the OT (the Patriarchal promises of Genesis, cf. Gen. 12:7; 13:15; 15:7,15; 17:8) has now become the whole earth. New Jerusalem comes down to a recreated earth, not the Near East only or exclusively (cf. Rev. 21-22).
4. Some other examples of OT prophetic concepts being expanded are:
a. the seed of Abraham is now the spiritually circumcised (cf. Rom. 2:28-29)
b. the covenant people now include Gentiles (cf. Hos. 1:10; 2:23, quoted in Rom. 9:24-26; also Lev. 26:12; Exod. 29:45, quoted in II Cor. 6:16-18 and Exod. 19:5; Deut. 14:2, quoted in Titus 2:14)
c. the temple is now Jesus (cf. Matt. 26:61; 27:40; John 2:19-21) and through Him the local church (cf. I Cor. 3:16) or the individual believer (cf. I Cor. 6:19)
d. even Israel and its characteristic descriptive OT phrases now refer to the whole people of God (i.e.,"Israel," cf. Rom. 9:6; Gal. 6:16, i.e.,"kingdom of priests," cf. I Pet. 2:5, 9-10; Rev. 1:6)
The prophetic model has been fulfilled, expanded, and is now more inclusive. Jesus and the Apostolic writers do not present the end-time in the same way as the OT prophets (cf. Martin Wyngaarden, The Future of The Kingdom in Prophecy and Fulfillment). Modern interpreters who try to make the OT model literal or normative twist the Revelation into a very Jewish book and force meaning into atomized, ambiguous phrases of Jesus and Paul! The NT writers do not negate the OT prophets, but show their ultimate universal implication. There is no organized, logical system to Jesus' or Paul's eschatology. Their purpose is primarily redemptive or pastoral.
However, even within the NT there is tension. There is no clear systemization of eschatological events. In many ways the Revelation surprisingly uses OT allusions in describing the end instead of the teachings of Jesus (cf. Matt. 24; Mark 13)! It follows the literary genre initiated by Ezekiel, Daniel, and Zechariah, but developed during the intertestamental period (Jewish apocalyptic literature). This may have been John's way of linking the Old and New Covenants. It shows the age-old pattern of human rebellion and God's commitment to redemption! But it must be noted that although Revelation uses OT language, persons, and events, it reinterprets them in light of first century Rome (cf. Rev. 1:7)."
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What does it mean "to receive the Spirit?"
2. Why did Paul use Abraham as the focus for his argument?
3. How does the term "curse" apply to us, to the Judaizers, and to all men?
4. Did Paul record an error in chronology in verse 17? Why or why not?
5. Give the four aspects of why the Law is inferior to the promises listed in verse 19.
6. List the two reasons for God's purpose for the Law in verses 23-24.
7. Explain the implications of verse 28 in the Church today.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Slaves and Sons | Sons and Heirs | Enslavement under the Law; Freedom for God's Children | The Purpose of the Law | Sons of God |
(3:21-4:7) | (3:26-4:7) | (3:21-4:7) | ||
3:26-4:7 | 3:26-4:7 | |||
4:1-7 | 4:1-5 | 4:1-7 | ||
4:6-7 | ||||
Paul's Concern for the Galatians | Fears for the Church | Paul's Concern for the Galatians | ||
4:8-11 | 4:8-20 | 4:8-11 | 4:8-11 | 4:8-11 |
An Appeal to the Galatians in Their Relationship to Paul | A Personal Appeal | |||
4:12-20 | 4:12-20 | 4:12-16 | 4:12-20 | |
4:17-20 | ||||
The Allegory of Hagar and Sarah | Two Covenants | A Final Proof | The Example of Sarah and Hagar | The Two Covenants: Hagar/Sarah |
4:21-5:1 | 4:21-31 | 4:21-5:1 | 4:21-27 | 4:21-31 |
4:28-31 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This chapter divides into three distinct sections:
1. Verses 1-11 (or 1-7) continue discussing Gentiles as full heirs of God by faith (like Abraham) and not slaves to the world's crude notions. Verses 1-11 are very similar to the emphasis of Romans 8:1-17.
2. Verses 12-20 (or 8-20) contain Paul's appeal to their personal experiences (cf. 3:1-5).
3. Verses 21-31 contain an Old Testament allegory based on the first two sons of Abraham.
B. Paul used two cultural metaphors to emphasize the purpose of the Old Testament Law and its relationship to New Testament believers:
1. Roman law concerning children and their guardians.
2. Rabbinical typology concerning Abraham's life.
C. This chapter also illustrates the close relationship between Jesus the Son and the Holy Spirit (cf. 4:6):
1. Jesus asks the Father and He sends the Spirit
a. Jesus sends the Spirit in John 15:26; 16:7
b. the Father sends the Spirit in John 14:26
c. both from the Father and the Son in Luke 24:49
d. Jesus spoke out of His unity with the Father, so the Spirit speaks out of His unity with them both
2. "Another of the same kind." The best name for the Spirit is "the other Jesus":
a. both "sent" from the Father
1) Son – Gal. 4:4
2) Spirit – Gal. 4:6
b. both called "truth"
1) Son – John 14:6
2) Spirit – John 14:17; 15:26; 16:13
c. both called "paraclete"
1) Son – I John 2:1
2) Spirit – John 14:16, 26; 15:26; 16:7
d. Spirit called by Jesus' name (NASB)
1) Acts 16:7 – "The Spirit of Jesus"
2) Rom. 8:9 – "Spirit of God. . .Spirit of Christ"
3) II Cor. 3:17 – "The Lord is Spirit. . .the Spirit of the Lord"
4) II Cor. 3:18 – "The Lord, the Spirit"
5) Gal. 4:6 – "The Spirit of His Son"
6) Phil. 1:19 – "The Spirit of Jesus Christ"
7) I Pet. 1:11 – "The Spirit of Christ"
e. both indwell believers
1) Son – Matt. 28:20; John 14:20, 23; 15:4; 17:23; Rom. 8:10; II Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27
2) Spirit – John 14:16-17; Rom. 8:11; I Pet. 1:11
3) Father – John 14:23; 17:23; II Cor. 6:16
f. both described as "holy"
1) Spirit – Luke 1:35
2) Son – Luke 1:35; 14:26
D. Definitions of Allegory and Typology (4:21-31)
1. Allegory seeks a hidden, deeper level of meaning in every text. It imports meaning into the text that has no relation at all to the intended meaning of the original author or his day or even the thrust of Scripture as a whole.
2. Typology seeks to focus on the unity of the Bible, based on one divine Author and one divine Plan. Similarities between the OT and NT pre-figure truths. These similarities (i.e., Hos. 11:1) rise naturally out of a reading of the entire Bible (cf. Rom. 15:4; I Cor. 10:6,11; I Pet. 1:12).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-7
1Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything, 2but he is under guardians and managers until the date set by the father. 3So also we, while we were children, were held in bondage under the elemental things of the world. 4But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, 5so that He might redeem those who were under the Law, that we might receive the adoption as sons. 6Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying "Abba! Father!" 7Therefore you are no longer a slave, but a son; and if a son, then an heir through God.
4:1
NASB, NKJV"Now I say"
NRSV"My point is this"
TEV"But to continue"
NJB"Let me put this another way"
Paul used this standard literary technique to introduce an expansion of a previous subject (cf. 3:17; 5:16).
▣ "the heir" The great truth that believers are heirs of God in Christ is the focus of Gal. 3:7,16,24-26,29 (cf. Rom. 8:17). This same emphasis is continued in Gal. 4:1, 5, 6, 7, 28-31. The real descendants of Abraham are not ethnic, but believers (cf. Rom. 2:28-29; Phil. 3:3; Col. 2:11).
▣ "is a child" This was the Greek term for infant, used in the sense of
1. spiritual babies
2. legal minors
In ancient Mediterranean cultures, the rite of passage from boyhood to manhood occurred at different ages and was a major cultural/religious event
1. in Jewish culture, it was age 13
2. in Greek culture, it was age 18
3. in Roman culture, it was usually at age 14
4:2 "but he is under guardians and managers" Galatians 3:22-25 says we were "under the Law," described as: (1) a jailor which kept us in protective custody (cf. 3:22-23) or (2) an adolescent custodian (cf. 3:24-25). However, in chapter 4, the metaphor changes to "guardian" and "trustee." In Roman law, boys from birth to 14 years of age were in the charge of a legal guardian (cf. 3:23-25). From age 14 to 25, their property was administered by trustees (cf. 4:2). Paul was alluding to this Roman custom by using these precise terms.
▣ "until the date set by the father" This phrase gives further evidence that Roman fathers had some discretion in setting the time of his son's transition from boyhood to manhood. This is a unique feature of Roman law. It implies that God the Father chose the time that His Son would bring in our maturity (cf. v. 4).
4:3 "while we were children" The pronoun "we" could refer to
1. the Jews who were under the guardianship of the Mosaic Law
2. Jews and Gentiles who were part of the old age before the gospel
3. the Gentiles' paganism with all its rules and rites
In the context it might relate to "heirs" (v. 1), therefore, option #2.
NASB"were held in bondage under the elemental things of the world"
NKJV"were in bondage under the elemental things of the world"
NRSV"we were enslaved to the elemental spirits of the world"
TEV"were slaves of the ruling spirits of the universe"
NJB"we were as good as slaves to the elemental principles of this world"
This phrase is periphrastic pluperfect passive participle. This construction emphasizes our fixed status as children. "Elemental things" [stoicheia] originally meant "to stand side by side in a row." It had a wide range of meanings in the Greco-Roman world of Paul's day:
1. the ABC's of a child's training or the elemental teachings of any subject (cf. Heb. 5:12; 6:1)
2. the basic components of the physical universe—air, water, fire, earth (cf. II Pet. 3:10,12), which were often deified by the Greeks
3. the heavenly bodies (cf. I Enoch 52:8-9); and this is how the early church fathers interpreted its use in Col. 2:8,20
Closely identified with #3 was the indirect meaning that behind heavenly bodies were spiritual powers, a common usage which could influence the interpretation of Gal. 4:3,8-10 (cf. the angels of Col. 2:18-20 and Gal. 3:19). However, in his book Christ and the Powers, Hendrik Berkhof states that these powers are impersonal structures (such as politics, democracy, social class, public mores, sports, education, medicine, etc.) in our natural, fallen world which tend to unify mankind apart from God (cf. p. 32). This interpretation fits the biblical examples. Paul was making a parallel between the Law as adolescent custodian (cf. 3:22-4:7) and stoicheia as slave master (cf. 4:3, see note at 4:8).
SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD)
4:4 "But when the fullness of the time came" This implies that God is in control of history and that Christ came in God's timing (cf. Mark 1:15; Eph. 1:10; I Tim. 2:6; Tit. 1:3). Many commentators have seen the phrases related to
1. Roman peace
2. Roman highways, shipping
3. a common language in the entire area
4. the religious and moral searching of the Mediterranean world for the true God and for fellowship with Him
This statement relates to v. 2, "until the time fixed by the father." The New Age was inaugurated in God's time by the Christ event, the New Covenant had come, the Old Covenant (as a means of salvation) had passed away in Christ.
▣ "God sent forth His Son" "Sent" is the Greek term apostellō from which we derive "apostle." This same phrase occurs in v. 6, where God the Father sends the Holy Spirit. Notice that the three persons of the Trinity are mentioned in vv. 4-6. Although the term "Trinity" does not appear in the Bible, the concept does over and over again. See Special Topic below.
The fact that God sent His Son implies the pre-existence of the Son in heaven and, thereby, the Deity of the Son (cf. John 1:1-3, 14, 18; I Cor. 8:6; Phil. 2:6; Col. 1:15-17; Heb. 1:2). Herein is the conflict with the "monotheism" of Israel (cf. Deut. 4:35,39; 6:4; 33:26; Isa. 43:10-11; 45:21-22; 46:9; Jer. 10:6-7).
▣ "born of a woman" Paul emphasized the full humanity of Jesus Christ possibly due to the tendency of the docetic Gnostics (Ephesians, Colossians, the Pastoral Epistles and I John) to affirm the Deity of Jesus but to deny His humanity. However, there is scant evidence that this heresy influenced the writing of Galatians (cf. v. 3).
The phrase "born of a woman" would certainly remind the Judaizers of Gen. 3:15 and Isa. 7:14. The author of the book of Hebrews makes this a cardinal point in his theology (cf. Heb. 2:14, 17). A very similar phrase which emphasizes the true humanity of Jesus but without a sin nature, is found in Rom. 8:3; Phil. 2:7. That Jesus was fully God (John 1:1-14) and fully man is a major truth of the gospel of the first century Church (cf. I John 4:1-3).
Surprisingly, the virgin birth of Jesus is not emphasized or even mentioned outside of the passages on Jesus' birth in Matthew and Luke. Possibly it was too easily misunderstood and connected by pagans to the mythical activities of the Mt. Olympus gods.
▣ "born under the Law" This shows that Jesus was born within the Jewish tradition under Jewish Law (cf. Rom. 1:3). There is no article with the term "law," but the context shows it must refer to the Law of Moses, which was the stoicheia to which Jesus was subject. Jesus was also subject to Roman law. This phrase could also relate to "the curse of the Law" on mankind, which He voluntarily shared (cf. 3:10-13).
4:5 "so that He might redeem those who were under the Law" "Redeem" (aorist active subjunctive) is used in 3:13 (aorist active indicative) to speak of God's buying back either (1) all humanity from the slavery of sin or (2) the Jews from the Mosaic Law and the Gentiles from the stoicheia, through the life, death and resurrection of Christ. This shows mankind's helplessness (cf. Rom. 1:18-3:31; Eph. 2:1-3) and God's gracious provision (cf. Mark 10:45; Eph. 2:4-6). It is difficult in this context to know if Paul was speaking of Mosaic Law, 3:19, or law in the general sense of human merit (cf. 3:21). See SPECIAL TOPIC: RANSOM/REDEEM at 3:13.
NASB, NKJV"that we might receive the adoption as sons"
NRSV"that we might receive adoption as children"
TEV"so that we might become God's sons"
NJB"to enable us to be adopted as sons"
Paul continued his discussion of the privileges that believers receive as full heirs of Abraham through faith in Christ. Paul used the familial metaphor "adoption" of our salvation while John and Peter used the familial metaphor "born again." The adoption metaphor was used primarily in two contexts in Roman culture. In Roman law, adoption was very difficult. A long, involved and expensive legal procedure, once enacted adoption afforded several special rights and privileges.
1. all debts were cancelled
2. all criminal charges were dropped
3. they could not be legally put to death by their new father
4. they could not be disinherited by their new father
In legal terms, they were a completely new person. Paul was alluding to the believers' security in Christ by using this Roman legal procedure (cf. Rom. 8:15, 23). When a father publicly adopted a son, he officially and permanently became his heir. Also, the metaphor was used in the official ceremony of a boy becoming a man, held on the 17th of March each year.
4:6 "Because you are sons, God has sent the Spirit of His Son into our hearts" Similar to Rom. 8:14-17, Paul reiterated God's gracious act in sending His Son and His Spirit (the new guardians). The exact meaning of the Greek phrase is unclear. Is the Spirit the evidence or the result of sonship? "Through His Son we become sons" is the motto of Gal. 2:15-4:31. It is interesting to note that the Spirit was mentioned so frequently in chapter 3 in reference to our becoming Christians (cf. v. 2,5&14). He is now called "the Spirit of His Son." This shows two works of the Spirit: (1) wooing to Christ; and (2) forming Christ in us (cf. John 16:7-15) of the three works of the Spirit (John 14-16). The third being, "baptizes believers into Christ" (cf. I Cor. 12:13). The ministry of the Son and the Spirit has always been closely identified (cf. Introduction to this Chapter, C).
▣ "hearts" See Special Topic following.
▣ "crying, ‘Abba' Father'" This phrase contains both the Greek and Aramaic terms for father. The term Abba was the Aramaic word for the intimate family relationship between a child and his father (cf. Mark 14:36; Rom. 8:15), very similar to our use of "Daddy." Familial expressions such as this highlight the intimate relationship between Jesus and the Father. Because of our response to God's offer in Christ, we have this same intimate access to the Father (cf. Rom. 8:26-27). Truly, we are adopted sons!
4:7 "Therefore you are no longer a slave, but a son; and if a son, then an heir through God" This is a First class conditional sentence, "since you are sons" (TEV, NIV). The Spirit removes our slavery and bondage and establishes our sonship (cf. Rom. 8:12-17). This assures our inheritance (cf. I Pet. 1:4-5).
SPECIAL TOPIC: BELIEVERS' INHERITANCE
▣ "through God" The KJV reads "through Christ." Older Greek manuscripts have "through God." This emphasizes God as the originator and initiator of grace (cf. John 6:44,65 and Gal. 4:9). Several manuscripts have variations but manuscripts P46, א, A, B, and C* have "through God." Of all the many variants, this one seems to be the most unusual and probably the source of all the others. The UBS4 gives it an "A" rating (certain).
NASB (UPDATED) TEXT: 4:8-11
8However at that time, when you did not know God, you were slaves to those which by nature are no gods. 9But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? 10You observe days and months and seasons and years. 11I fear for you, that perhaps I have labored over you in vain.
4:8 "However at that time, when you did not know God" This is a perfect active participle which emphasizes a settled state. Although some modern commentators have tried to identify this with a Jewish background, it fits much better with the concept of the Gentiles who were pagans estranged from God (cf. Eph. 2:12-13; Col. 1:21). It is true that all humans have the potential of knowing God both from creation (Ps. 19:1-5 and Rom. 1:19-20) and also an inner moral witness (cf. Rom. 2:14-15). This knowledge is called "natural revelation," but the Bible asserts that all of us, Jews and Gentiles, have rejected this knowledge (cf. Rom. 3:23).
"Know" is used both in its Hebrew sense of interpersonal, intimate, family relationships and its Greek sense of cognitive content but the focus here is on the Greek sense as v. 9 is on the Hebrew sense.
▣ "you were slaves to those which by nature are no gods" Idol worship is vain and futile (cf. Acts 17:29 and I Cor. 8:4-5). However, Paul asserted that behind the vanity of idol worship is demonic activity (cf. I Cor. 10:20; Rev. 9:20). Mankind's slavery to the demonic is also implied in the verb of I Cor. 12:2. Paul may have been referring to one of several possible things:
1. the stoicheia of vv. 3 and 9
2. pagan idols
3. demons behind pagan idols
4. the Jewish Law, which in its legalism and ritualism had replaced YHWH
4:9 "But now that you have come to know God, or rather to be known by God" The time element in verse 8 is contrasted with v. 9. In v. 9 Paul used another powerful, rhetorical question as he did in 3:1-5, 19,21, and 4:15. "Know" (ginōskō) in v. 9 is a different, and perhaps, more relational Greek word choice than the term used in verse 8 (oida), although it is hard to make this distinction in Koine Greek. This term theologically carries the Hebrew connotation of knowledge as an interpersonal relationship (cf. Gen. 4:1; Jer. 1:5). Their new relationship was not based on facts about God but God's initiating a new covenant through Christ with those who had been estranged (cf. Eph. 2:11-3:13).
NASB"how is it that you turn back again to the weak and worthless elemental things"
NKJV"how is it that you turn again to the weak and beggarly elements"
NRSV"how can you turn back again to the weak and beggarly elemental spirits"
TEV"how is it that you want to turn back to those weak and pitiful ruling spirits"
NJB"how can you want to go back to elemental things like these, that can do nothing and give nothing"
This is a present active indicative of a Greek term that reflects the OT concept (shuv, BDB 996) of repentance (turning back). This verse contains the word stoicheia, as in 4:3. They were trading the slavery of paganism for the slavery of Judaism as a means of salvation. Both Judaism and paganism were subject to the stoicheia (see note at v. 8)! These fallen world structures are completely inadequate to bring salvation.
The stoichea are described as "weak and worthless," which is parallel to Col. 2:15,20.
4:10 "You observe days and months and seasons and years" This is a present middle indicative representing continuing action, in this case, a personal, scrupulous religious observance—a reference to the Jewish religious calendar (cf. Col. 2:16). These Galatians were exchanging one religious calendar (pagan) for another (Jewish). Paul's understanding of the gospel allowed him to apply the truth to different situations. The situation in the Galatian churches required Paul to oppose legalism and works righteousness. However, in Romans 14, Paul encouraged strong believers not to judge weaker believers who respected certain days (cf. Rom. 14:5-6). In Galatians it is a matter of the proper understanding of the gospel, in Romans it concerns Christian fellowship (cf. I Cor. 8,10).
4:11
NASB"I fear for you, that perhaps I have labored over you in vain"
NKJV"I am afraid for you, lest I have labored for you in vain"
NRSV"I am afraid that my work for you may have been wasted"
TEV"I am afraid for you! Can it be that all my work for you has been for nothing"
NJB"You make me feel I have wasted my time with you"
Several modern versions translate this verse in reference to Paul's labor among the Galatian churches (cf. JB and Revised English Bible). However, this verse could be related to Paul's concern for the Galatian believers themselves (cf. TEV). There are two possibilities.
1. Paul was not doubting their salvation but rather their usefulness in spreading, living, and enjoying the radically free gospel
2. Paul was fearful they were rejecting grace for human performance (cf. 3:4; 5:2-4)
NASB (UPDATED) TEXT: 4:12-20
12I beg of you, brethren, become as I am, for I also have become as you are. You have done me no wrong; 13but you know that it was because of a bodily illness that I preached the gospel to you the first time; 14and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself. 15Where then is that sense of blessing you had? For I bear you witness that, if possible, you would have plucked out your eyes and given them to me. 16So have I become your enemy by telling you the truth? 17They eagerly seek you, not commendably, but they wish to shut you out so that you will seek them. 18But it is good always to be eagerly sought in a commendable manner, and not only when I am present with you. 19My children, with whom I am again in labor until Christ is formed in you—20but I could wish to be present with you now and to change my tone, for I am perplexed about you.
4:12 "I beg of you, brethren, become as I am, for I also have become as you are" This verb is a Present middle (deponent) imperative. This verse has been variously interpreted.
1. The Williams translation reads "take my point of view," Paul asked them to accept his view of justification by faith because he once had accepted their current tendency of justification by works (Judaism).
2. Some say that "for I also have become as you are" is an allusion to I Cor. 9:19-23, where Paul asserted that he became all things to all men in order that he might win some. When he was with Jews, he lived like the Jews. When he was with Gentiles, he lived like the Gentiles. Yet in truth he had abandoned the Law as a way of salvation. He was flexible on the method, but not on the message.
"Brothers" indicates Paul's transition to a new topic. Also, calling them "brothers" lessened the blow of his hard hitting criticisms (cf. v. 19; 1:11; 3:15).
▣ "You have done me no wrong" Some think this phrase expresses a negative statement implying "in the past you did me no harm but now you do." But others read it as a positive expression of his appreciation of the Galatian churches' original acceptance of him and his message. This phrase should be read with vv. 13-15.
4:13 "it was because of a bodily illness that I preached the gospel to you the first time" The mention of a "first time" implies a second time before the letter was written. However, the phrase may idiomatically mean "formally" as in I Tim. 1:13. Paul went to the churches of Galatia
1. for a time of recuperation from some illness
2. because of an illness he had to stop and stay a while
Because of (1) vv. 14-15; (2) in tandem with 6:11; and (3) II Cor. 12:1-10, I personally believe Paul is alluding to his "thorn in the flesh," a physical ailment. With the combination of these verses it seems to me that it was some type of eye problem which possibly began with his Damascus Road experience (cf. Acts 9) and was made worse by the diseases of the first century. Paul's partial blindness may have been caused by the repulsive eye disorder, ophthalmia.
For "illness" (lit. "weakness of the flesh") see Special Topic at 1:16.
4:14
NASB"and that which was a trial to you in my bodily condition you did not despise or loathe"
NKJV"And my trial which was in my flesh you did not despise or reject"
NRSV"though my condition put you to the test, you did not scorn or despise me"
TEV"But you did not despise or reject me, even though my physical condition was a great trial to you"
NJB"you never showed the least sign of being revolted or disgusted by my disease that was such a trial to you"
Many Jews and Gentiles would have seen Paul's illness as a judgment from God. The fact that Paul was in God's will, and sick, forces us to rethink the link between sin and sickness (cf. John 9; Job and Psalm 73).
These two verbs invoke strong images. The first means "to count as good for nothing." The second means "to spit out." The use of the second verb is the reason that some relate Paul's illness to the superstition in the Ancient Near East about "the evil eye" (cf. 3:1). The magical remedy was "to spit" and thereby protect yourself from its spell, possibly referring to (1) an unusual-looking eye or (2) a wild-eyed look (epilepsy).
▣ "you received me as an angel of God, as Christ Jesus Himself" A strong statement, Paul implied that they genuinely received the message of God through him, accompanied with great respect for the servant who brought it. The NJB translates the phrase as "messenger of God." The word for "angel" in Hebrew and Greek also means "messenger."
4:15
NASB"Where then is that sense of blessing you had"
NKJV"What then was the blessing you enjoyed"
NRSV"What has become of the goodwill you felt"
TEV"You were so happy! What has happened"
NJB"What has become of this enthusiasm you had"
In this rhetorical question, Paul wants to know where the original, positive feelings the Galatians held for him has gone. The Phillips translation reads, "What has happened to that fine spirit of yours?"
▣ "that, if possible, you would have plucked out your eyes and given them to me" This second class conditional sentence should be understood as, "If you had plucked out your eyes which you did not, you would have given them to me which you did not." This reading supports the theory that Paul's thorn in the flesh (cf. II Corinthians 12) was eye disease.
4:16 "So have I therefore become your enemy by telling you the truth" Paul contrasted their radical change of heart toward him with their change of heart toward the gospel.
4:17-18 Two difficulties arise in interpreting vv. 17 and 18: (1) the meaning of the phrase "eagerly seek" and (2) the ambiguity of the subject in v. 18. Does it refer to (1) Paul or (2) the churches of Galatia? With this kind of ambiguity, a dogmatic interpretation is inappropriate but the general sense of the passage is not affected. The Judaizers wanted the Galatians to follow them exclusively and appreciate them the way they previously had Paul.
4:17
NASB"They eagerly seek you"
NKJV"They zealously court you"
NRSV"They make much of you"
TEV"Those other people show a deep concern for you"
NJB"The blame lies in the way they have tried to win you over"
Literally, this reads "they are zealous of you." This must be a reference to the false teachers, especially in context with the next phrase, "but not sincerely." "Zealous," from the root "to burn," had two connotations in Koine Greek: (1) the affection of young lovers and (2) envy of another. These strong emotions characterized the activity of the sweet-talking false teachers toward the Galatian churches, but their activity derived from selfish motivation.
NASB"but they wish to shut you out so that you will seek them"
NKJV"they want to exclude you, that you may be zealous for them"
NRSV"they want to exclude you, so that you may make much of them"
TEV"All they want is to separate you from me, so that you will have the same concern for them as they have or you"
NJB"by separating you from me, they want to win you over to themselves"
The false teachers were jealous of the affection that the Galatian churches had shown Paul (cf. vv. 13-15). They wanted to alienate Paul so they could take his place! This may explain verse 18.
4:18 Paul was shocked that those who had been so kind and caring toward him had so dramatically become hostile (cf. v. 16). In the context of verses 13-20, this interpretation fits best.
4:19 "My children, with whom I am again in labor" Paul often used familial metaphors because of their warm and caring connotation. He called himself a father in I Cor. 4:15 and I Thess. 2:11 and here, a mother (cf. I Thess. 2:7). Paul may have been making the point that he was the true spiritual parent of the Galatians, not the Judaizers.
▣ "until Christ is formed in you" "Formed" [Greek root morphē] was used in a medical sense for fetal development. Morphē could refer to the abiding character of something. This text refers to their maturity in Christ (cf. Eph. 4:13), or in other words, their Christlikeness (cf. Rom. 8:28-29; II Cor. 3:18; 7:1; Gal. 4:19; Eph.1:4; 4:13; I Thess. 3:13; 4:3,7; 5:23; I Pet. 1:15). This does not necessarily mean two different experiences of the Christian life—salvation and maturity—and yet we all know that maturity is a developmental experience.
Paul showed that his motives in teaching and preaching to the Galatian churches were totally different from those of the self-seeking false teachers.
4:20 "but I could wish to be present with you now and to change my tone" Paul wished they could sense the paternal care he felt for them. His heart was on fire for them, though the printed page seemed cold and harsh.
NASB, NRSV"for I am perplexed about you"
NKJV"for I have doubts about you"
TEV"I am so worried about you"
NJB"I have no idea what to do for the best"
The Greek word for "way" with the alpha privative may be translated in at least two ways.
1. the Living Bible reads "I frankly don't know what to do"
2. the Phillips translation reads "I honestly don't know how to deal with you"
These different idiomatic translations express the frustration of Paul in his dealings with these Galatian churches.
NASB (UPDATED) TEXT: 4:21-5:1
21Tell me, you who want to be under law, do you not listen to the law? 22For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. 23But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise. 24This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. 25Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children. 26But the Jerusalem above is free; she is our mother. 27For it is written,
Rejoice, barren woman who does not bear;
Break forth and shout, you are not in labor;
For more numerous are the children of the desolate
Than of the one who has a husband."
28And you brethren, like Isaac, are children of promise. 29But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also. 30But what does the Scripture say?
"Cast out the bondwoman and her son,
For the son of the bondwoman shall not be an heir with the son of the free woman."
31So then, brethren, we are not children of a bondwoman, but of the free woman. 5:1It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery.
4:21 "Tell me, you who want to be under law, do you not listen to law" Paul used the writing of Moses to combat errors based on Moses. This verse resumes the thought of verse 7. Verses 8-20 are another personal, emotional appeal by Paul. The concepts of "sonship" and "heir" in 4:7 and "seed" in 3:15-18 are the antecedents to this typology.
4:22 "Abraham had two sons" Abraham had more than two sons, but the ones spoken of here are contrasted: his first son, Ishmael, recorded in Genesis 16, and his second son, Isaac, recorded in Genesis 21. The whole point of the typology is that one was born by natural means by a servant girl and one was born by supernatural means according to the promise of God by a free woman, his wife. The emphasis throughout this context has been, as in v. 23, on the promise of God versus human effort.
4:23-24 The Jews would have agreed with Paul's typology until verse 23, where he said that in the sense of human effort, the Jews were really the descendants of Ishmael, while the Church was the true descendant of Sarah because of "the promise."
4:24 "allegorically" This is not "allegory" as used by Philo, Clement or Origen, but rather typology. Paul saw the current situation as analogous to the two children of Abraham; one by social custom, one by divine promise. One corresponds to works righteousness (Ishmael), the other to free grace (Isaac)! For Paul, the Law could not save but had become a death sentence on sinful mankind (cf. Col. 2:14). Only in Christ could true salvation be found. The essence of OT faith was not found in Mosaic Law but Abrahamic faith.
4:25 "Hagar is Mount Sinai in Arabia" There have been two ways of interpreting "is" here: (1) "it represents" or (2) there is some kind of popular etymological connection between Hagar and Mount Sinai. The name "Hagar" is spelledmuch like the Hebrew term for "rock" (metonymy for mountain). Most commentators choose option #1. Hagar stands for the Mosaic Law given on Mt. Sinai and, thereby, Judaism.
Arabia was a far wider geographical designation in Paul's day than today.
SPECIAL TOPIC: THE LOCATION OF MT. SINAI
▣ "corresponds to the present Jerusalem, for she is in slavery with her children" The metaphor here is between the current system of Judaism centered in Jerusalem and the coming, eschatological city, New Jerusalem. This city, not made with hands, exists eternally in the heavens (cf. Heb. 11:10; 12:22; 13:14 and Rev. 21:2, 10).
Notice that Paul made the Jerusalem above apply to the Church. NT apostolic writings change the focus of the OT (Jews vs. Greeks) to believers vs. unbelievers. The NT reorients the OT geographical promises from Palestine to heaven (earthly Jerusalem vs. heavenly Jerusalem). It is this basic change of focus that allows the book of Revelation to refer to (1) believers, not Jews or (2) a universal kingdom, not a Jewish kingdom.
4:26 "free" Freedom here refers to the believer as being released from the obligation of both Judaism (i.e., free from the curse, cf. 3:13) and paganism (the stoicheia). Freedom is not related to the believer becoming self-directed, but
1. we are free to serve God (cf. Romans 6)
2. we are free from the terrible tyranny of the fallen self
To put it another way, believers are free "to serve" and free from "self." It is a dual freedom! We willingly serve the Father and the family as sons and daughters, not slave and servants!
4:27 This is a quote from Isaiah 54:1. In context it refers to the restoration of the city of Jerusalem after the Babylonian exile. The New Jerusalem is mentioned specifically in chapters 65 and 66. Paul projected this eschatological understanding into his typology.
4:28 The believers in the Galatian churches were the true descendants of Abraham by faith (cf. Rom. 2:28-29).
4:29 Paul associated all true followers of Jesus with the true descendants of Isaac through God's promise. Although the OT does not specifically mention persecution (i.e., Jewish tradition), it does mention Hagar's haughty attitude toward childless Sarah (cf. Gen. 16:4-5), but also Sarah's mistreatment of Hagar (cf. Gen. 16:6). The rabbis interpreted Gen. 21:9 as Ishmael mocking Sarah and her child. The Hebrew text itself reads "playing" or "laughing" (BDB 850, KB 1019). Possibly Paul was referring to the later animosity between Jews and Gentiles.
The last phrase of v. 29, "so it is now also," implies that the physical descendants (i.e., children of the Mosaic Covenant) of Abraham are still persecuting the spiritual children (i.e., faith children) of Abraham. There is conflict between the two mountains!
4:30 "But what does the Scripture say? ‘Cast out the bondwoman and her son'" This is a quotation from Gen. 21:10 (quoting Sarah, Peil imperative, BDB 176, KB 204). The Greek verb is aorist active imperative meaning to "drive off the slave girl" and in the context of Galatians would mean "kick the Judaizers out!"
Scripture is personified (cf. John 7:42; Rom. 9:17; Gal. 3:8; 4:36; James 2:23; 4:5). This may be a metaphorical way of referring to the Father or the Spirit speaking, which would be a way of referring to "inspiration" (cf. Matt. 5:17-19).
4:31 "So then, brethren, we are not children of a bondwoman, but of the free woman" This was the summary of the argument. We who trust in Jesus Christ are full heirs of the Abrahamic promise and not simply those who are of racial, or natural Israel. This same truth is expressed in Romans 9-11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did Paul continue to emphasize our sonship in Christ?
2. What is the threefold emphasis of verse 4 in connection with the person of Jesus?
3. What is the relationship between verses 8 and 9 as far as our knowing God or our being known by God?
4. What is the meaning of the phrase "the world's crude notion" or "stoicheia?" Explain.
5. What was Paul's thorn in the flesh which is apparently referred to in verses 14-15?
6. Why must we be careful of allegorical interpretations? If Jesus and Paul used it, why can't we?
7. Explain in your own words how verse 9 is related to verses 6 and 7.
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PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
A Final Proof | ||||
(4:21-5:1) | (4:21-5:1) | |||
Christian Freedom | Christian Liberty | The Nature of Christian Liberty | Preserve Your Freedom | Christian Liberty |
5:1-6 | 5:1 | 5:1 | ||
5:2-6 | 5:2-6 | 5:2-6 | 5:2-6 | |
Love Fulfills the Law | ||||
5:7-12 | 5:7-15 | 5:7-12 | 5:7-10 | 5:7-12 |
5:11-12 | ||||
Liberty and Love | ||||
5:13-15 | 5:13-15 | 5:13-15 | 5:13-15 | |
The Fruit of the Spirit and the Works of the Flesh | Walking in the Spirit | |||
5:16-21 | 5:16-26 | 5:16-21 | 5:16-18 | 5:16-24 |
5:22-26 | 5:22-26 | 5:19-26 | 5:25-26 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapter 5 articulates the crucial, practical aspect of Paul's justification by grace through faith. The Judaizers were concerned that the Gentile Christians would not conform to their conceptions of Mosaic godliness, therefore, they tried to force the OT regulations upon them. However, Paul was equally concerned with godliness, but he affirmed that it is not a result of external rules but of a changed heart (i.e., internal guidance, cf. Jer. 31:33; Ezek. 36:26,27). It is correct to say that the Judaizers had all of the elements of true salvation but they had them in a reverse order. They felt that mankind's performance led to or gave evidence of an acceptable place with God. However, the gospel of the crucified Christ shows that it is a personal relationship with Christ by faith which leads to a life of godliness through gratitude. The new life in Christ is not the basis of one's right standing with God, but the evidence of it. Paul was also concerned with the children of God living moral, upright, service-oriented lives. Chapter 5 addresses this moral imperative.
B. The theme of freedom is expressed in chapter 5 in relation to two different perversions,
1. Verses 1-12 deal with the legalistic (human merit) perversion of freedom
2. Verses 13-15 deal with the antinomian (lawlessness) perversion of freedom (cf. Rom. 14:1-15:13; I Cor. 8; 10:23-33)
C. This book could be called a message of absolutely free grace. Paul uniquely understood the problems of self-effort (i.e., vv. 1-12). His gospel was a call to freedom, but not a freedom that leads to licensed excess (i.e., vv. 13-15) but one that leads to loving service. In our day we need to see the balance that believers are truly free in Christ, but by being free from the Law they are now free to respond appropriately to God's freely-given love (cf. Romans 6). Romans 14:1-15:13 is a great example of the biblical balance between freedom and responsibility, as is I Corinthians 8-10. He (the Spirit) gives us the power to live godly lives.
D. Verses 16-26 show us the supernatural source of Christian freedom which is the Holy Spirit. As salvation is a free act of God's love through Christ, so also is the Christian life through the Spirit. As believers must yield in repentance and faith to salvation, they must yield in repentance and faith to the ongoing leadership of the Holy Spirit in their daily lives. Justification starts a process; it does not conclude it!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1
1It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery.
5:1 "It was for freedom" The first phrase of 5:1 should probably go with 4:21-31 or start a new paragraph (NKJV, TEV, NJB). This may be a play on "freewoman," 4:30,31; "freedom," 5:1, and "free," 5:1. The purpose of the gospel is to free people from the curse of the Mosaic Law so that they might willingly and appropriately respond to God in a way similar to the promise of God to Abraham. Therefore, believers are free not to sin and free to live for God (cf. 2:4 and Romans 6, especially v. 11).
The noun "freedom" is fronted and the verb form of the same root is used ("freed," aorist active indicative) to emphasize the concept!
▣ "that Christ set us free" Christians are truly free in Christ (cf. John 8:32, 36; II Cor. 3:17). As Martin Luther said so well, "A Christian man is the most free lord of all, subject to none. A Christian man is the most dutiful servant of all, subject to all." Believers are free from the Fall, free from the tyranny of self, free again to serve God and others!
NASB"therefore keep standing firm and do not be subject again to a yoke of slavery"
NKJV"Stand fast therefore in the liberty by which Christ has made us free, and do not be entangled again with a yoke of bondage"
TEV"Stand, then, as free men, and do not allow yourselves to become slaves again"
NRSV, JB"Stand firm therefore, and refuse to submit again to the yoke of slavery"
Paul issued two admonitions in light of believers' true freedom in Christ:
1. that they persevere (cf. Rom 5:2 and I Cor. 16:13; see Special Topic at Gal. 3:4)
2. that they stop turning back to different forms of legalism or self-effort
Both of these are present imperatives, however, the second has the negative particle which usually means to stop an act which is already in process.
A good parallel for the "yoke of slavery" can be found in Acts 15:10. Jesus also has a yoke but His is easy (cf. Matt. 11:29-30). The rabbis used "yoke" as a metaphor for the stipulations of the Law. The "law of Christ" is completely different from the law of Judaism or human merit (cf. James 1:25 and 2:8, 12).
NASB (UPDATED) TEXT: 5:2-12
2Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you. 3And I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law. 4You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace. 5For we through the Spirit, by faith, are waiting for the hope of righteousness. 6For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. 7You were running well; who hindered you from obeying the truth? 8This persuasion did not come from Him who calls you. 9A little leaven leavens the whole lump of dough. 10I have confidence in you in the Lord that you will adopt no other view; but the one who is disturbing you will bear his judgment, whoever he is. 11But I, brethren, if I still preach circumcision, why am I still persecuted? Then the stumbling block of the cross has been abolished. 12I wish that those who are troubling you would even mutilate themselves.
5:2
NASB"Behold I, Paul, say to you"
NKJV"Indeed I, Paul, say to you"
NRSV"Listen! I, Paul, am telling you"
TEV"Listen! I, Paul, tell you this"
NJB"It is I, Paul, who tells you this"
This is the imperative form of "behold" with the strong, personal pronoun (egō). "I, Paul" shows the authoritative emphasis of Paul's remarks. Paul, the Apostle to the Gentiles, is giving revelatory information!
NASB"that if you receive circumcision"
NKJV"that if you become circumcised"
NRSV"that if you let yourselves be circumcised"
TEV, NJB"if you allow yourselves to be circumcised"
This is a third class conditional sentence meaning potential action. This would suggest that the Galatian Christians had not yet been circumcised but were tending to submit to the new prerequisites for obtaining salvation (or at least perfection, cf. 3:1) given by the Judaizers. Yet circumcision was not the fundamental issue (cf. v. 6; I Cor. 7:18-19). Circumcision was only one aspect of the entire Jewish system of works righteousness. Paul circumcised Timothy in Acts 16:3 in order that he might minister to Jews. But Paul reiterated that true circumcision is of the heart (cf. Deut. 10:16; Jer. 4:4), not the body (cf. Rom. 2:28-29; Col. 2:11). The issue was not circumcision but how a person is brought into right standing with God (cf. v. 4).
▣ "Christ will be of no benefit to you" Paul is contrasting two ways of being right with God: (1) human effort and (2) free grace. The theme of the entire paragraph is that these two ways are mutually exclusive: to choose human effort is to negate free grace; to choose free grace is to exclude human effort. One cannot mix them as a basis of salvation as Gal. 3:1-5 clearly shows.
5:3 "he is under obligation to keep the whole Law" If one chooses the way of human effort, then he must adhere perfectly to the Law from the age of moral responsibility (bar-mitzvah, age 13 for boys, bath-mitzvah, age 12 for girls) to death (cf. Deut. 27:26; Gal. 3:10; James 2:10). The Bible asserts that since no one has ever done this (except Jesus), everyone is in the category of law breakers, sinners (cf. Rom. 3:9-18,22-23; 6:23; 5:8 and 11:32).
5:4 "who are seeking to be justified by law" The theological theme of chapters 3 and 4 is that our acceptance by God is based solely on His character, the empowering of the Spirit, and the work of His Messiah. This is the essence of Paul's radical, new gospel of justification by grace through faith alone (cf. Romans 4-8).
NASB"You have been severed from Christ"
NKJV"You have become estranged from Christ"
NRSV"You. . .have cut yourselves off from Christ"
TEV"have cut yourselves off from Christ"
NJB"you have separated yourselves from Christ"
This Greek verb (an aorist passive indicative of katargeō) is translated in many ways: (1) to render useless; (2) to render powerless; (3) to render unproductive; (4) unprofitable; (5) empty; (6) cancel; (7) make null and void; (8) bring to an end; (9) annihilate; or (10) sever from. It was used by Paul more than twenty times. See Special Topic at 3:17. One can see some of its flavor from Gal. 3:17 (to abolish) and 5:11 (to annul). If one tries to be right with God through human effort, he/she cuts himself/herself off from grace righteousness as a means of salvation (cf. 5:12):
1. in an initial salvation (when the Galatians first received the gospel)
2. in a works-oriented life (when the Galatians were thinking of now pursuing the Mosaic Law)
NASB, NKJV,
NJB"you have fallen from grace"
NRSV"you have fallen away from grace"
TEV"You are outside God's grace"
Those who seek God by human performance have lost the free grace approach which is found in the finished work of the crucified Messiah. This context does not deal primarily with the modern theological question about the possibility of those who had salvation and have now lost it, but how humans find salvation. However, notice that salvation involves an initial and an ongoing response. It is a point and a process, both of which involve grace and faith. Both are crucial (cf. v. 7).
Paul was dealing in this letter with a legalism connected to salvation. Today most legalism within the church relates to the Christian life (cf. Gal. 3:1-3). Most legalistic Christians are similar to the "weak brothers" of Rom. 14:1-15:13. They are unable to accept the freedom and liberation of the gospel. They are not trusting in their performance for salvation, but are afraid they will somehow offend God. This attitude, however, issues in judgmental criticism toward other believers. This disruption of fellowship occurred in the Galatian churches and is still occurring in the churches of our day.
▣ At this point in the discussion of a fully free, but cost-everything salvation, I would like to mention three Special Topics. The first deals with salvation as a process and the second deals with salvation as a relationship to the end of like, and the third the theological issue of apostasy. See Special Topic: Greek Verb Tenses Used for Salvation at I Thess. 5:9.
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
5:5 "For we through the Spirit, by faith" This phrase shows the two necessary qualifications (i.e., covenant) involved in our salvation:
1. the drawing/wooing of the Holy Spirit (cf. John 6:44, 65; 16:7-13)
2. human response (cf. Mark 1:15; Acts 3:16,19; 20:21)
These phrases are placed first in the Greek sentence for emphasis.
▣ "are waiting for the hope of righteousness" "Hope" is often used in the NT for the Second Coming. The Second Coming is the time when believers will be completely saved. The NT describes our salvation as
1. a completed act
2. a state of being
3. a process
4. as a future consummation
These four attributes of salvation are complimentary not mutually exclusive. We are saved, have been saved, are being saved, and shall be saved. The future aspect of salvation entails the believers' glorification at the Second Coming (cf. I John 3:2). Other passages describing the future event of salvation include Rom. 8:23; Phil. 3:21 and Col. 3:3, 4. See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at I Thess. 5:9.
5:6 This verse encapsulates the theme of the book of Galatians: we are right with God by faith, not by human rituals or performance—including circumcision, the food laws, and/or moral living.
The concluding phrase has been understood in either a passive or middle sense (Barbara and Timothy Friberg, Analytical Greek New Testament, p. 584; Harold K Moulton [ed], The Analytical Greek Lexicon Revised, p. 139). Roman Catholicism has mostly interpreted it as passive which means that love is the source of faith. However, most Protestants have understood it in a middle sense which means that love issues out of faith (cf. I Thess. 1:3). This term is used regularly in the NT as middle (cf. Rom. 7:5, II Cor. 1:6; Eph. 3:20; I Thess. 2:13, and II Thess. 2:7). Faith is primary.
This was Paul's answer to the false teachers concerning the lifestyle of pagans who are accepted freely in Christ. It is Spirit-motivated love (after salvation) that sets the standard of conduct for believers and gives the ability to obey. It is the new covenant, a new heart and new mind (cf. Jer. 31:33; Ezek. 36:26-27).
5:7 "who" The singular pronoun used of a false teacher is also found in v. 7 and twice in v. 10. However, the plural form occurs in v. 12. It may be a collective use of the singular. But because of 3:1, the use of the singular may imply
1. a local ring-leader who was converted to the Judaizer's point of view and was now pulling the church in that direction
2. a persuasive visiting leader of the Judaizers
NASB"You were running well; who hindered you from obeying the truth"
NKJV"You ran well. Who hindered you from obeying the truth"
NRSV"You were running well; who prevented you from obeying the truth"
TEV"You were doing so well! Who made you stop obeying the truth"
NJB"You began your race well: who made you less anxious to obey the truth"
"You were running well" is an imperfect active indicative. This means that for a period of time the churches of Galatia were doing so well in Christian maturity. Paul often used athletic metaphors. He was especially fond of "running" (cf. 2:2; I Cor. 9:24-26; Phil. 2:16; 3:12-14; II Tim. 4:7).
The verb "hindered" or "prevented" (aorist active indicative) commonly had military and athletic connotations. In the military sense, the word meant the act of destroying a road in the face of an oncoming enemy. In the athletic sense, it meant the act of one runner cutting in front of another, thereby causing them both to lose the race.
Paul was engaging in a word play between "obeying the truth" in v. 2, and "persuasion" in v. 8. This does not imply that the Galatians were not personally responsible, but that they had been influenced.
Paul uses "obeying the truth" as a way of expressing "obeying the gospel." See Special Topic: Truth in Paul's Writings at 2:5.
5:8 "Him who calls you" Often the pronoun antecedents are ambiguous. As in Gal. 1:6, this phrase is always used of the electing choice of God the Father. See note at I Thess. 2:12.
5:9 "a little leaven" Yeast is a common NT proverb in the Bible, often used in a negative sense (Matt. 16:6; Mark 8:15; I Cor. 5:6, though not always (cf. Matt. 13:33). Here the metaphor may be underscoring the pervasive power of the doctrine of works righteousness (cf. Matt. 16:6,32).
5:10 "I have confidence in you" This is a perfect active indicative which implies that Paul has, in the past, and continues to have, confidence in the Galatian Christians (cf. II Cor. 2:3; II Thess. 3:4; Philemon v. 21).
▣ "that you will adopt no other view" See note at 4:12.
NASB"but the one who is disturbing you shall bear his judgment, whoever he is"
NKJV"but he who troubles you shall bear his judgment, whoever he is"
NRSV"But whoever it is that is confusing you will pay the penalty"
TEV"and that the man who is upsetting you, whoever he is, will be punished by God"
NJB"and anybody who troubles you in the future will be condemned, no matter who he is"
Believers are responsible before God., but they can be influenced (cf. 1:7; Acts 15:24). The severity of punishment for those who lead God's new believers astray can be seen in Matt. 18:6-7.
5:11 "if I still preach circumcision" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes (this usage shows that the construction is not always true to reality). Paul is using a rather unusual grammatical construction to say "since they are still accusing me of preaching circumcision," which may be a reference to
1. his circumcision of Timothy (cf. Acts 16:3) and his unwillingness to circumcise Titus (cf. 2:2-5)
2. Paul's statement in I Cor. 7:18-19
Whatever the background, Paul was declaring the Judaizers to be inconsistent, because if he preached circumcision they should have enthusiastically accepted him, but since they were persecuting him, it is a good evidence that he was not advocating circumcision for Gentiles.
▣ "then the stumbling-block of the cross has been abolished" "Stumbling-block" or "hindrance" [skandalon] means "a baited trap-stick used to capture animals"(cf. Rom. 9:33; I Cor. 1:23). The cross was an offense to the Judaizers because it gave freely that which they were working so hard to achieve (cf. Rom. 10:2-5).
▣ "has been abolished" This is a perfect passive indicative. See Special Topic at 3:17.
5:12
NASB"I wish that those who are troubling you would even mutilate themselves"
NKJV"I could wish that those who trouble you would even cut themselves off"
NRSV"I wish those who unsettle you would castrate themselves"
TEV"I wish that the people who are upsetting you would go all the way; let them go on and castrate themselves"
NJB"Tell those who are disturbing you I would like to see the knife slip"
"Mutilate" is used in the sense of "castration." It is known from history that the cult of Cybele, which was present in the province of Galatia, castrated all of their priests (eunuchs). Paul was making a sarcastic hyperbole of circumcision (as is Phil. 3:2, where he calls them "dogs").
NASB (UPDATED) TEXT: 5:13-15
13For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another. 14For the whole Law is fulfilled in one word, in the statement, "You shall love your neighbor as yourself." 15But if you bite and devour one another, take care that you are not consumed by one another.
5:13 "For you were called to freedom, brethren" This begins a new stage of the argument. The term "brethren" usually marks a change of subject. As vs. 1-12 have dealt with the perversion of legalism, vv. 13-15 deal with the perversion of antinomianism. We must not use our freedom as a license for indulging the sinful passions of fallen human nature (cf. Rom. 14:1-15:13).
NASB"only do not turn your freedom into an opportunity for the flesh"
NKJV"only do not use liberty as an opportunity for the flesh"
NRSV"only do not use your freedom as an opportunity for self-indulgence"
TEV"But do not let this freedom become an excuse for letting your physical desires rule you"
NJB"but be careful, or this liberty will provide an opening for self-indulgence"
"Opportunity" is a military term for a military, assault-staging area (cf. Rom. 6:1-14). Several English translations translate "flesh" with the phrase "lower nature." This latter rendering agrees with Paul's use of "flesh" (see Special Topic at 1:16) in this context as the natural propensities of mankind which have been twisted toward the self ever since the fall, recorded in Genesis 3. The same polarization between the Adamic nature and the Spirit-led life is expressed in Rom. 8:1-11.
▣ "but through love serve one another" This verb is present active imperative. Previously Paul asserted that they should not be slaves to legalism, but he now balances this with the command that they must be slaves to one another in love (cf. v. 6; John 13:34-35; Eph. 5:21; Phil. 2:3-4). This entire context is communal (the church), not individual (cf. Gordon D. Fee, To What End Exegesis? pp. 154-172). Modern western interpretation has been deeply influenced by individualism. The Bible is primarily a corporate book.
5:14
NASB"For the whole Law is fulfilled in one word"
NKJV"For all the law is fulfilled in one word"
NRSV"For the whole law is summed up in a single commandment"
TEV"For the whole Law is summed up in one commandment"
NJB"since the whole of the Law is summarized in a single command"
This same truth is expressed in Rom. 13:8; James 2:8. This is the "law" as God's revealed will (cf. Matt. 5:17-20), not a works righteousness system of salvation. There is still a proper function for the OT in Christianity! This was a quote of Lev. 19:18 from the Septuagint. It may have functioned as a rabbinical summary regarding the purpose of the Law. It was also used by Jesus in a very similar way in Matt. 5:43-48; 22:39 and in Mark 12:29-31; Luke 10:25-28. This is a Perfect tense verb, which emphasizes a culmination of a past act into a continuing state or condition. It can be understood as (1) a summary of the law or (2) a fulfillment of the law.
5:15 This is a first class conditional sentence, assumed to be true from the author's perspective or for his literary purposes. This verse uses violent imagery describing wild animals devouring each other, which is a picture of the terrible reality the false teachers had caused in the Galatian churches. This interpretation is reinforced by the equally strong statement in v. 26. This is a corporate problem, not an individual focus.
NASB (UPDATED) TEXT: 5:16-24
16But I say, walk by the Spirit, and you will not carry out the desire of the flesh. 17For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. 18But if you are led by the Spirit, you are not under the Law. 19Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, 20idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, 21envying, drunkenness, carousing, and things like these, of which I forewarn you, just as I have forewarned you, that those who practice such things will not inherit the kingdom of God. 22But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, 23gentleness, self-control; against such things there is no law. 24Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.
5:16 "walk by the Spirit" A present active imperative, Paul urged the Galatians to live a life supernaturally and continuously controlled by the Spirit of God (cf. Eph. 4:1,17; 5:2,15-18). A primary idea in Galatians was that the Spirit is He who brings initial salvation. Thus, this verse meant that which was begun by the Spirit (cf. 3:3), is also that which is perfected by the Spirit (cf. Rom. 8:16-25). The related term "law of the Spirit," Rom. 8:1 and implied in v. 18, is exactly the same as the "law of Christ" in I Cor. 9:21 and James 1:25; 2:8,12. The law of love serves others as well as self (cf. Phil. 2:1-4).
▣ "and you will not carry out the desires of the flesh" The strongest negation possible in Koine Greek utilizes the double negative with an aorist subjunctive, which means "never under any circumstances." This is found in this verse, followed by a very strong Greek word for "gratify." The Christian life and eternal salvation are of supernatural origin. Believers are not only called to be saved—but called to Christlikeness (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4). The contrast between "flesh" and "spirit" is common in Paul (cf. Rom. 8:1-11). "Flesh" [sarx] is used in two senses by Paul: (1) the physical body; and (2) mankind's fallen, sinful, Adamic nature. Here it is obviously #2. See Special Topic: Flesh (Sarx) at 1:16.
5:17 This contrast between the two ways of life is also found in Rom. 8:1-11. Paul presented the two supposed ways of being saved: (1) human effort; and (2) God's free grace in Christ. There are then two ways to live a godly life: (1) human effort (which is affected by the Fall) and (2) God's free power in the Spirit. The Judaizers were asserting human effort in both salvation and the Christian life, but Paul asserted God's supernatural provision in both.
5:18 "But if you are led by the Spirit" This is a first class conditional sentence, assumed true from the author's perspective or for his literary purposes. Those who are led by the Spirit are not subject to the law (cf. Rom. 6:14; 7:4,6). This does not imply that Christians will not sin (cf. Romans 7 and I John 2:1), but rather that their lives are not characterized by rebellion (cf. I John 3:6,9).
▣ "you are not under the Law" No article precedes "law" in the Greek text, so the word may have a wider connotation than just the Jewish law. Here, the law has the sense of a way of life used to approach God. Here again is the contrast between the two ways of being pleasing or acceptable to God: self-effort and God's free grace.
5:19 "Now the deeds of the flesh are evident" Many commentators see several distinct categories in this list of sins. However, there is a unity here based primarily on pagan worship excesses. People reveal their true selves in their actions and motives (cf. Matt. 7:16,20; 12:33). The results of the Fall are seen in our lifestyle choices.
The KJV adds the term "adultery" to this list. It is only supported by the Greek manuscript D, Codex Bezea, which is from the sixth century a.d. It is also included into some Old Latin and Vulgate manuscripts.
For "flesh" see Special Topic at 1:16.
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
NASB"immorality, impurity"
NKJV"fornication, uncleanness"
NRSV"fornication, impurity"
TEV"immoral, filthy"
NJB"fornication, gross indecency"
This first Greek term [porneia] originally meant "harlot," but it came to be used for sexual immorality in general (cf. I Cor. 6:9). We get the English term "pornography" from this Greek word. The second term [akatharsia], "impurity," is also a general term for sexual immorality, though originally used in the OT in the sense of ceremonial uncleanliness or moral uncleanliness. Paul intended the latter meaning.
NASB"sensuality"
NKJV, NRSV"licentiousness"
TEV"and indecent actions"
NJB"sexual irresponsibility"
This implied a public flaunting of sexual desires (cf. II Cor. 12:21). This kind of sexual activity knew no bounds or social inhibitions. Pagan worship was characterized by sexual activity (as were some later Gnostic false teachers, cf. I Tim. 1:10; II Tim. 3:6; Titus 3:3).
5:20 "idolatry" This refers to the worship of anything in place of God (cf. I Cor. 10:14; Eph. 5:5; Col. 3:5; I Pet. 4:3). It especially related to acts of worship to statues or inanimate objects.
▣ "sorcery" This was the Greek term pharmakia from which the English word "pharmacy" is derived. Sorcery may have referred to the practice of using drugs to induce a religious experience. It was later used for magical practices of any kind.
NASB"enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions"
NKJV"hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies"
NRSV"enmities, strife, jealousy, anger, quarrels, dissensions, factions"
TEV"People become enemies and they fight, they become jealous, angry, and ambitious"
NJB"feuds and wranglings, jealousy, bad temper and quarrels; disagreements, factions"
This litany describes the attitudes and actions of angry, fallen, selfish people. Remember 5:15 and 26.
▣ "enmities" This word (echthra) describes the condition of being characteristically hostile toward people.
▣ "strife" This means "fighting for prizes."
▣ "jealousy" This word (zēlos) can have positive or negative connotation, but in this context it means "self-centeredness."
▣ "outbursts of anger" This Greek term (thumos) means "a sudden, uncontrollable outburst of rage."
▣ "disputes" This implies conflicts based on self-seeking or ambition which knows no bounds.
▣ "dissensions, factions" These two terms go together. They describe a factious dogmatic division within a larger group, something akin to political parties (cf. I Tim. 5:15 and 26). It is used to describe churches, like the Corinthian Church (cf. I Cor. 1:10-13; 11:19; II Cor. 12:20).
5:21 "envyings" A common Stoic proverb of the day said "envy is to grieve at another's good."
Some older Greek manuscripts add the word "murders" after the word "envy." It is included in manuscripts A, C, D, G, K, and P, yet it is excluded in P46, א, and B. It is also excluded in the writings of the early heretic Marcion and the early church fathers, Irenaeus, Clement of Alexandria, Origen, Chrysostom, Jerome, and Augustine. Scribes may have added it from Rom. 1:29.
▣ "drunkenness, carousing" These last two words describe the drunken orgies associated with pagan worship (cf. I Cor. 6:9).
▣ "and things like these" This phrase indicates that this list is not exhaustive but representative (cf. I Cor. 6:9-10; Eph. 5:5). As a warning, it may have reminded the Galatians of Paul's preaching on a previous occasion. This verse, in tandem with I John 5:16, is the source of the Roman Catholic distinction between mortal and venial sins. However, this interpretation is very dubious, in light of the overlapping definitions of the terms, as well as the fact that these sins are even committed by Christians. These verses warn that though Christians could sin in these areas and still be saved, if their lives are characterized or dominated by these sins, they have not really become new creatures in Christ (I John 3:6,9).
▣ "of which I forewarn you, just as I have forewarned you, that those who practice such things shall not inherit the kingdom of God" One's lifestyle choices reveal the heart. Those who are truly redeemed still struggle with sin, but their lives are not characterized by sin (cf. I John 3:6,9). It is not that these sins cannot be forgiven or that true Christians do not commit these sins, but that in a true believer the process of Christlikeness has begun. The Spirit, who drew believers to Christ, is now forming Christ in them (cf. 4:19; John 16:8-13). Jesus was very clear about the lifestyle of believers in Matthew 7, "by their fruits you shall know them" and John 15.
The "kingdom of God" is the subject of Jesus' first and last sermons and most of His parables. The reign of God in men's hearts now will someday be consummated over all the earth (cf. Matt. 6:10; I Cor. 6:9-10; Eph. 5:5).
SPECIAL TOPIC: THE KINGDOM OF GOD
5:22 "But the fruit of the Spirit is" Paul described human effort as works of the flesh, but he described the Christian life as the "fruit" (cf. John 15) or product of the Spirit. He thereby distinguished human-focused religion and supernatural-focused religion. Obviously, the fruit of the Spirit and the gifts of the Spirit are different. While spiritual gifts are given to every believer at salvation (cf. I Cor. 12:7,11), the fruit is another metaphor to describe the motives, attitudes and lifestyle of Jesus Christ. As the gifts are the distribution of the different ministries of Christ among the body of Christ, the fruit is the collective attitude of Christ in performing these gifts. It is possible to have an effective gift and not have a Christlike attitude. Therefore, Christlike maturity, which the fruit of the Spirit brings, gives ultimate glory to God through the various gifts of the Spirit. These are both brought about by the filling of the Spirit (cf. Eph. 5:18).
It is also interesting to note that fruit is singular in this verse. The use of the singular can be understood in two ways: (1) love is the fruit of the Spirit, described by the varying terms that follow; or (2) it is a collective singular like "seed."
▣ "love" This Greek form for love, agapē, was used in a unique way by the early church of God's self-giving love. This noun was not used often in classical Greek. The church infused it with new meaning to describe God's special love. Love here is theologically analogous to hesed (BDB 338), God's covenant loyalty and love, in the OT.
▣ "joy" Joy is an attitude of life that rejoices in who we are in Christ regardless of circumstances (cf. Rom. 14:17; I Thess. 1:6; 5:16; Jude 24).
▣ "peace" Peace may mean
1. our sense of well-being because of our relationship to Christ
2. our new world-view based on the revelation of God that does not depend on circumstances
3. tranquility in our relationship with other people, especially believers (cf. John 14:27; Rom. 5:1; Phil 4:7)
Peace with God brings peace within and without (i.e., covenant brothers and sisters).
▣ "patience" Longsuffering was proper even in the face of provocation. This was a characteristic of God the Father (cf. Rom. 2:4; 9:22; I Tim. 1:18; I Pet. 3:20). As God has been patient with us, we are to be patient with other people (cf. Eph. 4:2-3), especially believers (cf. 6:10).
▣ "kindness, goodness" "Kindness" describes not only the life of Jesus, but His yoke (cf. Matt. 11:30). Together the two terms describe a positive, open and accepting attitude toward others, especially believers (cf. 6:10).
▣ "faithfulness" Pistis is used in its Old Testament sense of loyalty and trustworthiness. It was usually used of God (cf. Rom. 3:3). Here it describes the believer's new relationship with people, especially believers.
5:23 "gentleness" Sometimes translated as "meekness," praotes is characterized by a submissive spirit. It was a metaphor taken from domesticated animals. Gentleness was not included in the Greek or Stoic lists of virtues, because the Greeks saw it as a weakness. It is uniquely Christian (cf. I Cor. 4:21; II Cor. 10:1; Eph. 4:2; Col. 3:12; I Tim. 6:11; II Tim. 2:25; Titus 3:2). It was used of both Moses (cf. Num. 12:3) and Jesus (cf. Matt. 11:29; 21:5).
▣ "self-control" The capstone of the list, self-control characterizes Christlike maturity (cf. Acts 24:25; Titus 1:8; II Pet. 1:6). This term was used in I Cor. 7:9 for the control of our sexual drive and that may be alluded to here because of the list of the sexual abuses of pagan worship.
▣ "against such things there is no law" There is a new inner law in the life of a believer which shows its presence by living in godliness (cf. Rom. 6:19; James 1:25; 2:8,12). This is exactly the goal of the new covenant (cf. Jer. 31:31-34 and Ezek. 36:22-32). Christlikeness is the goal of God for every Christian (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4).
5:24 "those who belong to Christ Jesus have crucified the flesh" This is aorist active indicative which speaks of completed action in past time. This passage, and others which imply mystical union, can be interpreted within theological categories (cf. Rom. 6:6). Throughout the book of Galatians, particularly 2:20, "crucify" is used to characterize our relationship to the Law. Once we accept God's free offer of grace in Christ as our only means of salvation, we decisively cut ourselves off from the evil of our fallen nature and the fallen world system. This personal decision of cutting ourselves off is the biblical metaphor of "crucifixion" as seen in Gal. 2:20; 5:24 and 6:14.
This is often characterized as "death to self." God has made us individually (cf. Psalm 139) to serve Him and not ourselves (cf. Rom. 6). This new life in Christ means death to the fallen, self-centered lifestyle of rebellious mankind (cf. 2:20; Rom. 6:11; II Cor. 5:14-15; I John 3:16).
For "Flesh" see Special Topic at 1:16.
▣ "with its passions and desires" The Greeks identified the body as the source of sinfulness because they did not have supernatural revelation about creation and the fall of mankind (cf. Gen. 1-3). Therefore, they blamed the morally neutral physical body as the source of evil. Believers understand from Paul that the body is morally neutral (cf. Rom. 4:1; 9:3; I Cor. 10:18). Jesus had a real human body (cf. John 1:14; Rom. 1:3; 9:5). Its goodness or wickedness depends on how we use it, for God or for evil. Once we become believers, we must yield our fallen, self-centered tendencies to the power of the Holy Spirit (cf. Rom. 7 and I John 2:1).
NASB (UPDATED) TEXT: 5:25-26
25If we live by the Spirit, let us also walk by the Spirit. 26Let us not become boastful, challenging one another, envying one another.
5:25 "If we live by the Spirit, let us also walk by the Spirit" This is a first class conditional sentence, assumed to be true from the author's perspective or for his literary purposes. It summarizes the entire section (cf. v. 16; Rom. 8:1-11). Since believers have been given free grace, they ought to live appropriately (cf. Eph. 4:1,17; 5:2,15-21).
5:26 This is parallel to v. 15 and shows the terrible consequences of the false teachings of the Judaizers among the churches of Galatia and the absence of the Spirit's control in the disruptive attitudes within the congregations.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Outline chapter 5 in its relationship to the rest of Galatians.
2. Explain freedom and what it means in the Christian life.
3. Explain the contextual meaning of the concluding phrase of verse 4.
4. How does a gospel which is freely offered to us control our lifestyle?
5. What are the implications of verses 15 and 26 for the Church today?
6. Do verses 19-21 describe the churches of Galatia or the tendency of pagan worship?
7. How are the gifts of the Spirit related to the fruit of the Spirit?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Bear One Another's Burdens | Bear and Share Burdens | Specifics in the Use of Christian Liberty | Bear One Another's Burdens | On Kindness and Perseverance |
6:1-10 | 6:1-5 | 6:1-5 | 6:1-5 | 6:1-5 |
Be Generous and Do Good | ||||
6:6-10 | 6:6 | 6:6 | 6:6-10 | |
6:7-10 | 6:7-10 | |||
Final Warnings and Benedictions | Glory Only in the Cross | Paul's Autograph Postscript | Final Warning and Greeting | Postscript |
6:11-16 | 6:11-15 | 6:11-16 | 6:11-16 | 6:11-16 |
Blessing and a Plea | ||||
6:16-18 | ||||
6:17 | 6:17 | 6:17 | 6:17 | |
6:18 | 6:18 | 6:18 | 6:18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Galatians 5:1-6:10 is the practical aspect of Paul's radical free gospel of Christ, made available to believers through the love and grace of God and their repentant faith response.
1. Chapter 6:1-5 gives us specific guidelines on how to deal with a sinning Christian brother.
2. Chapter 6:6-10 has two of the most memorable quotes in the NT. Some see it as a series of unrelated truths. Others see it as a literary unit relating to believers' use of money.
B. Galatians 6:12-16 is a brief summary of the entire letter.
C. Paul's brief close of 6:17-18 is reminiscent of his cyclical letter, Ephesians, where closing greetings are notably absent. Remember that the book of Galatians was written to several churches in a geographical area.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:1-5
1Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. 2Bear one another's burdens, and thereby fulfill the law of Christ. 3For if anyone thinks he is something when he is nothing, he deceives himself. 4But each one must examine his own work, and then he will have reason for boasting in regard to himself alone, and not in regard to another. 5For each one will bear his own load.
6:1 "if" This introduces a third class conditional sentence meaning potential, probable action.
▣ "if anyone is caught" This is an aorist passive subjunctive. Literally "surprised" (cf. William D. Mounce's The Analytical Lexicon to the Greek New Testament, p. 393). The phrase points to our own responsibility for our sin but also of sin's subtle temptations and traps (cf. Eph. 4:14; 6:10-18). Some people did not premeditatively violate God's grace; they were duped.
NASB, NKJV"in any trespass"
NRSV"in a transgression"
TEV"in any kind of wrongdoing"
NJB"misbehaves"
At least three sins may be referred to here.
1. light of the false teachers, this may refer to those who had succumbed to the temptation of being circumcised and were trying to gain perfection through the Mosaic Law
2. because of the strong terms used in 5:15,26, it may refer to the destructive tendencies which were present in the Galatian churches
3. this might be related to the pagan worship excesses described in 5:19-21
The guidelines which follow are extremely helpful to show the church how believers are to restore a fallen brother to fellowship.
NASB, TEV"you who are spiritual"
NKJV"you who are spiritual"
NRSV"you who have received the Spirit"
NJB"the more spiritual of you"
This should not be misconstrued to mean "you who are sinless." Spiritual maturity has already been discussed in 5:16-18, 22-25. Spiritual maturity is
1. having the mind of Christ
2. living out the fruit of the Spirit
3. having a servant's heart
4. serving fellow Christians
See SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?) at I Thess. 5:21.
▣ "restore such a one" "Restore" is a present active imperative, an ongoing command, often used of setting a broken bone or fixing fishing nets (cf. Matt. 4:21; Mark 1:19). It is crucial for those who are mature in Christ to help all others in the church to attain that stature (cf. Eph. 4:13) and restore those who have fallen (cf. II Cor. 13:11).
Forgiveness and non-judgmentalism are biblical signs of a mature Christian (cf. Matt. 5:7; 6:14-15; 18:35; Luke 6:36-37; James 2:13; 5:9). Church discipline must always be redemptive not vindictive (cf. II Cor. 2:7; II Thess. 3:15; James 5:19-20). We dare not shoot our wounded!
▣ "looking to yourself, so that you too will not be tempted" "Tempt" [peirazō] in this context has the connotation "to tempt with a view toward destruction." The same word is used of the evil one tempting Jesus in Matthew 4. Another word for "tempt" [dokimazō] is used twice in v. 4, but this word has the connotation "to test with a view toward approval." Satan will test and tempt believers in order to destroy them. Believers must be on guard, without and within (cf. I Cor. 10:12; II Cor. 13:5). See Special Topic at I Thess. 3:5.
6:2 "Bear one another's burdens" This is a present active imperative. "One another" is placed in an emphatic position in the Greek sentence. As a way of life mature Christians are to carry their weaker, less mature brothers (cf. Rom. 14:1; 15:1). This fulfills, in a very practical and observable way, the New Law (cf. 5:14).
"Burden" was used of a crushing weight put on a domestic pack animal (cf. Matt. 23:4). In context it was used metaphorically for the oral traditions of the Judaizers. It is a different term than "burden" in v. 5, a soldier's backpack.
▣ "and thereby fulfill the law of Christ" The Law of Christ is also mentioned in I Cor. 9:21 and "the law of the Spirit of life in Jesus Christ" in Rom. 8:2. The Law of Christ is also characterized in different ways in James.
1. 1:25, "the flawless law that makes men free"
2. 2:8, "the royal law"
3. 2:12, "the law of liberty"
As the yoke of the oral traditions interpreting the Mosaic Law had become a pressing burden to the Jews, the yoke of Christ is easy and light (cf. Matt. 11:29-30). However, a yoke it is (cf. John 13:34; I John 4:21), and this yoke is our responsibility to love and serve one another as brothers and sisters in Christ.
The verb here is found in two different tenses in the manuscripts.
1. aorist imperative in MSS א, A, C, D
2. future active indicative in MSS B, F, G
3. future active indicative, but with different initial preposition in MS P46
The UBS4 committee was uncertain which was original. They thought possibly that the future was changed to an aorist imperative because of the preceding infinitive in v. 1 (Bruce Metzger, A Textual Commentary on the Greek New Testament).
6:3 "if anyone thinks he is something when he is nothing" This is a first class conditional sentence, assumed true from the author's perspective or for the author's literary purposes. Christians should judge themselves so that they can appropriately relate to each other and can avoid overestimating themselves (cf. I Cor. 3:18, possibly reflecting Isa. 5:2). This does not mean that Christians do not have sin, but that sin does not dominate their lives (cf. I John 1:8; 3:6, 9). Therefore, they can help and pray for those whose lives are dominated by sin (cf. I Cor. 3:18).
▣ "he deceives himself" This verb occurs only once in the entire NT, meaning to seduce oneself into error. The noun form appears in Titus 1:10. Self-deception is the worst kind of blindness.
6:4 "But each one must examine his own work" This is a present active imperative of the term for "test" or "tempt" (dokimazō) with the connotation of "to test with a view toward approval." See Special Topic at I Thess. 3:5.
▣ "and then he will have reason for boasting in regard to himself alone, and not in regard to another" Believers must be careful not to compare themselves with one another (cf. II Cor. 10:12), especially those who have been surprised and overtaken by sin (cf. v. 1).
6:5 "For each one will bear his own load" This may refer to the judgment seat of Christ in an eschatological/end-time setting (cf. II Cor. 5:10). At first glance, vv. 2 and 5 seemingly contradict each other until a closer lexical study shows that the two words translated respectively as "burden" and "load" had different usages. The former word in v. 2 (baros) means a "crushing weight," while the latter word in v. 5 (phortion) means a "soldier's backpack filled with his needed equipment." Mature Christians must carry the load of responsibility for themselves and sometimes, for others. An example of this might be II Cor. 8:13-14. The same term was used of Jesus' guidelines for Christians in Matt. 11:30.
NASB (UPDATED) TEXT: 6:6-10
6The one who is taught the word is to share all good things with the one who teaches him. 7Do not be deceived, God is not mocked; for whatever a man sows, this he will also reap. 8For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. 9Let us not lose heart in doing good, for in due time we will reap if we do not grow weary. 10So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of the faith.
6:6 "the word" This is from the same root as "Word" in John 1:1, referring to Jesus. The "word" is the gospel of and about Jesus. Paul uses a variety of ways to refer to this "word."
1. "the word of God" – I Cor. 14:36; II Cor. 2:17; 4:2; Phil. 1:14; Col. 3:16; I Thess. 2:13
2. "the word of the Lord" – I Thess. 1:8; II Thess. 3:1
3. the word – Gal. 6:6; I Thess. 1:6; Col. 4:3; II Tim. 4:2
▣ "is to share" This is another present active imperative which relates either to
1. verses 1-5, a call on the mature to help weaker Christians
2. verses 7-10, a description of the law of spiritual sowing and reaping (see note at v. 7)
Those who are taught are under the spiritual responsibility to share in the ministry of those who teach them (cf. Luke 10:7; Rom. 15:27; I Cor. 9:9-14). This is a general principle, and although Paul did not personally take advantage of personal remuneration, he advocated it for other ministers. The English word "catechism" is derived from the Greek [katechēō] translated as "taught" and "teaches" which are found in this verse.
▣ "good things" "Good things" is purposefully ambiguous, referring to physical needs, spiritual needs or both. The obvious truth is that those who are being taught should be grateful and responsive. Exactly how this verse relates to the false teachers is uncertain. Paul could have been referring to himself and the Gentile contribution for Jerusalem.
▣ "with the one who teaches him" The teacher ("the one who teaches") refers either to
1. the spiritual gift of teaching as in Acts 13:1 and I Cor. 12:28
2. a teacher in the local congregation who trained new believers and children
3. one who taught the entire congregation the implications of the teachings of the Apostles as they applied to their daily lives, as in pastor/teacher of Eph. 4:11
This last option would be similar to the OT task of the local Levites and, later, professional scribes.
6:7 "Do not be deceived" This is a present passive imperative with a negative particle which usually means to stop an act which was already in process. They were already being deceived (cf. I Cor. 6:9; 15:33; II Thess. 2:3; James 1:16).
▣ "God is not mocked" This verb means "to turn one's nose up at" something or someone. This may refer to those who are called to minister as God's representatives, that is, the teachers of v. 6. To scoff at Christian ministers is, in a sense, to scoff at God. Jesus, in Matt. 10:42 and 25:40, mentioned that when we help others in His name we are helping Him. This is the same truth but from the opposite direction. However, how these verses relate to one another is uncertain. This may be a general proverb connected with "sowing and reaping" applied in a figurative sense.
This verse may relate to vv. 8-10 and not to v. 6 at all. This is a moral universe. We do not so much break God's laws as much as we break ourselves on God's laws. Be it known, believer or unbeliever, we reap what we sow. Sin always runs its course, even in the life of believers. Wild oats are very, very expensive—so, too, is self-centered sowing!
▣ "for whatever a man sows" This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).
6:8 "For the one who sows to his own flesh will from the flesh reap corruption" This refers to the two basic approaches of being right with God (cf. 5:13, 16-17), human effort (cf. Rom. 8:6-8,13) and free grace (cf. Rom. 8:2-4,6,12-14).
▣ "corruption" See Special Topic following.
SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (PHTHEIRŌ)
▣ "eternal life" The concept of eternal life which is found in v. 8 is from the Greek word zoē. It is used particularly by John to refer to resurrection life, the life of the new age (cf. Rom. 5:21; 6:22-23; Titus 1:2; 3:7). It has the same implication here. Verses 8-10 show the consequences of our sowing and reaping.
6:9 "Let us not lose heart in doing good" This is literally "to despair" or "to lose heart" (NEGATED PRESENT ACTIVE SUBJUNCTIVE, cf. Luke 18:1; II Thess. 3:13; II Cor. 4:1,16; Heb. 12:3). Often Christians grow weary of the very things that they have been called to do.
▣ "for in due time we will reap if we do not grow weary" Notice the conditional element (not conditional sentence). It is conditioned on our continued faith response. Also, note the element of God's sovereign timing in our lives. We do not understand why things happen as they do, but because we believe in the sovereignty of God and the specific demands of the free gospel, we direct our lives to certain ways of service and giving. See Special Topic on Perseverance at 3:4.
6:10 "So then, while we have opportunity" Believers must continue to watch for opportunities to live out their faith in Christ (cf. Eph. 5:15-21; Col. 4:2-6). This phrase will refer to
1. opportunities in daily like
2. before persecution comes
3. before the Second Coming
This may be an allusion to Ps. 69:13 or Isa. 49:8 (cf. II Cor. 6:2).
▣ "let us do good" This is a present middle (deponent) subjunctive. Paul states with conviction that our standing with God does not come by human effort, but he is equally emphatic that once we know God we should live a life of strenuous service (i.e., Titus 3:8,14). These twin truths are found in Eph. 2:8-9 and then v. 10. We are not saved by good works, but we are most definitely saved unto good works.
▣ "to all people, and especially to those who are of the household of the faith" Notice that our love is meant for all people for there is always a view toward evangelism in all of our actions (cf. Matt. 28:19-20; Luke 24:47; John 20:31; Acts 1:8; I Cor. 9:19-23; I Pet. 3:15). However, our primary focus, as far as fellowship, is on the members of the family of God. This is not denominationally focused for we are to take a person at his word that he has trusted in Christ. Once he has made that confession we are to serve him as Christ served us.
I very much like Gordon Fee's insight in to the corporate nature of this book, not the typical western individual emphasis. This book is about the Spirit-filled life of the community of faith and beyond (cf. To What End Exegesis?, p. 163).
NASB (UPDATED) TEXT: 6:11-16
11See with what large letters I am writing to you with my own hand. 12Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ. 13For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh. 14But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world. 15For neither is circumcision anything, nor uncircumcision, but a new creation. 16And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God.
6:11 "See with what large letters I am writing to you with my own hand" This is an aorist active imperative. Paul dictated his letters to a scribe (cf. Rom. 16:22). Some see these final words in Paul's own handwriting as Paul's way of verifying his true letters, in light of II Thess. 2:2. We know from several of Paul's letters that he wrote the concluding sentences in his own hand (cf. I Cor. 16:21; Col. 4:18; II Thess. 3:17 and Philemon v. 19). Since I believe that Paul's thorn in the flesh was Oriental ophthalmia, this is an added evidence of his need to write, not in the small, concise writing of a scribe, but with the scrawling hand of a man who was partially blind.
6:12
NASB"Those who desire to make a good showing in the flesh"
NKJV"As many as desire to make a good showing in the flesh"
NRSV"It is those who want to make a good showing in the flesh"
TEV"Those who want to show off and brag about external matters"
NJB"It is only self-interest"
The Judaizers were more concerned with the outer aspects of religion (cf. Col. 2:16-23); they wanted a religious show (cf. 4:17)! Convincing the Galatians to be circumcised would be a "feather in their caps" (cf. v. 13c). The false teachers wanted self-affirmation at the expense of the Galatian believers.
For "flesh" see Special Topic at 1:16.
▣ "try to compel you to be circumcised" Verses 12-16 are a summary of the entire letter which focuses on the inappropriate emphasis of the false teachers on human effort as a means of being saved or of being fully matured. This is a recurrent danger in the modern church as believers demand service, enthusiasm, ritual, attendance, Bible knowledge, prayer, or any of the good discipleship techniques as a means of being complete in Christ. Paul's great truth was that believers are complete in their standing with God when they have trusted Jesus Christ by faith. In light of this new, full acceptance, believers then must yield themselves in gratitude to God and service to others (i.e., James 2:14-26).
▣ "simply so that they will not be persecuted for the cross of Christ" This may refer to
1. Jewish persecution (cf. Acts 13:45,50; 14:2,5,19); the Judaizers by their insistence on the Law of Moses would not be rejected as strenuously as Paul's teaching of free grace in Christ alone
2. Roman persecution because Christianity was not a legal, recognized religion as was Judaism
The synagogue instituted its curse formula, which was a rabbinical way of forcing Christians out of the synagogue because they would not and could not say "Jesus is accursed" (cf. John 9:22,35; 12:42 & 16:2).
6:13 "For those who are circumcised do not even keep the Law themselves" The subject of this sentence is ambiguous, which could be (1) the false teachers or (2) aggressive converts within the churches of Galatia. The men who argued circumcision as a means of being right with God could not even keep the whole Law themselves (cf. Rom. 2:17-29). If you break the Law one time (after the age of moral responsibility), in one way, then James 2:10 (and Gal. 5:3) is a truth to be reckoned with!
6:14 "But may it never be" See note at 2:17.
▣ "that I would boast, except in the cross of our Lord Jesus Christ" Paul, of all people, knew what it was to be redeemed out of an undeserving life, zealous though it may be (cf. Phil. 3:2-16). Human boasting is excluded when human merit is excluded (cf. Jer. 9:23-26; Rom. 3:27-28; I Cor. 1:26-31). See SPECIAL TOPIC: BOASTING at 6:4.
▣ "through which the world has been crucified to me, and I to the world" This is the continuing metaphor throughout Galatians which speaks of believers' death to the Law and their being alive to God in Christ. This is a perfect passive indicative, which emphasizes a continuing state accomplished by an outside agent, here, the Spirit. This metaphor is used in 2:19, 5:24, and here expressing how all things become new when believers identify with Christ's death on the cross. They are now free from the Law in order to live for God (cf. Rom. 6:10-11, 12-23).
For "world" see Special Topic: "Kosmos" at 4:3.
6:15 "For neither is circumcision anything, nor uncircumcision, but a new creation" Paul has already mentioned that circumcision is not the issue (cf. Gal. 5:6; Rom. 2:28-29; I Cor. 7:18-19). The issue is salvation, if believers try to make themselves acceptable to God by human effort, either pagan or Jew, they are totally cut off from the absolutely free gift of God in Jesus Christ. There are two mutually exclusive ways of being right with God.
1. the free gospel of Christ through repentance and faith
2. human effort
Paul restates that circumcision is not really the issue (nor food laws, cf. I Cor. 8; 10:23-26), but how one pursues right standing with God by perfectly fulfilling the law.
Several early Greek manuscripts add "in Christ Jesus" after "For neither" (MSS א, A, C, D, F, G, and most minuscules and versions (cf. NKJV). However, most modern English versions leave it out because it is absent in MSS P40 and B. The UBS4 rates its exclusion as "A" (certain). It probably was a scribal assimilation from 5:6.
▣ "but a new creation" This is the New Covenant; believers are brand new people in Jesus Christ! All old things have passed away and everything is new (cf. Rom. 6:4; 8:19-22; II Cor. 5:17; Eph. 2:15; 4:24; Col. 3:10).
6:16 "And those who will walk by this rule, peace and mercy be upon them" This may be a loose quotation from Ps. 124:5 and 127:6. From the Greek word "rule" (kanoni) the English word "canon" is derived. This was a construction term used for a measuring reed. It is used here to refer to the gospel (Jesus' yoke, cf. 6:2). Notice believers are to walk in it, not just affirm it (cf. James 1:22).
▣ "the Israel of God" Significantly Paul calls the Church "the Israel of God." In his writings he has emphasized that Abraham's true seed is not by racial descent but by faith descent (cf. Gal. 3:7,9,29; Rom. 2:28-29; 9:6; Phil. 3:3). The gospel is about Jesus, not national Israel! Believers in Christ are the true "people of God"!
NASB (UPDATED) TEXT: 6:17
17From now on let no one cause trouble for me, for I bear on my body the brand-marks of Jesus.
6:17 "From now on let no one cause trouble for me" The verb is a present active imperative. To whom this is addressed or why is not known. Paul appealed to his service for Christ as the reason that this should not happen again. It possibly refers to the personal attacks that the false teachers used to alienate the Galatian believers from the gospel. The Galatian believers allowed this to happen!
▣ "for I bear on my body the brand-marks of Jesus" As the false teachers were emphasizing circumcision as a mark of God's covenant, Paul asserted that he also had an outward sign. They were the scars
1. of his physical persecution for preaching the good news of Christ (i.e., II Cor. 4:7-12; 6:4-6; 11:23-28)
2. from his Damascus road encounter with the risen Christ
3. as a sign Paul was a slave/servant of Christ and under His protection
I think #1 fits the context best.
NASB (UPDATED) TEXT: 6:18
18The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.
6:18 This is an example of a brief closing blessing in a cyclical letter (because there are no personal greetings, like Ephesians). Note that the term "be with your spirit" is a good example of the small "s" (spirit) which is used of mankind's spirit, not the Holy Spirit. However, in many instances in the New Testament, it refers to the human spirit, which is energized by the Holy Spirit. This is probably the implication here.
SPECIAL TOPIC: PAUL'S PRAYER, PRAISE, AND THANKSGIVING
▣ "Amen" See Special Topic at 1:5.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What are the biblical guidelines for restoring a fallen brother?
2. Are verses 2 and 5 contradictory?
3. What does verse 6 say about Christians supporting Christian ministries?
4. Describe in your own words the biblical law of sowing and reaping.
5. Describe in your own words the biblical idea of two ways to salvation that are brought out in such clarity in the book of Galatians.
6. Explain in your own words how verse 9 is related to verses 6 and 7.
7. If circumcision was not the issue of verse 15, why did Paul make such an issue of it?
8. What are the implications of the Church being called the true Israel of God in verse 16?
Copyright © 2012 Bible Lessons International
A. Brief Summary
1. The Thessalonian letters provide tremendous insight into Paul as both missionary and pastor. We find him establishing a church in a brief time and continuing to pray and be concerned about its growth, development, and ministry.
2. We see him faithfully proclaiming the gospel, concerned for the converts, scolding them, praising them, guiding them, exhorting them, teaching them, loving them, even giving of himself to them. He was thrilled with their progress to that point, but was disappointed with the rate at which they matured.
3. In these Epistles we meet a zealous, loving servant of Christ and a small, zealous, but growing new church. Both were faithful, both were used by God, and both served each other in a Christlike manner seldom found among God's people.
B. The City of Thessalonica
1. Brief History of Thessalonica
a. Thessalonica was located at the head of the Thermaic Gulf. Thessalonica was a coastal town on the major Roman road, Via Ignatia (the way of the nations), running eastward from Rome. A seaport, it was also very close to a rich, well-watered, coastal plain. These three advantages made Thessalonica the largest, most important commercial and political center in Macedonia.
b. Thessalonica was originally named Therma, derived from the hot springs located in the area. An early historian, Pliny the Elder, refers to Therma and Thessalonica existing together. If this is the case, Thessalonica simply surrounded Therma and annexed it (Leon Morris, The First and Second Epistles to the Thessalonians, Grand Rapids: Wm. B. Eerdmans Publishing Company, 1991, p. 11). Yet most historians believe Cassander, one of Alexander the Great's generals, renamed Therma in 315 b.c. after Philip of Macedonia's daughter and Alexander's half-sister and his wife, Thessalonica (Strabo VII Fragment 21). Sometime during the early centuries of the spread of Christianity, Thessalonica came to be nicknamed "the orthodox city" because of its Christian character (Dean Farrar, The Life and Work of St. Paul, New York: Cassell and Company, Limited, 1904, p. 364). Today Thessalonica is known as Salonika and it still is an important city in Greece.
c. Thessalonica was a cosmopolitan metropolis similar to Corinth, inhabited by peoples from all over the known world.
(1) Barbaric Germanic peoples from the north were living there, bringing with them their pagan religion and culture.
(2) Greeks lived there, coming from Achaia to the south and from the islands of the Aegean Sea, in turn bringing their refinement and philosophy.
(3) Romans from the west also settled there. They were mostly retired soldiers and they brought their strength of will, wealth and political power.
(4) Finally, Jews came in large numbers from the east; eventually one third of the population was Jewish. They brought with them their ethical monotheistic faith and their national prejudices.
d. Thessalonica, with a population of about 200,000, was truly a cosmopolitan city. It was a resort and health center because of the hot springs. It was a commercial center because of its seaport, fertile plains and the proximity of the Ignatian Way.
e. As the capital and largest city, Thessalonica was also the central political headquarters of Macedonia. Being a Roman provincial capital and home of many Roman citizens (mostly retired soldiers), it became a free city. Thessalonica paid no tribute and was governed by Roman law, since most Thessalonians were Roman citizens. Thus the Thessalonian rulers were called "politarchs." This title appears nowhere else in literature but it is preserved by an inscription over the triumphal arch at Thessalonica known as the Vardar Gate (Farrar, p. 371n.).
2. Events Leading to Paul's Coming to Thessalonica
a. Many events led Paul to Thessalonica, yet behind all the physical circumstances is the direct, definite call of God. Paul had not originally planned to enter the European continent. His desire on this second missionary journey was to revisit the churches in Asia Minor that he had established on his first journey and then to turn eastward. Yet, just as the moment arrived to turn northeastward, God started closing the doors. The culmination of this was Paul's Macedonian vision (cf. Acts 16:6-10). This caused two things to happen: first, the continent of Europe was evangelized and second, Paul, because of circumstances in Macedonia, began writing his Epistles (Thomas Carter, Life and Letters of Paul, Nashville: Cokesbury Press, 1921, p. 112).
b. After noting the above spiritual direction, the physical circumstances that led Paul to Thessalonica were:
(1) Paul went to Philippi, a small town with no synagogue. His work there was thwarted by the owners of a prophetic, demonic slave girl and the town council. Paul was beaten and humiliated yet a church was formed even in the midst of all this. Because of the opposition and physical punishment, Paul was forced to leave, possibly sooner than he had wished.
(2) Where would he go from there? He passed through Amphipolis and Apollonia that also had no synagogue,
(3) He came to the largest city in the area, Thessalonica, which did have a synagogue. Paul had made it a pattern to go to the local Jews first. He did this because:
(a) of their knowledge of the Old Testament;
(b) of the opportunity for teaching and preaching that the synagogue presented;
(c)of their position as the chosen people, God's covenant people (cf. Matt. 10:6; 15:24; Rom. 1:16-17; 9-11);
(d) Jesus had offered Himself first to them, then to the world—so too, Paul would follow Christ's example.
3. Paul's Companions
a. Paul was accompanied by Silas and Timothy in Thessalonica. Luke was with Paul at Philippi and he remained there. We learn this by the "we" and "they" passages of Acts 16 and 17. Luke speaks of "we" at Philippi, but of "they" as traveling to Thessalonica.
b. Silas, or Silvanus, was the man Paul chose to go with him on the second missionary journey after Barnabas and John Mark went back to Cyprus:
(1) He is first mentioned in the Bible in Acts 15:22 where he is called a chief man among the brethren of the Jerusalem Church.
(2) He was also a prophet (cf. Acts 15:32).
(3) He was a Roman citizen like Paul (cf. Acts 16:37).
(4) He and Judas Barsabbas were sent to Antioch by the Jerusalem Church to inspect the situation (cf. Acts 15:22,30-35).
(5) Paul praises him in II Cor. 1:19 and mentions him in several letters.
(6) Later he is identified with Peter in writing I Peter (cf. I Pet. 5:12).
(7) Both Paul and Peter call him Silvanus while Luke calls him Silas.
c. Timothy was also a companion and fellow-worker of Paul:
(1) Paul met him at Lystra where he was converted on the first missionary journey.
(2) Timothy was half Greek (father) and half Jewish (mother). Paul wanted to use him to work with evangelizing the Gentiles.
(3) Paul circumcised him so that he could work with Jewish people.
(4) Timothy is mentioned in the salutation in: II Corinthians, Colossians, I and 2 Thessalonians and Philemon.
(5) Paul spoke of him as "my son in the ministry" (cf. I Tim. 1:2; II Tim. 1:2; Tit. 1:4).
(6) Paul's general tone throughout his letters implies that Timothy was young and timid. Yet Paul has great confidence and trust in him (cf. Acts 19:27; I Cor. 4:17; Phil. 2:19).
d. It is only fitting in the section on Paul's companions that mention is made of the men who came to Thessalonica and accompanied Paul on his later missions. They are Aristarchus (Acts 19:29; 20:4; 27:2) and Secundus (Acts 20:4). Also, Demas could have been from Thessalonica (Philem. 24; II Tim. 4:10).
4. Paul's Ministry in the City
a. Paul's ministry in Thessalonica followed his usual pattern of going to the Jews first and then turning to the Gentiles. Paul preached on three Sabbaths in the synagogue. His message was "Jesus is the Messiah." He used Old Testament Scriptures to show that the Messiah was to be a suffering Messiah (cf. Gen. 3:15; Isa. 53), and not a political temporal Messiah. Paul also emphasized the resurrection and offered salvation to all. Jesus was clearly presented as the Messiah promised of old who could save all peoples.
b. The response to this message was that some Jews, many devout Gentiles, and many important women accepted Jesus as Savior and Lord. An analysis of these groups of converts is very meaningful in understanding Paul's later letters to this church.
c. Gentiles comprised most of the members of the church, seen by the absence of allusions to the OT in either of the two epistles. The Gentiles readily accepted Jesus as Savior and Lord for several reasons:
(1) Their traditional religions were powerless superstition. Thessalonica lay at the foot of Mt. Olympus and all knew its heights were empty.
(2) The gospel was free to all.
(3) Christianity contained no Jewish exclusive nationalism. The Jewish religion had attracted many because of its monotheism and its high morals, but it also repelled many because of its repugnant ceremonies (such as circumcision), and its inherent racial and national prejudices.
d. Many "chief women" accepted Christianity, because of these women's abilities to make their own religious choices. Women were more free in Macedonia and Asia Minor than in the rest of the Greco-Roman world (Sir Wm. M. Ramsay, St. Paul the Traveller and Roman Citizen, New York: G. P. Putnam's Sons, 1896, p. 227). Yet the poorer class of women, although free, were still under the sway of superstition and polytheism (Ramsay, p. 229).
e. Many have found a problem in the length of time that Paul stayed at Thessalonica:
(1) Acts 17:2 speaks of Paul's reasoning in the synagogue on three Sabbaths while in Thessalonica.
(2) 1 Thess. 2:7-11 tells of Paul's working at his trade. This was tent-making or as some have suggested working with leather.
(3) Phil. 4:16 supports the longer residence, when Paul received at least two money gifts from the church at Philippi while in Thessalonica. The distance between the two cities is about 100 miles. Some suggest that Paul stayed about two or three months and that the three Sabbaths only refer to the ministry to the Jews (Shepard, p. 165).
(4) The differing accounts of the converts in Acts 17:4 and 1 Thess. 1:9 and 2:4 support this view, the key difference in the accounts being the rejection of idols by the Gentiles. The Gentiles in Acts were Jewish proselytes and had already turned from idols. The context implies Paul may have had a larger ministry among pagan Gentiles than Jews.
(5) When a larger ministry might have occurred is uncertain because Paul always went to the Jews first. After they rejected his message, he turned to the Gentiles. When they responded to the gospel in large numbers, the Jews became jealous (which was one of Paul's missionary techniques, cf. Rom. 9-11) and started a riot among the rabble of the city.
f. Because of a riot Paul left Jason's house and hid with Timothy and Silas or at least they were not present when the mob stormed Jason's house looking for them. The Politarchs made Jason put up a security bond to insure peace. This caused Paul to leave the city by night and go to Berea. Nevertheless, the church continued its witness of Christ in the face of much opposition.
AUTHOR
A. 1 Thessalonians. Only modern form critics have seriously doubted the Paul's authorship and the authenticity of 1 Thessalonians, but their conclusions have not convinced many scholars. 1 Thessalonians is included in Marcion's canon (a.d. 140) and in the Muratorian Fragment (a.d. 200). Both lists of canonical books of the NT circulated in Rome. Irenaeus quoted 1 Thessalonians by name—he wrote around a.d. 180.
B. 2 Thessalonians.
1. The book of 2 Thessalonians has not always been accepted as Pauline and has been attacked on several grounds: a.The vocabulary poses one problem. The letter contains many words not found in the other Pauline letters.
b. "The style is stereotyped and at times curiously formal" (Heard, p. 186).
c. The eschatology of the two letters is supposedly inconsistent.
d. 2 Thessalonians contains a view of the anti-Christ unique in the NT, therefore, some conclude that Paul could not be the author.
2. The authenticity of 2 Thessalonians is based on several premises:
a. Polycarp, Ignatius, and Justin recognized it
b. The Marcionite canon included it
c. The Muratorian Fragment included it
d. Irenaeus quoted it by name
e. The vocabulary, style and theology are as Pauline as 1 Thessalonians
C. The Two Compared
1. The two letters are very similar, not only in ideas, but also in actual phraseology. If the opening and closing formula language are excluded, resemblances still occur in about one-third of the material.
2. The general tone of 2 Thessalonians is different from the first letter, being colder and more formal. Yet this can easily be understood when one sees the emotional circumstances involved in the writing of the first letter and the developed problems of the second letter.
D. The Order of the Letters
1. Another interesting hypothesis is presented by F. W. Manson using Johannes Weiss' notes. They contend that the order of the books is reversed. The reasons for this are:
a. the trials and tribulations are at their height in 2 Thessalonians, but are past in 1 Thessalonians;
b. in 2 Thessalonians the internal difficulties are spoken of as a new development of which the author of the letter has just learned, whereas in 1 Thessalonians the circumstances were familiar to all concerned;
c. the statement that the Thessalonians have no need to be instructed about times and seasons (1 Thess. 5:1) is very relevant if they are acquainted with 2 Thessalonians 2;
d. the formula "Now concerning..." in 1 Thess. 4:9, 13; 5:1, is like that in I Cor. 7:1,25; 8:1; 12:1; 16:1,12, where the writer is replying to points raised in a letter sent to him. Manson thinks that the replies might concern certain questions arising from statements in 2 Thessalonians.
2. Several premises may counteract this argument:
a. the problems occupying Paul's attention intensify and deepen from 1 Thessalonians to 2 Thessalonians;
b. the passages in 2 Thessalonians refer to a letter from Paul (2:2, 15; 3:17) and if we assume this letter not to be 1 Thessalonians, then we have the problem of a lost letter;
c. the personal reminiscences forming so prominent a part of the first letter are lacking in the second, which seems natural if the letter is a sequel to the first;
d. the tone of the letters seems completely unnatural to this situation if the order is reversed.
DATE OF LETTERS
A. The date for the writing of the Thessalonian Letters is one of the most certain dates we have involving Paul's letters. It is recorded that while Paul was in "Corinth he was arrested and brought before Gallio, the proconsul of Achaia." An inscription discovered at Delphi answers a question referred to the Emperor Claudius by this same Gallio. It was dated in the twelfth year of the Emperor's tribunal power and after his twenty-sixth acclamation as Emperor. This twelfth year was from 25 January a.d. 52 through 24 January a.d. 53. While the date of the twenty-sixth acclamation is not exactly known, the twenty-seventh was before 1 August a.d. 52. Claudius' decision would have been given to Gallio during the first half of 52. Now, proconsuls usually took office in early summer and held office for one year. It would seem, therefore, Gallio entered his term of office in the early summer of 51 (Morris, p. 15).
B. This dating of the term of office of the proconsul does not completely solve all the problems of the dating of the Thessalonian Letters. Paul was in Corinth for 18 months (Acts 18:11) but at which time he appeared before Gallio is not known. Most commentators date I and 2 Thessalonians in a.d. 50-51.
C. Possible chronology of Paul's writings following F. F. Bruce and Murray J. Harris with minor adaptations.
Book | Date | Place of Writing | Relation to Acts | |
1. 2. 3. 4. 5. 6. 7.-10. 11.-13.
|
Galatians 1 Thessalonians 2 Thessalonians I Corinthians II Corinthians Romans Prison Letters Colossians Ephesians Philemon Philippians Fourth Missionary Journey I Timothy Titus II Timothy |
48 50 50 55 56 57 early 60s 63 (or later, |
Syrian Antioch Corinth Corinth Ephesus Macedonia Corinth Rome Macedonia |
14:28; 15:2 18:5 19:20 28:30-31
|
EVENTS SURROUNDING THE THESSALONIAN LETTERS
A. The events that led to Paul's writing of the Thessalonian letters are complex and intertwined. Certain distinctions must be noted, especially concerning the physical setting and the emotional setting. Paul was forced to leave the new Thessalonian believers because the Jews had incited the superstitious, polytheistic rabble of the city to riot at Jason's house in a search for Paul and his companions. After a hearing before the Politarchs, Jason and other Christian leaders were forced to put up a security bond to assure peace. When Paul heard of this he knew he had to move on and leave this young, immature church. He, therefore, went to Berea with Timothy and Silas. Timothy apparently stayed at first (cf. Acts 17:10) then later joined Silas to go to Athens (cf. Acts 17:15). At first the honest reception of the Jews at Berea was a blessing to Paul in the face of such strong Jewish opposition previously. Yet this did not last long. The Jews from Thessalonica came down to Berea and started causing trouble. Therefore, Paul had to leave again.
B. This time Paul went to Athens where he received a cold and unresponsive welcome. He became a novelty to the academic philosophers. His experience in Macedonia was characterized by persecution and opposition. He was beaten, stripped naked, and chased out of town by night. Scholars mocked him, and pagans and many of his own countrymen hated him (cf. II Cor. 4:7-11; 6:4-10; 11:23-29).
C. Paul had been forced to leave this promising church at Thessalonica at a crucial time. They were immature in the faith and were facing affliction and persecution. Paul could stand the mental anguish no longer. Worried about the young converts, somewhere between Berea and Athens, Paul sent Timothy and Silas back to the new Macedonian churches. Timothy went to Thessalonica. Many feel he stayed and ministered there for six months to a year. The church desperately needed someone to teach them, comfort them and encourage them. Timothy himself was a fairly new convert. He was converted on Paul's first missionary journey, but he had only been with Paul since Paul went to Lystra on his second missionary journey. He was, therefore, new in the ministry but Paul had great confidence in him. This was Timothy's first assignment as Paul's official representative.
D. Paul ministered in Athens alone and he became very discouraged and depressed because of the lack of response to the gospel in Macedonia and his incessant concern for the new Christians there. He was concerned about the Thessalonian church in particular. Could a church be founded in such a short time and in difficult circumstances and still endure? (Carter, p. 115) To add to this he had received no word from Timothy and Silas for some time (six months to a year, although some say only one or two months) (Farrar, p. 369). This was the emotional state in which we found Paul as he arrived in Corinth.
E. In Corinth two things happened that greatly encouraged Paul.
1. The vision that God had many in Corinth who would respond to the gospel (Acts 18:9-10).
2. Timothy and Silas arrived and brought good news (Acts 18:5). It was Timothy's message from Thessalonica that would lead Paul to write to them from Corinth. Paul was responding to questions from the church on doctrinal and practical issues.
F. The writing of 2 Thessalonians was not long after 1 Thessalonians because it did not achieve all that Paul had hoped it would. Also, he had become aware of other problems. Many scholars believe 2 Thessalonians was written about six months after 1 Thessalonians
PURPOSE OF THE LETTERS
A. The Thessalonian Letters have a threefold purpose:
1. to share Paul's joy and thanksgiving to God for the faithfulness and Christlikeness of the Thessalonians, even amidst persecution.
2. to answer the criticism of his motives and character which had been brought against him.
3. to discuss the return of the Lord. This eschatological element of Paul's preaching caused two questions in the minds of the Thessalonian Christians:
a. What would happen to believers who had died before the Lord's return?
b. What would happen to the believers in the congregation who had stopped working and were sitting around waiting for the Lord's return (Barclay, pp. 21-22).
4. to answer specific questions asked by the church (cf. 4:13; 5:1).
B. Much of the above can be explained by the fact that this was a young and very zealous church. Yet because of the circumstances, they were imperfectly trained and disciplined. These problems represent what would be expected of a church of this nature: the new believers, the weak, the fainthearted, the idle, the visionary, and the puzzled.
C. The occasion for 2 Thessalonians was, "It is simply a second prescription for the same case, made after discovering that certain stubborn symptoms had not yielded to the first treatment." (Walker, p. 2968)
BIBLIOGRAPHY OF SOURCES CITED
Barclay, William. The Letters and the Revelation. The New Testament. 2 vol. New York: Collins, 1969.
Carter, Thomas. Life and Letters of Paul. Nashville: Cokesbury Press, 1921.
Farrar, Dean. The Life and Work of St. Paul. New York: Cassell and Company, Limited, 1904.
Heard, Richard. An Introduction to the New Testament. New York: Harper and Row Publishers, 1950.
Metzger, Bruce Manning. The New Testament: Its Background, Growth and Content. Nashville: Abingdon Press, 1965.
Manson, T. W. Studies in the Gospels and Epistles. Philadelphia: Westminster, 1962.
Morris, Leon. The First and Second Epistles to the Thessalonians. Grand Rapids: Eerdmans, 1991.
Ramsay, W. M. St. Paul the Traveller and Roman Citizen. New York: G. P. Putnam's Sons, 1896.
Shepard, J. W. The Life and Letters of Paul. Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950.
Walker, R. H. The International Standard Bible Encyclopedia. Vol. V. N. D.
CONTENT OUTLINE *
A. Greeting, 1:1
B. Prayer of Thanksgiving, 1:2-4
C. Reminiscences, 1:5-2:16
1. Response of the Thessalonians to the original preaching, 1:5-10
2. The preaching of the Gospel at Thessalonica, 2:1-16
a. The purity of the team's motives, 2:1-6a
b. The team's refusal to accept maintenance, 2:6b-9
c. The team's behavior had been impeccable, 2:10-12
d. The team's message of the Word of God, 2:13
e. Persecution, 2:14-16
D. The Relationship of Paul to the Thessalonians, 2:17-3:13
1. His desire to return, 2:17,18
2. Paul's joy in the Thessalonians, 2:19, 20
3. Timothy's mission, 3:1-5
4. Timothy's report, 3:6-8
5. Paul's satisfaction, 3:9, 10
6. Paul's prayer, 3:11-13
E. Exhortation to Christian Living, 4:1-12
1. General, 4:1, 2
2. Sexual purity, 4:3-8
3. Brotherly love, 4:9, 10
4. Earning one's living, 4:11, 12
F. Problems Associated with the Second Coming, 4:13-5:11
1. Believers who died before the Parousia, 4:13-18
2. The time of the Parousia, 5:1-3
3. Children of the day, 5:4-11
G. General Exhortations, 5:12-22
H. Conclusion, 5:23-28
* This book does not outline as neatly into a doctrinal section and a practical section as most of Paul's other letters. If the general pattern is followed Paul's discussion of the Second Coming in 4:17-18 is the practical section, not the doctrinal! The Second Coming is not a doctrine to be affirmed only, but a life to live in anticipation of His any-moment return.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting | Salutation | Salutation | Address |
1:1 | 1:1 | 1:1 | 1:1 | 1:1 |
The Thessalonians' Faith and Example | Their Good Example | Thanksgiving | The Love and Faith of the Thessalonians | Thanksgiving and Congratulations |
1:2-10 | 1:2-10 | 1:2-10 | 1:2-10 | 1:2-3 |
1:4-10 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-10
A. Verse 1 is a standard letter form of the first century. Paul made it uniquely Christian by substituting "grace" for the similar sounding Greek word "greetings" (charis vs. charein).
B. Verses 2-10 form one long thanksgiving prayer to God for the believers at Thessalonica:
1. Verses 2-5 form one sentence that describes Paul's evangelistic witness.
2. Verses 6-9 describe the Thessalonians' response.
C. The Trinity is revealed in vv. 2-5. See SPECIAL TOPIC: THE TRINITY at Galatians 4:4.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1
1Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.
1:1 "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 13? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name:
1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla
2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Acts 9:1-2 (cf. I Cor. 15:9; Eph. 3:8; I Tim. 1:15)
Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. II Cor. 11:5; 12:11; 15:10).
Notice there is no defense of Paul's apostleship in this introduction to the Thessalonian church. Of all of Paul's churches Thessalonica and Philippi were the most supportive.
▣ "Silvanus" This was his Roman name. He, like Paul, was a Roman citizen (cf. Acts 16:37). Luke always calls him "Silas." He was a gifted prophet and a respected member of the Jerusalem church like Barnabas (cf. Acts 15:22,27,32; I Pet. 5:12). He replaced Barnabas as Paul's companion on the second and third missionary journeys.
▣ "Timothy" He was Paul's convert from Lystra on his first missionary journey. Timothy became Paul's team member on the second journey (cf. Acts 16:1-3) replacing John Mark. For a fuller description cf. Introduction B. 3.
▣ "the Thessalonians" Acts 17:1-9 describes Paul's encounter with these people.
▣ "church" Ekklesia means "called out ones." It originally meant a town assembly in Greek society (cf. Acts 19:32). The Greek translation of the OT, the Septuagint, uses it to translate the Hebrew qahal, meaning "congregation" (cf. Exod. 12:6; 16:3; Lev. 4:13; Num. 14:5; 20:6; Deut. 5:22; 9:10; 10:4; 18:16). The early church considered themselves the Messianic congregation of Israel. See Special Topic at Gal. 1:2.
▣ "in God the Father and the Lord Jesus Christ" God and Jesus are combined in a syntactical way by using one preposition to identify them both (cf. 3:11; 2 Thess. 1:2, 12; 2:16). This is one technique used by the NT authors to theologically assert the Deity of Christ. Another was to attribute OT titles and functions of YHWH to Jesus of Nazareth. See Special Topic following.
▣ "the Lord" God revealed His covenant name to Moses in Exod. 3:14—YHWH. The Jews later became afraid to pronounce this holy name, lest they take it in vain and break one of the Ten Commandments (cf. Exod. 20:7; Deut. 5:11). Therefore, they substituted another word when they read the Scriptures, Adon, which meant, "husband, owner, master, lord." This is the source of the English translation of YHWH: Lord.
Often when the NT authors called Jesus "Lord" (kurios), they were asserting the Deity of Jesus. This affirmation became the early church's baptismal creedal statement, "Jesus is Lord" (cf. Rom. 10:9-13; Phil. 2:6-11).
▣ "Jesus" This name means "YHWH saves" (cf. Matt. 1:21), equivalent to the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation (hosea) suffixed to the covenant name for God (YHWH).
▣ "Christ" This is a translation of the Hebrew term for "Anointed One" (mashiach). This refers to the special empowering and equipping by the Spirit for YHWH's assigned task. It is the Hebrew term for God's Special, Promised, Coming One, "Messiah" (cf. Luke 2:11,26; 3:15; 4:41; 9:20; 22:67; 23:2,35,39; 24:26,46).
▣ "Grace" Paul changed the secular greeting charein (greetings) to charis (grace), making it uniquely Christian and theologically primary. Grace always precedes peace.
▣ "peace" This reflects the Hebrew greeting shalom. The phrase "grace and peace" was possibly intended to combine traditional Greek and Hebrew greetings.
The King James Version adds a typical Pauline phrase "from God our Father and the Lord Jesus Christ" from 2 Thess. 1:1 after "peace." This phrase does not appear in the Greek uncial manuscripts B, F, or G. It does appear in the ancient uncial manuscripts א and A. A slightly modified form appears in manuscript D. It may be a scribal gloss from 2 Thess. 1:2. The UBS4 gives the shorter text without the additional phrase an "A"rating (certain).
NASB (UPDATED) TEXT: 1:2-10
2We give thanks to God always for all of you, making mention of you in our prayers; 3constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, 4knowing, brethren beloved by God, His choice of you; 5for our gospel did not come to you in word only, but also in Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. 6You also became imitators of us and of the Lord, having received the word in much tribulation with joy of the Holy Spirit, 7so that you became an example to all the believers in Macedonia and in Achaia. 8For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. 9For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, 10and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.
1:2 "We" This refers to Paul, Silas and Timothy (the believing Jewish mission team). Paul used this plural pronoun more often in 1 Thessalonians than in any other letter. It is uncertain how this affected the process of writing the book. Paul often used scribes. Exactly how much freedom these scribes had is unknown.
▣ "give thanks to God" This is a present active indicative indicating continuous action. A spirit of thanksgiving characterizes the entire letter (cf. 2:13; 3:9). Paul had a wonderful relationship with this church as he did with the church at Philippi. Paul's opening prayers are not only culturally expected in Greek style, but often seem to outline his theological topics.
▣ "making mention of you" This is a present middle participle indicating a purposeful decision by Paul to continue to pray. The syntactical structure of Paul's prayer can be seen in the three dependent clauses: (1) making mention (v. 2); (2) constantly bearing in mind (v. 3); and (3) knowing (v. 4).
SPECIAL TOPIC: INTERCESSORY PRAYER
1:3 "constantly bearing in mind" This is a present active participle. This shows Paul's intense, abiding concern for these believers. He thought of and thanked God often for these converts, as he did for all the churches (cf. Rom. 1:9; Eph. 1:16; Phil. 1:3-4; Col. 1:9; II Tim. 1:3; Philemon v.4).
NASB, NRSV"your work of faith and labor of love and steadfastness of hope"
NKJV"your work of faith and labor of love and patience of hope"
TEV"how you put your faith into practice, how your love made you work so hard, and how your hope in our Lord Jesus Christ is firm"
NJB"your faith in action, worked for love and persevered through hope"
Each of these three phrases is in a grammatical construction that asserts that the work is produced by faith, the labor is produced by love, and the steadfastness is produced by hope. The focus is on active, faithful believers. Faith is always a response to God's initiating activity.
These characteristics form the basis of Paul's thanksgiving to God. In Eph. 2:8-10, grace and faith are related to good works. These three terms (faith, hope, and love) are often linked in the NT (cf. Rom. 5:2-5; I Cor. 13:13; Gal. 5:5-6; Col. 1:4-5; 1 Thess. 5:8; Heb. 6:10-12; 10:22-24; I Pet. 1:21-22). The order often differs. "Faith," in this context, does not refer to doctrine (cf. Jude 3 & 20), but to personal trust (cf. v. 8). See Special Topic at Gal. 3:6.
▣ "labor" "Labor" is a very intense word—Christianity is active not passive (cf. I Cor. 15:58).
▣ "steadfastness" This is not a passive concept either, but an active, voluntary, steadfast endurance in the face of trials (cf. Lk. 21:19; Rom. 5:3-4). It meant to see a need and then voluntarily help carry the load as long as needed (cf. 2 Thess. 1:4).
▣ "hope. . .in the presence of our God" This refers to the parousia or Second Coming, a major theme of this letter (cf. 1:10; 3:13; 4:13-5:11; 5:32; 2 Thess. 1:7,10). Notice that each chapter ends discussing this very subject. "Hope" does not have the connotation of a doubtful "maybe" or "could be" as in English, but rather the expectation of an event with an ambiguous time element. See Special Topic: Hope at Galatians 5:5.
1:4 "knowing" This is the third of three participles which relate to Paul's prayer in v. 2.
▣ "beloved by God" Literally "divinely loved ones." This perfect passive participle phrase is theologically linked to their election (cf. Eph. 1:4-5). It emphasizes believers continuing status as "loved ones." The agent of love is God. The adjective "beloved" (agapētos) is usually used of the Fathers's love for Jesus (cf. Matt. 3:17; 12:18; 17:5; Eph. 1:6). It comes to be used for those who trust Him by faith and are now also the beloved by the Father (cf. Rom. 1:7; Col. 3:12; 2 Thess. 2:13).
NASB"His choice of you"
NKJV"your election by God"
NRSV"that he has chosen you"
TEV"God. . .has chosen you"
NJB"that you have been chosen"
While no verb appears (just the noun phrase "the choice of you"), the agent of the action is God in Christ, which is expressed by the passive voice in the previous verb and with God specifically mentioned. This is asserting the theological necessity of God's initiating love and choice (cf. John 6:44,65). Paul knew they were chosen because they responded to the gospel! God's choice was confirmed by His powerful actions expressed in v. 5. Election is a call to holiness (cf. Eph. 1:4) and service (cf. Col. 3:12-14; II Pet. 1:2-11).
SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE
1:5
NASB, NKJV"did not come to you in word only"
NRSV"came to you not in word only"
TEV"not with words only"
NJB"it came to you not only as words"
More than just an abstract idea, the gospel changed their lives (cf. Romans 1:16; James 2:14-26). This must be true of gospel preaching today. Holiness, not only accurate doctrine, is the goal (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4). The gospel is (1) a person to welcome, (2) truths about that person to be believed, and (3) a life emulating that person to be lived! All three are crucial.
▣ "in power and in the Holy Spirit " There are three related things that confirmed God's choice:
1. gospel came in word
2. gospel came in power
3. gospel came in Holy Spirit
This refers to (1) what happened to the Thessalonian believers personally or (2) God's work through Paul (cf. Rom. 8:15-16). There was powerful confirmation of the truth and spiritual power of the gospel through Paul's preaching and teaching.
▣ "with full conviction" This "full assurance" (cf. Col. 2:2; Heb. 6:11; 10:22) could refer to Paul's preaching or the Thessalonians' response to the gospel.
▣ "as you know what kind of men we proved to be among you for your sake" Paul is contrasting the way he and his mission team acted among the Thessalonians (cf. 2:7,10) compared to those mentioned in 2:3-6. Notice the differences in chapter 2:
Paul | Others |
amid much opposition not from error not from impurity not by way of deceit not men pleasers not flattering speech not for greed not seeking glory gentle as a nursing mother having a fond affection imparted the gospel and themselves |
error impurity deceit men pleasers flattering speech greed seeking glory
|
Paul is describing false teachers and trouble makers among the Jews (e.g., Acts 17:5).
1:6 "You also" This is an emphatic contrast to the "we" of vv. 2-5.
NASB, NRSV"You also became imitators of us and of the Lord"
NKJV"And you became followers of us and of the Lord"
TEV"You imitated us and the Lord"
NJB"and you were led to become imitators of us, and of the Lord"
"Imitators" comes into English as "mimic" (cf. the Greek term and concept are found in 1 Thess. 1:6; 2:14; 2 Thess. 3:7,9; I Cor. 4:16; 11:1; Gal. 4:12; Phil. 3:17; 4:9). Christlikeness is God's goal for every believer (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4). The image of God in mankind is to be restored (cf. Lev. 11:44; 19:2; Matt. 5:48; Eph. 1:4; 5:1).
NASB, NKJV"having received the word"
NRSV"you received the word"
TEV"you received the message"
NJB"you took to the gospel"
This term has the connotation "to receive as a welcomed guest" (cf. Matt. 10: 40-41; 18:5) or "to receive a message" (cf. II Cor. 11:4; James 1:21). This is an aorist middle (deponent) participle. Humans must respond to God's offer of love in Christ's finished work by repentance and faith (cf. Mark 1:15; John 1:12, 3:16; Acts 3:16,19; 20:21; Rom. 10:9-13). Salvation is (1) a message (doctrinal truth); (2) a person (existential encounter); and (3) a life to live (v. 6). We receive the gospel message and befriend Jesus. We must trust completely in both. This results in a new life of faithfulness and holiness.
NASB"in much tribulation"
NKJV"in much affliction"
NRSV"in spite of persecution"
TEV"even though you suffered much"
NJB"the great opposition all round you"
This is literally "to press" (cf. John 16:33; Acts 14:22; 2 Thess. 1:4,6). Becoming a Christian does not guarantee a lack of tension—on the contrary, it is quite the opposite (cf. Matt. 5:10-12; John 15:18-19; Rom. 8:17; I Pet. 3:13-17; 4:12-19). Acts 17 describes some of the persecution Paul (cf. II Cor. 4:7-12; 6:3-10; 11:23-28) and this church experienced.
▣ "with the joy of the Holy Spirit" This joy given by the Spirit is so encompassing and complete that it is present and sustaining amid great persecution and pain. It is a joy unaffected by circumstances (cf. Rom. 5:2-5; II Cor. 7:4; I Pet. 4:13).
1:7 "you became an example to all the believers" In some ways this is hyperbole, but in others very literal. The Thessalonian believers' joy and perseverance under testing and trial was a source of great encouragement to other believers. This is also how the suffering of Job, the prophets (cf. Matt. 5:10,12), the Messiah, and the Apostles affect future believers. Often believers most powerful testimony is during times of trial, pain, and persecution.
▣ "example" See Special Topic following.
▣ "in Macedonia and in Achaia" These were Roman provinces. Achaia is located within modern Greece; Macedonia is a political state independent of Greece, though culturally and economically related.
1:8 "has sounded forth" This is literally "trumpeted" or "thundered." It is a perfect passive indicative which implies that through their joy amidst trials the gospel "sounded forth and still sounds." In English we get the word "echo" from this Greek word. Verses 8-10 form one sentence in Greek.
▣ "but also in every place" This is a metaphorical exaggeration (hyperbole) similar to v. 2 (cf. Rom. 1:8). The Bible, being an eastern book, often uses figurative language. Be careful of western literalism.
SPECIAL TOPIC: EASTERN LITERATURE
NASB"so that we have no need to say anything"
NKJV"so that we do not need to say anything"
NRSV"so that we have no need to speak about it"
TEV"There is nothing, then, that we need to say"
NJB"We do not need to tell other people about it"
An ambiguous phrase, many translations supply "the faith" from the previous clause. This does not necessarily mean that they understood everything about Christian doctrine or even about suffering. But their lives showed that the gospel truly took root in their hearts and minds. The Holy Spirit will reveal the basics of the gospel to every receptive heart.
1:9 "turned to God from idols" This refers to their repentance from pagan idolatry. The gospel is both negative and positive—repentance and faith (cf. Mark. 1:15; Acts 3:16, 19; 20:21). There is a "turning from" as well as a "turning to."
The NASB Study Bible (p. 1748) makes the observation that the three destructive evidences of the Thessalonian conversion were
1. turning from idols
2. serving God
3. waiting for Christ's return
▣ "to serve" Literally this means "as a slave." This is a present infinitive/span>. They turned (aorist) from idols and continued to serve the true, living God (cf. Rom. 6:18). This portrays God as King and His followers as servants. In one sense, we are slaves, in another, we are sons.
▣ "a living and true God" This reflects God's covenantal name, YHWH (cf. Exod. 3:14). YHWH is the ever-living, only-living God. This is the basis of biblical monotheism (cf. Deut. 4:35,39; 6:4; Isa. 45:5,6,18,21-22; 47:8,10).
SPECIAL TOPIC: NAMES FOR DEITY
1:10 This verse is like a summary of the gospel (cf. I Cor. 15:1-4). These summaries are often called the kerygma ("proclamation").
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
▣ "to wait for His Son from heaven" This is another present infinitive. They continued to serve (cf. v. 9) God and to wait for Christ's return. Paul continued his emphasis on the Second Coming as the theological keynote of the letter. Every chapter ends on this subject (cf. 1:10; 2:19; 3:13; 4:13-18; 5:23). See Special Topic at 5:9.
▣ "whom He raised from the dead" This was confirmation of the Father's acceptance of the Son's substitutionary death (cf. I Cor. 15). All three persons of the Trinity were active in Christ's resurrection: the Father—Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30, 33, 34, 37; 17:31; the Spirit—Rom. 8:11 and the Son—John 2:19-22; 10:17-18. See SPECIAL TOPIC: THE TRINITY at Gal. 4:4.
▣ "rescues us" This is a present middle (deponent) participle which emphasizes Jesus' continuous action on our behalf. The victory is ongoing (cf. Rom. 8:31-39). He continues to intercede for us (cf. I John 2:1; Heb. 7:25; 9:24).
▣ "wrath to come." For some, Jesus' Second Coming is their great hope, but for others it will be their eternal loss. The believers will experience the persecution and pressure of Jews and pagans, but they will never experience the wrath of God (cf. 5:9). The wrath of God is coming (present middle [deponent] participle) on all those who reject Christ (cf. 1 Thess. 2:16; Matt. 25; Rom. 1-2). It is surely true that wrath is an anthropomorphic term, but so too, is "the love of God."
At the end of each chapter in 1 Thessalonians an allusion to the Second Coming is prominent (cf. 1:10; 2:19; 3:13; 4:13-18; 5:23). New Testament writers view time and history through their world-view of a coming day of judgment and reward. The NT is thoroughly eschatological (cf. How to Read the Bible For All Its Worth by Fee and Stuart, pp. 131-134).
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why did Paul not assert his apostleship in this letter?
2. What is significant about verse 1?
3. Why are faith, hope and love mentioned together so often in the New Testament?
4. How is election linked to the believers' actions?
5. Why do Christians suffer? How does the Second Coming address the problem of suffering?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Paul's Ministry in Thessalonica | Paul's Conduct | Paul's Life and Work | Paul's Work in Thessalonica | Paul's Example in Thessalonika |
2:1-12 | 2:1-12 | 2:1-8 | 2:1-9 | 2:1-7a |
2:7b-12 | ||||
2:9-12 | ||||
2:10-12 | ||||
Their Conversion | The Faith and Patience of the Thessalonians | |||
2:13-16 | 2:13-16 | 2:13-16 | 2:13-16 | 2:13-16 |
Paul's Desire to Visit the Church Again | Longing to See Them | Paul's Affection for the Thessalonians | Paul's Desire to Visit Them Again | Paul's Anxiety |
(2:17-3:13) | (2:17-3:13) | (2:17-3:13) | ||
2:17-20 | 2:17-20 | 2:17-20 | 2:17-20 | 2:17-20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-13
A. This chapter reflects the growing Jewish opposition to the Church in Thessalonica (cf. Acts 17:1-9).
B. This chapter expresses in a wonderful way the characteristics of a true minister. Paul presented these characteristics in three contrasting pairs: first the negative, then the positive (vv. 3-7). Paul defends his message, method, and motives.
C. Verses 10-12 are a summary of verses 1-9.
D. This chapter reflects some confusion among English translations on where the Greek text should be divided:
1. Verses 6-7.
2. Verses 11-12.
E. Paul digresses in verses 14-16 to discuss his current situation in Corinth and a summary of his first experiences with Jewish opposition. These verses are Paul's strongest negative comments about the Jews (except for Romans 9-11).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-12
1For you yourselves know, brethren, that our coming to you was not in vain, 2but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition. 3For our exhortation does not come from error or impurity or by way of deceit; 4but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts. 5For we never came with flattering speech, as you know, nor with a pretext for greed—God is witness—6nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority. 7But we proved to be gentle among you, as a nursing mother tenderly cares for her own children. 8Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us. 9For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God. 10You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers; 11just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children, 12so that you would walk in a manner worthy of the God who calls you into His own kingdom and glory.
2:1 "For you yourselves know," Paul appealed to the experience of the Thessalonian Christians so often that this phrase becomes a characteristic of this book (cf. 1:5; 2:1, 2, 5, 11). Similar phrases are found in v. 9, "you recall" and 10, "you are witnesses."
NASB, NKJV,
NRSV"that our coming to you was not in vain"
TEV"that our visit to you was not a failure"
NJB"that our visit to you has not proved ineffectual"
This is a perfect active indicative. This can either mean (1) not "fruitless" (cf. I Cor. 15:10,58) or (2) not "empty handed" (cf. Mark 12:2). The church continues in spite of the aggressive Jewish opposition just like the churches in Judea who also experienced Jewish wrath (cf. vv. 13-16).
2:2 "but" This is a strong adversative conjunction (alla, cf. vv. 4 [twice], 7, 8), which denotes a contrast.
▣ "after we had already suffered. . .in Philippi" Paul begins to relate his own sufferings for the gospel (cf. Acts 16:11-40 and I Cor. 4:9-13; II Cor. 4:8-12; 6:4-10; 11:24-27).
NASB"mistreated"
NKJV"spitefully treated"
NRSV"shamefully mistreated"
TEV"insulted"
NJB"grossly insulted"
This was both physical and mental abuse.
NASB"we had the boldness in our God to speak to you the gospel of God"
NKJV"we were bold in our God to speak to you the gospel of God"
NRSV"we had courage in our God to declare to you the gospel of God"
TEV"Yet God gave us courage to tell you the Good News that comes from him,"
NJB"it was our God who gave us the courage to proclaim his Good News to you"
For "boldness" see Special Topic following.
The phrase "the gospel of God" could mean
1. the gospel about God (objective genitive)
2. the gospel from God (subjective genitive, cf. TEV, JB). This same phrase occurs again in vv. 8 and 9 (cf. Rom. 15:16; I Tim. 1:11; I Pet. 4:17)
SPECIAL TOPIC: BOLDNESS (PARRHĒSIA)
▣ "amid much opposition" This is an athletic or military term for rough, hand-to-hand fighting (cf. Phil. 1:30; Col. 2:1). This Greek term enters English as "agony."
2:3
NASB, NKJV"exhortation"
NRSV, TEV"appeal"
NJB"encouragement"
This is from the same root (paraklēsis) used of the Spirit (paraklētos) in John 14:16, 26; 15:26 and 16:7 and of Jesus in I John 2:1 where it is translated as "comforter," "advocate" or "helper." See full note at 3:7.
NASB"does not come from error"
NKJV"did not come from deceit"
NRSV"does not spring from deceit"
TEV"is not based on error"
NJB"because we are deluded"
Planēs is the Greek word for "planet," which referred to heavenly lights (planets, comets, shooting stars) that did not follow the usual pattern of the constellations. Thus, they were called "wanderers," which developed metaphorically into error.
NASB"impurity"
NKJV"uncleanness"
NRSV, TEV"impure motives"
NJB"immoral"
This term implies a sexual looseness (cf. 4:7; Rom. 1:24; Gal. 5:19; Eph. 5:3; Col. 3:5). It must be remembered that pagan worship often employed sexual acts. Paul may have been accused of advocating moral looseness by Jewish legalists who misunderstood justification by grace through faith.
NASB"by way of deceit"
NKJV"nor was it in guile"
NRSV"or trickery"
TEV"nor do we try to trick anyone"
JB"or trying to deceive anyone"
The other two terms in verse 3 speak of Paul's motives, but this phrase indicates an atmosphere of trickery (cf. Eph. 4:14). "Deceit" originally meant "to catch with bait" (cf. Matt. 26:4; Mark 7:22; 14:1), but later evolved into a metaphor for trickery for profit (cf. II Cor. 4:2 which reflects II Cor. 2:17). Paul was often accused of greed (cf. v. 5).
2:4 "we have been approved by God" This perfect passive indicative has the connotation of testing with a view toward approval (dokimazō). "Approve" in this sense commonly meant testing the genuineness of coins. The missionary team had been and continued to be tested and approved by God. See Special Topic: Greek Terms for Testing and Their Connotations at 3:5.
▣ "entrusted" This is an aorist passive infinitive. This term comes from the same root (pisteuō) as "faith," "believe," or "trust." The basic idea is to entrust something to another (cf. I Cor. 9:17; Gal. 2:7; I Tim. 1:11; Titus 1:3). Believers are stewards of the gospel (cf. I Cor. 4:1-2; I Pet. 4:10).
▣ "so we speak," This is a present active indicative. Believers must share the good news they have received (cf. Col. 4:2-6; I Pet. 3:15) with boldness (cf. v. 2).
▣ "not as pleasing men, but God" (cf. 2:6; Gal. 1:10).
▣ "who examines our hearts" This reflects the Hebrew usage of "heart" in the sense of the entire personality. God knows our motives (cf. I Sam. 16:7; Ps. 7:9; 26:2; 44:21; 139:1,23; Pro. 21:2; Jer. 11:20; 12:3; 17:10; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27; Rev. 2:23). See SPECIAL TOPIC: THE HEART at Gal. 4:6.
2:5 "we never came with flattering speech" This term implies manipulation for false motives. Opponents, especially at Corinth (Paul was in Corinth when he wrote this letter), often accused Paul of false motives as did the Jews here.
▣ "nor with a pretext for greed" Paul was often accused of greed or opportunism, possibly because it was characteristic of Greek itinerant teachers (cf. Acts 20:33). This is why he would not regularly receive money from churches he was currently serving. He did later receive help from Philippi (twice, cf. Phil. 4:16) and Thessalonica.
▣ "God is witness" Paul was swearing an oath using God as a witness (cf. 2:10; Rom. 1:9; I Cor. 1:23; 11:31; Gal. 1:19; Phil. 2:25).
2:6 "though as apostles of Christ" This includes Silas and Timothy. This illustrates the wider use of the term. In I Cor. 12:28 and Eph. 4:11, "apostles" are mentioned as an ongoing spiritual gift in the church. Some examples are:
1. Barnabas (cf. Acts 14:4,14)
2. Andronicus and Junias (cf. Rom. 16:6-7)
3. Apollos (cf. I Cor. 4:6)
4. James the Just (cf. Gal. 1:19)
It is uncertain to what aspect of ministry this ongoing gift relates: (1) church planting; (2) evangelism; (3) area leadership; or (4) ?. It is linked to prophets, evangelists, and pastors/teachers in Eph. 4:11, all of whom proclaim the gospel with differing emphases.
▣ Some English translations put this phrase in v. 6 and others in v. 7.
NASB, 2:6 "we might have asserted our authority"
NKJV, 2:6 "we might have made demands"
NRSV, 2:7 "we might have made demands"
TEV, 2:7 "we could have made demands"
JB, 2:7 "we could have imposed ourselves on you with full weight"
Literally, this translates "with weight." The intended meaning could be (1) apostolic authority; (2) apostolic honor; or (3) financial compensation (cf. v. 9; 1 Thess. 3:8; I Cor. 9:3-14; II Cor. 11:7-11).
2:7 "we proved to be gentle among you" There is a Greek manuscript variant between the use of the terms (1) "infants" (nēpios, cf. MSS P65, א, B, C, D, F, G) and (2) "gentle" (ēpios, cf. MSS אc, A, C2, D2). Only their initial letter is different. On purely textual basis number1 is best; on contextual basis number 2 seems best (which may reflect an intentional scribal change). The UBS4 gives "infants" a "B" rating almost certain).
Origen and Augustine believed Paul spoke to the Thessalonians in baby language so they could understand. Paul uses parental language in vv. 7, 8 and 11. He saw himself as their spiritual parent.
▣ "as a nursing mother tenderly cares for her own children" This is a third class conditional sentence. The verb literally means "to warm" and was commonly used of mother birds "warming" their young (cf. Eph. 5:29). It was a metaphor for breast feeding. Paul (cf. Gal. 4:19), like Jesus (cf. Matt. 23:37), describes his love for them in feminine terms (and YHWH cf. Exod. 19:4; Isa. 66:13; Hos. 11:4; and the Spirit cf. Gen. 1:2).
2:8
NASB"Having so fond an affection for you"
NKJV"So, affectionately longing for you"
NRSV"So deeply do we care for you"
TEV"Because of our love for you"
NJB"we felt so devoted and protective towards you"
The word (homeiromai) appears nowhere else in the entire New Testament. It is used in the Septuagint in Job. 3:21. In Greek literature it was a strong term of affection related to parents longing for their dead children.
▣ "we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us" This shows the costliness of the ministry as well as the love of the Apostle. Ministry is not something we do—it is who we are.
2:9 "our labor and hardship" These are strong synonymous terms (cf. 1 Thess. 3:8 and II Cor. 11:27). Greek society designated labor as only for slaves. Paul, being a Jew, respected manual labor. He often encouraged it, especially in this Thessalonian correspondence because some in the fellowship had quit their jobs to wait for the Second Coming (cf. 2 Thess. 3:6-15).
▣ "how working night and day" All rabbis had to have a trade or livelihood (cf. Acts 18:3; I Cor. 4:12). Paul would not accept money for his ministry because of accusations of greed (cf. 2:5).
"Night and day" reflects Jewish reckoning of time where the day begins at dusk (cf. Gen. 1:5,8,13,19,23, 21). Paul worked during the day at tent making or leather working and at night he preached the gospel. Ministry requires hard work!
2:10 "You are witnesses, and so is God" This is another oath-like expression by Paul which asserts the truthfulness of his statements and actions. God is a witness as the oath of v. 5 affirms and, so too, the believers at Thessalonica.
▣ "devoutly and uprightly and blamelessly we behaved toward you believers" Some in the church, in the community or outsiders must have questioned his motives. Paul was always having to defend his motives.
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
2:11 "exhorting" See note at v. 3. Notice the three participles (all starting with para) describing Paul's preaching activity: (1) "exhorting" (present active); (2) "encouraging" (present middle [deponent]) and (3) "imploring" (present middle [deponent]).
2:12 "walk in a manner worthy" This is a present infinitive. This metaphor refers to our continuing lifestyle, which must reflect our Master's (cf. Col. 1:10; 2:6; Eph. 2:10; 4:1,17; 5:2, 15). Notice at the end of v. 12 believers are called to share and thereby reflect God's glory.
▣ "who calls you" There is a Greek manuscript variant in the tense of this phrase: (1) manuscripts א and A have the aorist, like Gal. 1:6. This would emphasize God's initiating call (cf. Gal. 1:6; I Pet. 1:15). (2) Manuscripts B, D, F, G, H, K, L, and P have the present which would emphasize God's continuing call to holiness (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4). The UBS4 gives option #2 a "B" rating (almost certain).
Notice the theological balance between a God who calls and believers who must walk worthy (cf. Phil. 2:12-13). Different denominations focus on one aspect or the other (predestination or human free will). God deals with us in a covenant relationship. Both His calling and our mandated response (initial and ongoing) are necessary.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
▣ "His own kingdom" Paul does not use this term often. This refers to God's rule in believers' hearts and minds now which will one day be consummated over all the earth (cf. Matt. 6:10). This was the burden of Jesus' teaching and preaching. It reflects the "already" but "not yet" tension of the time between the Incarnation and the Second Coming (cf. How to Read the Bible For All Its Worth by Fee and Stuart, pp. 131-134).
SPECIAL TOPIC: THE KINGDOM OF GOD
▣ "and glory" See full note at Galatians 1:5.
NASB (UPDATED) TEXT: 2:13-16
13For this reason we also constantly thank God that when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe. 14For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews, 15who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men, 16hindering us from speaking to the Gentiles so that they may be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost.
2:13 "we also constantly thank God" A present active indicative, it may refer to 1:2-10. This reflects Paul's ongoing prayer life and writing style (cf. 1:2; 5:17-18). See SPECIAL TOPIC: THANKSGIVING at 1 Thess. 1:2.
▣ "received" This is an aorist active participle. This shows the necessity of our personal response. Here, it refers to the message. In John 1:12 it refers to the person of Christ. In 1 Thess. 4:1, it refers to lifestyle. The gospel focuses around three emphases: (1) personal relationship (cf. Col. 2:6), (2) doctrinal truth (cf. 2 Thess. 3:6; I Cor. 15:1-4), and (3) lifestyle Christlikeness (cf. Phil.4:9). The believer must respond to all three for maturity.
The phrase "received the Word of God" becomes an idiom for "receive the gospel" ("he who hears My word and believes in Him who sent Me," John 5:24).
1. dechomaī – Luke 8:13; Acts 8:14; 11:1; 17:11; 1 Thess. 1:16
2. paralambanō – 1 Thess. 2:13
3. paradechomai – Mark 4:20
4. apolambanō – James 1:21
Notice there is a cognitive element and a volitional element.
The NT has several things connected to the verb translated "receive."
A. The negative things
1. Rom. 8:15 – not receive (lambanō) the spirit of slavery
2. I Cor. 2:4 – the natural man does not receive (apolambanō) the things of the Spirit of God
3. I Cor. 2:12 – not receive (lambanō) the spirit of the world
4. II Cor. 6:1 – not to receive (apolambanō) the grace of God in vain
5. 2 Thess. 2:11 – they have not received (apolambanō) the love of the truth so as to be saved
B. The positive things
1. Acts 1:8 – receive (lambanō) power
2. Acts 2:33 – receive (lambanō) the Father's promise
3. Acts 2:38; 8:15,17,19; 10:47; 19:2 – receive (lambanō) the gift of the Holy Spirit
4. Acts 10:49; 26:18 – receive (lambanō) forgiveness
5. Rom. 5:11 – receive (lambanō) reconciliation
6. Rom. 5:17 – receive (lambanō) the abundance of grace and the gift of righteousness
7. Rom. 8:15 – receive (lambanō) a spirit of adoption
8. Gal. 3:4 – receive (lambanō) the promise of the Spirit through faith
9. Col. 2:6 – receive (paralambanō) Jesus Christ
10. Heb. 10:36 – receive (komizō) the things promised
11. Heb. 11:17 – receive (anadechomai) the promises
12. Heb. 12:28 – receive (paralambanō) a kingdom which cannot be shaken
13. James 1:21 – receive (apolambanō) the word implanted which is able to save souls
14. I Pet. 5:4 – receive (komizō) the unfading crown of glory
15. I John 2:27 – received (lambanō) the anointing
Wow, what a range of wonderful things come with the gospel!
▣ "received. . .accepted" These synonymous terms describe the need for a human response to the divine gospel offer! Fallen mankind must repent and believe the gospel (cf. Mark 1:15; Acts 3:16,19; 20:21), and continue to repent, believe, and live the gospel.
The former word is a compound term found in John 1:12. The latter means to welcome someone as a guest. In this context, one must welcome the gospel. The NT describes the gospel as both a person and a message.
▣ "the word of God" Paul's preaching (the gospel's message) was revelation inspired by God (cf. II Tim. 3:15-17; I Pet. 1:23-25; II Pet. 1:20-21; 3:15-16). Here this does not refer to the Bible, but apostolic proclamation and teaching. The NT only records a selected portion of Jesus' words and acts and the Apostle's message.
NASB"the word of God, which also performs its work in you who believe"
NKJV"the word of God, which also effectively works in you who believe"
NRSV"God's word, which is also at work in you believers"
TEV"as God's message, which indeed it is. For God is at work in you who believe"
NJB"God's message. . .it is still a living power among you who believe it"
This is present middle indicative (cf. Phil. 2:13). "Work" was a favorite word for Paul, related to the English cognate "energy." Paul personified the gospel as continuing to energize believers! This probably reflects the OT understanding of the power of the spoken word, as in Genesis 1 and Isa. 55:11 (and also John 1:1).
▣ "in you who believe" This is present active participle. Again, continuing belief is the key! The gospel is not a product (a ticket to heaven, an insurance policy), but a personal, growing relationship with the Father through the Son.
2:14 "the churches" This translates literally "the called out ones." In the Septuagint, the same idea is expressed as "the congregation of Israel." The early church saw itself as the continuation of the OT people of God. Notice they are called "the churches of God." See Special Topic at Gal. 1:2.
▣ "in Christ Jesus" This phrase takes the locative of sphere case, which means "in" or "surrounded by"—an atmosphere, like a fish in water. A very common Pauline expression, it speaks of our union with Jesus. We live and move and have our being in Him. For an example of Paul's use of this form notice Eph. 1:3-14: (1) "in Christ" 1:3,10,12; (2) "in Him" 1:4,7,9,10,13(twice); (3) "in the Beloved" 1:6.
▣ "in Judea" The Thessalonian churches were experiencing Jewish persecution just like the churches in Judea (cf. Matt. 5:10-12).
▣ "you also endured the same sufferings" Generally, the reaction to the Christian message in the Roman world was persecution (cf. I Pet. 4:12-16), because of the exclusive nature of the message (cf. John 14:6).
▣ "at the hands of your own countrymen" In context this refers to persecution from Jews of the diaspora, just as Paul, who was in Corinth at the time of the writing, was also confronting the same opposition.
2:15 "who both killed the Lord Jesus" The Jews did not physically kill Jesus, but they were responsible for His death (cf. Matt. 21:33-46; Acts 2:23).
▣ "and the prophets" God's people did not want to hear God's message, so they killed His spokespersons (cf. Matt. 23:31,37; Acts 7:52).
SPECIAL TOPIC: OLD TESTAMENT PROPHECY
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
▣ "and drove us out" Possibly this is related to (1) Jason's peace bond (cf. Acts 17:5-9) or (2) the general experience of Paul's ministry (cf. Acts). Paul saw his experience as parallel to the OT Prophets and especially Jesus' rejection by His contemporaries.
NASB"They are not pleasing to God"
NKJV"they do not please God"
NRSV"they displease God"
TEV"How displeasing they are to God"
NJB"acting in a way that cannot please God"
The Jews thought their actions were God's will, defending His covenant with Moses. They believed they were His servants defending the faith against false teachers (Paul knew these feelings well). Tragically ironic, they were the false teachers.
▣ "but hostile to all men" The hostility mentioned here was rooted in Jewish national arrogance and prejudice. They had rejected the Messiah and His universal gospel (cf. Isa. 2:2-4; 45:22; 49:6; 60:3; 66:18,23; John 3:16; Eph. 2:11-2:13).
2:16 "hindering us from speaking to the Gentiles" This reflects Paul's experience in Corinth at the time of the writing of 1 Thessalonians. These sentences are Paul's strongest complaint against the Jews (cf. Romans 9-11).
▣ "so that they may be saved" This is an aorist passive subjunctive. God wants to save all humans made in His image (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Ezek. 18:23,32; Jonah; John 3:16; Acts 28:28; Eph. 2:11-2:13; I Tim. 2:4; II Pet. 3:9), but they must repent and believe in Christ (cf. Mark 1:15; Acts 3:16,19; 20:21).
NASB"they always fill up the measure of their sins"
NKJV"to fill up the measure of their sins"
NRSV"they have constantly been filling up the measure of their sins"
TEV"This is the last full measure of their sins they have always committed"
NJB"They never stop trying to finish off the sins they have begun"
Paul may have taken this terminology from (1) the OT because the exact Greek phrase is found in the Septuagint of Gen. 15:16; or (2) from the words of Jesus in Matt. 23:32 related to the book of deeds (cf. Dan. 7:10; Rev. 20:12 and Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16). God records the evil deeds of humans and they will give an account (cf. Matt. 25-26; Rev. 20:11-15).
▣ "But wrath has come upon them" This is an aorist active indicative. This verse seems to relate to the spiritual blindness (hardness) that has come upon Israel (typified in the parable of Mark 12:1-12 [also Matt. 21:33-46 and Luke 20:9-19] and explicitly stated in Rom.11:7,25; II Cor. 3:14). God's wrath is present and future (temporal and eschatological).
NASB"to the utmost"
NKJV"to the uttermost"
NRSV, TEV,
NJB"at last"
This phrase may be translated several ways, so compare your English Bibles to grasp more fully the possible translations. Basic renderings include
1. looking back and summing up
2. looking forward to consummation
3. used in the Semitic sense of "completely," which are scary descriptions of God's wrath.
NASB (UPDATED) TEXT: 2:17-20
17But we, brethren, having been taken away from you for a short while—in person, not in spirit—were all the more eager with great desire to see your face. 18For we wanted to come to you—I, Paul, more than once—and yet Satan hindered us. 19For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at his coming? 20For you are our glory and joy.
2:17
NASB, NKJV"having been taken away from you"
NRSV"we were made orphans by being separated from you"
TEV"we were separated from you"
NJB"we had been separated from you"
This is an aorist passive participle. Highly emotional language fills this whole paragraph. This continues Paul's parenting metaphors of vv. 7 and 11. It is literally "orphaned" by an outside agent.
Probably the accusers of Paul stated or insinuated that his quick exit and long-term absence showed he did not truly care for them. Paul refutes this in 2:17-20 and 3:6.
▣ "with great desire" This term is often rendered "lust," in its pejorative sense, but rarely, as it does here, it is used positively. Paul's desire to see them is graphically portrayed in 3:10.
2:18 "For we wanted to come to you" All of Paul's plans did not work out (cf. Rom. 1:13; 15:22).
▣ "Satan" A personal evil force is active in our world, seeking to thwart God's plans and purposes by the agency of: (1) a fallen world system, (2) the demonic, and (3) fallen humanity (cf. Eph. 2:2-3 and James 4). We see Satan in the OT in Job 1-2 and Zech. 3 as a servant of YHWH. By the NT he is an enemy (cf. Rom. 16:20; I Cor. 5:5,7; 7:5; II Cor. 2:11; 11:14; 12:7) but still under God's control! For a good discussion of the intensification of evil in the Bible, read A.B. Davidson's Old Testament Theology, pp. 300-306.
▣ "hindered" This is a military term used for the destruction of roads and bridges in the face of the enemy's advance. There really is a spiritual conflict (cf. Eph. 4:14; 6:10-18).
It is also a possibility that a physical illness was the problem, not Satan (cf. II Cor. 12). Paul saw his life in spiritual as well as physical categories.
2:19 The mark of the genuineness of Paul's apostleship was the success of his ministry among the Gentiles (cf. v. 20).
▣ "hope" See Special Topic at Gal. 5:5.
NASB"Is it not even you"
NKJV"Is it not even you"
NRSV"Is it not you"
TEV"It is you—you, no less than others"
NJB"You are"
The problem with this phrase is how it related to Paul's affection and love for the Thessalonian church compared to his other Gentile churches. Were they somehow special? TEV's translation of "you, no less than others" may represent the thought.
In a sense the Thessalonian believers were a powerful witness to Paul's effective work as an Apostle to the Gentiles. As Paul mimicked Jesus, they mimicked Paul, which is an outward evidence of their new heart and spirit (New Covenant).
▣ "at His coming?" "Parousia," literally meaning "presence," and by metaphorical extension, means "coming." This is the first use of the term in the NT (cf. 2:19; 3:13; 4:15; 5:23; II Thess. 2:1,8-9; I Cor. 15:23). It was used in secular literature of the first century for a royal visit by a king. It came to have a technical meaning in the church for the Second Coming. This coming of Jesus is the theological focus of I & 2 Thessalonians. Every chapter of 1 Thessalonians ends on this note (cf. 1:10; 2:19; 3:13; 4:13-18; 5:23). See SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN at 3:13.
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VS. THE NOT YET
2:20
NASB, NKJV,
NRSV"our glory"
TEV, NJB"our pride"
This is the use of the term glory as pride. This does not relate to the theological glory used to describe God (cf. v. 12).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who was attacking Paul and why?
2. Why was Paul so firm in denying compensation for his preaching?
3. Why does Paul bring in the subject of Jewish opposition to the gospel?
4. What does verse 16 mean to the Jewish nation as to God's purposes?
5. Why are verses 17 - 20 so emotional?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Paul's Desire to Visit the Church Again | Concern for Their Faith | Paul's Affection for the Thessalonians | Paul's Desire to Visit Them Again | Timothy's Mission to Thessalonika |
(2:17-3:13) | (2:17-3:13) | (2:17-3:13) | ||
3:1-5 | 3:1-5 | 3:1-5 | 3:1-5 | 3:1-5 |
Encouraged by Timothy | Paul Thanks God for Good Reports of the Thessalonians | |||
3:6-10 | 3:6-10 | 3:6-10 | 3:6-10 | 3:6-10 |
Prayer for the Church | ||||
3:11-13 | 3:11-13 | 3:11-13 | 3:11-13 | 3:11-13 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
BRIEF OUTLINE OF CHAPTER 3
A. Paul, in great anxiety, sends Timothy to them, 3:1-5
B. Timothy returns with good news, 3:6-10
C. Paul's prayer for the Thessalonian Church, 3:11-13
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-10
1Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone, 2and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith, 3so that no one would be disturbed by these afflictions; for you yourselves know that we have been destined for this. 4For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know. 5For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor would be in vain. 6But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you, 7for this reason, brethren, in all our distress and affliction we were comforted about you through your faith; 8for now we really live, if you stand firm in the Lord. 9For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account, 10as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?
3:1 "could endure it no longer" Paul was worried about this church because (1) it was born in persecution (cf. 2:17-20) and (2) he had to leave so soon. His pastor's heart would give him no rest (cf. v. 5).
▣ "to be left behind" This present active participle was used of (1) a child leaving his parents, Eph. 5:31 (possibly another parental metaphor like 2:7,11,17) or (2) the death of one's spouse (cf. Mark 12:19). Paul deeply loved this church.
▣ "at Athens alone" Paul's visit is recorded in Acts 17:15-34. This was the intellectual center of the Hellenistic world. Paul had eye problems (compare II Cor. 12:7 with Gal. 4:15 and 6:11), and it was very hard for him to be alone, especially in an unfamiliar environment such as Athens. The term "alone" is plural but the meaning is uncertain. Acts 18:5 implies both Silas and Timothy were on assignment. This verse may be an example of Paul's use of "we" as an editorial plural, referring only to himself.
3:2
NASB"God's fellow worker in the gospel of Christ"
NKJV"minister of God, and our fellow laborer in the gospel of Christ"
NRSV"co-worker for God in proclaiming the gospel of Christ"
TEV"who works with us for God in preaching the Good News about Christ"
NJB"who is God's helper in spreading the Good News of Christ"
This phrase refers to Timothy. The Greek manuscripts differ: manuscript B has "co-laborer," while manuscripts א and A have "minister." It denoted the lowly service of a slave. Most modern translations follow manuscript B. Possibly a scribe was shocked at Paul calling Timothy "God's co-laborer."
This verse is functioning like a letter of recommendation for Timothy (cf. Acts 18:27; Rom. 16:1; II Cor. 8:18-24; III John 9,10).
▣ "to strengthen and encourage you" Paul was worried about this new church under persecution (cf. 1:6; 2:14; 3:3).
3:3 "so that no one would be disturbed by these afflictions" This is the only use of the term "disturbed" in the NT. It originally referred to a dog wagging its tail. In classical Greek (Homer), it was used in the sense of "flattered." This may relate to 2:1 or 3:5. True faith perseveres (cf. Matt. 13:1-23; Gal. 6:9; Rev. 2:2-3,7,11,17,19,26; 3:5,8,10,11,12,21). See SPECIAL TOPIC: THE NEED TO PERSEVERE at Gal. 3:4.
▣ "we have been destined for this" This is a present passive (deponent) indicative. The passive voice implies that God is the active agent. It is not a reference to the pagan idea of an impersonal fate nor the Islamic idea of determinism. Suffering is the norm for believers in a fallen world (cf. v. 4; Matt. 5:10-12; John15:18, 20; 16:33; Acts 14:22; Rom. 8:17 II Cor. 4:7-11; 11:23-27; II Tim. 3:12; I Pet. 2:21; 4:12-16). Suffering is a means of spiritual maturity (cf. Heb. 5:8).
SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?
3:4 "we kept telling you in advance" This is an imperfect tense which means repeated action in past time. Paul must have warned them several times about the persecution and suffering connected to the gospel. He knew this from Jesus' teachings and personal experience. They now know it experientially also.
NASB"we were going to suffer afflictions"
NKJV"we would suffer tribulation"
NRSV"we were to suffer persecutions"
TEV"that we were going to be persecuted"
NJB"we must expect to have persecutions to bear"
This is a present active indicative with a present passive infinitive. The Williams' translation footnote says "a picture of a loaded wagon crushed under its heavy load."
3:5 "your faith" This is possibly used in the OT sense of "faithfulness." Were they true to their profession of faith? See Special Topic at Gal. 3:6.
▣ "the tempter might have tempted you" A personal, evil force (ho peirazōn) is active in our world and in our lives (cf. 2:18). This Greek word translated "tempt" (peirazō) connotes tempting "with a view toward destruction," the opposite of "approved" (dokimazō) in 2:4. See SPECIAL TOPIC: PERSONAL EVIL at 2:18.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "our labor would be in vain" The use of moods is important here; the indicative which is the mood of reality is used of Satan, but the subjunctive which is the mood of contingency is used of Paul's labor. This may relate to 2:1. The question is, "Does ‘in vain' relate to their personal conversion or the establishment of a viable functioning church in Thessalonica?" I think the latter is the best contextual option, although Paul probably would not have made a distinction.
Paul uses the concept of "vain" or "fruitless" often and incorporates three different words.
1. eikē – Rom. 13:4; I Cor. 15:2; Gal. 3:4; 4:11; Col. 2:18
2. kenos – I Cor. 15:10,14,58; II Cor. 6:1; Gal. 2:2; Eph. 5:6; Phil. 2:16; Col. 2:8; 1 Thess. 2:1; 3:3 (verb in II Cor. 9:3)
3. matalos – I Cor. 3:20; 15:17; Titus 3:9 (verb in Rom. 2:21)
Paul knew the power of the gospel was from divine activity, but he also knew the choices of humans affected the effective outcome!
3:6 "good news" This is the only use of this Greek term in the NT where it does not refer to the gospel of Christ. The message about the faithful condition of this church was "gospel," "good news" to Paul.
▣ "of your faith and love" This phrase can have several meanings (cf. 1:3). This refers either to: (1) orthodox doctrine and loving care for one another or (2) faithfulness and love toward God.
▣ "think kindly of us, longing to see us just as we also long to see you" This shows that neither the persecution nor the false teachers had embittered this church against Paul.
3:7 "in all our distress and affliction" Paul's problems in Corinth are listed in I Cor. 4:9-13; II Cor. 4:7-12; 6:4-10 and 11:23-28. Oh my! The costs of being a servant of Christ!!
▣ "we were comforted " Paul uses this compound word ("with" and "call") often. It has several senses.
1. to urge, exhort, encourage (cf. 2:3,11; 4:1; 5:14; 2 Thess. 3:12)
2. to comfort (cf. 2:11; 3:2; 4:18; 5:11; 2 Thess. 2:17)
3. its noun form (paraclētos) used of both the helping ministry of the Spirit (cf. John 14:16,26; 15:26; 16:7) and the Son (cf. I John 2:1)
3:8 "for now we really live" Paul is using metaphorical language to express his release from tension because of the good news about this church.
▣ "if you stand firm in the Lord" This is a Greek conditional sentence, combining first class and third class conditions, thereby adding contingency to Paul's statement. He assumed that they would stand firm but that remained for him to see (cf. 2:1 and 3:5).
"Standing firm" relates to our position in Christ. The Bible presents our salvation in a tension-filled pair of truths: (1) it is free, it is in Christ, but (2) it is costly, it is progressive, it is seen in our lifestyle choices (Matthew 7; James, I John). Both are true. This verse emphasizes the first truth (cf. Rom. 5:2; I Cor. 15:1 and Eph. 6:11, 13).
3:9-10 This is a rhetorical question that leads into a prayer, vv. 11-13, concluding the first half of Paul's letter.
3:10 "night and day" This is the Jewish order of time (see note at 2:9). This reflects Paul's constant, persistent prayer life (cf. 1:2; 2:12; II Tim. 1:3).
NASB"keep praying most earnestly"
NKJV"praying exceedingly"
NRSV"we pray most earnestly"
TEV"we ask him with all our heart"
NJB"We are earnestly praying"
The adverb "most earnestly" is a very strong, triple compound (huper + ek + perissou), emotional term (cf. Eph. 3:20; 1 Thess. 3:10; 5:13). Paul worried and prayed about these new churches (cf. II Cor. 11:28). See Special Topic: Paul's Use of Huper Compounds at Gal. 1:13.
NASB"may complete what is lacking in your faith"
NKJV"perfect what is lacking in your faith"
NRSV"restore whatever is lacking in your faith"
TEV"supply what is needed in your faith"
NJB"make up any shortcomings in your faith"
They had done well but they were not yet mature in their understanding, as the misunderstanding about the Second Coming shows. This is the use of faith (1) as doctrine (cf. 4:13-5:11) or (2) the recurrent emphasis on lifestyle, "what was lacking" may have had an ethical aspect (cf. 4:1-12). Paul uses this term faith (pistis/pisteuō) often in these letters (cf. 1:3,8; 3:2,5,6,7,10; 5:8; 2 Thess. 1:3,4,11; 3:2), but especially in this context. See Special Topic at Gal. 3:6.
NASB (UPDATED) TEXT: 3:11-13
11Now may our God and Father Himself and Jesus our Lord direct our way to you; 12and may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you; 13so that He may establish your hearts without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints.
3:11-13 This is one sentence in Greek. This prayer contains three rare optative verbal forms: "direct" (v. 11), "increase" (v.12) and "abound" (v.12). Optative mood is the mood of potentiality used in prayers.
3:11 "may. . .direct" This is a rare aorist active singular optative verb, used in several prayers in the NT (cf. 5:23; II Thess. 2:16; 3:5, 16 and in Rom. 15:5-6,13). Note the verb is singular, though it refers to both God the Father and Jesus Christ. This was a way for the NT authors to assert the deity of Jesus of Nazareth (cf. 1:1; 2 Thess. 2:16).
Another theological point is that just as Satan prevented Paul from coming to them, recorded in 2:18, Paul asked the Father and Son to make a way (straight or smooth: cf. Luke 1:79) for him to visit them!
▣ "Father" See Special Topic at Gal. 1:1.
3:12-13 Paul prayed for himself in v. 11, but now his petition turns toward the church at Thessalonica. He prayed for their love for one another and all people (cf. Eph. 6:18). He also prayed for the believers' holiness (cf. v. 13; Eph. 1:4). God's will for every believer is Christlikeness (cf. Rom. 8:28-29; Gal. 4:19).
▣ "abound" Special Topic following.
SPECIAL TOPIC: ABOUND (perisseuō)
▣ "for all people" God's love is as wide as the world (cf. John 1:29; 3:16; I Tim. 2:4; II Pet. 3:9); so too, must be ours who know Him.
3:13 "hearts" See Special Topic at Gal. 4:6.
NASB"without blame in holiness"
NKJV"blameless in holiness"
NRSV, NJB"in holiness that you may be blameless"
TEV"perfect and holy"
Holiness is both a gift and a task (indicative and imperative). It is characteristic of someone above reproach, against whom no accusation may be brought (cf. Eph. 5:27). This leaves Satan with no basis for criticism (cf. Rom. 8:31,32,33). God's will for every believer is Christlike holiness (cf. 4:3; Rom. 8:28-29; Gal. 4:19; Eph. 1:4). See note at 2 Thess. 4:3. See SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH at 2:10. See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 4:3.
▣ "at the coming of our Lord Jesus" This shows Paul's continuing concern about end time events (cf. 2:19; 4:15-17; also 2 Thessalonians 2).
The exact relationship between the events of the Second Coming, the Rapture (cf. 1 Thess. 4:13-18), the Judgment Seat of Christ (cf. II Cor. 5:10), and the White Throne of Judgment (cf. Matt. 25 and Rev. 20) are uncertain. Paul was not a systematic theologian. See Special Topic below.
SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN
▣ "His saints" "Saints" (lit. "holy ones") are either (1) angels who will accompany Jesus (cf. Deut. 33:2-3; Zech. 14:5; Matt. 16:27; 25:31; Mark 8:38; 2 Thess. 1:7; Rev. 19:4); or (2) His people, saints (cf. 1 Thess. 4:14-16). Paul never called angels "saints" or "holy ones," possibly solving the interpretive issue. Probably both angels and saints will return with Him on the clouds of heaven. This church was unsure if the dead saints would participate in the end-time events.
Saints, literally "holy ones," are called to holiness (cf. 4:3) by the Holy One (cf. I Pet. 1:15)! The goal of Christianity is "holiness" now (cf. Eph. 1:4), not heaven when we die!
For a Special Topic on "Amen" see Gal. 1:5.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why was it hard for Paul to be alone?
2. List the different meanings of the term "faith."
3. Is suffering normal for believers? Why?
4. Is sanctification initial or progressive?
5. Does verse 5 refer to one's salvation or fruitfulness? How do 2:1 and 3:5 relate to the parable of the Soils (cf. Matt. 13:1-23)?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
A Life Pleasing to God | Plea to Unity | Exhortations to the Purity | A Life that Praises God | Live in Holiness and Charity |
4:1-8 | 4:1-8 | 4:1-8 | 4:1-8 | 4:1-2 |
4:3-8 | ||||
A Brotherly and Orderly Life | ||||
4:9-12 | 4:9-12 | 4:9-12 | 4:9-12 | 4:9-12 |
The Lord's Coming | The Comfort of Christ's Coming | Questions Concerning the Coming of the Lord | The Lord's Coming | The Dead and the Living at the Time of the Lord's Coming |
(4:13-5:11) | (4:13-5:11) | |||
4:13-14 | 4:13-18 | 4:13-18 | 4:13-14 | 4:13-18 |
4:15-18 | 4:15-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
EXPANDED OUTLINE OF VERSES 1-12
A. Introductory remarks, 1-2
B. Warnings about sexual immorality, 3-8
1. be holy, 3a
2. practice abstinence from sexual immorality, 3b
3. be sexually self disciplined, 4-5
4. practice appropriate sexuality by not defrauding your covenant brother's sexual rights
C. Exhortations to other Christians, 9-12
1. Christians are to love one another, 9-10
2. live better and better, 10b
3. live quiet lives, 11a
4. tend to your own affairs, 11b
5. do your own labor, 11c
6. so that you may be a witness to the lost, 12
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-8
1Finally, then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more. 2For you know what commandments we gave you by the authority of the Lord Jesus. 3For this is the will of God, your sanctification; that is, that you abstain from sexual immorality; 4that each of you know how to possess his own vessel in sanctification and honor, 5not in lustful passion, like the Gentiles who do not know God; 6and that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you. 7For God has not called us for the purpose of impurity, but in sanctification. 8So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you.
4:1 "Finally then" This is literally "for the rest." This begins Paul's practical section. Most of Paul's letters can be divided into a doctrinal section and a practical section although it is hard to do this in 1 Thessalonians. Paul used this phrase to introduce the last major subject, not as an immediate prelude to a closing (e.g., II Cor. 13:11; Eph. 6:10; 2 Thess. 3:1).
▣ "brethren" Paul often uses this term to start a new subject (cf. 1:4; 2:1,9,14,17; 3:7; 4:1,10,13; 5:1,4,12, 14,25,26,27; 2 Thess. 1:3; 2:1,13,15; 3:1,6,13).
▣ "request and exhort" Paul uses these present active indicatives to emphasize continuing action and to soften his commands as an Apostle (cf. 4:2,11; 2 Thess. 3:4,6,10,12).
▣ "as you received from us instruction" This is an aorist active indicative, which points to the time Paul was with them personally. This is the Greek term that means "receive traditional teachings from another" (cf. 2:13; I Cor. 15:1). Paul not only taught them how to be saved (justification), but also how to live as saved people (sanctification).
▣ "as to how you ought to walk" This is a present infinitive. Walk is a biblical metaphor for lifestyle faith (cf. 2:12; Eph. 2:10; 4:1,17; 5:2,15; Col. 1:10; 2:6). Christianity was originally called "The Way" (cf. Acts 9:2; 19:9,23; 22:4; 24:14,22; 18:25-26). This speaks of an abiding lifestyle faith. Our initial response in repentance and faith must be followed by continuing obedience and perseverance. Eternal life has observable characteristics! In Christ every day is sacred, special, and used for worship and ministry.
▣ "and please God" God's will for His children is not heaven when they die only, but Christlikeness now (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4; 2:10; I Pet. 1:15).
NASB"(just as you actually do walk)"
NKJV[Omitted]
NRSV"(as, in fact, you are doing)"
TEV"This is, of course, the way you have been living"
NJB"as you are already living it"
A Greek manuscript problem is connected to this phrase. This phrase is missing in the Greek manuscripts Dc, K, L, and the Textus Receptus texts. It is present in MSS א, A, B, D*, F, G and also in the Syriac, Coptic, and Vulgate translations. It is surprising that the early manuscripts have it and the later ones omit it. This implies that it was dropped out accidently. The UBS4 rates its inclusion as "A" (certain).
This is either present indicative or imperative mood. It is probably indicative in that it asserts Paul's confidence in their Christlike lifestyle (cf. NASB, NRSV, TEV, and JB).
▣ "that you excel still more " They were doing well, but Paul urged them on to even greater holiness (cf. v. 10). See Special Topic: Abound (Perisseuō) at 3:12.
4:2
NASB, NKJV"commandments"
NRSV, NJB,
TEV"instructions"
This is a rare military word for authoritative commands handed down through the ranks (cf. I Tim. 1:5, 18).
▣ "by the authority of the Lord Jesus" These were not Paul's personal thoughts but Jesus' teachings. Paul's Apostolic authority rested on Jesus' authority (cf. v. 8).
4:3-6 This is one sentence in Greek.
4:3 "For this is the will of God" There is no article, therefore, this is one of God's wills (cf. Eph. 5:17), after salvation (cf. John 6:40).
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
▣ "your sanctification" This word shares the same root word with "holy" and "saints." Sanctification, like justification, is an initial instantaneous act of grace (cf. I Cor. 1:2,30; 6:11). Positionally, believers are in Christ. However, it should develop into lifestyle character, progressive sanctification (cf. v. 7; 3:13; Rom. 6:19-23). God's will for every Christian is Christlikeness!! We cannot separate justification from sanctification!
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
▣ "abstain from sexual immorality" This is literally "fornication." Premarital and extramarital sex were distinguished in the OT by separate words, but this word's meaning was broader in scope in the NT. "Fornication" meant all inappropriate sexual activity, including homosexuality and bestiality. Often pagan worship included sexual activity (cf. 5:22).
4:4
NASB, NKJV"to possess"
NRSV"to control"
TEV"how to take"
NJB"to use"
This is a present middle (deponent) infinitive. It is literally "to continually acquire or possess."
NASB, NKJV"his own vessel"
NRSV"your own body"
TEV"a wife"
NJB"the body that belongs to him"
This can refer to "his own body" or "his own wife." Theodore of Mopsuestia, Augustine, rabbinical usage, I Pet. 3:7, and the Septuagint interpret this in the sense of "wife" (cf. TEV). But the early Church Fathers (i.e., Tertullian and Chrysostom) interpreted it as "body" and this fits the context best (cf. NRSV, JB, NIV). Vessel is used in the sense of "body" in II Cor. 4:7.
▣ "in sanctification and honor" Knowing Jesus changes the way one lives. Believers are stewards, dependant on another's will. God's will is to use every believer to show His transforming power to a lost world. Christian marriage is a powerful witness in a fallen confused world!
4:5 "not in lustful passion" This refers to fallen mankind's inability to control themselves sexually (pagan worship). Self control is a characteristic of a Spirit filled, Spirit led life (cf. Gal. 5:23).
▣ "like the Gentiles" This is literally "the nations." Here, however, it does not refer to non-Jews but to all non-Christians. The lifestyle of the pagans of Paul's day was very immoral.
▣ "who do not know God" This does not exclude "natural revelation" (cf. Ps. 19:1-6 and Romans 1-2), but speaks of personal knowledge (cf. Gal. 4:8-9). In the OT "know" has the connotation of intimate, personal relationship (cf. Gen.4:1; Jer. 1:5). Gentiles are estranged from God (cf. E ph. 2:11-13; 5:8; Col. 1:21).
4:6 "transgress" This term means "to go beyond bounds."
▣ "defraud" This term means "to take advantage of." It is related to the term "greed."
▣ "his brother" This may relate to taking sexual liberties with another believer's family (cf. v. 9). But the term "brother" in context could refer to any other human, similar to "neighbor" (cf. v. 12).
▣ "in the matter" This has the definite article and therefore refers to vv. 3-5 (i.e., sexual purity). The word itself rfefers to business affairs. Therefore, it could be used metaphorically for sexual matters or Paul changes subjects in v. 6 and is now dealing with financial issues. I think the first option is best.
▣ "because the Lord is the avenger in all these things" This refers to even-handed justice—both temporal (cf. Rom. 1:24,26,28) and eschatological (cf. Matt. 25:31ff.). YHWH is an ethical God (cf. Gal. 6:7.) In vv. 6, 7a and 8a, three different reasons are given why the believers should live holy lives.
▣ "as we also told you before and solemnly warned you" This is a strong statement concerning sexual purity (cf. Heb. 13:4). See Special Topic: Paul's Use of Huper Compounds at Gal. 1:13.
4:7 "God. . .called" God always takes the initiative (cf. John 6:44,65) both in salvation and in sanctification.
4:8 "he who rejects this is not rejecting man but the God" This is literally "treat as of little value." Paul asserts that along with the truth of the gospel goes the lifestyle imperatives. These are God's truths, not Paul's, 2:13; 3:1-2.
▣ "who gives His Holy Spirit to you" This is a present active participle. This refers to the indwelling Spirit as both an initial and ongoing experience (i.e., Acts 2:38; II Cor. 1:22; 5:5; I John 3:24). As with the resurrection, so also the promise of divine indwelling. All three persons of the Trinity are involved in all the redemptive events. Believers are indwelt by (1) the Spirit (cf. Rom. 8:9-10); (2) the Son (cf. Matt. 28:20; Col. 1:27); and (3) the Father (cf. John 14:23).
NASB (UPDATED) TEXT: 4:9-12
9Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another; 10for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, 11and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, 12so that you will behave properly toward outsiders and not be in any need.
4:9
NASB"love of the brethren"
NKJV"brotherly love"
NRSV"love of the brothers and sisters"
TEV"love for your fellow believers"
NJB"loving our brothers"
This is the Greek term, philadelphia. This refers to love for covenant partners (cf. Rom. 12:10; Heb. 13:1; I Pet. 1:23; II Pet. 1:7). The balancing statement about loving the lost is in v. 12 (cf. 3:12).
▣ "you have no need of anyone to write to you" This was Paul's tactful way of affirming them and yet encouraging them to greater effort (cf. v. 10c). This does not refer to doctrinal matters (i.e., the Second Coming), but practical, ethical lifestyle.
▣ "for you yourselves are taught by God" This is present tense. The teaching continues as the indwelling Spirit continues (cf. 5:1; John 14:26; 16:13; II Cor. 9:1; I John 2:20,27), which is a sign of the New Covenant (cf. Jer. 31:33-34). The Greek term theodidaktoi (found only here in the NT) means "God taught" (cf. John 6:45) and its object is to "love one another" (cf. John 13:34; 15:12,17; I John 2:7-8; 3:11,23; II John 5).
4:10 "you do practice" This is another present tense verb which speaks of continuing action (cf. v. 17). Paul affirms their love but challenges them to do even more (as he did their lifestyle purity in v. 1).
▣ "to excel still more " They are doing a good job, but need to keep on even more (cf. v. 1). Love is the signature of God. We never love enough (cf. 3:12). See Special Topic: Abound at 3:12.
4:11
NASB"to make it your ambition to lead a quiet life"
NKJV"that you also aspire to lead a quiet life"
NRSV"to aspire to live quietly"
TEV"Make it your aim to live a quiet life"
NJB"we do urge you, brothers, to go on making even greater progress and to make a point of living quietly"
Verse 11 is a series of four present infinitives used as imperatives, commanding continuing action. This is probably exhorting patience and normalcy in the excited atmosphere of the anticipation of the Second Coming (cf. 2 Thess. 3:10-12). "Stay ready and stay faithful," not "get ready," is the NT message in this area.
The term "ambition" means "consider as an honor" or "aspire." It is also used in Tom. 15:20 and II Cor. 5:9.
▣ "work with your hands" Remember the historical occasion for the writing was that some in the church misunderstood Paul's preaching on the Second Coming and had quit working anticipating Christ's return (cf. 2 Thess. 2:1-4 and 3:6-15).
In Greek culture, manual labor was believed to be exclusively the work of a slave. But in Hebrew culture, everyone needed a vocation—a means of supporting themselves, even rabbis (cf. Acts 20:35; I Cor. 4:17).
Some early Greek uncial manuscripts, א*, A, D (NRSV), add "work with you own hand," but others (א2, B, D*) omit it. UBS4 is uncertain whether it should be included ("C" rating).
▣ "just as we commanded you" This is a strong term for "order" (cf. II Thess. 3:4,6,10,12).
4:12
NASB, NRSV"that you will behave properly toward outsiders"
NKJV"that you may walk properly toward those who are outside"
TEV"In this way you will win the respect of those who are not believers"
NJB"so that you are seen to be respectable by those outside the Church"
People are watching. We are witnesses (cf. Matt. 5:13-16; Col. 4:5; I Tim. 3:7; 5:14; 6:1; Titus 2:5).
NASB"not be in any need"
NKJV"that you may lack nothing"
NRSV"and be dependent on no one"
TEV"and will not have to depend on anyone for what you need"
NJB"though you do not have to depend on them"
Apparently the Christians who quit work were expecting the other Christians to provide all their needs. Believers are to use their resources for the needs of the Christian family (cf. II Cor. 8-9; Eph. 4:28), but not for those who refuse to work!
NASB (UPDATED) TEXT: 4:13-18
13But we do not want you to be uninformed, brethren, about those who are asleep, so that you will not grieve as do the rest who have no hope. 14For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus. 15For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord, will not precede those who have fallen asleep. 16For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. 17Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. 18Therefore comfort one another with these words.
4:13-5:11 The context about the Second coming runs through 5:11. Remember its focus is pastoral. Doctrine is given, but only as it serves a godly lifestyle now!
4:13 "we do not want you to be uninformed, brethren" This is a common phrase in Paul's writings (cf. Rom. 1:13; 11:25; I Cor. 10:1; 12:1; II Cor. 1:8). Usually it introduced an important statement, similar to Jesus' use of "Amen, amen." Knowledge of Christian truth (doctrine and world-view) gives believers a stability in a fallen world.
▣ "about" Timothy might have communicated some questions from the Church concerning the Second Coming to Paul.
1. What about the believers who had already died? Would they participate in the end-time events?
2. Would believers be surprised by the Second Coming and thereby be unprepared for the end-time events?
Paul often uses this preposition "about" to introduce his answers to the Corinthian Church's questions (cf. I Cor. 7:1,25; 8:1; 12:1; also 1 Thess. 5:1).
NASB"those who are asleep"
NKJV"those who have fallen asleep"
NRSV, TEV,
NJB"those who have died"
Greek manuscripts vary here: (1) some uncial manuscripts have a present participle, א, A, B, and (2) others have a Perfect participle, such as D, F, G, K, and L. Scribes probably changed the original present to a perfect following the usage in Matt. 27:52 and I Cor. 15:20 (i.e., Metzger, p. 632).
Jesus used the OT euphemism for death, "sleep" (cf. BDB 1011, i.e., II Sam. 7:12; I Kgs. 22:40; references in NT: Matt. 27:52; John 11:11-13; Acts 7:60; I Cor. 7:39; 11:30; 15:18; II Pet. 3:4). The English term "cemetery" is derived from this Greek word.
This does not refer to the doctrine of "soul sleep," that believers wait unconsciously until Resurrection Day. The NT speaks of conscious, but limited fellowship (cf. Luke 16:19-31; 23:43; II Cor. 5:8; Phil. 1:23) until Resurrection Day, the Second Coming.
▣ "that you will not grieve as do the rest who have no hope" The verb "grieve" is a present passive subjunctive (cf. Eph. 2:12). Believers must not continue to be grieved by physical death because we know the truths of the gospel.
1. Jesus died for us
2. the Spirit who raised Him will raise us
3. He is coming back for us
4. those who have died are already with Him
The pagan world (i.e., "the rest," cf. 5:16) was at a loss for comfort at death. Socrates said, "Oh, that there were some divine word upon which we could more securely and less perilously sail, upon a stronger vessel." See Special Topic: Hope at Gal. 5:5.
4:14 "if" This is a first class conditional sentence which is assumed true from the author's perspective or for his literary purposes.
▣ "we believe" This is the important theological verb (present active indicative) for human's putting their faith in Christ. This is the Greek verb pisteuō, which is translated into English by "faith," "trust," or "believe." See Special Topic: Believe at Gal. 3:6. This personal trust is characterized in the NT by using all the common Greek verb tenses:
1. Aorist (past simple act), Acts 15:11; Rom. 8:24; II Tim.1:9; Titus 3:5
2. Present (ongoing process), I Cor. 1:18; 15:2; II Cor. 2:15; I Thess. 4:14
3. Perfect (past action which has come to completion and abides as a state of being), Eph. 2:5,8
4. Future (in verb tense or context), Rom. 5:9,10; 10:9; 13:11; I Cor. 3:15; Phil. 1:28; 1 Thess. 5:8-9; Heb. 1:14; 9:28
It is an initial decision, followed by lifestyle discipleship that will one day be consummated in an eternal body and face-to-face fellowship with the Triune God (cf. I John 3:2). The theological progression can be seen in Rom. 8:29-30, from election, to justification, to sanctification, to glorification.
▣ "that" This hoti clause gives doctrinal content to the gospel. See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא), E. #5.
▣ "Jesus died and rose again" These are both aorist active indicatives which reflect historical facts. These gospel truths are the basis for the believer's hope: (1) vicarious substitutionary atonement (cf. Isa. 53; Mark 10:45; II Cor. 5:21) and (2) bodily, physical, eternal resurrection (cf. 1:10; I Cor. 15).
▣ "God will bring with Him" This is a difficult phrase because the verb (agō) has such a wide semantic field (to bring, to lead, to lead away, to lead out, to go, to go away, etc.). Does it imply that the dead are with Jesus in heaven or that the dead will be raised at Jesus' coming?
In context the pronoun refers to Jesus, at His coming. The Thessalonian believers did not understand Paul's preaching about the Second Coming. They wanted to know if those of their church who had already died would participate in the end-time events. This is Paul's positive response. Not only will they participate, they will receive their new bodies first and will accompany Jesus on the clouds of heaven.
The NT is not clear about the state of believers between death and Resurrection Day. When this passage is compared to II Cor. 5:6,8, postulating a disembodied period becomes a logical necessity. Believers are with the Lord, but as yet do not have their resurrection bodies.
4:15 "For this we say to you by the word of the Lord" Paul was not giving his personal opinion but was relating Jesus' teachings (cf. 4:2), however, this particular saying of Jesus is unrecorded in the Gospels. It is uncertain if this refers to
1. oral Christian tradition (cf. Acts 20:35)
2. Jesus' sermons, like Matt. 24 or Mark 13 or Luke 21
3. if this was part of Jesus' personal revelation to Paul while in Arabia, Gal. 1:17
4. later, direct revelation like II Cor. 12:1ff
This phrase implies that Paul is stating something he had received, which means that his eschatological views were not uniquely his; he is passing on what he received. The problem is we moderns to not know the source of this revelation or how wide spread it was known.
NASB, NKJV"we who are alive and remain until the coming of the Lord"
NRSV"we who are alive, who are left until the coming of the Lord"
TEV"we who are alive on the day the Lord comes"
NJB"left alive until the Lord's coming"
The use of the pronoun "we" could mean (1) Paul expected the Lord back during his lifetime or (2) the editorial use of we. See Special Topic: Jesus' Return at 2:19 and 3:13. This expectation of an "any-moment" return of the Lord is the privilege of every generation of believers, but the experience of only one. This does not imply that Paul was inaccurate which would question inspiration.
This may also be just a literary technique because in 2 Thessalonians Paul asserts a delayed Second Coming as Jesus did in Matthew 24 (and parallels) and Peter in II Peter 3.
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VERSUS THE NOT YET
NASB"will not precede"
NKJV, NRSV"will by no means precede"
TEV"will not go ahead"
NJB"will not have any advantage"
This is a strong double negative, "never—no, never." Those saints who have died will fully participate in all the end-time events as will the believers who are alive at the Second Coming. The KJV "prevent" is misleading. In 1611 English it meant "precede." No human can prevent the Second Coming.
4:16 "the Lord Himself" The Greek text emphasizes Jesus' personal return—not a surrogate (cf. John 5:25-28).
▣ "will descend from heaven" Jesus will leave the Father's presence a second time to retrieve the family of faith (cf. John 14:2-3).
NASB, NKJV"with a shout, with the voice of the archangel and with the trumpet of God"
NRSV"with a cry of command, with the archangel's call and with the sound of God's trumpet"
TEV"There will be the shout of command, the archangel's voice, the sound of God's trumpet"
NJB"at the trumpet of God, the voice of the archangel will call out the command"
The question remains how many heavenly persons are related to these three parallel events. There is a shout (this word is found only here in the NT), a voice and a trumpet blast. The JB assumes all three are done by the archangel and then Jesus descends. Other translations imply the first "cry," "command" or "shout" is from Jesus and then the archangel calls for the trumpet blast.
Heaven is prepared for this event—it is on the calendar. The uncertainty of when and how the event will occur fades into insignificance with the knowledge of Who will be coming. Jesus is coming again to receive His own.
▣ "the archangel" No article appears, thus, it should read "an archangel." Although Dan. 10:13 implies several, the Bible only mentions one: Michael (cf. Jude 9). He is the national angel of Israel.
▣ "trumpet" The sounding of trumpets was a cultural way of announcing the approach of royalty in the East (cf. Heb. 12:18-19). However, it also functions in other ways.
1. divine judgment, Rev. 8:2; 11:15-19
2. resurrection, I Cor. 15:52
3. gathering of the elect by angels, Matt. 24:31
This was a very important means of communication in the OT, used for religious and military events (cf. Exod. 19:16; Isa. 27:13; Joel 2:1; Zeph. 1:16; Zech. 9:14; I Cor. 15:52).
Two types of trumpets appear in the OT: (1) silver trumpets (cf. Num. 10:2,8-10; 31:6) and (2) the left horn of a ram called the shophar (cf. Exod. 19:16,19; 20:18; Lev. 25:9; Joshua 6).
It is possible that all three sounds (shout, voice, trumpet) refer to the sounds of the angel because in Rev. 4:1 the angel's voice is called a trumpet (cf. Rev. 1:10).
SPECIAL TOPIC: HORNS USED BY ISRAEL
▣ "and the dead in Christ will rise first" This phrase causes confusion about where the dead go between their death and resurrection day. This verse implies that they will remain in the grave (cf. Matt. 27:52-53). However, II Cor. 5:6,8 implies that they are with the Lord. The solution may be in postulating a disembodied state. The physical body remains in the grave, the life force goes to be with the Lord. There are many unanswered questions here. The Bible does not provide a clear teaching passage on this subject. See William Hendricksen, The Bible On the Life Hereafter.
Most translations translate it as if the saints are with God/Jesus and return with Him (cf. NASB). Another view is found in TEV, "Those who have died believing in Christ will rise to life first."
4:17 "caught up" Our theological concept of "rapture" originates from this verb. "Rapture" is a Latin rendering of the Greek verb here (harpazō – future passive indicative), which implies a forceful "snatching away" (cf. John 6:15; 10:12, 28-29). This event is also mentioned in I Cor. 15:51-52.
Many have disagreed about this end-time event. Some expect a secret rapture of believers (cf. Matt. 24:40-42) before a thousand-year reign of Christ upon the earth. Often a seven-year tribulation period (cf. Dan. 7:25; 9:27) is linked to this. Some theologians have the rapture before, in the middle, or after this seven year period. The order and nature of these end-time events are ambiguous at best. Dogmatism is surely inappropriate here.
Believers are going to meet the Lord in the air, because in the NT the air was seen as the realm of Satan (cf. Eph. 2:2) and Greeks thought the lower air (atmosphere) was unclean and, therefore, the domain of unclean spirits. Believers will be reunited with their Lord in the midst of Satan's kingdom to show its complete overthrow.
▣ "together with them" This church had misunderstood Paul's preaching about the Second Coming. Paul wrote both I and 2 Thessalonians to answer these questions. The church wanted to know: (1) Would the Christians who had died participate in these end-time events? and (2) When would dead and living believers be reunited? This subject is picked up in 2 Thess. 2:1.
▣ "in the clouds" Clouds are the traditional means of the transportation of deity (cf. Dan. 7:13; Matt. 24:30; 26:64; Acts 1:9-11; Rev. 1:7). The image calls to remembrance the Shekinah cloud of the OT exodus experience (cf. Exod. 13:21,22; 14:19,20,24; 16:10; 19:9,16; 24:15,16,18; 34:5; 40:34-38) which symbolizes God's presence with His people.
SPECIAL TOPIC: COMING ON THE CLOUDS
▣ "to meet" This is the Greek word apanēsis, which is used in the sense of meeting someone and then accompanying them (cf. Matt. 25:6; Acts 28:15). So believers meet the Lord and return to a recreated earth with Him!
▣ "in the air" The air was the dominion of Satan and his followers (cf. Eph. 2:2). We are going to meet the Lord there to show the complete victory. I think that while believers are united with Christ in the air, the in prophecy of cleansing and renewal in II Pet. 3:10, heaven is depicted as a restored Garden of Eden (cf. Genesis 1-2 compared with Revelation 21-22).
▣ "we shall always be with the Lord" Nothing further can be said (cf. Psalm 23:6). The Second Coming is referred to repeatedly in 1 Thessalonians (cf. 1:10; 2:19; 3:13; 4:13-18; 5:1-11). Notice that neither in this book nor 2 Thessalonians does Paul mention (some see I Cor. 15:25 as a reference to an earthly reign) a thousand-year reign but an eternal reign, like Dan. 7:13-14.
Paul's terminology implies the eternal kingdom begins when Jesus returns. All of the other end-time events are simply not mentioned as in I Cor. 15:50-58. Paul does not even imply that Jesus returns completely to the earth. In Robert G. Clouses' The Meaning of the Millennium, all four major millennial positions are articulated by various authors. In the a-millennial response George E. Ladd makes this surprising statement, "I admit that the greatest difficulty to any pre-millennialism is the fact that most of the New Testament pictures the consummation as occurring at Jesus' parousia" (pp. 189-190). This is exactly what Paul is asserting here without any further elaboration.
4:18 This, like v. 13, shows the purpose of Paul's presentation of these end-time events. The believers had many concerns about their fellow believers who had died. Would they be involved in the wonderful events of the Lord's return? Paul assured them that all believers, alive and dead, will be ultimately involved in the Second Coming. Remember this passage is primarily pastoral (as is I Cor. 15:58), not didactic. How this fits into other eschatological passages is not clear.
▣ "comfort" This is a present active imperative.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Where in the Bible is the most detailed discussion of the Second Coming?
2. What was the reason for Paul writing this passage?
3. What is the Rapture? Who is involved? When will it occur?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Lord's Coming | The Day of the Lord | Questions Concerning the Coming of the Lord | Be Ready for the Lord's Coming | Watchfulness While Awaiting the Coming of the Lord |
(4:13-5:11) | (4:13-5:11) | |||
5:1-11 | 5:1-11 | 5:1-11 | 5:1-11 | 5:1-3 |
5:4-11 | ||||
Final Exhortations and Greetings | Various Exhortations | Concluding Exhortations | Final Instructions and Greetings | |
5:12-15 | 5:12-22 | 5:12-22 | 5:12-13 | 5:12-13a |
15:13b | ||||
5:14-15 | 5:14-18 | |||
5:16-22 | 5:16-18 | |||
5:19-22 | 5:19-22 | |||
Blessing and Admonition | Closing Prayer and Farewell | |||
5:23-24 | 5:23-28 | 5:23-24 | 5:23-24 | 5:23-24 |
5:25 | 5:25 | 5:25 | 5:25 | |
5:26-27 | 5:26-27 | 5:26 | 5:26-27 | |
5:27 | ||||
5:28 | 5:28 | 5:28 | 5:28 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one, and only one, subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-22
A. Verses 1-11 are closely linked to 4:13-18. Notice the similar ending in 4:18 and 5:11. These passages are primarily pastoral. Their contextual purpose is to comfort, not give doctrine, although surely Paul does.
B. This continues the discussion of the Second Coming and how Christians should live in light of the Lord's imminent return.
C. Verses 13-22 have fifteen present imperatives which speak of ongoing lifestyle characteristics demanded of believers in light of the end-time events.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-11
1Now as to the times and the epochs, brethren, you have no need of anything to be written to you. 2For you yourselves know full well that the day of the Lord will come just like a thief in the night. 3While they are saying, "Peace and safety!" then destruction will come upon them suddenly like labor pains upon a woman with child, and they will not escape. 4But you, brethren, are not in darkness, that the day would overtake you like a thief; 5for you are all sons of light and sons of day. We are not of night nor of darkness; 6so then let us not sleep as others do, but let us be alert and sober. 7For those who sleep do their sleeping at night, and those who get drunk get drunk at night. 8But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation. 9For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 10who died for us, so that whether we are awake or asleep, we will live together with Him. 11Therefore encourage one another and build up one another, just as you also are doing.
5:1 "Now as to" The subject of the Second Coming continues, but a new aspect of the event is approached: the judgment of unbelievers.
NASB"the times and the epochs"
NKJV, NRSV"the times and the seasons"
TEV"the times and occasions"
NJB"times and seasons"
Although believers are not to seek specific times (cf. Matt. 24:36), they do need to recognize the trends of history (cf. Acts 1:7; Matt. 24:32-33). The Greek chronōn, translated "times," answers the question, "How long?" It speaks of the passing of time. The English word "chronology" is derived from this Greek root. Kairōn, translated "epochs," answers the question, "when?" It speaks of special events.
▣ "brethren" This is often used by Paul to mark a transition to a new subject (see 4:1).
▣ "you have no need of anything to be written to you" Paul had not been able to give them extensive and prolonged information about the Second Coming. Remember, he only stayed a short time in Thessalonica, but he must have preached on this subject several times. This phrase does not mean to imply the Thessalonian believers perfectly understood all aspects of the end-time events but that the Spirit would lead them and inform them in the necessary areas (cf. John 14:26; 16:13; I John 2:20,27) especially those truths that relate to: (1) the gospel, and (2) the Christian life.
The other possible option is that it refers to the New Covenant of Jer. 31:31-34, especially vv. 33-34. The New Age of righteousness is characterized by believers knowing God in intimate personal ways. They will not need a teacher for God has written His word on their hearts by means of the Spirit.
5:2 "the day of the Lord" This corresponds to an OT phrase referring to God or His Messiah breaking into history to set up the new age of righteousness (cf. Joel 1:15; 2:11,31; Amos 5:18; Isa. 2:12). In the OT God's coming could be for blessing or for judgment. For believers it will be the culmination of salvation but for unbelievers the consummation of judgment.
The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul's writings:
1. "the day of our Lord Jesus Christ" (cf. I Cor. 1:8)
2. "the day of the Lord" (cf. I Cor. 5:5; 1 Thess. 5:2; 2 Thess. 2:2)
3. "the day of the Lord Jesus" (cf. II Cor. 1:14)
4. "the day of Jesus Christ" (cf. Phil. 1:6)
5. "the day of Christ" (cf. Phil. 1:10; 2:16)
6. "His day (Son of Man)" (cf. Luke 17:24)
7. "the day that the Son of Man is revealed" (cf. Luke 17:30)
8. "the revelation of our Lord Jesus Christ" (cf. I Cor. 1:7)
9. "when the Lord Jesus shall be revealed from heaven" (cf. 2 Thess. 1:7)
10. "in the presence of the Lord Jesus at His coming" (cf. 1 Thess. 2:19)
In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit. God would intervene in history through His Messiah to set up this new age. This event was know as the "Day of the Lord." Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as suffering servant and savior, one as Judge and Lord, were not obvious to OT people. See Special Topic: The Two Ages in Gal. 1:4.
▣ "will come just like a thief in the night" This is a present tense used as a future. This "any-moment" return is a recurrent theme in the NT (cf. Matt. 24:42-44; 25:13; Luke 12:40,45; 21:34-36; II Pet. 3:10; Rev. 3:3; 16:15). See Special Topic at 4:15.
There was a Jewish tradition that the Messiah would come at midnight on Passover like the Death Angel of the Exodus.
5:3 "While they are saying, ‘Peace and safety'" This was the message of the false prophets of Jeremiah's day (cf. Jer. 6:14; 8:11,28). Human life and society will appear normal before God's intervention (cf. Matt. 24:37-38; Luke 17:26-27). They will not be expecting the Messiah.
The NT emphasis is that there will be intense suffering before the Second Coming (cf. Matt. 24:21; Mark 13:19-20).
▣ "then destruction will come upon them suddenly" This passage strongly contrasts "them" (v. 3) and "brothers" (v. 4). This destruction does not refer to annihilation, but is a biblical metaphor for God's judgment (cf. 2 Thess. 1:9; Dan. 12:2).
"Suddenly" is only found here and in Luke's account of Jesus' Olivet discourse (cf. Luke 21:34). It implies a sudden and unexpected event.
▣ "labor pains" This OT metaphor of judgment (cf. Isa. 13:6-8; Jer. 4:31) became a NT metaphor (i.e., birth pains of the new age, cf. Matt. 24:8; Mark 13:8; Rom. 8:22). It speaks of the suddenness yet certainty of an event, as well as the severe pain involved.
NASB"and they will not escape"
NKJV"And they shall not escape"
NRSV"and there will be no escape"
TEV"They will not escape"
JB"and there will be no way for anybody to evade it"
This is an emphatic double negative: "Never, no, never under any circumstances."
5:4 "But you, brethren, are not in darkness" God has revealed—through the OT prophets, Jesus, and NT writers—the basic outline of end-time events so that those believers who are alive will not be surprised by what is occurring. This is one way that God has provided courage to His followers amid the difficulties of this life and the end-time tribulation period.
One reason for the recurrent confusion among believers about these events is that every generation of believers has tried to force these events into their history.
SPECIAL TOPIC: OLD TESTAMENT PREDICTIONS OF THE FUTURE VS. NEW TESTAMENT PREDICTIONS
5:5 "sons of light and sons of day" These are two Semitic idioms for the righteous (cf. Luke 16:8; John 1:4-9; 3:17-21; 8:12; 11:9-10; 12:35-36,46; Eph. 5:8; I John 1:5,7; 2:8-10). This metaphorical dualism of light versus darkness is characteristic of the Ancient Near East. It is a recurrent theme in the Apostle John's writings and in the Dead Sea Scrolls.
5:6 "let us not sleep" This is a different word from 4:13ff. It is often used in the NT for moral indifference (cf. Mark 13:36; Eph. 5:14). Notice the three different uses of "sleep" (katheudō): (1) lack of moral alertness, (v. 6); (2) physical rest, (v. 7); (3) death, (v. 10).
NASB, NKJV,
NRSV"as others do"
TEV"like the others"
NJB"as everyone else does"
This is literally "the remaining" or "the rest." It is the same term used to describe unbelievers who have no hope in 4:13.
▣ "let us be alert and sober" Verse 6 has three present active subjunctives. The first is negative, "do not continue to sleep." The next two are positive, "keep alert and sober." These emphasize continual diligence, but with an element of contingency. Some believers are asleep and are not alert or sober. Alertness is a common theme of the NT for Christians concerning the Second Coming (cf. Matt. 24:42-43; 25:13; Mark 13:34; Luke 21:34). Both "alert" and "sober" are used metaphorically. "Sober" in vv. 6 & 8 is used of mental alertness or self-control (cf. II Tim.4:5; I Pet. 1:13; 4:7; 5:8).
5:8 "having put on" This is an Aorist middle participle which could read "having once for all ourselves put on." This usage is very similar to Rom. 13:12; Eph. 6:11-14, which reflects Isa. 59:17. Paul used this military armor metaphor often, but not always using the armor to represent the same Christian attributes. Believers must personally avail themselves of the spiritual weaponry provided by Christ. Maturity's protection is not automatic (cf. v. 7).
▣ "faith. . .love. . .hope" This was Paul's favorite triad of Christian virtues (cf. Rom. 5:2-5; Gal. 5:5-6; Col. 1:4-5; 1 Thess. 1:3; Heb. 6:10-12; I Pet. 1:21-22). They form a link from initial faith to consummated faith.
▣ "hope" This often is used to refer to the Second Coming, especially in I & 2 Thessalonians. See SPECIAL TOPIC: HOPE at Gal. 5:5.
5:9 "for obtaining salvation through our Lord Jesus Christ" God's love flows to us only through Christ. He is the only way (cf. John 14:6); the door (John 10:1-3); the only mediator (I Tim. 2:5).
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
5:10 "who died for us" This expresses Jesus' substitutionary vicarious sacrifice on our behalf (cf. Isa. 53; Mark 10:45; II Cor. 5:21).
▣ "whether we are awake or asleep" There are two interpretive options: (1) the church was concerned about those members of their fellowship who have died or (2) Jesus died for even those believers who are not alert and not sober.
▣ "we will live together with Him" Heaven is surely a place (cf. John 14:2-3a), but primarily it is being with Jesus (cf. John 14:3c; II Cor. 5:6,8). Heaven, like salvation, is a personal relationship!
5:11 "encourage one another" This is a present active imperative. "Encourage" is from the same root as "paraclētos" (cf. John 14-16,26; 15:26; 16:17; I John 2:1). Paul's discussion of the Rapture (cf. 4:13-18) ends in an ethical, ministry admonition (cf. I Cor. 15:58; Eph. 4:13). Doctrine should encourage godly living (cf. Luke 12:48).
▣ "build up one another" This is another present active imperative. The expectation of Christ's return and heaven should motivate us to minister to one another, not fight over competing human eschatological systems!
NASB (UPDATED) TEXT: 5:12-22
12But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, 13and that you esteem them very highly in love because of their work. Live in peace with one another. 14We urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with everyone. 15See that no one repays another with evil for evil, but always seek after that which is good for one another and for all people. 16Rejoice always;17 pray without ceasing; 18in everything give thanks; for this is God's will for you in Christ Jesus. 19Do not quench the Spirit; 20do not despise prophetic utterances. 21But examine everything carefully; hold fast to that which is good; 22abstain from every form of evil.
5:12 "brethren" This is often used by Paul to show a transition to a new subject (cf. 4:13; 5:1), though not always (cf. 5:14 and 25, 26). Here it shows that Paul was addressing the whole church.
NASB"appreciate"
NKJV"recognize"
NRSV"respect"
TEV"to pay proper respect"
NJB"be considerate"
This is a perfect infinitive, literally "to know," used in the sense of "to appreciate," "to show people respect," "to acknowledge the value of" or "know the value of." Believers must respond appropriately and respectfully toward God-called leadership (cf. I Cor. 16:18; Phil. 2:29; I Tim. 5:17).
NASB"those who diligently labor amongst you"
NKJV, NRSV"those who labor among you"
TEV"to those who work among you"
NJB"those who are working amongst you"
This term for "labor" means "strenuous effort" (cf. I Cor. 16:16). This entire section seems to refer to an attitude problem in the church toward its leadership.
1. "who diligently labor among you" (present active participle)
2. "who have charge over you" (present middle participle)
3. "who give you instructions (present active participle). There is one article in the Greek text followed by these three descriptive phrases, all of these participles refer to leadership.
▣ "have charge over you in the Lord" This is literally "to be set before." They will give an account to God for their ministry (cf. I Cor. 3:10-17; Heb. 13:17).
▣ "give you instruction" This is literally "put sense into." It is usually translated "to admonish the unruly."
5:12-22 There is a series of fifteen present imperatives urging believers to live appropriately in a fallen world on the verge of destruction. Our godly lives should point lost people to Christ.
5:13
NASB, NKJV,
NRSV"esteem them very highly in love"
TEV"Treat them with the greatest respect and love"
NJB"Have the greatest respect and affection for them"
The verbal is a present infinitive which emphasizes continuing personal action. The adverb is a triple compound term used three times by Paul (cf. Eph. 3:20; 1 Thess. 3:10). Believers should respect their leaders (cf. I Cor. 16:18; Phil. 2:29; I Tim. 5:17). See Special Topic: Paul's Use of Huper Compounds at Gal. 1:13.
▣ "because of their work" Leadership is a gift from God (cf. Eph. 4:11-13). When He assigns the task, He honors the task, not necessarily the person who receives it. The term translated "work" in v. 13 is different from the one in v. 12. This hard working group of leaders may have been contrasted with those who refused to work (cf. v. 14 and 2 Thess. 3:6-11).
▣ "Live in peace with one another" This is a present active imperative, a continual command for believers and a common NT appeal (cf. Mark 9:50; Rom. 12:18; II Cor. 13:11). This reflects a common problem in the churches. Christianity embraced men and women from many differing backgrounds (cf. Rom. 14:1-15:13; I Cor. 8:1-13; 10:23-33).
5:14 "brethren" This verse could refer primarily to the leaders (cf. v. 27), but the things mentioned would apply to all believers. This is also true of I Timothy 3. New Testament Christianity does not make a distinction between "clergy" and "laity." We are all God-called, Spirit- gifted ministers of Jesus (cf. Eph. 4:11-13). Within this family of gifted ministers God does choose leaders!
NASB"admonish the unruly"
NKJV"warn those who are unruly"
NRSV"to admonish the idlers"
TEV"warn the idle"
NJB"warn the idlers"
This begins a series of present imperatives, denoting continuous or habitual action. There are fifteen imperatives in vv. 12-22. This one could have one of two meanings: (1) a military term for disorderly conduct; or (2) used in the Koine Greek papyri from Egypt for "idlers." The latter connotation fits the context of this letter better (cf. 2 Thess. 3:7-16).
NASB, NRSV"encourage the fainthearted"
NKJV"comfort the fainthearted"
TEV"encourage the timid"
NJB"give courage to those who are apprehensive"
A present middle (deponent) imperative, this is literally, "little-minded." The KJV has "feeble-minded," but it is really used in the sense of "fainthearted" or "little-faithed" (cf. Rom. 14:1-15:13; I Cor. 8; 10:23-33). It may be an allusion to Isa. 35:4 in the Septuagint.
▣ "help the weak" This present middle imperative is used in the sense of weak in body and/or mind. This may designate the same type of Christian as characterized in Rom. 14:1-15:13 (i.e., I Cor. 8:7; 9:22) or it may refer to a physical problem.
▣ "be patient with everyone" This is a present active imperative. It is a command to continually be longsuffering, not short-tempered (cf. I Cor. 13:4; Eph. 4:2). This is directed to both leaders and people. It also gives us a window into the problems of the early church.
There are two Greek terms translated "patience": (1) makrothomia and (2) hupomonē. They are listed together in II Cor. 6:6; Gal. 5:22; Col. 1:11; II Tim. 3:10. The first one is used in this text. It can refer to a characteristic of God (cf. LXX of Isa. 57:15; Rom. 2:4; 9:22; I Pet. 3:20; II Pet. 3:9). Believers are to emulate the character (image) of their Father.
It is also used of patience with (1) something, cf. Heb. 6:12; James 5:7,8 or (2) someone. cf. Matt. 18:26,29; I Cor. 13:1; 1 Thess. 5:14; James 5:10. This is evidence of spiritual maturity and Christlike living.
5:15 "See that no one repays another with evil for evil" This is another present active imperative (cf. Matt. 5:44; Rom. 12:17-21; I Pet. 3:9). Believers must respond differently than unbelievers. Believers should act in love, not react in anger. Difficult and unfair situations are often the most effective witnessing opportunities.
NASB"always seek after that which is good"
NKJV"always pursue what is good"
NRSV"always seek to do good"
TEV"at all times make it your aim to do good"
NJB"you must all think of what is best"
This present active imperative is rendered literally "continue to pursue good" (cf. v. 21; Rom. 12:9). The term "good" here is agathos, which usually emphasizes a moral quality. But one wonders how this relates to the next phrase "for one another and for all people." The term kalos (good or beautiful) is used in v. 21. There is a large semantic overlap between these two terms in Koine Greek. Is there meant to be a distinction? Both immediate contexts refer to "evil" (cf. vv. 15a, 22). Verse 15 relates to Christian actions toward believers and non-believers (all men), but v. 21 relates to analyzing Christian leaders or gifts. I am currently thinking that they are synonymous. There was a simplification in grammar and vocabulary occurring in Koine Greek in Paul's day. For a good discussion of kalos see William Barclay's New Testament Words pp. 151-161.
▣ "for one another and for all people" This is much like v. 14 and 3:12. Believers must put the good of the community above personal benefit (cf. Rom. 12:10; I Cor. 12:7; Phil. 2:1-5). How believers treat other believers should be generalized to the way they treat nonbelievers also (cf. Gal. 6:10).
5:16 "Rejoice always" This present active imperative is the theme of the book of Philippians (cf. 2:18; 3:1; 4:4,10). It is a world-view based on our relationship with Christ and our covenant relationship with other Christians, not on circumstances (cf. Rom. 8:31-39).
5:17 "pray without ceasing" Another present middle (deponent) imperative, this must refer to lifestyle prayer, a moment by moment fellowship with God (cf. 1:3; 2:13). Paul sensed a need for prayer and believed it affected his ministry (cf. v. 25; Eph. 6:18-19; 2 Thess. 3:1).
5:18
NASB, NKJV"in everything give thanks"
NRSV"give thanks in all circumstances"
TEV"be thankful in all circumstances"
NJB"for all things give thanks to God"
This is another present active imperative. Circumstances must not dictate our thanksgiving or our joy (cf. Rom. 8:26-30, 31-39; Eph. 5:20). Remember that thanksgiving should flow not "for all things," but "in all circumstances." See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Gal. 6:18. See SPECIAL TOPIC: THANKSGIVING at 1 Thess. 1:2.
▣ "God's will" This is literally "a will of God" like Eph. 5:17. The will of God is that fallen mankind believe in Christ (cf. John 6:29). After this there are several "wills" of God. One is to rejoice and give thanks even during persecution and conflict. See Special Topic at 4:3.
5:19
NASB, NKJV,
NRSV"Do not quench the Spirit"
TEV"Do not restrain the Holy Spirit"
NJB"Never try to suppress the Spirit"
Verses 19-20 are present active imperatives with the negative particle, usually meaning stop an act in process. The Williams translation has "stop stifling the Spirit." The five imperatives of vv. 19-22 must go together. The first two negative imperatives of vv. 19 & 20 set the boundaries for the three positive imperatives of 21-22. "Quench" means "to put out a fire." Our actions affect the working of the Spirit (cf. Isa. 63:10; Eph. 4:30).
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
5:20
NASB"do not despise prophetic utterances"
NKJV"Do not despise prophecies"
NRSV"Do not despise the words of prophets"
TEV"do not despise inspired messages"
NJB"never. . .treat the gift of prophecy with contempt"
The definition of "prophecy" in the NT has been much debated. The gift is included in the list of spiritual gifts in I Cor. 12:28-29 and Eph. 4:11. How the Scripture writing prophets of the OT are related to the post-apostolic gift of "prophecy" is uncertain. Most scholars want to limit inspiration/revelation to the NT period (cf. Jude 3,20).
Clearly NT prophets are not synonymous with OT prophets. The NT gift usually relates to practical application issues, not new revelatory information. However, there is a predictive element in Acts 11:27-30 and 21:10-11. In I and II Corinthians prophecy and prophesy (cf. I Cor. 13:1; 14:1,39) mean proclaim the gospel. Exactly how this proclamation differed between apostles, prophets, evangelists, pastors, and teachers is uncertain.
Verse 20 is in some way related to v. 19. Exactly how this fits into the Thessalonian church is uncertain. Believers must vigorously reject false leaders, but enthusiastically embrace godly leaders.
5:21
NASB"examine everything carefully"
NKJV"Test all things"
NRSV"test everything"
TEV"Put all things to the test"
NJB"think before you do anything"
This is a present active imperative. It is literally, "and all things prove." In context this could refer to (1) church leaders, (2) spiritual gifts, (3) a spiritual message, or (4) doctrine. The word (dokimazō, see Special Topic at 3:5) implies "to test with a view toward approval" (cf. I Cor. 12:10; 14:29; I John 4:1ff.). Some things appear spiritual but actually are not (cf. Matt. 7:21-23; Col. 2:16-23).
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)
▣ "hold fast to that which is good" "Hold fast" is another present active imperative. It seems to relate to the things examined. This is the Greek term kalos (good or beautiful), not agathos as in v. 15.
5:22 "abstain from every form of evil" "Abstain" is a present middle imperative. "Evil" can be masculine or neuter. This causes problems in passages like Matt. 6:13, because the text could refer to Satan or evil in general. In this context it could be evil persons or evil in general. There is no emphasis on false teachers in 1 Thessalonians, therefore, it is probably parallel to the generic "good" in v. 21.
The phrase "every form of" can be understood in two ways: (1) KJV translates it as "every appearance of evil," as in Luke 9:29. This is also the way the early Church Fathers understood the term or (2) the Didache 3:1 seems to use the term in a general sense of "all evil," not just apparent, but real evil.
NASB (UPDATED) TEXT: 5:23-24
23Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ. 24Faithful is He who calls you, and He also will bring it to pass.
5:23 "may the God of peace Himself" This is a common phrase in the closings of Paul's letters (cf. Rom. 15:33; 16:20; II Cor. 13:11; Phil. 4:6; 2 Thess. 3:16 ). What a wonderful, descriptive title for deity!
▣ "sanctify. . .be preserved" These are both aorist optatives, which is the mood of wishing or praying. Paul prayed that believers be sanctified and preserved by God. This shows sanctification is both a gift at salvation and a continuing task. See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 4:3.
▣ "sanctify you entirely" In this sentence, two Greek adjectives, "entirely" and "complete," combined with three nouns, "spirit, soul, and body," underscores the completeness of our person, not that man is a trichotomous being like the Triune God. In Luke 1:46-47 the parallelism shows that soul and spirit are synonymous. Humans do not have a soul—they are a soul (cf. Gen. 2:7). This phrase emphasizes believers' call to holiness in every area of their lives (cf. Matt. 5:48; Eph. 1:4).
▣ "may your spirit and soul and body be preserved complete" This is not a proof-text for an ontological trichotomy in mankind (humans a trinity like God), but humans have a dual relationship to both this planet and to God. The Hebrew word nephesh is used of both mankind and the animals in Genesis (cf. Gen. 1:24; 2:19), while "spirit" (ruah) is used uniquely of mankind (the breath of life). This is not a proof-text on the nature of mankind as a three-part (trichotomous) being, nor is Heb. 4:12. Mankind is primarily represented in the Bible as a unity (cf. Gen. 2:7). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity, see Millard J. Erickson's Christian Theology (second edition) pp. 538-557 and Frank Stagg's Polarities of Man's Existence in Biblical Perspective.
▣ "without blame" This term is only found here in the NT. It has been found in inscriptions at Thessalonica. It means free from blame or accusations, therefore, morally pure. It possibly reflects the OT term "blameless" that meant free of defects and, therefore, available for sacrifice. See Special Topic at 2:10.
▣ "at the coming of our Lord" This has been the theological focus of the entire book, the Second Coming (cf. 1:10; 2:19; 3:13; 4:13-15:11; 5:23). See SPECIAL TOPIC: JESUS' RETURN at 2:19 and 3:13.
5:24 "Faithful is He" This functions both as the second descriptive title (cf. Deut. 7:9; Isa. 49:7; I Cor. 1:9; 10:13; II Cor. 1:18; 2 Thess. 3:3) and as a characteristic of YHWH (cf. Ps. 36:5; 40:10; 89:1,2,5,8; 92:2; 119:90). The believers' confidence is in the established, settled, unchanging character of YHWH (cf. Malachi 3:6).
▣ "He who calls. . .He also will bring it to pass" The third descriptive title, "He who calls," always refers to God the Father (cf. 2:12; 4:7). This verse refers to the believers' election plus glorification (cf. Rom. 8:29-34). It focuses on the trustworthy God who initiates and perfects (cf. Phil. 1:6; 2:13). Our hope is in God's trustworthiness to keep His promises.
NASB (UPDATED) TEXT: 5:25
25Brethren, pray for us.
5:25 "pray for us" Paul felt a need for prayer (cf. Rom. 15:30; Eph. 6:18-19; Col. 4:3-4; Phil. 1:19). Prayer somehow releases the power of God for effective ministry. The sovereign God has chosen to limit Himself in some areas to the prayers of His children (cf. James 4:2). What a responsibility this puts on each one of us as Christians. See SPECIAL TOPIC: INTERCESSORY PRAYER at 1:2.
NASB (UPDATED) TEXT: 5:26-27
26Greet all the brethren with a holy kiss. 27I adjure you by the Lord to have this letter read to all the brethren.
5:26 "holy kiss" The "who," "where," and "how" of the early church's use of this type greeting is uncertain. Later, men kissed men and women kissed women on the cheek (cf. Rom. 16:16; I Cor. 16:20; II Cor. 13:23; I Pet. 5:14). The holy kiss was discontinued because of cultural misunderstanding by the pagans.
This was their cultural sign of love, support, and community. In our day in American culture, a hug or a warm handshake functions in the same way. It is a symbol to acknowledge our oneness!
5:27 This verse is addressed to the leaders. Paul's letters were for public reading (cf. Col. 4:16) and later to be passed around to other churches. Paul understood that his writings had meaning beyond their original setting and time.
NASB (UPDATED) TEXT: 5:28
28The grace of our Lord Jesus Christ be with you.
5:28 Paul probably wrote this himself to authenticate the letter (cf. II Thess. 3:17-18).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Should we try to set the date of Jesus' return? Why?
2. Define the phrase "Day of the Lord."
3. Why is the Second Coming described as: (1) a thief in the night; and (2) a woman in labor?
4. Where else in the Bible is the Christian armor discussed?
5. Which of these verses was written to the congregation and which to leaders?
6. What was the possible background at Thessalonica for this chapter?
7. Why are there so many "present imperatives" in this chapter? What does this grammatical form mean to us?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greetings | Salutation | Greetings | Address |
1:1-2 | 1:1-2 | 1:1-2 | 1:1 | 1:1-2 |
1:2 | ||||
The Judgment at Christ's Coming | God's Final Judgment and Glory | Thanksgiving | The Judgment at Christ's Coming | Thanksgiving and Encouragement. The Last Judgment |
1:3-12 | 1:3-12 | 1:3-4 | 1:3-4 | 1:3-5 |
The Judgment of God | ||||
1:5-12 | 1:5-10 | |||
1:6-10 | ||||
1:11-12 | 1:11-12 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-10
A. 2 Thessalonians develops the eschatological themes of I Thessalonians.
B. Verses 3-10 are one sentence in Greek. They describe Paul's confidence in the believers and confidence in God's judgment on the unbelievers. This is a very strong passage on God's final judgment. The earthly roles, the blessed and unblessed, of the persecutor and persecuted will be reversed.
C. Verses 11-12 are a summary of verses 3-10.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-2
1Paul and Silvanus and Timothy to the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2Grace to you and peace from God the Father and the Lord Jesus Christ.
1:1 "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the "diaspora" had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 13? Possibly
1. others began to call him by this nickname
2. he began to refer to himself by the term "little" or "least"
The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla
2. passages where Paul calls himself the "the least of the saints" because he persecuted the Church as in Acts 9:1-2 (cf. I Cor. 15:9; Eph. 3:8; I Tim. 1:15)
Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. II Cor. 11:5; 12:11; 15:10).
▣ "Silvanus" Silas
1. He is called Silas in Acts and Silvanus in the Epistles
2 He, like Barnabas, was a leader in the Jerusalem Church (cf. Acts 15:22-23)
3. He is closely associated with Paul (cf. Acts 15:40; 16:19ff; 17:1-15; 1 Thess. 1:1)
4. He, like Barnabas and Paul, was a prophet (cf. Acts 15:32)
5. He is called an apostle (cf. 1 Thess. 2:6)
6. He, like Paul, was a Roman citizen (cf. Acts 16:37-38)
7. He, like John Mark, is also associated with Peter, even possibly acting as a scribe (cf. I Pet. 5:12)
▣ "Timothy"
1. His name means "one who honors God."
2. He was the child of a Jewish mother and a Greek father and he lived in Lystra (cf. Acts. 16:1). The Latin translation of Origen's commentary on Rom. 16:21 says Timothy was a citizen of Derbe. This is possibly taken from Acts 20:4.
3. He was instructed in the Jewish faith by his mother and grandmother (cf. II Tim. 1:5; 3:14-15).
4. He trusted Christ during Paul's first missionary journey (cf. Acts 13:49-14:25).
5. He was asked to join Paul and Silas' missionary team on the second journey (cf. Acts 16:1-5). He was confirmed by prophecy (cf. I Tim. 1:18; 4:14).
6. He was circumcised by Paul in order to work with both Jews and Greeks (cf. Acts 16:3).
7. He was a dedicated companion and co-worker of Paul. He is mentioned by name more than any other of Paul's helpers (17 times in 10 letters, cf. Rom. 16:21; I Cor. 4:17; 16:10; Phil. 1:1; 2:19,22; Col. 1:5; 1 Thess. 1:1; 2:6; 3:2; I Tim. 1:2,18; 4:14; II Tim. 1:2; 3:14-15).
8. Paul affectionately calls him "my child in the faith" (cf. I Tim. 1:2), "my beloved son" (cf. II Tim. 1:2), and "my true child in a common faith" (cf. Titus 1:4).
9. He was apparently in Rome when Paul was released from prison and accompanied him on his fourth missionary journey (cf. Col. 1:1; Philemon 1).
10. He is called an "apostle" (cf. 1 Thess. 2:6).
11. Two of the three Pastoral Epistles are addressed to him.
12. He is last mentioned in Heb. 13:23.
▣ "church" The Greek term ekklesia means "the called out ones." The same term signified called town meetings in Greek cities (cf. Acts 19:32). It was used in the Septuagint to translate qahal (BDB 874, i.e., Exod 12:6; Lev. 16:17; Num. 20:4; Deut. 31:30) or "congregation" of Israel. The early Christians saw themselves as the fulfillment and extension of OT Israel. See Special Topic at Gal. 1:2.
▣ "in God our Father and the Lord Jesus Christ" This phrase is one of the few differences between the introduction in 1 Thess. 1:1 and 2 Thess. 1:1. Believers can call God "our Father" (cf. Matt. 6:9). Of course, God is not our father in a physically generative or chronological sense, but in the sense of a familial relationship. See Special Topic at Gal. 1:1.
The grammatical structure (one preposition "en" with two objects "Father" and "Lord") is one of the ways that NT authors linked the Father and the Son (cf. 1 Thess. 1:1). This construction would assert their equality and thereby Jesus' deity.
Paul's favorite way of designating believers is "in Christ," but here he asserts that believers are also in the Father.
1:2 "Grace to you and peace" Many see this as a combination of the Greek and Jewish greetings. The repeated phrase "from God our Father and the Lord Jesus Christ" links the Father and Son by the conjunction "and" and the Single preposition, showing Paul's theology of Jesus' deity (just like v. 1). Theologically grace always precedes peace.
NASB (UPDATED) TEXT: 1:3-12
3We ought always to give thanks to God for you, brethren, as is only fitting, because your faith is greatly enlarged, and the love of each one of you toward one another grows ever greater; 4therefore, we ourselves speak proudly of you among the churches of God for your perseverance and faith in the midst of all your persecutions and afflictions which you endure. 5This is a plain indication of God's righteous judgment so that you will be considered worthy of the kingdom of God, for which indeed you are suffering. 6For after all it is only just for God to repay with affliction those who afflict you, 7and to give relief to you who are afflicted and to us as well when the Lord Jesus will be revealed from heaven with His mighty angels in flaming fire, 8dealing out retribution to those who do not know God to those who do not obey the gospel of our Lord Jesus. 9These will pay the penalty of eternal destruction, away from the presence of the Lord and from the glory of His power, 10when He comes to be glorified in His saints on that day, and to be marveled at among all who have believed—for our testimony to you was believed. 11To this end also we pray for you always, that our God will count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power, 12so that the name of our Lord Jesus will be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ.
1:3 "We ought always to give thanks to God for you" This reflects Paul's prayer life for the churches (cf. v.11; 1 Thess. 1:2; 2 Thess. 2:13 and Phil. 1:3-4; II Cor. 11:28). Paul felt an oughtness to always pray with thanksgiving (cf. 1 Thess. 5:18). See SPECIAL TOPIC: THANKSGIVING at 1 Thess. 1:2.
NASB"because your faith is greatly enlarged"
NKJV"because your faith grows exceedingly"
NRSV"because your faith is growing abundantly"
TEV"because your faith is growing so much"
NJB"because your faith is growing so wonderfully"
This metaphor from agriculture expresses vigorous plant growth (cf. II Cor. 10:15; II Pet. 3:18). See Special Topic: Paul's Use of Huper Compounds at Gal. 1:13. Paul applauded the development of their faith and love. This is similar to 1 Thess. 1:3. But notice "hope" is missing. There was still much confusion in this area (i.e., the Second Coming, see Special Topic at Gal. 5:5).
▣ "the love of each one of you toward one another" In light of the internal fellowship problems within the church (cf. 1 Thess. 3:12; 5:12-13; I John 4:7,11,12,31), this affirmation of their love for one another was important .
▣ "grows ever greater" This expression was used metaphorically to invoke images of swelling flood waters.
1:4 "we ourselves speak proudly of you" The emphasis of this phrase is on "we ourselves" in contrast to "you." The church itself felt weak (cf. 1 Thess. 5:14). Paul saw and articulated their strengths. Their Christlikeness under persecution was evidence of Paul's effective ministry and thereby his apostleship (cf. 1 Thess. 2:19).
NASB"perseverance"
NKJV"patience"
NRSV"steadfastness"
TEV"about the way you continue to endure"
NJB"constancy"
This is literally "voluntary, active, steadfast endurance" (cf. 1 Thess. 1:3). It relates both to people and to circumstances. It was another evidence of the Spirit's work in their lives. See SPECIAL TOPIC: PERSEVERANCE at Gal. 5:4.
▣ "faith" This term in the OT was used of God's trustworthiness and mankind's response in trust (cf. Hab. 2:4, see Special Topic at Gal. 3:4). Here it is used of their faithfulness in the midst of persecution. Paul prayed for their faith in 1 Thess. 3:10 and praised them here for their faith. Through faith God's faithfulness becomes the believer's faithfulness. See Special Topic at Gal. 3:6.
▣ "in the midst of all your persecutions and afflictions which you endure" Suffering is normal for believers in a fallen world (cf. Matt. 5:10-12; Acts 14:22; Rom. 8:17-18; I Thess. 2:14; 3:3; James 1:2-4; I Pet. 4:12-16). It often is the very means of our spiritual growth (cf. Heb. 5:8). See Special Topics: Tribulation at 1 Thess. 1:10 and Why Do Christians Suffer? at 1 Thess. 3:3.
1:5 "This is a plain indication of God's righteous judgment" This refers to God's wrath poured out on unbelievers who persecute His people (cf. Phil. 1:28).
For a word study of "righteous" see Special Topic at Gal. 2:21.
NASB"so that you will be considered worthy"
NKJV"that you may be counted worthy"
NRSV"is intended to make you worthy"
TEV"because as a result of all this you will become worthy"
NJB"you may be found worthy"
This is an aorist passive infinitive, "to be declared worthy." The passive voice implies that God the Father is the agent. This is one purpose of suffering. It builds character (cf. v. 11; Rom. 5:3-4; Heb. 5:8).
This is a good example of the theological distinction between a positional righteousness in Christ yet also the need for a developing righteousness in the believer. Our standing before God is a gift (indicative), but also a mandate (imperative). One way to express this truth may be with an athletic metaphor. Believers have won the race by their faith relationship with Christ. Now they must run the race for Him in faithfulness. Gratitude, not required performance, drives the Christian to godliness (cf. 1 Thess. 2:12; Eph. 4:1,17; 5:2).
▣ "of the kingdom of God" This is such a key phrase in the Synoptic Gospels (see Special Topic at Gal. 5:21). Jesus' first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now! It is surprising that the Gospel of John has this phrase only twice (and never in Jesus' parables). In John's gospel "eternal life" is a key term and metaphor.
The phrase relates to the eschatological (end-time) thrust of Jesus' teachings. This "already, but not yet" theological paradox relates to the Jewish concept of two ages, the current evil age and the righteous age to come, which will be inaugurated by the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages (see Special Topic: The Two Ages at Gal. 1:4) . The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came not as the military conqueror of Rev. 19, but as the Suffering Servant (cf. Isaiah 53) and humble leader (cf. Zech. 9:9). The Kingdom, therefore, is inaugurated (cf. Matt. 3:2; 4:17; 10:7; 11:12; 12:28; Mark 1:15; Luke 9:9,11; 11:20; 21:31-32), but not consummated (cf. Matt. 6:10; 16:28; 26:64).
1:6
NASB"For after all it is only just"
NKJV"since it is a righteous thing"
NRSV"For it is indeed just"
TEV"God will do what is right:"
NJB"God will very rightly"
This is an implied first class conditional sentence, assumed true from the author's perspective or for his literary purposes. God's judgment is just.
▣ "for God to repay" This is a moral world order. God will set things right (see full note at Gal. 6:7).
1:7 "to us as well" Paul was suffering too (cf. I Cor. 4:9-13; II Cor. 4:8-12; 6:4-10; 11:24-27).
▣ "when the Lord Jesus will be revealed" Literally "at the revelation of the Lord Jesus." There is no verb. Apocalypsis means "to clearly reveal" (cf. I Cor. 1:7). This refers to the Second Coming of Jesus. The time of God's righteous judgment (cf. v. 5) will be the Second Coming/Resurrection Day/Judgment Day (cf. Matt. 25:31-46; Rev. 20:11-15). See Special Topic at 1 Thess. 3:13.
▣ "with His mighty angels" This is a common biblical theme (cf. Deut. 33:2; Zech. 14:5; Matt. 16:27; 25:31; Mark 8:38; Jude 14; Rev. 19:14). He will also come with His saints (cf. 1 Thess. 4:13-18). Matt. 13:41 and 24:31 implying that angels will gather and separate mankind (cf. Matt. 13:39-41; 24:31).
▣ "in flaming fire" This is a symbol of God's judgment (cf. Isa. 29:6; 30:27-30; 66:14-15; Dan. 7:9-10).
Confusion exists whether this phrase goes with vv. 7 or 8. If it goes with v. 7 it relates to the angels; if it goes with v. 8 it relates to judgment. The NKJV, NRSV, and REB translations place it in v. 8.
1:8
NASB"dealing out retribution"
NKJV"taking vengeance"
NRSV"inflicting vengeance"
TEV"to punish"
NJB"to impose the penalty"
This is a present active participle. This is not an emotional, vindictive reaction but "full justice for all." God's creation will reflect God's character.
▣ "on those who do not know God" This word reflects the pagan's willful rejections of light (cf. (cf. Ps. 79:6; Jer. 10:25;
1 Thess. 4:5; John 3:17-21; Rom. 1:18,25; 2:14-15) and persecution of the believers at Thessalonica. This phrase does not only refer to cognitive truth about God (Greek concept of "know"), but also intimate fellowship with God (Hebrew concept of "know"). The term "know" has the Hebrew connotation of intimate fellowship (cf. Gen 4:1; Jer. 1:5; Mark 14:71; Titus 1:16).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
▣ "to those who do not obey the gospel" Some commentators think this refers to a second group that is persecuting the Thessalonian believers; the first phrase referring to pagans ("those who do not know God") and the second to Jews.
1:9 "the penalty" This is the same root as "retribution" in v. 8.
▣ "eternal destruction" "Eternal" (cf. Matt. 18:8; 25:41; Mark 3:29; Heb. 6:2; Jude v. 7) shares the same root with "age" (cf. Matt. 28:20; Heb. 1:2). In Matt. 25:46 it describes both heaven and hell (cf. 1 Thess. 2:16). A person's response to the gospel in the present time (age) seals his/her future time (age).
The term "destruction" (olethros) is also found in I Cor. 5:5; 1 Thess. 5:3; I Tim. 6:9. It means "the loss of all that gives worth to existence" (Moulton, Milligan , p. 445), but not annihilation (exolethreuō, LXX of Deut. 18:19).
▣ "away from the presence of the Lord" This is the worse aspect of hell. In the KJV of Ps. 139:8 it says "if I make my bed in hell, behold, thou art there," but in Psalm this refers to Sheol or Hades (the holding place of the dead, cf. Matt. 11:23; 16:18; Luke 10:15; 16:23; Rev. 1:18; 20:13,14), not Gehenna, which is the place of permanent separation from God (cf. Matt. 5:22,29,30; 10:28; 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5).
SPECIAL TOPIC: Where Are the Dead?
▣ "and from the glory of His power" This may be an allusion to Isa. 2:10,19,21. Fallen mankind will flee the glorious presence of the Holy One of Israel. The tragedy of creation is that mankind's greatest need is fellowship with God, but because of sin and rebellion, we fear Him and flee from Him who created us like Himself for glorious fellowship.
In the OT the most common Hebrew word for "glory" (kbd, BDB 458) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
The term "glory" is somewhat ambiguous: (1) it may be parallel to "the righteousness of God"; (2) it may refer to the "holiness" or "perfection" of God; or (3) it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22). It is first used of YHWH's presence with His people (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10). See SPECIAL TOPIC: GLORY (DOXA) at Gal. 1:5.
1:10
NASB, NKJV"to be glorified in His saints"
NRSV"to be glorified by his saints"
TEV"to receive glory from all his people"
NJB"to be glorified among his saints"
This phrase can be understood in at least two ways.
1. reflecting a Hebrew idiom, the majesty of the Second Coming will cause Jesus to receive glory from His followers
2. reflecting the normal meaning of the Greek preposition, in addition to the unusual compound with the preposition repeated with the noun, (vv. 10,12) that Jesus will be glorified among or in believers
"Saints" is literally "holy ones." The term "saints" is always plural except once in Phil. 4:21, and even there, it is corporate. To be saved puts us in Christ's body and in His family. See SPECIAL TOPIC: SAINTS at 1 Thess. 3:13.
This is not so much an experience as a position. Hopefully our position is becoming more actualized in our daily lives. When He returns our glorification will be instantaneous and complete (cf. I John 3:2; Romans 8:30). Jesus is glorified in the godly lives of His godly ones (cf. v. 12; 1 Thess. 2:12; John 17:9-10).
▣ "on that day" This emphatic phrase is an OT metaphor of the time when God will return to His creation either for blessing (believers) or judgment (unbelievers). See fuller note at 1 Thess. 5:2.
NASB"and to be marveled at among all who have believed"
NKJV"and to be admired among all those who believe"
NRSV"and to be marveled at ... among all who have believed"
TEV"and honor from all who believe"
NJB"and seen in his glory by all who believe in him"
There are two ambiguous phrases in v. 10. They can mean (1) the saints are glorified with Christ and this amazes them, or (2) the angels are amazed at what God does for believers (cf. Eph. 2:7; 3:10; I Cor. 4:9).
▣ "for our testimony to you was believed" The believers' response was opposite of the pagans in v. 8. They had received the gospel as both a message and a person (i.e., John 1:12; 3:16,36; 6:40; 11:25-26; Rom. 10:9-13).
1:11 "we pray for you always" Paul continually prayed for these churches (cf. 2 Thess. 1:3; 2:12; 1 Thess. 1:2; 5:13-18). See SPECIAL TOPIC: INTERCESSORY PRAYER at 1 Thess. 1:2.
NASB"God will count you worthy of your calling"
NKJV"God would count you worthy of this calling"
NRSV, NJB"God will make you worthy of his call"
TEV"God to make you worthy of the life he called you to live"
God does it (cf. Phil. 1:6; 2:13; Eph. 4:4), but believers must allow Him and cooperate with the Spirit (cf. Phil. 2:12; Eph. 4:1). It is the paradox of God's sovereignty and mankind's free will that there must be an initial and a progressive faith response. In this context the emphasis is on the Christian's new life (cf. Eph. 4:1; 5:2,15). The gospel is a person to welcome, a message about that person to believe, and a life like that person's to live.
▣ "and fulfill every desire for goodness" Paul was praying that their new intentions be actualized (cf. 1 Thess. 1:3). As with their new heart (cf. Ezek. 36:26-27), they have acquired a new mouth, hands, and feet (cf. Rom. 6:4; II Cor. 5:17; Col. 3:10).
Paul uses the concept of "goodness" often in the Thessalonian letters:
1. agathos, 1 Thess. 3:6; 2 Thess. 2:16-17;
a. agathon, 1 Thess. 5:15
b. agathōsunē, 2 Thess. 1:11
2. kalon, 1 Thess. 5:21
3. eudokia, 2 Thess. 1:11
1:12 "the name of our Lord Jesus. . .in Him" Here it is obvious from the parallel structure that "the name" represents the person. See Special Topic below.
SPECIAL TOPIC: THE NAME OF THE LORD
▣ "in you, and you in Him" Jesus is glorified in believers and believers are glorified in Him.
▣ "according to the grace of our God and the Lord Jesus Christ " It is common in the Thessalonian letters for Paul to emphatically link the Father and the Son (cf. 1 Thess. 1:1,3; 3:11,13; 5:18,23; 2 Thess. 1:1,2; 2:12; 2:13,16; 3:5).
It is possible that this phrase refers to Christ alone. If so, it would be in line with other NT texts that assert Jesus' Deity (i.e., John 1:1; 8:57-58; 20:28; Rom. 9:5; Phil. 2:6; Titus 2:13; Heb. 1:8; I John 5:20; II Pet. 1:1,11).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the central theme of chapter 1? How is it different from 1 Thessalonians 1?
2. Why is suffering normal for believers? (verse 5)
3. Is God vindictive and vengeful? If not, what does verse 8 mean?
4. Is Hell forever?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Man of Lawlessness | The Great Apostasy | The Day of the Lord | The Wicked One | The Coming of the Lord and the Prelude to it |
2:1-12 | 2:1-12 | 2:1-12 | 2:1-4 | 2:1-3a |
2:5-12 | 2:3b-8 | |||
2:9-12 | ||||
Chosen for Salvation | Stand Fast | Thanksgiving and Exhortation | You are Chosen for Salvation | Encouragement to Persevere |
(2:13-3:5) | ||||
2:13 | 2:13-17 | 2:13-15 | 2:13-15 | 2:13-17 |
2:16-17 | 2:16-17 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL AND THEOLOGICAL INSIGHTS TO VERSES 1-12
A. This passage is very difficult to interpret as the numerous theories throughout church history illustrate.
B. Biblical Background
1. As chapter 1 dealt with the Second Coming of Christ and judgment of unbelievers, chapter 2:1-12 deals with the coming and judgment of the Anti-Christ. This is the most detailed description of this person in the NT. Paul does not use the Johannine term "Anti-Christ" (I John 2:18,22; 4:3; II John 7) but called him "the man of lawlessness" in v. 3 and "the lawless one" in v. 8.
2. The general background of this passage lies in the OT belief in a final confrontation between the people of God and the people of the evil one (cf. Ps. 2; 48:4-8; Ezek. 38-39; Dan. 7; Zech. 14). This conflict became personalized into individual leaders of both camps: God's Messiah and the Anti-Messiah (cf. Gen. 3:15; Daniel 7; 9:23-27).
3. The related passages in the NT are Matthew 24; Mark 13; Luke 17; 21; 1 Thessalonians 4-5; I John 2 and Revelation.
4. Three time elements are involved in v. 1-12.
a. current events
b. future events but preceding the Second Coming
c. future events concerning the Day of the Lord
C. It must be remembered that the whole subject of the return of Christ is presented in the Bible in a dialectical tension. On one hand, the imminent return of the Lord is balanced with several events which must happen first. One of these truths does not eliminate or contradict the other. Some examples of the predicted preliminary events would be:
1. the apostasy (cf. Matt. 24:1-13; I Tim. 4:1; II Tim. 3:1ff. and 2 Thess. 2:3ff)
2. the great tribulation (cf. Matt. 24:21-22, 29-31)
3. gospel preached to all nations (cf. Matt. 24:24)
4. revealing of Anti-Christ (cf. Matthew 24, 2 Thessalonians 2; and Revelation 13)
5. salvation of the full number of Gentiles and Jews (cf. Rom. 11:11-36)
D. Many see this chapter as apocalyptic in genre. See Special Topic following.
SPECIAL TOPIC: APOCALYPTIC LITERATURE
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-12
1Now we request you, brethren, with regard to the coming of our Lord Jesus Christ and our gathering together to Him, 2that you not be quickly shaken from your composure or be disturbed either by a spirit or a message or a letter as if from us, to the effect that the day of the Lord has come. 3Let no one in any way deceive you, for it will not come unless the apostasy comes first, and the man of lawlessness is revealed, the son of destruction, 4who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God. 5Do you not remember that while I was still with you, I was telling you these things? 6And you know what restrains him now, so that in his time he will be revealed. 7For the mystery of lawlessness is already at work; only he who now restrains will do so until he is taken out of the way. 8Then the lawless one will be revealed whom the Lord will slay with the breath of His mouth and bring to an end by the appearance of his coming; 9that is, the one whose coming is in accord with the activity of Satan, with all power and signs and false wonders, 10and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. 11For this reason God will send upon them a deluding influence so that they will believe what is false, 12in order that they all may be judged who did not believe the truth, but took pleasure in wickedness.
2:1 "with regard to the coming" This is the Greek term parousia meaning "presence." The cultural background of the term was royal visits for which this word was regularly employed. Three words are used in the NT to describe the Second Coming.
1. parousia, cf. vv. 1,8; 1 Thess. 2:19
2. epiphaneia, cf. v. 8, a visible radiant coming
3. apocalypsis, cf. 1:6-7, meaning "an unveiling" for the purpose of revealing
The last word is also employed at the manifestation of the Anti-Christ in vv. 3,6,8.
"Second Coming" is not a biblical term. It was first used by Justin Martyr. See Special Topics: Jesus' Return at I Thess. 2:19 and NT Terms for Christ's Return at 1 Thess. 3:13.
▣ "our gathering together to Him" This is a reference to the "rapture" of 1 Thess. 4:13-18. From the context, one coming is intended (cf. Matt. 24:27,31; 25:31ff.; Mark 13:27), not two. Verse 3 speaks both of the saints experiencing tribulation and of the revelation of the Anti-Christ. These two verses, 1 and 3, contradict the view of a pre-tribulational, pre-millennial secret rapture of believers.
Usually Matt. 24:32-44 (cf. Luke 17:22-37) is used as support for a secret rapture of believers while the unredeemed are left. However, in context (Noah's day), the unredeemed are taken to be judged. In Matt. 24:39, "took them all away" describes those destroyed in the flood (cf. vv. 37-38).
The real theological purpose of some theologians for a secret rapture distinct from a later, visible return of Jesus is to remove the tension between the imminent return of Jesus and the necessity that some prophesied events must occur before the return and in the case of dispensational pre-millennialism to remove the church from earth so that the OT prophecies may be literally fulfilled to national Israel, which is surprising in light of 1 Thess. 2:13-16.
2:2
NASB"not be quickly shaken from your composure"
NKJV"not to be soon shaken in mind"
NRSV"not to be quickly shaken in mind"
TEV"do not be so easily confused in your thinking"
NJB"please do not get excited too soon"
This is an aorist passive infinitive which speaks of a mental confusion and anxiety caused by an outside agent, here a spirit, or a message. This word literally could describe an earthquake or the coming of God or the Spirit (cf. Heb. 12:26-28). Figuratively it refers to a mental state of wavering loyalty (cf. LXX of Ps. 15:8 and Acts 2:25).
"Quickly" implies (1) Paul's surprise that so soon after he talked to them about these things that so much confusion, fear, and speculation had occurred or (2) their ready acceptance of another person's opinion on this subject.
▣ "or be disturbed" This is a present passive infinitive which speaks of a continuing occurrence by an outside agent, here a spirit or message. If the first term in v. 2 refers to their thinking process, this rare term refers to their feelings. This term is found only in eschatological contexts (cf. Matt. 24:6; Mark 13:7).
NASB"either by a spirit or"
NKJV, NRSV"either by spirit or"
TEV"by the claim. . .Perhaps this was said by someone prophesying"
NJB"by any prediction or"
Paul lists three things (using metē three times) which should not disturb the Thessalonian believers (i.e., "a spirit," "a message," and "a letter"). The first is the term "a spirit" (pneumatos) used in the sense of a prophet's message or another supernatural revelation (cf. I John 4:1, which also relates pneuma with the anti-Christ).
NASB"or a message"
NKJV, NRSV"or by word"
TEV"or by someone preaching"
NJB"or rumor"
This term (logos) could be rendered "by means of someone's personal interpretation" or "by means of someone's speech."
NASB"or a letter as if from us"
NKJV"or by letter, as if from us"
NRSV"or by letter, as though from us"
TEV"Or it may have been said that we wrote this in a letter"
NJB"or any letter claiming to come from us"
Paul began to personally autograph his letters to insure their genuineness (cf. 3:17). This could refer to someone's false interpretation of 1 Thessalonians or Paul's preaching at Thessalonica.
▣ "to the effect that the day of the Lord has come" This is a perfect active indicative, i.e., "The day of the Lord had come." This whole theological issue about eschatology was the major problem Paul was trying to clear up. The remainder of vv. 3-12 is an explanation as to why this statement cannot be true (cf. Matt. 24:23,26). The events that accompany the Second Coming had not yet begun (see Intro. to this chapter). For full discussion on "the Day of the Lord" see note at I Thess. 5:2.
2:3
NASB"Let no one in any way deceive you"
NKJV"Let no one deceive you by any means"
NRSV"Let no one deceive you in any way"
TEV"Do not let anyone fool you in any way"
NJB"Never let anyone deceive you in this way"
This is a strong double negative with an aorist active subjunctive + tis, implying a personal agency. Apparently purposeful deception was occurring.
▣ "for it will not come unless" This is a third class conditional sentence. Some events must happen first (cf. Introduction to this chapter, section C). This Second Coming was not immanent. In this context, two events are mentioned: (1) the great apostasy and (2) the revealing of "the man of sin."
NASB"the apostasy comes first"
NKJV"the falling away comes first"
NRSV"the rebellion comes first"
TEV"the final Rebellion takes place"
NJB"the Great Revolt has taken place"
This compound term apo + histēmi, literally means "to stand away from" (see Special Topic: Apostasy at Gal. 5:4). It can be used in a negative sense (rebellion) or a positive sense (away from sin, cf. II Tim. 2:19). This word was used in Greek literature (Plutarch and Acts 5:37) of political or military rebellion, but in the Septuagint (cf. Josh. 22:22) and Apocrypha, it often refers to spiritual rebellion. Who is rebelling is uncertain, but they are rejecting God and even trying to replace Him. It could be the pagans, the Jews, or part of the visible church (cf. Matt. 24:3-12; I Tim. 4:1; II Tim. 3:1,8,13; I John 2:18-19).
NASB"the man of lawlessness is revealed"
NKJV"the man of sin is revealed"
NRSV"the lawless one is revealed"
TEV"the Wicked One appears"
NJB"the Rebel. . .has appeared"
There is a Greek manuscript problem here. "Lawlessness" is found in the Greek uncial manuscripts א, B, the Coptic and Armenean translations, and the Greek texts used by Origen and Marcion, according to Tertullian, while "sin" is found in manuscripts A, D, F, G. K, L, P, and the Vulgate and Syriac translations and was known by most early church fathers. "Lawlessness" (anomias) is rare in Paul's writings (cf. Rom. 4:7; 6:19; Titus 2:14) and scribes may have substituted the more familiar term "sin" (hamartias). The term "lawlessness" is also used in vv. 7 and 8. The UBS4 rates "lawlessness" as "almost certain" (B).
Satan is not intended as in v. 9, but his yielded servant, his incarnation (a parody of Christ, cf. Rev. 13:1-8). Paul never used the term "Anti-Christ," but I John 2:18; 4:3; and II John 7 (written after Paul's death) refer to the same person. In I John "sin" and "lawlessness" are equated (cf. I John 3:4).
It is possible that Paul's "man of lawlessness" is related to the Jewish apocalyptic personification of "the worthless one" (belial) into a false Messiah, a Satanically inspired world leader. The term may be used in this sense in
1. Deut. 13:13, one who leads others away from YHWH to false gods
2. I Sam. 2:12, one who does not know YHWH
3. Nahum 1:15, personified evil
4. Book of Jubilees 1:20, personified spirit
5. Ascension of Isaiah, 4:18
The verb is an aorist passive subjunctive. The passive voice implies an outside agent. God, not Satan, is in control of history. In God's time (cf. 2:6) this parody of Christ, this incarnated evil, this servant of Satan will be allowed to manifest himself in history (the term "reveal" was used for Christ's revelation in 1:7).
The subjunctive mood does not imply that it may not occur, but confirms the ambiguous, but future, time of the revelation (cf. vv. 6,8).
Notice the phrases that describe this end-time person.
1. the man of lawlessness
2. the son of destruction
3. who opposes
4. who exalts himself
5. so that he takes his seat in the temple of God
6. displaying himself as God
This person not only opposes God, but tries to replace Him! The preposition "anti" originally meant "in the place of" and later came to mean "against." Both of these connotations fit this man of lawlessness. He wants power, control, and worship. The essence of the Fall, human and angelic independence, is personified (cf. Dan. 11:3,16,36).
In so many ways these descriptions characterize kings and potentates. A good example is Nero!
NASB"the son of destruction"
NKJV"the son of perdition"
NRSV"the one destined for destruction"
TEV"who is destined to hell"
NJB"the Lost One"
This Hebraic idiom literally translates "the son of perdition." It was used of Judas Iscariot in John 17:12. This eschatological person, like Judas, will be spiritually lost and doomed to eternal punishment although deeply involved in religion (cf. v. 4).
2:4
NASB"who opposes and exalts himself above every so-called god or object of worship"
NKJV"who opposes and exalts himself above all that is called God or that is worshiped"
NRSV"He opposes and exalts himself above every so-called god or object of worship"
TEV"He will oppose everything which men worship and everything which men consider divine"
NJB"This is the Enemy, the one who claims to be so much greater than all that men call ‘god,' so much greater than anything that is worshiped"
These are two present middle participles. What is represented here is an evil counterfeit and parody of Christ seeking glory and worship (cf. Isa. 14:13-14; Ezek. 28:2; Dan. 7:25; 8:9-14; 9:27; 11:36-37; Matt. 24:15; Mark 13:14; Revelation 13).
▣ "exalts himself" This is the Greek compound huperairomai. See Special Topic: Paul's Use of Huper Compounds at Gal. 1:13.
▣ "so that he takes his seat in the temple of God" This phrase is often used by those who believe that all the eschatological events mentioned by Jesus (cf. Matt. 24; Mark 13; Luke 17,21) or John (cf. I John 2; Rev) are future events. If so, this seems to imply a rebuilt Jewish Temple, possibly along the lines of Ezekiel 40-48.
Other interpreters believe that these revealed eschatological events were "soon" to take place and, therefore, must refer to historical events of the first century Mediterranean world.
1. Caligula putting a statue of himself in the Temple in Jerusalem
2. the fall of Jerusalem to Titus in a.d. 70
3. Nero's and Domitian's reigns of terror and persecution of believers
Others of us see these eschatological events as referring to both past first-century events and future events. The OT prophets often took the events of their day and projected them into a future "Day of the Lord" setting. In this way the NT has a message to its own day and every succeeding period of history. We must take seriously the historical setting of the original author, but also the surprising 2000 year delay of the Second Coming.
This very specific and personal passage suggests a future personal historical fulfillment. Yet this text is also ambiguous. Notably this kind of language (i.e., "abomination of desolation," Daniel's name for this sacrilege) fits the Seleucid (Antiochus Epiphanes IV) and Roman (Titus) invasions of Jerusalem during which pagan gods were enthroned in the Temple area. This end-time figure also resembles the pride and arrogance of the kings of Babylon (Isa. 14) and Tyre (Ezek. 28), which possibly are types of Satanic apostasy.
This Greek term for "temple" (naos) was used for the Holy of Holies in the Jewish Temple, though no seat was in it. The term was also employed for pagan temples where deities were enthroned. This may imply that the Jewish temple must be physically rebuilt (cf. Dan. 9:24-27), possibly following Ezekiel 40-48, but not necessarily. Remember the Jewish temple had no place to sit. It was only a Greek temple (i.e., Zeus') which had a throne. If literal this phrase could not refer to a Jewish place of worship.
Chrysostom interpreted "a temple" as a common Pauline metaphor for the Church (cf. I Cor. 3:16-17; 6:19; II Cor. 6:16; Eph. 2:21). This view sees the Anti-Christ as manifesting himself in the visible church.
▣ "displaying himself as being God" The lawless one actually claims deity. He is a parody of Christ, he is Satan incarnated.
In the Revelation of John there is a Satanic trinity (beast from the sea, beast from the land, which is the false prophet, and Satan). The beast from the sea is a parody of Christ, i.e.,
1. has a fatal wound but is alive, cf. Rev. 13:3,14
2. title "who is like the beast" reflects YHWH's description in Isa. 40:18-22; 43:11; 44:6,8,9-20; 45:6
3. performed great signs cf. Rev. 13:13
4. gives an identifying mark to his followers, cf. Rev. 13:16, like God's mark on Christ's followers, cf. Rev. 7:3
2:5 "I was telling you these things" This is an imperfect tense signifying that these believers had repeatedly heard preaching or teaching about this subject. They had information about this subject that modern readers do not have (cf. v. 5, "do you not remember" and v. 6, "you know.") Therefore, all modern interpretations, to some extent, are incomplete and suppositional. Dogmatism must be avoided though careful exegesis is helpful. It is uncertain if this phrase is referring to the information given in vv. 1-5 or vv. 6-12.
2:6 "you know" This implies that (1) these believers knew who/what Paul was referring to or (2) they were currently experiencing the power/person in their lives.
NASB"what restrains him now"
NKJV"what is restraining"
NRSV"what is now restraining him"
TEV"there is something that keeps this from happening now"
NJB"what is still holding him back"
This verb can mean
1. "hold back" (cf. Luke 4:24; Philem. 13)
2. "hold fast" (cf. 1 Thess. 5:21; Luke 8:15)
3. "hold away" (no biblical example)
The context favors "hold back" or "restrains." The real question is: who or what is this restrainer? An interesting grammatical change occurs from the neuter in vv. 6 & 7 to the masculine in vv. 7 & 8. This implies an influence capable of personification. Because of this, at least three interpretations are plausible.
1. law vs. anarchy, personified in the Roman emperor
2. angelic authority, personified in a specific angel(s), cf. Rev. 7:1-3
3. God, in the person of His Spirit or the Spirit's empowering the preaching of the gospel
The first theory is very old and pervasive, first stated by Tertullian. It fits the contextual criteria that the Thessalonian Christians would have understood. Paul also spoke of his experiences with and the benefit of law (cf. Rom. 13:1ff; Acts 17-18). The second theory is closely related. It uses Daniel 10 as evidence for angelic control and authority over nations and their law systems. The third theory is of a more recent vintage. It has much to commend it but is also very presuppositional. This is employed mostly by particular dispensationalists to support a secret rapture.
The spirit of the Anti-Christ has always been in the world (cf. I John 2:18; 4:3; II John 7), but one day he will be ultimately personified. Satan does not know God's plan and possibly has evil people ready in every age. This restraining force is ultimately supernatural and under God's control and plan (cf. vv. 6b-7).
▣ "so that in his time he will be revealed" The person/power referred to is apparently being restrained by God. At the appointed time in the future, he will be allowed to manifest himself.
2:7 "the mystery" God has a unified purpose for mankind's redemption that even preceded the fall (cf. Acts 2:23; 3:18; 4:28; 17:31; Luke 22:22). Hints of this plan are revealed in the OT (cf. Gen. 3:15; 12:3; Exod. 19:5-6; and the universal passages in the prophets). However the full agenda was not clear. With the coming of Jesus and the Spirit it begins to become more obvious. Paul used the term "mystery" to describe this total redemptive plan (cf. I Cor. 4:1; Eph. 6:19; Col. 4:3; I Tim. 3:9). However, he used it in several different senses.
1. A partial hardening of Israel to allow Gentiles to be included . This influx of Gentiles will work as a mechanism for Jews to accept Jesus as the Christ of prophecy (cf. Rom. 11:25-32).
2. The gospel was made known to the nations, which are all included in Christ and through Christ (cf. Rom. 16:25-27; Col. 2:2).
3. Believers' new bodies at the Second Coming (cf. I Cor. 15:5-57; 1 Thess. 4:13-18).
4. The summing up of all things in Christ (cf. Eph. 1:8-11).
5. The Gentiles and Jews are fellow-heirs (cf. Eph. 2:11-3:13).
6. Intimacy of the relationship between Christ and the Church described in marriage terms (cf. Eph. 5:22-33).
7. Gentiles included in the covenant people and indwelt by the Spirit of Christ so as to produce Christlike maturity, that is, restore the marred image of God in fallen humanity (cf. Col. 1:26-28).
8. The end-time Anti-Christ (cf. 2 Thess. 2:1-11).
9. Early Christian creed or hymn (cf. I Tim. 3:16).
This term may also be used in the sense that God has a "mystery plan" for the future, so too, Satan has a "mystery plan." These verses reveal how the personification of evil will mimic Christ.
▣ "of lawlessness is already at work" This is a present middle indicative. It is a concept also revealed in I John (cf. I John 2:18-29; 4:3). This compound form of the term "work" (energeō) is used almost exclusively of supernatural agencies (cf. I Cor. 12:6,11; II Cor. 4:12; Gal. 2:8; 3:5; Eph. 1:11,20; 2:2; 3:7; 4:16; Phil. 2:13; 3:21; Col. 1:29; I Thess. 2:13; 2 Thess. 2:9; I Timothy 2:12). This spiritual rebellion has been occurring since the fall. The rebellion will one day be personified. Currently God is restraining this influence. The Scriptures project an end-time confrontation between personal evil and God's Messiah (cf. Psalm 2).
NASB"only he who now restrains will do so until he is taken out of the way"
NKJV"only He who now restrains will do so until He is taken out of the way"
NRSV"but only until the one who now restrains it is removed"
TEV"until the one who holds it back is taken out of the way"
NJB"and the one who is holding it back has first to be removed"
This is a present active participle with an aorist middle (deponent) subjunctive. God (or His agent) is still continuing to restrain, but sometime in the future this restraining influence will be removed. For the theories about the identity of "the one restraining," see v. 6. Who or whatever it is, God, not the lawless one, is in control of history.
2:8 "Then that lawless one will be revealed" The time element is the question. The text implies immediately after God removes the restraining power. The following verses detail his activity (cf. Dan. 7:13; 8:29; 9:24-27).
NASB"whom the Lord will slay"
NKJV"whom the Lord will consume"
NRSV"whom the Lord Jesus will destroy"
TEV"the Lord Jesus will kill him"
NJB"The Lord will kill him"
There are two Greek manuscript problems in this verse. The first is the name "Lord" or "Lord Jesus." The single title is in manuscripts B, Dc, and K. The double title is in manuscripts א, A, D*, G, P and the Vulgate, Syrian, and Coptic translations.
The second problem is the verb. "Destroy" is in manuscripts א , A, D*, G, and P as well as the Vulgate, Syrian and Coptic translations. Paul was possibly alluding to Isa. 11:4, where this same verb (slay) occurs in the Septuagint. The unusual term "consume" is found in manuscripts F and G and a variant form in Dc and K. The Second Coming will end this period of rebellion.
▣ "with the breath of His mouth" The OT background for this is Job 4:9; 15:30 or Isa. 11:4; 30:28,33. The NT usage is Rev. 2:16; 9:15. The Hebrew and Greek terms can refer to both, wind, breath, or spirit as John 3:8 shows, but here the context demands "breath." This may refer to (1) the power of His words (John Calvin) or (2) the power of the spoken word in the OT (cf. Genesis 1; Isa. 55:11).
NASB"bring to an end"
NKJV, NRSV"destroy"
TEV"kill him"
NJB"will annihilate him"
This is a very popular word for Paul. He used it over 27 times. This phrase means "to make inoperative" not "to eliminate" or "to destroy" (cf. Rom. 3:3; 6:6). See Special Topic: To Make Null and Void (Kartargeō ) at Gal. 3:17.
NASB"the appearance"
NKJV"the brightness"
NRSV"the manifestation"
TEV"his glorious appearing"
NJB"his glorious appearance"
This term has many possible translations: "brightness," "radiance," "splendor," "glory." This is strong affirmation of a visible manifestation of Christ's physical return to earth (cf. I Tim. 6:14; II Tim. 1:10; 4:1,8; Titus 2:11,13; 3:4). The English "epiphany" is a transliteration of this Greek term. See note at 2:1. See Special Topic on Christ's Return at 1 Thess. 3:13.
▣ "of His coming" This is the Greek term parousia which means "presence." In its day it referred to a royal visit. It even came to be used in Greek literature of the coming of a god. It is used of Jesus in vv. 1 and 8, but of Satan's pawn in v. 9. See SPECIAL TOPIC: JESUS' RETURN at 1 Thess. 2:19.
2:9 "with the activity of Satan" The lawless one is empowered and directed by Satan (see SPECIAL TOPIC: PERSONAL EVIL at 1 Thess. 2:18. cf. Rev. 13:2). Since the time of Theodore of Mopsuestia, the Anti-Christ has been seen as an ape or imitator of Christ. Notice in this context how much like Christ this one is: "revealed" or "unveiled," vv. 3,6,8; "coming," v. 9; "signs" v. 9; "he will have a committed following," vv. 10,12.
NASB"with all power and signs and false wonders"
NKJV, NRSV"with all power, signs, and lying wonders"
TEV"with the power of Satan and perform all kinds of miracles and false signs and wonders"
NJB"there will be all kinds of miracles and a deceptive show of signs and portents"
Miracles are not automatically a sign of God (cf. Exod. 7:11-12,22; Deut. 13:1-5; Matt. 7:21-23; 24:24; Mark 13:22; Revelation 13). Satan counterfeits everything to trick and confuse the children of Adam. Verse 9 seems to precede verse 8 chronologically. Also, verses 9-10 may involve a considerable time.
2:10 "with all the deception of wickedness" Satan tricks unbelievers (cf. Matt. 13:19; II Cor. 4:4) as well as believers (Eph. 4:14) if they remain spiritually immature.
▣ "they did not receive the love of the truth" This is not in the abstract sense, but a reference to
1. the person and work of Jesus, cf. John 14:6
2. the Spirit, cf. John 14:17; 15:16; 16:13
3. the message about Jesus, cf. John 17:17
"Receive" is used in 1 Thess. 1:6 and 2:13 in the sense of personally welcome as a guest. These unbelievers refused to believe the gospel and welcome Jesus. See Special Topic: Truth at Gal. 2:5.
▣ "so as to be saved" In the OT this term meant "physical deliverance" (cf. James 5:15). However, in the NT it takes on spiritual/eternal significance.
2:11
NASB"For this reason God will send upon them a deluding influence"
NKJV"And for this reason God will send them strong delusion"
NRSV"For this reason God sends them a powerful delusion"
TEV"For this reason God sends the power of error to work in them"
NJB"The reason why God is sending a power to delude them"
This is a present active indicative used as a future. The major truth here is that God is in control of all things, even Satan (cf. Job 1-2; Zech 3). This sending is either: (1) God's actively sending judgment on them who reject the truth (cf. Rom. 11:7-10) or (2) God's passively allowing the consequences of their unbelief to become manifested in their lives (cf. Ps. 81:12; Hos. 4:17; Rom. 1:24, 26, and 28). This ambiguity exists also in the OT account of Pharaoh, where it is said, Pharaoh hardened his own heart (cf. Exod. 7:14; 8:15, 32), and also God hardened his heart (Exod. 4:21; 7:3,13; 9:12,35; 10:1,20,27; 14:4,8).
The plural pronouns refer to the wicked men of v. 10.
NASB"so that they will believe"
NKJV"that they should believe"
NRSV"leading them to believe"
TEV"so that they believe"
NJB"and make them believe"
The human who refuses Christ is rejected by God (cf. Hos. 5:6c; John 3:17-21). This is not double predestination, but the consequences of active unbelief (cf. I Kings 22:19-23).
NASB, NRSV,
TEV"what is false"
NKJV"the lie"
NJB"what is untrue"
This is literally "the lie" (cf. John 8:44; Rom. 1:25). It is in contrast to "the truth" of verse 10. In I John "the liar " is the one who denies that Jesus is the Christ (cf. 2:22). This liar is called the "antichrist."
2:12
NASB"in order that they all may be judged"
NKJV"that they all may be condemned"
NRSV"so that all. . .will be condemned"
TEV"The result is that all. . .will be condemned"
NJB"to condemn all"
The KJV translated this as "damned." This term means "to be fairly judged" (as did "damned " in a.d. 1611).
▣ "but took pleasure in wickedness" They were not only cold to the truth but warm to evil (cf. Heb. 11:25).
CONTEXTUAL INSIGHTS TO VERSES 13-17
A. This context is a prayer to God for His initiating and electing grace (opposite of 2:11) in the lives of the Thessalonian Christians. As 1:3-4 is a prayer of thanksgiving for the believers, this is a prayer for God's continuing activity in their lives.
B. In many ways the close of chapter 2 is similar to the close of chapter 1.
C. Verses 13ff are in obvious contrast to the doom of the unbelievers in verses 11-12.
D. Three thought units appear in this section:
1. Verses 13-14, the believer and sanctification
2. Verse 15, the believer's perseverance
3. Verses 16-17, the believer's encouragement and hope issues in "good things"
(in each section God's initiating grace is balanced by mankind's appropriate response)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:13-15
13But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. 14It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ. 15So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us.
2:13 "we should always give thanks to God" This same truth is expressed in 5:18. See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Gal. 6:18.
▣ "God. . .Lord. . .Spirit" Paul often alluded to the Trinity (cf. Rom. 1:4-5; 5:1,5; 8:1-4,8-10; I Cor. 12:4-6; II Cor. 1:21; 13:14; Gal. 4:4-6; Eph. 1:3-14,17; 2:18; 3:14-17; 4:4-6; I Thess. 1:2-5; Titus 3:4-6). It is also assumed by other NT authors (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:32-33,38-39; I Pet. 1:2 and Jude 20-21). See SPECIAL TOPIC: THE TRINITY at Gal. 4:4.
▣ "brethren beloved by the Lord" "Beloved" is the perfect passive participle form of agapaō. This implies election (cf. Rom. 1:7; Col. 3:12; 1 Thess. 1:4). The wonderful Messianic title "My Beloved" (cf. Matt. 3:17; 17:5) has now become a designation for His followers. They are beloved because they love the truth (cf. 2:10).
NASB"because God has chosen you from the beginning for salvation"
NKJV"because God from the beginning chose you for salvation"
NRSV"because God chose you as the first fruits for salvation"
TEV"For God chose you as the first to be saved"
NJB"because God chose you from the beginning to be saved"
This is an aorist middle indicative meaning God Himself has chosen believers (cf. Eph. 1:4). This is the theological opposite of 2:11. The doctrine of election is (1) a call to holiness (Eph. 1:4), not favored standing; (2) not against the lost, but for the saved. It is mentioned several times by Paul in the NT (cf. Rom. 9; I Cor. 7:7; Eph. 1:4-13; II Tim. 1:9). It is alluded to in 1 Thess. 2:12; and 5:9. God's control of salvation and history is the focus of this context. Evil exists in the spiritual and physical realms, but there is no dualism. Although believers cannot fully understand the mystery of election, they have confidence that the Father of our Lord Jesus Christ is in complete and loving control of all things.
Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool, or a means of other's redemption. In the OT the term was used primarily for service; in the NT it is used primarily for salvation which issues in service. The Bible never reconciles the seeming contradiction between God's sovereignty and mankind's free will, but affirms them both! Two good example of the biblical tension are Romans 9 on God's sovereign choice and Romans 10 on mankind's necessary response (cf. 10:11,13).
The key to this theological tension may be found in Eph. 1:4. Jesus is God's elect man and all are potentially elect in Him (Karl Barth). Jesus is God's "yes " to fallen man's need (Karl Barth). Ephesians 1:4 also helps clarify the issue by asserting that the goal of predestination is not heaven, but holiness (Christlikeness). John 15:16 says Jesus chose us to bear fruit! We are often attracted to the benefits of the gospel and ignore the responsibilities! God's call (election) is for time as well as eternity.
Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical (paradoxical) pairs.
The theological concept of "covenant " unites the sovereignty of God (who always takes the initiative and sets the agenda) with a mandatory initial and continuing repentant faith response from man. Be careful of proof-texting one side of the paradox and depreciating the other! Be careful of asserting only your favorite doctrine or system of theology.
The phrase "from the beginning" is from the Greek manuscripts א , D, K, and L and the Peshitta translation (cf. NEB). But manuscripts B, F, G, and P, the Vulgate, and the Harclean Syriac translations have "first fruits" (cf. NIV, NAB). The problem is that the phrase, "from the beginning," is not used by Paul elsewhere. A. T. Robertson thinks it was the original wording, cf. Word Pictures in the New Testament, vol. IV, p. 54 and the UBS4 gives it a "B" rating (almost certain). He uses, "from the ages," (cf. Col. 1:26) or "before the age," (cf. I Cor. 2:7). However, Paul never used the concept of "first fruits" to illustrate election. See Appendix Two on the Principles of Textual Criticism.
▣ "through sanctification by the Spirit" Two aspects of the concept of holiness present themselves: (1) initial holiness is positional in Christ and (2) progressive holiness is growth toward Christlikeness (cf. Rom. 8:28-29; Gal. 4:19). The Spirit woos us to Christ, convicts us of sin and convinces us of the truth of the gospel, baptizes us into Christ, and forms Christ in us (cf. John 16:8-16). See Special Topic on Sanctification at 1 Thess. 4:3.
▣ "and faith in the truth" "Truth" in v. 13 is parallel to "gospel" in v. 14.
2:14 "It was for this He called you" This is another emphasis on election (cf. 1 Thess. 2:12; 5:9,24). This small, persecuted, discouraged group of believers was the chosen people of God. They were called to holiness (cf. Eph. 1:4), to Christlikeness (cf. Rom. 8:28-29; Gal. 4:9).
▣ "through our gospel" The gospel is both a message to be believed and a person to be received. It is the mechanism of God's blessing flowing to fallen man. There is no other channel.
▣ "that you may gain the glory of our Lord" This is a restatement of 1:12. "Glory" is difficult to define. It is used many different ways in the OT. In this context it reflects the believers' call from the Father to be sanctified by the Spirit through the work of Christ (cf. Eph. 1:4). Believers are to be like Christ and at the Second Coming they will share His glory (cf. I John 3:2).
See fuller note at 1:9 and SPECIAL TOPIC: GLORY (DOXA) at Gal. 1:5.
▣ "Lord" The covenant name for God in the OT is YHWH. This verb may be alternately rendered "I will be what I cause to be" or "I am what I am." The Jews were reluctant to pronounce this name aloud when they read the Scriptures, in fear of taking God's name in vain (cf. Exod. 20:7). Therefore, they substituted the Hebrew word adon, which meant "owner, husband, master, or lord." Our English Bible translates YHWH in all capitals, Lord. When the NT authors use this term for Jesus, it was one of their ways to identify Him with the God of the OT. See Special Topic: The Names for Deity at 1 Thess. 1:9.
▣ "Jesus" When used by itself this term was the NT author's way to refer to the humanity of Jesus of Nazareth.
▣ "Christ" This is a transliteration of the Hebrew term for "Messiah" which is literally "an anointed one." In the OT three different types of offices were anointed: prophets, priests, and kings. It was a symbol of God's calling and equipping for special service. Jesus fulfills all three OT offices (cf. Heb. 1:2-3).
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
2:15 "brethren" This shows a transition to a summary statement.
▣ "stand firm" This is the first of two present active imperatives. Paul often uses this metaphor for perseverance (cf. I Thess. 3:8; I Cor. 16:13; Eph. 6:11,13). This emphasizes the need for believers to persevere in the face of physical and mental persecution and false teaching. In I Cor. 15:1 this term is used for our position in Christ. This brings a balance to the above emphasis on election. See SPECIAL TOPIC: PERSEVERANCE at Gal. 5:4.
▣ "hold to" This is another present active imperative. Believers are to continue to cling to the truths that Paul preached (cf. I Cor. 11:2). This is the theological balance to election.
▣ "the traditions" This term (pardosis) is used in several senses:
1. in I Cor. 11:2,23 for gospel truths
2. in Matt. 15:6; 23:1ff.; Mark 7:8; Gal. 1:14 of Jewish traditions
3. in Col. 2:6-8 of gnostic speculations
4. Roman Catholics use this verse as a biblical proof-text for Scripture and tradition being equal in authority
However, in this context it refers to Apostolic truth either spoken or written (cf. 3:6).
NASB (UPDATED) TEXT: 2:16-17
16Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, 17comfort and strengthen your hearts in every good work and word.
2:16-17 This is a prayer, like 1:2 and 3:16.
2:16 "our Lord Jesus Christ Himself and God our Father, who has loved us and given us" In the Greek text there are two subjects but with an intensive singular pronoun, "himself" and two singular aorist participles (loved and given). Also notice that Jesus is mentioned first. This shows the unity and equality of the subjects (cf. 1 Thess. 1:1,2; 3:11). The Son and the Father have given us eternal comfort and good hope. See SPECIAL TOPIC: FATHER at 1 Thess. 1:1.
NASB, NRSV"eternal comfort"
NKJV"everlasting consolation"
TEV"eternal courage"
NJB"inexhaustible comfort"
The believers' comfort and hope are based on the grace of God seen and enacted through Christ. Notice the pastoral context of encouragement just like 1 Thess. 4:18. Paul's insights about the Second Coming were not given to fill out our charts and theories, but to energize our daily Christlikeness (cf. I C or. 15:58).
▣ "good hope" This specific form is only used here in the NT. The term "hope " is often used in the NT in the sense of the Second Coming (see SPECIAL TOPIC: HOPE at Gal. 5:5). This is especially true in the Thessalonian letters which focused on this theological subject. "Good hope " only comes by God's grace.
2:17 Jesus Christ and God the Father have loved us and given us eternal comfort and good hope by means of Their grace, which is designed to
1. comfort our hearts
2. strengthen our hearts for the purpose of
a. every good work
b. every good word
This is the same term in Greek as "comfort" in v. 17. These two verses form one sentence in Greek. Notice that believers are encouraged to do and say "good things." We are not saved by doing good things but we are saved for doing and saying good things. Our relationship with Christ must lead to Christlikeness. We were called unto good works (cf. Eph. 1:4; 2:10). The goal of every believer is not only heaven when we die but Christlikeness now. These good works and sayings are to help us as believers reach those who do not know our Savior.
▣ "hearts" See Special Topic at Gal. 4:6.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is the subject of the Second Coming so debated in the Church?
2. Is the Second Coming imminent or must certain events occur first?
3. Does God cause people not to believe?
4. What is "the lie"?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Pray for Us | Pray for Us | Closing Appeals, Rebukes and Prayers | Pray for Us | Encouragement to Perseverance |
(2:13-3:5) | ||||
3:1-5 | 3:1-5 | 3:1-5 | 3:1-2 | 3:1-5 |
3:3-4 | ||||
3:5 | ||||
Warnings Against Idleness | Warnings Against Idleness | The Obligation to Work | Against Idleness and Disunity | |
3:6-15 | 3:6-15 | 3:6-13 | 3:6-10 | 3:6 |
3:7-9 | ||||
3:10-12 | ||||
3:11-12 | ||||
3:13-15 | 3:13-15 | |||
3:14-15 | ||||
Benediction | Benediction | Final Words | Prayer and Farewell Wishes | |
3:16 | 3:16-18 | 3:16 | 3:16 | 3:16 |
3:17-18 | 3:17-18 | 3:17 | 3:17-18 | |
3:18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-18
A. Paul asks for prayer for his gospel preaching (cf. Eph. 6:19; Col. 4:3). He sought the blessing of God for his future preaching as it occurred in his first messages to them (cf. v. 1).
B. Paul warns of the disruptive consequences of false teachings about the Second Coming as seen in the believers who have refused to work.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-5
1Finally, brethren, pray for us that the word of the Lord will spread rapidly and be glorified, just as it did also with you; 2and that we will be rescued from perverse and evil men; for not all have faith. 3But the Lord is faithful, and He will strengthen and protect you from the evil one. 4We have confidence in the Lord concerning you, that you are doing and will continue to do what we command. 5May the Lord direct your hearts into the love of God and into the steadfastness of Christ.
3:1 "Finally" This phrase ("for the rest ") is used by Paul to mark off his last major truth or subject (cf. 1 Thess. 4:1). It is the beginning of the conclusion. It is also used to introduce his closing statements (cf. II Cor. 13:11).
There is also the possibility that this is a literary marker for the central thrust of a chiasm (cf. 1 Thess. 4:1).
▣ "pray for us" This is a present middle (deponent) imperative. Paul felt the need for prayer and believed it affected the effectiveness of his ministry (cf. 1 Thess. 5:25; Eph. 6:19; Col. 4:3). See SPECIAL TOPIC: INTERCESSORY PRAYER at 1 Thess. 1:2.
▣ "that the word of the Lord" Paul asks prayer for the sake of the gospel, not himself.
In Genesis 15:1,4 the phrase "the word of the Lord (YHWH)" referred to God's message to Abraham. It is used in a prophetic sense in I Sam. 15:10 and Isa. 1:10.
In the NT it occurs in two forms.
1. using rhēma (spoken word), Luke 22:61; Acts 11:16; I Pet. 1:25
2. using logos, Acts 8:25; 13:44,48,49; 15:35; 16:32; 19:10,20; 1 Thess. 1:8; 4:15
There seems to be no theological distinction between the two forms.
NASB, NRSV"will spread rapidly and be glorified"
NKJV"may have free course and be glorified"
TEV"may continue to spread rapidly and receive glory"
NJB"may spread quickly, and be received with honour"
There are two present subjunctives. The term "spread" is literally "run a race" (present active subjunctive). This may be an allusion to Ps. 147:15. "Glory" (present passive subjunctive) in this context must be understood as "honor." It refers to the gospel being received and rejoiced in. The gospel is honored when fallen humans respond to it appropriately (cf. v. 2) and are changed.
3:2 "we will be rescued from perverse and evil men" This is an aorist passive subjunctive. This tense and the article with two adjectives, show that a specific incident is being referred to in Paul's life. This church understood what incident was intended (cf. 1 Thess. 2:16). Paul, writing from Corinth, had so many trials while there (cf. II Cor. 4:8-11; 6:4-10; 11:23-28).
▣ "for not all have faith" This is literally "the faith." This can refer to (1) the personal experience of receiving the gospel or (2) the truth of the gospel in a doctrinal sense. Evil often masquerades as good (cf. Matt. 7:21-23). See Special Topic: Believe at Gal. 3:6.
3:3 "But the Lord is faithful" Here the term "faith" is used in its OT sense of faithfulness. Jesus is exactly opposite of the evil men of v. 2 (cf. 1 Thess. 5:24). See Special Topic: Believe in the OT at Gal. 3:6.
▣ "strengthen" In the Septuagint (LXX) this term was used of establishing something like a city. It came to be used metaphorically of establishing or confirming a person (cf. Rom. 16:25; 1 Thess. 3:2; 2 Thess. 2:17; 3:3). The faithful Lord will establish and guard His own from evil, evil men, and the evil one.
▣ "protect" This is one of many military terms in this chapter (cf. I Pet. 1:3-12; I John 5:18).
▣ "from the evil one" This inflected Greek form can be neuter or masculine. The Eastern Church Fathers and Tertullian interpret it as masculine , while the Western Church Fathers interpret it as neuter (cf. Rom. 12:9). The NT seems to support the masculine (cf. Matt. 5:37; 6:13; 13:19,38; John 17:15; Eph. 6:16; I John 2:13-14; 3:12; 5:18-19). See SPECIAL TOPIC: PERSONAL EVIL at 1 Thess. 2:18.
This context has two possible orientations: (1) the false teachers of Paul's day (antichrists, cf. I John 2:18) or (2) the eschatological evil of the Anti-Christ (cf. Revelation 13). Evil is always present, but so too, the faithful Lord! He will rescue and preserve His followers from evil men and He will strengthen and protect them from the evil one.
3:4 "We have confidence in the Lord concerning you" This is a perfect active indicative, an action that occurred in the past and has now become a state of being. Paul's confidence was "in the Lord" but also in these believers. This same balance can be seen in Phil. 2:12-13. Salvation is both from a sovereign God and a responsive human being ("doing" and "will continue to do"). All of God's dealings with humans involve unconditional, yet conditional, covenant promises.
▣ "command" This is a military term. It is used repeatedly in this context (cf. vv. 4,6,10,12). This shows Paul's authority as an Apostle. This term could refer to (1) Paul's preaching; (2) his first letter, 1 Thessalonians; or (3) his current instructions, 2 Thessalonians
3:5 "May the Lord. . .of God. . .of Christ" The ambiguity of the term "Lord" is obvious. In the OT it is always YHWH. New Testament authors often quote OT passages where they attribute actions of YHWH to Jesus. The fluidity may be purposeful because the original, inspired NT author wanted to affirm the Deity of Jesus and the unified action of the Triune God (cf. 2:16-17).
▣ "direct" This is an aorist active optative, which reflects a prayer (cf. 1 Thess. 3:11-13). It is another military term, "make straight by removing obstacles." It is an allusion to the OT metaphor, "well-worn paths of righteousness" (cf. Luke 1:79; 1 Thess. 3:11). Notice the two aspects of this prayer: (1) the love of God and (2) the steadfastness of Christ.
▣ "hearts" This is used in the OT for the entire person, but can be used more specifically of the mind, which fits this context best. See Special Topic at Gal. 4:6.
▣ "the love of God" This genitive phrase can be understood as objectively or subjectively, that is, God's love for us and our love for Him. In context God's love for us fits better.
▣ "the steadfastness of Christ" This phrase is used nowhere else in Paul's writings. It is somewhat ambiguous. It is an active term for "voluntary, steadfast endurance." Because of Christ's example of patient endurance (cf. Phil. 2:6-11), believers can patiently endure.
This genitive phrase can mean the believers' patience like Christ's patience or the patience that Christ gives to believers. It is possibly a subjective genitive, like the previous phrase. In either case this patience relates to
1. their current persecution
2. their response to false teaching and its resulting idleness on the part of some church members
3. the believers' patience, trust, and expectant faith-living in light of the any-moment return and/or delayed return of Jesus (unlike those of v. 11)
NASB (UPDATED) TEXT: 3:6-15
6Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. 7For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, 8nor did we eat anyone's bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you; 9not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you would follow our example. 10For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either. 11For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. 12Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread. 13But as for you, brethren, do not grow weary of doing good. 14If anyone does not obey our instruction in this letter, take special note of that person and do not associate with him, so that he will be put to shame. 15Yet do not regard him as an enemy, but admonish him as a brother.
3:6 "we command you, in the name of our Lord" This is the polite plural including Silas and Timothy, but in reality it is a word from Paul the Apostle. He recognizes his inspiration and authority in Christ to lead and command (present active indicative) the church (cf. vv. 10,12). "In the name of" is a Hebrew idiom referring to one's character or person.
▣ "in the name of " This is a Semitic idiom representing a person' character (cf. 1:12). Paul did not speak from his own authority. See Special Topic: The Name of the Lord at 2 Thess. 1:12.
▣ "keep away from" This is a present middle infinitive, often used in Koine Greek as an imperative, "you, yourselves, continue to keep away from" (cf. v. 14). Believers should not enter into intimate personal relationships with those who do not obey (cf. Rom. 16:17; I Cor. 5:11; II Thess. 3:14). This is not referring to casual friendship with lost people and errant believers (cf. v. 15).
NASB"leads an unruly life"
NKJV"walks disorderly"
NRSV"living in idleness"
TEV"who are living a lazy life"
NJB"who refuses to work"
This is another military term "disorderly conduct" (cf. vv. 6,7,11). It is used here for idle, uncooperative believers (cf. 1 Thess. 4:11-12; 5:14). The apparent closeness of the Second Coming had caused many believers to quit the normal affairs of life. They expected to be supported by other church members. See SPECIAL TOPIC: WEALTH at 1 Thess. 4:2.
NASB"which you received from us"
NKJV"which he received from us"
NRSV"that they received from us"
TEV"that we gave them"
NJB"we passed on to you"
There is a Greek manuscript variant related to the form of the verb:
1. parelabosan or parelabon (aorist active indicative, third person plural), "they received" – NRSV
2. parelaben (aorist active indicative, third person singular) "he received " – NKJV
3. parelabete (AORIST ACTIVE INDICATIVE, 2nd PERSON PLURAL) "you received" – NASB, NJB
There is much manuscript variation in Paul's letters in areas involving the pronouns.
3:7 "ought to follow our example" There was no written NT at this time. These believers had to (1) receive Paul's gospel, and (2) walk in his example (cf. v. 9; I Cor. 4:16; Phil. 3:17; 4:9; I Thess. 1:6).
3:8 "nor did we eat anyone's bread without paying for it" This is a Hebrew idiom. Paul, like all rabbis, worked for his daily needs (cf. I Cor. 9:12,18; 11:7; II Cor. 11:9; 12:13-14; 1 Thess. 2:9). In the Greco-Roman world many traveling tricksters and con-men preyed upon people. Paul had often been accused of preaching for money. Being sensitive to this charge, he seldom took money from those who heard him preach.
▣ "with labor and hardship we kept working" To the Greeks manual labor was for slaves only, but the Bible affirms work as from God. In Genesis work is both before the Fall and after (cf. Gen. 2:15; 3:19; Exod. 31:3; 35:35; Deut. 5:13; Isa. 54:16). The concept of working for one's own needs is crucial to this context. Some believers had rejected work because they assumed the Second Coming was near.
▣ "night and day" This is the Jewish order of time (cf. Gen. 1:5,8,13,19,23,31). This is an idiom meaning "worked full time," not literally 24 hours a day.
3:9 "not because we do not have the right to this" Paul was affirming the concept that believers should support their leaders (cf. I Cor. 9:4-17; Gal. 6:6). However, in this specific situation he acted (1) to set an example for those who had quit working and (2) to avoid possible criticism.
▣ "model" See Special Topic: Form at 1 Thess. 1:7.
3:10 "we used to give you this order" This is an imperfect active indicative, which in context must mean that Paul had told them over and over when he was with them. This command was not new information. This problem must have surfaced early in this church, possibly even before Paul had left.
▣ "if" This is a first class conditional sentence. There were people like this in the church.
▣ "anyone is not willing to work, then he is not to eat, either" This is a present active indicative followed by a present active imperative. This is the point of the entire chapter. It addresses lifestyle inactivity, not temporary unemployment. One must balance this with Paul's other letters on his care for the poor (cf. Acts 24:17; Rom. 15:26-29; II Cor. 8-9; Gal. 2:10). This command can be understood as (1) not feeding those who refused to work or (2) excluding them from the common Christian meal or love feast (cf. vv. 13,14).
3:11 "we hear" This is a present active indicative, which is literally "keep hearing."
NASB"but acting like busy-bodies"
NKJV"but are busy-bodies"
NRSV"not doing any work"
TEV"who do nothing except meddle in other people's business"
NJB"interfering with everyone else's"
This is a play in the Greek text on the word "work" — "not working (epgazomenous), but working around (periergazomenous)." Their "work" had become interfering with everyone else's business (work). Paul uses the term "work" often in this chapter (cf. 3:8,10,11,12 and 1 Thess. 4:11).
3:12 Paul uses strong words of admonition
1. "command" present active indicative
2. "exhort " present active indicative)
3. "in the Lord Jesus Christ"
This could imply (1) that the idlers are Christians or (2) that it is in the name of Jesus that Paul commands them.
▣ "to work in quiet fashion" This is a recurrent admonition of Paul's (cf. 1 Thess. 4:11; I Tim. 2:2). This seems to mean that believers are not to draw undue attention to themselves by strange, unusual behavior, but by living appropriate quiet, gentle, patient, moral, loving, caring, working lives (the opposite of 3:11).
So often in our day believers make the "headlines " because of their strange beliefs or actions! As Paul was an example to working and witnessing, so too, should modern believers. If the message causes conflict, so be it, but not the messengers!
NASB, NKJV"eat their own bread"
NRSV"do their own work"
TEV"work to earn their own living"
NJB"earning the food that they eat"
This is an idiom which means to support yourself with your own labor.
3:13 "do not grow weary of doing good" This refers to the church's quiet, gentle, daily living (cf. Luke 18:1; II Cor. 4:1; Gal. 6:9). People are watching and taking notice of godly living.
3:14 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
NASB"take special note of that person"
NKJV"note that person"
NRSV"take note of those"
TEV, NJB"take note of him"
This is a present middle imperative. This is literally "tag" or "mark." This is a metaphor of "taking notice of" mentally.
▣ "do not associate with him " This is a present middle (deponent) INFINITIVE used in an imperative sense. This is the same as "draw back from" of v. 6. It is uncertain if this involved
1. a full excommunication
2. an exclusion from the collective church meals (agape feasts)
3. some type of exclusion from leadership roles or fellowship situations
It is similar to I Cor. 5:9,11 (same word, found only here and I Cor. 5), which refers to intimate fellowship/friendship. Paul did not want these to radicalize the other believers, but neither did he want them to leave the fellowship of believers (and possibly start a rival eschatological faction).
▣ "so that he will be put to shame" The purpose of church discipline is redemptive as well as disciplinary (cf. v. 15; Gal. 6:1; 1 Thess. 4:15). The goal is restoration!
NASB (UPDATED) TEXT: 3:16
16Now may the Lord of peace Himself continually grant you peace in every circumstance. The Lord be with you all!
3:16 "the Lord of peace" This is a common title for God the Father (cf. Rom. 15:33; 16:20; II Cor. 13:11; Phil. 4:9; 1 Thess. 5:23; Heb. 13:20). Notice how the close of 2 Thessalonians is similar to the close of 1 Thessalonians. Paul is developing his letter-writing style.
▣ "The Lord be with you all" The Greek term "all" (pantos) is in this verse twice and in v. 18. Paul's admonition involves even those erring ones. "Lord" could refer to Jesus or the Father. See parallel in 1 Thess. 3:11.
NASB (UPDATED) TEXT: 3:17-18
17I, Paul, write this greeting with my own hand, and this is a distinguishing mark in every letter; this is the way I write. 18The grace of our Lord Jesus Christ be with you all.
3:17 "write this greeting with my own hand" Paul dictated his letters to a scribe, but he wrote the closing sentences in his own hand to verify his authorship (cf. 2:2; I Cor. 16:21; Gal. 6:11; Col. 4:18; Philem. 19). This may have set the pattern for all of Paul's following letters.
3:18 This closing is very similar to 1 Thess. 5:28. Most Greek manuscripts add "Amen," but it is absent in א and B. Scribes tended to add it to every book.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How is the church to treat others in their midst who reject the Scriptures?
2. What does this chapter say to our modern welfare state?
3. Why is the truth of verse 16 so important?
Copyright © 2012 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 8. See attached PDF (243 pages)
OPENING STATEMENTS
A. Thank God for the heretics at Colossae; because of them Paul wrote this powerful letter. Remember that to understand the book, we must relate it to its historical setting. Paul's letters are called "occasional documents" because he was addressing local problems with universal gospel truths. The heresy at Colossae was an unusual mixture of Greek philosophy (Gnosticism) and Judaism.
B. The cosmic Lordship of Jesus (or to put it another way, Jesus as creator, redeemer, and Lord of all creation and its implications for Christian living) is the central theme (cf. 1:15-17). The Christology of this book is unsurpassed! Colossians forms the basic outline for Ephesians. Paul knew the heresy would spread in Asia minor. Colossians attacks the false teachings while Ephesians develops its central themes to prepare other churches for the coming heresy. The emphasis of Colossians is Christological while the emphasis of Ephesians is the unity of all things in Christ, who is Lord of all things.
C. Paul refutes legalism, both Jewish and Greek, in very powerful terms (2:6-23). Taking this letter as a model, one wonders how Paul would address modern heresies. He surely would have engaged them!
THE CITY
A. Originally the city of Colossae was part of the kingdom of Pergamum within Phrygia. In 133 b.c. it was given to the senate of Rome.
B. Colossae was a large commercial center before Paul's day (cf. Heroditus' Histories VII:30 and Xenophon Anabasis 1:2:6).
1. The valley in which Colossae was located was the ancient Mediterranean world's leading producer of wool, especially black wool, and dyed wool, purple and scarlet. The volcanic soil produced excellent pasture land and the chalky water aided the dyeing process (Strabo, 13:4:14).
2. Volcanic activity (Strabo, 12:8:6) caused the city to be destroyed several times in its history; the latest time being a.d. 60 (Tacitus) or a.d. 64 (Eusebius).
C. Colossae was located on the Lycus River, a tributary of the Maeander River which ran by Ephesus, 100 miles downstream. In this one valley were several small cities where Epaphras started churches: Hierapolis (6 miles away) and Laodicea (10 miles away, cf. 1:2; 2:1; 4:13, 15-16) and Colossae.
D. After the Romans built their major east-west highway, Via Ignatia, which bypassed Colossae, it dwindled to almost nothing (Strabo). This was similar to what happened to Petra in the Trans-Jordan area of Palestine.
E. The city was made up mostly of Gentiles (Phyrgians and Greek settlers), but there were numerous Jews also. Josephus tells us that Antiochus III (223-187 b.c.) transported 2,000 Jews from Babylon to Colossae. Records show that by a.d. 76 11,000 Jewish males lived in the district of which Colossae was the capital.
AUTHOR
A. There are two senders, Paul and Timothy (cf. Col. 1:1). However, the main author is Paul; Timothy was sending his greeting as Paul's co-worker and possibly his scribe (amanuensus).
B. The ancient literature is unanimous that Paul the Apostle was the author:
1. Marcion (who came to Rome in a.d. 140's), the anti-Old Testament heretic, included it in his Pauline corpus.
2. It was listed with Paul's letters in the Muratorian Canon (a list of canonical books from Rome around a.d. 180-200)
3. Several early church fathers quote from it and identify Paul as author
a. Irenaeus (wrote a.d. 177-190)
b. Clement of Alexandria (lived a.d. 160-216)
THE LITERARY RELATIONSHIP BETWEEN COLOSSIANS AND EPHESIANS
A. The historical relationship between these two prison letters follows this outline
1. Epaphras (Col. 1:7; 4:12; Philemon 23) was converted during Paul's Ephesian Campaign (Acts 19).
a. Epaphras took his new-found faith back to his home area, the Lycus River valley (cf. 4:12).
b. Epaphras started three churches: Hierapolis, Laodicea (cf. 4:13), and Colossae.
c. Epaphras asked Paul for advice on how to combat this merging of Christianity, Judaism, and Greek thought, which the heretics were teaching. Paul was imprisoned (cf. 4:3,18) at Rome (early 60's).
2. False teachers advocated Greek metaphysics
a. Spirit and matter were co-eternal
b. Spirit (God) was good
c. Matter (creation) was evil
d. A series of aeons (angelic levels), especially in the writings of the Valentinians, existed between a good high God and a lesser god who formed matter
e. Salvation was based on knowledge of secret passwords which helped people progress through the angelic levels (aeons) to the high good God
B. The literary relationship between Paul's two letters
1. Paul heard of the heresy in these churches which he had never personally visited (cf. 1:7-8).
2. Paul wrote a hard-hitting letter in short, emotional sentences, directed at the false teachers. The central theme was the cosmic lordship of Jesus. This is known as Paul's letter to the Colossians.
3. Apparently, soon after writing Colossians, with time on his hands in prison, he developed the themes in the letter we know as Ephesians. He knew that this attempt to merge Greek thought and the gospel for the purpose of making Christianity "relevant" to Greek culture would spread to all the new churches in Asia Minor. Ephesians is characterized by long sentences and developed theological concepts (1:3-14, 15-23; 2:1-10, 14-18, 19-22; 3:1-12, 14-19; 4:11-16; 6:13-20). It takes Colossians as a starting point and draws out its theological implications. Its central theme is the unity of all things in Christ, which is a contrast to the aeons (angelic levels) of incipient Gnosticism.
C. Related literary and theological structure
1. The basic structure
a. They have very similar openings
b. They each have a doctrinal section dealing primarily with Christ
c. Each has a practical section which emphasizes Christian lifestyle using the same categories, terms, and phrases
d. They have virtually identical closing verses. In Greek they share 29 consecutive words; Colossians adds only two additional words ("and fellow bond slave"). Compare Eph. 6:21-22 with Col. 4:7-9.
2. Exact words or short phrases
Eph. 1:1c and Col. 1:2a Eph.1:4 and Col. 1:22 Eph. 1:7 and Col. 1:14 Eph. 1:10 and Col. 1:20 Eph. 1:15 and Col. 1:3-4 Eph. 1:18 and Col. 1:27 Eph. 1:27 and Col. 1:18 Eph. 2:1 and Col. 1:13 Eph. 2:16 and Col. 1:20 Eph. 3:2 and Col. 1:25 Eph. 3:3 and Col. 1:26,27 Eph. 4:3 and Col. 3:14 Eph. 4:15 and Col. 2:19 Eph. 4:24 and Col. 3:10, 12, 14 Eph. 4:31 and Col. 3:8 Eph. 5:3 and Col. 3:5 Eph. 5:5 and Col.3:5 Eph. 5:6 and Col. 3:6 Eph. 5:16 and Col. 4:5 |
"faithful" "holy and blameless" "redemption. . .forgiveness" "all things. . .heaven. . .earth" "heard. . .love for all the saints" "the riches of the glory" "head. . .church" "you were dead" "reconcile. . .cross" "stewardship" "mystery" "unity" "head" and "grow" "put on . . ." "anger" "wrath" "malice" "slander" "immorality" "impurity" "greed" "idolatry" (coveting) "the wrath of God" "making the most of the time" |
3. Exact phrases or sentences
Eph. 1:1a and Col 1:1a
Eph. 1:1b and Col. 1:2a
Eph. 1:2a and Col. 1:2b
Eph. 1:13 and Col. 1:5
Eph. 2:1 and Col. 2:13
Eph. 2:5b and Col. 2:13c
Eph. 4:1b and Col. 1:10a
Eph. 6:21,22 and Col. 4:7-9 (29 consecutive words except for "kai syndoulos" in Colossians)
4. Similar phrases or sentences
Eph. 1:21 and Col. 1:16
Eph. 2:1 and Col. 1:13
Eph. 2:16 and Col. 1:20
Eph. 3:7a and Col. 1:23d, 25a
Eph. 3:8 and Col. 1:27
Eph. 4:2 and Col. 3:12
Eph. 4:29 and Col. 3:8; 4:6
Eph. 5:15 and Col. 4:5
Eph. 5:19,20 and Col. 3:16
5. Theologically synonymous concepts
Eph. 1:3 and Col. 1:3 Eph. 2:1,12 and Col. 1:21 Eph. 2:15 and Col. 2:14 Eph. 4:1 and Col 1:10 Eph. 4:15 and Col. 2:19 Eph. 4:19 and Col. 3:5 Eph.4:22,31 and Col. 3:8 Eph.4:32 and Col. 3:12-13 Eph. 5:4 and Col. 3:8 Eph. 5:18 and Col. 3:16 Eph. 5:20 and Col. 3:17 Eph. 5:22 and Col. 3:18 Eph. 5:25 and Col. 3:19 Eph. 6:1 and Col. 3:20 Eph. 6:4 and Col. 3:21 Eph. 6:5 and Col. 3:22 Eph. 6:9 and Col. 4:1 Eph. 6:18 and Col. 4:2-4 |
a prayer of thanks alienation from God hostility of Law worthy walk Christ's body growing to maturity from its Head sexual impurity "lay aside" sins Christians kind to one another Christian speech filling of Spirit = word of Christ thanksgiving to God for all things wives be subject to husbands husbands love your wives children obey your parents fathers do not provoke children slaves obey masters masters and slaves Paul's request for prayer |
6. Terms and phrases used in both Colossians and Ephesians which are not found in other Pauline literature
a. "fullness" (which was the Gnostic term for the angelic levels)
Eph. 1:23 Eph. 3:19 Eph. 4:13 Col. 1:19 Col. 2:9 |
"the fullness of Him who fills all in all" "be filled up to all the fullness of God" "to the fullness of Christ" "for all the fullness to dwell in Him" "for in Him all the fullness of Deity dwells" |
b. Christ as "Head" of the church
Eph. 4:15; 5:23 and Col. 1:18; 2:19
c. "alienated"
Eph. 2:12; 4:18 and Col. 1:21
d. "redeeming the time"
Eph. 5:16 and Col. 4:5
e. "rooted"
Eph. 3:17 and Col. 1:5
f. "the word of truth, the gospel"
Eph. 1:13 and Col. 1:5
g. "forbearing"
Eph. 4:2 and Col. 3:13
h. unusual phrasing and terms ("held together," "supply")
Eph. 4:16 and Col. 2:19
D. Summary
1. Over one third of the words in Colossians are also in Ephesians. It has been estimated that 75 of the 155 verses in Ephesians have a parallel in Colossians. Both claim Paul's authorship while in prison.
2. Both were delivered by Paul's friend Tychicus.
3. Both were sent to the same area (Asia Minor).
4. Both deal with the same Christological topic.
5. Both emphasize Christ as Head of the church.
6. Both encourage Christian living.
E. Major Points of Dissimilarity
1. The church is always local in Colossians but universal in Ephesians. This may be because of the circular nature of Ephesians.
2. Heresy, which is such a prominent feature of Colossians, is totally absent in Ephesians. However, both letters use characteristic Gnostic terms ("wisdom," "knowledge," "fullness," "mystery," "principalities and powers" and "stewardship").
3. The Second Coming is immediate in Colossians but delayed in Ephesians. The church was, and is, called to serve in a fallen world (2:7; 3:21; 4:13).
4. Several characteristically Pauline terms are used differently. One example is the term "mystery." In Colossians the mystery is Christ (Col. 1:26-27; 2:2; 4:3), but in Ephesians (1:9; 5:32) it is God's previously hidden, but now revealed, plan for the unity of Gentiles and Jews.
5. Ephesians has several Old Testament allusions (1:22-Ps. 8; 2:17-Isa. 57:19) (2:20-Ps. 118:22) (4:8-Ps. 68:18) (4:26-Ps. 4:4) (5:15-Isa. 26:19, 51:17, 52:1, 60:1) (5:31-Gen. 2:24) (6:2-3-Exod. 20:12) (6:14-Isa. 11:5, 59:17) (6:15-Isa. 52:7) but there are only one or two in Colossians, 2:3-Isa. 11:2, and possibly 2:22-Isa. 29:13.
F. Though very similar in words, phrases, and often outline, the letters also include unique concepts:
1. The Trinitarian blessing of grace, Eph. 1:3-14
2. The grace passage, Eph. 2:1-10
3. The merging of Jews and Gentiles into one new body, Eph. 2:11-3:13
4. The unity and giftedness of the body of Christ, Eph. 4:1-16
5. "Christ and the church" as the pattern for "husband and wife," Eph. 5:22-33
6. The spiritual warfare passage, Eph. 6:10-18
7. The Christological passage, Col. 1:13-18
8. Human religious rituals and rules, Col. 2:16-23
9. The theme of the cosmic significance in Christ in Colossians versus the theme of the unity of all things in Christ in Ephesians.
G. In conclusion, it seems best to follow A. T. Robertson and F. F. Bruce in asserting that Paul wrote both letters in close proximity and developed the thoughts of Colossians into his capstone presentation of truth, Ephesians.
DATE
A. The date of Colossians is linked to one of Paul's imprisonments (Ephesus, Philippi, Caesarea, or Rome). A Roman imprisonment best fits the facts of Acts.
B. Once Rome is assumed to be the place of imprisonment, the question arises-which time? Acts records that Paul was imprisoned in the early 60's. However, he was released and wrote the Pastoral letters (I & II Timothy and Titus) and was then rearrested and killed before June 9, a.d. 68 (the date of Nero's suicide), probably in a.d. 67.
C. The best educated guess for the writing of Colossians (Ephesians and Philemon) is Paul's first imprisonment, in the early 60's. (Philippians was the last of the prison letters, probably written toward the mid 60's.)
D. Tychicus, along with Onesimus, probably took the letters of Colossians, Ephesians, and Philemon to Asia Minor. Later, possibly several years later, Epaphroditus, recovered from his physical illness, took the letter of Philippians back to his home church.
E. Possible chronology of Paul's writings following F. F. Bruce and Murry Harris with minor adaptations.
Book | Date | Place of Writing | Relation to Acts | |
1 | Galatians | 48 | Syrian Antioch | 14:28; 15:2 |
2 | I Thessalonians | 50 | Corinth | 18:5 |
3 | II Thessalonians | 50 | Corinth | |
4 | I Corinthians | 55 | Ephesus | 19:20 |
5 | II Corinthians | 56 | Macedonia | 20:2 |
6 | Romans | 57 | Corinth | 20:3 |
7-10 | Prison Letters | |||
Colossians | early 60's | Rome | ||
Philemon | early 60's | Rome | ||
Ephesians | early 60's | Rome | ||
Philippians | late 62-63 | Rome | 28:30-31 | |
11-13 | Fourth Missionary Journey | Ephesus (?) | ||
I Timothy | 63 (or later, | Macedonia | ||
Titus | 63 but before | |||
II Timothy | 64 a.d. 68) | Rome |
RECIPIENTS AND OCCASION
A. The church was apparently started by Epaphras (cf. 1:7,8; 2:1; 4:12-13), who was probably converted by Paul at Ephesus (cf. Col. 1:7-8 and compare 2:1). It was mostly made up of Gentiles (cf. 1:21; 3:7). Epaphras came to Paul in prison to report a problem with false teachers who taught a mixture of Christianity with Greek philosophy called Gnosticism(2:8) and Jewish legalism (cf. Jewish elements, 2:11, 16, 17: 3:11; angel worship, 1:16; 2:15, 18 and asceticism 2:20-23). There was a very large Jewish community in Colossae which had become very Hellenistic. The essence of the problem centered around the person and work of Christ. The Gnostics denied that Jesus was fully man but affirmed that He was fully divine because of their eternal antagonistic dualism between matter and spirit. They would affirm His Deity but deny His humanity. They also denied His mediatorial preeminence. For them there were many angelic levels (aeons) between a good high god and humanity; Jesus, even though the highest, was only one of the gods. They also tended to be intellectually elite (cf. 3:11, 14, 16, 17) and emphasized a special exclusive secret knowledge (cf. 2:15, 18, 19) as the path to God instead of Jesus' atoning, vicarious sacrifice and mankind's repentant faith response to His free offer of forgiveness.
B. Because of this theological, philosophical atmosphere, the book of Colossians emphasizes
1. The uniqueness of the person of Christ and His finished work of salvation.
2. The cosmological ownership, reign and significance of Jesus of Nazareth - His birth, His teachings, His life, His death, His resurrection and His ascension! He is Lord of all!
PURPOSE
Paul's purpose was to refute the Colossian heresy. To accomplish this goal, he exalted Christ as
1. the very image of God (1:15) the Creator (1:16)
2. the preexistent sustainer of all things (1:17)
3. the head of the church (1:18)
4. the first to be resurrected (1:18)
5. the fullness of deity in bodily form (1:19, 2:9)
6. the reconciler between God and mankind (1:20-22)
Thus, Christ was completely adequate. Paul uses the title "Christ" 25 times in this short book! Believers "have been given fullness in Christ" (2:10). The Colossian heresy was completely theologically inadequate to provide spiritual salvation. It was a hollow and deceptive philosophy (2:8), lacking any ability to restrain the old sinful nature (2:23).
A recurring theme in Colossians is the complete adequacy of Christ as contrasted with the emptiness of mere human philosophy. This adequacy is expressed in the cosmic Lordship of Jesus. He is owner, creator and sovereign over all things, visible and invisible (cf. 1:15-18).
OUTLINE
A. Traditional Pauline openings
1. Identification with sender, 1:1
2. Identification with recipients, 1:2a
3. Greetings, 1:2b
B. The Supremacy of Christ (topics 1-10 taken from NKJV paragraph outline)
1. Faith in Christ, 1:3-8
2. The Preeminence of Christ, 1:9-18
3. Reconciliation in Christ, 1:19-23
4. Sacrificial service for Christ, 1:24-29
5. Not philosophy, but Christ, 2:1-10
6. Not legalism, but Christ, 2:11-23
7. Not carnality, but Christ, 3:1-11
8. Put on Christ, 3:12-17 /p>
9. Let Christ affect your home, 3:19-4:1
10. Let Christ affect your daily life, 4:2-6
C. Paul's messengers, 4:7-9
D. Paul's friends send their greetings, 4:10-14
E. Paul sends greetings, 4:15-17
F. Paul's closing in his own hand, 4:18
GNOSTICISM
A. Most of our knowledge of this heresy comes from the Gnostic writings of the second century. However, the incipient ideas were present in the first century (Dead Sea Scrolls).
B. The problem at Colossae was a hybrid of Christianity, incipient Gnosticism, and legalistic Judaism.
C. Some stated tenets of Valentinian and Cerinthian Gnosticism of the second century:
1. Matter and spirit were co-eternal (an ontological dualism). Matter is evil, spirit is good. God, who is spirit, cannot be directly involved with molding evil matter.
2. There are emanations (aeons or angelic levels) between God and matter. The last or lowest one was YHWH of the Old Testament who formed the universe (kosmos).
3. Jesus was an emanation like YHWH but higher on the scale, closer to the true God. Some put Him as the highest but still less than God and certainly not incarnate deity (cf. John 1:14). Since matter is evil, Jesus could not have a human body and still be divine. He just appeared human, but was really a spirit (cf. I John 1:1-3; 4:1-6).
4. Salvation was obtained through faith in Jesus plus special knowledge, which is only known by certain persons of the group. Knowledge (passwords) was needed to pass through heavenly spheres. Jewish legalism was also required to reach God.
D. The Gnostic false teachers advocated two opposite ethical systems:
1. For some, lifestyle was totally unrelated to salvation. For them, salvation and spirituality were encapsulated into secret knowledge (passwords) through the angelic spheres (aeons).
2. For others, lifestyle was crucial to salvation. In this book, the false teachers emphasized an ascetic lifestyle as an evidence of true spirituality (cf. 2:16-23).
E. Some good reference materials:
The Gnostic Religion by Hans Jonas, published by Beacon Press
The Gnostic Scriptures by Bentley Layton, Anchor Bible Reference Library
The Dictionary of New Testament Background, IVP, "Gnosticism" pp. 414-417
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words (reading cycle #1).
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects (reading cycle #2) and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting | Salutation | Salutation | Address |
1:1-2 | 1:1 | 1:1 | 1:1 | 1:1-2 |
1:2a | 1:2a | 1:2a | ||
1:2b | 1:2b | 1:2b | ||
Paul Thanks God for the Colossians | Their Faith in Christ | Thanksgiving and Intercession | Prayer of Thanksgiving | Thanksgiving and Prayer |
1:3-8 | 1:3-8 | 1:3-8 | 1:3-8 | 1:3-8 |
The Person and Work of Christ | Preeminence of Christ | |||
1:9-20 | 1:9-18 | 1:9-14 | 1:9-14 | 1:9-12 |
1:13-14 | ||||
The Supremacy of Christ | The Person and Work of Christ | Christ is the Head of all Creation | ||
Reconciled in Christ | 1:15-20 | 1:15-20 | 1:15-20 | |
1:19-23 | The Colossians Have Their Share in Salvation | |||
1:21-23 | 1:21-23 | 1:21-23 | 1:21-23 | |
Paul's Ministry to the Church | Sacrificial Service for Christ | Paul's Interest in the Colossians | Paul's Work as a Servant of the Church | Paul's Labors in the Service of the Gentiles |
(1:24-2:7) | (1:24-2:5) | |||
1:24-2:5 | 1:24-29 | 1:24-2:5 | 1:24-2:3 | 1:24-29 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-2
1Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, 2To the saints and faithful brethren in Christ who are at Colossae: Grace to you and peace from God our Father.
1:1 "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the "diaspora" (Jews living outside Palestine) had a Hebrew name and a Greek name. If so, then Saul's parents gave him this name but why, then, does "Paul" suddenly appear in Acts 13? Possibly
1. others began to call him by this name
2. he began to refer to himself by the term "little" or "least"
The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. the second century tradition that Paul was short, fat, bald, bow-legged, bushy eyebrowed, and had protruding eyes is a possible source of the name, deriving from a non-canonical book from Thessalonica called Paul and Thekla
2. passages where Paul calls himself "the least of the saints" because he persecuted the Church as in Acts 9:1-2 (cf. I Cor. 15:9; Eph. 3:8; I Tim. 1:15)
Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasized his independence and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. II Cor. 11:5; 12:11; 15:10).
▣ "an apostle" This came from the Greek word "to send" (apostellō). Jesus chose twelve men to be with Him in a special sense and called them "Apostles" (cf. Luke 6:13). This term was often used of Jesus being sent from the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24, 30, 36, 37, 38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3, 8,18,21,23,25; 20:21). In Jewish sources, an apostle was someone sent as an official representative of another, similar to "ambassador" (cf. II Cor. 5:20).
SPECIAL TOPIC: SEND (APOSTELLŌ)
▣ "Christ" This was the Greek equivalent of the Hebrew term "messiah," which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3).
▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation," "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH" (see Special Topic: Names for Deity at Col. 1:3). It was the name designated by God through an angel of the Lord (cf. Matt. 1:21).
▣ "by God's will" This same introductory phrase is used in I Cor. 1:1; II Cor. 1:1; Eph. 1:1 and II Tim. 1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Acts 9:1-22; 23:3-16; 26:9-18). This opening phrase emphasizes Paul's understanding of his God-given authority. See Special Topic: The Will of God at Eph. 1:9.
▣ "Timothy our brother " Timothy's name meant "honored by God" or "honorer of God." He had a Jewish mother (cf. Acts 16:1; II Tim. 1:5) and a Greek father (Acts 16:1). He was converted on Paul's first missionary journey to Derbe/Lystra (cf. Acts 16:1). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark (cf. Acts 15:36-41). Paul circumcised him in order to facilitate his work among the Jews (cf. Acts. 16:3). He became Paul's faithful representative, disciple and trouble-shooter (cf. Acts 16:1-17:14; 18:5-19:22; 20:4; Rom. 16:21; I Cor. 4:17; 16:10; II Cor. 1:1, 19; Phil 1:2; 2:19; Gal. 1:1; Philem. v. 4; and I and II Timothy).
He is mentioned with Paul in several letters (cf. II Cor. 1:1; Phil. 1:1; I Thess. 1:1; II Thess. 1:1 and Philemon). This does not imply co-authorship, but Timothy's presence and greetings. Timothy may have functioned as Paul's scribe, as did Silas and Tychicus.
1:2 "the saints" "Saints" (hagioi) is theologically related to the OT term "holy" (kadosh), which implies "set apart for God's service" (cf. I Cor. 1:2; II Cor. 1:1; Rom. 1:1; Eph. 1:1; Phil. 1:1). It is plural in the NT except for one time in Phil. 4:21; even there, it is used in a corporate context. To be saved is to be part of the covenant community of faith, a family of believers, which we are meant to serve (cf. I Cor. 12:7).
God's people are holy because of the imputed righteousness of Jesus (cf. Rom. 4 and II Cor. 5:21). It is God's will that they live holy lives (cf. 1:22; 3:12; Eph. 1:4; 2:10; 4:1; 5:27; I Pet. 1:16). Believers are both declared holy (positional sanctification) and called to a lifestyle of holiness (progressive sanctification). See Special Topic: Sanctification at Eph. 1:1.
▣ "faithful brethren" In a book written to combat a heretical group of false teachers, this qualification is significant! Paul believed that the church was remaining faithful to the gospel of Jesus Christ, given to Paul, given to Epaphras, given to them!
The words, "faith," "trust" and "believe" all have the same Greek root pistis (noun) and pisteuō (verb). The word's primary emphasis is on the trustworthiness of God, not the enthusiasm or sincerity of a human response. Believers must receive and trust in His trustworthy character and eternal promises. The key is the object of the believer's faith, not the intensity of that faith (cf. Matt. 17:20; Luke 17:6). Christianity is an initial, repentant/faith response followed by a lifestyle of faithfulness. Biblical faith is a series of human choices-repentance, faith, obedience, and perseverance. God's faithfulness is reproduced in His children. The image of God (cf. Gen. 1:26-27) is restored and intimate fellowship is again possible!
SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteuō, [verb], Pistos [adjective])
▣ "in Christ" This is a grammatical construction called a locative (of sphere). This was Paul's favorite way to describe Christians. As believers we live and move and have our being in Him (cf. Acts 17:28)! He is the origin and source of all spiritual blessings. Paul uses this phrase 64 times ("in Christ," "in Him," "in the Beloved"). See full note at Eph. 1:4.
▣ "Grace to you and peace" The normal salutation in Greek letters was the word "greeting" (charein, cf. Acts 15:23; 23:36; James 1:1). Paul characteristically changed this to a very similar sounding but Christian term, grace, (charis). Many have assumed that Paul was somehow combining the Greek greeting and the Hebrew greeting, peace (shalom). Although this is an attractive theory, it may be reading too much into this typically Pauline introductory phrase (cf. Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Phil. 1:2; and Philemon 3).
"Grace" was the special word which described the loving, merciful character of God. Humans are right with God because of who He is, not because of who they are. It is God's kind, generous, loving, forgiving, slow to anger, abounding in compassion mercy that forms the only hope for fallen mankind (cf. Exod. 34:6-7; Neh. 9:17; Ps. 103:8-14; Joel 2:13; Mic. 6:18-20)! Christianity is rooted in the unchanging character of God (cf. Mal. 3:6; James 1:17), the finished work of Jesus Christ (cf. Mark 10:45; II Cor. 5:21) and the ministry of the Spirit (cf. John 14:25-26; 16:7-15).
"Peace" is the result of understanding the character of God and the promises of the gospel (cf. John 14:27; 16:33). Peace is an internal joy and stability apart from circumstances, disruptive false teachings or persecution (cf. Phil. 4:7; Col. 3:15).
▣ "God our Father" This reading is found in ancient Greek uncial manuscripts B, D, K, L, the ancient Vulgate, Peshitta and Coptic translations and the Greek texts used by Origen and Chrysostom. The manuscripts א, A, C, G add "and our Lord Jesus Christ." The phrase is present in v. 3. It was Paul's normal phrasing in opening prayers (cf. Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; II Thess. 1:2; I Tim. 1:2; II Tim. 1:2 and Titus 1:4). The UBS4 gives the shorter reading an "A" rating (certain).
"Father" is not used in the sense of sexual generation or chronological sequence, but intimate family relationship. God chose family terms to reveal Himself to humanity (cf. Hosea 2-3, where God is shown as passionate, faithful lover, and chapter 11 where He is shown as loving father and mother).
The Deity of revelation is not the Prime Mover or the First Cause of Greek philosophy, but the Father of Christ Jesus. The Bible is not a human-reasoned philosophy but a Divine self-disclosure, a revelation which cannot be discovered by human analysis.
NASB (UPDATED) TEXT: 1:3-8
3We give thanks to God, the Father of our Lord Jesus Christ, praying always for you, 4since we heard of your faith in Christ Jesus and the love which you have for all the saints; 5because of the hope laid up for you in heaven, of which you previously heard in the word of truth, the gospel 6which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as it has been doing in you also since the day you heard of it and understood the grace of God in truth; 7just as you learned it from Epaphras, our beloved fellow bond-servant, who is a faithful servant of Christ on our behalf, 8and he also informed us of your love in the Spirit.
1:3-8 Verses 3-8 are one sentence in Greek which means they are one sustained prayer of thanksgiving for the church's faith in Christ. Opening prayers of thanksgiving for the recipients was common in Greek letters. In this letter Paul has two opening prayers (i.e., vv. 3-8 and vv. 9-14).
1:3 "thanks" "Thanks" is a recurrent theme in this letter (cf. 1:12; 2:7; 3:15; 4:2), as "joy" is in the letter to the Philippians. Remember that Paul was imprisoned at Rome and the church at Colossae was undergoing difficult times. See Special Topic: Thanksgiving at 4:2.
▣ "God the Father of our Lord Jesus Christ" Notice the Trinity in vv. 3 and 8. See Special Topic at Eph. 1:3.
▣ "Lord" The term "lord" (kurios) can be used in a general sense or in a specific theological sense. It can mean "mister," "sir" (cf. John 4:11,15,19,49; 5:7; 12:21; 20:15), "master," "owner," "husband," or "the full God-man" (e.g., John 4:1; 6:34,68; 11:2,3,12,21,27,34,39). Good examples of both usages in one context is John 9:36 and 9:38.
The OT usage of this term (adon) came from the rabbis' reluctance to pronounce the covenant name for God, YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14). They were afraid of breaking the commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7, Deut. 5:11). They thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word, adon, which had a similar meaning to the Greek word, Kurios (Lord).
The NT authors used this term to describe the full Deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and baptismal formula of the early church (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:11).
SPECIAL TOPIC: THE NAMES FOR DEITY
▣ "praying always for you" "Always" can relate grammatically to "pray" (NASB, NKJV, NJB) or "thank" (NRSV, TEV). Prayer and thanksgiving are inseparably linked in Paul's theology and practice. Paul prayed for them (cf. 1:9; Eph. 1:16) and requested that they pray for him (cf. 4:3; Eph. 6:18; I Thess. 5:25). See Special Topic: Intercessory Prayer at 4:3. Paul mentions this again in v. 9. There seems to be two prayers put together.
1:4 "since we heard" The plural pronoun referred to Paul and his mission team. They had heard about the problems of the false teachers and the faith of the believers from Epaphras (cf. 1:7,8) who founded this church.
1:4-5 "faith . . . love . . . hope" This was a favorite triad of Paul's theology (cf. Rom. 5:2-5; I Cor. 13:13; Gal. 5:5-6; I Thess. 1:3; 5:8). It expresses the confidence that believers have both now (faith) and in a certain future consummation (hope). This confidence is to be lived out daily in love.
1:4 "your faith" This term (pistis) may have three distinct connotations.
1. Its OT background meant "faithfulness" or "trustworthiness," therefore, it was used of believers living godly lives.
2. It was used of believers accepting or receiving God's free offer of forgiveness in Christ.
3. It was used in the collective sense of the Christian doctrine or truths about Jesus (i.e., "the faith," cf. Acts 6:7 and Jude vv. 3, 20).
In several passages it is difficult to determine which is meant. See Special Topic: Faith, Believe, Trust at Col. 1:2.
▣ "in Christ Jesus" The usual preposition Paul used for faith was "into" (eis) Christ, which spoke of Him as the object of one's faith, but here the preposition is "in" (en) which referred to Jesus as the sphere of existence (cf. 1:2; Acts 17:28).
▣ "the love which you have for all the saints" Faith toward God is expressed in love toward others, especially those of the household of faith (cf. Gal. 6:10). The use of the word "all" is significant in a setting disrupted by the exclusivism of the false teachers. Believers must be able to distinguish between who are saints and who ar not! For "saints" see Special Topic at 1:2.
1:5 "the hope" Paul used this term in several different but related senses. Often it was associated with the consummation of the believer's faith. This can be expressed as glory, eternal life, ultimate salvation, Second Coming, etc. The consummation is certain, but the time element is future and unknown. Hope was often associated with "faith" and "love" (cf. Rom. 5:2-5; I Cor. 13:13; Gal. 5:5-6; Eph. 4:2-5; I Thess. 1:3; 5:8).
▣ "laid up for you in heaven" This was a metaphor for the divine protection of the believers' hope (cf. II Tim. 4:8; I Pet. 1:4).
The false teachers could not affect the believers' consummated salvation (hope).
▣ "you previously heard" This is an aorist active indicative of a compound term, "to hear" and "before." This referred to Epaphras' preaching of the gospel, to which the Colossians had already personally responded by faith. Believers must hear, respond, obey, and persevere.
▣ "in the word of truth, the gospel" This phrase can be understood in several ways.
1. instrumentally they heard the truth by means of the gospel
2. temporally they had heard the gospel
3. appositionally as a way of identifying the gospel as the truthful word
Notice how in v. 6 the gospel is characterized as "the grace of God in truth." See Special Topic: Truth in Paul's Writings at Eph. 1:13.
1:6 "in all the world" This referred to the Greco-Roman world. This was a common NT overstatement (hyperbole), which because of Matt. 28:18-20; Luke 24:46-47; Acts 1:8, became a reality.
The Greek term (kosmos) had several usages. It could refer to
1. this physical planet
2. humanity that inhabits the surface of this planet
3. the philosophies, governmental structures, educational institutions and religious systems of fallen mankind which allow them to function in independence from God
SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD)
▣ "constantly bearing fruit and increasing" These are both present participles. The first is middle voice and the second passive but in this context there is no theological distinction implied, but it does illustrate the covenant balance of human and divine actions. Bearing fruit is the sign of regeneration (cf. v. 10; Matt. 13:1-23; John 15:16; Gal. 5:22-23; James 2:14-26).
NASB"understood"
NKJV"knew"
NRSV"comprehend"
TEV"came to know"
NJB"recognized"
This is an intensified Aorist active indicative form of the Greek term epignōskō which implies "to fully and experientially know." The Colossians received the gospel which is both a person and a truth (combining the meaning of "know" from Hebrew and Greek). This was Paul's reaction to the heretics' false emphasis on human knowledge (cf. 1:9, 10).
▣ "the grace of God in truth" This refers to the gospel of Jesus Christ, which finally and fully expresses the nature and character of deity to the human race. Believers' ultimate hope is in the unchanging, merciful character of God (i.e., Mal. 3:6).
The Greek word "grace" (charis) was used in Koine Greek (200 b.c.-a.d. 200) and the Septuagint (250-100 b.c.) in several different senses-charm, beauty, gracefulness, a matter of approval, a benefit, an act of favor, or a provision. In the NT it was primarily used of the undeserved, unmerited love and mercy of the triune God which gives righteousness and restores fellowship to fallen mankind (cf. Eph. 4:4-7). The emphasis was always on the worth of the giver (God), not the receiver (mankind). All that was needed God has provided! All that the individual can do is respond (cf. Eph. 2:8-9)!
For "truth" see Special Topic: "Truth" in Paul's Writings at Eph. 1:13.
1:7 "Epaphras" (cf. 4:12-13; Philemon 23). He was the founder of three of the churches (Colossae, Hierapolis, and Laodicea) in the Lycus River Valley, and Paul's representative (cf. v. 7). He was probably converted during Paul's stay at Ephesus (cf. Acts 19:10). His name was a shortened form of Epaphroditus which was etymologically related to the goddess Aphroditus. Another man by this same name is mentioned in Phil. 2:25; 4:18. However, he was from a different geographical area.
NASB"a faithful servant of Christ on our behalf"
NKJV, NRSV"of a faithful minister of Christ on your behalf"
TEV"Christ's faithful worker on our behalf"
NJB"A trustworthy deputy for us as Christ's servant"
The ancient Greek manuscripts vary on the pronouns. Some have "our" and others have "your." "Our" seems textually best because it is found in the early Greek manuscripts P46, א*, A, B, D*, F, and G. But the United Bible Society's scholars felt "your" was original because of its place in the early church fathers' and the early Latin, Aramaic, and Coptic translations (cf. Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 619-620).
1:8 "your love in the Spirit" This is, surprisingly, the only specific reference to the Holy Spirit in the letter although He is, perhaps, alluded to in "filled" in 1:9 and "indwell" in 3:16. The object of the Spirit-engendered love may be
1. other believers
2. Paul and his mission team
3. Epaphras
4. all the above and even the lost
NASB (UPDATED) TEXT: 1:9-14
9For this reason also, since the day we heard of it, we have not ceased to pray for you and to ask that you may be filled with the knowledge of His will in all spiritual wisdom and understanding, 10so that you will walk in a manner worthy of the Lord, to please Him in all respects, bearing fruit in every good work and increasing in the knowledge of God; 11strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously 12giving thanks to the Father, who has qualified us to share in the inheritance of the saints in Light. 13For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, 14in whom we have redemption, the forgiveness of sins.
1:9-20 This is one sentence in Greek. Verses 9-12 are Paul's prayer for these believers. Verses 13-14 describe what the Father has done for believers through the Son. Verses 15-18 are possibly a quote from an early Christian hymn or confessional statement related to the ministry of the Son (i.e., other possible hymns, cf. Phil. 2:6-11, I Tim. 3:16, II Tim. 2:11-12). This is one of the greatest Christological confession in Paul's writings (compare with Phil. 2:6-11).
1:9 "heard of it" Paul did not start this church, nor did he know its members personally. He heard about their faith and love from its founder, Epaphras (cf. 1:7-8).
▣ "we have not ceased to pray for you" The plural refers to (1) Paul himself (i.e., editorial plural) or (2) Paul and his mission team. Leaders should constantly hold up their flocks to the Lord. See Special Topic: Intercessory Prayer at 4:3.
▣ "that you may be filled" This is an aorist passive subjunctive. Believers cannot fill themselves, but they must allow and co-operate with the Spirit (cf. Eph. 5:18).
"Filled" is the main verb of vv. 9-12. It is the first of two requests that Paul made of the Father on behalf of the Colossian believers. The other is for their walk to be worthy (v. 10). Notice he links knowledge of God with a godly lifestyle (cf. Eph. 4:1,17; 5:2,15). Faith without works is dead (cf. James 2:14-26).
▣ "knowledge of His will" The content of this knowledge (epignōskō, i.e., experiential knowledge, cf. v.6) is the gospel. The gospel is (1) a body of truth to be believed; (2) a person to be received; and (3) a life like that person's to live. God's will is that individuals personally respond to Christ (cf. John 6:29,40) who is the goal of all "spiritual wisdom and understanding."
This verse is a play on the theology of the false teachers. This is confirmed by (1) Paul's use of "filled" (plerōma), one of the Gnostics' favorite terms for the aeons between the high god and angelic levels and (2) their emphasis on secret knowledge (cf. 2:3). For Paul, all fullness and knowledge was in Christ, who was God's wisdom (sophia, cf. 1:28; 2:3,23; 3:16; 4:5; Eph. 1:8,17; 3:10) and the convergence of all truth (sunesis, cf. 2:2).
Notice the threefold repetition: "knowledge," "wisdom," and "understanding." This reflects the false teachers' emphasis on secret truth (cf. 2:3). Christ is the truth of God (cf. John 14:6)!
1:10 "walk in a manner worthy" This is an aorist active infinitive. It is defined by four present participles (cf. vv. 10-12) which describes the worthy walk (cf. 2:6; 3:7; 4:5; Eph. 2:10; 4:1,17; 5:2,15; I Thess. 2:12; 4:1). God's will is that His children reflect His character daily.
▣ " bearing fruit in every good work" For "fruit bearing" see note at 1:6. This is the first of four present participles (cf. vv. 10-12) which describe worthy lives.
God's will is that believers live godly lives. The moral transformation of believers is evidence that the image of God has been restored! It serves as a bridge to evangelism. It reflects the believer's new family characteristics and shows who our true father is - God.
Biblical salvation is a free gift, which must result in a new and different life (cf. Eph. 2:8-9, 10).
▣ "increasing in the knowledge of God" This is the second present participle. This is a strong compound term for experiential knowledge (epignōskō, cf. vv. 9,10; 3:10; Eph. 1:17; 4:13). Believers are to continue to grasp the meaning of the gospel and continue to live out its implications.
1:11 "strengthened with all power" This is the third present participle meaning "with all power being empowered." Like salvation, the Christian life is a supernatural gift, not unaided, strenuous human effort or commitment (cf. Gal. 3:1-3). Believers must yield to the Spirit to produce effective, godly lives (cf. Eph. 5:18). This term is always used of supernatural strength (cf. Eph. 1:19; Phil. 4:13).
▣ "according to His glorious might" This phrase describes how believers are to be "strengthened with all power." They must yield to God's Spirit, and the energy, power and glory are His!
▣ "steadfastness and patience" One wonders if these were used synonymously. They had slightly different foci. Steadfastness (hupomonē) meant patient endurance and perseverance, while patience (makrothumia) meant patient endurance of evil or suffering. They were both frequent admonitions from Paul (cf. II Cor. 6:4,6; II Tim. 3:10). Believers are only capable of them in God's power. These terms were often used to describe how God treats fallen mankind (cf. Rom. 2:4; 9:22; I Cor. 6:6) and how redeemed mankind should therefore treat one another (cf. Gal. 5:22-23; Eph. 4:2; Col. 3:12).
▣ "joyously" This can relate grammatically to v. 11 ( NKJV) or v. 12 (NASB, NRSV, TEV, NJB).
1:12 "giving thanks" This is the last of the four present participles of vv. 10-12 which describe the worthy walk as constant thanksgiving. Thanksgiving is a characteristic of the Spirit-filled life (cf. 3:17; Eph. 5:20; I Thess. 5:18).
▣ "to the Father" Christians need to be constantly reminded that the NT focus on the ministry of the Son should not diminish their praise of God the Father. He is the One whose character and grace are exhibited in Jesus. He was the sender and sustainer of the Son (cf. Eph. 1:3-14 and 15-23).
There are several Greek manuscript variations of this phrase. However, this reading is supported by the ancient Greek manuscripts P61, A, C, D, K, and P as well as the Latin Vulgate translation. The UBS4 gives it a "B" rating (almost certain). These variations, as is so often true, do not affect the sense, truth or trustworthiness of the text. Early scribes tried to make the texts they copied clearer. See Appendix Two.
NASB, NKJV"qualified"
NRSV"enabled"
TEV"has made you fit"
NJB"has made you able"
This term is used only here and in II Cor. 3:5-6 (the adjective is used in II Cor. 2:16; 3:5 and II Tim. 2:2). God has qualified us (1) by declaring us to be righteous in Christ (justification and positional sanctification) and (2) by developing Christlikeness in us (progressive sanctification). See Special Topic: Sanctification at Eph. 1:1.
▣ "us" The ancient Greek texts are equally divided between "us" (NASB, NKJV) and "you" (NRSV, TEV, NJB). The UBS4 gives "you" a "B" rating (almost certain). The "you" may have been written here by a copyist to match v. 13.
▣ "to share in the inheritance" Inheritance is literally the term "lot." In the OT God promised Abraham a land and a seed (cf. Gen. 12:12). The OT focuses on the land; the NT focuses on the seed. In the OT, the land of Palestine was given as a tribal inheritance to all the children of Jacob (cf. Joshua 12-19) except the Levites because they served God in a unique role (cf. Num. 4:45). God Himself was said to be their inheritance (cf. Num. 18:24). In a sense all the OT people of God were priests (Exod. 19:4-6). They were a kingdom of priests to bring the whole world to God. The NT people of God are spoken of in OT terms as priests (I Pet. 2:5,9; Rev. 1:6). As the Levites had God as their inheritance, so now do all the NT believers (cf. Acts 20:32; Rom. 8:17; Gal. 4:7).
SPECIAL TOPIC: BELIEVERS' INHERITANCE
▣ "of the saints" See Special Topic at verse 2.
▣ "in light" This was either (1) an ethical statement (cf. John 3:19) or (2) a statement about Christlikeness in opposition to the demonic (cf. Eph. 6:12; Acts 26:18).
1:13-14 These verses function as a transition to the wonderful Christological creed of vv. 15-20. It describes what God the Father has done for the believers through the Son.
1:13 "He delivered us" The pronoun refers to the Father. This aorist middle (deponent) indicative is used in the sense of rescued (NRSV, TEV, NJB).
▣ "from the dominion of darkness" Literally this is "authority (exousia) of darkness" (cf. 1:12; Luke 22:53). NJB has "ruling force of darkness." Light and darkness were often used in Judaism and the Dead Sea Scrolls to represent the two spiritual realms of good and evil (cf. John 3:19-21). Paul uses this term several times in Col. (cf. 1:13, 16; 2:10, 15).
▣ "transferred" This is literally "resettled" or "relocated." Both of the verbs in this verse are aorist. These are things God has already accomplished for believers.
▣ "kingdom" Jesus used this concept as a present reality with a future consummation. The context emphasized what believers already possess in Christ (cf. Eph. 2:5-6)! See Special Topic: The Kingdom of God at Eph. 5:5.
Paul did not use Jesus' exact phrase "the Kingdom of God" often, possibly because the Gentiles would not have understood this Jewish concept.
▣ "of His beloved Son" God the Father gave this title to Jesus at His baptism and transfiguration (cf. Matt. 3:17; 17:5). Jesus is the unique Son (monogenēs, cf. John 1:18, 3:16, 18; I John 4:9). Believers are sons through Him.
1:14 "in whom we have" This is a present active indicative. In Christ believers have and continue to have the family blessings of God.
▣ "redemption" This may have been an allusion to the OT terms (paduh, "to free or redeem" and gaal, "to free through the agency of a relative [go'el]). Jesus bought us back from slavery (cf. Isa. 53:11-12; Mark 10:45; Eph. 1:7). Redemption is a present reality (cf. Eph. 1:7) and a future consummation (cf. Eph. 4:30).
▣ "the forgiveness of sins" There were several Greek terms for "forgiveness." This one (aphesis) meant "to send away," which was an allusion to the ritual of the Day of Atonement (cf. Leviticus 16). The scapegoat symbolically carried away the sins of the people.
We learn from Irenaeus' Heresies, 1:21:2 that some Gnostic teachers separated redemption from remission by a time and maturity factor. Paul may have been addressing this falsehood.
The King James Version adds the phrase "through His blood," which later scribes added from the parallel in Eph. 1:7.
NASB (UPDATED) TEXT: 1:15-20
15He is the image of the invisible God, the firstborn of all creation. 16For by Him all things were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities all things have been created through Him and for Him. 17He is before all things, and in Him all things hold together. 18He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everything. 19For it was the Father's good pleasure for all the fullness to dwell in Him, 20and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.
1:15-20 This wonderful poetic passage may reflect an early church hymn or creed. It deals with (1) the cosmic lordship of Jesus and (2) His redemptive acts. The same dual aspect is seen in Heb. 1:2-3. It reflects several Gnostic terms, "firstborn," "fullness," and concepts like the angelic levels (i.e. aeons) of v. 16, and Jesus' true humanity and death in v. 20.
Notice the term "all" is used seven times (cf. vv. 15,16 [twice],17 [twice],18,20). Jesus' ministry is inclusive, all that is, is from Him.
1. by Him all things were created
2. all things have been created through Him
3. He is before all things
4. in Him all things hold together
5. He himself will come to have first place in every thing
6. all the fullness to dwell in Him
7. through Him to reconcile all things to Himself (the pronoun "Himself" probably relates to the Father)
Notice how often the pronoun "Him" is presented with different prepositions.
1. "in Him," vv. 16,17,19
2. "through Him," vv. 16,20
3. "unto/into Him," vv. 16,20 (notice this same thing in Eph. 1:3-14)
1:15 "He is the image of the invisible God" The same word (eikōn) is used of Jesus in 3:10 and II Cor. 4:4. A similar theological expression occurs in John 1:18; 14:9; Phil. 2:6; Heb. 1:3. The Hebrews 1:3 passage has the stronger Greek term (charakter, which means an exact representation, cf. Gen. 1:26-27; 5:1; 9:6; I Cor. 11:7; James 3:9). To see Jesus is to see God! The invisible God has become visible! Deity has become a man (cf. John 14:9).
Jesus' ministry was to restore the image of God in humanity. In one sense Eden had been restored through Jesus, the second Adam (cf. Rom. 5:12-21; I Cor. 15:20-28; Phil. 2:6). It is even possible that heaven will be a restored Eden:
1. the Bible begins with God, mankind and the animals (cf. Gen. 1-2) and ends with God and mankind in a garden setting (with the animals by implication, cf. Rev. 21-22)
2. the prophecy of Isa. 11:6-9 describes children and animals together in the new age
3. new Jerusalem comes down to a recreated earth (cf. II Pet. 3:10-13; Rev. 21:2)
▣ "the firstborn of all creation" This was an OT metaphor for Jesus' unique and exalted position.
1. the rabbis said it meant preeminence (cf. Exod. 4:22)
2. in the OT it was used for the eldest son as heir and manager of the family
3. in Ps. 89:27 it was used in a Messianic sense
4. in Pro. 8:22 it referred to Wisdom as God's first creation and agent of creation. In context options #1 and #2 combined seem best
This phrase is not to be understood as Jesus being the first creation (#4). This would have played into the hands of the Gnostic teachers, who taught that Jesus was the highest angelic level next to the high god. It must be interpreted in its Jewish OT setting. Jesus was deity's unique son (cf. John 1:18; 3:16,18; I John 4:9), yet Jesus was always Deity (cf. 1:17; John 1:1; 5:18; 10:30; 14:9; 20:28). He became a human in time, at Bethlehem, so that fallen mankind could comprehend and understand Deity (cf. John 1:14,18).
1:16 "by Him all things were created" Jesus was God's agent of creation, both of the visible and invisible, earthly and heavenly spheres (cf. John 1:3, 10; Rom. 11:36; I Cor, 8:6; Heb. 1:2; 2:10). This refuted the Gnostics' world view of the antithetical relationship between spirit (God) and matter. It was Jesus who spoke the cosmos into existence (cf. Genesis 1). It was Jesus who formed Adam and breathed into him the breath of life (cf. Genesis 2).
The verb "created" is used twice in v. 16. The first is aorist passive indicative and the second at the end of the verse (in Greek) is perfect passive indicative. The thrust is that Jesus is the agent in creation but the Father is the primary cause. Creation was in (en) Jesus, through (dia) Jesus and for (eis) Jesus!
▣ "thrones or dominions or rulers or authorities" In some contexts these terms could refer to earthly governmental leaders (cf. Romans 13), but in the context of Colossians they refer to the false teachers' angelic levels (aeons, cf. Rom. 8:38; I Cor. 15:24; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10,15; I Pet. 3:22). The ancients saw the world not only in physical cause and effect relationships, but as a spiritual realm as well. It is impossible to have a biblical worldview and deny the spiritual realm. See Special Topic: Angels in Paul's Writings at Eph. 6:12.
▣ "and for Him" Jesus was not only God the Father's agent in creation, but the goal of creation as well (cf. Rom. 11:36; Heb. 2:10).
▣ 1:17 "He is before all things" There has never been a time when Jesus was not! Jesus is preexistent Deity (cf. John 1:1-2; 8:58; 17:5, 24; II Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 10:5-7)! Notice the emphatic use of "He" (autos) in vv. 17 and 18, "He, Himself, is before all things" and "He, Himself, is head of the body"!
NASB, NRSV,
NJB"in Him all things hold together"
NKJV"in Him all things consist"
TEV"in union with him all things have their proper place"
This is a Perfect active indicative of the "syn" compound "to stand with" (sunistēmi) which implies "to continue," "to endure," or "to exist."
This is the doctrine of providence (cf. Heb. 1:3) and it is personal! "All things" refers to creation-material and spiritual. Jesus is the sustainer as well as creator of all things. In the OT these functions describe the work of Elohim (God).
1:18 "He is also the Head of the body, the church" As Jesus was preeminent in creation; so He is in the Church. This refers to the universal church (cf. Eph. 1:22-23; 4:15; 5:23; Col. 1:18; 2:9). Believers are both individually (cf. I Cor. 6:19) and corporately (cf. I Cor. 3:16) the body of Christ (i.e., the new temple). Paul often spoke of the church as the body of Christ (cf. I Cor. 12:12-27), but it is only in Ephesians and Colossians that Jesus is said to be "the Head" of that body. In reality He is Head of all things, even the principalities and powers (cf. Eph. 1:22).
SPECIAL TOPIC: CHURCH (EKKLESIA)
▣ "He is the beginning " At first glance this looks like another allusion to creation (cf. Gen. 1:1), but the context has changed to the church. In this setting the term "beginning" probably relates to the Greek sense of origin or source. Jesus is the Head or source of life of the new people of God, Jew and Greek, slave and free, male and female (cf. 3:11; Gal. 3:28). He is the new Adam (cf. Rom. 5:12-21). The head of a new race, Christian (cf. Eph. 2:11-3:13).
▣ "the firstborn from the dead" The definitive NT passage on the resurrection is I Cor. 15. Jesus is preeminent, "the first born" (see Special Topic at 1:15) in resurrection as He was in creation (cf. 1:15; Rom. 1:4; Rev. 1:5). His resurrection is a promise and a sign that all believers will be resurrected.
In I Cor. 15:20 and 23 Jesus is called the "first fruits." This is a synonymous OT metaphor. Jesus is the forerunner in all areas. He is both "first born" (cf. Rev. 1:5) and "first fruits."
▣ "so that He Himself might come to have first place in everything" This summary statement is similar to Eph. 1:22-23. The Father has made the Son supreme and preeminent in all things (cf. I Cor. 15:27-28).
1:19 This starts with "for" (hoti, a purpose clause). It states God's will for the Messiah which is (1) the fullness of deity to be revealed in Him (cf. v. 19) and (2) the reconciliation of all things through Him (cf. v. 20).
NASB"for all the fullness to dwell in Him"
NKJV"that in Him all the fullness should dwell"
NRSV"For in him all the fullness of God. . .to dwell"
TEV"that the Son has in himself the full nature of God"
NJB"all fullness to be found in him"
This is a play on the word "full" (plerōma), which was used by the false teachers to describe the angelic levels between the good high god and sinful matter (cf. 2:9; Eph. 1:23; 3:19; 4:13). This was a startling statement to describe a carpenter from Nazareth who was executed for treason! To see Jesus is to see God!
1:20 "and through Him to reconcile" The term (cf. 1:22) meant "to change from hostility to peace" especially between persons. Sin has caused a separation between the creator and the created. God acted in Christ to restore the fellowship (cf. Rom. 5:18-19). This is a double compound word (apokatallassō) for theological emphasis (cf. v. 22). Paul used the same word in Eph. 2:16 and the same root in II Cor. 5:18-20.
▣ "all things" This refers to all creation, visible and invisible (cf. Rom. 8:18ff; I Cor. 15:27-28; Eph. 1:22-23).
▣ "to Himself" This could theologically refer to the Father or the Son. Context is the only guide. Here the Father seems best.
▣ "having made peace through the blood of His cross" This referred to Jesus' sacrificial death (cf. Rom. 5:9; Eph. 1:7; 2:13,16). The reconciliation was not without great cost! The emphasis was possibly on His humanity (blood) as well as His vicarious atonement (sacrifice, cf. Isa. 53; II Cor. 5:21). The false teachers would have affirmed His deity but denied His humanity and death.
SPECIAL TOPIC: PEACE (different senses)
▣ "His cross" Deuteronomy 21:23 asserted that anyone who hung on a tree was under a divine curse (cf. Phil. 2:8). Originally this referred to public impaling after death instead of a proper burial. However, by Jesus' day the rabbis interpreted it as crucifixion. Jesus took sinful mankind's curse, the curse of the Old Covenant, on Himself (cf. 2:14; Gal. 3:13; Phi. 2:8).
▣ "whether things on earth or things in heaven" This phrase is directed to the false antithesis between "spirit" (heaven) and "matter" (earth, cf. v. 16).
NASB (UPDATED) TEXT: 1:21-23
21And although you were formerly alienated and hostile in mind, engaged in evil deeds, 22yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach- 23if indeed you continue in the faith firmly established and steadfast, and not moved away from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister.
1:21 "you" This refers to Gentile believers. Notice the three characterizations of their former lives in paganism which follow in this verse.
▣ "were formerly alienated" This is a Perfect passive participle of a rare compound word for a stranger or foreigner which describes the Gentiles' previous relationship to God. The theological description of this estrangement is found in Eph. 2:1,3,11-22. The moral description is in Eph. 4:18-19. It is possible that this term is used of slaves in the sense of "being transferred to another owner." If so, 1:13 is the background.
▣ "hostile in mind" Fallen mankind has a mind-set of independence (cf. Rom. 1:28; 8:7; James 4:4; I John 2:15-16). Mankind, not God, becomes the measure of all things (atheistic humanism).
NASB"engaged in evil deeds"
NKJV"by wicked works"
NRSV"doing evil deeds"
TEV"the evil things you did"
NJB"your evil behavior"
The rabbis assert that as a person thinks, so he/she becomes. An evil heart/mind eventually reflects itself in acts of evil toward God and other humans (cf. Gal. 5:19-21; II Tim. 3:2-5; Titus 3:3).
1:22 "yet He has now reconciled you" "Reconciled" is the main verb of vv. 21-23. See note at v. 20. What a change has occurred because of God's actions in Christ toward these fallen, alienated Gentiles (cf. v. 20)!
God's promise to redeem mankind in Gen. 3:15 has been fulfilled. This promise was accomplished completely as an act of God. Fallen mankind was unable to return to the Creator (cf. Isa. 53:6, quoted in I Pet. 2:25; and Rom. 3:9-18 for a series of OT quotes). What love is this that has pursued sinful, rebellious humanity through time and in time gave His only Son to die on our behalf!
▣ "in His fleshly body through death" This may have related to the false teachers' rejection of Jesus' humanity (cf. v. 20). Jesus was fully God and fully human (cf. I John 4:1-6). He had a physical body (cf. 2:11). He was really one of us.
▣ "in order to present you before Him" This could refer to (1) the day of salvation; (2) the time of the believers' death; or (3) the Judgment Day/Second Coming (cf. v. 28; Eph. 5:27).
▣ "holy and blameless and beyond reproach" These three adjectives are used as synonyms. This describes the purity of believers in Christ (cf. Phil. 1:15). They are not only forgiven, they are totally changed! This is very similar to the emphasis of Eph. 1:4; 4:1; 5:27. The goal of justification is not only heaven when we die, but holiness now (cf. Lev. 19:2; Matt. 5:48)!
Sanctification is a current reality for believers as a gift from Christ (cf. Acts. 26:18; I Cor. 1:2,30; 6:11; Heb. 10:10,14). It is also a progressive, Christlike living (cf. Eph. 1:4; 2:10; II Tim. 2:12; James 1:4; II Pet. 3:14) and an eschatological goal (cf. II Cor. 11:2; Eph. 5:27; I Thess. 3:13; 5:23; I John 3:2). See Special Topic: Holy at Eph. 1:4.
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
1:23 "if indeed you continue in faith" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. Paul assumed their continuance, which was an evidence of their true conversion (cf. I John 2:19; Rev. 2:7,11,17,26; 3:5,12,21). See Special Topic: Perseverance at Phil. 1:9.
Faith (a dative with no article) refers to either (1) personal trust in Jesus, or (2) faithfulness to Christ; or (3) Christian doctrine (cf. Acts 6:7; 13:8; 14:22; Gal. 1:23; 6:10; Jude vv. 3,20, also the Pastoral Epistles). Christian maturity involves (1) a personal faith; (2) a godly lifestyle; and (3) doctrinal correctness. In a context of false teachings, each of these is crucial!
▣ "firmly established" This is a perfect passive participle (same verbal form as "alienated" in v. 21). "They have been and continue to be firmly established (implication, by God)." This was a construction metaphor for a sure foundation (cf. 2:7; Matt. 7:25; Eph. 3:17). It may have been a play on Colossae's geographical location in an earthquake area.
NASB"and not moved away from"
NKJV"and are not moved away"
NRSV"without shifting from"
TEV"and must not allow yourselves to be shaken from"
NJB"never letting yourselves drift away"
This term is used only here in the NT. It is the negative expression of the previous positive statement. It can be passive voice (God keeps us, cf NASB, NKJV) or middle voice (believers must exercise diligence, cf. NRSV, TEV, NJB).
▣ "the hope of the gospel" Paul often used this term in several different but related senses. Often it was associated with the consummation of the believer's faith. See Special Topic: Hope at 1:5. This can be expressed as "glory," "eternal life," "ultimate salvation," "Second Coming," etc. The consummation is certain, but the time is unknown.
▣ "which was proclaimed in all creation under heaven" "All creation" is a hyperbole for the Roman Empire (cf. Col. 1:6).
The grammatical form of this is an aorist passive participle. However, this does not fit the context. It must be used in the sense of a present active participle. It must be remembered that grammatical form is subservient to literary context, as is lexical definition of words. Context, not grammatical form or lexical meaning, is always priority!
▣ "minister" This was the general term for "servant" or "service" (diakonos, cf. Col. 1:7, 23, 25; 4:7; Eph. 3:7; 6:21). Jesus uses this term for Himself in Mark 10:45. This became the title for local church servants-deacons (cf. Phil. 1:1).
NASB (UPDATED) TEXT: 1:24-2:5
24Now I rejoice in my sufferings for your sake, and in my flesh I do my share on behalf of His body, which is the church, in filling up what is lacking in Christ's afflictions. 25Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God, 26that is, the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints, 27to whom God willed to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory. 28We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. 29For this purpose also I labor, striving according to His power, which mightily works within me. 2:1For I want you to know how great a struggle I have on your behalf and for those who are at Laodicea, and for all those who have not personally seen my face, 2that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself, 3in whom are hidden all the treasures of wisdom and knowledge. 4I say this so that no one will delude you with persuasive argument. For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ.
1:24 "I rejoice in my sufferings for you" Paul saw his imprisonment as benefitting the church (cf. Phil. 2:17 and II Cor. 1:5). Paul saw his life as an offering to God on behalf of the church. This is part of the Good News we don't like (cf. Matt. 5:10-12; Rom. 5:3; 8:17; II Cor. 4:7-11; 6:3-10; Phil. 1:29, 2:17; II Tim. 3:12; Heb. 5:8; I Pet. 1:7-8; 4:12-16)! As Jesus suffered on behalf of others, so must His followers (cf. II Cor. 5:14-15; Gal. 2:20; I John 3:16). Only the Spirit can turn persecution into joy!
▣ "in my flesh" See Special Topic at 1:22.
▣ "in filling up that which is lacking in Christ's afflictions" This emphatic double compound verb (anti, ana, plēroō) is found only here in the NT. The prepositions strongly affirm "on behalf of" or "and to fill completely." This is a very difficult sentence to interpret. Some theories about the meaning of this verse are:
1. Christ's atonement was not sufficient without the church, i.e., Roman Catholicism's merits of the saints
2. believers, as the church, share Christ's sufferings, (not vicariously), but by doing the Father's will in a fallen world (cf. Matt. 5:10-12; Mark 10:39; John 16:1ff; II Cor. 4:10; Gal. 2:20; Phil 3:10)
3. Christ suffers with believers (cf. Acts 9:4-5; II Cor. 1:5; Isa. 63:9)
4. suffering is needed for maturity (cf. Heb. 5:8)
5. we must fulfill the "birth pains" for the new age (cf. Mark 13:8)
6. Paul was refuting a Gnostic catch phrase
This term for "suffering" was never used in the NT for Christ's death on the cross. The context of vv. 13-18 totally rules out #1! I like #5 best!
▣ "the church" Ekklesia was from two Greek words, "out of" and "to call." It is used in Koine Greek to describe any kind of assembly, such as a town meeting (cf. Acts 19:32). The Church chose this term because it was used in the Septuagint (the Greek translation of the Pentateuch, written as early as 250 b.c. for the library at Alexandria, Egypt). This term translated the Hebrew term qahal which was used in the phrase "the assembly of Israel" (cf. Num. 20:4). The NT writers asserted that they were the "divinely called out ones" who were to be the People of God in their day. They saw no radical break between the OT People of God and themselves, the NT People of God. Believers must assert that the Church of Jesus Christ, not modern rabbinical Judaism, is the true heir of the OT Scriptures.
In Ephesians, a circular letter, the term "church" always has a universal meaning, but in Colossians it has a local meaning. The church is both corporate, referring to all of the people of God, and individual, referring to a local congregation of believers. In this text Paul is obviously referring to the universal aspect of the church. See Special Topic: Church at 1:18.
1:25 "I was made a minister" Paul is referring to his Apostolic call to preach to the Gentiles (cf. Acts 9:15; 22:21; 26:17; Rom. 1:5; 11:13; 15:16; Gal. 1:16; 2:7; Eph. 3:1-2, 8; I Tim. 2:7; II Tim. 4:17). However, Paul viewed his calling and giftedness as a servant, a slave, a steward! In the Bible leadership is servanthood.
▣ "according to the stewardship from God" Believers are all stewards or trustees of the gospel (cf. I Cor. 4:1-5; Eph. 3:2,9; Titus 1:7; I Pet. 4:10). Paul uses this term in several different senses.
1. an Apostolic commission to proclaim the gospel (cf. I Cor. 9:17; Eph. 3:2; Col. 1:25)
2. an eternal plan of redemption (cf. Eph. 1:10, 3:9; I Cor. 4:1)
3. training in the plan of redemption and its accompanying lifestyle (cf. I Tim. 1:4)
NASB"that I might fully carry out the preaching of the word of God"
NKJV"to fulfill the word of God"
NRSV"to make the word of God fully known"
TEV"fully proclaiming his message"
NJB"that of completing God's message"
This is the same root term "to fill" (plēroō) used in v. 24. Paul's imprisonment and preaching were accomplishing God's purpose for the Gentiles (cf. Acts 9:15-16; 22:21; 26:17; Rom. 11:13; 15:16; Gal. 1:16; 2:7; Eph. 3:2,8; I Tim. 2:7; II Tim. 4:17).
1:26 "the mystery" See Special Topic at Eph. 3:3.
▣ "which has been hidden from the past ages and generations" This is a perfect passive participle, it had been and continued to be hidden by God (implication) in the past. This mystery was kept secret from (1) the Gentiles, (2) the Jews, and (3) even the angels (cf. I Pet. 1:12). The prophets had glimpses of it, but never the full truth (cf. Heb. 1:1). The phrase "ages and generations" was used by the Gnostics to refer to the angelic levels (aeons).
▣ "but has now been manifested to His saints" This is an aorist passive indicative of a verb that means "to clearly reveal" or "bring to light" (cf. 1:27; Rom. 3:21; 16:26). That which was hidden has now been fully revealed. The gospel is clear and open to all, not just a select few! See Special Topic: Saints at 1:2.
▣ "the riches of the glory" Paul often uses the term "riches" to describe the benefits of the gospel (cf. 1:27; 2:2; Eph. 1:7,18; 2:7; 3:8,16; Phil. 4:19).
▣ "Christ in you" It is grammatically possible that this could be translated "Christ among you," which would refer to the mystery of the gospel and not the indwelling Christ. The same Greek preposition, en, is translated "among" in the preceding phrase, "among the Gentiles." This seems to fit the context best.
There is a fluidity between the work of the Son and the Spirit. G. Campbell Morgan said the best name for the Spirit is "the other Jesus." The following is an outline comparison of the work and titles of the Son and Spirit.
SPECIAL TOPIC: JESUS AND THE SPIRIT
1:27 "the riches of the glory of this mystery among the Gentiles" Paul has used "riches" several times to describe God's gracious acts and provision for fallen man (cf. 1:27; 2:2; Rom. 2:4; 9:23; 11:33; II Cor. 8:2; Eph. 1:7,18; 2:7; 3:16).
God has always had a plan to unite Jews and Gentiles in salvation (cf. Eph. 2:11-3:13). The beginnings of this plan of redemption can be seen in
1. God's promise in Gen. 3:15, which applies to all the children of Adam
2. God's call to Abraham which would bless all people (cf. Gen. 12:3)
3. God's calling a kingdom of priests to reach the world (cf. Exod. 19:5)
4. even Solomon's temple had implications for the Gentiles to repent and believe and be a part (cf. I Kgs. 8:43, 60)
5. the numerous references in the prophets (especially Isaiah) to God's universal reign and invitation to all mankind
▣ "the hope of glory" This refers to Resurrection Day when the saints will receive their new glorified bodies (cf. I John 3:2). Election, justification, and sanctification will result in glorification (cf. Rom.8:29-30). See fuller note on "glory" at Eph. 1:6.
1:28 "We proclaim Him" Christianity is not primarily correct theology, ethical standards, or religious ritual, but a personal relationship with Jesus. Once this is established, the other aspects have their appropriate place (cf. II Tim. 3:15,16-17).
▣ "admonishing" This word is used of "child training" in the Septuagint (cf. Job 5:17). In the NT it is used of believers exhorting each other (cf. Acts 20:31; Rom. 15:14). It often carried a negative connotation of warning about inappropriate Christian behavior (cf. I Thess. 5:14; II Thess. 3:15).
▣ "every man" This phrase is used three times in this verse for emphasis. This inclusiveness is so different from the exclusiveness of the false teachers. The gospel is for all humanity (cf. John 3:16; I Tim. 2:4; II Pet. 3:9).
▣ "with all wisdom" God's wisdom is so different from the exclusivism and secrecy of the false teachers' so-called knowledge.
▣ "that we may present every man" God's goal for the church is that every believer be mature in Christ (cf. 4:12; Eph. 4:13; I Cor. 2:6; 14:20; Phil. 3:15). There are no special groups, ranks, gifts, knowledge, or privileges in Christ's body, just servants!
NASB"complete"
NKJV, NJB"perfect"
NRSV, TEV"mature"
This is the Greek term telos (also commonly used in Gnostic literature of the second century), which meant "fully equipped for an assigned task" (cf. Eph. 4:12). It was used of
1. broken limbs being healed and becoming useful again
2. fishing nets being mended and thereby being able to catch fish
3. ships being fitted with ropes and sails for the sea
4. chickens that had grown large enough to be taken to market. It does not imply sinlessness, but functional maturity
1:29 "I labor, striving" These same two strong Greek terms are used together in I Tim. 4:10 to describe Paul's ministry.
▣ "struggling" This is a Present middle (deponent) participle. This is either an athletic term (cf. I Cor. 9:25; I Tim. 6:12; II Tim. 4:7) or a military term (cf. 2:1; John 18:36). We get the English term "agony" from this Greek root. Church work is not easy!
▣ "His power, which mightily works within me" This is a present middle participle. It is God's power, not the believer's, that "energizes" all ministry (cf. I Cor. 2; Eph. 1:19; 3:7, 20; Phil. 3:21; I Tim. 1:12) This noun and participle are from the same Greek root which means, "His energy energizes me."
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does Paul use a standard introduction in his letters? How is this opening different?
2. Who started this church? What was the reason for Paul writing this letter?
3. List the reasons for Paul's thanksgiving for these saints.
4. List three aspects of God’s will (1:9).
5. List four elements of Paul’s prayer as related to "worthy lives" (1:10-12).
6. List the things Paul says about Jesus (1:15-19; 2:9-10).
7. Why does Paul emphasize Jesus' death so strongly?
8. Can one fall from a state of grace (1:23; 2:16-23)?
9. What does 1:24 mean?
10. Define "mystery."
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Paul's Ministry to the Church | Not Philosophy, But Christ | Paul's Interest in the Colossians | Paul's Work as a Servant of the Church | Paul's Concern for the Colossians' Faith |
(1:24-2:5) | (1:24-2:7) | (1:24-2:3) | ||
2:1-10 | 2:1-3 | |||
2:4-5 | 2:4-5 | |||
Fullness of Life in Christ | Fullness of Life in Christ | Live According to the True Faith in Christ, not According to False Teaching | ||
2:6-15 | Warning Against False Teaching | 2:6-7 | 2:6-7 | |
2:8-15 | 2:8-10 | 2:8 | ||
Christ Alone is the True Head of All Humanity and the Angels | ||||
2:9-10 | ||||
Not Legalism But Christ | ||||
2:11-23 | 2:11-15 | 2:11-13 | ||
2:14-15 | ||||
Against the False Asceticism Based on the Principles of This World | ||||
2:16-19 | 2:16-19 | 2:16-19 | 2:16-19 | |
The New Life in Christ | Dying and Living with Christ | |||
(2:20-3:17) | ||||
2:20-3:4 | 2:20-23 | 2:20-3:4 | 2:20-23 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-5
1For I want you to know how great a struggle I have on your behalf and for those who are at Laodicea, and for all those who have not personally seen my face, 2that their hearts may be encouraged, having been knit together in love, and attaining to all the wealth that comes from the full assurance of understanding, resulting in a true knowledge of God's mystery, that is, Christ Himself, 3in whom are hidden all the treasures of wisdom and knowledge. 4I say this so that no one will delude you with persuasive argument. 5For even though I am absent in body, nevertheless I am with you in spirit, rejoicing to see your good discipline and the stability of your faith in Christ.
2:1 "how great a struggle" "Struggle" is an athletic or a military term (cf. 1:29; 4:12). Here it is used as (1) a metaphor for intercessory prayer or (2) Paul's work on behalf of all Gentiles.
▣ "Laodicea" This was a nearby city, only 10 miles away from Colossae, in the same valley (cf. Col. 4:13, 15,16; Rev. 3:14). Epaphras apparently started a church in each of the cities of the Lycus River Valley-Colossae, Laodicea, and Hierapolis (cf. 4:13). This letter was to be read in each one.
▣ "all those who have not personally seen my face" Paul did not start this church nor the other two in the Lycus River Valley. It was started by Epaphras (cf. 1:7). Yet Paul agonized in prayer for them. Paul loved the Church, and the churches!
2:2 "that their hearts may be encouraged" This is a purpose clause with an aorist passive subjunctive. It is from the same root as "paracletos," which is used of the Holy Spirit in John 14:16,26; 15:26; 16:7 and of Jesus in I John 2:1. Its basic meaning is to "call alongside for help and encouragement." It was a metaphor from the Roman legal system; the concept of defense lawyer comes from this word.
▣ "having been knit together" This is an aorist passive participle of a syn compound. It was used in the Septuagint for "instruction" (cf. Isa. 40:13; I Cor. 2:16). In Paul's writings it is used as a metaphor from the physical body growing into a mature unity (cf. 2:19; Eph. 4:16). This growth and unity are possible (passive voices) only in Christ, in the Spirit and in love. Unity was so important in a heretical situation (cf. Eph. 4:1-6).
NASB"all the wealth"
NKJV, NRSV"all the riches"
TEV"the full wealth"
NJB"they are rich"
Paul often uses the term "riches" to describe the love of God in Christ (cf. Rom. 2:4, 9:23; 11:12, 33; Eph. 1:7, 18; 2:7; 3:8, 16; Phil. 4:19; Col. 1:27; 2:2). Believers are spiritually wealthy (cf. James 1:9) because of God's wealth and generosity in Christ (cf. II Cor. 8:9; 9:15). Here the "wealth" ("all the treasures," cf. v. 3) is the believers' understanding of the gospel. Stop just a moment and think about the gift of revelation!
▣ "the full assurance of understanding" Paul continues to use terms and concepts used by the Gnostic false teachers. In this phrase, "full assurance" is a compound of plērōma, which the heretics used to refer to the angelic levels.
The term "understanding" (sunesis) is also a syn compound. It is linked to plērōma in 1:9. Its etymological origin was the coming together of streams of thought. These false teachers were attempting to make Christianity understandable, relevant, and applicable to Greek society and culture. This same motive draws many modern heretics to force the gospel into modern thought forms or categories.
▣ "true knowledge" Again this must be viewed against the backdrop of the false teachers' emphasis on and claim to "secret" ultimate knowledge concerning salvation. For Paul, "true knowledge" (epignōskō) was found only in the gospel of Christ, who is the "mystery of God."
NASB, NKJV,
NRSV"mystery"
TEV"a secret truth"
NJB"a hidden reason for all of this"
God has a unified purpose for humanity's redemption (cf. Eph. 2:11-3:13) that even preceded the fall (cf. Genesis 3). Hints of this plan are revealed in the OT (cf. Gen. 3:15; 12:3; Exod. 19:5-6 and the universal passages in the prophets). However, this full agenda was not yet clear until the revelation of the gospel of Jesus Christ (cf. I Cor. 2:1-8). With the coming of Jesus and the Spirit it begins to become more obvious. Paul used the term "mystery" to describe this total redemptive plan (cf. I Cor. 4:2; Eph. 6:19; Col. 4:3; I Tim. 3:9). See Special Topic at Eph. 3:3.
▣ "hearts" See Special Topic: The Heart at 2:1.
NASB"that is, Christ Himself"
NRSV"that is, Christ Himself"
NKJV"both of the Father and of Christ"
TEV"which is Christ Himself"
There are several Greek manuscript variations. The unusual syntax of P46, "of God, of Christ," best explains the origin of all the other variations (cf. Appendix Two, II. B. 1-6). The mystery of God is Christ-His life, teachings, suffering, death, resurrection, ascension, and Second Coming! The mystery of the Father's eternal, universal plan of redemption is implemented by the incarnated Son.
See Special Topic: Mystery in Paul's Writings at Eph. 3:3.
2:3 "in whom are hidden all the treasures of wisdom and knowledge" This verse refutes the emphasis of the false teachers and magnified the person of Christ. God's mystery (revelation) is a person, God's plan is a person (cf. NASB, NKJV, NRSV, TEV), and God's salvation is a person, not human knowledge or effort.
It is grammatically possible that this opening phrase is neuter ("in it"), not masculine ("in whom") and therefore, refers to the mystery (cf. NJB).
2:4 "that no one will delude you with persuasive argument" This is a purpose clause with a present middle (deponent) subjunctive. This verb was used in two ways: (1) to deceive or delude oneself (cf. James 1:22) and (2) to reason falsely, defraud or distort.
This delusion was done by means of eloquent reasoning, plausible arguments and/or persuasive speech. False teachers are always logical, attractive, persuasive individuals (so different from Paul cf. I Cor. 2:1-5).
2:5 "even though" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. Paul was obviously not with them physically, but he prayed for them and felt one with them.
▣ "absent in body" this is literally "absent in the flesh." See Special Topic: Flesh (sarx) at 1:22.
▣ "I am with you in spirit" Paul's heart and prayers were constantly with this isolated, small, persecuted outpost of the Kingdom of God! Here the word "spirit" refers to the human person's true self. This same expression is used in I Cor. 5:3.
NASB"good discipline. . .stability"
NKJV"good order. . .steadfastness"
NRSV"moral. . .firmness"
TEV"the resolute firmness with which you stand together"
NJB"well ordered. . .firm"
These are (1) military terms for organization and steadfastness (cf. Eph. 6:10-17) or (2) construction terms for a solid, sure foundation (cf. II Tim. 2:14-19; I Pet. 5:9). These terms describe the faith of the Colossian believers even amidst the attacks and confusion of the false teachers.
NASB (UPDATED) TEXT: 2:6-7
6Therefore as you have received Christ Jesus the Lord, so walk in Him, 7having been firmly rooted and now being built up in Him and established in your faith, just as you were instructed, and overflowing with gratitude.
2:6 "as you therefore have received Christ" The verb used here (paralambanō, aorist active indicative) has two connotations.
1. the welcoming of a person (cf. Matt. 1:20; John 1:11; 14:3)
2. the receiving of "tradition" (cf. I Cor. 11:23; 15:1,3; Gal. 1:9,12; Phil. 4:9; I Thess. 2:13; 4:1; II Thess. 3:6)
The Colossians heard the content of the gospel through Epaphras' preaching; then they personally welcomed the Person of the gospel (John 1:12). Biblical faith is a covenant. God sets the agenda and makes the first contact (cf. John 6:44,65), but individuals must respond by repentance, faith, obedience, and perseverance (v. 6)! The false teachers' message distorted the theology of both the content and the Person of the gospel.
▣ "Christ Jesus the Lord" "Jesus is Lord" was the early church's public profession of faith at baptism (cf. Rom. 10:9-13; I Cor. 12:3; II Cor. 4:5; Phil. 2:11). It was an affirmation that Jesus of Nazareth is the OT Messiah and incarnation of Deity (cf. Phil. 2:6-11).
▣ "so walk in Him" This is a present active imperative. Christianity is not a theological creed only; it is also a lifestyle of faith ("walk" cf. 1:10; Eph. 4:1,17; 5:2,15). Salvation is not a product believers possess but a person who possesses them! Paul here focuses on the personal aspect of the Christian faith as does the Gospel of John (cf. John 1:12; 3:16; 6:40; 11:25-26).
2:7 This verse contains four participles (used as imperatives) which describe the worthy walk (cf. v. 6):
1. "having been firmly rooted" This is perfect passive which is an accomplished state of being produced by God. This agricultural metaphorical expression was unique to Col. and Eph.(cf. 3:17).
2. "being built up in Him" This is present passive which is an ongoing process produced by God. Paul often used this construction metaphor to describe the people of God (cf. I Cor. 3:5; Eph. 2:20, 22). It might refer to the saints as a temple (individually, I Cor. 6:19 and corporately, I Cor. 3:16).
3. "established in your faith" This is another present passive which is an ongoing process produced by God. The noun ("confirmation") is found in Phil. 1:7; and Heb. 6:16. The verb implies "to confirm" (cf. I Cor. 1:6,8; II Cor. 1:21), "to strengthen," and "to verify" often by argument (cf. Rom. 15:8, I Cor. 1:8).
The phrase "in your faith" can be understood as (1) subjective faith, trusting in Christ or (2) objective faith, the doctrines about Christ (cf. Jude 3, 20).
4. "overflowing with gratitude" This is a present active which is an ongoing process produced by God. The Christian life is a life of thanksgiving to God for His grace in Christ. This is expressed by joyful obedience and perseverance! To know the gospel is to rejoice with inexpressible joy (cf. 1:12) and to live appropriately (cf. 1:10-11) with thanksgiving (cf. 3:17). See Special Topic: Abound (Perisseuō) at Eph. 1:8.
NASB (UPDATED) TEXT: 2:8-15
8See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world, rather than according to Christ. 9For in Him all the fullness of Deity dwells in bodily form, 10and in Him you have been made complete, and He is the head over all rule and authority; 11and in Him you were also circumcised with a circumcision made without hands, in the removal of the body of the flesh by the circumcision of Christ; 12having been buried with Him in baptism, in which you were also raised up with Him through faith in the working of God, who raised Him from the dead. 13When you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven us all our transgressions, 14having canceled out the certificate of debt consisting of decrees against us, which was hostile to us; and He has taken it out of the way, having nailed it to the cross. 15When He had disarmed the rulers and authorities, He made a public display of them, having triumphed over them through Him.
2:8-15 This is one long sentence, one sustained presentation in Greek.
2:8
NASB, NRSV,
TEV"see to it"
NKJV"beware"
NJB"make sure"
This is a present active imperative . Christians must continue to guard their freedom in Christ from false teachers while yielding it to weaker brothers (cf. Rom. 14:1-15:13; I Cor. 8; 10:23-33). It is often difficult to tell the difference between these two groups. False teachers pervert truth, while weak brothers advocate personal preferences.
▣ "that no one takes you captive" This is a negative present active participle. This strong Greek term, used only here in the NT, meant (1) to kidnap, (2) to seduce (II Tim. 3:6), or (3) to take as a slave. False teachers always want control!
▣ "through philosophy" This is not a condemnation of human rational thinking. Humans are created in the image of God and must worship Him with their entire being, including their minds (Deut. 6:5; Matt. 22:32; Mark 12:29-30; Luke 10:27). This is the rejection of the speculative philosophy/theology of false teachers (cf. 2:23; I Cor. 1:26-2:8; Eph. 4:13; 5:6; I Tim. 6:20).
▣ "empty deceptions" This term can be translated "deceit, deception, or delusion" (cf. Mt. 13:22; Eph. 4:22; II Thess. 2:10; Heb. 3:13). False teachers are often sincere, but deceived!
▣ "according to" This is the Greek term kata. It is repeated three times to define "philosophy and empty deception":
1. "to the traditions of men" So much of human's religiosity is cultural, not biblical (cf. Isa. 29:13; Col. 2:23). Often we pass on what we have received without checking the Bible for ourselves!
2. "not according to Christ" It is based on human reasoning, experience, or speculation.
3. "the elementary principles" Most words develop from a literal, physical sense to a metaphorical extension. This term (stoicheia) originally referred to something in a row, a series. It developed into several connotations:
a. The basic physical building blocks of the world (air, water, earth, and fire, cf. II Pet. 3:10, 12).
b. The basic teachings of a subject (cf. Heb. 5:12; 6:1 for Judaism).
c. The angelic powers behind the heavenly bodies (cf. I Enoch 52:8-9; the early church fathers; Col. 2:8, 20; I Cor. 15:24) or the angelic ranks (aeons) of the Gnostic false teachers (cf. Col. 2:10, 15; Eph. 3:10).
d. Angels hostile to mankind who tried to stop the giving of the Law to Moses (cf. Acts 7:38; Heb. 2:2)
e. Possibly the impersonal structures of our fallen world that allow fallen mankind to appear independent from God (education, government, medicine, religion, etc. (cf. Gal. 4:3, 8-9 and Hendrik Berkhof's Christ and the Powers by Herald Press, p. 32).
▣ "rather than according to Christ" This was the third use of kata. The problem with the world's philosophy is that it defines truth by a standard other than God's revelation, the gospel of Jesus Christ. It is human discovery, not divine revelation.
2:9 "in Him" This phrase is in an emphatic position. "In Him" was a key phrase in Paul's theology ("in whom" v. 3; " in Christ" v. 5; "in Him" vv. 6,9,10,11; "with Him" vv. 12, 13). Notice, also, Eph. 1:3,4,7,9,10,12,13,14). Paul returns again to Christology as he did in 1:15-20. This is the main issue and the main issue is a person!
▣ "all the fullness of Deity" This dual aspect of Christ's nature refuted the false teachers, (cf. 1:15-20). They agreed that He was fully God, but denied that He was fully human (cf. I John 1 and 4:1-3). The term "fullness" (plērōma) was a Gnostic term for the angelic levels (aeons) between a high good god and evil matter (cf. John 1:16, Col. 1:19, Eph. 1:23, 3:19; 4:13).
This abstract term for "deity" (theotās) is only used here in the NT. Jesus is the full and complete revelation of God, not the angelic levels (aeons) or the false teachers' secret knowledge. It is possible that this was one of the Gnostic teachers' key terms. Paul often uses their terminology to describe Christ.
▣ "dwells" This is a present active indicative. Some of the Gnostic false teachers believed that the "Christ spirit" came upon Jesus for a limited period. This verse asserts that Jesus' two natures were in permanent union.
▣/span> "in bodily form" This was a truth that Gnosticism could not affirm because of their Greek dualism between a good god and evil matter. It is crucial in Christianity (cf. I John 4:1-3).
2:10 "you have been made complete" This is a perfect passive participle of plerōma (cf. v. 9; John 1:16; Eph. 3:19). The Christian has been and continues to be filled by Him and for Him! Jesus has made us complete!
▣ "He is the head over all rule and authority" This refers to the Gnostic false teachers' view of salvation. For them salvation consisted in secret knowledge ( a password or secret name) which allowed them to move through the angelic spheres between matter (world) and spirit (God, cf. Col. 1:16; 2:15; Eph. 1:22-23; 3:10; 6:12). Paul asserted that salvation is in Christ. He is the head of all angelic/demonic realms (cf. Rom. 8:38-39)! See Special Topic: Angels in Paul's Writings at Eph. 6:12.
George Ladd's A Theology of the New Testament, has an interesting paragraph about Paul's terminology:
"A study of the language Paul uses to designate these angelic spirits suggests that Paul deliberately employed a vague and varied terminology. This is seen particularly in his alternation between the singular and the plural forms of several of the words. It is impossible successfully to group this terminology into clearly defined orders of angelic beings, nor is it at all clear that by the various words Paul purposes to designate different kinds or ranks of angels. Probably Paul was facing views that elaborated distinct orders of angels, and he purposed by his exceedingly flexible language, which may almost be called symbolic, to assert that all evil powers, whatever they may be, whether personal or impersonal, have been brought into subordination by the death and exaltation of Christ and will eventually be destroyed through his messianic reign"(p. 402).
For "authority" see Special Topic at 1:16.
2:11 "you were circumcised with a circumcision" Paul is using the OT covenant sign (cf. Gen. 12:8-14) in a spiritual sense (cf. Deut. 10:16; 30:6; Jer. 4:4; Rom. 2:28-29; Phil. 3:3). This must be figurative language or else the false teachers had some Judaistic tendencies. There is so much that is unknown and uncertain about the heretical groups of the NT. In some ways these false teachers are a combination of Greek Gnosticism and Jewish legalism (cf. vv. 11,16,18). The commentator Lightfoot asserted they were similar to the Essenes (the Dead Sea Scrolls community which was a separatist group of sectarian Jews of the first century who lived in the desert).
▣ "a circumcision made without hands" This is a metaphorical use of circumcision as the covenant sign in the OT. The "new" circumcision is a new heart and a new relationship with God through Christ (cf. Rom. 2:28-29; Phil. 3:3). Even in the OT when the new covenant is discussed (cf. Jer. 31:31-34 and Ezek. 36:22-38), circumcision was never even mentioned, much less emphasized.
▣ "the removal of the body of the flesh" This refers to the old fallen nature, not the physical body (cf. Rom. 6:6; 7:24; Gal. 5:24; Col. 3:5).
2:12 "having been buried with Him in baptism" This is an aorist passive participle of a syn compound which means "co-buried." This is the metaphor of baptism as immersion analogous to burial (cf. Rom. 6:4). As believers share Jesus' sufferings, death, and burial, they will also share His resurrection and glory (cf. v. 12b; Rom. 8:17; Eph. 2:5-6).
For Paul baptism was a way of asserting death to the old life (old man) and the freedom of the new life (new creature, cf. II Cor. 5:17; Gal. 6:15) to serve God (cf. Rom. 6:2-14; I Pet. 2:24).
▣ "you were also raised up with Him" This compound with syn is parallel to "having been buried" (cf. 2:13; 3:1; Rom. 6:4-5; Eph. 2:6). Believers' burial and resurrection are linked as two sides of a complete event. They were "co-buried" and "co-raised" in Eph. 2:5-6, also, using syn compounds, which meant "joint participation with."
▣ "who raised Him from the dead" Jesus is the first-fruit of the Resurrection (cf. I Cor. 15:20,23). The Spirit that raised Him will also raise believers (cf. Rom. 8:10-11, 23).
This phrase is an excellent opportunity to show that the NT often attributes the works of redemption to all three persons of the Godhead.
1. God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9)
2. God the Son raised Himself (cf. John 2:19-22; 10:17-18)
3. God the Spirit raised Jesus (cf. Rom. 8:11)
This same Trinitarian emphasis can be seen in vv. 9-10.
2:13 "When you were dead" This is a present participle meaning "being dead." This reflects the results of the Fall-spiritual death (cf. Gen. 3; Rom. 5:12-21; Eph. 2:1-3). Gentiles were sinners cut off from the covenant people (cf. Eph. 2:11-12). The Bible speaks of three stages of death.
1. spiritual death (cf. Genesis 3; Isa. 59:2; Rom. 7:10-11; Eph. 2:1; James 1:15)
2. physical death, (cf. Genesis 5)
3. eternal death, "the second death," "the lake of fire" (cf. Rev. 2:11; 20:6,14; 21:8)
▣ "uncircumcision of your flesh" This was a way of referring to Gentiles (cf. v. 11).
▣ "He" This must refer to the Father. If so, the pronouns through v. 15 refer to the Father.
▣ "made you live together with Him," There are three syn compounds in vv. 12-13 (co-buried, v. 12; co-raised, v. 12; and co-quickened, v. 13) which show what had already happened to believers spiritually (aorists). This is very similar to Eph. 2:5-6. In Ephesians God has acted on behalf of Jesus in Eph. 1:20 and Jesus has acted on behalf of believers in Eph. 2:5-6.
▣ "having forgiven us all our transgressions" This is an aorist (deponent) middle participle. "Forgiven" is from the same word root as "grace" (cf. Rom. 5:15, 16; 6:23; II Cor. 1:11; Col. 3:13; Eph. 4:32). Notice God freely forgives "all" sin through Christ (except unbelief)!
2:14
NASB"having canceled out the certificate of debt"
NKJV"having wiped out the handwriting of requirements"
NRSV"erasing the record"
TEV"canceled the unfavorable record of our debts"
NJB"He has wiped out the record of our debt to the Law"
This rather cryptic language probably relates somehow to the false teachers. It refers to the Mosaic Covenant (cf. Eph. 2:15, which could be characterized as "do and live"- "sin and die" (cf. Deut. 27:26; Ezek. 18:4). Paul clearly teaches the sinfulness of all mankind (cf. Rom. 3:9,19,23; 11:32; Gal. 3:22). Therefore, the OT became a death sentence to all mankind!
The term "certificate" was used of (1) a signed IOU, (2) a signed confession, and (3) a legal indictment. The OT was a curse! This Greek term comes into English as "autograph" (self written).
▣ "He has taken it out of the way" This is a perfect active indicative. This same verb is used in John 1:29 and I John 3:5 to refer to the removal of sins. Jesus lived under and fulfilled the Mosaic covenant's requirements. He performed what sinful, fallen mankind could not do. His death was, therefore, not for personal sin, but He became a perfect sacrifice (cf. Leviticus 1-7) for sin. He became "cursed" (cf. Deut. 21:23) that mankind might be delivered from the curse of the Law (cf. Gal. 3:13)!
▣ "nailing it to the cross" This referred to either (1) a public notice or (2) the charges placed over a crucified person. The cross (Jesus' death) overcame the Law's hostility (OT decrees, cf. II Cor. 5:21).
2:15
NASB, NKJV,
NRSV"disarmed"
TEV"freed"
NJB"stripped"
This is a rare term, an aorist middle (deponent) participle. Its basic etymology was to take off clothing. It seems to have meant "to strip away from." It referred to taking weapons from dead soldiers (cf. Arndt and Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, p. 82. In this context it relates deity's (the Father and the Son) destruction of the powers of the spiritual realm that was hostile to mankind. The believer's victory is of God through Christ and by the Spirit.
If this rare verb is interpreted as middle voice then the TEV expresses the thought "freed himself from the power of the spiritual rulers." If it is interpreted as active voice then "He disarmed the rulers" (cf. NASB, NKJV, NRSV).
▣ "the rulers and authorities" These terms were used by the Gnostics (false teachers) for the angelic levels (aeons, cf. 2:10; Eph. 1:21, 3:10; 6:11-12; Rom. 8:38-39; I Cor. 15:24). See Special Topics at Col. 1:16 and Eph. 6:12.
NASB"He made a public display of them, having triumphed over them through Him"
NKJV"He made a public spectacle of them, triumphing over them in it"
NRSV"made a public example of them, triumphing over them in it"
TEV"he made a public spectacle of them by leading them as captives in his victory procession."
NJB"and paraded them in public, behind him in his triumphal procession"
The historical background to this was a triumphal parade into Rome for a victorious general (cf. II Cor. 2:14). The captives were marched behind him in chains. By His death on the cross and His resurrection Jesus overcame (1) the curse of the Law and (2) the hostile angelic powers.
As is obvious from the modern translations that the pronoun at the end of the verse can be understood in two related ways: (1) to Christ or (2) to the cross. It is neuter and most translations relate it to Christ's victory over evil by means of His sacrificial death.
▣ "public display" See Special Topic below, second paragraph.
SPECIAL TOPIC: BOLDNESS (PARRHĒSIA)
NASB (UPDATED) TEXT: 2:16-19
16Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day- 17things which are a mere shadow of what is to come; but the substance belongs to Christ. 18Let no one keep defrauding you of your prize by delighting in self-abasement and the worship of the angels, taking his stand on visions he has seen, inflated without cause by his fleshly mind, 19and not holding fast to the head, from whom the entire body, being supplied and held together by the joints and ligaments, grows with a growth which is from God.
2:16-23 Verses 16-23 are the strongest condemnations of religious legalism in Paul's writings. When Paul was dealing with "weak" believers he was gentle (cf. Rom. 14:1-15:13; I Cor. 8-10), but when he was addressing religious self-righteous legalists (i.e., false teachers) he was uncompromising. This self-righteousness was what brought such condemnation from Jesus on the Pharisees and Scribes. Paul knew well performance-oriented religion. His encounter with Jesus on the road to Damascus (cf. Acts 9) changed everything!
There were two types of Gnostic false teachers: (1) salvation is through secret knowledge and, therefore, it does not matter how you live (antinomian libertines) and (2) salvation through secret knowledge plus a very restricted lifestyle (legalists).
2:16
NASB"let no one act as your judge"
NKJV"let no one judge you"
NRSV"do not let anyone condemn you"
TEV"let no one make rules"
NJB"never let anyone criticize you"
This is a present imperative with the negative particle, which meant to stop an act already in process. This referred to (1) matters of food (cf. I Tim. 4:3); (2) special days (cf. Rom. 14:5; Gal. 4:10); or (3) the worship of these angelic levels (cf. vv. 8,20). There is an obvious parallel between v. 16 ("act as your judge") and v. 18 (act as "umpire"). Be careful of religious legalism whether Jewish, Greek, or modern.
SPECIAL TOPIC: SHOULD CHRISTIANS JUDGE ONE ANOTHER?
2:17
NASB, NRSV"but the substance belongs to Christ"
NKJV"but the substance is of Christ"
TEV"the reality is Christ"
NJB"the reality is the body of Christ"
There is a contrast between "shadow" (skia, v. 17a) and "substance" (sōma, lit. "body," v. 17b). Religious ritual, devotion, and special days of worship are not bad in themselves unless they become ultimate issues. Christ, not human performance in any area, is the focus of the gospel.
Paul saw the religious ritualism and required religious performance of the false teachers as a mere shadow of real spirituality. The interpretive question is what does "the body of Christ" mean? The two main theories are: (1) Philo of Alexandria and Josephus interpret "body" in the sense of "substance" (NASB, NKJV) or "reality" (TEV), "true spirituality in Christ" or (2) true spirituality is manifested in the Church which is Christ's body (NJB, cf. Rom. 12:4-5; I Cor. 10:17; 12:12,27).
The author of Hebrews also used the term "shadow" (skia, v. 17a) to compare the Mosaic covenant to the new covenant in Christ (cf. Heb. 8:5; 10:1).
2:18
NASB"Let no one keep defrauding you of your prize"
NKJV"Let no one defraud you of your reward"
NRSV"Do not let anyone disqualify you"
TEV"Do not allow yourselves to be condemned by anyone"
NJB"Do not be cheated of your prize by anyone"
This is a present imperative with negative particle, which meant to stop an act already in process. This term is used only here in the NT. This is one of Paul's athletic metaphors for the Christian life (cf. I Cor. 9:24,27; Gal. 2:2; Phil. 3:14; II Tim. 4:7). Believers must not let legalists act as umpires robbing them of their freedom in Christ (cf. Rom. 14:1-15:13; I Corinthians 10-12. The Williams translation of the NT catches the athletic thrust, translating this "defraud you as an umpire"). The "prize" is true freedom in Christ (cf. Gal. 2:4; 5:1,13; I Pet. 2:16)! Freedom to serve God, not self. Freedom from past fears and taboos, freedom from, not freedom to (Romans 6)!
NASB"delighting in self-abasement"
NKJV"taking delight in false humility"
NRSV"insisting on self-abasement"
TEV"insist on false humility"
NJB"who chooses to grovel to angels"
This phrase is theologically related to v. 23. In the ancient Greco-Roman world asceticism was seen as religious devotion. This was part of the Gnostic depreciation of the physical. For them, and Greek thought in general, the body was evil. Therefore, to deny the body was a sign of spirituality. This view is still alive in the church!
This Greek word, translated by NASB as "self-abasement," means "lowliness," "modesty," "humility" and is not a negative term in the NT. Paul used it in a positive sense in Acts 20:19; Eph. 4:2; Phil. 2:3; Col. 3:12. It is the motive that turns it into a spiritual charade!
▣ "and the worship of the angels" This obviously refers to the Gnostic angelic levels (cf. vv. 8,10,15). It is also possible that this related to a Jewish theological obsession with the angelic realm. The "New Age" movement in our own day seems to be headed in this direction. Angels are "ministering spirits" for redeemed humanity (cf. Heb. 2:14).
▣ "taking his stand" This term was used of initiates into the Mystery religions (cf. Moulton and Milligan, The Vocabulary of the Greek New Testament, p. 206). It refers to the so-called secret revelations or passwords of the Gnostics which they thought brought salvation through the angelic spheres so as to reach the presence of the high, holy god.
▣ "on visions he has seen" This possibly refers to the false teachers' claims of special revelations. The King James Version adds a negative, making the verse imply what they had not seen but only claimed to have seen. This, however, is a later scribal addition to the manuscripts א2 and D2. The ancient Greek manuscripts P46, א*, A, B, and D* do not have the negative. The UBS4 rates the shorter text as "B" (almost certain).
▣ "inflated without cause" This is a Present passive participle. Literally it means "in vain puffed up." Paul uses this term often in his first letter to the Corinthians (cf. I Cor. 4:6,18,19; 5:2; 8:1; 13:4). The unexpressed agent of the passive voice was their own fallen minds. Unbelievers and false teachers are often sincere and enthusiastic.
▣ "by his fleshly mind" For Paul there is an obvious dichotomy between the thinking of the fallen world and the Christian. Believers have received the mind of Christ which is in conflict with the mind-set of a world operating and functioning apart from God (cf. 1:21; Rom. 7:22-23; 8:5-7; 11:34; I Cor. 2:16; Eph. 2:3; 4:17-23). See Special Topic: Flesh (sarx) at 1:22.
These legalistic religionists are to be rejected for three reasons.
1. their insights are mere shadows of reality (v. 17)
2. their visions are false because they are informed by a fleshly mind (v. 18)
3. they have stopped holding on to Christ (v. 19)
Legalistic false teachers are still with us! Beware! Be informed!
2:19 Paul again stressed the major truth of fallen mankind's need for a relationship with Christ (individual) and also with His body, the church (corporate, cf. v. 8; Eph. 4:16). We need salvation from sin and wisdom from God on how to live. Christ provides both!
NASB, NKJV,
NRSV"not holding fast to the Head"
TEV"have stopped holding on to Christ"
NJB"has no connection to the Head"
This is a negated present active participle. The implication is that at one time the false teachers were holding on to Christ. This can be understood in several ways.
1. they were like the two seeds in the Parable of the Sower (cf. Matt. 13:20-23) that germinated but fell away and did not bear fruit
2. they were like "the believers" of John 8:31-59 who turned against Jesus
3. like the church members who left in I John 2:18-19
4. they were like the believers in the church of Ephesus who abandoned their "first love" (cf. Rev. 2:4)
▣ "the Head" Paul often uses the analogy of the people of God as a body (cf. Rom. 12:4; I Cor. 10:17; 12:12,14,20; Eph. 4:4,16; Col. 3:15), but it is only in Ephesians (1:22; 4:15; 5:23) and Colossians (1:18; 2:19) that Christ is specifically identified as "the Head" (see Special Topic: Head at Eph. 5:23).
This whole verse speaks of Christ as the indispensable founder, leader and sustainer of the Church.
NASB (UPDATED) TEXT: 2:20-3:4
20If you have died with Christ to the elementary principles of the world, why, as if you were living in the world, do you submit yourself to decrees, such as, 21"Do not handle, do not taste, do not touch!" 22(which all refer to things destined to perish with using)- in accordance with the commandments and teachings of men? 23These are matters which have, to be sure, the appearance of wisdom in self-made religion and self-abasement and severe treatment of the body, but are of no value against fleshly indulgence. 3:1Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2Set your mind on the things above, not on the things that are on earth. 3For you have died and your life is hidden with Christ in God. 4When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.
2:20 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. Believers are united with Christ and should be separated from the powers and structures of this fallen world system.
▣ "you have died" This is an aorist active indicative. This death is symbolized in baptism (cf. v. 12; Rom. 6:4), and is an image of the believer's death to the old life and the resurrection to the new life of God-eternal life. Baptism, like circumcision, is an outward sign of an inner spiritual reality (cf. vv. 11, 13).
Daily death to personal ambition and personal preferences is a mandate of effective ministry (cf. Rom. 6:7; II Cor. 5:14-15; I John 3:16). However, this is not a legalism of rules, but a freedom from the tyranny of the fallen self! Daily spiritual death to self brings true life!
▣ "with Christ" This is another use of the Greek preposition syn, which means joint participation with. These three grammatical features: (1) syn compounds; (2) the aorist tenses of vv. 11,12,13,15,20; and (3) the first class conditional sentence of v. 20 show what believers already are in Christ!
NASB"to the elementary principles of the world"
NKJV"from the basic principles of the world"
NRSV"to the elemental spirits of the universe"
TEV"from the ruling spirits of the universe"
NJB"to the principles of this world"
This term (stoicheia) is defined as
1. fundamental principles (cf. Heb. 5:12. 6:1)
2. basic elements of the world, such as earth, wind, water or fire (cf. II Pet. 3:10, 12)
3. elementary spirits, (cf. Gal. 4:3, 8-9; Col. 2:8; Eph. 6:10-12)
4. heavenly bodies (cf. Enoch 52:9-10 and the early church fathers who thought it referred to the seven planetary spheres, cf. Baur, Arnt, Ginrich, Danker's A Greek-English Lexicon of the New Testament, p. 776)
The basic etymology was "something in a series" or "row." See note at 2:8.
Paul viewed life as a spiritual struggle (cf. Eph. 2:2-3; 6:10-18). Humans were beset by evil from within (a fallen nature, cf. Genesis 3), by a fallen world system (cf. Genesis 3) and by personal evil (Satan, the demonic and the stoicheia).
James Stewart's, A Man in Christ, has an interesting comment:
"Sin was not something a man did: it was something that took possession of him, something the man was, something that turned him into an open enemy of the God who loved him. It brought outward penalties: 'whatsoever a man soweth, that shall he also reap.' But far more appalling than these were its inward results. It tormented the conscience: 'O wretched man that I am!' It brought the will into abject slavery: 'the good that I would, I do not, but the evil which I would not, that I do.' It destroyed fellowship with God: men were 'alienated,' 'without God in the world.' It hardened the heart, and blinded the judgment, and warped the moral sense: 'God gave them over to a reprobate mind.' It destroyed life itself: 'the wages of sin is death.'
Such is the apostle's estimate of sin's overwhelming gravity. And through it all, even where sin is regarded as an external force waiting to take advantage of human nature in its frailty, he will allow no blurring of the fact of personal accountability. Principalities and powers may lie in wait, but in the last resort man's is the choice, man's the responsibility, and man's the doom" (pp. 106-107).
For "world" see Special Topic: Paul's Use of Kosmos at 1:6.
▣ "decrees" This term has the same root as v. 14. Christ did not release believers from the Mosaic Law to become entangled again in Gnostic rules or any humanly mandated requirements. Oh, the freedom believers have in Christ! Oh, the pain of well-intended religious legalists!
2:21 "Do not handle, do not taste, do not touch" This series has no verbs and no connectors, which makes it emphatic! It may have been a slogan of the false teachers. These are examples of human religious rules which did not bring true righteousness. Humans have always had an ascetic, legalistic tendency (cf. Isa. 29:13; Matt. 15:10-12; Mark 7:19; Rom. 14:17,21), but it is a hollow religion of self effort, self glory and self sufficiency (cf. vv. 22-23).
2:22 "(which all refer to things destined to perish with the using)" In Matt. 15:7-20 and Mark 7:6-23 Jesus discusses this same type of issue in relation to the food laws of Leviticus 11.
▣ "perish" See Special Topic below.
SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (PHTHEIRŌ)
2:23 "the appearance of wisdom in self-made religion and self-abasement and the severe treatment of the body" This was Jesus' condemnation of the Scribes and Pharisees (cf. Isa. 29:13).
Paul describes the false teachers religious practices by three terms:
1. NASB "self-made religion"
NKJV "self-imposed religion"
NRSV "self-imposed deity"
TEV "forced worship of angels"
NJB "The cultivation of the will"
This term is used only here in the NT. It may have been coined by Paul or earlier Christians. The NASB seems to have caught the essence of the term, "self-made religion." TEV assumes that it reflects v. 18.
2. NASB "self-abasement"
NKJV, TEV "false humility"
NRSV "humility"
NJB (combines the second and third terms)
This same Greek word is used in v. 18. Literally it means "humility," but the context favors the NKJV and TEV translation.
3. NASB, NRSV,
TEV "severe treatment of the body"
NKJV "neglect of the body"
NJB "a humility which takes no account of the body"
This reflects the ascetic religious view that to deny one's bodily needs showed or developed religious piety. Examples are (1) denying the body food; (2) celibacy; (3) lack of clothing in winter, etc. This followed the Greek view that the body (matter) was evil.
SPECIAL TOPIC: CHRISTIAN FREEDOM vs. CHRISTIAN RESPONSIBILITY
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Describe the false teachers' doctrine. Why were they so dangerous?
2. Who or what are the "elementary principles" (stoicheia, cf 2:8,15)?
3. Is Jesus God or man? Why is this so important?
4. How is Jesus related to the angelic powers?
5. Why is legalism-asceticism so dangerous (cf. 2:16-23)?
6. List the Gnostic catch words in this section.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The New Life in Christ | Not Carnality but Christ | The True Christian Life | Dying and Living with Christ | Life-Giving Union with the Glorified Christ |
(2:20-3:4) | (2:20-3:4) | |||
3:1-11 | 3:1-4 | The Old Life and the New | 3:1-4 | |
General Rules of Christian Behaviour | ||||
3:5-11 | 3:5-11 | 3:5-7 | 3:5-11 | |
3:8-11 | ||||
Character of the New Man | ||||
3:12-17 | 3:12-17 | 3:12-17 | 3:12-17 | 3:12-15 |
3:16-17 | ||||
Social Duties of the New Life | The Christian Home | The Christian's Duties | Personal Relations in the New Life | The Morals of the Home and Household |
(3:22-4:1) | (3:18-4:6) | |||
3:18-19 | 3:18-4:1 | 3:18-19 | 3:18 | 3:18-21 |
3:19 | ||||
3:20-21 | 3:20-4:1 | 3:20 | ||
3:21 | ||||
3:22-4:1 | 3:22-4:1 | 3:22-4:1 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verses 1-4 are the theological basis for Christian ethics and lifestyle. Believers must live out of their new spiritual lives in Christ. They are co-buried and co-raised with Christ (cf. 2:12-13; Rom. 6:3-11). His life flows through them.
B. Paul lists the things to be shed (put aside, vv. 8-9) and incorporated (put on, v. 10) which form a balanced admonition to godliness. Paul often made lists of sins (cf. I Cor. 6:9-10; Gal. 5:19-21; Eph. 5:3-5) and virtues (cf. Gal. 5:22-23; Eph. 5:18-20; Phil. 1:4-7; I Thess. 5:12-22). In many ways these lists parallel the Greek moralists of Paul's day. But the motive and mechanism was Christ/Spirit, not self effort. See Special Topic at 3:5.
C. Paul's powerful call to unity because of the Trinity's unity, so beautifully spelled out in Eph. 4:1-10, is paralleled in Col. 3:12-17. Also, Paul's powerful demand for each believer to be filled with the Spirit (cf. Eph. 5:18) is paralleled in Col. 3:16. This parallel is not a word parallel, but an outline parallel. Remember that Colossians and Ephesians are based on almost exactly the same outline.
D. Paul's admonitions on the family (vv. 18-14:1) show how believers' new lives in Christ must impact every area of life. Biblical faith is a radical break with the old nature (fallen nature). The evidence of the change is that we no longer live for self, but for others (cf. I John 3:16). This emulates Jesus' life. This totally new orientation is the evidence that we have been redeemed!
Chapter 3 (3:18-4:1) is one unified context (cf. Eph. 5:22-6:9).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-4 (Full paragraph division includes 2:20-3:4)
. . .3:1Therefore if you have been raised up with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 2Set your mind on the things above, not on the things that are on earth. 3For you have died and your life is hidden with Christ in God. 4When Christ, who is our life, is revealed, then you also will be revealed with Him in glory.
3:1 "Therefore" This links the doctrinal section (i.e., chapters 1-2) with the practical section (i.e., chapters 3-4). This is a standard literary form in Paul's writings (cf. Rom. 12:1; Eph. 4:1; Phil. 4:1).
▣ "if" This is a First class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Believers have been co-raised with Christ.
▣ "you have been raised up with Christ" This was a syn compound, "co-raised" (cf. 2:12,13; Rom. 6:3-11; Eph. 2:5-6). Believers have resurrection life now, so they must live like it! Verses 1-4 are the theological basis for Christian ethics and lifestyle.
▣ "keep seeking the things above" This is either a present active indicative or present active imperative. Therefore, it is an admonition to pursue spiritual thoughts and things (cf. v. 2; Phil. 2:1-2; 4:8).
Verses 1 and 2 are parallel. Probably both are present active imperatives. Believers become what they think about. The eyes and ears are windows to the soul.
Some scholars think that this context is a contrast between who we are in Christ (indicative) and what we should be in Christ (imperative). Paul does often use this grammatical feature.
▣ "where Christ is, seated at the right hand of God" This was an anthropomorphic phrase (Ps. 110:1), which Paul rarely uses, for Christ's authority and place of honor (Luke 22:69; Acts 7:55; Rom. 8:34; Eph. 1:20; Heb. 1:3; 8:1; 10:12; 12:2; I Pet. 3:22). Describing Christ as sitting at the Father's right hand is also a way of referring to His continuing ministry of intercession for the saints (cf. Rom. 8:34; Heb. 7:25; 9:24; I John 2:1). It is metaphorical for the throne room of a middle eastern king. I hope when you get to heaven you are not expecting to see "an older man, a young man sitting in a large chair with a dove flying around them!" The Bible uses human, physical terms to describe an eternal, spiritual, holy God. All terms used to describe Him are metaphors, analogies, or negations; they are true but not exhaustive.
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)
3:2 "Set your mind on things above" This is parallel with v. 1 and is either a present active indicative or present active imperative. It is probably an imperative. Christianity is both knowledge and action (cf. I Pet. 1:13-21)! This verse is parallel to v. 1.
▣ "not on the things that are on the earth" This phrase defines Paul's intended contrast; believers are to think and live in the Spirit, not in the flesh (cf. Rom. 8:1-17). They have a choice and must set their lifestyle priorities. Being saved does not automatically issue in godly living, but it should.
Paul uses a dualistic contrast, but not between spirit versus matter like the Gnostics; rather, his contrast is between this world (age) versus the Kingdom of God (new age). Believers are citizens of two realms. This knowledge (worldview) gives hope, courage and peace amidst the trials of life (false teaching, suffering, imprisonment, persecution, etc.).
3:3 "you have died" This is another metaphor based on baptism to describe believers' new standing in Christ (cf. Rom. 6:1-11; Col. 2:11-12). Believers are dead to sin and alive to God! They were admonished to recognize their new standing in Christ (cf. v. 5; Eph. 2:5-6) and emulate Him (cf. II Cor. 5:14-15; Gal. 2:20; Eph. 5:1-2; I John 3:16).
▣ "hidden" This is a perfect passive indicative. Believers have died (in Christ) and have been and continue to be hidden in God. The Mystery religions of the Greco-Roman period used this word to refer to initiation rites. This concept of hiddenness could relate to (1) protection or (2) the fully shared glory of believers with Christ not yet visible to the world (cf. v. 4).
3:4 "Christ, who is our life" This reflects the theological concept of an "exchanged life" (cf. Gal. 2:20; Phil. 1:21).
▣ "is revealed" This refers to the Second Coming (cf. I John 3:2).
▣ "then you also will be revealed with Him in glory" Believers died with Christ, were raised with Christ, and will be part of His glorious return (cf. I Thess. 4:13-18). The "hidden" (v. 3) will be revealed (v. 4). See note on "glory" at Eph. 1:6 and Special Topic below.
SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN
NASB (UPDATED) TEXT: 3:5-11
5Therefore consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry. 6For it is because of these things that the wrath of God will come upon the sons of disobedience, 7and in them you also once walked, when you were living in them. 8But now you also, put them all aside: anger, wrath, malice, slander, and abusive speech from your mouth. 9Do not lie to one another, since you laid aside the old self with its evil practices, 10and have put on the new self who is being renewed to a true knowledge according to the image of the One who created him- 11a renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and freeman, but Christ is all, and in all.
3:5
NASB "consider the members of your earthly body as dead"
NKJV"put to death your members which are on the earth"
NRSV"put to death whatever in you is earthly"
TEV"you must put to death the earthly desires at work in you"
NJB"you must kill everything in you that is earthly"
This is an aorist active imperative which denotes urgency (cf. 3:8,12). It begins a section which emphasizes the need for believers to strip themselves of evil once and for all (vv. 5-11). Paul often used clothing as a metaphor for the spiritual life (cf. Rom. 6:6,11; 8:13; Eph. 4:22,24,25,31, possibly from Zechariah 3). Believers are to die to self, to sin, and to worldliness. The next section emphasizes that Christians should put on Christlike virtues (vv. 10-17).
Paul often characterized the sins of the old life and old man in lists which in many ways were similar to the Greek moralists (like the Stoics) of his day.
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
▣ "immorality, impurity" This first Greek term (porneia) originally meant "harlot," but it came to be used for sexual immorality in general (cf. I Cor. 6:9). We get the English term "pornography" from this word. The second term "impurity" (akatharsia) was also a general term for sexual immorality, though it was originally used in the OT in the sense of ceremonial uncleanliness or moral uncleanliness. Paul intended the second connotation.
▣ "passion, evil desire" These two terms are also used together in I Thess. 4:5 and translated "lustful passion." The first term, "passion" (pathos), is used in two very different senses: (1) of suffering and (2) of sexual desire.
The second term, "evil desire" (epithumia), is also used in two very different senses, a strong desire for something (1) good or (2) evil. Context must determine which aspect of a word's semantical field is meant by the author.
This list of sexual sins may be related to the false teachers. Gnostic false teachers were of two types: (1) those who lived ascetic lives of self-abasement and (2) others who viewed the body as irrelevant to spiritual life and indulged the body's desires. Often sexual and financial exploitation characterize false teachers.
▣ "greed" This term is usually used of desire for things, but in a context of sexual exploitation, it may have meant more and more sexual pleasure at any cost! Some see others only as objects for personal, sexual gratification.
▣ "which amounts to idolatry" Anything that dominates, controls, or demands allegiance becomes an idol which replaces God. For some, sexual pleasure becomes the focus of their lives, thoughts, and plans.
3:6 "the wrath of God will come" In many ways this is similar to Paul's discussion in Rom. 1:18-2:16. God's wrath was viewed in two time frames in the Bible: (1) sin resulted in punishment now, in this life (temporal) and (2) God will judge all mankind one day (eschatological).
There is a Greek manuscript variant at this point. The longer text, which includes the Semitic idiom "upon the sons of disobedience," is in the uncial MSS א, A, C, D, F, G, H, K, L, and P. It is omitted in MSS P46 and B. The longer reading is found in every manuscript of Eph. 5:6 which may be the source of this addition (see Bruce M Metzger, A Textual Commentary On the Greek NT, p. 824).
3:7 "in them you also once walked" The background of the Colossian believers was paganism (cf. Rom. 6:19; I Cor. 6:11; Titus 3:3). These believers used to think and live these kinds of sins.
3:8 "But now" Notice the contrast (old man vs. new man).
▣ "put them all aside" This is an aorist middle imperative which denotes urgency. Believers must be different. Paul used clothing as a metaphor for a person's lifestyle choices. Believers are encouraged to take off the old life and lay it aside like a garment (cf. 3:8,9; Eph. 4:22,25,31; James 1:21; I Pet. 2:1). They are to put on Christ (cf. 3:10,12,14; Eph. 4:24: Rom. 13:14; Gal. 3:27). These believers were once controlled and dominated by their evil desires, but now, through Christ, they can turn from them (cf. Rom. 5-6).
▣ "anger" This term means continuing, long-lasting, simmering anger (cf. II Cor. 12:20; Gal. 5:20; Eph. 4:31).
▣ "wrath" This term means fast-burning anger or outburst of rage (cf. II Cor. 12:20; Gal. 5:20; Eph. 4:31).
▣ "malice" This term means "vicious thoughts" (cf. Rom. 1:29; I Cor. 5:8; Eph. 4:31). It implies a desire to hurt others.
▣ "slander and abusive speech" People are listening; our speech reflects who we really are (cf. Matt. 12:34-35; 15:11,18; Mark 7:20; Eph. 4:29; 5:4; James 2:3-12).
3:9 "do not lie" This is a present middle (deponent) imperative with negative particle which meant stop an action in process. The Greek sentence runs from v. 9 to v. 11. Christian speech must be true, honest, edifying, and spoken in love (cf. Eph. 4:15).
3:10 "the new self who is being renewed" This is a present passive participle with the implied agent being God or the Spirit. The Christian life is both a state (Eph. 2:5,8) and a process of development (I Cor. 1:18). Its goal is Christlikeness (cf. Rom. 8:29; Gal. 4:19; Eph. 1:4), being restored to the image of God. This "renewing" (cf. II Cor. 4:16 and the noun in Rom. 12:2 and Titus 3:5) is a work of God that each believer must allow, and must cooperate with God to perform it in them (like the "filling" of the Spirit, also a present passive participle in Eph. 5:18).
SPECIAL TOPIC: RENEW (ANAKAINŌSIS)
▣ "a true knowledge" This is literally "in full knowledge" (epignōsin). In contradistinction to the false knowledge of the Gnostics.
3:11 This verse expresses the same truth as Rom. 3:22,29; 10:12; I Cor. 12:13; Gal. 3:28 and Eph. 2:11-22. All human barriers and distinctions are removed by the gospel. This does not remove all biblical distinctions, for example, the relationship between husbands and wives (cf. Eph. 5:21-31) or the rich and poor (cf. James 1:9-10), but it does remove all inequality!
▣ "no barbarian, Scythian" This referred to cultured and uncultured Gentiles. The onomatopoeic term "barbarian" originally referred to the way that people of the Greco-Roman Empire heard the European tribes speak which they referred to as "bar bar bar." Greco-Roman society considered the Scythians the most uncivilized and barbaric national entity.
▣ "Christ is all, and in all" Jesus is the leveling influence and sphere. In Him all human distinctions are removed in the love of God! All may come, all are welcome, all become family (cf. Gal. 3:28). Salvation in Christ is the reversal of the Fall (cf. V. 10, "image") and the Tower of Babel (cf. Genesis 10-11, division of people).
NASB (UPDATED) TEXT: 3:12-17
12So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; 13bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. 14Beyond all these things put on love, which is the perfect bond of unity. 15Let the peace of Christ rule in your hearts, to which indeed you were called in one body; and be thankful. 16Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. 17Whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks through Him to God the Father.
3:12 "chosen of God, holy and beloved" These terms were used to describe Israel (i.e., Exod. 19:5-6; Deut. 4:37; 7:7,8; 10:15), but now they describe the church (cf. Gal. 6:16; I Pet. 2:5,9; Rev. 1:6). See Special Topic: Holy at Eph. 1:4.
Notice that the goal of the People of God is holiness by election (cf. Eph. 1:4), not a privileged standing. Israel was chosen as a tool to reach all humans made in the image of God. Israel missed her evangelistic mandate (cf. Gen. 12:3; Exod. 19:5). The church has clearly been given this assignment (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8). Believers are called to be holy and to be witnesses. See Contextual Insights to Ephesians 1:1-23, C.
Also notice that election cannot be isolated from a believer's responsibility to act. God's sovereignty and human free will are united in this concept of "covenant." God initiates and sets the condition, but humans must respond and continue to respond!
▣ "put on" This is an Aorist middle imperative which denotes urgency. This is the continuing use of clothing as a metaphor and mandate for the Christian life (i.e., vv. 8,10; Eph. 4:22,24,25). It is even possible that this was baptismal terminology (cf. Gal. 3:27). This context, starting with the "take off" (vv. 8-10), parallels Gal. 5:19-21 ("the deeds of the flesh") and 5:22-25 ("the fruit of the Spirit"). Eternal life has observable characteristics!
NASB"a heart of compassion"
NKJV"tender mercies"
NRSV, TEV"compassion"
NJB"heartfelt compassion"
This is literally "bowels of compassion" (cf. II Cor. 6:12; Phil. 1:8; 2:1; Philemon 7,12,20). The ancients believed the seat of the emotions was located in the lower viscera (abdomen).
▣ "kindness" This should be the Christian's response to others (cf. Rom. 2:4; 9:23; 11:22; II Cor. 6:6; Gal. 5:22; Eph. 4:32; Col. 3:12; Titus 3:4).
99635; "humility" This is a uniquely Christian virtue (cf. Eph. 4:2; Phil. 2:3). The Stoics viewed meekness (humbleness) as weakness and did not include it in their list of virtues. Only two people in the Bible are called humble, Moses (cf. Num. 12:3) and Jesus (cf. Matt. 11:29; Phil. 2:8). This characteristic is the will of God for every believer (cf. Matt. 18:4; 23:12; James 4:6,10; I Pet. 5:5,6). This term is used in a negative sense in 2:18,23.
▣ "gentleness" This originally referred to domesticated animals (horses, camels, donkeys) whose strength had been channeled for their master's purpose. God does not want to break us, but direct His giftedness to His glory. Paul often uses this metaphor for the Christian life (cf. I Cor. 4:21; II Cor. 10:1; Gal. 5:23; 6:1; Eph. 4:2; Col. 3:12; I Tim. 6:11; II Tim. 2:25).
▣ "patience" This is often used of God's patience with people (cf. Rom. 2:4; 9:22; Titus 3:2, I Pet. 3:20) or Jesus' patience (cf. I Tim. 1:16; II Peter 3:15). It is used to exhort believers in their treatment of one another (cf. I Cor. 13:4; Gal. 5:22; Eph. 4:2; II Tim. 4:2).
3:13
NASB, NKJV"bearing with one another"
NRSV, NJB"bear with one another"
TEV"be tolerant with one another"
This is a present middle participle (used as an imperative), which implies voluntary non-retaliation (cf. Eph. 4:2; Phil. 2:3-4).
▣ "forgiving each other" This is a present middle (deponent) participle. It is from the same Greek root as grace, "freely forgive." One sign of believers being forgiven is that they forgive others (cf. Matt. 5:7; 6:15; 18:22-35; Mark 11:25; Luke 6:36-38; Eph. 4:32; James 2:13; 5:9). Forgiveness of others is not the basis of forgiveness, but it is its fruit.
▣ "whoever has a complaint" This is a third class conditional sentence, which meant probable future action. There will be complaints! Christians will be at odds with other Christians, but Jesus' cross should put a stop to it (cf. Rom. 14:1-15:13).
▣ "just as the Lord forgave you" This is the basis for believers' actions toward others (cf. Eph. 4:32; Rom. 15:7).
There is a Greek manuscript variation between "Lord," "Christ," "God" and "God in Christ." "Lord" is found in the ancient Greek manuscripts P46, A, B, D*, and is probably original.
3:14 "put on love which is the perfect bond of unity" Love, which issues in unity, is the distinctive mark of the Christian (cf. Eph. 4:2-3; I Cor, 13; Gal. 5:22).
3:15 "Let the peace of Christ" This term originally meant "binding together that which was broken" (cf. John 14:27; 16:33; Phil. 4:7). There are three ways the NT speaks of peace.
1. as the objective (doctrinal) aspect of our peace with God through Christ (cf. Col. 1:20)
2. as the subjective (experiential) aspect of our being right with God (cf. John 14:27; 16:33; Phil. 4:7)
3. as God's uniting believing Jews and Gentiles into one new people (body) through Christ which is the mystery of God (cf. Eph. 2:14-17; Col. 3:15)
See Special Topic: Peace at 1:20.
▣ "rule" This is a Present active imperative. In contrast to the false teachers acting as umpires in 2:18, Christ is our only judge, guide, and arbiter.
▣ "heart. . .hearts" See Special Topic: Heart at 2:2.
▣ "you were called" God always takes the initiative in calling, electing, and wooing believers to Himself (cf. v. 12; John 6:44, 65; Eph. 1:4-5,11). The term "calling" (kaleō) is used in several theological senses.
1. sinners are called by God through Christ to salvation
2. sinners call on the name of the Lord to be saved (cf. Rom. 10:9-13)
3. believers are called to live Christlike lives (cf. Eph. 4:1)
4. believers are called to ministry tasks (cf. I Cor. 12:4-7)
See Special Topic at Eph. 4:1.
▣ "in one body" This speaks of unity amidst diversity (cf. 1:18,24; Eph. 4:4-6)! Notice that the emphasis is not on personal election, but corporate election. Salvation is corporate, not just individual.
In reaction to the abuses of power in the Roman Church, the Protestant Reformers emphasized the rights and responsibilities of the individual before God. However, their formulation became a biblical overstatement. The Bible does not teach the "priesthood of the believer," but "the priesthood of believers." It is not a doctrine which emphasizes the freedom of the individual, but the (1) body-life responsibility of each believer (cf. I Cor. 12:7) and (2) Great-Commission Christianity (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8).
▣ "be thankful" This was a Present active imperative, "keep on always being thankful." Thankfulness is a sign of Christian maturity, of the Spirit-filled life (cf. v. 17; Eph. 5:20; I Thess. 5:18). It is not a resignation to determinism (Islam), but a biblical worldview that God is with us and for us even amidst the difficulties and circumstances of this fallen world!
3:16 "Let the word of Christ richly dwell within you" This is a present active imperative second person plural. "The word of Christ" can refer to (1) the gospel; (2) His personal presence; or (3) the Spirit. Notice that this indwelling is not automatic (neither individual or corporate). Believers must co-operate in the Christian life as they do in salvation.
There is another Greek manuscript variation here which is similar to that in vv. 13 and 15. Scribes tended to unify Paul's expressions. The phrase "word of Christ," is a unique expression found only here in the NT. Therefore, it was changed to "word of God" (MSS A, C*) or "word of the Lord" (MS א*). By far the best Greek manuscripts, P46, א2, B, C2, D, F, G, and most ancient translations have "word of Christ."
The outlines of Ephesians and Colossians are very similar. The parallel to this verse in Eph. is 5:18! The Spirit-filled life is daily Christlikeness or allowing the word of Christ and the mind of Christ to guide in every area, especially interpersonal relationships.
There is an ambiguity in this verse concerning the Greek preposition "in" (en). It can also be translated "among." "In" would have an individual focus, while "among" a corporate focus (cf. 1:27).
▣ "with all wisdom" This is a play on the false teachers' overemphasis on human knowledge. The word of Christ (the Spirit-filled life) is true wisdom. Wisdom is a person (cf. Pro. 8:22-31) and a lifestyle, not isolated truth or creeds.
▣ "with psalms" The NKJV and NASB translations imply "teaching with songs," but the NRSV and NJB imply "teachers with songs in their hearts." TEV implies worshiping God with songs.
The modern controversy over musical preference in worship could be addressed by this verse (and Eph. 5:19) in that several different types of music are mentioned: (1) psalms; (2) hymns; and (3) spiritual songs. Although we cannot identify all the types it is obvious that the early church used several different forms of music. The key is the heart of the worshiper, not the form of the music (cf. 3:17).
3:16-17 There is a theological and structural parallel between Eph. 5:18-21 and Col. 3:16-17. In Ephesians there is a present passive imperative, "ever be filled," while in Colossians there is a present active imperative, "let the word of Christ dwell within you." Also in Ephesians the imperative is followed by five present participles which describe the Spirit-filled life.
(1) v. 19, speaking to one another in psalms, hymns, and spiritual songs (present active)
(2) v. 19, singing (present active)
(3) v. 19, making melody (present active)
(4) v. 20, always giving thanks (present active)
(5) v. 21, be subject to one another (present middle)
In Colossians some of the same participles also occur.
(1) v. 16, teaching (present active)
(2) v. 16, admonishing in psalms, hymns, and spiritual songs (present active)
(3) v. 16, singing (present active)
(4) v. 17, giving thanks (present active)
3:17 "Whatever you do in word or deed" This is a major spiritual truth. Believers must relate all their motives and actions to God through Christ. Every aspect of our lives is "as unto the Lord." Believers do not live for themselves (cf. v. 23; Rom. 14:7-9; I Cor. 10:31; II Cor. 5:15; Eph. 6:7; I Pet. 4:11). This truth could revolutionize the modern, western, individual-focused church.
NASB (UPDATED) TEXT: 3:18-21
18Wives, be subject to your husbands, as is fitting in the Lord. 19Husbands, love your wives and do not be embittered against them. 20Children, be obedient to your parents in all things, for this is well-pleasing to the Lord. 21Fathers, do not exasperate your children, so that they will not lose heart.
3:18 "Wives, be subject to your husbands" This is a present middle imperative. When the word of Christ (i.e., the Spirit-filled life, cf. Eph. 5:18) indwells a believer it impacts every area of life! The parallels are Eph. 5:21-22; Titus 2:5; I Pet. 3:1, but remember Colossians was written first. Ephesians expresses the universal principle of submission for all believers in Eph. 5:21 (present middle participle) and uses the Christian home as a three-fold domestic example of how the "Spirit-filled" life works in daily life: (1) husbands-wives, 5:22-31; (2) parents-children, 6:1-4 and (3) masters-slaves, 6:5-9. This discussion seems negative to us today, but in its day it was strikingly positive. The three groups that had total cultural control (husbands, parents, and slave masters) are equally admonished as were those with no civic power or rights (wives, children, and slaves). This selfless mandate is an example of the reversal of the Fall. What a difference Christ makes. See Special Topic: Submission (hupotassō) at Eph. 5:21.
3:18-19 In this context and its parallels, submission was between married couples, not men and women in general. The principle of male headship is stated throughout the Bible, from Genesis 3 onward. However, Christian male headship is characterized by, and commanded (present active imperative) to be, sacrificial, self-giving, Christlike love (cf. Eph. 5:25, 28-29). Headship in the NT is servanthood (cf. Matt. 20:25-27; 23:11) with Christ as the model.
In our day "submission" is a negative, sexist term. Originally it was a military term that related to obedience based on the chain of command. In the NT, however, it was often used of Jesus' attitude toward His earthly parents (cf. Luke 2:51) and His heavenly Father (cf. I Cor. 15:28). Paul was fond of this term and used it 23 times. Ephesians 5:21 shows it is a universal spiritual principle connected to the Spirit-filled life. Submission goes against our cultural, western, individual focused mind-set. Selfishness is so ingrained (cf. Rom. 12:10; Gal. 5:13; Phil. 2:3; I John 4:11)! See Special Topic: Submission at Eph. 5:21.
▣ "as is fitting in the Lord" The Ephesian parallel has "as to the Lord." The TEV translates the phrase as "for that is what you should do as Christians" (cf. v. 20). Believers should treat others in loving, submitting ways not because others deserve it, but because they are Christians (cf. vv. 23-23). The Spirit allows fallen mankind to redirect his self-centeredness into others-centeredness, as Jesus did (cf. II Cor. 5:14-15; I John 3:16).
3:19
NASB"and do not be embittered against them"
NKJV"and do not be bitter toward them"
NRSV"and never treat them harshly"
TEV"and do not be harsh with them"
NJB"and do not be sharp with them"
This is a present middle imperative with a negative particle, which usually means to stop an act in process. "You, yourselves, stop being bitter." There is no direct parallel to the phrase in Ephesians 5, but vv. 28-29 express the same truth in a positive sense. In the biblical context of "one flesh" (cf. Genesis 2) marriages in which husbands treat their wives in loving ways, they bless themselves and vise versa. Loving one's spouse is, in one sense, loving oneself. In the Christian home our love for family reflects our love for God and is a powerful witness to a confused and hurting lost world.
3:20 "Children, be obedient" This is a present active imperative, "continue to be obedient." In Eph. 6:1-4, this mandate is expanded to relate to Exod. 20:12 and Deut. 5:16, "Honor your father and mother." In this context, "for this is well pleasing to the Lord" relates the command to Christian children.
Notice that children are commanded to be obedient, but wives are commanded to submit. In both cases it is Christian families that are addressed. One issue that is difficult to reconcile between this and our day is "How old are children?" In Jewish culture a boy became responsible to the Law and was marriageable at age thirteen, a girl at twelve. In Roman culture a boy became a man at age fourteen and in Greek culture at age eighteen.
3:21 "Fathers, do not exasperate your children" This is a present active imperative with a negative particle which means stop an act in process, "stop exasperating your children." The reciprocal responsibility is clear (cf. Eph. 6:4).
There has always been a generational barrier. Christians (both parents and children) should handle relationships differently because of their ultimate commitment to Christ. Paul's discussion of the appropriate relationships in the home were radically different from the cultural norm of his day. Paul directly addressed the person with cultural power and authority (husbands, parents, and slave masters) and admonished them to treat those under them (wives, children, and domestic servants) with dignity and Christian love (much like Philemon). Believers are stewards of God, not owners! How we treat each other is meant to demonstrate the new age to a lost world.
NASB (UPDATED) TEXT: 3:22-4:1
22Slaves, in all things obey those who are your masters on earth, not with external service, as those who merely please men, but with sincerity of heart, fearing the Lord. 23Whatever you do, do your work heartily, as for the Lord rather than for men, 24knowing that from the Lord you will receive the reward of the inheritance. It is the Lord Christ whom you serve. 25For he who does wrong will receive the consequences of the wrong which he has done, and that without partiality. 4:1Masters, grant to your slaves justice and fairness, knowing that you too have a Master in heaven.
3:22 "Slaves, in all things obey" There should be no paragraph break at v. 22. This is a present active imperative, "keep on obeying." This is the third example from the Christian home (cf. Eph. 6:5-9). In our day this might relate (i.e., apply to) to Christian employers and employees. In Ephesians, and probably also here in Colossians, it refers to both saved and lost masters.
I personally do not believe this "in all things" refers to evil or sin (cf. Acts 5:29). This is a general statement admonishing obedience, not a license for believers to participate in things which are excluded by Scripture. This is also true of wives (cf. v. 18; Eph. 5:22). See Special Topic: Paul's Admonitions to Slaves at Eph. 6:5.
▣ "sincerity of heart" See Special Topic below.
SPECIAL TOPIC: GENEROUS/SINCERE (HAPLOTES)
3:23 Serving the Lord is the motive for all Christians in all their activities (cf. v. 17; Eph. 6:7; I Cor. 10:31)! Believers should be daily, living witnesses of the redeeming power of God!
3:24 In the ancient world slaves had no inheritance rights. But now, in Christ, they do! God is going to reward those who love, worship, and serve Him (cf. v. 23; Eph. 6:8).
3:25 Divine judgment is dispensed without partiality (cf. Deut. 10:17; Acts 10:34; Rom. 2:11; Eph. 2:9; 6:9; I Pet. 1:17). This principle is expressed clearly in Gal. 6:7. Even believers will give an account unto God, not for sin, but for stewardship (cf. II Cor. 5:10). Sin has consequences in time and in eternity!
4:1 This shows the reciprocal responsibility (cf. vv. 19, 21). Unlike Ephesians, this text speaks to Christian slave owners (cf. Philemon). The NIV Study Bible (p. 1817) adds an interesting comment: "The reason Paul writes more about slaves and masters than about wives, husbands, children, and fathers may be that the slave Onesimus (cf. 4:9) is going along with Tychicus to deliver this Colossean letter and the letter to Philemon, Onesimus' master, who also lived at Colossae."
This verse contextually should go with chapter 3. It concludes Paul's domestic example of Christlike living. See Special Topic: Paul's Admonitions to Slaves at Eph. 6:5.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How have we died with Christ? What does this mean in our daily lives?
2. Why are verses 11 and 17 so important in the Christian faith?
3. Define "submission." Does it speak of inferiority? Why or why not?
4. Why is the Christian home used as an example of reciprocal submission?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NRSV | NRSV | TEV | NJB |
Exhortations | Christian Graces | The Christian's Duties | Instructions | Apostolic Spirit |
(3:18-4:6) | ||||
4:2-6 | 4:2-6 | 4:2-4 | 4:2-4 | 4:2-4 |
4:5-6 | 4:5-6 | 4:5-6 | ||
Final Greetings | Final Greetings | Epilogue | Final Greetings | Personal News |
4:7-9 | 4:7-15 | 4:7-9 | 4:7-9 | 4:7-9 |
Greeting and Final Wishes | ||||
4:10-27 | 4:10-17 | 4:10-11 | 4:10-14 | |
4:12-14 | ||||
Closing Exhortations and Blessing | 4:15-17 | 4:15-17 | ||
4:16-18 | ||||
4:18 | 4:18 | 4:18a | 4:18 | |
4:18b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:2-4
2Devote yourselves to prayer, keeping alert in it with an attitude of thanksgiving; 3praying at the same time for us as well, that God will open up to us a door for the word, so that we may speak forth the mystery of Christ, for which I have also been imprisoned; 4that I may make it clear in the way I ought to speak.
4:2
NASB, NRSV"devote yourselves to prayer"
NKJV"continue earnestly in prayer"
TEV"be persistent in prayer"
NJB"be persevering in your prayers"
This is a present active imperative, "continue to devote yourselves to prayer." Prayer is not optional. Prayer is crucial for effective Christian living and ministry (cf. Eph. 6:18-19; Rom. 12:2; Phil. 4:6; I Thess. 5:17). If Jesus, being God incarnate, was characterized by both public and private prayer, how much more do believers need to pray for the gospel, for themselves, and for one another? See Special Topic: Effective Prayer at Eph. 6:19.
NASB, NRSV,
TEV"keeping alert"
NKJV"being vigilant"
NJB"stay awake"
This is a present active participle functioning as an imperative. Prayer takes planning, persistence, and vigilance. It needs to become a lifestyle, not an event.
▣ "thanksgiving" Notice the three aspects of prayer in v. 2. Also, remember Paul was imprisoned, yet this letter emphasizes "thanksgiving" (cf. 1:3,12; 2:7; 3:15-17; 4:2). Biblical truth (worldview) radically change ones perspective on life (cf. Rom. 8:31-39). Thanksgiving is a characteristic of a Spirit-filled life (cf. Eph. 5:20; I Thess. 5:18).
4:3 "praying at the same time for us" Paul needed intercessory prayer. In verses 3 and 4 (cf. Eph. 6:19-20), he prays for three things related to his preaching the gospel.
1. an open door to preach (cf. Acts 14:27; I Cor. 16:9; II Cor. 2:12; Rev. 3:8)
2. an ability to explain the mystery of the gospel
3. the ability to speak the gospel clearly
SPECIAL TOPIC: INTERCESSORY PRAYER
▣ "that God will open up to us a door for the word" See Special Topic following.
SPECIAL TOPIC: USE OF THE WORD "DOOR" IN THE NT
▣ "the mystery of Christ" See note at 2:2 and Special Topic at Eph. 3:3.
▣ "for which I have also been imprisoned" If current scholarship is correct Paul was imprisoned in Rome in the early a.d. 60's (cf. 4:18). Paul was not in Rome nor on trial before Caesar by accident! This was predicted at his conversion (cf. Acts 9:15-16; Phil. 1:13).
NASB (UPDATED) TEXT: 4:5-6
5Conduct yourselves with wisdom toward outsiders, making the most of the opportunity. 6Let your speech always be with grace, as though seasoned, as it were, with salt, so that you will know how you should respond to each person.
4:5-6 These two verses relate to evangelism. Believers are to live in such a way that non-believers are (1) not turned off, but (2) attracted. Every believer is to be a verbal witness and a lifestyle witness (cf. I Pet. 3:15)!
4:5
NASB "Conduct yourselves with wisdom"
NKJV"walk in wisdom"
NRSV"conduct yourselves wisely"
TEV"Be wise in the way you act"
NJB"Act wisely"
This is another present active imperative, "always conduct yourselves with wisdom." Believers are to be intentional evangelists. Evangelism is God's will for the church (cf. Matt. 28:19-20). Every believer is a full time minister of the gospel (cf. Eph. 4:11-12).
NASB "making the most of the opportunity'
NKJV"redeeming the time"
NRSV"making the most of the time"
TEV"making good use of every opportunity you have"
NJB"making the best of the present time"
This is a present middle participle. This was the term (exagorazō) used to describe redemption (cf. Gal. 3:13; 4:5). It had an OT connotation of buying someone back from slavery, even sometimes the personal agency of a near relative (go'el). It was used metaphorically of making the most of an opportunity by buying something at a good price or at an appropriate time (cf. Eph. 5:16).
Believers must live godly lives and use godly wisdom so that when evangelistic and spiritual opportunities come they can take full advantage of them!
4:6 "speech. . .seasoned. . .with salt" Believers must watch their speech (cf. Eph. 4:29). They are known by their words (cf. Matt. 15:1-20; Mark 7:2-23) and judged by their words (cf. Matt. 12:33-37; Luke 6:39-45). Our speech and our lives will open opportunities for witnessing! Intention, not which evangelistic methodology one chooses to use, is the key. Prayer, not perfect presentation, is crucial. Wisdom is helpful but the Spirit is the determinative factor! See Special Topic: Human Speech at 3:10.
NASB (UPDATED) TEXT: 4:7-9
7As to all my affairs, Tychicus, our beloved brother and faithful servant and fellow bond-servant in the Lord, will bring you information. 8For I have sent him to you for this very purpose, that you may know about our circumstances and that he may encourage your hearts; 9and with him Onesimus, our faithful and beloved brother, who is one of your number. They will inform you about the whole situation here.
4:7-8 "Tychicus" Paul mentions Tychicus several times (cf. Acts 20:4; Eph. 6:21; II Tim. 4:12 and Titus 3:12). He was the bearer of this letter, and also of Ephesians and Philemon. Paul sent him to explain his circumstances to the churches of Asia Minor so that they might know how better to pray for him and rejoice with him (cf. 4:8 and introduction).
4:8 "hearts" See Special Topic at 2:2.
4:9 "Onesimus" Onesimus was a runaway slave converted in prison by Paul. Paul sent him back to his Christian master, Philemon, who lived in Colossae and was well known to Paul (cf. Philemon). In many ways this tension between slave and free was an effective test of genuine Christian love.
NASB (UPDATED) TEXT: 4:10-17
10Aristarchus, my fellow prisoner, sends you his greetings; and also Barnabas' cousin Mark (about whom you received instructions; if he comes to you, welcome him); 11and also Jesus who is called Justus; these are the only fellow workers for the kingdom of God who are from the circumcision, and they have proved to be an encouragement to me. 12Epaphras, who is one of your number, a bond slave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. 13For I testify for him that he has a deep concern for you and for those who are in Laodicea and Hierapolis. 14Luke, the beloved physician, sends you his greetings, and also Demas. 15Greet the brethren who are in Laodicea and also Nympha and the church that is in her house. 16When this letter is read among you, have it also read in the church of the Laodiceans; and you, for your part read my letter that is coming from Laodicea. 17Say to Archippus, "Take heed to the ministry which you have received in the Lord, that you may fulfill it."
4:10-14 Timothy and six other co-workers sent their personal greetings to the church. Six of these seven co-workers are also mentioned in Philemon. Tychicus was probably the bearer of the letters of Colossians, Ephesians, and Philemon to Asia Minor.
4:10 "Aristarchus" A Jewish Christian about whom we know little (cf. Acts 19:29; 20:4; 27:2).
▣ "my fellow prisoner" This refers either metaphorically to Christian service or literally to imprisonment (cf. Rom. 16:7; Philemon 23).
▣ "Mark, the cousin of Barnabas" John Mark's home may have been the site of the Lord's Supper and Upper Room post-resurrection appearances of Jesus (cf. Acts 12:12). He was the writer of the Gospel of Mark and the friend and scribe of Peter (cf. I Pet. 5:13). He was the cause of a great disagreement between Barnabas and Paul after their first missionary journey (cf. Acts 12:25; 13:5; 15:36-39).
▣ "if he comes to you, welcome him" This is a third class conditional sentence. Paul was very angry with John Mark for leaving the first mission team. However, they apparently reconciled (cf. II Tim. 4:11).
4:11 "Jesus who is called Justus" The TEV has "Joshua." "Jesus" and "Joshua" are derived from the Hebrew terms "YHWH" and "salvation" and are the same in Hebrew (cf. Matt. 1:21). This Justus is known to God, but unknown to us.
▣ "the kingdom of God" This is such a key phrase in the Synoptic Gospels (see Special Topic at Eph. 5:5). Jesus' first and last sermons, and most of His parables, dealt with this topic. It refers to the reign of God in human hearts now. It is surprising that John uses this phrase only twice (and never in Jesus' parables). In John's Gospel "eternal life" is a key term and metaphor.
The phrase relates to the eschatological (end-time) thrust of Jesus' teachings. This "already, but not yet" theological paradox relates to the Jewish concept of two ages, the current evil age and the righteous age to come, which will be inaugurated by the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages. The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came, not as the military conqueror of Revelation 19, but as the Suffering Servant (cf. Isaiah 53) and humble leader (cf. Zech. 9:9). The Kingdom, therefore, is inaugurated (cf. Matt. 3:2; 4:17; 10:7; 11:12; 12:28; Mark 1:15; Luke 9:9,11; 11:20; 21:31-32), but not consummated (cf. Matt. 6:10; 16:28; 26:64).
Believers live in the tension between these two ages. They have resurrection life, but they still are dying physically. They are freed from the power of sin, yet they still sin. They live in the eschatological tension of the already and the not yet!
▣ "from the circumcision" The men listed in vv. 7-11 were all Jewish believers (according to their names).
▣ "they have proved to be an encouragement to me" The term literally means "relief of pain." This Greek word is the source of the English medicine "paregoric."
4:12 "Epaphras" He was founder of the church at Colossae (cf. 1:7 and introduction).
▣ "always laboring earnestly for you" This is a strong athletic term which comes into English as "agony." Epaphras was a prayer warrior (cf. v. 13). His prayer for these believers was that they (1) stand, (2) mature, and (3) be assured in all the will of God.
4:13 "Laodicea and Hierapolis" These were the other two towns (along with Colossae) of the Lycus valley in which Epaphras had started three churches.
4:14 "Luke" He was Paul's close missionary companion and physician. He was a Gentile and the author of the Gospel of Luke and Acts.
▣ "Demas" Later he would desert Paul (cf. II Tim. 4:10).
4:15 "Nympha" This can be either masculine or feminine. Notice the early church met in private homes (cf. Rom. 16:5; I Cor. 16:19; Philemon 2).
4:16 "when this letter is read among you" All of Paul's letters, not just Ephesians (a circular letter), were passed around from church to church and read aloud to the whole congregation. The churches believed that the Apostles had a unique, inspired word from God. Their desire to hear all of Paul's letters written to other churches, and on other occasions, shows how the Bible relates to everyone and every age.
▣ "read my letter that is coming from Laodicea" This letter was probably "Ephesians" which was a circular letter. In Marcion's Canon, Ephesians was called "the letter to the Laodiceans." No early church father ever quotes from a letter known as the letter to the Laodiceans.
4:17 "Archippas" Archippas was the pastor of the house-church (Philemon 2). The early leadership positions were functions performed by local gifted believers, not vocations or offices.
NASB (UPDATED) TEXT: 4:18
18I, Paul, write this greeting with my own hand. Remember my imprisonment. Grace be with you.
4:18 "in my own hand" This was Paul's way of assuring the genuineness of his writings (cf. II Thess. 2:2; 3:17). This also implies that he regularly employed a scribe (cf. Rom. 16:22), probably because of his eye problems (cf. Acts 9:8-9,12,18; Gal. 4:15; 6:11), which I believe was his "thorn in the flesh."
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the three aspects of prayer in vv. 2-3.
2. List the four aspects of the Christian life in vv. 5-6.
3. Discuss the individuals mentioned in vv. 7-14.
Copyright © 2012 Bible Lessons International
OPENING STATEMENTS
A. The truths of this book have impacted the lives of many saints
1. Samuel Coleridge called it "the divine composition of man"
2. John Calvin called it his favorite book of the Bible
3. John Knox asked that Calvin's sermons on Ephesians be read to him on his deathbed
B. This book has been called the "crowning jewel," or capstone, of Paul's theology. All of the great themes of Paul are expressed in a wonderful summary fashion.
C. As God used Romans to instigate the Reformation, He will use Ephesians to reunite splintered Christendom. Believers' unity and commonality in Christ far overshadow their differences.
AUTHOR
A. Paul
1. Expressly stated in 1:1, 3:1
2. Reference to imprisonment (probably in Rome) in 3:1; 4:1; 6:20
3. Almost unanimous church tradition
a. Clement of Rome, in a.d. 95, wrote a letter to Corinth that quotes 4:4-6
b. Ignatius (a.d. 30-107) quotes from 1:9; 2:19; 3:4-9
c. Polycarp (a.d. 65-155), the disciple of John the Apostle, and the bishop of Smyrna asserts Paul's authorship
d. Irenaeus (a.d. 130-200) asserts Paul's authorship
e. Clement of Alexandria (a.d. 150-210) asserts Paul's authorship
4. It is listed in
a. Marcion's (who came to Rome in a.d. 140's) list of accepted books
b. Muratorian Fragment (a.d. 180-200), a list of canonical books from Rome and placed it in Paul's writings
5. The closings of both Colossians and Ephesians have 29 words that are almost exactly the same in Greek (there are two additional words in Colossians.).
B. Another Author
1. Erasmus was the first to doubt Paul's authorship based on
a. Style - long sentences that are very uncharacteristic of Paul's other letters
b. No personal greetings
c. Unique vocabulary
2. 18th-Century critical scholarship began to deny Paul's authorship
a. Several verses seem to be from a second generation believer, 2:20; 3:5
b. Theological words were used with differing definitions (example: "mystery")
c. Uniqueness of the genre of a cyclical or circular letter
C. Answers to Erasmus' points
1. The style is different because Paul had time to think when writing Ephesians while in prison.
2. The absence of a personal greeting is explained by the fact that Ephesians was a cyclical letter that was to be sent to many churches in the area. A Roman postal route which included Ephesus and the Lycus River Valley can be seen in Revelation 2-3. Paul wrote a twin letter, Colossians, to a specific group of three churches which included several personal greetings.
3. The number of unique words in the book of Ephesians is exactly the same as the number of unique words (hapax legomena) in the book of Romans. The purpose, subject matter, recipients and occasion explain the use of new words.
4. Paul speaks of "apostles and prophets" in I Corinthians 12:28, which is similar to 2:20 and 3:5. No one denies Paul's authorship of I Corinthians.
THE LITERARY RELATIONSHIP BETWEEN COLOSSIANS AND EPHESIANS
A. The historical relationship between Colossians and Ephesians
1. Epaphras (Col. 1:7; 4:12; Philemon 23) was converted during Paul's Ephesian campaign (Acts 19)
a. He took his newly found faith back to his home area, the Lycus River Valley.
b. He started three churches-in Hierapolis, Laodicea and Colossae.
c. Epaphras sought Paul for advice on how to combat the merging of world-views by the heretics. Paul was in prison at Rome (early 60's).
2. False teachers came and began to merge the gospel with Greek ontology
a. spirit and matter were co-eternal
b. spirit (God) was good
c. matter (creation) was evil
d. a series of aeons (angelic levels) existed between the good high God and a lesser god who formed matter
e. salvation was based on knowledge of secret passwords which helped people progress through the aeons (angelic levels)
B. The literary relationship between Paul's two letters
1. Paul heard of the heresy in these churches which he had never visited personally from Epaphras.
2. Paul wrote a hard-hitting letter in short, emotional sentences, directed at the false teachers. The central theme was the cosmic lordship of Jesus. This is known as Paul's letter to the Colossians.
3. Apparently, soon after writing Colossians, with time on his hands in prison, he developed these same themes. Ephesians is characterized by long sentences and developed theological concepts (1:3-14, 15-23; 2:1-10, 14-18, 19-22; 3:1-12, 14-19; 4:11-16; 6:13-20). It takes Colossians as a starting point and draws out its theological implications. Ephesians' central theme is the unity of all things in Christ, which was a contrast to the incipient Gnostic concept.
C. Related literary and theological structure
1. Similarity of the basic structure
a. they have very similar openings
b. they have doctrinal sections dealing primarily with Christ
c. they have practical sections admonishing Christian lifestyle using the same categories, terms and phrases
d. they have closing verses exactly alike in 29 consecutive words in Greek, with only two different words added in Colossians.
2. Similarity of words or short phrases
Eph. 1:1c and Col. 1:2a Eph.1:4 and Col. 1:22 Eph. 1:7 and Col. 1:14 Eph. 1:10 and Col. 1:20 Eph. 1:15 and Col. 1:3-4 Eph. 1:18 and Col. 1:27 Eph. 1:27 and Col. 1:18 Eph. 2:1 and Col. 1:13 Eph. 2:16 and Col. 1:20 Eph. 3:2 and Col. 1:25 Eph. 3:3 and Col. 1:26,27 Eph. 4:3 and Col. 3:14 Eph. 4:15 and Col. 2:19 Eph. 4:24 and Col. 3:10, 12, 14 Eph. 4:31 and Col. 3:8 Eph. 5:3 and Col. 3:5 Eph. 5:5 and Col.3:5 Eph. 5:6 and Col. 3:6 Eph. 5:16 and Col. 4:5 |
"faithful" "holy and blameless" "redemption. . .forgiveness" "all things. . .heaven. . .earth" "heard. . .love for all the saints" "the riches of the glory" "head. . .church" "you were dead" "reconcile. . .cross" "stewardship" "mystery" "unity" "head" and "grow" "put on . . ." "anger" "wrath" "malice" "slander" "immorality" "impurity" "greed" "idolatry" (coveting) "the wrath of God" "making the most of the time" |
3. Exact phrases or sentences
Eph. 1:1a and Col 1:1a
Eph. 1:1b and Col. 1:2a
Eph. 1:2a and Col. 1:2b
Eph. 1:13 and Col. 1:5
Eph. 2:1 and Col. 2:13
Eph. 2:5b and Col. 2:13c
Eph. 4:1b and Col. 1:10a
Eph. 6:21,22 and Col. 4:7-9 (29 consecutive words except for "kai syndoulos" in Colossians)
4. Similar phrases or sentences
Eph. 1:21 and Col. 1:16
Eph. 2:1 and Col. 1:13
Eph. 2:16 and Col. 1:20
Eph. 3:7a and Col. 1:23d, 25a
Eph. 3:8 and Col. 1:27
Eph. 4:2 and Col. 3:12
Eph. 4:29 and Col. 3:8; 4:6
Eph. 5:15 and Col. 4:5
Eph. 5:19,20 and Col. 3:16
5. Theologically synonymous concepts
Eph. 1:3 and Col. 1:3 Eph. 2:1,12 and Col. 1:21 Eph. 2:15 and Col. 2:14 Eph. 4:1 and Col 1:10 Eph. 4:15 and Col. 2:19 Eph. 4:19 and Col. 3:5 Eph.4:22,31 and Col. 3:8 Eph.4:32 and Col. 3:12-13 Eph. 5:4 and Col. 3:8 Eph. 5:18 and Col. 3:16 Eph. 5:20 and Col. 3:17 Eph. 5:22 and Col. 3:18 Eph. 5:25 and Col. 3:19 Eph. 6:1 and Col. 3:20 Eph. 6:4 and Col. 3:21 Eph. 6:5 and Col. 3:22 Eph. 6:9 and Col. 4:1 Eph. 6:18 and Col. 4:2-4 |
a prayer of thanks alienation from God hostility of Law worthy walk Christ's body growing to maturity from its Head sexual impurity "lay aside" sins Christians kind to one another Christian speech filling of Spirit = word of Christ thanksgiving to God for all things wives be subject to husbands husbands love your wives children obey your parents fathers do not provoke children slaves obey masters masters and slaves Paul's request for prayer |
6. Terms and phrases used in both Colossians and Ephesians which are not found in other Pauline literature
a. "fullness" (which was the Gnostic term for the angelic levels)
Eph. 1:23 Eph. 3:19 Eph. 4:13 Col. 1:19 Col. 2:9 |
"the fullness of Him who fills all in all" "be filled up to all the fullness of God" "to the fullness of Christ" "for all the fullness to dwell in Him" "for in Him all the fullness of Deity dwells" |
b. Christ as "Head" of the church
Eph. 4:15; 5:23 and Col. 1:18; 2:19
c. "alienated"
Eph. 2:12; 4:18 and Col. 1:21
d. "redeeming the time"
Eph. 5:16 and Col. 4:5
e. "rooted"
Eph. 3:17 and Col. 1:5
f. "the word of truth, the gospel"
Eph. 1:13 and Col. 1:5
g. "forbearing"
Eph. 4:2 and Col. 3:13
h. unusual phrasing and terms ("held together," "supply")
Eph. 4:16 and Col. 2:19
D. Summary
1. Over one third of the words in Colossians are in Ephesians. It has been estimated that 75 of the 155 verses in Ephesians have a parallel in Colossians. Both claim Paul's authorship while in prison.
2. Both were delivered by Paul's friend Tychicus.
3. Both were sent to the same area (Asia Minor).
4. Both deal with the same Christological topic.
5. Both emphasize Christ as head of the church.
6. Both encourage appropriate Christian living.
E. Major Points of Dissimilarity
1. The church was always local in Colossians but universal in Ephesians. This may be due to the cyclical nature of the letter of Ephesians.
2. Heresy, which was such a prominent feature of Colossians, is not directly mentioned in Ephesians. However, both letters use characteristic Gnostic terms ("wisdom," "knowledge," "fullness," "mystery," "principalities and powers" and "stewardship.")
3. The second coming is immediate in Colossians but delayed in Ephesians. The church was, and is, called to serve in a fallen world. (2:7; 3:21; 4:13).
4. Several characteristically Pauline terms are used differently. One example is the term "mystery." In Colossians the mystery is Christ (Col. 1:26-27; 2:2; 4:3), but in Ephesians (1:9; 5:32) it is God's previously hidden, but now revealed, plan for the unity of Gentiles and Jews.
5. Ephesians has several Old Testament allusions (1:22-Ps. 8; 2:17-Isa. 57:19) (2:20-Ps. 118:22) (4:8-Ps. 68:18) (4:26-Ps. 4:4) (5:15-Isa. 26:19, 51:17, 52:1, 60:1) (5:31-Gen. 2:24) (6:2-3-Exod. 20:12) (6:14-Isa. 11:5, 59:17) (6:15-Isa. 52:7), but there are only one or two in Colossians (2:3-Isa. 11:2; 2:22-Isa. 29:13).
F. Though very similar in words, phrases and often outline, the letters also include unique truths.
1. The Trinitarian blessing of grace - Eph. 1:3-14
2. The grace passage - Eph. 2:1-10
3. The merging of Jews and Gentiles into one new body - Eph. 2:11-3:13
4. The unity and giftedness of the body of Christ - Eph. 4:1-16
5. "Christ and the church" are the pattern for "husband and wife" Eph. 5:22-33
6. The spiritual warfare passage - Eph. 6:10-18
7. The Christological passage - Col. 1:13-18
8. Human religious ritual and rules - Col. 2:16-23
9. The theme of the cosmic significance of Christ in Colossians versus the theme of the unity of all things in Christ in Ephesians
G. In conclusion, it seems best to follow A. T. Robertson and F. F. Bruce in asserting that Paul wrote both letters in close proximity by developing the thoughts of Colossians into a capstone presentation of truth.
DATE
A. The date of this letter is linked to one of Paul's imprisonments in Ephesus, Philippi, Caesarea, or Rome. A Roman imprisonment best fits the facts of Acts.
B. Once Rome is assumed to be the place of imprisonment, the question arises, which time? Paul was in jail in the early 60's, which is recorded in Acts, but he was released and wrote the Pastoral letters (I & II Timothy and Titus) and was then rearrested and killed before June 9, a.d. 68, which was the date of Nero's suicide.
C. The best educated guess for the writing of Ephesians is Paul's first imprisonment in Rome in the early 60's.
D. Tychicus, along with Onesimus, probably took the letters of Colossians, Ephesians and Philemon to Asia Minor.
E. Possible chronology of Paul's writings following F. F. Bruce and Murry Harris with minor adaptions.
Book | Date | Place of Writing | Relation to Acts | |
1 | Galatians | 48 | Syrian Antioch | 14:28; 15:2 |
2 | I Thessalonians | 50 | Corinth | 18:5 |
3 | II Thessalonians | 50 | Corinth | |
4 | I Corinthians | 55 | Ephesus | 19:20 |
5 | II Corinthians | 56 | Macedonia | 20:2 |
6 | Romans | 57 | Corinth | 20:3 |
7-10 | Prison Letters | |||
Colossians | early 60's | Rome | ||
Philemon | early 60's | Rome | ||
Ephesians | early 60's | Rome | ||
Philippians | late 62-63 | Rome | 28:30-31 | |
11-13 | Fourth Missionary Journey | Ephesus (?) | ||
I Timothy | 63 (or later, | Macedonia | ||
Titus | 63 but before | |||
II Timothy | 64 a.d. 68) | Rome |
RECIPIENTS
A. Many manuscripts (Chester Beatty Papyri, P46; Sinaiticus, א; Vaticanus, B; Origen's Greek text, and Tertullain's Greek text) omit "in Ephesus" in 1:1. The RSV and Williams translations omit the phrase.
B. The Greek grammar of v. 1 can accommodate a place name. Possibly, as a circular letter, the place name of the church was left blank so it could be supplied when read aloud to the churches. This might explain the phrase in Col. 4:15-16, "letter from the Laodiceans," which was possibly the Book of Ephesians (Marcion called Ephesians by the title "letter to the Laodiceans").
C. Ephesians was written primarily to Gentiles, 2:1; 4:17, whom Paul had not personally met, 1:15; 3:2. The churches in the Lycus River Valley (Laodicea, Hierapolis, and Colossae) were started, not by Paul, but by Epaphras (Col. 1:7; 4:12; Philemon 23).
PURPOSE
A. The theme of the book is found in 1:10 and 4:1-10, which emphasizes the unity of all things in Christ. Christ restores the image of God in humanity and in the world (kosmos).
B. The doctrinal section of chapters 1-3 can be outlined as:
The Trinity's Gracious Character and Provisions for Sinful Mankind
1. God's Trinitarian nature (1:3-14)
2. God's gracious character (2:1-10)
3. God's eternal plan of redemption (2:11-3:13)
C. Ephesians is one of Paul's four prison letters. The outlines of Ephesians and Colossians are very similar. Colossians was written to combat the heresy of incipient Gnosticism in the Lycus River Valley of Asia Minor. Ephesians was written as a circular letter to the same area to prepare the other churches for the coming heresy. Colossians is a terse, hard-hitting letter, while Ephesians is an extended logical presentation of the same truths using very long sentences: (1:3-14, 15-23; 2:1-9; 3:1-7, etc.).
BRIEF OUTLINE
A. The book naturally divides into two parts (as do most of Paul's writings)
1. Unity in Christ, chapters 1-3 (theology)
2. Unity in the Church, chapters 4-6 (application)
B. Suggested thematic outline
1. Traditional Pauline opening, 1:1-2
2. The Father's plan for the unity of all things in Christ, 1:3-3:21
a. Paul's praise to the Father, 1:3-14
(1) for the Father's love before time
(2) for the Father's love in His Son at the right time
(3) for the Father's continuing love by the Spirit through time
b. Paul's prayer to the Father for the churches, 1:15-23
(1) for the Father's revelation in Christ to be understood
(2) for the Father's power to work powerfully in believers
(3) for the Father's elevation of Christ above all things
c. Paul's understanding of the Father's plan for all humanity, 2:1-3:13
(1) sinful mankind's need
(2) the Father's gracious provision
(3) mankind's needed covenantal response
(4) the Father's plan fully revealed
d. Paul's prayer to the Father for the believers, 3:14-21
(1) to receive inner strength (by the Spirit)
(2) to fully understand the gospel (not in propositional truths only) in experience and love
(3) to be filled with the fullness of God (which is Christ)
(4) all this from the God Who is able
3. The Father's desire for the unity of His new people, 4:1-6:20
a. The unity of the Triune God is reflected in the unity of His children, 4:1-16
(1) unity is not uniformity, but lifestyle love
(2) Deity is a tri-une unity
(3) spiritual gifts are for the good of the body, not individual honor
(4) unity demands ministry
(5) unity is under angelic attack
(6) unity is in Christ
b. Christian unity contrasted with pagan self-centeredness, 4:17-5:14
(1) lay aside the deeds of the old life
(2) put on Christlikeness
c. The means of accomplishing and maintaining unity, 5:15-6:9
(1) ever be filled with the Spirit
(2) the Spirit-filled life described
(a) five participles, vv. 19-21
(b) three domestic examples
i. husbands - wives
ii. parents - children
iii. masters - slaves
d. The struggle for Christlike unity, 6:10-20
(1) the spiritual battle
(2) God's armor
(3) prayer's power
4. Closing remarks, 6:21-24
THE PHILOSOPHICAL AND THEOLOGICAL BACKGROUND OF THE FALSE TEACHERS (GNOSTICISM)
A. Gnostic beliefs of the first and second centuries:
1. An ontological (eternal) dualism between spirit (God) and matter (physical things).
2. Spirit was good, while matter was evil.
3. A series of angelic levels (aeons) between a holy high God and a lesser god who structured evil matter.
4. The path to salvation
a. knowledge of the secret password which allowed movement through the angelic spheres from earth to heaven
b. a divine spark in all men although all would not understand or receive saving knowledge
c. knowledge came only to an elite group by special revelation
5. Ethics (two types of Gnostics)
a. totally unrelated to the spiritual life (libertarians, antinomians)
b. crucial to salvation (legalists).
B. Contradictions with historical, biblical Christianity
1. separating the humanity and Deity of Christ (Gnostics said He could not be fully God and fully human)
2. removing His vicarious death as the only way of salvation
3. substituting human knowledge for free divine grace.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words (reading cycle #1).
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects (reading cycle #2) and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | JB |
Salutation | Greetings | Salutation | Salutation | Address & Greeting |
1:1-2 | 1:1-2 | 1:1-2 | 1:1a | 1:1-2 |
1:1b | ||||
1:2 | ||||
Spiritual Blessings in Christ | Redemption in Christ | Thanksgiving and Blessing | Spiritual Blessings in Christ | God's Plan of Salvation |
1:3-14 | 1:3-14 | 1:3-14 | 1:3-6 | 1:3-14 |
1:7-10 | ||||
1:11-12 | ||||
1:13-14 | ||||
Paul's Prayer | Prayer for Spiritual Wisdom | Paul's Prayer | The Triumph and the Supremacy of Christ | |
1:15-23 | 1:15-23 | 1:15-23 | 1:15-23 | 1:15-23 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired-readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 1:1-23
A. The phrase "in Ephesus" is omitted in the RSV, NJB and Williams translations because it is missing in some of the earliest Greek manuscripts (P46, א, and B). There apparently was a blank space where a place name should have been inserted. It was a circular letter for all of the churches of Asia Minor. The letters to the seven churches in Revelation 2-3 show an ancient Roman postal route.
B. The Trinity is praised in Ephesians 1:3-14 (and also 1:17; 2:18; 3:14-17; 4:4-6)
1. the Father in eternity, vv. 3-6 (the Father's love and purpose in Himself)
2. the Son in time, vv. 7-12 (the Father's love and purpose in Christ)
3. the Spirit in the future, vv. 13-14 (the Father's love and purpose in the Spirit)
Verses 3-14 form one beautiful prayer of praise to the Triune God! Each section closes with the phrase "to the praise of His glory" (cf. vv. 6, 12, 14). Even though all three persons of the Trinity are mentioned, it is God the Father who is emphasized (as in vv. 15-23)! See Special Topic: The Trinity at 1:3.
C. Election is a wonderful doctrine. However, it is not a call to favoritism, but a call to be a channel, a tool or means of others' redemption! In the Old Testament the term was used primarily for service; in the New Testament it is used primarily for salvation which issues in service. The Bible never reconciles the seeming contradiction between God's sovereignty and mankind's free will, but affirms them both! A good example of the biblical tension would be Romans 9 on God's sovereign choice and Romans 10 on mankind's necessary response (cf. 10:9,11-13).
The key to this theological tension may be found in Eph. 1:4. Jesus is God's elect man and all are potentially elect in Him (Karl Barth). Jesus is God's "yes" to fallen mankind's need (Karl Barth). Ephesians 1:4 also helps clarify the issue by asserting that the goal of predestination is not heaven, but holiness (Christlikeness). We are often attracted to the benefits of the gospel and ignore the responsibilities! God's call (election) is for time as well as eternity!
Doctrines come in relation to other truths, not as single, unrelated truths. A good analogy would be a constellation versus a single star. God presents truth in eastern, not western, genres. We must not remove the tension caused by dialectical (paradoxical) pairs of doctrinal truths (Ex.: God as transcendent versus God as immanent; security vs. perseverance; Jesus as equal with the Father vs. Jesus as subservient to the Father; Christian freedom vs. Christian responsibility to a covenant partner; etc.).
The theological concept of "covenant" unites the sovereignty of God (who always takes the initiative and sets the agenda) with a mandatory initial and continuing repentant, faith response from an individual. Be careful of proof-texting one side of the paradox and depreciating the other! Be careful of advocating only your favorite doctrine or system of theology!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT 1:1-2
1Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who are faithful in Christ Jesus: 2Grace to you and peace from God our Father and the Lord Jesus Christ.
1:1 "Paul" The Greek name "Paul" meant "little." There have been several theories about the origin of his name.
1. A nick name describing his physical height, the second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed and had protruding eyes is a possible physical description of Paul. This came from a second century non-canonical book from Thessalonica called Paul and Thekla.
2. Paul's personal spiritual evaluation, passages like I Cor. 15:9; Eph. 3:8; I Tim. 1:15, where he calls himself "the least of the saints" (probably because he persecuted the Church, Acts 9:1-2). Some have seen this sense of "leastness" as the origin of this self-chosen title. However, in a book like Galatians, where he makes a major emphasis on his independence and equality with the Jerusalem Twelve, this option is unlikely (cf. I Cor. 15:10; II Cor. 11:5; 12:11).
3. Parental, most Jews of the diaspora (Jews living outside Palestine) were given two names at birth. Paul's Hebrew name was Saul and his Greek name was Paul.
▣ "an apostle" The term "apostle" comes from the Greek verb "to send" (apostellō). See Special Topic at Col. 1:11. Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luke 6:13). This term was often used of Jesus being sent from the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24,30,36,37,38; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21, 23,25; 20:21). In Jewish sources it was used of someone sent as an official representative of another, similar to "ambassador" (cf. II Cor. 5:20).
▣ "Christ" This is the Greek equivalent of the Hebrew term "messiah" (see Special Topic at Col. 1:1; cf. Dan. 9:25-26; John 1:41; 4:25), which meant "an anointed one" (cf. Matt. 1:16). This is a rare title in the OT, but the concept of a special coming savior, called and equipped by YHWH, is recurrent. The royal and priestly aspects can be seen in Ps. 110:1,4 and Zech. 4:11-14. It implies "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets were anointed. Jesus fulfills all three of these anointed offices (cf. Heb. 1:2-3).
SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE
▣ "Jesus" This Hebrew/Aramaic name meant "YHWH saves" or "YHWH brings salvation." It was revealed to his parents by an angel (cf. Matt. 1:21). "Jesus" is derived from the Hebrew word for salvation, hosea, combined with an initial abbreviation of the covenant name for God, "YHWH." It is the same as the Hebrew name Joshua. See Special Topic: Names for Deity at Col. 1:3.
▣ "by the will of God" This same introductory phrase is used in Col. 1:1; I Cor. 1:1; II Cor. 1:1; and II Tim. 1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling began at his Damascus road conversion (cf. Acts 9; 22; 26). This was also a theological way of asserting his apostolic authority. See Special Topic at 1:9.
▣ "to the saints" "Saints" (hagioi) is theologically related to the OT term "holy" (kadosh), which meant "set apart for God's service" (cf. I Cor. 1:2; II Cor. 1:1; Rom. 1:7; Phil. 1:1; Col. 1:2). It is Plural in the NT except for one time in Philippians (4:21), but even there, it is used corporately. The Bible is a corporate book. To be saved is to be part of the covenant community of faith, the family of believers. See Special Topic: Saints at Col. 1:2.
God's people are holy because of the imputed righteousness of Jesus (cf. Romans 4; II Cor. 5:21). It is God's will that they live holy lives (cf. 1:4; 2:10; 4:1; 5:27; Col. 1:22; 3:12; Matt. 5:48). Believers are both declared holy (positional sanctification) and called to lifestyle holiness (progressive sanctification). Justification and sanctification must be affirmed together!
NASB"who are at Ephesus"
NKJV, NRSV "who are in Ephesus"
TEV "who live in Ephesus"
NJB ---(omitted)---
There is a manuscript problem at this point. Some ancient Greek texts (P46, א* , B*, as well as the Greek text used by Origen and Tertullain) omit "in Ephesus." The early heretic Marcion called Ephesians "the Letter to the Laodiceans." The phrase does appear in the uncial manuscripts א2, A, B2, D, F, and G. It also appears in the Vulgate, Syriac, Coptic and Armenian translations.
The Greek grammar of v. 1 can accommodate a place name. Therefore, the place name was probably omitted on purpose because the letter functioned as a circular letter, each church inserting its own name when read aloud in public worship. Very early a scribe at Ephesus (the largest church in the area) filled in the blank.
▣ "who are faithful" The words "faith," "trust," and "believe" used in English translations all have the same Greek root (pistis). The word's primary OT emphasis is on the trustworthiness of God, not the enthusiasm or sincerity of a human response. Believers must respond, receive, and trust in His trustworthy character and eternal promises. The key is the object of our faith, not its intensity. Christianity is faith in Christ, not faith in faith. Christianity is an initial repentant and faith response followed by a lifestyle of faithfulness. Biblical faith is a series of human choices-repentance, faith, obedience, and perseverance.
See Special Topic: Faith, Believe, Trust at Col. 1:2.
1:2 "Grace to you and peace" The normal Greek salutation was the word greeting (charein), "to be of good cheer." Paul characteristically changed this to a very similar sounding, but Christian, term, charis, or grace. Many have assumed that Paul was somehow combining the Greek greeting and the Hebrew greeting with the term "peace," which would equal the Hebrew term shalom. Although this is an attractive theory, it may be reading too much into this typically Pauline introductory phrase (cf. Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Phil. 1:2; and Philemon 3). Theologically, God's grace always precedes human peace!
▣ "Father" This term is not used in the sense of sexual generation, or chronological sequence, but of intimate family relationship. God chose family terms to reveal Himself to mankind (Example: Hosea 2-3 as passionate, faithful lover, Hosea 11 as loving father and mother). See Special Topic: Father at Col. 1:2.
▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" (e.g., John 4:11,15 and 9:36) or "the full God-man" (e.g., John 4:19 and 9:38). The OT (Hebrew, adon) usage of this term came from the Jews' reluctance to pronounce the covenant name for God, YHWH (cf. Exod. 3:14, see Special Topic: Names for Deity at Col. 1:3). They were afraid of breaking the Commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exod. 20:7; Deut. 5:11). Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and a baptismal formula of the early church (cf. Rom. 10:9-13; I Cor. 12:3; Phil. 2:11).
NASB (UPDATED) TEXT: 1:3-14
3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love 5He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, 6to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. 7In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace which 8He lavished on us. In all wisdom and insight 9He made known to us the mystery of His will, according to His kind intention which He purposed in Him 10with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him 11also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, 12to the end that we who were the first to hope in Christ would be to the praise of His glory. 13In Him, you also, after listening to the message of truth, the gospel of your salvation-having also believed, you were sealed in Him with the Holy Spirit of promise, 14who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory.
1:3 Verses 3-14 are one long Greek sentence, which is so characteristic of this book (cf. 1:3-14,15-23; 2:1-10,14-18,19-22; 3:1-12,14-19; 4:11-16; 6:13-20).
▣ "Blessed be the God" This Greek term "eulogy" (eulogō) was always used of praising God. It is a different term from the "blessed" (makarios) of the beatitudes (cf. Matt. 5:1-9, 10-11). The Father sent the Son and the Spirit to bring believers into fellowship with Himself and fellowship with one another.
Paul typically opens his letters with a prayer of thanksgiving for the recipients (cf. 1:15-23), but here in a circular letter, uniquely, he pens an extensive doxology to the Triune God.
▣ "who has blessed us. . .in Christ" The blessed God blesses believers! Believers receive everything through Christ. Verses 3-14 are one sentence in Greek, which shows the work of the Trinity, before time, in time, and beyond time. However, the Father's instigation is magnified in all three sections (cf. vv. 3-6, 7-12 and 13-14).
NASB, NKJV,
NRSV"in the heavenlyplaces"
TEV"in the heavenly world"
NJB"the spiritual blessings of heaven"
This locative (of sphere) neuter plural adjective "in the heavenly places" (epouranious) was only used in Ephesians (cf. 1:20; 2:6; 3:10; 6:12). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven.
1:4 "He chose us" This is an aorist middle indicative which emphasized the subject's decisive choice. This focused on the Father's choice before time. God's choice must not be understood in the Islamic sense of determinism nor in the ultra Calvinistic sense of "God chooses some versus God did not choose others," but in a covenantal sense. God promised to redeem fallen mankind (cf. Gen. 3:15). God called and chose Abraham to choose all humans (cf. Gen. 12:3; Exod. 19:5-6). God Himself elected all persons who would exercise faith in Christ. God always takes the initiative in salvation (cf. John 6:44, 65). This text and Rom. 8:28-30; 9:1-33 are the main NT texts for the doctrine of predestination emphasized by Augustine and Calvin.
God chose believers not only to salvation (justification) but also to sanctification (cf. Col. 1:12)! This could relate to
1. our position in Christ (cf. II Cor. 5:21)
2. God's desire to reproduce His character in His children (cf. 2:10; Rom. 8:28-29; Gal. 4:19; I Thess. 4:3)
God's will for His children is both heaven one day and Christlikeness now!
The pronouns in this passage are ambiguous. Most refer to God the Father. This whole passage speaks of His love, purpose and plan to redeem fallen mankind. However, in context it is obvious that the pronouns in vv. 7, 9, 13 & 14 refer to Jesus.
▣ "in Him" This is a key concept. The Father's blessings, grace and salvation flow only through Christ (cf. John 10:7-18; 14:6). Notice the repetition of this grammatical form (locative of sphere) in v. 3, "in Christ"; v. 4, "in Him"; v. 7, "in Him"; v. 9, "in Him"; v. 10, "in Christ," "in Him"; v. 12, "in Christ" and v. 13, "in Him" (twice). These are parallel to "in the Beloved" of v. 6. Jesus is God's "yes" to fallen mankind (Karl Barth). Jesus is the elect man and all are potentially elect in Him (cf. John 3:16). All of God the Father's blessings flow through Christ.
▣ "before the foundation of the world" This phrase is also used in Matt. 25:34; John 17:24; I Pet. 1:19-20 and Rev. 13:8. It shows the Triune God's redemptive activity even before Gen. 1:1. See Special Topic: Paul's Use of Kosmos at Col. 1:6. Humans are limited by their sense of time; everything to us is past, present, or future, but not to God.
▣ "that we should be holy and blameless before Him" The goal of predestination is holiness, not privilege. God's call is not to a selected few of Adam's children, but to all! It is a call to be what God intended mankind to be, like Himself (cf. I Thess. 4:7; 5:23; II Thess. 2:13; Titus 2:14); in His image (cf. Gen. 1:26-27). To turn predestination into a theological tenet instead of a holy life is a tragedy. Often our a priori systematic theologies speak louder than biblical texts!
The term "blameless" (amōmos) or "free from blemish" is used of
1. Jesus, (cf. Heb. 9:14; I Pet. 1:19)
2. Zacharias and Elizabeth, (cf. Luke 1:6)
3. Paul (cf. Phil 3:6)
4. all true Christians (cf. Phil. 2:15; I Thess. 3:13; 5:23)
See Special Topic at Col. 1:22.
God's unalterable will for every believer is not only heaven later, but Christlikeness now (cf. Rom. 8:29-30; II Cor. 3:18; Gal. 4:19; I Thess. 3:13; 4:3; I Pet. 1:15). Believers are to reflect God's characteristics to a lost world for the purpose of evangelism.
▣ "in love" Grammatically, this phrase could go with either verse 4 or verse 5. However, when this phrase is used in other places in Ephesians it always refers to human love for God (cf. 3:17; 4:2,15,16).
1:5
NASB"He predestined us"
NKJV"having predestined us"
NRSV"He destined us"
TEV"God had already chosen us"
NJB"marking us out for himself beforehand "
This is an aorist active participle. This Greek term is a compound of "before" (pro) and "mark off" (horizō). It refers to God's predetermined redemptive plan (cf. Luke 22:22; Acts 2:23, 4:28; 13:29; 17:31; Rom. 8:29-30). Notice God's plan is corporate (cf. Acts 13:48). American individualism has turned this inclusive, corporate emphasis into an exclusive, personalized, individual focus. God chose a people who would choose Him. Predestination is one of several truths related to mankind's salvation. It is part of a theological pattern or series of related truths. It was never meant to be emphasized in isolation! Biblical truth has been given in a series of tension-filled, paradoxical pairs. Denominationalism has tended to remove the biblical tension by emphasizing only one of the dialectical truths. (Examples: predestination vs. human free will; security of the believer vs. perseverance; original sin vs. volitional sin; sinlessness vs. sinning less; instantaneously declared sanctification vs. progressive sanctification; faith vs. works; Christian freedom vs. Christian responsibility; transcendence vs. immanence).
SPECIAL TOPIC: Predestination (Calvinism) Versus Human Free Will (Arminianism)
▣ "to adoption as sons" This is Paul's familial metaphor (cf. Rom. 8:15,23; 9:4; Gal. 4:5). It is one of several metaphors Paul uses to describe salvation with emphasis of security. It was difficult and expensive to adopt a child in the Roman legal system, but once it was done, it was very binding. A Roman father had the legal right to disinherit or even kill natural children, but not adopted children. This reflects the believer's security in Christ (cf. 2:5,9; John 6:37,39; 10:28).
NASB"according to the kind intention of His will"
NKJV, NRSV "according to the good pleasure of His will"
TEV"this was his pleasure and purpose"
NJB"Such was his purpose and good pleasure"
God's choice is not based on foreknowledge of human performance, but on His gracious character (cf. v.7, "according to the riches of His grace"; v. 9, "according to His kind intention"; v. 11, "according to His purpose"). He wishes that all (not just some special ones like the Gnostics or modern day ultra Calvinists) would be saved (cf. Ezek. 18:21-23, 32; John 3:16-17; I Tim. 2:4; 4:10; Titus 2:11; II Pet. 3:9). God's grace (God's character) is the theological key to this passage (cf. vv. 6a; 7c; 9b), as God's mercy is the key to the other passage on predestination, Romans 9-11.
Fallen mankind's only hope is the grace and mercy of God (cf. Acts 15:11; Rom. 3:24; 5:15; Eph. 2:5,8) and His unchanging character (cf. Ps. 102:27; Mal. 3:6; James 1:17; I John 1:5).
▣ "through Jesus Christ to Himself" This phrase describes the Father's love, as does John 3:16 (cf. II Cor. 13:14). Jesus is God the Father's plan for restoring all things (cf. 1:10; I Cor. 15:25-28; Col. 1:15-23). There is only one way and that way is a person (cf. John 14:6; Acts 4:12; I Tim. 2:5). The theme of Ephesians is the unity of all things in Christ.
1:6 "to the praise of the glory of His grace" God's initiating love in Christ reveals His very essence (cf. John 1:14,18). This phrase is repeated three times (cf. vv. 6,12,14) and accents the work of the three persons of the Trinity.
1. God the Father before time, vv. 3-6
2. God the Son in time, vv. 7-12
3. God the Spirit through time, vv. 13-14
However, in the Greek sentence from vv. 3-14, it is God the Father who is repeatedly praised.
▣ "glory" In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term (which related to a pair of scales), which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. The concept of brightness was added to the word to express God's majesty (i.e., the Shekinah cloud of glory). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Gen. 16:13; 32:30; Exod. 20:19; 33:20; Judg. 6:22-23; 13:22). God can only be truly known through Christ (cf. John 1:1-14; Col. 1:15; Heb. 1:3).
The term "glory" is somewhat ambiguous.
1. It may be parallel to "the righteousness of God."
2. It may refer to the "holiness" or "perfection" of God.
3. It could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through a rebellious desire for independence (cf. Gen. 3:1-22).
NASB"which He freely bestowed on us"
NKJV"by which He has made us accepted"
NRSV"that He freely bestowed on us"
TEV"for the free gift he gave us"
NJB"his free gift to us"
The Greek term is "favored" (charitoō) and has the same root as "grace" (charis). The Father's grace, mercy, and love flow (cf. 1:8) through a suffering Messiah to fallen humanity (cf. Gen. 3:15; Isaiah 53). God's love flows to fallen mankind because of who He is, not who we are! The key is God's character, not human performance!
▣ "in the Beloved" This is a perfect passive participle. Jesus was and is the Beloved Son and shall always be. This title was used in the Septuagint (LXX) for the Messiah. It was substituted for "Jeshurun" (Jerusalem) in Deut. 32:15; 33:5, 26; and Isa. 44:2. The Father used this descriptive title for Jesus in Matt. 3:17 (at Jesus' baptism); 12:18 (an OT quote); and 17:5 (at Jesus' transfiguration). Paul uses this same term for Jesus in Col. 1:13.
1:7 "we have" This verb is in the present tense, while the surrounding verbs are all aorist tense. We currently possess the benefits of all that God has accomplished in Christ. However, notice in the same Greek sentence (v. 14) that redemption is future. Salvation begins with the call of God, the wooing of the Spirit (cf. John 6:44,65). It issues in a repentant/faith decision followed by a life of trust, obedience, and perseverance that will one day be consummated into complete Christlikeness (cf. I John 3:2). Salvation is a relationship as well as a pronouncement, a person as well as a message.
SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION
▣ "redemption" This is literally "to be delivered from" (cf. Rom. 3:24; Col. 1:14). It is a synonym of an OT term (gaal) meaning "to buy back" sometimes with the agency of a near kin (go'el). This term was used in the OT to refer to buying back slaves and military prisoners. Paul uses the Greek equivalent four times in Ephesians and Colossians (cf. 1:7, 14 and 4:30; Col. 1:14). It reflects a personal agency by which God brings salvation. It does not focus on to whom or the amount of the payment. Mark 10:45 states clearly that Jesus came to pay the ransom for fallen mankind (cf. I Pet. 1:18-19). Humans were slaves to sin (cf. Isa. 53:6; several OT quotes in Rom. 3:9-18; I Pet. 2:24-25). See Special Topic: Ransom/Redeem at Col. 1:14.
▣ "through His blood" Blood is a metaphor for death (cf. Gen. 9:4; Lev. 17:11, 14). This refers to Jesus' vicarious, substitutionary, sacrificial death. He died in our place for our sin (cf. Gen. 3:15; Isaiah 53; Rom. 3:25; 5:9; II Cor. 5:21; Eph. 2:13; Col. 1:20; Heb. 9:22).
Because of the presence of Greek false teachers (i.e., Gnostics) who denied the humanity of Jesus, this may have been a way to refer to Jesus as being truly human (blood, body, etc.).
▣ "the forgiveness" This is literally "sending away." On the Day of Atonement there were two scapegoats involved in the yearly ritual of Leviticus 16.
1. one was sent away, symbolically carrying away Israel's sins (i.e., when God forgives, God forgets, cf. Ps. 103:12; Isa. 1:18; 38:17; 44:22; and Micah 7:18)
2. the other was sacrificed, symbolizing the fact that sin costs a life
Jesus took fallen mankind's sin away by dying in their place (cf. II Cor. 5:21; Col. 1:14) thus combining the two meanings.
▣ "trespasses" This is the Greek term for sin, (paraptōma), literally "to fall to one side." It is related to the OT words for sin which meant a deviation from a standard. The term "reed" was a construction term used metaphorically of God's character. God is the only standard by which all humans are crooked and perverted (cf. Isa. 53:6; Rom. 3:9-23; 11:32; Gal. 3:22).
▣ "according to the riches of His grace" Our forgiveness in Christ cannot be earned (cf. Eph. 2:8-9; II Tim. 1:9; Titus 3:5). The term "riches" is used often in Paul's prison letters: "riches of His grace," 1:7; 2:7; "riches of His glory," 1:18; 3:16; "rich in mercy," 2:4; "riches in Christ," 3:8. In Christ redeemed mankind has been granted the riches of God's character!
1:8 "lavished" Paul uses this term (perisseuō) over and over again (cf. Rom. 5:15; 15:13; I Cor. 15:58; II Cor. 1:5; 8:2,7; 9:8; Eph. 1:8; Phil. 1:9; 4:12,18; Col. 2:7; I Thess. 4:1). It expresses Paul's sense of the full measure and beyond of God's grace and provisions in Christ. God's love in Christ is like an overflowing fountain or an artesian well!
SPECIAL TOPIC: ABOUND (perisseuō)
▣ "in all wisdom and insight" This refers to God's gift of understanding (not the Gnostic false teachers' secret knowledge), which He gave so that fallen mankind might grasp the implications of the gospel (cf. vv. 3, 4, 5, 6, 7, 9, 10 and 18-23; Luke 1:17; Col. 1:9). The false teachers were emphasizing secret wisdom. God's wisdom is Christ. He is available to all!
1:9 "mystery" Paul often uses this term (cf. Romans 11:25; 16:25; I Cor. 2:7; 4:1; Eph. 1:9; 3:3,4,9; 6:19; Col. 1:26; 2:2; 4:3; II Tim. 1:9-10). It has several different connotations for different aspects of God's redemptive plan. In Eph. 2:11-3:13, it refers to the uniting of all people, Jew and Gentile, in Christ, to God. This had always been God's plan (cf. Gen. 3:15; 12:1-3; Exod. 19:4-6; Eph. 2:11-3:13). This had always been the implication of monotheism (one and only one God). This truth had been hidden in the past, but is now fully revealed in Christ. See Special Topic at Eph. 3:3.
▣ "of His will" See the following Special Topic: The Will of God
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
1:10
NASB"administration"
NKJV"dispensation"
NRSV"a plan"
TEV"this plan"
NJB"for him to act upon"
This is literally "stewardship of a household" (oikonomia). Paul uses the term in several different senses.
1. an Apostolic commission to proclaim the gospel (cf. I Cor. 9:17; Eph. 3:2; Col. 1:25)
2. an eternal plan of redemption, "mystery" (cf. Eph. 1:9-10; 3:9, I Cor. 4:1)
3. training in the plan of redemption and its accompanying lifestyle (cf. I Tim. 1:4)
This verse is a foreshadowing of the central theme of the book (the unity of all things in Christ), which is fully developed in 4:1-6.
▣ "the fullness of the times" This phrase emphasizes (as does predictive prophecy) that God is in control of history. At just the right moment, God sent Christ and, at just the right moment, He will come again.
▣ "the summing up of all things in Christ" In Koine Greek (the language of commerce in the Mediterranean world from 200 b.c. to a.d. 200, it was the language of the common man) this compound term is literally "the uniting of several things under one head." This is a reference to the cosmic significance of the work of Christ (as is seen so clearly in I Cor. 15:24-28 and Col. 1:17-22). This is the central theme of Colossians. Christ is the "head" not only of His body, the church, but of creation (kosmos).
1:11
NASB, NKJV,
NRSV"we have obtained an inheritance"
TEV"God chose us to be his own people"
NJB"we have received our heritage"
This is literally "we were chosen as an inheritance," an aorist passive indicative. Originally in the OT this referred only to the Levites (the tribe of Levi became the priests, Temple servants, and local teachers of the Law), who did not inherit land in the Promised Land (cf. Num. 18:20; Deut. 10:9; 12:12; 14:27,29). It came to refer to the truth that God Himself is the inheritance of all believers and they are His (cf. Ps. 16:5; 73:26; 119:57; Lam. 3:24). It also came to be a metaphor for God's people (cf. Deut. 4:20; 7:6; 9:26,29; 14:2; II Sam. 21:3; I Kgs. 8:51,53; II Kgs. 21:14; Ps. 28:9; 33:12; 68:9; 78:62,71; 94:14; 106:5,40; Isa. 19:25; 47:6; 63:17; Jer. 10:16; 51:19). The NT replaces the promises of a land with the promise of being part of God's family. NT writers universalize the Jewish-Gentile distinction into the believer-unbeliever model. The same is true of the city of Jerusalem which becomes the New Jerusalem (cf. Rev. 3:12; 21:2,10), which is a metaphor of heaven, not a geographical location.
▣ "having been predestined according to His purpose" This aorist passive participle expresses the truth that election is according to the grace of God and not human merit (cf. Eph. 2:8-9, which has three disclaimers: "and that not of yourselves;" "it is the gift of God," and "not as a result of works, that no one should boast"). This same terminology is found in Rom. 8:28-29. The purpose there is Christlikeness. See fuller note on predestination at Contextual Insights to 1:1-23, #C and 1:4 and 1:5.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
1:12 "we" This refers to believing Jews (cf. Rom. 1:16).
▣ "glory" See note at 1:6
1:13 "you" This refers to believing Gentiles (cf. 2:12).
▣ "after listening to the message of truth, the gospel. . .having also believed" These are both aorist active participles. Salvation is both a message to believe and a person to trust. It involves both a mental acceptance of the truthfulness of the Bible (worldview) and a personal welcoming of Jesus! The gospel must be personally received (cf. John 1:12; 3:16,18,36; 6:40; 11:25-26; Rom. 10:9-13). The essence of the gospel can be summarized as
1. a person to welcome/receive (personal relationship
2. truths about that person to believe (worldview)
3. a life like that person to live (Christlikeness)
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS
▣ "you were sealed in Him" In the Greco-Roman culture sealing was a sign of security, genuineness, and ownership (cf. 4:30; II Cor. 1:22; 5:5; Rev. 7:1-4). This sealing (aorist passive indicative) is theologically parallel to the Spirit's baptizing new believers in Christ (cf. I Cor. 12:13; possibly Eph. 4:4-5).
▣ "with the Holy Spirit of promise" The coming of the Spirit was the sign of the New Age (cf. Joel 2:28; John 14:26ff). He was the Father's promise (cf. John 14:16, 26; 15:26; Acts 1:4-5; 2:33). The Spirit indwelling believers is the assurance of their resurrection (cf. Rom. 8:9-11).
1:14 "who is given as a pledge" This concept of a pledge had an OT precedent.
1. a promise to pay a debt (cf. Gen. 38:17,18,20; Deut. 24:10-13)
2. a promise of providing sustenance (cf. I Sam. 17:18)
3. a personal promise (cf. II Kgs. 18:23; Isa. 36:8).
This Greek term refers to a "down-payment" or earnest money (cf. II Cor. 1:22; 5:5). In modern Greek it is used of an engagement ring, which is the promise of a marriage to come. The Spirit is the fulfilled promise of a new age of righteousness. This is part of the "already" and "not yet" tension of the NT, which is the overlapping of the two Jewish ages because of the two comings of Christ (see the excellent discussion in How to Read the Bible for All Its Worth by Fee and Stuart, pp. 129-134). The Spirit is a pledge given now for a future consummation.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
▣ "redemption" See note at 1:7 and Special Topic at Col. 1:14.
▣ "God's own possession" This may be an allusion to Exod. 19:5; Deut. 7:6; 14:2. The Jews were God's special treasure for the purpose of reaching the world (cf. Gen. 12:3; Exod. 19:6), now His agent is the church, Christ's body.
▣ "to the praise of His glory" See note at 1:6.
NASB (UPDATED) TEXT: 1:15-23
15For this reason I too, having heard of the faith in the Lord Jesus which exists among you and your love for all the saints, 16do not cease giving thanks for you, while making mention of you in my prayers; 17that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him. 18I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might 20which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. 22And He put all things in subjection under His feet, and gave Him as head over all things to the church, 23which is His body, the fullness of Him who fills all in all.
1:15-23 This is Paul's prayer of thanksgiving and intercession for the recipients (i.e., churches of Asia Minor). It is one long sentence in Greek, as is vv. 3-14 (i.e., Paul's prayer of praise to God the Father for His gracious gift of Christ and the Spirit). These long sentences are characteristic of Paul's literary style only in Ephesians (cf. 1:3-14,15-23; 2:1-10,14-18,19-22; 3:1-12,14-19; 4:11-16; 6:13-20).
Also notice Paul's prayer for himself in 6:19-20! Paul was a man of prayer and praise (i.e., 3:20-21).
1:15
NASB"the faith. . .among you"
NKJV, NRSV,
TEV, NJB"your faith"
Ephesians, being a circular letter, shows that Paul is referring to several churches, not just the church at Ephesus. He had heard of the problems of the churches in the Lycus Valley (Laodicea, Hierapolis, and Colossae) through Epaphras (cf. Col. 1:6-8).
The term "faith" can refer to
1. initial, personal trust in Christ
2. ongoing faithful Christian living
3. Christian doctrine (cf. Acts 6:7; 13:8; 14:22; Gal. 1:23; 6:10; Jude 3, 20)
Here it has the article and probably option #3 is best.
▣ "your love" This is not in the ancient Greek manuscripts P46, א , A, or B, nor the Greek text used by Origen, Jerome, or Augustine, but it is present in the Colossians parallel (cf. 1:4) and Philemon v. 5. It is obviously a scribal addition here in Ephesians. They tended to standardize Paul's phrasing.
▣ "saints" See Special Topic: Saints at Col. 1:2.
1:16 This verse reveals two aspects of Paul's prayer life: (1) thankfulness and (2) persistence. Paul continually prayed for all of Christ's churches (cf. Rom. 1:9; II Cor. 11:28; Phil. 1:3-4; Col. 1:3,9 ; I Thess. 1:2-3; II Tim. 1:3, Philemon 4).
This is a good theological balance between trusting in God and intercessory prayer. The proclamation of the gospel and the development of churches was God's will. Yet Paul sensed a need to continue to pray for them. Somehow believers' prayers unleash the power of God in fresh, new ways. The sovereign God has chosen to limit Himself to the prayers of His people (cf. James 4:2)! Intercessory prayer is a mystery of God's power linked to believers' volitional requests. See Special Topic on Thanksgiving at Col. 4:2. See Special Topic: Intercessory Prayer at Col. 4:3.
1:17
NASB, NRSV,
NJB"Lord Jesus Christ, the Father of glory, may give to you a spirit of"
NKJV"Lord Jesus Christ, the Father of glory, may give to you the spirit of "
TEV"Lord Jesus Christ, the glorious Father, to give you the Spirit"
Notice the emphasis on the Trinity seen in TEV translation of (1) 1:3-14; (2) 1:17; (3) 2:18; (4) 3:14-17; and (5) 4:4-6. See Special Topic: The Trinity at 1:3.
▣ "the Father of glory" This was an OT title for God (cf. Ps. 24:7; 29:3; Acts 7:2). The genitive modifier (of glory) is also used of Jesus in I Cor. 2:8 and James 2:1. Paul's prayer is that YHWH will give these new believers a full and complete understanding of true wisdom which is Jesus Christ, not the intellectual false wisdom of the Gnostic teachers. There is no human secret wisdom. Jesus is the wisdom of God who fully reveals Him! See fuller note on "Glory" at 1:6.
▣ "may give to you a spirit" The term " spirit" is anarthrous (no definite article), but really serves the double purpose of referring to the human spirit energized by the Holy Spirit. Isaiah 11:2 describes God's gifts of the Spirit as "a spirit of wisdom," and "understanding," "a spirit of counsel," and "strength," "a spirit of knowledge," and "fear of the Lord."
In the NT there is a series of passages which describe what the Spirit produces in the lives of believers.
1. "a spirit of holiness," Rom. 1:4
2. "a spirit of adoption as sons," Rom. 8:15
3. "a spirit of gentleness," I Cor. 4:21
4. "a spirit of faith," II Cor. 4:13
5. "a spirit of wisdom and revelation," Eph. 1:17
6. "the spirit of truth," I John 4:6
▣ "of wisdom and of revelation in the knowledge of Him" The pronouns in the paragraph refer to God the Father, as most do in vv. 3-14. This wisdom and revelation was not just for some, but for all believers (cf. 4:13). This was used to refute the intellectual and exclusivistic emphases of the false teachers. Gospel knowledge is God-given and Jesus-focused (cf. Col. 1:9). He is the truth (cf. John 8:32; 14:6)!
1:18-19 Knowledge of God the Father's provisions in Christ involves three aspects.
1. the believers' predestined hope
2. the believers' glorious inheritance
3. the believers' understanding of God's surpassingly great power, manifested in Christ
1:18 "the eyes of your heart may be enlightened" This is a metaphor of the gospel bringing understanding to fallen humanity (cf. Acts 26:18; II Cor. 4:4-6). This has always been God's will. See Special Topic: Heart at Col. 2:2.
▣ "hope of His calling" For a full note on "hope" see Special Topic at Col. 1:5.
The term "calling" (kaleō) is used in several theological senses in the NT.
1. sinners are called by God through Christ to salvation
2. sinners call on the name of the Lord to be saved
3. believers are called on to live Christlike lives
4. believers are called to ministry tasks
The thrust of this text is #1. For "calling" see Special Topic at 4:1.
▣ "the riches of the glory" Paul often speaks of gospel truths as "riches" (cf. 1:7,18; 2:4,7; 3:8,16). See note at 1:7.
▣ "inheritance" See full note at 1:11.
1:19
NASB"surpassing greatness"
NKJV"exceeding greatness"
NRSV"immeasurable greatness"
TEV"how very great"
NJB"how extraordinarily great"
This term huperballō is used only by Paul in the NT. It expresses his overwhelming emotion of what God in Christ has done for rebellious mankind in redemption (cf. II Cor. 3:10; 9:14; Eph. 1:19; 2:7; 3:19).
SPECIAL TOPIC: PAUL'S USE OF "HUPER" COMPOUNDS
▣ "toward us who believe" This phrase shows the falsehood of the doctrine of "universalism" which asserts that eventually all people will be saved. This universalism is usually based on proof-texting isolated passages like Rom. 5:18. God has chosen to allow humans to participate (conditional covenant) in their own spiritual salvation and pilgrimage. Christians must repent and believe (cf. Mark 1:15; Acts 3:16,19; 20:21). The gospel's inclusivism (cf. John 1:12; 3:16; I Tim. 2:4; Titus 2:11; I Pet. 3:9) was in contrast to the exclusivism of the false teachers. The gospel is universal in its invitation (cf. I Tim. 2:4; Titus 2:11; II Pet. 3:9) to all who will call on the name of the Lord (cf. Rom. 10:9-13).
▣ "the working of the strength of His might" This may be another allusion to Isa. 11:2 (cf. v. 17). This phrase is made up of three Greek words (energas, kratos, and ischus) which indicate God's power. A fourth term for power (dunamis) is used earlier in the verse. The focus of salvation is God's powerful actions through Christ, not individual human actions or intellectual concepts.
1:20 The next three phrases describe what God the Father's tremendous, mighty power has done for Jesus.
1. It "raised Him from the dead" v. 20. This was the sign of His accepted sacrifice (cf. I Corinthians 15).
2. It "seated Him on His right hand," v. 20. This was the place of exaltation and preeminence (cf. Col. 3:1). This represented Christ's ongoing intercessory ministry (cf. Rom. 8:34; Heb. 7:25; 9:24; I John 2:1 and was fulfillment of OT prophecy, cf. Ps. 110:1; Acts 7:56).
3. It "made Him supreme Head of the church," v. 22. This use of the term church refers to the unique new people of God, which includes all who believe, both Jew and Gentile (cf. 2:11-3:13; Gal. 3:27-29).
The things that the Father has done for Christ, Christ has done for His followers (cf. 2:5-6). All three terms in 2:5-6 are compounds with the preposition syn which means "joint participation with."
▣ "in the heavenly places" This locative (of sphere) neuter plural adjective (epouranious) is only used in Ephesians (cf. 1:20; 2:6; 3:10; 6:12). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven by and by.
1:21 "far above all rule and authority and power and dominion" This phrase may refer to ranks or orders of spiritual powers or angelic levels that are hostile to humanity (cf. Eph. 2:2; 3:10; 6:12; Col. 1:16; 2:10,15; Rom. 8:38-39; I Cor. 15:24). Jesus is superior to all angelic ranks (cf. Hebrews 1-2). This refuted the Gnostic false teachers' emphasis on angelic levels (aeons). These ranks may also refer to impersonal structures in our world which allow humans to function apart from God. Examples are philosophy, education, government, medicine, religion, etc. (cf. Hendrik Berkhof's Christ and the Powers, Herald Press). See Special Topic: Angels in Paul's Writings at 6:12. Further, for "far above" see Special Topic: Paul's Use of Huper Compounds at 1:19.
For "authority" see Special Topic: Archē at Col. 1:16.
▣ "and every name that is named" This may refer to the false teachers' secret passwords or names used to pass through the angelic spheres. They were trusting in their secret knowledge of magical names to bring salvation. Paul asserts that salvation or union with God is found only in Jesus' name (cf. Phil. 2:9-11). In the OT a person's name represented his character. The Father's character is fully revealed in the Son (cf. John 14:8-14; 17:11).
▣ "not only in this age but also in the one to come" The Jews believed in two ages, the current evil age and the new righteous age which would come through the Messiah. This new righteous age of the Spirit came at Pentecost! (cf. Matt. 12:32, Mark 10:30; Luke 16:8; 18:30; 20:34; I Tim. 6:17; II Tim. 4:10; Titus 2:12, Heb. 6:5).
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
1:22 "He has put all things in subjection under His feet" "Subjection" is a military term for a chain of command (cf. Ps. 110:1; 8:6). The Father has given the Son first place in all things (cf. Col. 1:18-19). In the end, the Son will turn all things back to the Father (cf. I Cor. 15:27-28).
Jesus' submission to the Father does not imply, in any sense, inequality, but an administrative, functional division of labor within the Trinity. See fuller note on "submission" at 5:21.
▣ "gave Him as head over all things" The extended metaphor of Jesus as the Head of His body, the church, is only found in Ephesians and Colossians (cf. 4:15; 5:23; Colossians 1:18-19; 2:19). The people of the ancient Mediterranean world believed the head gave life to the body.
▣ "church" In secular Greek, this term meant an assembly (cf. Acts 19:32). Ekklesia was used in the Septuagint (LXX) to translate the Hebrew term "assembly (qahal) of Israel" (cf. Exod. 16:3, 12:6; Lev. 4:13; Num. 20:4). This is the first of several uses of this term in Ephesians (cf. 1:22; 3:10,21; 5:23,24,25,27,29,32). Both in Eph. (1:22-23) and in Col. (1:24) Paul calls the church the body of Christ. The early church saw themselves as the fulfilled people of God with Christ Jesus, the Messiah, as their Head.
One of the unusual literary relationships between Ephesians and Colossians is that in Ephesians this term refers to the church universal (cf. I Cor. 10:32; 12:28; 15:9; Gal. 1:13; Phil. 3:6), while in Colossians it usually refers to the local church. This points toward Ephesians as a circular letter.
See Special Topic at Col. 1:18.
1:23
NASB, NKJV,
NRSV"the fullness of Him who fills all in all"
TEV"The completion of Him who Himself completes all things everywhere"
(footnote ". . .who is Himself completely filled with God's fullness")
NJB"The fullness of Him who is filled, all in all"
Grammatically this is a present middle participle. Here are some possible interpretations of this phrase:
1. Christ is filling the church
2. the church is filling Christ (cf. Col. 1:24)
3. the church is being filled to the full number of believers (numerical aspect, cf. Rom. 11:25)
This terminology was meant to attack the incipient Gnostic false teachers' theological system of aeons, emanations or angelic ranks. The terms "fulness" and "filled" are forms of the Greek term plērōma, which later in the second century became the technical Gnostic term for the total number of angelic levels (cf. v. 21) between the high, holy, spiritual god and the lesser god who fashioned evil matter. See notes on Gnosticism in the Introduction to Ephesians.
This is a powerful definition of the church. She is meant to fully reflect her head, Jesus. As Jesus revealed the Father, so too, the church is to reveal the Father.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who is being praised in vv. 3-14?
2. Define "Gnosticism."
3. How is election (vv. 4,5,11) related to human response (v. 13)?
4. List the things that occurred before creation (v. 4; Matt. 25:34; John 17:24; I Pet. 1:20; Rev. 13:8).
5. Are we God's inheritance or is He ours (v. 11)?
6. To whom does the recurrent phrase "to the praise of His glory" refer?
7. How is 1:20 related to 2:5-6?
8. Who is referred to in 1:21 (angels, demons, fallen world structures)?
9. Describe the two Jewish ages.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
From Death to Life | By Grace Through Faith | Christ's Benefits | From Death to Life | Salvation in Christ, a Free Gift |
2:1-10 | 2:1-10 | 2:1-10 | 2:1-3 | 2:1-6 |
2:4-10 | ||||
2:7-10 | ||||
One in Christ | Brought Near by His Blood | One in Christ | Reconciliation of the Jews and the Pagans with Others and with God | |
2:11-13 | 2:11-13 | 2:11-22 | 2:11-12 | 2:11-18 |
Christ Our Peace | 2:13-18 | |||
2:14-22 | 2:14-22 | |||
2:19-22 | 2:19-22 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 2:1-22
A. The Gnostic and Jewish emphasis on human works-oriented salvation is depreciated by Paul's emphasis on
1. God's election in Eph. 1:3-14
2. God's wisdom, knowledge and revelation, Eph. 1:15-23
3. God's initiating grace in Eph. 2:1-10
4. the mystery of God's redemptive plan hidden from the ages (i.e., Jew and Gentile now are one in Christ) in Eph. 2:11-3:13
Paul emphasizes the four things in which humans have no part! Salvation is all of God (cf. Eph. 1:3-14; 2:4-7), but individuals must personally respond (cf. Eph. 2:8-9) and live in light of the New Covenant (Eph. 2:10).
B. There are three enemies of fallen humanity delineated in Eph. 2:2-3 (cf. James 4:1,4,7):
1. the fallen world system, Eph. 2:2
2. the angelic adversary, Satan, Eph. 2:2
3. mankind's fallen nature (Adamic nature), Eph. 2:3
Verses 1-3 show the hopelessness and helplessness of fallen mankind apart from and in rebellion to God (cf. Rom. 1:18-2:16).
C. As Eph. 2:1-3 describe the pitiable state of humanity, Eph. 2:4-6 contrast the riches of God's love and mercy for fallen mankind. Human sin is bad, but God's love and mercy are greater (cf. Rom. 5:20)! What God did for Christ (cf. Eph. 1:20), Christ has now done for believers (cf. Eph. 2:5-6).
D. There is real tension in the New Testament between the free grace of God and human effort. This tension can be expressed in paradoxical pairs:
1. indicative (a statement) and imperative (a command);
2. grace/faith objective (the content of the gospel) and subjective (one's experience of the gospel);
3. won the race (in Christ) and now run the race (for Christ).
This tension is clearly seen in Eph. 2:8-9, which emphasizes grace, while Eph. 2:10 emphasizes good works. It is not an either/or but a both/and theological proposition. However, grace always comes first and is the foundation of a Christlike lifestyle. Verses 8-10 are a classical summary of the paradox of the Christian gospel-free, but it costs everything! Faith and works (cf. James 2:14-26)!
E. A new topic is introduced in Eph. 2:11-3:13. It is the mystery, hidden from the beginning, that God desires the redemption of all mankind, Jew (cf. Ezek. 18:23,32) and Gentile (cf. 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9), through personal faith in the substitutionary atonement of the Messiah. This universal offer of salvation was predicted in Gen. 3:15 and 12:3. This radically free forgiveness (cf. Rom. 5:12-21) shocked the Jews and all religious elitists (Gnostic false teachers, Judaizers) and all modern "works-righteousness" proponents.
WORD AND PHRASE STUDY
÷EPHESIANS 2:1-10
NASB (UPDATED) TEXT: EPHESIANS 2:1-10
1And you were dead in your trespasses and sins, 2in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. 3Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 4But God, being rich in mercy, because of His great love with which He loved us, 5even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), 6and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, 7so that in the ages to come He might show the surpassing riches of His grace in kindness toward us in Christ Jesus. 8For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9not as a result of works, so that no one may boast. 10For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.
2:1 Either Eph. 2:1-7 or Eph. 2:1-10 form one sentence in Greek, with the main verb in Eph. 2:5. It is one sustained argument. Paul's presentation includes
1. the hopelessness, helplessness, and spiritual lostness of all mankind, Eph. 2:1-3
2. the unmerited grace of God, Eph. 2:4-7
3. the necessary human response, faith and life, Eph. 2:8-10
▣ "you" In Colossians and Ephesians this plural pronoun always refers to believing Gentiles (cf. Eph. 1:13; 2:12).
▣ "were dead" This is a present active participle meaning "being dead." This refers to spiritual death (cf. Eph. 2:5; Rom. 5:12-21; Col. 2:13). The Bible speaks of three stages of death:
1. spiritual death (cf. Gen. 2:17; Genesis 3; Isa. 59:2; Rom. 7:10-11; James 1:15)
2. physical death (cf. Gen. 2:16-17; 3:4-5; 5)
3. eternal death, called "the second death" (cf. Rev. 2:11; 20:6,14; 21:8)
▣ "trespasses" This Greek term (paraptōma) means "falling to one side" (cf. Eph. 1:7). All Greek words for "sins" are related to the Hebrew concept of deviation from the standard of God's righteousness. The terms "right," "just," and their derivatives in Hebrew are from a construction metaphor for a measuring reed. (see Special Topic at Eph. 4:24). God is the standard. All humans deviate from that standard (cf. Ps. 14:1-3; 5:9; 10:7; 36:1; 53:1-4; 140:3; Isa. 53:6; 59:7-8; Rom. 3:9-23; 1 Pet. 2:25).
▣ "sins" This Greek term (hamartia) means "missing the mark" (cf. Eph. 4:26). The two terms for sin in verse 1 are used as synonyms to illustrate mankind's fallen, estranged condition (cf. Rom. 3:9,19,23; 11:32; Gal. 3:22).
2:2 "in which you formerly walked" "Walk" is a biblical metaphor for lifestyle (cf. Eph. 2:2,10; 4:1,17; 5:2,8,15).
NASB, NKJV"according to the course of this world"
NRSV"following the course of this world"
TEV"followed the world's evil way"
NJB"living by the principles of this world"
This current fallen world system (i.e., age) is personified as an enemy (cf. Gal. 1:4). It is fallen mankind attempting to meet all needs apart from God. In John's writing it is called "the world" (cf. 1 John 2:2,15-17; 3:1,13,17; 4:1-17; 5:4,5,19) or "Babylon" (cf. Rev. 14:8; 16:19; 17:5; 18:2,10,21). In our modern terminology it is called "atheistic humanism." See Special Topic: Paul's Use of Kosmos at Col. 1:6.
NASB, NKJV"according to the prince of the power of the air"
NRSV"following the rules of the power of the air"
TEV"you obeyed the ruler of the spiritual powers in space"
NJB"obeying the ruler who governs the air"
This is the second enemy of fallen mankind, Satan the accuser. Mankind is subjected to a personal angelic tempter (cf. Genesis 3, Job 1-2, Zechariah 3). He is called the ruler or god of this world (cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4; 1 John 5:19).
In the NT the air is the realm of the demonic. The lower air (aēr) was seen by the Greeks to be impure and therefore the domain of evil spirits. Some see this use of "air" as referring to the immaterial nature of the spiritual realm. The concept of "the rapture of the church" comes from the Latin translation of 1 Thess. 4:17, "caught up." Christians are going to meet the Lord in the midst of Satan's kingdom, "the air," to show its overthrow!
NASB, NKJV"in the sons of disobedience"
NRSV"among those who are disobedient"
TEV"the people who disobey God"
NJB"in the rebellious"
This was a Hebrew idiom for rebellion and permanent character (cf. Eph. 5:6).
2:3 "we too all formerly lived" In Ephesians "we" refers to the Jewish believers, in this case, Paul and his ministry team. The ending phrase "even as the rest," makes it possible that this phrase refers to all of the OT chosen people, the Jews. This verb is an aorist passive indicative. The passive voice would emphasize that fallen mankind was being manipulated by outside evil spiritual forces, like Satan or the demonic, mentioned in Eph. 2:2 and 3:10; 6:12.
NASB, NKJV"in the lusts of our flesh"
NRSV"in the passions of our flesh"
TEV"according to our natural desires"
NJB"sensual lives"
This is the third enemy of fallen man. Although it is not listed in a grammatically parallel structure ("according to. . .") with the two enemies in Eph. 2:2, it is a theological parallel. Mankind's fallen, egocentric self (cf. Genesis 3) is its worst enemy (cf. Gal. 5:19-21). It twists and manipulates everything and everyone to one's own self interest (cf. Rom. 7:14-25).
Paul uses the term "flesh" in two distinct ways. Only context can determine the distinction. In Eph. 2:11,15; 5:29,31; 6:5 and 12 it means "the human person," not "the fallen sin nature" as here. See Special Topic: Flesh (sarx) at Col. 1:22.
NASB"indulging the desires of the flesh and of the mind"
NKJV"fulfilling the desires of the flesh and of the mind"
NRSV"following the desires of the flesh and senses"
TEV"and did whatever suited the wishes of our own bodies and minds"
NJB"ruled entirely by our own physical desires and our own ideas"
This is a Present active participle which emphasizes continual, ongoing, habitual action. The human body and the mind are not evil in and of themselves, but they are the battleground of temptation and sin (cf. Eph. 4:17-19; Romans 6 and 7).
▣ "by nature" This refers to mankind's fallen, Adamic propensities (cf. Genesis 3; Ps. 51:5; Job 14:4; Rom. 5:12-21; 7:14-25). It is surprising that the rabbis in general do not emphasize the fall of humanity in Genesis 3. They instead assert that mankind has two intents (yetzers), one good, one bad. Humans are dominated by their choices. There is a famous rabbinical proverb: "Every man has a black and a white dog in his heart. The one he feeds the most is the one that becomes the biggest." However, the NT presents several theological reasons for mankind's sin (1) the fall of Adam; (2) willful ignorance; and (3) sinful choices.
▣ "children of wrath" "Children of. . .", like "sons of. . .", is an Hebraic idiomatic phrase for a person's character. God is opposed to sin and rebellion in His creation. The wrath of God is both temporal (in time) and eschatological (at the end of time).
NASB"even as the rest"
NKJV"made us sit together"
NRSV, TEV"like everyone else"
NJB"as the rest of the world"
This refers to the lostness of all humans, both Jew and Gentile (cf. Rom. 1:18-3:21). Paul uses the term "rest" to refer to the lost (cf. 1 Thess. 4:13; 5:6).
2:4 "But God, being rich in mercy, because of His great love with which He loved us" There is such a dramatic switch between the hopelessness and helplessness of fallen mankind in Eph. 2:1-3 and the marvelous grace and mercy of God in Eph. 2:4-7.
What a great truth! God's mercy and love are the keys to salvation (cf. Eph. 2:7). It is His merciful character (cf. Exod. 34:6; Neh. 9:17; Ps. 86:15; 103:8; 145:8-9; Eph. 1:7,18; 2:7; 3:8,16;), not mankind's performance, that offers a way of righteousness (cf. Rom 3:21-31). See note on "riches" at Eph. 1:7.
It is significant that this verse on God's grace contains a present participle and an aorist active indicative. God has loved us in the past (cf. John 3:16; 1 John 4:9-10) and continues to love us (cf. 1 John 4:7-8, 16)!
2:5 "even when we were dead in our transgressions," This phrase is parallel to Eph. 2:1a. Paul returns to his original thought after his parenthetical thought (cf. Eph. 2:1-3) about the lostness of mankind. In the midst of our need, God acted in love (cf. Rom. 5:6,8).
▣ "made us alive together with Christ" This English phrase reflects one Greek word (suzōpoieō). This is the main verb of the sentence (aorist active indicative) which begins in Eph. 2:1. This is the first of three compound aorist verbs with the Greek preposition, syn, which meant "joint participation with." Jesus was raised from the dead in Eph. 1:20 and believers have been quickened to spiritual life through Him (cf. Col. 2:13; 3:1). Believers are now truly alive with Christ. We have resurrection life now! Death, the last enemy, has been defeated (cf. 1 Cor. 15).
▣ 2:5,8 "by grace you have been saved" This is a Perfect passive periphrastic participle, repeated in Eph. 2:8 for emphasis. This meant that believers have been saved in the past, by an outside agent, with abiding results; "they have been and continue to be saved by God." This same construction is repeated in Eph. 2:8 for emphasis. See Special Topic at Eph. 1:7.
This is one of the biblical passages which forms the basis for the doctrine of the security of the believer (cf. John 6:37, 39; 10:28; 17:2, 24; 18:9; Rom. 8:31-39). Like all biblical doctrines, it must be balanced (held in tension) with other truths and texts.
2:6 "raised us with Him" This is the second of the aorist compounds with syn. Believers have already been raised with Christ. Believers were buried with Him in baptism (cf. Col. 2:12; Rom. 6:3-11) and raised with Him by the Father (cf. Col. 2:13; Rom. 6:4-5) who raised Jesus (raised by the Spirit in Rom. 8:11). These are special redemptive analogies. Believers spiritually participate in the major events of Jesus' experience: crucifixion, death, burial, resurrection, and enthronement! Believers share His life and suffering; they will also share His glory (cf. Rom. 8:17)!
NASB, NRSV"seated us with Him"
NKJV"made us sit together"
TEV"to rule with him"
NJB"gave us a place with him"
This is the third of the aorist compounds with syn. Our position in Him is one of present, as well as future, victory (cf. Rom. 8:37)! The concept of sitting down with Him meant reigning with Him. Jesus is the King of Kings sitting on the throne of God the Father and believers are even now co-reigning with Him (cf. Matt. 19:28; Rom. 5:17; Col. 3:1; 2 Tim. 2:12; Rev. 2:26; 3:21).
SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD
NASB, NKJV,
NRSV"in the heavenly places"
TEV"in the heavenly world"
NJB"in heaven"
This locative (of sphere) neuter plural adjective, "in the heavenly places," is only used in Ephesians (cf. Eph. 1:20; 2:6; 3:10; 6:12). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven.
2:7 "in the ages to come" The Jews believed in two ages, the current evil age (Gal. 1:4) and the coming righteous age (see Special Topic at Eph. 1:21). This New Age of righteousness would be inaugurated by the coming of the Messiah in the power of the Spirit. In Eph. 1:21 "age" is singular, here it is plural (cf. 1 Cor 2:7; Heb. 1:2; 11:3). This implies that (1) there are at least two ages or (2) the plural is used to accentuate and magnify the coming age-a rabbinical idiom called a "plural of majesty." This use of the plural in a symbolic sense can be seen in the passages that refer to the past "ages" (cf. Rom. 16:25; 1 Cor. 10:11; 2 Tim. 1:9; Titus 1:2).
Some scholars believe this was simply a metaphor for eternity because of the way the phrase was used in secular Koine Greek and in several places in the NT (cf. Luke 1:33, 55; John 12:34; Rom. 9:5; Gal. 1:5; 1 Tim. 1:17).
▣ "He might show" This is an aorist middle subjunctive. God clearly manifested His own character (cf. Eph. 1:5-7). This term means "to publicly display" (cf. Rom. 9:17,22). God's mercy and purpose in Christ are clearly manifested to the angels by His treatment of fallen mankind (cf. Eph. 3:10; 1 Cor. 4:9).
▣ "surprising" Huperballō. See Special Topic: Paul's Use of Huper Compounds at Eph. 1:19.
2:8 "For by grace" Salvation is by the "grace" of God (cf. Eph. 1:3-14). The character of God is revealed through His mercy (cf. Eph. 2:4-6). Believers are the trophies of His love. Grace is best defined as the unmerited, undeserved love of God. It flows from God's nature through Christ and is irrespective of the worth or merit of the one loved.
▣ "you have been saved" This is a perfect passive periphrastic participle which is a repeat of Eph. 2:5 (see note there). Its thrust is that "believers have been and continue to be" saved by God.
In the OT the term "save" spoke of "physical deliverance" (cf. James 5:15). In the NT this meaning has taken on a spiritual dimension. God delivers believers from the results of the fall and gives them eternal life. He restores the image of God and enables fellowship with God again.
See Special Topic at Eph. 1:7.
▣ "through faith" Faith receives God's free gift in Christ (cf. Rom. 3:22,25; 4:5; 9:30; Gal. 2:16; 3:24; 1 Pet. 1:5). Mankind must respond to God's offer of grace and forgiveness in Christ (cf. John 1:12; 3:16-17,36; 6:40; 11:25-26; Rom. 10:9-13).
God deals with fallen mankind by means of a covenant. He always takes the initiative (cf. John 6:44, 65) and sets the agenda and the boundaries (cf. Mark 1:15; Acts 3:16,19; 20:21). He allows fallen mankind to participate in their own salvation by responding to His covenant offer. The mandated response is both initial and continuing faith. It involves repentance, obedience, service, worship, and perseverance.
The term "faith" in the OT is a metaphorical extension of a stable stance. It came to denote that which is sure, trustworthy, dependable, and faithful. None of these describe even redeemed fallen mankind. It is not mankind's trustworthiness, or faithfulness, or dependability, but God's. We trust in His trustworthy promises, not our trustworthiness! Covenant obedience flows from gratitude! The focus has always been on His faithfulness, not the believers' faith! Faith cannot save anyone. Only grace saves, but it is received by faith. The focus is never on the amount of faith (cf. Matt. 17:20), but on its object (Jesus).
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (ןמא)
▣ "and that" This is the Greek demonstrative pronoun (touto), which is neuter in gender. The closest nouns, "grace" and "faith," are both feminine in gender. Therefore, this must refer to the whole process of our salvation in the finished work of Christ.
There is another possibility based on a similar grammatical construction in Phil. 1:28. If this is the case then this adverbial phrase relates to faith, which is also a gift of God's grace! Here is the mystery of God's sovereignty and human free will.
▣ "not of yourselves" This is the first of three phrases which clearly show that salvation is not based on human performance: (1) "not of yourselves" Eph. 2:8; (2) "gift of God" Eph. 2:8; and (3) "not as a result of works" Eph. 2:9.
▣ "the gift of God" This is the essence of grace-love with no strings attached (cf. Rom. 3:24; 6:23). The paradox of salvation as both a free gift and a mandated covenant response are difficult to grasp. Yet both are true! Salvation is truly free, yet costs everything. Most biblical doctrines are presented as tension-filled pairs of truths (security vs. perseverance, faith vs. works, God's sovereignty vs. human free will, predestination vs. human response and transcendence vs. immanence).
SPECIAL TOPIC: NEW TESTAMENT EVIDENCE FOR ONE'S SALVATION
2:9 "not as a result of works," Salvation is not by merit (cf. Rom. 3:20, 27-28; 9:11, 16; Gal. 2:16; Phil 3:9; 2 Tim. 1:9; Titus 3:5). This is in direct contrast to the false teachers.
▣ "so that no one may boast" Salvation is by God's grace, not human effort, so there is no room for human glorying (cf. Rom. 3:27; 4:2). If believers boast, let them boast in Christ (cf. 1 Cor. 1:31, which is a quote from Jer. 9:23-24).
2:10 "we are His workmanship," The English word "poem" comes from this Greek term (poiēma). This word is only used two times in the NT, here and Rom. 1:20. This is the believers' position in grace. They are paradoxically His finished product which is still in process!
▣ "created in Christ Jesus" This is an aorist passive participle. The Spirit forms believers through Christ's ministry by the will of the Father (cf. Eph. 1:3-14). This act of a new spiritual creation is described in the same terms used of the initial creation in Genesis (cf. Gen. 3:9; Col. 1:16).
▣ "for good works" Believers' lifestyles after they meet Christ are an evidence of their salvation (cf. James and 1 John). They are saved by grace through faith unto works! They are saved to serve! Faith without works is dead, as are works without faith (cf. Matt. 7:21-23 and James 2:14-26). Salvation is a gate and a way/road. The goal of the Father's choice is that believers be "holy and blameless" (cf. Eph. 1:4).
Paul was often attacked for his radically free gospel because it seemed to encourage godless living. A gospel so seemingly unconnected to moral performance must lead to abuse. Paul's gospel was free in the grace of God, but it also demanded an appropriate response, not only in initial repentance, but in ongoing repentance. Godly living is the result, not lawlessness. Good works are not the mechanism of salvation, but the result. This paradox of a completely free salvation and a cost-everything response is difficult to communicate, but the two must be held in a tension-filled balance.
American individualism has distorted the gospel. Humans are not saved because God loves them so much individually, but because God loves fallen mankind, mankind made in His image. He saves and changes individuals to reach more individuals. The ultimate focus of love is primarily corporate (cf. John 3:16), but it is received individually (cf. John 1:12; Romans 10:9-13; 1 Cor. 15:1).
▣ "which God prepared beforehand" This strong term (pro + hetoimos, " to prepare before") relates to the theological concept of predestination (cf. Eph. 1:4-5,11) and is used only here and in Rom. 9:23. God chose a people to reflect His character. Through Christ, the Father has restored His image in fallen mankind (cf. Gen. 1:26-27).
÷EPHESIANS 2:11-22
NASB (UPDATED) TEXT: EPHESIANS 2:11-22
11Therefore remember that formerly you, the Gentiles in the flesh, who are called "Uncircumcision" by the so-called "Circumcision," which is performed in the flesh by human hands-12remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world. 13But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. 14For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, 16and might reconcile them both in one body to God through the cross, by it having put to death the enmity. 17And He came and preached peace to you who were far away, and peace to those who were near; 18for through Him we both have our access in one Spirit to the Father. 19So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household, 20having been built on the foundation of the apostles and prophets, Christ Jesus Himself being the corner stone, 21in whom the whole building, being fitted together, is growing into a holy temple in the Lord, 22in whom you also are being built together into a dwelling of God in the Spirit.
2:11 "Therefore" This could refer to (1) Eph. 2:1-10, or (2) Eph. 1:3-2:10. Paul often uses this word to start a new literary unit by building on the combined truths of previous units (cf. Rom. 5:1; 8:1, 12:1).
This is the third major truth of Paul's doctrinal section (Eph. 1-3). The first was God's eternal choice based on His gracious character, the second was the hopelessness of fallen humanity, saved by God's gracious acts through Christ which must be received and lived out by faith. Now the third, God's will has always been the salvation of all humans (cf. Gen. 3:15; 12:3; Exod. 19:5), both Jew and Gentile (cf. Eph. 2:11-3:13). No human intellect (i.e., Gnostics) understood these revealed truths.
▣ "remember" This is a present active imperative. These Gentiles are commanded to continue to remember their previous alienation from God, Eph. 2:11-12.
▣ "that formerly you, the Gentiles in the flesh" This is literally "nations" (ethnos). It refers to all peoples who are not of the line of Jacob. In the OT the term "nations" (go'im) was a derogatory way of referring to all non-Jews.
▣ "who are called 'Uncircumcision'" Even in the OT, this rite was an outward sign of inner faith (cf. Lev. 26:41-42; Deut. 10:16; Jer. 4:4). The "Judaizers" of Galatians claimed that this was still God's will and was indispensable for salvation (cf. Acts 15:1ff; Gal. 2:11-12). This was probably a term of derision. Be careful not to confuse the symbol with the spiritual reality for which it stands (cf. Acts 2:38 for another example).
2:12
NASB"separate from Christ"
NKJV, NRSV"without Christ"
TEV"apart from Christ"
NJB"you had no Christ"
This is literally "on separate foundations." These next few phrases, like Eph. 2:1-3, show the helplessness and hopelessness of the Gentiles without Christ.
NASB, NJB"excluded"
NKJV, NRSV"being aliens"
TEV"foreigners"
This is a perfect passive participle meaning "have been and continued to be excluded." In the OT this term referred to resident non-citizens with limited rights (aliens). The Gentiles had been and continued to be separated, alienated from the Covenant of YHWH.
▣ "the commonwealth of Israel" This is literally "citizenship" (politeia). This word came into English as "politics." It refers to the chosen descendants of Abraham. Their benefits are enumerated in Romans 9:4-5.
▣ "to the covenants of promise," The NT can refer to the OT as one covenant or as several covenants. This theological tension can be viewed as one faith covenant expressed in (1) differing requirements or (2) given to different persons. God confronted OT persons in different ways. His word to Adam was about things in the garden of Eden, to Noah about the ark, to Abraham about a son and a place to live, to Moses about leading the people, etc. But to all it involved obedience to the word of God! Some groups (dispensationalists) focus on the differentness. Other groups (Calvinists) focus on the unifying faith aspect. Paul focused on the covenant of Abraham (cf. Romans 4) as setting the paradigm for all faith relationships.
The New Covenant is like the old covenants in its demand for obedience and personal faith in God's revelation. It is different in how one is right with God (cf. Jer. 31:31-34). The Mosaic covenant focused on human obedience and performance, while the NT focuses on the obedience and performance of Christ. This New Covenant is God's way of uniting Jews and Gentiles by faith in Christ (cf. Eph. 2:11-3:13).
The New Covenant, like the old, is both unconditional (God's promise of grace and forgiveness) and conditional (human response). It reflects both the sovereignty of God (predestination) and the free choices of mankind (faith, repentance, obedience, perseverance).
▣ "having no hope and without God in the world" If there is truly one creator God and Israel was His chosen people, the Gentiles were cut off without any hope, lost in idolatry and paganism (cf. 1 Thess. 4:13 and Rom. 1:18-2:16).
2:13 "But now" There is a contrast between the hopeless past of the Gentiles, Eph. 2:11-12, and their great hope in the gospel, Eph. 2:13-22.
▣ "you who formerly were far off have been brought near" This same concept is repeated in Eph. 2:17, where Isa. 57:19 is quoted. In Isaiah this text referred to Jewish exiles but here in Ephesians it refers to Gentiles. This is one example of Paul's typological use of OT passages. The NT Apostles have universalized the OT hope. As the exiled Jews were apart from God, so too, the Gentiles were alienated from God.
▣ "by the blood of Christ." This referred to the vicarious, substitutionary atonement of Christ (cf. Eph. 1:7; Rom. 3:25; 5:6-10; 2 Cor. 5:21; Col. 1:20; Heb. 9:14,28; 1 Pet. 1:19; Rev. 1:5). God's family is no longer national, but spiritual (cf. Rom. 2:28-29; 4:16-25).
The blood of Christ was a sacrificial metaphor (cf. Leviticus 1-2) for the death of the Messiah (cf. TEV). John the Baptist said of Jesus, "Behold, the lamb of God who takes away the sin of the world" (cf. John 1:29). Jesus came to die (cf. Gen. 3:15; Isa. 53; Mark 10:45).
It also was a way to assert the true humanity of Jesus, (cf. Eph. 2:15) which the Gnostics denied.
2:14 This verse has three verbals. The first is a present indicative. Jesus continues to be and to provide our peace. The second and third are aorist active participles ("made both one" and "broke down the barrier"); all that is necessary has been accomplished to unite Jews and Gentiles into one new entity (the church).
Peace between Jew and Gentile is the focus of this literary unit, Eph. 2:11-3:13. This was the mystery of the gospel hidden in ages past. The term "peace" refers to
1. peace between God and mankind (cf. John 14:27; 16:33; Rom. 5:1-11; Phil. 4:7,9)
2. peace between Jew and Gentile, Eph. 2:14, 15, 17 (cf. Gal. 3:28; Col. 3:11)
See note at Eph. 2:15.
▣ "He Himself is our peace," "He Himself" (autos) is emphasized (cf. Eph 2:15). The term "peace" means to "restore that which was broken" (reconciliation). Jesus the Messiah is called the Prince of Peace ( cf. Isa. 9:6 and Zech. 6:12-13). God's peace in Christ has several aspects. See note at Eph. 2:15 and Special Topics: Peace and The Christian and Peace at Col. 1:20.
NASB"who made both groups into one"
NKJV"who has made both one"
NRSV"he has made both groups into one"
TEV"by making Jews and Gentiles one people"
NJB"has made the two into one"
Believers are no longer Jew or Gentile, but Christian (cf. Eph. 1:15; 2:15; 4:4; Gal. 3:28; Col. 3:11). This was the mystery of God as revealed in Ephesians. This has always been God's plan (Gen. 3:15). God chose Abraham to choose a people, to choose a world (Gen. 12:3; Exod. 19:5-6). This is the unifying theme of the Old and New Covenants (Testaments). See Special Topic: Racism at Col. 3:11.
NASB"the barrier of the dividing wall,"
NKJV"the middle wall of division"
NRSV"the dividing wall"
TEV"the wall that separated"
NJB"the barrier which used to keep them apart"
This is literally "the middle wall of partition." This was a rare term. In context it obviously refers to the Mosaic law (cf. v.15). Some commentators have asserted that it was an allusion to the wall in Herod's Temple between the court of the Gentiles and the court of the Women which separated Jewish and Gentile worshipers. This same symbolism of the removal of barriers is seen in the veil of the Temple rent from top to bottom at Jesus' death (cf. Matt. 27:51). Unity is now possible. Unity is now the will of God (cf. Eph. 1:10; Eph. 4:1-10).
In Gnosticism this term referred to a barrier between heaven and earth which may be alluded to in Eph. 4:8-10.
2:15
NASB"abolishing"
NKJV"having abolished"
NRSV"has abolished"
TEV"abolished"
NJB"destroying"
The term "abolish" is a favorite of Paul's (cf. Rom. 3:31; 6:6; Col. 2:14). It literally means "to make null and void" or "to bring to no effect." It is an aorist active participle. Jesus has totally eliminated the death sentence of the OT Law (cf. Eph. 2:16; Col. 2:14; Heb. 8:13).
This does not mean to imply that the OT is not inspired and important revelation for the NT believer (cf. Matt. 5:17-19). It does mean that the Law is not the means of salvation (cf. Acts 15; Romans 4; Galatians 3; Hebrews). The New Covenant (Jer. 31:31-34; Ezek. 36:22-36) is based on a new heart and a new spirit, not human performance of a legal code. The Law functions in sanctification, but not justification. Believing Jews and believing Gentiles now have the same standing before God-the imputed righteousness of Christ.
SPECIAL TOPIC: NULL AND VOID (KATARGEŌ)
NASB, NKJV"in His flesh"
NRSV(2:14)"flesh"
TEV(2:14)"in his own body"
NJB(2:14)"in his own person"
This emphasizes Jesus' humanity (cf. Col. 1:22) as well as His Incarnational ministry (cf. Eph. 4:8-10). The Gnostic false teachers would have denied both because of their ontological dualism between spirit, which they saw as good, and matter, which they saw as evil. See Intro. to Ephesians "The Philosophical and Theological Background of the False Teachers [Gnosticism];(cf. Gal. 4:4; Col. 1:22).
▣ "the enmity" The balanced structure equates "the enmity" (cf. Eph. 2:16) with "the Law of commandment contained in the ordinances." The OT said "do and live," but fallen mankind was unable to perform the Mosaic Law. Once broken, the OT laws became a curse (cf. Gal. 3:10); "the soul that sins will surely die" (cf. Ezek. 18:4,20). The New Covenant removed the enmity by giving humans a new heart, a new mind, and a new spirit (cf. Jer. 31:31-34; Ezek. 36:26-27). Performance becomes the result, not the goal. Salvation is a gift, not a reward for work accomplished.
NASB"the Law of commandments contained in ordinances,"
NKJV"the law of commandments continued in ordinances"
NRSV"the law with its commandments and ordinances"
TEV"the Jewish Law, with its commandments and rules"
NJB"the rules and decrees of the Law"
This referred to the way of salvation which was thought to be found only through performance of the Law of Moses (cf. Rom. 9:30-32; Gal. 2:15-21).
SPECIAL TOPIC: THE MOSAIC LAW AND THE CHRISTIAN
▣ "that in Himself He might make" The pronoun "Himself" is emphatic. God's eternal purpose of uniting all humans in salvation (cf. Gen. 3:15) and fellowship was accomplished exclusively through the performance of the person of the Messiah, not the Mosaic Law.
▣ "one new man," This Greek term means "new" in kind, not time. The people of God are not Jews, not Gentiles, but Christians! The Church is a new entity, in and through and for Christ (cf. Rom. 11:36; Col. 1:16; Heb. 2:10).
▣ "establishing peace" This is a favorite term for Paul. It is used eleven times in Romans and seven times in Ephesians (cf. Eph. 1:2; 2:14,15,17; 4:3; 6:15,23). He uses it in three ways:
1. peace between God and mankind, Col. 1:20
2. subjective peace with God through Christ, John 14:27; 16:33; Phil. 4:7
3. peace between peoples, Eph. 2:11-3:13.
This is a present passive participle. Christ continues to make peace for those fallen children of Adam who will respond by repentance and faith. Christ's peace is not automatic (aorist subjunctive of Eph. 2:16) but it is available to all (cf. Rom. 5:12-21).
2:16 "might reconcile" The Greek term means to transfer someone from one state of being to another. It implies an exchange of contrasting positions (cf. Rom. 5:10-11; Col. 1:20,22; 2 Cor. 5:18,21). In a sense reconciliation is the removal of the curse of Genesis 3. God and mankind are restored to intimate fellowship even in this life, in this fallen world system. This reconciliation with God expresses itself in a new relationship with other humans and ultimately with nature (Isa. 11:6-9; 65:25; Rom. 8:18-23; Rev. 22:3). The reuniting of Jews and Gentiles through Christ (cf. Eph. 1:7) is one beautiful example of God's unifying work in our world.
▣ "in one body" This metaphor of unity is used in several different ways in Paul's writings.
1. the physical body of Christ (cf. Col. 1:22) or the body of Christ, the church (cf. Col. 1:23; Eph. 4:12; 5:23,30)
2. the new humanity of both Jew and Gentile (cf. Eph. 2:16)
3. a way of referring to the unity and diversity of spiritual gifts (cf. 1 Cor. 12:12-13,27)
In a sense they are all related to #1.
▣ "through the cross" The Jewish leaders meant Christ's cross to be a curse (cf. Deut. 21:23). God used it as a means of redemption (cf. Isaiah 53). Jesus became "the curse" for us (cf. Gal. 3:13)! It became His victory chariot (cf. Col. 2:14-15), giving believers victory over (1) the OT curse; (2) the evil powers; and (3) the enmity between Jew and Gentile.
NASB"by it having put to death the enmity"
NKJV"thereby putting to death the enmity"
NRSV"thus putting to death that hostility through it"
TEV"Christ destroyed the enmity"
NJB"in his own person he killed the hostility"
The English translations show that this phrase can be understood in two ways. This is because the singular pronoun can be a dative masculine (TEV, NJB) or dative neuter (NASB, NRSV). In context either is possible. The emphasis of the larger context is on Christ's finished redemptive work.
2:17 This is an allusion to Isa. 57:19 or possibly 52:7. Paul, by typological exegesis, applied OT texts to exiled Jews to Gentiles. Even the rabbis, going back to Isa. 56:6, used this phrase to refer to Gentile proselytes.
2:18 The work of the Trinity is clearly stated in this book (cf. Eph. 1:3-14,17; 2:18; 4:4-6). Although the term "trinity" is not a biblical word, the concept surely is (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:33-34,38-39; Rom. 1:4-5; 5:1,5; 8:9-10; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Gal. 4:4-6; Eph. 1:3-14; 2:18; 3:14-17; 4:4-6; 1 Thess. 1:2-5; 2 Thess. 2:13; Titus 3:4-6; 1 Pet. 1:2; Jude 20-21). See Special Topic at Eph. 1:3.
▣ "we both have our access" This is a present active indicative meaning "we continue to have access." This is the concept of Jesus personally bringing believers into the presence of God and giving them a personal introduction (cf. Rom. 5:2; it is also used in the sense of confidence in Heb. 4:16; 10:19,35).
▣ "in one Spirit" This is also emphasized in Ephesians 4:4. The false teachers were causing disunity, but the Spirit brought unity (not uniformity)!
2:19 The Gentiles who were estranged (Eph. 2:11-12) are now fully included. This is clearly stated by the use of four common biblical metaphors.
1. fellow citizens (city)
2. saints (holy nation set apart for God)
3. God's household (family members)
4. a spiritual building (temple, Eph. 2:20-22a)
▣ "saints" See Special Topic at Col. 1:2.
2:20 "having been built upon" This is an aorist passive participle. The foundation (cf. Eph. 2:12) of our faith has been fully, finally, and completely laid by the Triune God. God's good news was proclaimed by the Apostles and prophets (cf. Eph. 3:5).
▣ "the foundation of the apostles and prophets" Jesus laid the foundation of the gospel (cf. 1 Cor. 3:11). Jesus is the new temple (cf. John 2:19-22). The OT prophesied the coming Kingdom of God, Jesus' Spirit-led life, death, and resurrection accomplished it, and the Apostles preached its reality. The only question is, to whom does the term "prophets" refer? Are they OT prophets or NT prophets (cf. Eph. 3:5; 4:1)? The order of the terms implies NT prophets (cf. Eph. 2:3:5; 4:11), but the OT Messianic allusion to the "cornerstone" implies OT prophecy.
The reason for the distinction between OT and NT prophets is the issue of revelation. OT prophets wrote Scripture. They were God's instrument of inspired self-disclosure. However, prophecy is an ongoing gift in the NT (1 Cor. 12:28; Eph. 4:11). Does Scripture writing continue? There must be a distinction drawn between inspiration (Apostles and OT prophets) and illumination and spiritual giftedness (NT gifted believers).
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
▣ "the cornerstone" This is an OT Messianic metaphor (cf. Isa. 28:16; Ps. 118:22; 1 Pet. 2:4-8). In the OT God's stability, strength and perseverance are often visualized in "Rock" as a title (cf. Deut. 32:4, 15, 18, 30; Ps. 18:2, 31, 46; 28:1; 31:3; 42:9; 71:3; 78:15).
The metaphor of Jesus as a stone.
1. a rejected stone - Ps. 118:22
2. a building stone - Ps. 118:22; Isa. 28:16
3. a stone to stumble over - Isa. 8:14-15
4. an overcoming and conquering stone (kingdom) - Dan. 2:45
5. Jesus used these passages to describe Himself (cf. Matt. 21:42; Mark 12:10; Luke 20:17)
He was the key construction item who was ignored in OT ritualism and legalism (cf. Isa. 8:14).
2:21-22 The collective or corporate idea of God's people seen in Eph. 2:19 (twice), 21 and 22 was expressed in the plural "saints." To be saved is to be part of a family, a building, a body, a temple (cf. Eph. 1:23; 4:16; Col. 2:19).
The concept of the church as a temple is expressed in 1 Cor. 3:16-17. This is an emphasis on the corporate nature of the church. The individual aspect was expressed in 1 Cor. 6:16. Both are true! Jesus is the new temple, cf. John 2:19-22.
The verbs in Eph. 2:21-22 also have a corporate focus. They have the compound syn which means "joint participation with." They are both present passive. God is continuing to build/add to His church.
There is a Greek manuscript problem connected with the phrase "the whole building." The ancient uncial manuscripts א*, B, D, F and G have no article, while אc, A, C, and P do. The question is, was Paul referring to one large building (NASB, NKJV, NRSV, NIV, TEV, REB) or to several smaller buildings (ASV, NJB, Phillips) united in some way? The United Bible Society's 4th Edition Greek text gives a "B" rating to the anarthrous construction, which indicates they are "almost certain" that it refers to one building. This one building is not finished. It is in the process of growing. The building metaphor alluded to the spiritual temple (the people of God).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Are all humans really estranged from God?
2. Do humans have a significant part in their own salvation?
3. Why is the union of Jew and Gentile so significant?
4. How did Jesus make the Law "null and void"?
5. Is the Law of God eternal? How do Christians relate to the Mosaic Law and the entire Old Testament?
6. Why does Paul emphasize the building metaphor in Eph. 2:19-23?
Copyright © 2013 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Paul's Ministry to the Gentiles | The Mystery Revealed | A Prayer for Wisdom | Paul's Work for the Gentiles | Paul, a Servant of the Mystery |
3:1-13 | 3:1-7 | 3:1-6 | 3:1-6 | 3:1-13 |
Purpose of the Mystery | 3:7-13 | 3:7-13 | ||
3:8-13 | ||||
To Know the Love of Christ | Appreciation of the Mystery | The Love of Christ | Paul's Prayer | |
3:14-19 | 3:14-21 | 3:14-19 | 3:14-19 | 3:14-19 |
3:20-21 | 3:20-21 | 3:20-21 | 3:20-21 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 3:1-21
A. Considering the theological purpose(s) for the cyclical letter of Paul known as Ephesians, it is clear that Paul's three main truths in the doctrinal section relate to the Gnostic false teachers. (See Introduction.)
1. Chapter 1 praises the Father for His "before time" love expressed in Christ's substitutionary atonement and the Spirit's continuing presence.
2. Chapter 2:1-10 reveals the Father's great love and mercy for fallen, helpless humanity.
3. Chapter 2:11-3:13 reveals the eternal plan of God to include all humans in a free salvation through Christ (cf. Gen. 3:15), Jew and Greek, male and female, slave and free.
In effect chapter 2 (vv. 11-3:13) reveals the eternal, universal redemptive plan of God; chapter 2 (vv. 1-10) reveals the loving heart of God and chapter 1 (vv. 3-14) reveals the eternal purpose of God, mankind's Christlikeness. God was fully aware of mankind's rebellion and made plans for dealing with the problem, even before creation (cf. 1:4).
B. Chapters 2:11-22 and 3:2-13 specify one of several definitions of the mystery of God found in Paul's writings. Jew and Gentile were united in one new entity, the Church of Jesus Christ. See Special Topic at 3:3
C. Paul begins a prayer of praise in 3:1, but gets sidetracked concerning his ministry to the Gentiles and resumes his prayer in verses 14-21.
D. The prayer which began in verse 1 and finishes in verses 14-21 divides into three clauses.
1. believers receive inner strength, vv. 16-17a
a. by the Spirit's power
b. by Christ's indwelling
2. saints may fully comprehend the truth of the gospel and the mystery, vv. 17b-19a
a. to grasp so as to hold on to
b. to know by experience
3. believers are filled with the fullness (plērōma) of God, v. 19b
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-13
1For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles-2if indeed you have heard of the stewardship of God's grace which was given to me for you; 3that by revelation there was made known to me the mystery, as I wrote before in brief. 4By referring to this, when you read you can understand my insight into the mystery of Christ, 5which in other generations was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit; 6to be specific, that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel, 7of which I was made a minister, according to the gift of God's grace which was given to me according to the working of His power. 8To me, the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christ, 9and to bring to light what is the administration of the mysterywhich for ages has been hidden in God who created all things; 10so that the manifold wisdom of God might now be made known through the church to the rulers and the authorities in the heavenly places. 11This was in accordance with the eternal purpose which He carried out in Christ Jesus our Lord, 12in whom we have boldness and confident access through faith in Him. 13Therefore, I ask you not to lose heart at my tribulations on your behalf, for they are your glory.
3:1 "For this reason" Ephesians 3:2-13 is a theological continuation of 2:11-22. Paul repeats this phrase in v. 14, where he continues his prayer to God.
▣ "the prisoner of Christ Jesus for the sake of the Gentiles" When Paul wrote this book he was imprisoned at Rome because of a riot in Jerusalem (cf. Acts 21:27-22:22). The riot occurred when the Jews accused Paul of taking Trophimus, an Ephesian convert, into the Temple. The Jews knew him to be a Gentile and were outraged (cf. 2:14).
Paul felt a specific call to the Gentiles (cf. vv. 2,8; Acts 9:15; 22:21; 26:16,18; Rom. 11:13; 15:16; Gal. 1:16; 2:9; 1 Tim. 2:7; 2 Tim. 4:17).
3:2 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Verses 2-7 form one sentence in Greek. These believers had heard about Paul's ministry and calling. Paul was not the founder of all the churches in Asia Minor.
▣ "of the stewardship of God's grace which was given to me for you" Paul felt he had been entrusted with the gospel (cf. v. 9; 1 Cor. 4:1; 9:17; Col. 1:25; 1 Pet. 4:10). God's grace came to Paul as a gift, vv.7-8, and as a stewardship, v. 2. This is the twin aspect of God's covenant.
As a matter of fact, all believers have been gifted by the Spirit (cf. I Cor. 12:7,11) and declared stewards of the Great Commission (cf. Matt. 28:19-20). It is not the Great Option! It involves both intentional evangelism and Christlike maturity. It is impossible to be a good and faithful steward and not comprehend the assignment!
3:3 "by revelation" This could refer to
1. his Damascus road experience (cf. Acts 9:3-8; 22:6-11; 26:12-18)
2. Ananias' teachings in Damascus (cf. Acts 9:10-19; 22:12-16)
3. the vision in Jerusalem (cf. Acts 22:17)
4. Paul's training by God in Arabia (cf. Gal. 1:12, 17-18)
▣ "the mystery" Paul used the term "mystery" over twenty times with several different meanings. Often it is associated with the how and why of the union of believing Jews and Gentiles into one new community, the church (cf. Eph. 2:11-3:13; Col. 1:26-27).
SPECIAL TOPIC: GOD'S PLAN FOR REDEMPTION, "MYSTERY"
NASB"as I wrote before in brief"
NKJV"(as I wrote before in a few words)"
NRSV"as I wrote above in a few words"
TEV"(I have written briefly about this. . .)"
NJB"as I just described it very shortly"
The great reformer, John Calvin, thought this referred to something Paul had written in a previous letter, but it may better be understood to refer to a previous part of Ephesians, probably 2:11-22. This common use of the aorist tense is called an epistolary aorist.
3:4 "when you read" This probably refers to the public readings of Paul's letters in the churches (cf. Col.4:16; 1 Thess. 5:27; Rev.1:3). Remember that Ephesians was a circular letter.
3:5
NASB"in other generations"
NKJV"in other ages"
NRSV"in former generations"
TEV"in past times"
NJB"In past generations"
God is now clearly revealing His age old plan of the redemption of all mankind (cf. Col. 1:26a), Jew and Greek, rich and poor, slave and free, male and female (cf. 1 Cor. 12:13; Gal. 3:28).
▣ "was not made known. . .has now been revealed" These are two passive verbs, which show God's actions in the revelation of this great truth before time (1:3-6), in time (1:7-12), and through time (1:13-14).
▣ "to His holy apostles and prophets" This phrase is also found in 2:20; 4:11. They are "holy" because they were set apart for a specific task. This refers to NT prophets (see Special Topic at 2:20, cf. 4:11; Acts 11:27; 13:1; 15:32; 21:9,10; 1 Cor. 12:28; 14:1-40). Both groups, Apostles and prophets (along with evangelists and pastor/teachers), proclaimed this newly revealed mystery of the gospel, that believing Jew and Gentile now formed one new body, the church.
3:6
NASB"the Gentiles are fellow-heirs and fellow-members of the body, and fellow-members of the promise"
NKJV"the Gentiles should be fellow heirs, of the same body, and partakers of His promise"
NRSV"the Gentiles have become fellow heirs, members of the same body, and sharers in the promise"
TEV"the Gentiles have a part with the Jews in God's blessings; they are members of the same body, and share in the promise"
NJB"pagans now share the same inheritance, that they are parts of the same body, and that the same promise has been made to them"
What a startling revelation of the age-old mystery of God's redemptive plan. In Christ there is no more Jew or Greek (cf. Rom. 2:28-29; 3:22; 10:12; 1 Cor. 12:13; Gal. 3:7-9, 28-29; Col. 3:11). This same word, "fellow-heirs," is also used in Rom. 8:17; Heb. 11:9 and 1 Pet. 3:7.
There are three syn compounds here: (1) "fellow-heirs"; (2) "fellow members of one body"; and (3) "fellow partakers of the promise." Paul uses these syn compounds often to describe the believer's new life in Christ. This is very similar to the three compounds with syn in 2:5-6.
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
3:7 This could refer to Paul's initial salvation, but in context it seems to refer to God's special gift for his apostolic Gentile mission (cf. Eph. 3:2; 6:20; Rom. 12:3; 15:15-16; 1 Cor. 3:10; 15:10; Gal. 2:9; Col. 1:25).
▣ "a minister" We get the English word "deacon" from this generic Greek verb for minister (diakoneō, cf. Matt. 8:15 or diakonia, cf. 4:12).
▣ "according to the working of His power" Salvation and effective ministry are of God, not Paul (cf. 1:19; Col. 1:29).
3:8-12 This is one Greek sentence. These long sentences are characteristic of Ephesians.
3:8 "the very least of all saints" This is literally "most least," which is a comparative of a superlative (cf. 1 Cor. 15:9; 1 Tim. 1:15). Paul was humbled by his previous life of religious self-righteousness, and aggressive persecution. He was also amazed by God's love for such a persecutor of His church. See Special Topic: Saints at Col. 1:2.
NASB"unfathomable"
NKJV"unsearchable"
NRSV"boundless"
TEV, NJB"infinite"
What a powerful word to describe God's riches in Christ (cf. Rom. 11:33 and the Septuagint translation of Job 5:9; 9:10). Mankind cannot discover God, but God has chosen to reveal Himself.
▣ "riches of Christ" "Riches" is one of Paul's favorite words (cf. Eph. 1:7,18; 2:4,7; 3:8,16). In chapter 1 he spoke of the riches of God the Father. Here Paul transfers them to the Son! NT authors often allude to Jesus' deity by transferring to Him the titles and functions of YHWH (for example see "God our Savior" and "Christ Jesus our Savior" in Titus 1:3 and 1:4; 2:10 and 2:13; 3:4 and 3:6).
3:9
NASB"to bring to light"
NKJV"to make all people see"
NRSV"to make everyone see"
TEV"to make all men see"
NJB"explaining"
This is literally "to turn on a light" (cf. 1:18; Col. 1:26b). Only the Spirit can bring this revelation to a darkened heart (cf. John 1:4-5; 6:44, 65). We get the English term "photo" from the Greek word.
NASB"the administration of the mystery"
NKJV"the fellowship of the mystery"
NRSV"the plan of the mystery"
TEV"God's secret plan is to be put into effect"
NJB"how the mystery is to be dispensed"
This is literally "stewardship of a household (oikonomia)." This is one of Paul's favorite words for God's eternal plan of redemption in Christ for all the children of Adam (cf. 1:10; 3:2,9; Col. 1:25).
There is a Greek manuscript problem with the term "stewardship" versus "fellowship." "Stewardship" is found in P46, all uncial manuscripts, most minuscule manuscripts, all ancient versions, and all early church father quotes, therefore, "stewardship" is the original word. See the discussion of textual criticism in Appendix Two. For "mystery" se Special Topic at 3:3.
▣ "God, who created all things" This refuted the Gnostic dualism between matter and spirit (cf. 2:10). In the Colossian parallel, Jesus is identified as God the Father's agent in creation (cf. John 1:3,10; Rom. 11:36; 1 Cor. 8:6; Col. 1:15-16; Heb. 1:2-3; 2:10).
3:10
NASB, NKJV"the manifold wisdom of God"
NRSV"the wisdom of God in its rich variety"
TEV"God's wisdom, in all its different forms"
NJB"how comprehending God's wisdom really is"
This is a compound word stressing the "many-colored" wisdom of God. In 1 Pet. 1:6; 4:10 it refers to the manifold sufferings and graces of God. This great multi-faceted truth of God can best be seen in Paul's doxologies in Rom. 11:33-36 and Eph. 3:18-21.
▣ "the church" Ekklesia was used in the Septuagint (LXX) to translate the Hebrew term "assembly (qahal) of Israel" (cf. Exod. 12:6; 16:3; Num. 20:4; Lev. 4:13). This is one of several uses of this term in Ephesians (cf. 1:22; 3:10, 21; 5:23, 24, 25, 27, 29, 32). Paul calls the church the body of Christ both in Ephesians (1:22-23) and in Colossians (1:24). The early church saw itself as the true OT people of God with Christ Jesus the Messiah as Head.
One of the unusual literary relationships between Ephesians and Colossians is that in Ephesians this term refers to the church universal (cf. Matt. 16:18; Gal. 1:13), while in Colossians it usually refers to the local church (1 Cor. 10:32; 12:28; 15:9; Gal. 1:12; Phil. 3:6). This points toward Ephesians as a circular letter.
See Special Topic at Col. 1:18.
▣ "be made known" The angels longed to know God's plan (cf. 1 Pet. 1:12). God used His love for the Church to reveal Himself to mankind and to angels (cf. 2:7; 1 Cor. 4:9).
▣ "to the rulers and the authorities" This refers to angelic levels of authority, both good and evil (cf. Rom. 8:38-39; 1 Cor. 2:8; Eph. 1:21; 6:12; Col. 1:16; 2:10, 15, 20). This was a major theological aspect of the Gnosticism. For them, salvation was the procurement of secret knowledge so that one could pass through these angelic levels (aeons) to reach the high, good god.
A full list of the terms used in the NT for these angelic levels can be seen in George E. Ladd's A Theology of the New Testament, p. 401. These orders and ranks of angelic beings are not defined and discussed in detail anywhere in the NT. Be careful of curiosity and systems of theology that attempt to definitively answer that which the NT leaves ambiguous!
A good example of this caution relates to these angelic ranks. In some passages, they are not evil but possibly structures of this fallen world which enable humans to live apart from God. A good book on this theory would be Hendrik Berkhoff's Christ and the Powers, Herald Press. See Special Topics: Angels in Paul's Writings at 6:12 and Archē at Col. 1:16.
▣ "in heavenly places" This locative (of sphere) neuter plural adjective (epouranious) "in the heavenly places" is only used in Ephesians (cf. 1:20; 2:6; 3:10; 6:12). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven.
3:11 "eternal purposes" This is literally "purpose of ages" (cf. 1:9-10). This term is used in the Greek Classics to refer to a set plan. God is not surprised and He has no plan B (Luke 22:22; Acts 2:23; 3:18; 4:28)!
What was God's eternal plan? This is clarified in Genesis 1-3. God created mankind for fellowship; that fellowship was broken by human rebellion. The restoration of God's image and fellowship with mankind (Jew and Gentile) is the goal of God's activity in the Bible. This goal is met through the work of Christ (cf. Gen. 3:15) and the ministry of the Spirit (cf. John 16:8-14).
3:12
NASB, NKJV,
NRSV"boldness"
TEV"freedom"
NJB"bold"
This term is used for freedom of speech, but it came to mean confidence in approaching someone in authority (cf. Heb. 4:16; 10:19,35; 1 John 2:28; 3:21).
NASB"confident access"
NKJV"access with confidence"
NRSV"confidence"
TEV"with all confidence"
NJB"in complete confidence"
This term is used in the Septuagint (LXX) for a personal introduction to royalty. The concept is emphasized in Eph. 2:18 and Rom. 5:2. Believers approach the Father through Christ alone (cf. 1 Pet. 3:18). He is their only mediator (cf. 1 Tim. 2:5).
The Reformation emphasis on "the priesthood of the believer" was a reaction to the authoritarian approach of the Catholic Church. However, biblically, the focus is never on "the believer," but on "believers." Western Christianity has magnified the individual to the exclusion of the corporate body. Christians are to be priests in an evangelistic and corporate sense, not an individual privileged position. It is true that humans become believers individually, but Christianity is a corporate experience.
▣ "Through faith in Him" Jesus is God's channel for all spiritual blessings (cf. 1:4, 7, 9, 10 (twice), 12, 13 (twice).
This is literally "faith of him" (cf. Gal. 2:16; 3:22). It is an objective genitive. Believers trust in Christ. He is the trustworthy One!
3:13 "I ask you not to lose heart" This is present middle indicative, meaning "you, yourselves, continue to not lose heart." Grammatically, this can refer to Paul or to the Ephesian church. Most commentators agree that it refers to the churches Paul is addressing in this cyclical letter. Paul uses this phrase often (cf. 2 Cor. 4:16; Gal. 6:9; 2 Thess. 3:13).
▣ "at my tribulation on your behalf" See Special Topic below.
▣ "for they are your glory" Exactly how Paul's sufferings (cf. 3:1) are the glory of these Gentile churches is not revealed. Possibly they refer to Paul's salvation and ministry assignment in Acts 9:15-16 (cf. Acts 20:23). Paul was fulfilling his ministry among the Gentiles, therefore, his sufferings opened the door to their salvation. See fuller note on "glory" at 1:6.
NASB (UPDATED) TEXT: 3:14-19
14 For this reason I bow my knees before the Father, 15from whom every family in heaven and on earth derives its name, 16that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, 17so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, 18may be able to comprehend with all the saints what is the breadth and length and height and depth, 19and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.
3:14 "For this reason" Paul returns to his initial purpose (cf. v. 1).
▣ "I bow my knees" Standing, not bowing, was the usual position for Jewish prayer. This shows Paul's intensity (cf. Matt. 6:5; Mark 11:25; Luke 18:11, 12; 22:41; Acts 7:60; Phil. 2:10).
3:14-15 "Father. . .family" This is a play on the Greek terms pater and patria. The Triune God is the paradigm for all loving, loyal families.
3:14-17 "Father. . .Spirit. . .Christ" Notice the work of the Trinity as in 1:3-14, 17; 2:18; 4:4-6. The KJV translation adds "the Father of our Lord Jesus Christ," but this phrase is not in the ancient Greek manuscripts P46, א, A, B, C, nor the Greek texts used by Jerome and Augustine. The addition does occur in the uncial manuscripts א c, D, G, K, and the Greek text used by Chrysostom.
It is true that the term "Trinity" is not used in the NT. However, there are numerous passages where the three divine persons are mentioned in a unified context (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:33-34,38-39; Rom. 1:4-5; 5:15; 8:9-10; 1 Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Gal. 4:4-6; Eph. 1:3-14, 17; 2:18; 3:14-17; 4:4-6; 2 Thess. 2:13; Titus 3:4-6; 1 Pet. 1:2; Jude vv. 20-21).
The concept of three divine persons with one divine essence (i.e., monotheism) is difficult to understand. Yet, if Jesus is deity and the Spirit is a person, then Bible believers are forced to affirm a triune unity. See Special Topic at 1:3.
3:15 "in heaven and on earth" This refers to believers alive and dead (cf. Phil. 2:10).
3:16-19 Paul's prayer can be outlined using two grammatical features.
1. Three purpose clauses (hina)
a. v. 16, God would grant (aorist subjunctive)
b. v. 18, God would fully enable (aorist subjunctive)
c. v. 19b, God would fill (aorist subjunctive)
2. Four aorist infinitives
a. v. 16, "you to be strengthened"
b. v. 17, "Christ to dwell in your hearts"
c. v. 18, "you to comprehend"
d. v. 19, "you to know"
This paragraph reflects Paul's prayer for the believers in all these churches that they be stable and established by God's power through Christ's acts and the Holy Spirit's empowering to resist (1) the false teachers and (2) the persecution of a fallen world.
3:16 "according to the riches of His glory" "Riches" is one of Paul's favorite terms to describe the grace of God in Christ (cf. 1:7,18; 2:4,7; 3:8,16). God's nature is the key to God's power and provisions.
▣ "in the inner man" Spiritual growth is internal, but it is stimulated by external pressure. Paul often uses the contrast between the inner man and the outer man. The inner man is the spiritual aspect, while the outer man is the physical aspect. The inner man is already part of the New Age, the kingdom of God, but the outer man is still dying and struggling with the old age, the old fallen nature, and the fallen world system (cf. Eph. 2:1-3).
3:17 "so that Christ may dwell in your hearts through faith" This is an aorist active infinitive which points toward a specific act of faith. There is a fluidity in the NT between the indwelling of the Son and the Spirit. The Spirit's task is to
1. reveal the need for Jesus (i.e., human sin)
2. reveal Jesus (i.e., the gospel)
3. draw to Jesus
4. baptize into Jesus (cf. 1 Cor. 12:13)
5. form Jesus in believers (i.e., Christlikeness), see Special Topic: Heart at Col. 2:2
See Special Topic: Jesus and the Spirit at Col. 1:26.
▣ "being deeply rooted" This is a perfect passive participle which could be translated "have been and continue to be rooted by God." Paul uses this agricultural metaphor only here and in Col. 2:7. These two perfect passive participles are a way of showing his confidence in these believers and these churches.
▣ "and grounded" This is a second perfect passive participle. This is a construction metaphor. The same mixing of agriculture and construction metaphors is found in 2:20-22 and 1 Cor. 3:9.
3:18-19 "to comprehend. . .to know" These are both aorist infinitives (i.e., there are four aorist infinitives in this prayer, vv. 16-19). This emphasis on knowledge counteracted the exclusive intellectual claims of the Gnostic false teachers. It may refer to the newly revealed mystery of God, the uniting of Jews and Gentiles in Christ (cf. v. 9).
3:18 "may be able" This is the second purpose clause. Paul is praying that all believers be strengthened and enabled to fully understand the gospel (i.e., "comprehend" and "know").
▣ "with all the saints" This term is always plural, except in Phil. 4:21, which also has a corporate context. To be a Christian is to be in community. Also, notice that God's will is the maturity of all believers (cf. Eph. 4:13). See Special Topic: Saints at Col. 1:2.
3:19 "surpasses" Huperballō. See Special Topic: Paul's Use of Huper Compounds at 1:19. This word is used in 1:19; 2:7; and 3:19. Another huper compound is used in 3:20 (huperekperissou), which is also used in 1 Thess. 3:10 and 5:13.
▣ "filled up to all the fullness of God" This is the third purpose clause in this prayer. This does not refer to the indwelling Christ or Spirit, v. 17, but is a play on the false teachings of the Gnostics, who emphasized fullness (plērōma) as special knowledge which enabled one to pass through all the angelic spheres (aeons) to heaven. Christ is the true "fullness of God" (cf. 1:23; Col. 2:9).
NASB (UPDATED) TEXT: 3:20-21
20Now to Him who is able to do exceeding abundantly beyond all that we ask or think, according to the power that works within us, 21to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen.
3:20 "to Him who is able" This begins one of Paul's marvelous doxologies which closes the doctrinal section of this circular letter. This is a wonderful title for God used three times in the NT (cf. Rom. 16:25; Jude 24).
SPECIAL TOPIC: PAUL'S PRAISE, PRAYER, AND THANKSGIVING TO GOD
NASB, NKJV"exceeding abundantly"
NRSV"abundantly far more"
TEV"so much more"
NJB"infinitely more"
This is a characteristic Pauline compound superlative meaning, "exceeding, abundantly more" (cf. 1 Thess. 3:10; 5:13). See Special Topic: Paul's Use of Huper Compounds at 1:19. It is bad grammar, but great theology!
▣ "according to the power that works within us," This is a reference to the indwelling Christ through the Spirit (cf. vv. 7, 16-17; Gal. 2:20; Col. 1:27). This permanent indwelling Spirit is the difference between the Old Covenant and the New (cf. Ezek. 36:26-27).
3:21 "be the glory in the church and in Christ Jesus" Here is the exalted place of Jesus' Bride and Body, the Church (cf. 1:23), His blood-bought, Spirit-filled people! The term "church" is from two Greek terms, "out of" and "to call." It was used in Greco-Roman culture for town meetings (cf. Acts 19:32). In Jewish life this term was used to translate the significant theological concepts of "the assembly of Israel" or qahal (cf. Exod. 12:6; 16:3; Lev. 4:13; Num. 14:5; 20:6; Deut. 5:22; 9:10; 10:4; 18:16). The early believers saw themselves as the true and ongoing "People of God" (cf. Gal. 6:16; 1 Pet. 2:5-9; Rev. 1:6).
▣ "forever and ever" See Special Topic following.
SPECIAL TOPIC: FOREVER (GREEK IDIOM)
▣ "amen" See Special Topic following.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How did Paul learn his theology?
2. Why does Paul call himself "the least of the saints"?
3. Why was the mystery of God hidden in ages past?
4. What is the purpose of the church to the angelic realm?
5. List the three things Paul asked God to grant the believers in vv. 16-19.
6. What does it mean that Christians are indwelt?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Unity of the Body | Walk in Unity | An Appeal to Maintain the Unity of the Faith | The Unity of the Body | A Call to Unity |
4:1-8 | 4:1-6 | 4:1-16 | 4:1-6 | 4:1-6 |
Spiritual Gifts | ||||
4:7-16 | 4:7-16 | 4:7-16 | ||
4:9-16 | ||||
The Old Life and New | The New Man | An Appeal to Renounce Pagan Ways | The New Life in Christ | The New Life in Christ |
(4:17-5:20) | ||||
4:17-24 | 4:17-24 | 4:17-24 | 4:17-19 | 4:17-24 |
4:20-24 | ||||
Rules for the New Life | Do Not Grieve the Spirit | |||
4:25-5:5 | 4:25-32 | 4:25-5:2 | 4:25-32 | 4:25-5:20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS 4:1-32
A. Chapter 4 begins the practical section of the letter (i.e., "walk," cf. 4:1, 17; 5:2,15). Doctrine must affect lifestyle! Truth is relational! Salvation is not a product, a fire insurance policy, or a ticket to heaven, but an ongoing repentance/faith relationship with Christ which issues in Christlikeness.
B. Verses 1-6 focus on the theme of the entire book-unity (cf. 1:10). Unity of believers is based on the unity of the Triune God. The corporate fellowship of the gospel challenges the exclusivism of the false teachers and the Jews. The spiritual qualities that lead to unity are stated in verses 2-3. Unity is every believer's responsibility. Unity is the prayer of Jesus (cf. John 17:11,21-22; also note v. 23).
C. Unity must be continuously and intentionally pursued because of the diverse giftedness of the people of God. Every believer has been given an effective ministry gift at salvation (I Cor. 12:7,10). The fact that believers are gifted ministers of Jesus, not which particular gift one possesses, is the key to unity in the church. Believers are one body and must function together.
D. The modern western church desperately needs the truth of verses 11-12. Church leaders are gifts to Christ's body (the church), given to help and encourage the entire body to function in ministry. Ministry is the task of all believers. There are no "clergy-laity" categories in the New Testament. If you are a Christian, you are a called, gifted, full-time minister. Not all are called vocationally, but all are called to serve!
The task of church leaders (v. 11) is to train the people of God to do the work of ministry, which is to evangelize the lost and mature the saved (v. 12; Matt. 28:19-20).
E. Ephesians 4:17-5:20 describes the sins of either paganism (cf. 4:17) or the teachings of the Antinomian Gnostic false teachers. How believers live is crucial! No fruit, no root (cf. Matthew 6; 7:15-23)! Eternal life has observable characteristics! The changed and changing lives of believers are evidence of their salvation (cf. James; I John).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-6
1Therefore I, the prisoner of the Lord, implore you to walk in a manner worthy of the calling with which you have been called, 2with all humility and gentleness, with patience, showing tolerance for one another in love, 3being diligent to preserve the unity of the Spirit in the bond of peace. 4There is one body and one Spirit, just as also you were called in one hope of your calling; 5one Lord, one faith, one baptism, 6one God and Father of all who is over all and through all and in all.
4:1 "the prisoner of the Lord" Literally "in the Lord." This is one of Paul's prison letters, probably written in Rome in the early 60's. It is different from 3:1, which has "prisoner of Christ Jesus." Paul saw believers as encompassed by Christ. They live and move and have their being in Him (cf. Job 12:10; Dan. 5:23; Acts 17:28).
▣ "walk in a manner worthy" This begins the practical section of the letter. Unity is maintained by purposeful actions of Christlike living (cf. 2:2, 10; 4:1,17; 5:2, 15; Col. 1:10; 2:6). Christianity is an initial decision followed by lifestyle discipleship (i.e., a gate and a road, cf. Matt. 7:13-14). This follows the same concept as the early designation for the church, "the Way" (cf. Acts 9:2; 19:9, 23; 22:4; 24:14, 22). The term "worthy" is described beautifully in I John 2:6.
Notice that we are to walk worthy because of our calling, not to receive a calling. This pattern follows 2:8-9, 10. We are to do good works because we are saved by grace through faith. Good works and the worthy walk are only possible because we are saved and indwelt by the Holy Spirit! They flow from‒not into. They are the result, not the means (cf. 2:8-9).
Salvation is a gate followed by a way! It is a free gift followed by a "cost everything" lifestyle.
▣ "the calling with which you have been called" This is an aorist passive indicative. The call always comes from God (cf. John 6:44, 65). The word "call" is etymologically related to the term "church" in 3:21. There is an obvious word play on this term (cf. v. 1 [twice] and 4 [twice]).
Believers are called to holiness (cf. 1:4). This is the theological balance to the doctrine of election; mankind must receive God's initiating call (cf. 1:13). The sovereign God has chosen to receive fallen mankind through Christ's work and their repentant faith response (cf. Mark 1:15; Acts 3:16,19; 20:21). The sovereign call and necessary response are the theological twin pillars of both the OT and NT covenants, but the third pillar is godly living. God wants a people who reflect His character (i.e., Holy ones, cf. I Pet. 1:13-25).
4:2
NASB, NRSV"all humility"
NKJV"all lowliness"
TEV"be humble"
NJB"complete selflessness"
This term begins a list of Christian virtues which produces unity. "Humility" is uniquely a Christian virtue which was not included in the Greek moralist's (Stoics) list of virtues. Both Moses (cf. Num. 12:3) and Jesus (cf. Matt. 11:29) are described by this term. Paul uses it several times (cf. Phil. 2:3; Col. 2:18, 23; 3:12).
▣ "gentleness" This refers to "domesticated strength" like a trained animal. The KJV translates it "meekness." Wild animals have been tamed to serve mankind. God does not want to break believers' spirits (cf. Psalm 139, He made them), but channel their energies for His purposes. This is one of Paul's favorite metaphors for the Christian life (cf. I Cor. 4:21; II Cor. 10:1; Gal. 5:23; 6:1; Col. 3:12; I Tim. 6:11; II Tim. 2:25; Titus 3:2).
▣ "patience" This term is another favorite of Paul (cf. Rom. 2:4; 9:22; II Cor. 6:6; Gal. 5:22; Col. 1:11; 3:12; I Tim. 1:16; II Tim. 3:10; 4:2). Believers are patient with one another because God is patient with them. Both gentleness and patience are fruits of the Spirit (cf. Gal. 5:22-23).
▣ "showing forbearance to one another in love" This is a present middle participle. Forbearance is another word Paul used often, twelve times in his writings. As God has long-suffering patience with unbelievers (cf. Rom. 2:4; 9:22) believers should continue to deal with the faults and weaknesses (cf. I Tim. 1:6) of other believers in the same gracious way. Believers must put others for whom Christ died before themselves (cf. Rom. 14:1-15:13; Gal. 5:22; Phil. 2:3; 4:5; Col. 3:12-13). This self-giving emulates Jesus (cf. I John 3:16).
4:3
NASB"being diligent to preserve"
NKJV"endeavoring to keep"
NRSV"making every effort to maintain"
TEV"do your best to preserve"
NJB"do all you can to preserve"
This is a present active participle with a present active infinitive. The New English Bible translates it as "spare no effort." Unity is the recurrent motif of the entire letter, much like Philippians. Unity is the will of God for His church (cf. John 17:11,21,23), but it must be aggressively, continually, individually pursued!
▣ "the unity" Remember, the goal is unity, not uniformity! This passage emphasizes oneness to refute the Gnostic emphasis on (1) many emanations and (2) intellectual exclusivism. Believers must sense the need for the health of Christ's Body (the church) and take personal responsibility for its maintenance! This is such a needed truth in our day of individual rights and privileges and personal preferences!
▣ "the bond of peace" Believers are personally responsible for the corporate health and vitality of Christ's body (the church cf. Col. 3:14-15 and I Cor. 12:7). This means you! Only active submission to the good of the whole can maintain peace (cf. Eph. 5:21). See note at 2:15.
4:4 "one body" Paul uses this metaphor often in Ephesians (cf. 2:16; 3:6; 4:4; also Col. 1:18). This refers to the universal church because of the cyclical nature of the book. Most uses of the term "church" in the NT refer to local congregations. The universal church is addressed in Matt. 16:18 and Ephesians. The emphasis is on the unity and oneness of all of God's people and churches.
▣ "one Spirit" This refers to the Holy Spirit. Without the Spirit it is impossible to know God, to come to Christ, and to live the Christian life in unity (cf. John 16:8-15). See note at 3:17. The Gnostics asserted several "spirits" or aeons (i.e., angelic levels).
The term "Trinity" is not a biblical word, but the concept surely is. It is expressed in several passages (cf. Matt; 3:16-17; 28:19; John 14:26; Acts 2:33-34,38-39; Rom. 1:4-5;5:15; 8:9-10; I Cor. 12:4-6; II Cor. 1:21-22; 13:14; Gal. 4:4-6; Eph. 1:3-14,17; 2:18; 3:14-17; 4:4-6; II Thess. 2:13; Titus 3:4-6; I Pet. 1:2; Jude 20-21). If Jesus is divine and the Spirit is a person, then the monotheism of Judaism (cf. Deut. 6:4-6 but notice Isa. 63:9-10) must be reinterpreted in light of one divine essence but three eternally co-existent, co-dependent, personal manifestations. There is mystery here but also clear biblical teaching! See Special Topic at 1:3.
▣ "one hope" Paul uses this term often in several different but related senses. Often it is associated with the consummation of the believer's faith. The consummation is certain, but the time element is future and unknown. See Special Topic: Hope at Col. 1:5.
4:5 "one Lord" This title has both an OT background for YHWH (cf. Exod. 3:14, see Special Topic: Names for Deity at Col. 1:3), and a NT usage in connection with Jesus' deity (cf. Rom. 10:9; I Cor. 12:3; Phil. 2:9-11). There is only one way to be right with God-faith in Christ (cf. John 1:9-18, 3:16; 10:7-18; 14:6; 20:31).
▣ "one faith" This refers either to doctrine (cf. Gal. 1:23; 3:23, 25; Phil. 1:27; Jude 3, 20), which fits the larger context of Ephesians and Colossians, or personal trust, which fits this immediate context best (cf. Gal. 2:16; 3:6-9).
▣ "one baptism" Because of the Trinity being mentioned earlier in this context, this probably refers to water baptism, which was the early church's public confession of faith (cf. Matt. 28:19; Rom. 10:9-13). It symbolized death to the old life and the beginning of the new life in Christ (Rom. 6:4; Col. 2:12).
However, it could refer to Spirit baptism (cf. Acts 2:38; I Cor. 12:13). Even though the Spirit is mentioned in v. 4, these two initial events, one inward (Spirit baptism) and one outward (water baptism), are closely linked in the NT.
4:6 "one God and Father of all" It is somewhat shocking to call God Father (cf. Mal. 2:10). In one important sense all humans are related to God. They have been created by Him, in His image and likeness (cf. Gen. 1:26-27). But in this context, the focus is not on creation but recreation, the second birth, redemption through the efforts of the Triune God (cf. 1:3-14). All humans are not right with God by means of creation, but by personal repentance and faith in the finished work of Christ (cf. Mark 1:15; Acts 3:16, 19; 20:21).
▣ "who is over all and through all and in all" The NT stresses the ultimacy of the Father (cf. I Cor. 3:23; 15:28). This context is one example of how the Bible merges the redemptive actions of the three persons of the Godhead. Here, the Father's indwelling (cf. John 14:23) is emphasized. In Matthew 28:20 and Col. 1:27 the Son's indwelling was emphasized. It is the Spirit, however, to whom this task is normally assigned (cf. John 14:17; Rom. 8:9). This context expresses the priority of the Father (cf. 1:3-14; Rom. 11:36). In Col. 1:16 the same terminology is applied to the Son. There is a fluidity and equality that flows among the persons of the Trinity in their actions which bring salvation to mankind.
The term "all" (pas) is repeated several times for emphasis. Grammatically, it could be neuter, referring to all creation, or masculine, referring to the body of Christ (the church) both corporately and individually.
NASB (UPDATED) TEXT: 4:7-16
7But to each one of us grace was given according to the measure of Christ's gift. 8Therefore it says, "When He ascended on high, He led captive a host of captives, And He gave gifts to men." 9(Now this expression, "He ascended," what does it mean except that He also had descended into the lower parts of the earth? 10He who descended is Himself also He who ascended far above all the heavens, so that He might fill all things.) 11And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, 12for the equipping of the saints for the work of service, to the building up of the body of Christ; 13until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. 14As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; 15but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ, 16from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.
4:7 "to each one of us grace was given" Notice the switch from the corporate aspect of the church to the individual aspect. Every believer has a spiritual gift, given at salvation by the Spirit for the common good (cf. I Cor. 12:7, 11). The NT lists of the gifts (cf. I Cor. 12:1-13, 28-29; Rom. 12:3-8; Eph. 4:11) are representative, not exhaustive. This can be seen from the fact that the listing of the gifts and the order in which they are listed varies.
Believers are often counterproductive if they
1. boast over their gifts
2. compare one gift to another
3. define the exact characteristics of each gift
The NT does not dwell on these issues. The reality of a called, gifted family of ministers, a kingdom of priests is the issue (cf. I Pet. 2:5,9; Rev. 1:6). Believers are called to service, not privilege!
▣ "according to the measure of Christ's gift" Jesus is God's gift to fallen humanity. His personality ("gifts of the Spirit," I Cor. 12) and ministry ("the fruit of the Spirit," Gal. 5:22-23) are divided among His people to assure the furtherance of the gospel through their unity and cooperation in the Spirit.
4:8 This is a quote from Psalm 68:18, which originally referred to YHWH. The phrase "gave gifts to men" is found in one Aramaic Targum, the Peshitta (Syriac), and Chaldee translations, while "received gifts from men" is in the Masoretic Text (Hebrew text) and the Septuagint (Greek translation). Paul obviously picked an OT translation that reflected his theological purposes. God in Christ has gifted His people. He gifted them for service, not for a privileged position (cf. Matt. 20:25-28; 23:1-12).
▣ "He led captive a host of captives" The Colossian parallel (cf 2:15) implies that this verse refers to a Roman military triumphal parade, in which the defeated forces were displayed. Here it refers to Christ's victory over the hostile spiritual forces of the universe (possibly related to the Gnostic aeons).
4:9 This verse refers to either (1) the Incarnation (cf. Phil. 2:6-11) or (2) Jesus' descent into Hades (cf. Acts 2:31; Rom. 10:6-7; or possibly I Pet. 3:18-20; 4:6; which is reflected in the early creeds of the Church, "descended into hell").
4:10 "far above all the heavens" This is the parallel contrast to "the lower parts of the earth." Jesus left heaven to become a human. He returned to the highest heaven as the victorious Savior! Note the plural, "heavens" (cf. II Cor. 12:2). The rabbis argued whether there were three or seven heavens. It refers to God's presence or throne room as in Revelation 4-5.
▣ "that He might fill all things" Jesus came to fulfill God's eternal plan for the uniting and redeeming of all mankind as well as physical creation (cf. Rom. 8:19-21). This term "fill" (plēroō, cf. 1:23; 3:19; 4:10; 5:18) was a special term used by the false teachers to describe the angelic levels (aeons). Salvation is not in human knowledge but in repentant faith in Christ's finished work-His incarnation, life, teachings, crucifixion, resurrection, ascension, intercession and promised return.
4:11
NASB"He gave"
NKJV"He Himself gave"
NRSV"the gifts He gave"
TEV"It was he who gave gifts to men,"
NJB"and to some, his gift was"
Christ Himself, or rather the Trinity (cf. 4:4-6; I Cor. 12:4-6), gives spiritual gifts to His/their people. Believers are all gifted ministers. Some are leaders, but all are ministers.
There are several lists of spiritual gifts in Paul's writing (cf. I Cor. 12: 8-10, 28-30; Rom. 12:6-8; Eph. 4:11). These lists are not identical. This implies that these lists are not exhaustive, but representative. For Paul the gifts are aspects of Jesus' ministry given to His body (the church) to continue His ministry. The NT never gives a definitive list of the gifts or a guideline for believers' knowing which gifts they are given. The focus is not on identifying gifts, but on the diverse aspect of ministry. One of the best practical guidelines for knowing one's spiritual gift is found in an IVP booklet called "Affirming the Will of God" by Paul Little. The same guidelines for knowing God's will apply to discovering one's spiritual gift.
▣ "apostles" This is the ongoing usage of the term beyond "The Twelve" (cf. Acts 14:4, 14, Barnabas; Rom. 16:7, Andronicus and Junias; I Cor. 4:6, 9; 12:28-29; 15:7, Apollos; Phil. 2:25, Epaphroditus; I Thess. 2:6, Silvanus and Timothy). Their exact task is uncertain, but it involves proclamation of the gospel and servant leadership of the church. It is even possible that Rom. 16:7 (KJV "Junia") refers to a feminine apostle!
▣ "prophets" The exact function of these gifted believers is also uncertain (cf. Acts 11:28; 21:9-11; 15:32). They are not the same as OT prophets who wrote Scripture. New Testament prophets apply Scripture to new and different situations. They are linked with apostles, evangelists, pastors and teachers because they all proclaim the gospel, but with different emphases. See Special Topic at 2:20.
▣ "evangelists" Surprisingly, in light of Matt. 28:19-20, this gift is mentioned only three times in the NT. Their task in the early church, like the previous two, is uncertain (cf. Acts 21:8; II Tim. 4:5), but again obviously involved proclamation of the gospel and servant leadership. It is possible that these first three gifted leaders had itinerant or regional ministries.
▣ "pastors and teachers" The titles "elders" (presbuteroi), "bishops" (episkopoi), and "pastors" (poimenas) all refer to one function and later office (cf. Acts 20:17, 28; and Titus 1:5-7). The term "elder" had an OT background, while the term "bishop" or "overseer" had a Greek city-state background. The Greek syntax (one conjunction [de] and one article [tous]) links these two titles together as one function, one gifted person who proclaims and explains the gospel to a local situation.
It is interesting that in Rom. 12:7 and 12:28 teachers are listed as a separate gift and pastors are not mentioned at all (unless it is "he who exhorts" in Rom. 12:8). There is so much we moderns do not know about the early church.
4:12
NASB"for the equipping of the saints for the work of service"
NKJV"For the equipping of the saints for the work of ministry"
NRSV"to equip the saints for the work of ministry"
TEV"He did this to prepare all God's people for the work of Christian service"
NJB"so that the saints together make a unity in the work of service"
Leaders are God's gifts given to train the Body of Christ for the work of ministry! The church needs to recapture the power, giftedness and biblical assignment of all the members of the church (clergy - laity, old - young, male - female, cf. Joel 2:28 quoted in Peter's Pentecost sermon in Acts 2). Every Christian is a full-time, God-called, God-gifted minister.
The term "equip" means to cause something to be ready for its assigned purpose. It is used of:
1. broken limbs being healed and made useful again
2. torn fishing nets being mended and thereby able to catch fish
3. ships being fitted with ropes and sails and tacked for sea
4. chicks who had grown large enough to be taken to market
Also, notice the goal is not that only some believers became mature, but all (cf. v. 13). For "saints" see Special Topic at Col. 1:2.
The gifts are given to every believer for the common good (cf. I Cor. 12:7,11). Every believer is a called, gifted, full-time minister of Christ. Not all are "vocational" ministers, but all are servants. The modern church is crippled by (1) a clergy/laity mentality and (2) the concept of salvation as a product instead of a relational process of servanthood!!!
▣ "to the building up of the body of Christ" Paul mixes his building metaphor (cf. 2:20-27) with his body metaphor (cf. 1:23; 4:12; 5:30). Believers are gifted for the common good, not for individual acclaim (I Cor. 12:7). The focus is not on the individual but on the body (cf. v. 4-6). Spiritual gifts are servant towels, not merit badges! Believers are worker bees! See Special Topic: Edify at 2:21.
4:13 "until we all attain" This is an Aorist active subjunctive which denotes an aspect of contingency. It literally means "to arrive at a destination." Note that "all" speaks of our corporate responsibility. Notice the three aspects of maturity mentioned: (1) unity of the faith; (2) knowledge of the Son of God; unto a (3) Christlike maturity. Also, notice the goal is not that some mature, but all!
▣ "the knowledge" This is the compound Greek term (epiginōskō), which implies a full experiential knowledge. This was an obvious rejection of the Gnostic false teachers' emphasis on secret, exclusive knowledge. The believers' knowledge is complete in Christ. This may be a play on the Hebrew concept of "know" as personal relationship (cf. Gen. 4:1; Jer. 1:5; Phil. 3:8,10) versus the Greek concept known as cognitive information. Both are needed for a mature Christianity.
▣ "mature man" This is in contrast to "children" of verse 14. The Greek root (telos) means "complete," "fully equipped," not sinless or perfect (KJV).
4:14 "as a result, we are no longer to be children" This implies that many believers were saved but immature (cf. I Cor. 3:1-3; Heb. 5:11-14). They still did not sense the necessary submission and dedication needed to be servant ministers. Believers must die to self and be alive to God (cf. Rom. 6:1-14; II Cor. 5:14-15; Gal. 2:20; I John 3:16).
NASB"tossed here and there by waves, and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming"
NKJV"tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness by which they lie in wait to deceive"
NRSV"tossed to and fro and blown about by every wind of doctrine, by people's trickery, by their craftiness in deceitful scheming"
TEV"carried by the waves and blown about by every shifting wind of the teaching of deceitful men, who lead others to error by the tricks they invent"
NJB"or tossed one way and another and carried along by every wind of doctrine, at the mercy of all the tricks men play and their cleverness in practicing deceit"
This obviously refers to the false teachers, who seem to be a combination of Greek philosophers and Jewish legalists. This phrase refers both to human deception (the false teachers) and angelic deception (craftiness in deceitful scheming). Behind these false teachers lay the activity of the fallen angelic levels (cf. 6:10-12; I Cor. 10:20; Daniel 10). God's people are tricked, manipulated and deceived because they have not matured in Christ. There is a spiritual battle even after conversion. The goal of the Christian is not just heaven when they die but Christlikeness and ministry now (cf. v. 15; Rom. 8:28-30; Gal. 4:19)!
4:15 Believers are not just to speak the truth, but to live and to teach the truth in love (cf. Ezra 7:10). The goal is unity (vv. 2-3)! How different this was from the confusion and rivalry of the false teachers.
4:16 Paul uses the metaphor of the human body to emphasize unity in love, amidst diversity. Disunity opens the door to Satan, his angels, and false teachers (cf. Col. 2:8). See Special Topic: Edify at 2:21.
NASB (UPDATED) TEXT: 4:17-24
17So this I say, and affirm together with the Lord, that you walk no longer just as the Gentiles also walk, in the futility of their mind, 18being darkened in their understanding, excluded from the life of God because of the ignorance that is in them, because of the hardness of their heart; 19and they, having become callous, have given themselves over to sensuality for the practice of every kind of impurity with greediness. 20But you did not learn Christ in this way, 21if indeed you have heard Him and have been taught in Him, just as truth is in Jesus, 22that, in reference to your former manner of life, you lay aside the old self, which is being corrupted in accordance with the lusts of deceit, 23and that you be renewed in the spirit of your mind, 24and put on the new self, which in the likeness of God has been created in righteousness and holiness of the truth.
4:17
NASB"This I say, and affirm together with the Lord"
NKJV"This I say, therefore, and testify in the Lord"
NRSV"Now this I affirm and insist on in the Lord"
TEV"In the Lord's name, then, I say this and warn you"
NJB"In particular, I want to urge you in the name of the Lord"
This claim of co-affirmation with the Lord shows Paul's apostolic authority and knowledge of Jesus' teachings.
▣ "that you walk no longer" In verses 17-19 there is a series of characteristics of the heathen lifestyle. These new believers themselves used to live like this (cf. v. 28). Paul lists the characteristics of fallen humanity several times in his writings (cf. Rom. 1:29-31; I Cor. 5:11; 6:9; II Cor. 12:20; Gal. 5:19-21; Eph. 4:19,31; 5:3-4; Col. 3:5-9). See Special Topic at Col. 3:5.
How to produce holiness was the major conflict between Paul and the Jewish legalists. Both Paul and the Judaizers wanted a righteous lifestyle in converts. Paul acknowledged the past pagan sins of these believers, but believed that free grace, an indwelling Spirit, and a growing knowledge of the gospel would produce what legalism could not. The performance of the Old Covenant has been replaced by the new heart and mind of the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-32).
NASB, NKJV,
NRSV"in the futility of their mind,"
TEV"whose thoughts are worthless"
NJB"the empty-headed life"
This term means "vain," "empty," "aimless" (cf. Rom. 1:21). Verses 17-19 refer to either (1) the false teachers' speculations or (2) the believers' previous lives in paganism.
4:18 "being darkened in their understanding" This is a perfect passive participle. Their current state of spiritual blindness (as is ours) is a result of (1) supernatural temptation; (2) heretical influence; and (3) personal choice.
▣ "excluded from the life of God" This is another perfect passive participle. This refers to separation from the OT covenant God and His promises (cf. 2:12).
▣ "because of the ignorance that is in them" This refers to self-willed ignorance (cf. Romans 1:18-3:20).
▣ "because of the stubbornness of their hearts" This is the abiding results of the fall (cf. Gen. 3; John 3:17-25). See Special Topic: Heart at Col. 2:2.
4:19
NASB"having become callous"
NKJV"being past feeling"
NRSV"have lost all sensitivity"
TEV"have lost all feeling of shame"
NJB"sense of right and wrong once dulled"
This is another perfect active participle. Fallen humanity had become, and remained, insensitive or hardened beyond feeling, to both natural revelation (cf. Ps. 19:1-6; Rom. 1:18-2:16) and special revelation of the Bible and the Son, the written word (cf. Ps. 19:7-12) and the living Word (cf. John 1:1-14).
NASB"having given themselves over to sensuality"
NKJV"having given themselves over to licentiousness"
NRSV"have abandoned themselves to licentiousness"
TEV"give themselves over to vice"
NJB"have abandoned themselves to sexuality"
This literally means "open shamefulness" (cf. Rom. 1:24, 26, 28). Fallen humanity has abandoned all restraints, social and spiritual. These false teachers even shocked other pagans.
NASB"for the practice of every kind of impurity with greediness"
NKJV"to work all uncleanness with greediness"
NRSV"greedy to practice every kind of impurity"
TEV"and all sorts of indecent things without restraint"
NJB"eagerly pursue a career of indecency of every kind"
This means more and more for me at any cost (cf. Col. 3:5). Fallen humanity has lost the sense of corporate good. Humans live only for themselves, for the moment. This is the curse of the Fall of Genesis 3. It is so clearly manifested in modern western society!
4:20 "but you did not learn Christ in this way" This is a strong contrast between Christ's preachers and the false teachers. Verse 17 implies a contrast between their previous life in paganism and their new life in Christ.
4:21 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. These believers had heard the truth.
▣ "Jesus" This was a rare use of the name "Jesus" by itself, in Paul's writings. It may be related to the false teachings concerning Jesus the man (i.e., His humanity) versus Christ the Spirit (i.e., His deity). In Gnosticism Jesus could not be fully God and fully man because "spirit" (i.e., God) is good, but matter (i.e., humanity) is evil. They would assert His deity but deny His humanity (cf. I John 4:1-6). It is interesting that modern society has reversed this heresy.
4:22 "lay aside" There are three aorist infinitive clauses in vv. 22, 23 and 24. Clothing is used as a metaphor to describe spiritual characteristics (cf. Job 29:14; Ps. 109:29; and Isa. 61:10). This was also an emphasis on the need for repentance and a resulting changed life (cf. Mark 1:15; Acts 3:16,19; 20:21).
NASB"your former manner of life"
NKJV"your former conduct"
NRSV"your former way of life"
TEV"which made you live as you used to"
NJB"give up your old way of life"
The KJV translation has "conversation," which meant "lifestyle" in a.d. 1611 when that translation was written. This clearly shows the need for updating translations! No translation is inspired. Their job is to communicate the gospel to one or more generations. Only the original message given by God is inspired.
▣ "the old self" This refers to mankind's fallen characteristics and propensities in Adam (cf. Rom. 6:6; Col. 3:9). It is the priority of self, independence from God, more and more for me at any cost!
4:23 "you be renewed in the spirit of your mind," This is a present passive infinitive. Believers are to continue to be made new in their thinking by allowing the Spirit to develop the mind of Christ in them (cf. Rom. 12:2; Titus 3:5). This is an aspect of the "new covenant" from Jer. 31:31-34 (cf. Ezek. 36:22-38).
4:24 "put on" This is an aorist middle infinitive. This is the clothing metaphor which emphasizes the continuing decision to be in Christ (cf. Rom. 13:14; Gal. 3:27; Col. 3:8,10,12,14; James 1:21; I Pet. 2:1). This terminology of putting on Christ may have even been connected to the ordinance of baptism in the early church, where new converts put on clean, white clothing after baptism. It denotes a volitional choice!
▣ "new self" This is a metaphor for the new life in Christ. Peter called it "partaking of the divine nature" in II Pet. 1:4. This is in contrast to the old fallen Adamic nature of v. 22.
▣ "in the likeness of God" Believers should have the family characteristics of God (cf. Rom. 8:28-29; Gal. 4:19). The Bible emphasizes our position in Christ and also our need for progressive Christlikeness. Salvation is free, but maturity costs everything! Christianity is both a death and a life, a point and a process, a gift and a reward! This paradox is very difficult for modern people to grasp. They tend to emphasize one aspect or the other. See Special Topic below.
NASB (UPDATED) TEXT: 4:25-32
25Therefore, laying aside falsehood, speak truth each one of you with his neighbor , for we are members of one another. 26be angry, and yet do not sin; do not let the sun go down on your anger, 27and do not give the devil an opportunity. 28He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have something to share with one who has need. 29Let no unwholesome word proceed from your mouth, but only such a word as is good for edification according to the need of the moment, so that it will give grace to those who hear. 30Do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.
4:25 "lay aside" This is an aorist middle participle used as an imperative. It continues the metaphor of clothing (cf. v. 24). The believer needs to make an initial decision followed by repeated (i.e., daily, even hourly) decisions to live a holy life. See Special Topic: Vices and Virtues in the NT at Col. 3:5.
▣ "falsehood" This refers to either
1. lying
2. "the lie" of unbelief as it was used in I John 2:22
3. the message of the false teachers
▣ "speak truth each one of you with his neighbor," This is a quote from Zechariah 8:16. Notice Paul quotes the OT as encouragement for new covenant believers (cf. v. 26). The OT is not a means of salvation, but it is still the revealed and authoritative revelation of God (cf. Matt. 5:17-19). The OT still functions in sanctification, just not in justification. See Special Topic: Truth at 1:13.
▣ "for we are members of one another" The "body" is one of Paul's metaphors for the church (cf. I Cor. 12:12-30). Believers are gifted for the common good (cf. I Cor. 12:7). Believers live for the family. They cannot live as isolated individuals.
4:26 "Be angry, and yet do not sin" This is a present middle (deponent) imperative. This is a quote from Ps. 4:4. There are some areas of life where anger is appropriate, but it must be handled properly (i.e., Jesus cleansing the temple, cf. John 2:13-17).
This begins a series of present imperatives with the negative particle which usually means to stop an act already in progress (cf. vv. 26, 27, 28, 29, and 30).
▣ "Do not let the sun go down on your anger" This may have been an allusion to Deut. 24:15. The Jewish day began at sunset (cf. Gen. 1:5). Anger is a powerful emotion which must be dealt with quickly. This may refer metaphorically to time or literally to sleep which allows anger to become a subconscious force.
4:27
NASB"do not give the devil an opportunity"
NKJV"nor give a place to the devil"
NRSV"do not make room for the devil"
TEV"don't give the Devil a chance"
NJB"or else you will give the devil a foothold"
This is a present active imperative with the negative particle which usually implies to stop an act in process. Anger which is not godly is an opening for spiritual attack; even godly anger (cf. John 2:13-17; Matt. 21:12-13) must be dealt with quickly (cf. Eph. 6:10-18).
The term "devil" is a Greek compound (diabolos) which meant "to throw across" (cf. Acts 13:10; Eph. 4:27; 6:11; I Tim. 3:6,7; II Tim. 2:26). It was a metaphorical way of referring to the OT angel, Satan the accuser. Paul referred to Satan in several passages (cf. Acts 26:18; Rom. 10:20; I Cor. 5:5; 7:5; II Cor. 2:11; 11:14: 12:7; I Thess. 2:18; II Thess. 2:9; I Tim. 1:20; 5:15). Satan was apparently an angelic being who rebelled against God (cf. Gen. 3; Job 1-2; Zech. 3). It is biblically difficult to talk about Satan because
1. the Bible never speaks definitively of the origin or purpose of evil
2. the OT texts which are usually seen as possibly related to Satan's rebellion are specifically directed to the condemnation of prideful earthly rulers (King of Babylon, Isaiah 14 and King of Tyre, Ezekiel 28) and not Satan (see Special Topic: Personal Evil at 2:2)
It is obvious from several NT passages that there was conflict in the spiritual realm (Matt. 4:10; 12:26; 16:23; John 13:27; 14:30; 16:11; Acts 5:3; II Cor. 4:4. Eph. 2:2; I John 5:19; Rev. 2:9,13,24; 3:9; 12:9; 20:2,7). Where, when, and how are all mysteries. Believers do have an angelic enemy (cf. 2:2)!
The relationship between God and Satan has developed from one of service to antagonism. Satan was not created evil. His adversarial work in Genesis 3, Job 1-2 and Zechariah 3 were within God's will (cf. A. B. Davidson's An Old Testament Theology, pp. 300-306, for the development of evil in the Bible). It provided a test for human loyalty and trustworthiness. Mankind failed!
4:28 "he who steals must steal no longer" The new life in Christ has the potential and goal to radically and permanently change one's actions and character. This change is an evidence of one's salvation and a witness to the lost.
▣ "he must labor" This is a present active imperative. Judaism held manual labor in high regard; so too, did early Christianity (cf. I Thess. 4:11; II Thess. 3:10-12).
▣ "in order that he may have something to share with him who has need" Labor is not only the will of God for mankind, but a way to share with those in need. Believers are stewards of God-given prosperity (cf. Deut. 8:11-20), not owners. Our giving is a true barometer of our spiritual health (cf. II Corinthians 8-9).
4:29
NASB"Let no unwholesome word proceed from your mouth"
NKJV"Let no corrupt communication proceed out of your mouth"
NRSV"Let no evil talk come out of your mouth"
TEV"Do not use harmful words in talking"
NJB"Guard against foul talk"
This term literally was used of something rotten or of crumbling stone work (cf. Matt. 7:17-18; 12:37; Luke 6:43). It came to be used metaphorically of something "corrupt," "depraved," "vicious," "foul," or "impure." In context it refers to the teachings and lifestyles of the false teachers (cf. Col. 3:8). It does not, in this context, refer to jokes, or coarse jesting (cf. 5:4; Col. 4:6). Jesus taught that speech reveals the heart (cf. Mark 7:15; 18-23). See Special Topic: Human Speech at Col. 3:8.
▣ "but only such a word as is good for edification" One evidence of God-given spiritual gifts is that they edify the whole body (cf. Rom. 14:13-23; I Cor. 14:4,5,12,17,26). Believers must live, give, and minister for the good of the body (the church, cf. I Cor. 12:7), not for themselves (cf. v. 3). Again the corporate aspect of biblical faith is emphasized above individual freedom (cf. Rom. 14:1-15:13). See Special Topic: Edify at 2:21.
▣ "that it may give grace to those who hear" In context this cannot mean "grace," as in salvation, but goodness or favor to other believers, especially those tempted and tested by (1) false teachers (cf. II Pet. 2:1-21) or (2) the pull of one's previous life in paganism (cf. II Pet. 2:22).
4:30 "Do not grieve the Holy Spirit of God" This is a present active imperative with the negative particle which usually means to stop an act in process. This expresses the truth that the Spirit is a person. It also shows that believers' actions cause pain to the Holy Spirit (cf. I Thess. 5:19). This may be an allusion to Isa. 63:10. The Spirit's goal for all believers is Christlikeness (cf. 1:4; 2:10; 4:13; Rom. 8:28-29; Gal. 4:19). See Special Topic: The Personhood of the Spirit at 1:14.
▣ "by whom you were sealed" This is an aorist passive indicative. This sealing is done by the Spirit at salvation (cf. Eph. 1:13-14; Rev. 7:2-4). Sealing was a cultural sign of ownership, security, and genuineness. Believers belong to Christ! See Special Topic: Seal at 1:13.
▣ "for the day of redemption" This refers to the Second Coming, Resurrection Day, or Judgment Day, depending on one's relationship to Christ. See Special Topic: Ransom/Redeem at Col. 1:14. For a good discussion of this verse see Gordon Fee, To What End Exegesis? pp. 262-275.
4:31 "all bitterness" This refers to a settled state of animosity with no chance of reconciliation.
▣ "wrath" This (thumos) refers to a fast burning anger or rage (cf. II Cor. 12:20; Gal. 5:20; Col. 3:8).
▣ "anger" This (orgē) refers to a slow burning or settled resentment (cf. II Cor. 12:20; Gal. 5:20; Col. 3:8).
▣ "clamor" This refers to an outcry (cf. Matt. 25:6; Acts 23:9). In this context it might refer to loud threats or charges of wrong doing by the false teachers or their followers.
▣ "slander. . .with all malice" This may also reflect the techniques of the false teachers. This list shows the problems caused by (1) the false teachers or (2) the characteristics that cause disunity. These same sins are also listed in Col. 3:8.
▣ "put away" This is an aorist passive imperative. Believers must allow the Spirit to remove these characteristics of the old, fallen, Adamic nature once and for all. As salvation involves a decisive personal choice, so does the Christian life.
4:32 "Be kind to one another, tender-hearted, forgiving each other" This is contrasted with v. 31. It is a present middle (deponent) imperative. These are the positive continuing commands (cf. Col. 3:12-13) that
1. please the Spirit
2. build the fellowship of the saints
3. attract lost people
▣ "just as God in Christ also has forgiven you" This is the underlying motive for believers' actions, the actions of Christ toward them (cf. Matt. 6:12, 14-15; 18:21-35; Phil. 2:1-11; I John 3:16).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the characteristics of "worthy lives." How does your life compare?
2. Why is unity so important?
3. What is Paul stressing in verses 4-6?
4. Does every Christian have a spiritual gift? When do they receive it? Who gives it? For what purpose?
5. What is the goal of the church?
6. List the plight of the heathen (vv. 17-19).
7. List three things that the Christian should do (vv. 22-24).
8. List the four vices of Christians listed in vv. 25-31.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Rules for the New Life | Walk in Love | An Appeal to Renounce Pagan Ways | Living in the Light | The New Life in Christ |
(4:17-5:20) | (4:17-5:20) | |||
4:25-5:5 | 4:25-5:2 | 4:25-5:20 | ||
5:1-7 | 5:1-2 | |||
5:3-5 | 5:3-5 | |||
Walk as Children of Light | Walk in Light | |||
5:6-14 | 5:6-14 | 5:6-14 | ||
5:8-14 | ||||
Walk in Wisdom | ||||
5:15-20 | 5:15-21 | 5:15-20 | 5:15-17 | |
5:18-20 | ||||
Wives and Husbands | Marriage and the Church | The Christian Household | Wives and Husbands | The Morals of the Home |
5:21-32 | (5:21-6:9) | 5:21 | (5:21-6:9) | |
5:22-33 | 5:22-24 | 5:22-24 | 5:21-6:4 | |
5:25-6:3 | 5:25-33 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO EPHESIANS 5:1-6:9
A. Chapter 5:1-14 is an extension of 4:17-32. It deals with the Christian life and expresses what Christians should and should not do.
B. Chapter 5:3-5 turns from the self-giving love of Christ in verse 2 to the self-centered, worldly love of fallen mankind (cf. 4:25-32).
C. Verses 8-18 contrast the false teachers with the true believers
1. darkness, v. 8 light, v. 8
2. unfruitful deeds of darkness, v. 11 the fruit of light, v. 9
3. disgrace. . .in secret, v. 12 expose them, vv. 11,13
4. unwise men, v. 15 wise, v. 15
5. foolish, v. 17 understand God's will, v. 17
6. filled with wine, v. 18 filled with the Spirit, v. 18
D. The present passive imperative of 5:18, "ever be filled with the Spirit," is defined by five present participles (cf. vv. 19-21). This is the definitive passage on the filling of the Spirit in the NT.
E. Paul illustrates the Spirit-filled life by using the Christian home as an example. He writes of
1. husbands and wives, 5:22-31
2. parents and children, 6:1-4
3. masters and household slaves, 6:5-9
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-2
1Therefore be imitators of God, as beloved children; 2and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma.
5:1 "be imitators of God," This is a present middle (deponent) imperative. The English word "mimic" comes from this Greek root. In 4:32 and 5:2 an imitator of God is defined as one who (1) forgives and (2) walks in love and selflessness like Jesus. These actions establish and maintain unity (cf. 4:2-3). Believers must strive for the corporate good of the body, not individual rights, privileges, or freedoms (cf. 4:3).
▣ "as beloved children" Believers were called by the same theologically significant title as Jesus (cf. 1:6). Believers are loved because He is loved. They are to reflect the family characteristics of the Father. Jesus and the Spirit restore the image of God in human beings marred in the fall of Genesis 3.
5:2 "walk" This is a present active imperative, which is a biblical metaphor of lifestyle (cf. 4:1, 17; 5:2,15). Christianity is an initial decision followed by lifestyle discipleship. It is a point in time, a process through time, and a culmination beyond time! See Special Topic: Greek Verb Tenses for Salvation at Eph. 1:7.
▣ "just as Christ also loved you" The ancient Greek manuscripts differ between "us" and "you." "Us" is in P46, א a, D, G, and K; "you" is in א, A, and B. "You" seems best in context. Jesus is our example (cf. I John 4:11).
▣"gave Himself up for us an offering and a sacrifice to God" This refers to the substitutionary, vicarious atonement of Christ (cf. Isaiah 53; Mark 10:45; Rom. 5:8; 8:32; II Cor. 5:21; Phil. 2:6-11; I Thess. 5:9). The Greek preposition huper with the genitive (ablative) is almost synonymous to the Greek preposition "anti" meaning "instead of." The Greek manuscript evidence for "you" instead of "us" in this phrase is overwhelming: "you" is in P46, P49, א, A, D; "us" is only in B.
▣ "as a fragrant aroma" This was an OT sacrificial metaphor for God's acceptance of a sacrifice (cf. Gen. 8:21; Exod. 29:18; Lev. 1:9, 13; Ezek. 20:41; II Cor. 2:14; Phil. 4:18). As the sacrifice burned it produced smoke which rose upward. It was removed from the visible realm to the invisible, from the physical realm to God's realm.
NASB (UPDATED) TEXT: 5:3-5
3But immorality or any impurity or greed must not even be named among you, as is proper among saints; 4and there must be no filthiness and silly talk, or coarse jesting, which are not fitting, but rather giving of thanks. 5For this you know with certainty, that no immoral or impure person or covetous man, who is an idolater, has an inheritance in the kingdom of Christ and God.
5:3 "immorality" This is the Greek term (porneia), from which we get the English "pornography." In the NT it spoke of going beyond the accepted sexual guidelines. It could refer to
1. sexual immorality (cf. Matt. 21:31-32; Mark 7:21; Acts 15:20, 29)
2. adultery (cf. Matt. 5:32; 19:9
3. incest (cf. I Cor. 5:1)
4. lewdness (cf. Rom. 1:29)
In the OT there was a marked difference between the terms "adultery," where one party was married, and "fornication" which referred to pre-marital sexual activity. This distinction is lost in NT Greek where it refers to inappropriate sexual activity of any kind (extra-marital, pre-marital, homosexual, or bestial).
▣ "any impurity" This is the Greek term "clean" with the alpha privative which negates the word to which it is prefixed. These three terms in v. 3, "immorality, impurity and greed," all relate to (1) the activities of the false teachers (cf. II Tim. 3:6), and/or (2) the pagan culture out of which these converts had come, where sexual activity was often associated with pagan worship.
▣ "greed" This term conveys the idea of "more and more for me at any cost." Because it is in a list of sexual sins it probably relates to self-centered sexual exploitation (cf. Col. 3:5).
▣ "even be named among you" This is a present passive imperative with the negative particle which usually means to stop an act in process. These sins were occurring in the church. Believers must guard against sins, and rumors/suspicions of sins (cf. I Thess. 5:22). We must model as well as speak the gospel.
▣ "is proper among saints" This is parallel to "which is not fitting" in v. 4. See Special Topic: Saints at Col. 1:2.
5:4 Believers must be careful of their speech. It reveals who they truly are (cf. Mark 7:15, 18-23; Col. 3:18; Eph. 4:19; James 3:1-12). See Special Topic at Col. 3:8. This is the second group of sins mentioned in chapter 5. Both groups had three elements. This is similar to 4:17-32.
▣ "but rather giving of thanks" True believers are revealed by their thankful heart which is not related to circumstances (cf. 5:20; Col. 3:17; I Thess. 5:18). See Special Topic: Thanksgiving at Col. 4:2.
5:5 "for this you know with certainty" This phrase is very emphatic. It has two forms of the two Greek verbs "to know": (1) the perfect active indicative or imperative form of oida and (2) the Present active participle form of gnōskō. The false teachers claimed to have full, secret knowledge about God, but believers must understand that a person's lifestyle reveals true knowledge and wisdom (cf. Matthew 7).
▣ "that no immoral or impure person or covetous man," All these terms are repeated from v. 3 "immoral" (porneia). This is the masculine form of the term in v. 3, it is possibly a reference to male prostitutes, sodomites, or the sexual activities of the false teachers.
▣ "who is an idolater" The parallel is in Col. 3:5. A similar statement is found in I John 5:21. When sex becomes the focal point of our lives, it becomes our god! When money becomes the focal point of our lives, it also becomes idolatrous (cf. Matt. 6:24). Some commentators see this phrase as referring to all of the sins mentioned in the context (vv. 3-5).
▣ "has an inheritance" Believers' lifestyles show who their father is, God or the evil one (cf. Matt. 7; I John 3:6, 9).
▣ "in the Kingdom of Christ and God" The grammatical structure and genitive article link Christ and God as one (cf. Luke 22:29; Col. 1:13). This is one way NT authors assert Christ's Deity.
The "kingdom" was a recurrent and central topic in Jesus' preaching. It refers to the reign of God in human hearts now which will one day be consummated over all the earth (cf. Matt. 6:10). One day all humans and angels will acknowledge Christ as Lord (cf. Phil. 2:10-11), but only those humans who have repented and believed the gospel will be part of His eternal kingdom (Dan. 7:13; I Cor. 15:27-28).
SPECIAL TOPIC: THE KINGDOM OF GOD
NASB (UPDATED) TEXT: 5:6-14
6Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience. 7Therefore do not be partakers with them; 8for you were formerly darkness, but now you are Light in the Lord; walk as children of Light 9(for the fruit of the Light consists in all goodness and righteousness and truth), 10trying to learn what is pleasing to the Lord. 11Do not participate in the unfruitful deeds of darkness, but instead even expose them; 12for it is disgraceful even to speak of the things which are done by them in secret. 13But all things become visible when they are exposed by the light, for everything that becomes visible is light. 14For this reason it says, "Awake, sleeper, And arise from the dead, And Christ will shine on you."
5:6 "Let no one deceive you" This is a present active imperative with the negative particle which usually means to stop an act in process. This referred to the message and lifestyle of the false teachers, who were a mixture of libertine Gnostics and Jewish legalists (which seem so incompatible). There is so much we moderns do not know about the heretics of the first century.
▣ "with empty words" This may refer to the libertine or Gnostic teachings that sex sins do not affect the spiritual life. For them salvation was found in secret knowledge of the angelic levels. They totally separated justification from sanctification. This heresy is still alive and well!
▣ "the wrath of God comes" This is a Present tense. It refers to either (1) temporal judgment (cf. John 3:36; Rom. 1:18-32; 2:8-9; 9:22; Col. 3:6 I Thess. 2:16); and/or (2) future eschatological judgment (cf. Matt. 25:31ff; Rom. 5:9; I Thess. 1:10; 5:9). God's wrath is as revelatory as God's love.
While on this subject of the wrath of God, let me be clear about my understanding of its implications. First it is a theological tragedy to over-emphasize or under-emphasize this truth. God is angry with the way mankind treats His word, His world, His will, and each other. This is not the world that God intended it to be! All human beings will give an account to God for how they lived their lives (cf. Gal. 6:7; II Cor. 5:10). However, it is important to recognize the biblical perspective on this doctrine. Deuteronomy 5:9 compared with 5:10 and 7:9 sets the pattern. As judgment runs to the third and fourth generations, God's love and faithfulness runs to a thousand generations. In Isaiah 28:21 judgment is called God's "strange" work (cf. Lam. 3:32-33; Ps. 103:8-14). Judgment is necessary in a moral universe, but is unpleasant to God. Hell is an open bleeding sore in God's heart that will never be healed. He loves all humans made in His image (cf. Gen. 1:26-27; 5:1; 9:6). He wants to redeem all humans and He has promised to do so for all who will repent and believe in Him (cf. Gen. 3:15; Ezek. 18:23,32; I Tim. 2:4; II Pet. 3:9).
▣ "the sons of disobedience" This is a Hebraic idiom (cf. 2:2; Col. 3:6). Covenant obedience is a characteristic of God's children. Disobedience is a characteristic of Satan's followers.
5:7 "do not be partakers with them" This is literally "co-holders." It is a present imperative with the negative particle which usually means to stop an act already in process. Paul uses a compound with syn here as he did in 2:5-6 and 3:6. This same phrase is repeated in verse 11. Not only must believers flee entanglement in sin or even the appearance of sin, they must also carefully choose their friends and associates. The close friends we choose, like the words we speak, reveal our hearts.
5:8-9 "darkness. . .light" This is very similar to John's dualism (cf. 1:4-5,7-8; 3:19; 8:12; 9:5; 12:46). These contrasting terms were universal symbols for good and evil which predate and are common in the literature of the Dead Sea Scrolls, which was a Jewish separatist desert community.
The imperfect active verb in the first phrase describes their previous life as continuously sinning (cf. Gen. 6:5, 11-12: 8:21; Ps. 14:3; 58:3; Jer. 12:9).
5:8 "but now you are light in the Lord" What a strong contrast (cf. Matt. 5:19; John 8:12).
▣ "walk as children of light" This is another present active imperative (cf. John 3:19-21; I John 1:7). Believers' words, lifestyles, and priorities reveal who they are!
▣ "children of" This is a Hebrew idiom for "characteristics," as is "sons of" in v. 6. Conversion is evidenced by a changed life. This was spelled out in v. 9. No fruit, no root (cf. Matt. 5-7; James, and I John).
5:9 "fruit of light" The KJV has "fruit of the Spirit," which is in the ancient Greek manuscripts P46, Dc, and I. However, P49, א, A, B, D, G, P and the immediate context (v. 8), demand "fruit of light." Even the NKJV has this. The KJV follows the Western family of Greek manuscripts which assimilated the wording from Gal. 5:22.
▣ "righteousness" See Special Topic at Eph. 4:24.
5:10
NASB"trying to learn"
NKJV"proving"
NRSV"trying to find out"
TEV"try to learn"
NJB"try to discover"
This Greek term (dokimazō) "prove" (cf. Rom. 12:2; II Cor. 8:8,22; 13:5; Gal. 6:4; I Thess. 5:21; I Tim. 8:10; Heb. 3:9) or "try" (cf. I Cor. 3:13; I Thess. 2:4; I Pet. 1:7; I John 4:1) has the connotation of "to test with a view toward approval." This was a metallurgical term used of testing coins for genuineness. See Special Topic at Phil. 2:22.
5:11 "do not participate in" This is literally "co-fellowshippers." It is another syn compound. This is a present active imperative with the negative particle which usually means to stop an act already in process. This refers to
1. intimate social contact
2. pagan worship settings
3. false teachers' meetings (cf. v. 12)
▣ "expose them" This is another present active imperative. How do believers expose evil? Because of v. 12 this phrase seems to mean "to expose by our own godly lifestyle" or by the proclamation of the gospel. Light cannot coexist in fellowship with darkness (cf. John 3:17-19).
5:14 "awake, sleeper. . .Christ will shine on you" This is either a loose quote from Isa. 29:19 or possibly 51:17; 52:1; 60:1 or an early Christian hymn (cf. Phil. 2:6-11; I Tim. 3:16; II Tim. 2:11-13). It is in metrical form. Paul used lyrical material from
1. the OT (from several translations)
2. Christian hymns
3. Christian creeds
4. even pagan writers
▣ "sleeper. . .dead" This refers to the spiritual blindness, and the spiritual deadness of unbelievers (cf. 2:1; II Cor. 4:4).
▣ "Christ will shine on you" Jesus is depicted here as the glorified morning star (cf. Isa. 9:1-2; 59:8; 60:1; Luke 1:78-79), the opposite of Lucifer, (cf. Isa. 14:12). Light is an ancient symbol of healing, health, truth, knowledge, and goodness (cf. Mal. 4:2).
NASB (UPDATED) TEXT: 5:15-21
15Therefore be careful how you walk, not as unwise men but as wise, 16making the most of your time, because the days are evil. 17So then do not be foolish, but understand what the will of the Lord is. 18And do not get drunk with wine, for that is dissipation, but be filled with the Spirit, 19speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; 20always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father; 21and be subject to one another in the fear of Christ.
5:15 "be careful how you walk" This is a present active indicative, not another present active imperative. It is a statement of fact, not a command. "Walk" is a biblical metaphor for lifestyle (cf. 4:1,17; 5:2).
▣ "not as unwise men, but as wise" Wisdom is revealed in godly living (cf. Col. 4:5), not in the false teachers' knowledge or godless freedom.
5:16 "making the most of your time" This is a Present middle participle. It is a marketing term which meant "to buy out something completely" at a good time or price. Believers are to take advantage of every spiritual opportunity (cf. Col. 4:2-6; I Pet. 3:15) because we know that the night is coming when no one can work. There is an open window in time for the gospel. We must seize the moment!.
5:17 "do not be foolish" This is a present middle (deponent) imperative with the negative particle which usually means to stop an act in process. They were being foolish.
▣ "the will of the Lord" There is no article with "will." Therefore, this is a will of God. The will of God is that we trust in Christ (cf. John 6:29,40), then there are several "wills" for believers. See Special Topic: The Will of God at 1:9.
5:18 "do not get drunk" This is a present passive imperative with the negative particle which usually means to stop an act in process (cf. Pro. 23:30-31). Alcohol and drugs are often used to promote religious experiences. They are also an example of something that controls and characterizes one's life but must be intentionally repeated for effect (addiction). Just as alcohol must be repeated for effect, so too, "the filling" of the Spirit is repeated for effect. As believers volitionally receive Christ for salvation, they must volitionally and repeatedly (present passive) open themselves to the Spirit's ongoing (daily) guidance and control.
▣ "but be filled with the Spirit" This is a present passive imperative meaning "you must continue to be filled with the Spirit" or "ever be filled with the Spirit." This is a command, not an option! It is the normal state for all believers, not the exception. This phrase implies that believers are to be available, sensitive, and obedient to the Spirit's forming of Christ in their daily lives (cf. Rom. 8:28-29; Gal. 4:19; Eph. 1:4; 2:10; 4:13; Col. 1:28). Believers cannot fill themselves, but must allow the Spirit to have freedom and influence. Human performance is not the key to effective living but the Spirit (cf. Gal. 3:1-3). However, believers must volitionally open themselves to the Spirit's leadership and control on a recurrent basis.
The term "filled" is used often in the NT for that which motivates and characterizes one's life. Believers have a choice in what fills their lives. In Acts being "filled" with the Spirit is associated with evangelism. Peter was "filled" several times in Acts 2:4; 4:8,31. Filling was an ongoing need and experience.
The structural parallel (Colossians & Ephesians are based on almost the same outline) in Col. 3:16 changed the "ever be filled with the Spirit" to "let the word of Christ richly dwell within you." They both refer to daily intentional submission to the Spirit's producing Christlikeness, particularly as it relates to dealing with people. Jesus died for people. People are priority; people are eternal.
5:19 "speaking. . .singing. . .making melody" These are the first three of four present active participles which describe the Spirit-filled life. The first three have to do with singing or quoting Psalms. The Spirit has put a song in the hearts of believers for God (cf. Col. 3:16). Praises to God break forth!
This verse is helpful in dealing with the different musical preferences in the church. Notice the variety of musical categories named. Music in worship is a matter of personal taste, not one correct form versus an improper form. It is the attitude of the heart, not the ear. The theology expressed is a concern, but the form of the music is always secondary. Dare we disrupt the church of God over personal preferences! Worship is a matter of the heart, not the beat! Please read Rom. 14:1-15:13 again and again.
▣ "heart" See Special Topic at Col. 2:2.
5:20 "always giving thanks" This is the fourth present active participle. Thanksgiving is another evidence of the Spirit-filled life (cf. 5:4; Phil. 4:6; I Thess. 5:18). It is the biblical worldview by which believers can give thanks in "all things" (cf. Rom. 8:29-30). The Spirit-filled believers know that God is for them and that circumstances are not the source of joy and peace. A book that has been so helpful to my life in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life! See Special Topic: Paul's Praise, Prayer, and Thanksgiving at 3:20.
5:21
NASB, NRSV"be subject"
NKJV"submitting"
TEV"submit yourselves"
NJB"give way"
This is a present middle or passive participle (see 5:22). It forms a transition from vv. 1-20 to 22-31 and the context continues through 6:9. These five participles define what it means to be Spirit-filled. The parallel passage in Col. 3:16 shows that it refers to daily Christlikeness.
In our day "submission" is a negative, sexist term. Originally it was a military term which related to obedience based on the chain of command. But in the NT it is often used of Jesus' attitude toward His earthly parents (Luke 2:51) and His heavenly Father (I Cor. 15:28). Paul was fond of this term and used it 23 times. Verse 21 is a universal spiritual principle of mutual submission between believers connected to the Spirit-filled life. Submission goes against our cultural, western, individual focused mind-set. Selfishness and dominance are so culturally ingrained, but biblically inappropriate (cf. Rom. 12:10; Gal. 5:13; Phil. 2:3; I John 4:11)!
This verse emphasizes reciprocal submission on the part of all believers. This was not directed toward one group. It needs to be reaffirmed that this context (vv. 22-31) deals with the domestic relationship between Christian husbands and Christian wives, not men and women in general. Women are not spiritually inferior in any sense (cf. Acts 2:16-21; Gal. 3:28).
SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)
SPECIAL TOPIC: WOMEN IN THE BIBLE
5:21 "to one another " Mutual submission is a universal principle which relates to all believers, but which can only be accomplished through yieldedness to the Spirit (i.e., death to the self-life). It is an evidence of the reversal of the Fall.
NASB, NKJV"in the fear of Christ"
NRSV"out of reverence for Christ"
TEV"because of your reverence for Christ"
NJB"in obedience to Christ"
"Fear" is an OT concept of reverential awe. The holiness and uniqueness of YHWH, or even the presence of the spiritual realm (angels), causes a strong reaction in fallen humanity!
Believers' interpersonal relationships are affected by their faith commitment to Christ. Respect for Him gives respect to all humans for whom He gave His life (cf. Rom. 14:1; 15:13). Believers show their love for Christ by how they love others (cf. I John 4:20).
NASB (UPDATED) TEXT: 5:22-24
22Wives, be subject to your own husbands, as to the Lord. 23For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body. 24But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.
5:22 "wives, be subject" There is no verb in the Greek text of v. 22. It is supplied from v. 21 (which is one of five present participles describing the spirit-filled life). In this context it is not a command, but a present middle or passive participle. The only command was directed toward husbands in v. 25 (present active imperative)! Husbands are to act in sacrificial, self-giving love toward their wives, who then voluntarily submit.
However there are several parallel passages which urge the submission of wives to husbands:
1. a Present passive imperative in Col. 3:18
2. a present passive participle in Titus 2:5 used as an imperative
3. another present passive participle in I Pet. 3:5 used as an imperative
These parallel passages force interpreters to take the participle in Eph. 5:21 as a present passive participle used as an imperative (cf. I Pet. 3:1). It is still significant that the voice is passive. Wives must allow the Spirit to perform this task in their lives.
Both the Analytical Greek New Testament by Barbara and Timothy Friberg and An Analysis of the Greek New Testament by Max Zerwick and Mary Grosvenor call this verb a passive voice, but The Analytical Greek Lexicon Revised, edited by Harold K. Moulton; Word Pictures In the New Testament by A. T. Robertson; and "Ephesians" in The Anchor Bible Commentary by Markus Barth call it a middle voice. Koine Greek was in the process of merging these two voices into one.
Paul illustrates the Spirit-filled life by using the three members of the Greco-Roman domestic scene who had no rights-wives, children, and slaves. He showed how the Spirit changes cultural relationships into spiritual relationships, rights into responsibilities.
▣ If the participle is middle it emphasizes the wife's voluntary participation in marital submission for the benefit which comes from a peaceful, loving marriage with a believing spouse. If the participle is passive it denotes the wife's need to allow the Spirit to do His work in her heart (cf. 5:18) which affects both the husband and the children, as well as the domestic slaves.
▣ "as to the Lord" One should compare Col. 3:18, "in the Lord." It is not that the husband is the ultimate authority, but that wives are to respect their husbands because of their own relationship to Christ. Jesus sets the pattern for both submission to authority (i.e., always the Father's will) and the exercise of authority (i.e., over the church, cf. v. 25).
5:23 "the husband is the head. . .as Christ is the Head" Christ is depicted as the husband and the church as the bride (cf. Rev. 19:7; 21:2,9). Husbands need to act in their God-given leadership position just as Christ did. He gave Himself for the church. It is not a control issue, but a giving-of-self issue.
Male headship is a very controversial issue in our modern western society. This is for several reasons:
1. we do not understand servant leadership
2. we do not like patriarchal societies because of our modern egalitarian emphasis on the worth of the individual
3. we are confused by the Bible's paradoxical way of asserting male headship in some passages and equality in others
In my opinion the answer lies in the example set by Jesus of true headship in relationship to the church and true servanthood (submission) to God the Father. This submission in no way expresses inequality, but administrative functional design. Male headship addresses a kind of leadership which serves the needs of others in a self-giving way. Our modern society rejects authority, yet seeks power!
I can personally accept male headship as a result of the fall (cf. Gen. 3:16; I Tim. 2:12-14). I can also affirm it as a biblical concept in light of Jesus' leadership of the church (cf. Eph. 5:22-33). But what I find difficult to accept is a patriarchal mandate (i.e., male dominated societies) as God's revealed plan for every age and society (cf. Rom. 3:27; I Cor. 12:7, 13; Gal. 3:28-29; Col. 3:11). Does the mutuality so obvious in Gen. 1:27; 2:18 which was lost in Adam and Eve's rebellion (cf. Gen. 3:16), return in salvation? Is the curse of sin and subservience both dealt within Jesus' redemption? As the new age breaks into the lives of believers now, does also the restoration of complete fellowship with God as in Eden also begin now?
I would also like to make a hermeneutical point. As an interpreter of what I believe to be the self-revelation of the one true God and His Christ, I am surprised by the cultural aspect of Scripture. We see it obviously in the OT (circumcision, food laws, leprosy laws, etc.) But it is much more difficult for us as modern Christians to see it in the NT. I am sure this is (1) because of our love and respect for the Bible and (2) our tendency toward propositional literalism.
The two issues which stand out to me to have obvious cultural aspects (1) male dominated societies (patriarchy) and (2) slavery. The NT never attempts to address the unfairness of these cultural pillars of the ancient world. Possibly because to do so would have meant the destruction of Christianity. Yet the gospel through time is abolishing both! God's truth never changes but societies do change. It is a grave mistake for us to attempt to turn first century Greco-Roman culture into God's will for all people in all places and of course the same is true for Israelite culture. Into each of them God revealed Himself in powerful and permanent ways. The real task is how to get the eternal absolutes out of its cultural husk. A good book which discusses this very issue is Fee and Stuart, How to Read the Bible For All Its Worth.
One way to try to determine what is eternal and, therefore, binding on all believers in all periods and what is cultural or personal preference it is to see if the Bible (OT & NT) gives a uniform message or does it record a variety of opinions (cf. Fee and Stuart's How to read The Bible for All Its Worth).
My fear is that I might let my denominational training, personality, culture and personal preferences silence or diminish a revealed truth! My ultimate authority is God and His revelation (i.e., in His Son and in a written record, the Bible). But I realize He revealed Himself to a specific period of history, to a particular culture and everything in that culture was not His will. Yet, God had to speak to people of that culture in terms and categories they could understand. The Bible then is a historical document. I dare not ignore its supernatural aspect or its cultural aspect.
5:24 "but as the church is subject" The form of this verb is either present passive or Present middle indicative (see note at paragraph four at 5:22). As the wife submits to her husband for (1) her own best interest (middle voice) or (2) because she is enabled by God's Spirit (passive voice), so too, the church must submit to Christ.
▣ "church" See notes at 3:10 and Special Topic at Col. 1:18.
▣ "in everything" Christ, not husbands, must be the ultimate authority (cf. Matt. 10:34-39). This verse does not chain a believing wife to an abusive husband nor does it condone evil actions or deeds demanded by an authoritarian husband.
NASB (UPDATED) TEXT: 5:25-6:3
25Husbands, love your wives, just as Christ also loved the church and gave Himself up for her, 26so that He might sanctify her, having cleansed her by the washing of water with the word, 27that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she would be holy and blameless. 28So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; 29for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also does the church, 30because we are members of His body. 31For this reason a man shall leave his father and mother and shall be joined to his wife, and the two shall become one flesh. 32This mystery is great; but I am speaking with reference to Christ and the church. 33Nevertheless, each individual among you also is to love his own wife even as himself, and the wife must see to it that she respects her husband. 6:1Children, obey your parents in the Lord, for this is right. 2Honor your father and mother (which is the first commandment with a promise), 3so that it may be well with you, and that you may live long on the earth.
5:25 "Husbands, love your wives" This is a present active imperative which is the only imperative in the paragraph. The husband should set the spiritual atmosphere in the home by continuing to love his wife as Christ loved the church. This was a radically positive statement in its day, but in our day the whole passage seems negative because it reflects the theological concept of male headship in the home (cf. Gen. 3:16; I Cor. 11:3; II Tim. 2:13). However, Christian husbands are servant leaders, not bosses.
▣ "gave Himself up for her" The Greek preposition huper means "on behalf of." This refers to the vicarious, substitutionary atonement of Christ. It is also the kind of self-giving love required of husbands.
5:26 "He might sanctify her" The main verbs in 5:26,27 are both aorist active subjunctives (cf. John 17:17-19; Titus 2:14; Heb. 10:10,14,29; 13:12). The word sanctify is from the root "holy." The purpose of justification is sanctification (cf. 1:4; Rom. 8:29-20). The subjunctive mood adds a note of contingency. As the church must cooperate, so too, the wife.
NASB"having cleansed her by the washing of water with the word."
NKJV"cleanse it with the washing of water by the word"
NRSV"by cleansing her with the washing of water by the word"
TEV"by his word, after making it clean by the washing in water"
NJB"He made her clean by washing her in water with a form of words"
This is possibly an OT metaphor for cleansing (cf. John 15:3; Titus 3:5). It may refer to
1. the liturgy of baptism (cf. Matt. 28:19-20; Acts 2:38; Titus 3:5)
2. the public confession of faith at baptism (cf. Acts 22:16; I Cor. 6:11)
3. a continuation of the marital imagery, a ritual bath of the bride before the ceremony, as a cultural symbol of purity
"The word" probably does not refer to the Bible, but to the words of the administrator of the baptism or of the profession of faith of the candidate.
5:27 "He might present to Himself the Church" This is another aorist active subjunctive, which presents an element of contingency. This seems to refer to the Marriage Supper of the Lamb (cf. Rev. 19:6-9). Just as Jesus' love for the church revolutionized the church, so too, a husband's love for his wife should stabilize and bless the Christian home.
▣ "spot" This is literally "no impurity."
▣ "wrinkle" Literally this means "no sign of age."
▣ "holy" This is from the same root as "sanctify" in v. 26 (cf. 1:4). See Special Topic: Holy at 1:4.
▣ "blameless" This is an Old Testament sacrificial term (cf. I Pet. 1:19). This same concept is mentioned as God's will for the church in 1:4. See Special Topic: Blameless at Col. 1:22.
The cumulative weight of all of these terms is that God desires the complete holiness of His people (Eph. 1:4). The goal of Christianity is Christlikeness (cf. Rom. 8:28-29; Gal. 4:14). The image of God in man will be restored!
5:28 "as their own bodies" When Christian husbands love their Christian wives, they love themselves because in Christ they are "one flesh" (cf. Gen. 2:24). As the Church is the extension of Christ, husbands and wives are an extension of each other.
5:29 "nourishes" This is a bird metaphor that means "to feed to maturity." It is used of the rearing of children in 6:4.
▣ "cherishes" This is another bird metaphor, "to warm." These two terms should motivate every mature Christian husband's actions toward his wife. Husbands are stewards of their wives' (and children's) gifts as well as their own! The spiritual leader of the home must seek the maturity of each member of the family in Christ.
5:30 "we are members of His body" The church as a physical body is one of Paul's corporate metaphors which stresses unity amidst diversity (cf. I Cor. 12:12-27).
5:31 This is a quote from the Septuagint (LXX ) of Genesis 2:24. As the Christian family is an organic unit, so is the church and Christ. The family is to be one inseparable unit, just as the church and her Lord are (cf. John 17:11,21-22) one body (cf. I Corinthians 12). This truth rejects the exclusivism of the false teachers of that day and every day.
5:32 "mystery" The Latin Vulgate has "sacrament," but this is a textual insertion following Roman Catholic sacramentalism. Paul uses the term "mystery" several times probably because it was a favorite term of the Gnostic false teachers. Paul uses it in several ways. Here it relates to the metaphorical comparison between husbands and wives/Christ and the church. For a full discussion see 1:9 and 3:3.
5:33 "love. . .respect" This is a present active imperative and present middle (deponent) subjunctive. The husband is commanded to continue to love his wife as himself (one flesh, v. 31) and wives are called on to yield to and respect their husbands, which would enhance and strengthen the bonds of love between them. This is the summary statement of the entire passage (vv. 21-33).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is it so important that believers live godly lives?
2. Why are sex sins emphasized in this context?
3. Can Christians fall from grace by their lifestyles? (cf. v. 5)
4. What does being "filled with the Spirit" involve?
5. Why was 5:22-6:9 seen as so radically positive in its day but so negative in our day?
6. Does 5:22-33 teach that women are to be subject to men?
7. Why does Paul compare the Christian home to Christ and the church?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Children and Parents | Children and Parents | The Christian Household | Children and Parents | The Morals of the Home |
(5:21-6:9) | (5:21-6:9) | |||
6:1-4 | 6:1-4 | 6:1-3 | 6:1-3 | 6:1-4 |
6:4 | 6:4 | |||
Slaves and Masters | Servants and Masters | Slaves and Masters | ||
6:5-9 | 6:5-9 | 6:5-8 | 6:5-8 | 6:5-9 |
6:9 | 6:9 | |||
The Battle Against Evil | The Whole Armor of God | God's Armor and the Christian's Warfare | The Whole Armor of God | The Spiritual Warfare |
6:10-20 | 6:10-20 | 6:10-17 | 6:10-13 | 6:10-13 |
6:14-20 | 6:14-17 | |||
6:18-20 | 6:18-20 | |||
Final Greetings | A Gracious Greeting | Personal Matters and Benediction | Final Greetings | Personal News and Final Salutation |
6:21-22 | 6:21-24 | 6:21-22 | 6:21-22 | 6:21-22 |
6:23-24 | 6:23-24 | 6:23-24 | 6:23-24 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 6:1-9
A. This literary unit begins in 5:22 as Paul uses the Christian home as one example of how the Spirit-filled life (cf. 5:18) impacts daily life.
B. Paul's domestic example addresses three pairs:
1. wives and husbands
2. children and parents
3. house slaves and masters
C. Paul first addresses those who had no cultural rights or power (wives, children, slaves), but he also addresses those in power (husbands, parents, slave owners).
D. This domestic example deals exclusively with a Christian home. The power of mutual respect and love sets the pattern. This context does not address the issue of only one party of the three pairs being Christian. Believers' actions toward others is determined by their relationship to Christ and not by the worth or performance of the other party.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT 6:1-3
1Children, obey your parents in the Lord, for this is right. 2honor your father and mother (which is the first commandment with a promise), 3so that it may be well with you, and that you may live long on the earth.
6:1 "children" It is uncertain what age is referred to here. In Jewish life a boy became a man, responsible to the Law and marriageable, at the age of 13 (i.e., bar mitzvah); a girl became a woman at the age of 12 (i.e., bath mitzvah). In Roman culture a boy became a man at age 14, in Greek culture, at age 18.
▣ "obey" This is a present active imperative which is a compound Greek term from "to hear" and "under." The Colossians parallel adds "in all things." This obedience must be for a set period of time (childhood). Even this command must be balanced with Matt. 10:34-39. Ultimate authority is not parental, but divine.
▣ "in the Lord" This phrase is omitted in the ancient Greek uncial manuscripts B, D4, F and G, but it is present in P46, א , A, and D1 as well as the Vulgate, Peshitta, Coptic and Armenian translations. Its inclusion makes definite that the context is the Christian home. This context implies both a Christian child and Christian parents.
▣ "for this is right" The Bible clearly expresses the God-given relationship between parents and children (cf. Col. 3:20; Pro. 6:20; 23:27). Strong families make strong societies.
6:2 "honor" This is a present active imperative. It is a quote from the Ten Commandments (cf. Exod. 20:12; Deut. 5:16). "Honor" was a commercial term which meant "to give due weight to." It reflected the OT concept of that which is "heavy" is valuable. Parents are to be respected and valued by Christian children. There are no perfect parents (as there are no perfect children).
▣ "father and mother" This shows that both parents deserve honor and respect.
▣ "(which is the first commandment with a promise)" This quote in v. 3 is used in Deuteronomy in several different contexts (cf. 4:40; 5:16,33; 30:17-18). It is not an individual promise of longevity but a cultural promise of societal stability. Notice that Paul, by quoting the Ten Commandments, shows that the Law (Genesis-Deuteronomy) was still in effect as far as revelatory guidance for the Christian (cf. 4:25,26; Rom. 10:4; 13:9-10; Gal. 2:15-21) but not for salvation (cf. Galatians 3).
6:3 "on earth" Paul adapted the OT quote from "In the land that the Lord your God has given you" (cf. Exod. 20:12; Deut. 5:16) and turned it into a general principle. The NT authors often took OT promises to Israel and adapted them into universal truths.
NASB (UPDATED) TEXT: 6:4
4Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.
6:4
NASB, NKJV,
NRSV"fathers"
TEV, NJB"parents"
The Greek text has "fathers." The modern English dynamic equivalent translations (TEV and NJB) have widened the meaning because of v. 2, where both father and mother are mentioned. However, in the larger context of 5:21-6:9, Paul addresses first the three groups who had no social rights-wives, children, slaves-and then addresses the ones who had all the rights-husbands, fathers, and masters. There is a spiritual responsibility for every member of a Christian home.
▣ "do not provoke" This is a present active imperative with the negative particle which usually means to stop an act already in process (cf. Col. 3:21). Like 5:25, this was the needed balance, in the Greco-Roman world, and ours. Fathers are not ultimate authorities, but Christian stewards of their families.
Christian fathers must understand their stewardship role in the lives of their children. Fathers are not to teach personal preferences, but spiritual truths. The goal is not parental authority, but passing on God's authority to children. There is always a generation gap, but never a divine authority gap. Children do not have to reflect parental habits, choices, or lifestyle to be pleasing to God. We must be careful of the desire to mold our children into our current cultural understanding or to reflect our personal preferences.
As a local pastor near a large state school, I noticed that many of the wildest young people came from conservative Christian homes which allowed them no personal choices or freedoms. Freedom is a heady experience and must be introduced in responsible stages. Christian children must develop lives based on personal conviction and faith, not second-hand parental guidelines.
▣ "bring them up" This is a present active imperative which comes from the same word root, "to feed to maturity," as in 5:29. As it is the husband's responsibility to continue to help his wife grow to spiritual maturity and giftedness, he is also to help his children reach their full spiritual maturity and giftedness (cf. 4:7).
NASB, NRSV"in the discipline and instruction of the Lord"
NKJV"in the training and admonition of the Lord"
TEV"Christian discipline and instruction"
NJB"correct them and guide them as the Lord does"
The first term is from the Greek root for "child" and refers to the parental training of children (cf. Heb. 12:5,7,8,11) and for the Lord's training of believers (cf. II Tim. 3:16).
The second term is the general term for warning, correction, or admonition (cf. I Cor. 10:11; Titus 3:10). The training of children in the faith was a major emphasis of Judaism (cf. Deut. 4:9; 6:7-9, 20-25; 11:18-21; 32:46). Parental training recognizes the necessity of passing on the personal faith and the Scriptural truths of God, not the personal preferences, or cultural opinions of parents, to the next generation.
NASB (UPDATED) TEXT: 6:5-8
5Slaves, be obedient to those who are your masters according to the flesh, with fear and trembling, in the sincerity of your heart, as to Christ; 6not by way of eye service, as men-pleasers, but as slaves of Christ, doing the will of God from the heart. 7With good will render service, as to the Lord, and not to men, 8knowing that whatever good thing each one does, this he will receive back from the Lord, whether slave or free.
6:5 "slaves" This is Paul's third domestic example to show how being filled with the Spirit makes a difference in daily life (cf. Col. 3:22). "Slaves" (douloi) refers to household servants.
▣ "be obedient" This is a Present active imperative. There is a great parallel passage in I Pet. 2:18-21. There is an obvious parallel between wives, children and servants, except that wives were not commanded to obey as children (for a period) and slaves are.
SPECIAL TOPIC: PAUL'S ADMONITIONS TO SLAVES
▣ "who are your masters according to the flesh" Here the Greek term flesh (sarx) is used in the sense of the physical, not of evil. This general truth relates to both the Christian masters and pagan masters (i.e., to both kind and unkind bosses). Notice the phrase "in the Lord" is not found here as in the two previous domestic examples (cf. 5:21 and 6:1).
Modern western culture does not have slaves, yet this spiritual truth surely applies to Christian employers and Christian employees.
▣ "with fear and trembling" This is a metaphor of respect (cf. I Cor. 2:3; II Cor. 7:15; Phil. 2:12).
▣ "in sincerity of heart" This is a metaphor from the term "singleness." It is used in two ways in the NT (1) sincerity (cf. II Col. 1:12; 11:3; Col. 3:22) or (2) liberality (cf. Rom. 12:8; II Cor. 8:2; 9:11,13). In this context it is obviously #1. A believer's motivation is always the key to proper action, not observation (cf. vv. 6-7). Believers live out their lives in every area as unto the Lord (cf. Col. 3:22-25 and Rom. 14:7-9)! They are motivated not by the worth or merit of another, but by who they are in Christ.
Christian husbands love their wives not because the wives are perfect or deserve it but because they are Christians. This is true of all human interpersonal relationships. Believers love God by loving others made in His image, for whom He died (cf. I John 2:9,11; 4:20). See Special Topic: Heart at Col. 2:2.
▣ "as to Christ" Believers act toward others because of their relationship to Christ, not because of what the others deserve (cf. 5:22; Rom. 14:7-9). This is true of husbands and wives, parents and children, masters and slaves. Believers make people priority because of God's image and love for them, not because of their personal merit.
6:8 "knowing that whatever good thing" This context is not a worship setting but believers' daily relationships with others, fellow Christians and nonbelievers. God is concerned with all our actions. There is no secular; all is sacred!
Verse 8a is a third class conditional sentence meaning potential future action. Believers are expected to do good works (cf. Eph. 1:4; 2:10; 4:17-5:14). Believers are not right with God by good works but they are saved unto good works.
▣ "will receive back from the Lord" God is watching believers' lives and they will give an account (cf. II Cor. 5:10). The Bible does speak of rewards (cf. Matt. 5:12,46; 6:1-2; 10:41-42; Luke 6:23, 35; I Cor. 3:8, 14; 9:17-18; II John 8; Rev. 11:18; 14:13; 22:12) and crowns (cf. I Cor. 9:25; II Tim. 4:8; James 1:23; I Pet. 5:4; Rev. 2:10). Paul was stating a general principle similar to Gal. 6:7-9.
NASB (UPDATED) TEXT: 6:9
9And masters, do the same things to them, and give up threatening, knowing that both their Master and yours is in heaven, and there is no partiality with Him.
6:9 "masters" This is still the same literary context as 5:22-6:9, which is Paul's domestic example of the "Spirit-filled" life in action. In this verse the masters referred to are obviously believers, while in v. 5 they might be either believers or nonbelievers.
▣ "do the same things to them" This is a present active imperative. Here again is the needed balance to slave owners, as 5:29 is to husbands and 6:4 is to parents. Each must act out of godly (Spirit-filled) principles, not social privilege. Jesus' golden rule (Matt. 7:12) applies here.
▣ "give up threatening" This is a present active participle used as an imperative. The word literally means "to loosen up."
▣ "there is no partiality with Him" The term "partiality" is a compound from "face" and "to lift." It denotes an OT judge acting fairly without lifting the face of the accused to see if he recognized him/her. God is no respecter of persons (cf. Deut. 10:17; Acts 10:34; Rom. 2:11; Gal. 2:6; Col. 3:25; I Pet. 1:17). All earthly distinctions fade away in Christ (cf. Rom. 3:22; Gal. 3:26,28; Col. 3:11). See Special Topic: Racism at Col. 3:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why was this passage so startling for Paul's day?
2. Does it stress rights or duties?
3. What is this passage saying about women? Should this passage be used as a guideline for our day?
4. How is v. 21 related to 5:22-6:9?
5. Should children always obey parents? Define "children."
6. Can the slave/master relationship be analogous to employee/employer?
7. How are wives and children related to slaves?
CONTEXTUAL INSIGHT TO 6:10-24
A. The Christian life is a spiritual struggle. Problems, suffering, and persecution are not abnormal, but normal, for Christians in a fallen world (cf. Rom. 5:3-4; 8:17-18; I Pet. 1;6-9; 2:11; 4:12-17; 5:10).
B. The spiritual battle may be related contextually to the present passive imperative, "be filled with the Spirit," of 5:18 and the present passive (or middle, see note at 5:22) imperative "be made strong in the Lord," 6:10. As the filling is related to daily Christlikeness (Col. 3:16) so too, is the spiritual battle. People are priority with God. The battleground is interpersonal relationships on a daily basis. Only people are eternal. Although these passives speak of God's power, the Christian must allow the Spirit to work in their lives. Covenant involves two parties, two choices.
C. We must be careful of two extremes: (1) Satan causes everything and (2) there is no personal evil. I assume because of OT monotheism that Satan is a created being and a controlled being (cf. I Kgs. 22:19-23; Job 1-2; Zech. 3:1-5; and possibly by analogy Isa. 14:12-14; or even Ezek. 28:12-16). He is neither omnipresent, nor omniscient. Satan has been mentioned earlier in the letter in 2:2 and 4:14,27! He is only one of three enemies that Christians face daily-the world, Satan (and his), and the flesh (cf. 2:2-3; James 4).
D. God provides our spiritual armor and weapons, but believers must (1) recognize the daily spiritual battle and (2) avail themselves, by faith, of God's resources and then (3) stand (cf. vv. 11,13,14). Spiritual maturity is not automatic, nor is it based on longevity, IQ (i.e., intelligence), or giftedness..
E. Verses 21-22 are almost identical to Col. 4:7-8. This is additional evidence of the close relationship between these two books. However, it is interesting that the entire discussion of spiritual warfare is omitted in Colossians. Each book has its own uniqueness.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:10-17
10Finally, be strong in the Lord and in the strength of His might. 11Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. 12For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. 13Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. 14Stand firm therefore, having girded your loins with truth, and having put on the breastplate of righteousness, 15and having shod your feet with the preparation of the gospel of peace; 16in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one. 17And take the helmet of salvation, and the sword of the Spirit, which is the word of God.
6:10 "finally" Literally this is "for the rest." This is a characteristic Pauline phrase implying he is about to close his letter (cf. II Cor. 13:11; Phil. 3:1; 4:8; I Thess. 4:1; II Thess. 3:1). It usually marks a transition to a new point.
▣ "be strong in the Lord" This is either a present passive imperative, "be made strong," or a present middle imperative, "be strong." The grammatical form is the same, only the function is different. The theology is clear: believers must continue to allow the Spirit to strengthen them for the ongoing spiritual struggle (cf. 3:20; I Cor. 16:13).
This paradox between the passive voice (God's power flowing through believers) and the middle voice (believers actively involved in living for Christ) is the dialectical tension found throughout the Bible. Basically it is the tension of a covenant relationship (cf. Phil. 2:12-13). God always takes the initiative, always sets the agenda, but He has also chosen that humans must respond (initially and continually). Sometimes the Bible emphasizes mankind's response (Ezek. 18:31, "Make yourselves a new heart and a new spirit") and sometimes God's provision (cf. Ezek. 36:26-27, "I will give you a new heart and put a new spirit within you."). Both are true!
Four Greek terms (dunamis = power; energeia = energy; kratos = strength and ischus = might) are used in 1:10 to describe God's power in Christ. Here, three of these same words are used.
▣ "in the strength of His might" YHWH was often described in the OT as a warrior wearing armor (cf. Isa. 42:13; 49:24-25; 52:10 and especially 59:16-17). It is His armor, not ours. Our victory is in Him (cf. Phil. 2:13), but we must cooperate (cf. Phil. 4:12).
6:11 "put on the full armor of God" This is an aorist middle imperative which conveys a sense of urgency (cf. 6:13). This is a decisive act of the believer's will. God has provided our needed spiritual equipment, but we must recognize the need and avail ourselves of God's provision and apply it to our daily lives (cf. I Thess. 5:8). Justification (Romans 4; 6) does not provide a deliverance from spiritual struggle and temptation (cf. Romans 7). The presence of the "new man" does not imply the total removal of the "old man." Often the battle is intensified. If Satan cannot keep us from being saved, he will attempt to keep us spiritually defeated and silenced!
▣ "that you may be able to stand firm" This is a present passive infinitive followed by an aorist active infinitive, which refers to the daily struggle, not one decisive "battle" or temptation (this is similar to Jesus' temptation in Luke 4:13, where Satan departs until a more opportune time). The term "stand" is a military term for holding one's position. It is repeated in vv. 13 and 14. It is the key purpose of the believer's armor.
SPECIAL TOPIC: STAND (HISTĒMI)
NASB"against the schemes of the devil"
NKJV, NRSV"against the wiles of the devil"
TEV"against the devil's evil tricks"
NJB"the devil's tactics"
Christians are attacked by an angelic tempter, Satan (cf. 2:2; 4:14,27; II Cor. 2:11; I Pet. 5:8-9). Satan uses many schemes (methodia).
1. disunity
2. personal sin
3. false teachers
4. discouragement
5. apathy
6. suffering
These are just some things that the recipients of this letter faced. However, believers cannot attribute all sin and problems to angelic temptation or attack. Fallen mankind, even redeemed fallen mankind, faces (1) a continuing sin nature; (2) a fallen world system; and (3) an angelic and demonic attack (cf. Eph. 2:2-3; James. 4:1,4,7). The battle starts in the mind but moves quickly to sinful acts. For the Special Topic: Personal Evil see 2:2.
Notice the numbers of times "against" appears in this context (once in v.11 and four times in v. 12). The panoply of evil is thwarted by the panoply of God's armor!
6:12
NASB, NRSV"our struggle is not"
NKJV"we do not wrestle"
TEV"we are not fighting against"
NJB"we have to struggle"
This is a present tense verb which implies an ongoing struggle, not a one-time temptation. This was either a military or athletic metaphor. It literally refers to hand-to-hand combat. The Christian life is tough! The Christian life is a supernatural gift lived out by repentance and faith, as is salvation.
▣ "against flesh and blood" The word order is literally "blood and flesh." Notice the abnormal sequence of these terms. It is found only here and in Heb. 2:14. The reason is uncertain, but it may be related to the Gnostic false teachers' depreciation of the physical (Jesus' humanity). Believers must remember the spiritual problem is sin, evil, and Satan, not competition from other human beings!
▣ "against the rulers; against the powers" These terms can be used of human authorities as in Rom. 13:1-7, but here the context demands angelic levels (aeons) of authority (cf. Rom. 8:38-39; I Cor. 2:8; Col. 1:16; 2:10,15; Eph. 1:21; 3:10; I Pet. 3:22). This was part of the Gnostic false teachers' worldview. These angelic levels (aeons) may be
1. evil, that is, fallen angels under Satan's control, the demonic
2. the angelic authorities called the stoichea who are not necessarily evil (cf. Gal. 4:3,9; Col. 2:8)
For a good discussion of the subject see Hendrik Berkhof, Christ and the Powers (Herald Press).
For "rulers" see Special Topic: Archē at Col. 1:16.
SPECIAL TOPIC: ANGELS IN PAUL'S WRITINGS
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRIT)
NASB"against the world-forces of this darkness"
NKJV"against the rulers of the darkness of this age"
NRSV"against the cosmic powers of this present darkness"
TEV"against the cosmic powers of this dark age"
NJB"the spiritual army of evil in the heavens"
This is the Greek term kosmocrator in its plural form. This term is used in the Greek Classics and the writings of the Jewish rabbis to describe someone bent on world control. This seems to speak of Satan (cf. John 12:31; 14:30; II Cor. 4:4; Eph. 2:2) and the demonic (cf. I Cor. 2:6,8 15:24; Eph. 3:10; 6:12; Col. 2:15).
▣ "against the spirit-forces of wickedness" This phrase was used in Paul's day by astrologers who believed there were angels or gods behind the heavenly bodies (cf. Rom. 8:39) that affected human life (zodiac). This all began with Babylonian astrology. It is still alive and well (horoscopes).
NASB, NKJV,
NRSV"in the heavenly places"
TEV"in the heavenly world"
NJB"in the heavens"
This locative (of sphere) neuter plural adjective "in the heavenly places" is used only in Ephesians (cf. 1:20; 2:6; 3:10; 6:12). From the context of all of its usages (esp. 3:10 and 6:12), it must mean the spiritual realm in which believers live here and now, not heaven by and by.
6:13 "you must take up the full armor of God" This is an aorist active imperative which showed the need for decisive action (cf. v.11). It is another military term. It is possibly an allusion to YHWH as warrior from Isa. 59:17. The armor is mentioned in the order in which it would have been put on by a soldier (remember Paul wrote this from prison).
Notice the full armor is God's armor! He provides, but believers must recognize the battle and implement God's sufficient provision.
▣ "you may be able to resist" This is an aorist passive (deponent) subjunctive with an aorist active infinitive. There is a spiritual battle before and after conversion. Some believers do not know there is an ongoing, spiritual battle; they do not take up God's armor and they do not resist. The terminology is similar to James 4:7 and I Pet. 5:9. Christians can lose or damage their peace, assurance, and gifted ministry through (1)ignorance; (2) neglect; and/or (3) sin (cf. I Cor. 9:27; 15:2; Gal. 2:2; 3:4; Phil. 2:16; I Tim. 1:19). This does not refer to heaven or hell, but effective kingdom service!
▣ "in the evil day" This is an OT idiom which could refer to (1) a day of temptation; (2) the whole evil age in which we live; or (3) a day of adversity (cf. Ps. 49:5ff).
▣ "having done everything" This term had the connotation of one having done everything that was required. Paul uses this term more than eighteen times in his letters. In the spiritual realm (1) preparation; (2) consistency; and (3) knowledge are crucial!
▣ "stand firm" This is an aorist active infinitive meaning "to stand fast." The same term is used in vv. 11 (present passive infinitive) and 14 (aorist active imperative). Believers are commanded and encouraged to resist, overcome, and stand against the schemes of the devil (cf. 4:14). This is done by means of
1. the believers' knowledge of the gospel (the helmet of salvation and the sword of the Spirit, v. 17)
2. the believer's position in Christ
3. the believers' yieldedness to the indwelling Spirit
4. the believers' implementation of the armor provided by God
5. the believer's decisive choices and actions
6. prayer (cf. v. 18)
See Special Topic: Stand at 6:11.
6:14 Three of the following four participles are taken from passages in Isaiah. They are all grammatically related to this aorist active imperative, "stand" in v. 13 (this structure is like 5:18, imperative followed by five participles, 5:19-21).
1. "having girded" aorist middle participle (v. 14). This is a quote from Isa.11:5 where it was used of the Messiah.
2. "having put on" aorist middle participle (v. 14). This is a quote from Isa. 59:17, where it is used of God as a warrior on behalf of sinful Israel (cf. 59:12).
3. "having shod" aorist middle participle (v. 15). This is a quote from Isa. 52:7, where the Lord comes to His people as a King bringing good news (cf. 61:1).
4. "taking up" aorist active participle (v. 16, cf. v. 13). This is implied in Isa. 59:17. God's provisions must be implemented in daily life.
▣ "truth" There is not an article in Greek, so it may be translated in the OT sense of "truthfulness" or "trustworthiness." See Special Topic at 1:13.
▣ "the breastplate" This is one of the pieces of armor listed in Isa. 59:17, as is the helmet of v. 17.
▣ "of righteousness" This refers to Christ's righteousness (cf. II Cor. 5:21). However, like the dialectical tension related to strengthening in v. 10, it is both Christ's imputed righteousness (positional justification and sanctification) and His followers' progressive Christlikeness (progressive sanctification) that brings victory in the daily spiritual struggle. See Special Topic at 4:24.
6:15 "having shod your feet with the preparation of the gospel of peace" This either refers to (1) readiness (cf. Isa. 52:7) or (2) a sure foundation (cf. NEB translation). Believers must be prepared for the spiritual struggle that will surely come.
6:16 "in addition" The KJV translates this as "above all," but it means in addition to the above mentioned military battle armor.
▣ "the shield" This term is related to the Greek word for "door." It refers to the large 4' x 2' full-body shield. It was made of wood with leather coverings surrounded by metal. It was soaked in water before battle so as to extinguish the fire-tipped arrows. It was a symbol of full protection.
▣ "flaming missiles" This refers to arrows dipped in pitch and lighted. These were metaphorical of spiritual attacks.
▣ "the evil one" There is an ambiguity as to whether it refers to evil in general (neuter) or Satan in particular (masculine). This same ambiguity can be seen in Matt. 5:37; 6:13; 13:38; John 17:15; II Thess. 3:3; I John 2:13-14. The form of the word in Greek is the same (therefore, the gender can only be ascertained from context). In Matt. 13:19; I John 5:18-19 it obviously refers to Satan (see Special Topic at Eph. 2:2).
6:17 "take the helmet of salvation" This is an aorist middle (deponent) imperative. It is symbolic of believers' knowledge of the gospel and their hope in Christ (cf. I Thess. 5:8).
▣ "the sword of the Spirit, which is the word of God" Paul specifically defines the believers' offensive weapons (i.e., Bible knowledge and prayer, v. 18). This was an allusion to an OT metaphor for God speaking to His people (cf. Isa. 49:2; Hosea 6:5). God's revelation (both the living Word, Jesus Christ, and the written word, the Bible) is described in these same terms in Heb. 4:12. Although a different Greek term for "word" (rhēma versus logos) is used in Hebrews, the term for "sword" is the same (the small tongue-shaped Roman weapon).
It is dangerous to draw too sharp a distinction between parallel terms in Koine Greek (it was the language of commerce and the distinctions of Classical Greek were fading) like "rhēma" and "logos." This may refer to the use of the Scriptures during temptation, like Jesus did in Matt. 4:1ff. Believers' knowledge of the gospel will protect them in their daily spiritual struggles. This is why Scripture memorization and personal Bible study are so valuable (cf. Ps. 19:7-11; 119:105; Pro. 6:23). This is the only offensive weapon listed among the armor (although I think prayer in v. 18 is another). It is for protection. As in vv. 18-20 it can be used for Kingdom advance!
NASB (UPDATED) TEXT: 6:18-20
18With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints, 19and pray on my behalf, that utterance may be given to me in the opening of my mouth, to make known with boldness the mystery of the gospel, 20for which I am an ambassador in chains; that in proclaiming it I may speak boldly, as I ought to speak.
6:18 "with all prayer and petition, pray at all times" Notice the number of times the inclusive term "all" is used in v. 18. Prayer is another powerful weapon in the spiritual battle which is the Christian's daily life in this fallen age. Paul requested prayer for himself in v. 19 (cf. Col. 4:3-4; I Thess. 5:17). He did not ask for personal issues but for clarity and boldness in gospel proclamation (cf. Col. 4:3-4). It is interesting to note that Paul does not discuss the spiritual battle in Colossians but he does emphasize the need for prayer (cf. Col. 4:2).
▣ "in the Spirit" The term "spirit" has no article (ananthrous). This can be understood in different ways. It may refer to
1. the Spirit praying for believers ( cf. Rom. 8:26-27)
2. Christians praying in spiritual power (cf. Jude v. 20)
3. parallel to John 4:23 "in spirit and truth"
4. "spirit" as distinct from "mind" (cf. I Cor. 14:14-15)
Effective, fervent prayer is impossible without the Spirit's involvement!
Notice the aspects of spirit-led prayer:
1. at all times
2. in the Spirit
3. be alert with perseverance
4. pray for all the saints
▣ "for all the saints" See Special Topic: Saints at Col. 1:2.
6:19 "pray on my behalf" Paul asked for prayer, not for himself personally, but for the power to present the gospel clearly as he spoke during his trials before the Roman authorities (cf. Col. 4:3; I Thess. 5:25; II Thess. 3:1):
1. "that utterance may be given me" (v. 19)
2. "to make known with boldness the mystery of the Gospel" (v. 19 "freedom of speech," cf. 3:12; Heb. 4:16; 10:19,35).
3. "I may speak boldly, as I ought to speak" (v. 20; Col. 4:4).
SPECIAL TOPIC: EFFECTIVE PRAYER
▣ "with boldness" See Special Topic: Boldness (Parrhēsia) at Col. 2:15.
▣ "mystery of the gospel" Paul uses this term in several different ways describing God's redemptive plan. Here it refers to the believing Jews and Gentiles being one body in Christ. This concept is clearly spelled out in 2:11-3:13. The term appears in 1:9; 3:3,4,9; 5:32. See Special Topic at 3:3.
6:20 "I am an ambassador in chains" Paul understood his apostleship to the Gentiles as both a stewardship (I Cor. 4:1; 9:17; Titus 1:7) and an ambassadorship (cf. II Cor. 5:20). He was in prison to preach the gospel to the Roman authorities in Rome, as he had to the authorities in Judea (cf. Acts 9:15).
NASB (UPDATED) TEXT: 6:21-22
21But that you also may know about my circumstances, how I am doing, Tychicus, the beloved brother and faithful minister in the Lord, will make everything known to you. 22I have sent him to you for this very purpose, so that you may know about us, and that he may comfort your hearts.
6:21 "Tychicus, the beloved brother and faithful minister in the Lord" He is mentioned in Acts 20:4; Col. 4:7; Titus 3:12; II Tim. 4:12. He was the bearer of the letter. Also, he probably carried the letters of Colossians and Philemon to Asia Minor and was accompanied by Onesimus. He also possibly may have carried the letter of Ephesians to all the churches of Asia Minor. He also may have functioned as Paul's scribe, like Tertius of Rom. 16:22.
6:21-22 These verses are the same in Greek as Col. 4:7-8, except Colossians adds "fellow bond servant," which shows that Paul probably wrote the two books close to the same time.
6:22 Paul wanted the churches to know of his circumstances so that they could pray for him and not worry about him. He felt he was in God's plan for his life and ministry (cf. Acts 9:15).
▣ "hearts" See Special Topic at Col. 2:2.
▣ One wonders if Paul himself did not pen this verse as well as 6:23-24.
NASB (UPDATED) TEXT: 6:23-24
23Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. 24Grace be with all those who love our Lord Jesus Christ with incorruptible love.
6:23-24 These same themes opened the letter! Paul usually penned the closing thoughts himself to authenticate his letters.
6:24
NASB"with a love incorruptible"
NKJV"in sincerity"
NRSV"an undying love"
TEV"with undying love"
NJB"eternal life"
This term usually means "incorruptible" (cf. I Cor. 9:25; 15:52; I Tim. 1:17). It had the connotation of something unchanging and eternal. This was an encouragement in light of the confusion and conflict caused by the false teachers and the personal spiritual battle.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Is there a personal force of evil in our world?
2. What is our responsibility in spiritual struggle?
3. Why does Paul use warfare as a description of the Christian life?
4. What does Paul ask for himself?
Copyright © 2012 Bible Lessons International
OPENING STATEMENTS
A. This book is an example of a private letter, so common in the first century Greco-Roman world. It probably fit on one papyrus sheet (cf. III John). It is uncertain to whom it is primarily addressed.
1. Philemon
2. Apphia and Archippus (cf. Col. 4:17)
3. or in some sense, the entire house church
B. This letter provides a window into
3. the pastoral methods of the Apostle Paul
2. the home churches of the first century (cf. Rom. 16:5; I Cor. 10:19; Col. 4:15)
C. Christianity was already radically changing the social milieu of the Mediterranean world. Social barriers to the gospel were falling (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).
AUTHOR
A. The personal nature of the letter convinces most readers (one exception, F. C. Baur) that the author was Paul, the Apostle.
B. Philemon and Colossians are closely related
1. Same origin
2. Same people give greetings
3. Same closing
4. Tychicus delivered the letter of Colossians and traveled with Onesimus (cf. Col. 4:7,9). If Philemon is Pauline, so is Colossians (which has been doubted by several modern scholars).
C. It is listed among Paul's letters by both the early heretic Marcion (who came to Rome in a.d. 140's) and the list of canonical books, the Muratorian Fragment (written in Rome between a.d. 180-200).
DATE
A. The date of this letter is linked to one of Paul's imprisonments (Ephesus, Philippi, Caesarea, or Rome). A Roman imprisonment fits the facts of Acts the best.
B. Once Rome is assumed to be the place of imprisonment, the question arises-which time? Paul was in jail in the early 60's and this is recorded in Acts. However, he was released and wrote the Pastoral letters (I & II Timothy and Titus) and was then rearrested and killed before June 9, a.d. 68 (Nero's suicide). The best educated guess for the writing of Colossians, Ephesians, and Philemon is Paul's first imprisonment, early 60's. Philippians was probably written toward the mid 60's.
C. Tychicus, along with Onesimus, probably took the letters of Colossians, Ephesians, and Philemon to Asia Minor. Later (possibly several years later), Ephaphroditus, recovered from his physical illness, took the letter of Philippians back to his home church.
D. Possible chronology of Paul's writings following F .F. Bruce and Murray Harris (with minor adaption).
Book | Date | Place of Writing | Relation to Acts | |
1 | Galatians | 48 | Syrian Antioch | 14:28; 15:2 |
2 | I Thessalonians | 50 | Corinth | 18:5 |
3 | II Thessalonians | 50 | Corinth | |
4 | I Corinthians | 55 | Ephesus | 19:20 |
5 | II Corinthians | 56 | Macedonia | 20:2 |
6 | Romans | 57 | Corinth | 20:3 |
7-10 | Prison Letters | |||
Colossians | early 60's | Rome | ||
Philemon | early 60's | Rome | ||
Ephesians | early 60's | Rome | ||
Philippians | late 62-63 | Rome | 28:30-31 | |
11-13 | Fourth Missionary Journey | Ephesus (?) | ||
I Timothy | 63 (or later, | Macedonia | ||
Titus | 63 but before | |||
II Timothy | 64 a.d. 68) | Rome |
OCCASION FOR THE LETTER (people mentioned in Philemon)
A. Philemon was the slave owner of Onesimus. He lived in Colossae. He was probably a convert of Paul, possibly while Paul was ministering in Ephesus.
B. Onesimus was a runaway slave of Philemon. He was also a convert of Paul, while in prison at Rome (a.d. 61-63). It is uncertain how Paul and Onesimus met. Perhaps
1. both were imprisoned
2. Onesimus was sent on an errand to Paul
3. Onesimus sought Paul for advice after changing his mind about running away
C. Epaphras was a believer from Asia Minor and the founder of the Churches in the Lycus River Valley (Colossae, Laodicea and Hierapolis). He brought word to Paul in prison about the heresy in Colossae and about Philemon's faithfulness.
D. Tychicus was the bearer of Paul's three letters to this area: Colossians, Ephesians, and Philemon (cf. Col. 4:7-9; Eph. 6:21-22). Onesimus also went back with him to face his master (cf. v. 11). Philemon is one of two private letters preserved in the New Testament (cf. III John).
About fifty years later (a.d. 110) Ignatius, on his way to Rome to be martyred, wrote a letter ("To the Ephesians" 1:3) to the bishop of Ephesus named Onesimus! It could have been this converted slave!
PURPOSE OF THE LETTER
A. It shows how Paul used his apostolic authority and pastoral encouragement.
B. It shows how Christianity made brothers and sisters out of slaves and slave owners, rich and poor! This truth would, in time, radically change the Roman Empire.
C. It shows Paul's belief that he would be released from Roman imprisonment and return to Asia Minor.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words (reading cycle #1).
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects (reading cycle #2) and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation vv. 1-3
v. 3 |
Greeting v. 1a v. 1b v. 2 v. 3 |
Salutation v. 1a v. 1b-2 v. 3 |
Salutation v. 1a vv. 1b-2 v. 3 |
Address vv. 1-3 |
Philemon's Love and Faith vv. 4-7 |
Philemon's Love and Faith vv. 4-7 |
Thanksgiving vv.4-7 |
Philemon's Love and Faith vv. 4-7 |
Thanksgiving and Prayer vv. 4-7 |
Paul Pleads for Onesimus vv. 8-16 vv. 17-20 |
The Plea for Onesimus vv. 8-16 Philemon's Obedience Encouraged |
Paul's Plea for Onesimus vv. 8-16 vv. 17-21 |
A Request for Onesimus vv. 8-11 vv. 12-14 vv. 15-16 vv. 17-20 |
The Request about Onesimus vv. 8-21 |
v. 21-22 |
Concluding Hopes and Greetings v. 22 |
A Personal Request. Good Wishes v. 22 |
||
Final Greetings vv. 23-25 |
Farewell vv. 23-25 |
vv. 23-24 v. 25 |
Final Greetings vv. 23-24 v. 25 |
vv. 23-23 v. 25 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1a
1a, a prisoner of Christ Jesus, and Timothy our brother,
v. 1 "Paul" The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name.
1. a nickname describing his physical height, from a second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed, and had protruding eyes, which came from a non-canonical book from Thessalonica called Paul and Thekla, is a possible source of the name
2. Paul's personal spiritual evaluation, he often called himself the "least of the saints" because he persecuted the Church as in Acts 9:1-2 (cf. I Cor. 15:9; Eph. 3:8; I Tim. 1:15)
3. most Jews of the diaspora (Jews living outside of Palestine) were given two names at birth; one Hebrew (Saul) and one Hellenistic (Paul)
▣ "a prisoner" The NT specifically states that Paul was in prison three times: (1) in Caesarea; (2) in Philippi; and (3) in Rome (with a possible allusion to imprisonment at Ephesus, cf. I Cor. 15:32; II Cor. 1:8). This writer assumes a Roman imprisonment in the early 60's.
Because of the loving pastoral nature of this brief letter, many commentators have assumed that Paul chose this title instead of his usual opening affirmation of his apostleship.
▣ "Christ Jesus" The variety of the titles for Jesus used in this short letter is amazing. Notice: Christ Jesus; v. 1; the Lord Jesus, Christ, v. 3; the Lord Jesus, v. 5; Christ, v. 8; Christ Jesus, v. 9; the Lord, and Christ, v. 20; Christ Jesus, v. 23; and the Lord Jesus Christ, v. 25.
"Christ" is the Greek equivalent to the Hebrew term "messiah," which means "an anointed one" (see Special Topic at Col. 1:1). It implied "one called and equipped by God for a specific task." In the OT three groups of leaders were anointed: priests, kings, and prophets. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3).
"Jesus" meant "YHWH saves" or "salvation is of YHWH" (cf. Matt. 1:21). It was the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH" (see Special Topic at Col. 1:3).
▣ "Timothy" His name meant "honored by God" or "honorer of God." He was converted through Paul's witness on the first missionary journey to Derbe/Lystra (cf. Acts 26:1). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark (cf. Acts 15:36-41). He had a Jewish mother and a Greek father (Acts 16:1; II Tim. 1:5). Paul circumcised him to facilitate his work among the Jews (cf. Acts. 16:3). He became Paul's faithful representative, disciple and troubleshooter (cf. Acts 16:1-17:14; 18:5-19:22; 20:4; Rom. 16:21; I Cor. 4:17; 16:10; II Cor. 1:1, 19; Phil 1:2; 2:19; Gal. 1:1; Philem. v. 4; and the two books I Timothy and II Timothy).
He is mentioned with Paul in several letters (cf. I Cor. 4:12; 16:10; II Cor. 1:1; Phil. 1:1; Col. 1:1; I Thess. 1:1; II Thess. 1:1; I Tim. 1:2; II Tim. 1:2). This does not imply co-authorship, but Timothy's presence and greetings. Timothy may have functioned as Paul's secretary, or scribe, as did Silas, Tertius, and Tychicus.
NASB (UPDATED) TEXT: 1b-3
1bTo Philemon our beloved brother and fellow worker, 2 and to Apphia our sister, and to Archippus our fellow soldier, and to the church in your house: 3 Grace to you and peace from God our Father and the Lord Jesus Christ.
▣ "Philemon" an active member of the church of Colossae. This person is only mentioned in this letter. Apparently the local church at Colossae met in his home. Paul's comments to him imply that he personally knew this man. Epaphras, not Paul, started the church in Colossae (cf. Col. 1:6-7), therefore, Paul must have met him earlier, possibly in Ephesus (vv. 10, 19). However, it is remotely possible that Paul did not know him personally (cf. v. 5) and that Epaphras informed him about this man's ministry.
v. 2 "Apphia" This is possibly Philemon's wife, because her name appears second.
▣ "Archippus" Some think that this was Philemon's son, but he could have been the pastor of the church that met in Philemon's home (cf. Col. 4:17) or someone else unknown to us. E. J. Goodspeed and J. Knox postulate that Archippus was the owner of Onesimus, and that Philemon was the local pastor enlisted to help encourage Archippus to have mercy on his runaway slave.
▣ "fellow-soldier" Paul envisioned the Christian life as a military struggle (cf. Eph. 6:10-18). He uses this characterization several times (cf. Phil. 2:25; II Tim. 3:2).
▣ "the church" Ekklesia is from two Greek words, "out of" (ek) and "to call" (kalaō). It was used in Koine Greek (200 b.c.-a.d. 200) to describe any kind of assembly, such as a town assembly (cf. Acts 19:32). The Church chose this term because it was used in the Septuagint, the Greek translation of the Old Testament, written as early as 250 b.c. for the library at Alexandria, Egypt. This term translated the Hebrew term qahal which was used in the covenant phrase "the assembly of Israel" (cf. Num. 20:4). The NT writers asserted that they were the "divinely called out ones" who were to be the People of God in their day. They saw no radical break between the OT People of God and themselves, the NT People of God. Christians assert that the Church of Jesus Christ, not modern rabbinical Judaism, is the true interpreter and fulfillment of the OT Scriptures. See Special Topic: Church at Col. 1:18.
▣ "that meets in their home" There were no church buildings until the third century (cf. Acts 2:40; 5:42; 20:20; Rom. 16:5; I Cor. 16:19; Col. 4:15). These "house churches" followed the Jewish pattern of local synagogues (scripture readings, prayers, songs, etc.). The Greek text is ambiguous as to which of the two men mentioned in vv. 1-2 owned the home where the church met.
v. 3 "Father" This term is not used in the sense of sexual generation or chronological sequence, but of intimate family relationship. God chose family terms to reveal Himself to fallen humanity (cf. Hosea 2-3 as passionate, faithful lover, Hosea 11 as loving father and mother). See Special Topic: Father at Col. 1:2.
NASB (UPDATED) TEXT: 4-7
4I thank my God always, making mention of you in my prayers, 5 because I hear of your love and of the faith which you have toward the Lord Jesus and toward all the saints; 6 and I pray that the fellowship of your faith may become effective through the knowledge of every good thing which is in you for Christ's sake. 7 For I have come to have much joy and comfort in your love, because the hearts of the saints have been refreshed through you, brother.
v. 4 "I thank my God" It was traditional in the Greco-Roman world to begin a letter with a standard form: (1) from whom; (2) to whom; and (3) a blessing or thanksgiving. Paul followed this pattern (thanksgiving for readers, cf. Rom. 1:8; I Cor. 1:4; Phil. 1:3; Col. 1:3; I Thess. 1:2; II Thess. 1:3; blessing of God, cf. II Cor. 1:3; Eph. 1:3; thanksgiving to God, cf. I Tim. 1:12; II Tim. 1:3). See Special Topic: Paul's Praise, Prayer, and Thanksgiving to God at Eph. 3:20.
▣ "making mention of you in my prayers See Special Topic: Intercessory Prayer at Col. 4:3.
v. 5 "I hear of your love" Paul did not start the church at Colossae. Apparently Epaphras had brought him information about the developing heresy at Colossae (cf. Col. 1:4) and of Philemon's ministry to the saints (cf. v. 7).
▣ "the faith" (cf. Col. 1:4). The Greek term (pistis) is translated into English in three ways: "faith," "believe," and "trust." The Greek term had three distinct connotations.
1. its OT background meant "faithfulness" or "trustworthiness," therefore, it was used of believers trusting in the trustworthiness of God
2. it was used in the NT of accepting or receiving God's free offer of forgiveness in Christ
3. it was used in the collective sense of the Christian doctrine or truth about Jesus (cf. Acts 6:7 and Jude 3 & 20)
In several passages it is difficult to determine which is meant (cf. II Thess. 3:3). See Special Topics: NT Faith at Col. 1:2 and OT Faith at Eph. 2:8.
▣ "toward all the saints" This is literally "holy ones," those set apart exclusively for God's service. This is not a reference to a sinless lifestyle, but to believers' forensic (legal) position in Christ. It is always plural except in Phil. 4:21, but even there it is used in a corporate context. To be saved is to be part of a family. This term reflects an OT usage for corporate Israel as a holy people (cf. Exod. 13:5; 19:5-6; Deut. 7:6; I Pet. 2:9; and Rev. 1:6).
Although the term "saints" relates to the believers' standing in Christ, it is not incidental that the root word is "holy." Believers are called not only to salvation but to a progressive sanctification (cf. Gal. 2:15-18,19-20). Believers are predestined to "holiness" (cf. Matt. 5:48; Rom. 8:28-29; Gal. 4:19; Eph. 1:4), not just heaven; to service, not privilege. See Special Topic: Saints at Col. 1:2.
v. 6
NASB"that the fellowship of your faith"
NKJV, NRSV"that the sharing of your faith"
TEV"that our fellowship with you as believers"
NJB"that your fellowship in faith"
This verse has been interpreted in several senses.
1. the fellowship of believers with each other (cf. II Cor. 8:4; Phil. 2:1-5)
2. the sharing of the gospel with unbelievers (cf. Phil. 1:5)
3. the sharing of good things with others
NASB"through the knowledge of every good thing"
NKJV"by the acknowledgment of every good thing"
NRSV"when you perceive all the good that we may do"
TEV"will bring about a deeper understanding of every blessing"
NJB"may come to expression in full knowledge of all the good"
There are some questions involved in interpreting this phrase:
1. to whom does this knowledge refer-Philemon, the church in his house, Onesimus, or Paul
2. to what does this knowledge (epignōskō, cf. Phil. 1:10; Col. 1:9; 3:10) refer-forgiveness, slavery, apostolic authority, or the gospel?
In Paul's writings wisdom and knowledge are not separated from ethical living, but form a unified whole (cf. Phil. 1:9; Col. 1:9-10).
NASB"which is in you for Christ's sake"
NKJV"which is in you in Christ Jesus"
NRSV"that we may do for Christ"
TEV"which we have in our life in union with Christ"
NJB"we can do for Christ"
There are two clear options of interpretation in these translations: (1) things we do as believers for Christ or (2) things we have as believers in Christ.
v. 7 "love" Paul uses this term (agapē) three times in this small book. He had heard of their love and faith for Jesus and His followers (v. 5); he had much joy and comfort in their love (v. 7); and he appealed to this God-inspired love to motivate Philemon (v. 9).
▣ "hearts" This is literally the term for "bowels" (splagchna, cf. Acts 1:18). This is possibly related to the OT sacrifice of these specific body parts on the altar (cf. Exod. 29:13; Lev. 3:3-4,10, 15; 4:8-9; 7:3-4; 8:16, 25; 9:10,16). The ancients located the emotions in the lower viscera or abdomen (cf. Isa. 63:15; Jer. 4:19). For Paul it relates to Christian love (cf. 2:1; II Cor. 6:12; 7:15; Phil. 1:8, 21; Col. 3:12; Philemon 7,12,20).
NASB (UPDATED) TEXT: 8-16
8Therefore, though I have enough confidence in Christ to order you to do what is proper, 9 yet for love's sake I rather appeal to you since I am such a person as Paul, the aged, and now also a prisoner of Christ Jesus 10 I appeal to you for my child Onesimus, whom I have begotten in my imprisonment, 11 who formerly was useless to you, but now is useful both to you and to me. 12 I have sent him back to you in person, that is, sending my very heart, 13 whom I wished to keep with me, so that on your behalf he might minister to me in my imprisonment for the gospel; 14 but without your consent I did not want to do anything, so that your goodness would not be, in effect, by compulsion but of your own free will. 15 For perhaps he was for this reason separated from you for a while, that you would have him back forever, 16 no longer as a slave, but more than a slave, a beloved brother, especially to me, but how much more to you, both in the flesh and in the Lord.
v. 8
NASB"to order you to do what is proper"
NKJV"to command you what is fitting"
NRSV"to command you to do your duty"
TEV"to order you to do what should be done"
NJB"telling you what your duty is"
This reflects Paul's apostolic authority. However, Paul preferred to use encouragement and tactfulness (vv. 9,10,17,20).
v. 9
NASB, NKJV"Paul the aged"
NRSV"I, Paul, do this as an old man"
TEV"the ambassador"
NJB"I am, Paul, an old man"
This is not a Greek manuscript problem, for all Greek manuscripts have "the aged" (presbutēs). Scholars have pointed out that in Koine Greek the term "the aged" and "ambassador" (presbeutēs) may have been spelled the same or at least often confused (cf. MSS of LXX; II Chr. 32:31). The English translations TEV, RSV, and NEB have "ambassador," while NJB and NIV have "an old man."
Paul lists several reasons why Philemon should honor his request.
1. Paul's apostleship (v. 8)
2. Paul's age (v. 9)
3. Paul's imprisonment (v. 9)
4. Paul's ministry in Onesimus' life (v. 10)
5. Onesimus' possible ministry to Paul (v. 11,13)
6. Paul's love for him (v. 12)
7. Onesimus has been changed from a slave to a brother in Christ (v. 15-16)
8. Philemon's attitude toward Paul (v. 17)
9. Philemon's salvation at Paul's witness (v. 19)
10. Philemon's ministry to Paul (v. 20)
▣ "a prisoner of Christ Jesus" See note at 1:1.
v. 10 "my child" Rabbis use this phrase to describe their students, but in this context it refers to Onesimus' salvation through Paul's witness (cf. I Cor. 4:14-15; II Cor. 6:13; 12:14; Gal. 4:19, I Thess. 2:11; I Tim. 1:2; II Tim. 1:2; 2:1; and Titus 1:4).
▣ "in my imprisonment" This is literally "in my bonds." It is uncertain how Onesimus met Paul in prison:
1. Onesimus was imprisoned with Paul
2. Onesimus had been sent on an errand to Paul in prison
3. he came to Paul because he knew that Philemon was a friend of his
vv. 10-11 "Onesimus" The name meant "useful" or "profitable" (cf. v. 20). Paul uses this wordplay to appeal to Philemon. This converted slave was formerly useless (achrēstos), but is now "useful" (euchrētos cf. II Tim. 4:11) to both Paul and Philemon.
F. F. Bruce's translation of this section in Paul: Apostle of the Heart Set Free, is very helpful in seeing the word play:
"His name is Onesimus - profitable by name and profitable by nature. I know that in former days you found him quite unprofitable, but now, I assure you, he has learned to be true to his name - profitable to you, and profitable to me" ( p. 393).
v. 12 "I have sent him back to you" This phrase had a legal connotation of "referring his case to you." This also shows that believers must face the consequences of their actions even if they were committed before salvation. It also affirmed the legal rights of slave owners (cf. vv. 14,18).
▣ "that is, sending my very heart" This is such a strong statement! Paul felt deeply for his converts. This surely reveals the pastoral heart of Paul, as does his tender yet firm treatment of Philemon.
v. 13 Paul was apparently a financially independent person. He often refused help from those he preached to because false teachers accused him of financial exploitation. Yet as the years went by he was able to receive help from some of the churches he ministered to. This help was in two specific ways.
1. the church of Philippi (cf. Phil. 1:5,7; 4:15) and possibly the church of Thessalonica (cf. II Cor. 11:9) sent him money to help with his expenses in prison
2. the church at Philippi sent a representative, Epaphroditus, to help Paul, (cf. Phil. 2:25)
In a similar sense Paul saw Onesimus as a gift from Philemon and the church at Colossae.
v. 14 God looks at the heart, the motives, first (cf. I Sam. 16:7; I Kgs. 8:39; I Chr. 28:9; Jer. 17:10; Luke 16:15; Acts 1:24). Paul wanted Philemon to be blessed for his generosity and love for Christ (cf. II Cor. 8-9), not just for his obedience to Paul's command (cf. v. 8).
v. 15 "For perhaps he was for this reason separated from you for a while" This is a passive voice verb. This phrase can be understood in two ways: (1) in the sense of God's predestined plan (NASB marginal has the Scriptural parallel of Gen 45:5,8) or (2) that God used the inappropriate behavior of Onesimus as an opportunity for his salvation and for Philemon's service to Christ and friendship with Paul (cf. v. 16).
v. 16 "no longer as a slave. . .a beloved brother" Christianity did not attack slavery openly (cf. Eph. 6:5-9), but destroyed it through its view of the dignity and worth of human beings (cf. Gal. 3:28; Col. 3:11). See Special Topic: Paul's Admonitions to Slaves at Eph. 6:5.
NASB, NKJV,
NRSV"both in the flesh and in the Lord"
TEV"both as a slave and as a brother in the Lord"
NJB"both on the natural plane and in the Lord"
This phrase states that the benefit of Onesimus' return was on two planes, one natural (physical) and one supernatural (spiritual). Philemon would benefit as a man and a Christian.
NASB (UPDATED) TEXT: 17-20
17If then you regard me a partner, accept him as you would me. 18 But if he has wronged you in any way or owes you anything, charge that to my account; 19 I, Paul, am writing this with my own hand, I will repay it (not to mention to you that you owe to me even your own self as well). 20 Yes, brother, let me benefit from you in the Lord; refresh my heart in Christ.
vv. 17-18 "if" There are two first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. Philemon was Paul's friend and Onesimus did wrong him (cf. v. 18).
▣ "a partner" This is the term koinōnus, which is a form of the term koinōnia "to share in common with," "to be associated with" or "to be party to." Paul uses it to refer to a financial contribution (cf. Phil. 4:15). Therefore it may be a wordplay relating to Paul's friendship (v. 19) and Onesimus' bill (v. 17).
▣ "accept him as you would me" Paul's statement may have derived from Jesus' words in Matt. 25:44-45 or Paul's experience with Jesus on the road to Damascus (cf. Acts 9:4). By persecuting Christians, Paul was persecuting Christ. By accepting Onesimus, Philemon was accepting Paul. True love is wonderfully corporate and reciprocal. We show our love for God by how we love one another (cf. I John 2:9,11; 4:20).
v. 18 The implication of the grammar of verse 18 is that Onesimus did steal from Philemon (first class conditional sentence), that Onesimus did owe Philemon (present active indicative), and that Paul pled with Philemon to put the charge to Paul's account (present active imperative).
v. 19 "I, Paul, am writing this with my own hand" Apparently Paul used scribes to write for him (cf. Tertius in Rom. 16:22), probably because of his eye problems (cf. Gal. 4:15; 6:11), possibly caused at his conversion experience (cf. Acts 9:8,18; 22:11; 26:13). However there may have been some forged letters claiming to be written by Paul which circulated among the churches (cf. II Thess. 3:17). Therefore, Paul took the pen and wrote the last few verses himself (cf. I Cor. 16:21; Gal. 6:11; Col. 4:18; II Thess. 3:17; Philemon 19).
▣ "you owe to me even your own self as well" This strongly implies that Paul led Philemon to faith in Christ. When and where is uncertain, for Paul did not start the church at Colossae. The best guess is that Philemon, like Epaphras, was saved during Paul's two-year revival at Ephesus (cf. Acts 19:10,20).
v. 20 This verse is similar to Rom. 1:12. How we live as Christians encourages and refreshes other believers.
NASB (UPDATED) TEXT: 21
21 Having confidence in your obedience, I write to you, since I know that you will do even more than what I say.
v. 21 This was Paul's tactful way of assuring Philemon's compliance.
NASB (UPDATED) TEXT: 22
22 At the same time also prepare me a lodging, for I hope that through your prayers I will be given to you.
v. 22 "prepare me a lodging" Paul was expecting to be released (cf. Phil. 1:25; 2:24). The Pastoral Letters (I and II Timothy and Titus) record this fourth missionary journey, while Acts ends with Paul still in prison after his third missionary journey.
It is surprising that Philemon is thought to be grouped with Colossians and Ephesians, occurring early in Paul's imprisonment. In these books, Paul is uncertain of the outcome of his trial. In Philippians, which was written towards the end of Paul's imprisonment, he expected to be released. Therefore, this comment in v. 22 may have been (1) a way to remind Philemon that he would have to face Paul personally-and possibly soon-about his request to forgive and accept Onesimus or (2) an idiom for hospitality.
▣ "through your prayers" Paul believed in the power of prayer (cf. Eph. 6:18-19). He also practiced what he preached (note the different Greek terms used: deomai, II Cor. 5:20; 8:4; I Thess. 3:10; proseuchomai, Acts 16:25; 20:36; 21:5; 22:17; 28:8; Phil. 1:9; Col. 1:3,9; 4:3; I Thess. 5:17,25; II Thess. 1:11; 3:1; I Tim. 2:8; proseuchē, Acts 16:13,16; Rom. 1:9; 12:12; 15:30; I Cor. 7:5; Eph. 1:16; Phil. 4:6; Col. 4:2,12; I Thess. 1:2; I Tim. 2:1; 5:5; Philemon 4,22).
NASB (UPDATED) TEXT: 23-24
23 Epaphras, my fellow prisoner in Christ Jesus, greets you, 24 as do Mark, Aristarchus, Demas, Luke, my fellow workers.
vv. 23-25 This is very similar to the close of Colossians. These books (Philemon and Colossians) issue from the same historical setting.
v. 23 "Epaphras" He was the founder of three of the churches (Colossae, Hierapolis, and Laodicea) in the Lycus River Valley (cf. 4:12-13; Philemon 23). He was probably converted during Paul's revival at Ephesus (cf. Acts 19:10). His name was a shortened form of Epaphroditus, which was etymologically related to the goddess Aphrodite. Another man by this same name was mentioned in Phil. 2:25; 4:18. However, he was from a different geographical area.
v. 24 "Mark" He was also known as John Mark. His home may have been the site of the Lord's Supper and Upper Room appearances (cf. Acts 12:12). He was Barnabas' cousin. He was the writer of the Gospel of Mark and a scribe for Peter (cf. I Pet. 5:13). He was the cause of a great fight between Barnabas and Paul (cf. Acts 12:25; 13:5; 15:36-39). Later, however, Paul forgave and affirmed him (cf. II Tim. 4:11).
▣ "Demas" Demas was one of Paul's confidants and co-workers. He was mentioned along with Epaphras, Luke, Aristarchus, and Mark in Col. 4:10-12. II Timothy 4:9 lists two of these same co-workers, Luke and Mark. Scripture states that "Demas, having loved this present world, has deserted me." Paul had many helpers. Some, such as Luke, were always faithful. Others, such as John Mark, were once unfaithful but returned to ministry. Demas apparently left Paul's service for some unnamed temptation or opportunity. There is no implication that he left Christ.
▣ "Luke" He was Paul's faithful traveling friend, co-worker, and physician (cf. Col. 4:14; II Tim. 4:11). He was with Paul during many of his preaching stops in Acts. This is confirmed by the "we" statements in Acts (cf. Acts 16:11,16; 20:6,7,13; 21:1,5, 7,10,12,15,17,25; 27:1,18,26,27). Luke may have been the "man of Macedonia" in Acts 16:9.
NASB (UPDATED) TEXT: 25
25The grace of the Lord Jesus Christ be with your spirit.
v. 25 This is an example of a typical Pauline closing blessing. Note that the phrase "be with your spirit" is a good example of the small "s" (spirit) which is used of man's spirit, (or self, cf. Acts 7:59; II Tim. 4:22) not the Holy Spirit (cf. Gal. 6:18; Phil. 4:23). However, in many instances in the NT, it refers to man's spirit which is energized by the Holy Spirit. This is probably the implication here.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Where did the early church meet?
2. To whom was this letter addressed?
3. How does this letter reveal the pastoral techniques of Paul?
4. How does this book relate to the issue of slavery?
5. Why is verse 22 surprising?
6. Why is the term “spirit” in small letters?
Copyright © 2012 Bible Lessons International
INTRODUCTORY REMARKS
A. This is one of Paul's most informal letters. With this church he did not feel the need to assert his Apostolic authority. His overflowing love for them is obvious. He even allowed them to send him money (cf. 1:5,7; 4:15), which was very unusual for him.
B. Paul is imprisoned, yet he uses the term for joy (noun and verb) over sixteen times. His peace and hope were not based on circumstances.
C. There is an element of false teaching present in the church (cf. 3:2, 18-19). These heretics seem to be similar to those in the churches of Galatia, who were called Judaizers. They insisted that one had to become a Jew before one could be a Christian.
D. This letter includes an example of an early Christian hymn, creed, or liturgical poem (cf. 2:6-11). It is one of the finest Christological passages in the entire New Testament (cf. John 1:1-14; Col. 1:13-20; Heb. 1:2-3). Paul uses it as an example of Christ's humility to be imitated by every believer (cf. 2:1-5), not primarily in a doctrinal sense.
E. In a book of 104 verses, Jesus' name or title occurs 51 times. It is obvious who is central in Paul's heart, mind, and theology.
PHILIPPI AND MACEDONIA
A. The city of Philippi
1. In 356 b.c. it was captured and enlarged by Philip II of Macedon, Alexander the Great's father. The original Thracian village was named Krenides (springs). The city was important because of the gold ore in the region.
2. At the battle of Pydna in 168 b.c. the region became a Roman Province and later one of four in Macedonia.
3. In 42 b.c., Brutus and Cassius (who advocated a Republican form of government) fought Antony and Octavian (who advocated an Imperial form of government) near Philippi, over governmental reform in Rome. After that battle, Antony settled some of his victorious veterans here.
4. In 31 b.c., after the battle of Actium in which Octavian defeated Antony, Antony's supporters in Rome were deposed and exiled here.
5. In 31 b.c. Philippi became a Roman Colony (cf. Acts 16:12). The townspeople were declared citizens of Rome. Latin was spoken and the city became like a little Rome. It was located on the Ignatian Way, the major east-to-west Roman highway. The special privileges they enjoyed as Roman citizens were:
a. no poll taxes and no land taxes
b. the right to buy and sell property
c. all protection and rights of Roman law
d. special local governmental leaders (praetors and lictors)
B. The gospel comes to Philippi
1. On Paul's second missionary journey he wanted to turn north to enter north central Asia (modern Turkey, biblical Bithynia). Instead, in a vision he saw a man (possibly Luke) of Macedonia (northern Greece) calling to him to come and help them (Acts 16:6-10). By this vision the Spirit directed Paul to Europe.
2. Paul was accompanied by his helpers
a. Silas (Silvanus)
(1) Silas was a leader from the Jerusalem church and a prophet who replaced Barnabas as Paul's missionary co-worker (cf. Acts 15:15:22,32; 36-41).
(2) Silas and Paul were both imprisoned at Philippi (Acts 16:16-26).
(3) Paul always called him Silvanus (cf. II Cor. 1:19; I Thess. 1:1; II Thess. 1:1).
(4) It is possible that Silas later became a companion of Peter, as John Mark did (cf. I Pet. 5:12).
b. Timothy
(1) He was a convert from Paul's first missionary journey (cf. Acts 16:1-2; II Tim. 1:5; 3:15)
(2) His grandmother and mother were Jewish, but his father was Greek (cf. Acts 16:1; II Tim. 1:5).
(3) Because he was well spoken of by the brothers (cf. Acts 16:2) and Paul saw the gifts of ministry in him (cf. I Tim. 4:14; II Tim. 1:6), he chose him as a helper to replace John Mark (cf. Acts 13:13).
(4) Paul circumcised Timothy so that he would be accepted by the Jews (cf. Acts 16:3).
(5) Timothy became Paul's trusted apostolic representative (cf. Phil. 2:19-22; I Cor. 4:17; 3:2,6; II Cor. 1:1,19).
c. Luke
(1) He was the anonymous, but probable, author of the Gospel of Luke and Acts was Luke.
(2) He was apparently a Gentile physician (cf. Col. 4:14). Some think the term "physician" meant "highly educated." It is certainly true that he was informed in several technical areas besides medicine, such as sailing. However, Jesus used this same Greek term for "physician" (cf. Matt. 9:12; Mark 2:17; 5:26; Luke 4:23; 5:31)
(3) He was Paul's traveling companion (cf. Acts 16:10-17; 20:5-15; 21:1-18; 27:1-28:16; Col. 4:14; II Tim. 4:11; Philemon 24).
(4) It is interesting that the "we" sections of Acts begin and end at Philippi. In Paul, Apostle of the Heart Set Free, (p. 219), F. F. Bruce suggests that Luke stayed on at Philippi to help the new converts and collect the Gentile relief fund for the Jerusalem church.
(5) Luke may have been, in a sense, Paul's personal physician. Paul had several physical problems due to his conversion (cf. Acts 9:3,9), his ministry (cf. II Cor. 4:7-12; 6:4-10; 11:23-29) and his special weakness (cf. II Cor. 12:1-10).
3. Paul returned to Philippi on his third missionary journey (cf. Acts 20:1-3,6). He had sent Silas and Timothy earlier (cf. Acts 19:19-24; Phil. 2:19-24).
C. Philippi as a Roman Colony (cf. Acts 16:12)
1. Paul used the status of this city as a Roman colony in his terminology
a. "praetorian guard," 1:13
b. "citizenship," 3:20 (Acts 16:22-34, 35-40)
c. "Caesar's household," 4:22
2. The city was populated by retired and exiled Roman soldiers. In many ways it was "a little Rome." The fads of Rome could be seen on the streets of Philippi (cf. Acts 26:21).
3. Both Paul (Acts 22:25; 26:32) and Silas (Acts 16:37) were Roman citizens, which allowed them legal rights and social standing.
D. The Province of Macedonia
1. Women had more social freedom and economic opportunities in Macedonia than anywhere in the Roman Empire.
2. This is illustrated by
a. presence of many women worshiping by the river outside Philippi (cf. Acts 16:13)
b. the business woman Lydia (cf. Acts 16:14)
c. women co-workers in the gospel (cf. 4:2-3)
d. several leading women mentioned at Thessalonica (also in Macedonia, cf. Acts 17:4).
AUTHOR
A. This highly personal letter has always been attributed to Paul. The first person pronouns "I" and "my" appear 51 times.
B. It is quoted or alluded to by early authors (for a complete list of citations see H. C. G. Moule, Studies in Philippians, pp. 20-21, published by Kregel):
1. Clement of Rome in I Clement, written to the Corinthian church about a.d. 95
2. Ignatius, in Letters of Ignatius, about a.d. 110
3. Polycarp, the Apostle John's companion, in Letter to the Philippians, about a.d. 110
4. a Marcionite prologue (a follower of the heretic Marcion) to Paul's letter to the Philippians about a.d. 170
5. Irenaeus, about a.d. 180
6. Clement of Alexandria, about a.d. 190
7. Tertullian of Carthage, about a.d. 210
C. Although Timothy is mentioned along with Paul in 1:1, he was a co-worker, not a co-author (although he may have acted as a scribe for Paul from time to time).
DATE
A. The date is contingent on where Paul was imprisoned (cf. II Cor. 11:23)
1. Philippi, Acts 16:23-40
2. Ephesus, I Cor. 15:32; II Cor. 1:8
3. Jerusalem/Caesarea, Acts 21:32-33:30
4. Rome, Acts 28:30 (stated in Marcionite Prologue to Philippians)
B. Most scholars believe that a Roman imprisonment fits the context of Paul's life and Acts best. If so, a date in the early 60's seems most likely.
C. This book is known as one of Paul's "prison epistles" (Colossians, Ephesians, Philemon, and Philippians). From internal considerations it appears that Colossians, Ephesians, and Philemon were written early during Paul's Roman imprisonment and taken together to Asia Minor by Tychicus (Col. 4:7; Eph. 6:21). Philippians has a different tone. Paul seemed confident he would be released from prison (1:17-26) and would get to visit them (2:24).
This structure also provides a period of time for: (1) Paul's influence to have reached the Imperial soldiers (cf. 1:13; Acts 28:16) and servants (cf. 4:22) and (2) several trips between Paul and messengers from the church at Philippi.
PURPOSE(S) OF THE LETTER
A. To communicate Paul's thanksgiving to this loving church that helped him monetarily several times and even sent a helper, Epaphroditus (cf. 1:3-11; 2:19-30; 4:10-20). The letter also may have been written to explain Epaphroditus' early return home while Paul was still in prison.
B. To encourage the Philippians concerning his circumstances. The gospel was actually progressing in prison. Paul was bound, but the gospel was unbound!
C. To encourage the Philippians amidst the false teachings which were very similar to the Judaizers of Galatians. These heretics demanded that new converts become Jewish first and then Christian (cf. Acts 15).
However because the list of sins in 3:19 fits the Greek false teachers (Gnostics) more than the Jewish, the identity of the heretics is uncertain. It is possible that some believers had reverted to their previous pagan lifestyle.
D. To encourage the Philippian believers to joy even amidst internal and external persecution. Paul's joy was not dependent on circumstances but on his faith in Christ.
This joy amidst problems was not a Stoic resignation, but a Christian worldview and a constant struggle. Paul drew metaphors from several areas of life to communicate the tension of the Christian life.
1. athletic (cf. 3:12,14; 4:3)
2. military (cf. 1:7,12,15,16,17,22,28,30);
3. commercial (cf. 3:7,8; 4:15,17,18)
CONTEXT OUTLINE
A. It is difficult to outline Philippians because it is so personal and informal. Paul was talking to friends and trusted co-workers in Christ. His heart overflowed before his mind could organize the thoughts. In wonderfully transparent ways this book reveals the heart of the great Apostle to the Gentiles. Paul felt "joy" in Christ, in any and all circumstances and in service to the gospel!
B. Literary Units
1. a typical Pauline introduction, 1:1-2
a. greeting
(1) from Paul (and Timothy) 1:1
(2) to saints at Philippi (including overseers and deacons), 1:1
(3) Paul's stylized prayer, 1:2
b. prayer, 1:3-11:
(1) co-workers in the gospel from the first, 1:5
(2) supporters of Paul's ministry, 1:7
(3) Paul's request for:
(a) abundant love, 1:9
(b) abundant knowledge, 1:9
(c) abundant discernment, 1:9
(d) abundant holiness, 1:10
2. Paul's concern for them over their concern for him, in prison, 1:12-26
a. God had used his time in prison to spread the gospel
(1) to the Imperial guard, 1:13
(2) to others of Caesar's house, 1:13; 4:22
(3) Paul's imprisonment also emboldened preachers, 1:14-18
b. Paul's confidence for release because of
(1) their prayers, 1:19
(2) Holy Spirit, 1:19
c. Paul's confidence whether in release or in death, 1:20-26
3. Paul's encouragement, 1:27-2:18
a. call to Christlike unity amidst persecution, 1:27-30
b. live in Christlike selflessness, 2:1-4
c. Christ our example, 2:5-11
d. in light of Christ's example to live in peace and unity, 2:12-18
4. Paul's plans related to Philippi, 2:19-30
a. send Timothy, 2:19-24
b. return Epaphroditus, 2:25-30
5. stand firm against false teachers, 1:27; 4:1
a. the dogs, the false circumcisers, the Judaizers (Acts 15, Galatians), 3:1-4
b. Paul's Jewish heritage
(1) in light of the false teachers, 3:5-6
(2) in light of Christ, 3:7-16
c. Paul's grief for them, 3:17-21
6. Paul repeats his admonitions
a. unity, 4:1-3
b. Christlike characteristics, 4:4-9
7. Paul repeats his gratitude for the Philippians' help
a. their recent gift, 4:10-14
b. their previous gift, 4:15-20 (1:5)
8. a typical Pauline closing, 4:21-23
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words (reading cycle #1).
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects (reading cycle #2) and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV4 | NJB |
Salutation | Greeting | Salutation | Salutation | Address |
1:1-2 | 1:1-2 | 1:1a | 1:1a | 1:1-2 |
1:1b | 1:1b | |||
1:2 | 1:2 | |||
Paul's Prayer for the Philippians | Thankfulness and Prayer | Thanksgiving | Paul's Prayer for His Readers | Thanksgiving and Prayer |
1:3-11 | 1:3-11 | 1:3-8 | 1:3-8 | 1:3-11 |
1:9-11 | 1:9-11 | |||
To Me to Live Is Christ | Christ is Preached | Paul's Present Circumstances | To Live Is Christ | Paul's Own Circumstances |
1:12-14 | 1:12-18 | 1:12-14 | 1:12-14 | 1:12-26 |
1:15-26 | 1:15-18a | 1:15-17 | ||
1:18b-26 | 1:18-26 | |||
To live is Christ | ||||
1:19-26 | ||||
Striving and Suffering for Christ | Fight for the Faith | |||
1:27-30 | 1:27-30 | 1:27-30 | 1:27-30 | 1:27-30 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Verses 1-2 form a general introduction to the whole letter. The introduction is typically Pauline except for the fact that there is no emphasis on his apostleship. This church and Paul had a wonderful relationship. He did not need to invoke his apostolic authority. This church apparently sent Paul financial help from time to time (cf. 1:5,7; 4:15). The only other Pauline church from which we know he accepted help was Thessalonica (cf. II Cor. 11:9).
B. Greek letters of the first century typically opened with a prayer of thanksgiving. Verses 3-8 are Paul's prayer of thanksgiving for the Philippian church. They incorporate the main truths of Christianity and set the agenda for the letter.
C. This book has an unusual number of compounds with syn (Greek "sun") which meant "joint participation with":
1. 1:7; 4:14 syn + fellowship (koinōnia, same root, 1:5; 2:1; 3:10; 4:14,16)
2. 1:27 syn + strive (athleō in 4:3 a proper name)
3. 2:2 syn + soul (psuchē, same sense in 1:27)
4. 2:17-18 syn + rejoice (chairō)
5. 2:25; 4:3 syn + worker (ergon, cf Rom. 16:3,9,21; II Cor. 1:24)
6. 2:25 syn + soldier (stratiōtē, cf. Philemon 2)
7. 3:10 syn + form (morphē)
8. 3:17 syn + initiator (animeomai, same root in I Cor. 4:16)
D. Verses 9-11 are Paul's prayer for the spiritual growth and maturity of the church. These verses focus on the Philippians' Christlike lifestyle, while verses 3-8 focus on their position in Christ thus combining the two aspects of salvation: our position in Christ (forensic justification and positional sanctification) and our possessing of that position in Christlikeness (progressive sanctification).
E. There are several hints that Paul expected to be released from prison in vv. 17-26:
1. the term "deliverance" in v. 19
2. the first class conditional sentence of v. 22
3. Paul's statement in v. 25
4. the ambiguous phrasing of v. 26
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-2
1Paul and Timothy, bond-servants of Christ Jesus, To all the saints in Christ Jesus who are in Philippi, including the overseers and deacons: 2Grace to you and peace from God our Father and the Lord Jesus Christ.
1:1 "Paul" The Greek name "Paul" meant "little." There have been several theories about the origin of his name.
1. a nickname describing his physical height, the second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed and had protruding eyes is a possible physical description of Paul. This came from a second century non-canonical book from Thessalonica called Paul and Thekla.
2. Paul's personal spiritual evaluation, passages like I Cor. 15:9; Eph. 3:8; I Tim. 1:15, where he calls himself "the least of the saints" (probably because he persecuted the Church, Acts 9:1-2). Some have seen this sense of "leastness" as the origin of this self-chosen title. However, in a book like Galatians, where he makes a major emphasis on his independence and equality with the Jerusalem Twelve, this option is unlikely (cf. II Cor. 11:5; 12:11; 15:10).
3. parental, most Jews of the diaspora (Jews living outside Palestine) were given two names at birth. Paul's Hebrew name was Saul and his Greek name was Paul.
▣ "Timothy" His name means "honored by God" or "honorer of God." He was converted on Paul's first missionary journey to Derbe/Lystra (cf. Acts 16:1). Paul invited him to join the missionary team on the second missionary journey, possibly to replace John Mark. He had a Jewish mother (cf. Acts 16:1; II Tim. 1:5) and a Greek father (Acts 16:1). Paul circumcised him in order to help with his work among Jews (cf. Acts 16:3). He became Paul's faithful apostolic representative and troubleshooter (cf. Acts 16:1-17:14; 18:5-19:22; 20:4; Rom. 16:21; I Cor. 4:17; 16:10; II Cor. 1:1,19; Phil. 1:1; 2:19; Gal. 1:1; Philemon v. 4; and two books, I Timothy and II Timothy. Paul sent him specifically to Philippi to help the church (cf. Acts 19:22; Phil. 2:19-24).
▣ "bond servants" This refers to
1. an OT honorific title in relation to YHWH (cf. Moses, Exod. 14:31; Joshua, Judg. 2:8; the prophets, Ezra 9:11; Jer. 7:25; prophets, Dan. 9:6; Amos 3:7; and David, Ps. 78:70)
2. an emphasis on Jesus as Lord (kurios) and believers as His servants (doulos)
▣ "to all the saints" This is literally "holy ones" (hagioi), those set apart exclusively for God's service. This is not a reference to a sinless lifestyle, but the believers' forensic (legal) position in Christ. It is always plural except in 4:21, but even there it is used in a corporate context. To be saved is to be part of a family. This term reflects an OT usage for corporate Israel as a holy people (cf. Exod. 13:5; 19:5-6; Deut. 7:6; I Pet. 2:9; and Rev. 1:6).
Although the term "saints" relates to the believers' standing in Christ, it is not incidental that the root word is "holy" (hagios). Believers are called not only to salvation, but to a progressive sanctification. Believers are predestined to "holiness" (hagiasmos, cf. Eph. 1:4), not just heaven; to service, not privilege. See Special Topic: Saints at Col. 1:2.
▣ "in Christ Jesus" This is a locative (of sphere). This is Paul's favorite description for believers. It speaks of the necessary atmosphere or environment in which Christians live (cf. Acts 17:28). Theologically it is parallel to John's "abide in Him" (cf. John 15).
This construction is often associated with an intimate fellowship with Christ. It refers to the believer's theological position, and the believer's subjective experience (cf. Rom. 3:24; 4:17; 8:39; 15:17; I Cor. 1:2; Gal. 2:17; Eph. 1:4,7; Phil. 1:13; 2:1,5; 4:7,13). In some passages "in Christ" is almost synonymous with "in the church" (cf. Rom. 12:5; I Cor. 4:15; Gal. 1:22; 3:28; Eph. 3:6; Col. 1:2). To illustrate Paul's use of this term notice Eph. 1:3-14: (1) in Christ, vv. 3,10,12; (2) in Him, vv. 4,7,10,13 [twice]; (3) in the Beloved, v. 6.
▣ "at Philippi" This was a Roman colony (see introduction).
NASB"overseers"
NKJV, NRSV"bishops"
TEV"church leaders"
NJB"presiding elders
The titles (1) "pastor," (2) "elder," (3) "bishop," or (4) "overseer" all refer to the same function in the local church (cf. Acts 20:17, 28 and Titus 1:5,7). The term "overseers" (episkopoi) had a Greek city-state background, while "elders" (presbuteroi) had a Jewish background. It is also possible that "overseer" also had a Jewish background from the Dead Sea Scroll's use of mebaqqerim (1QS 6:11,20) . Also notice the plural (cf. Acts 20:17; Eph. 4:21). Philippi had one church with multiple leaders.
The tendency to make an administrative (polity) distinction between these terms caused some Greek manuscript variations in 1:1; MSS B3, Dc and K change "with (syn) bishops (episcopois)" into "fellow bishops" (synepiscopois).
NASB, NKJV,
NRSV, NJB"deacons"
TEV"helpers"
This is the Greek term for household servants (diakonoi). Its original etymology was "to raise dust by cleaning." It was a general term for ministry used of Jesus in Mark 10:43-45, for the Apostles in Acts 1:17 and for all spiritual gifts in I Cor. 12:5. This text supports two leadership functions in the local church, although older women (widows' roles) are also mentioned in I Tim. 3:11. These terms were originally functions but became titles and offices very quickly (cf. I Clement 42 and Ignatius' Letter to Tralles, 3:1 and Letter to Smyrna, 8:1). Ignatius of Antioch (early second century) began the Catholic tradition of using the term "Bishop" (overseer) as one who was superior to other local leaders.
The NT reflects all three forms of church polity:
1. the episcopal system (apostles)
2. the presbyterian system (elders)
3. the congregational model
All three can be seen in the Jerusalem Council of Acts 15. The form is not as crucial as the spirituality of the leaders (cf. I Tim. 3:1-13)! The gaining and maintaining of power tends to corrupt all it touches.
1:2 "grace" This Greek word (charis) is similar to the regular Greek opening "greetings" (charein, cf. James 1:1). Paul made the traditional Greek epistolary opening uniquely Christian. The absence of any reference to Paul's apostleship is significant. Most of his letters start by asserting his apostolic authority (cf. Rom.; I and II Cor.; Gal.; Eph.; Col.; I and II Tim. and Titus). Paul had a wonderful relationship with this local church.
▣ "and peace" This may reflect the Hebrew term Shalom. Paul may have combined a Greek and Hebrew greeting as a way to recognize these two groups within the church.
Some assert that there is a theological significance to Paul's use of grace before peace. This is certainly true, but this is not a theological statement but an opening greeting. See Special Topic at Col. 1:20.
▣ "from God our Father" Jesus taught believers to call YHWH by the intimate familial title, Father (cf. Matt. 6:9). This totally changes the way one looks at Deity (cf. Hosea 11). The concept of "God" brings connotations of transcendence while "Father" adds a note of immanence, even family intimacy! See Special Topic at Col. 1:2.
▣ "Lord Jesus Christ" This full designation emphasizes Jesus' deity (Lord, like YHWH), humanity (His human name), and title (Messiah, the anointed one). This full designation is linked grammatically to "God our Father" with only one preposition for both. This was one way that NT authors asserted Jesus' deity and equality. There is only one divine essence, but three personal manifestations. See full note at Col. 1:1 and Eph. 1:1-2.
NASB (UPDATED) TEXT: 1:3-11
3I thank my God in all my remembrance of you, 4always offering prayer with joy in my every prayer for you all, 5in view of your participation in the gospel from the first day until now. 6For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus. 7For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense and confirmation of the gospel, you all are partakers of grace with me. 8 For God is my witness, how I long for you all with the affection of Christ Jesus. 9And this I pray, that your love may abound still more and more in real knowledge and all discernment, 10so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ; 11having been filled with the fruit of righteousness which comes through Jesus Christ, to the glory and praise of God.
1:3 "I thank my God in all my remembrance of you," This "remembrance"can refer to (1) their monetary gifts to Paul; the Greek preposition "epi" can express cause or thanks (cf. James Moffatt's translation and vv. 5, 7) or (2) Paul's normal opening emphasis on "remember," as in Rom. 1:8-9; Eph. 1:16; I Thess. 3:6; Philemon 4.
1:4 "always offering prayer with joy" Joy is a recurrent emphasis in the book (chara, cf. 1:4, 25; 2:2, 29; 4:1); "rejoice" (chairō, cf. 1:18; 2:17, 18, 28; 3:1; 4:4 [twice],10); "rejoice with" (sunchairō, cf. 2:17, 18). This is even more significant in light of Paul's being imprisoned and facing the prospect of death.
▣ "for you all" The terms "all," "always," and "every" are characteristic of Philippians (cf. 1:3,4,7,8,25; 2:17; 4:4,5,6,8,13,21). They may relate historically and theologically to the divisions caused by Greek false teachers or Jewish exclusivism.
1:5
NASB"your participation in the gospel"
NKJV"your fellowship in the gospel"
NRSV"your sharing in the gospel"
TEV"the way in which you have helped me in the work of the gospel"
NJB"your partnership in the gospel"
This key term (koinōnia) means
1. "joint participation in"
2. "fellowship in" (cf. 4:15)
3. an idiom for giving money (cf. Phil. 4:15; Rom. 12:13; 15:26; II Cor. 9:13; Gal. 6:6; I Tim. 6:18), therefore, it may refer to this church's monetary gift to Paul (cf. 1:7; 4:10,14-18)
See Special Topic at 2:1.
▣ "from the first day until now" This relates to Acts 16:12-40. This phrase tends to define the previous phrase as referring to their participation in the gospel ministry rather than to a financial gift.
1:6 "I am confident" This is a perfect active participle from the root "to persuade," meaning "I have been and continue to be certain."
▣ "He who began a good work in you" This is an aorist middle (deponent) participle. God (Theos) is not in the text but He is assumed (cf. Rom. 8:11; Gal. 1:6, 15 and I Thess. 5:24). The middle voice emphasizes the subject's participation in the action of the verb. However, the form is deponent, which means that this term did not have an active form in Paul's day, therefore, the middle may function as an active voice. There must be a theological balance between God's initiating love and mankind's initial and continuing faith response. It could refer to
1. the beginning of the church
2. the beginning of their participation in the gospel
3. the beginning of their personal salvation
NASB"will perfect it"
NKJV"will complete it"
NRSV"will bring it to completion"
TEV"will carry it on until it is finished"
NJB"will go on completing it"
This is a Future active indicative, which can refer to the certainty of the event. Believers live in the tension between the "already" and "the not yet" of the Kingdom of God. Full and complete kingdom benefits are future, while citizenship and status are present. Believers live in the overlapping of the two Jewish ages. The new age has arrived (Bethlehem-Pentecost) but the old age remains (fallen nature both in the physical creation and in fallen mankind).
▣ "the day of Jesus Christ" The reference to the Second Coming is a common element of Paul's opening words in his letters (cf. I Cor. 1:7,8; II Cor. 1:10; Col. 1:5; I Thess. 1:10 and II Thess. 1:4ff). This eschatological event appears in Phil. 1:6,10; 2:16 also.
The eschatological emphasis of a special coming day when humans will meet Jesus (as Savior or Judge) goes by several designations in Paul's writings:
1. "the day of our Lord Jesus Christ" (cf. I Cor. 1:8)
2. "the day of the Lord" (cf. I Cor. 5:5; I Thess. 5:2; II Thess. 2:2)
3. "the day of the Lord Jesus" (cf. I Cor. 5:5; II Cor. 1:14)
4. "the day of Jesus Christ" (cf. Phil. 1:6)
5. "the day of Christ" (cf. Phil 1:10; 2:16)
6. "His day (Son of Man)" (cf. Luke 17:24)
7. "the day that the Son of Man is revealed" (cf. Luke 17:30)
8. "the revelation of our Lord Jesus Christ" (cf. I Cor. 1:7)
9. "when the Lord Jesus shall be revealed from heaven" (cf. II Thess. 1:7)
10. "in the presence of the Lord Jesus at His coming" (cf. I Thess. 2:19)
In the OT the writers saw two ages, an evil age and a coming age of righteousness, the age of the Spirit (see Special Topic at Eph. 1:21). God would intervene in history through His Messiah to set up this new age. This event was known as the day of the Lord. Notice that NT writers attribute this to Christ. His first coming, the Incarnation, was foretold in many OT texts. The Jews did not expect a divine person, just a divine intervention. The two comings of the Messiah, one as Suffering Servant and Savior, one as Judge and Lord, were not obvious to OT people.
▣ "He who began. . .will perfect it" Both the terms "began" and "perfect" were technical terms for the beginning and ending of a sacrifice (cf. Rom. 12:1-2).
1:7
NASB, NKJV"I have you in my heart"
NRSV"You hold me in your heart"
TEV"you are always in my heart"
NJB"you have a place in my heart"
The Greek phrase is ambiguous. It can refer to Paul's love for them (NASB, NKJV, TEV, NKJV) or their love for Paul (NRSV). See Special Topic: Heart at Col. 2:2.
NASB, NKJV,
NRSV"the defense and confirmation of the gospel"
TEV"defend the gospel and establish it firmly"
NJB"defending and establishing the gospel"
These were technical terms for a "legal defense." The first term is apologia (cf. Acts 22:1; 25:16; II Tim. 4:16), the second term is bebaiōsis, (cf. Heb. 6:16 and James Moulton and George Milligan, The Vocabulary of the Greek Testament Illustrated from the Papyri and Other Non-literary Sources, p. 108, which says it was used "to guarantee legally"). This could have referred to Paul's appearance before (1) Nero or other governmental leaders or (2) his preaching of the gospel.
▣ "you all are partakers of grace with me" This is a compound term with "syn" and "koinonia." It showed Paul's feelings of unity with these believers. This book has an unusual number of compounds with "syn," which meant "joint participation with":
1. 1:7; 4:14 syn + fellowship (koinonia)
2. 1:27 syn + cooperation
3. 2:2 syn + soul or mind
4. 2:17-18 syn + rejoice
5. 2:25; 4:3 syn + worker
6. 2:25 syn + soldier
7. 3:10 syn + form
8. 3:17 syn + initiator
9. 4:3 syn + laborer (or proper name)
The different forms of the word for "fellowship with" (koinōnia) appear often also (cf. 1:5,7; 2:1; 3:10; 4:14,16). Paul felt one with the church in soul and ministry.
1:8 "For God is my witness" Paul is making an oath. This was a common technique of asserting his veracity (cf. Rom. 1:9; II Cor. 1:23; I Thess. 2:5, 10).
▣ "how I long for you all" Paul uses this term to describe his strong desire to be with these friends (cf. Phil. 4:1; Rom. 1:11; I Thess. 3:6; II Tim. 1:4).
▣ "with the affection of Christ" The KJV translates this phrase as "the bowels of Christ." This is possibly related to the OT sacrifice of the lower internal organs (which the Canaanites ate) on the altar of sacrifice at the Tabernacle (cf. Exod. 29:13; Lev. 3:3-4,10, 15; 4:8-9; 7:3-4; 8:16, 25; 9:10,16). The ancients located the emotions in the lower viscera or abdomen (cf. Isa. 63:15; Jer. 4:19). For Paul it is related to love (cf. 2:1; II Cor. 6:12; 7:15; Phil. 1:8,21; Col. 3:12; Philemon 7,12,20).
1:9-11 Verses 9-11 are Paul's prayer on behalf of the church. These verses focus on the believers' Christlike lifestyle, while verses 3-8 focus on their position in Christ. This combines the two aspects of salvation: our position in Christ (forensic justification and positional sanctification) and our possessing of that position in Christlikeness (progressive sanctification). Verses 9-11 are one sentence in Greek.
1:9 "your love may abound still more and more" This is present active subjunctive which emphasized his prayer that their love would keep growing (cf. I Thess. 3:12). Love is the evidence and sign of a true believer (cf. I Cor. 13; I John 4:7-20). See Special Topic: Abound (Perisseuō) at Eph. 1:8.
NASB"real knowledge and all discernment"
NKJV"knowledge and all discernment"
NRSV"knowledge and full insight"
TEV"true knowledge and perfect judgment"
NJB"the knowledge and complete understanding"
Both of these requests involve full spiritual insight which leads to Christlikeness (cf. Col. 1:9). The first, epignōksō, is usually used in the NT for the knowledge needed for salvation (both a true message to be believed and a person to be welcomed). The second (aisthēsis) was more practically oriented and emphasized lifestyle choices (cf. 2:15). Christian maturity involves all three elements:
1. correct doctrine (cf. I John 4:1-6)
2. personal relationship (cf. John 1:12; 3:16)
3. godly lifestyle (cf. I John 1:7; 2:6)
It also requires perseverance (cf. Matt. 10:22; 24:11-13; Gal. 6:9; Rev. 2:7, 11, 17, 26; 3:5, 12, 21; 21:7).
1:10 "so that you may approve" This was a metallurgical term (dokimazaō). It was used for testing the genuineness of coins or precious metals. It came to have the connotation of "test with a view toward approval" (cf. Rom. 2:18; I Cor. 16:3; I Thess. 2:4). See Special Topic: Greek Terms for Testing and Their Connotations at Phil. 2:22.
NASB, NKJV"the things that are excellent"
NRSV, TEV"what is best"
NJB"true discernment"
Literally this is "things that really count." This same phrase is in Rom. 2:18.
NASB, NKJV"sincere"
NRSV"pure"
TEV"free from impurity"
NJB"innocent"
This is a compound term from "sunshine" (eilē) and "judge" (krinō). It literally meant "tested in the light." It came to have the metaphorical extension of unmixed and, therefore, (1) sincere (cf. I Cor. 5:8; II Cor. 2:17; II Pet. 3:1) or (2) "morally pure" (cf. II Cor. 1:12).
NASB, NRSV"blameless"
NKJV"without offense"
TEV"free from. . .blame"
NJB"free of any trace of guilt"
This is literally, "without offense" or "not causing another to stumble" (similar to II Cor. 8:16). The term means a life without blame (cf. Acts 24:16; I Cor. 10:32).
This concept of blame refers to OT guilt (cf. Gen. 44:10; Josh. 2:17; Jdgs. 15:3). This guiltlessness is referred to several times in Philippians (cf. 2:15; 3:6). Believers are responsible for their brothers in Christ as well as being a positive witness (lifestyle and verbal) to unbelievers (cf. I Tim. 3:2,7).
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
▣ "until the day of Christ" See Special Topic: NT Terms for Christ's Return at Col. 3:4.
1:11 "having been filled" This is a Perfect passive participle. The concept of "filling" is connected to the power of God, the Spirit (cf. Eph. 5:18). He produces Christlikeness in those who believe and cooperate with Him, which is the goal of salvation (cf. Rom. 8:28-29; II Cor. 3:18; Gal. 4:19).
NASB"the fruit of righteousness"
NKJV"the fruits of righteousness"
NRSV"the harvest of righteousness"
TEV"the truly good qualities"
NJB"the fruits of uprightness"
Notice the term "fruit" is singular, as it is in Gal. 5:22, where the fruit of the Spirit is love. Here the fruit is righteousness. The term "righteousness" in Paul's writing usually refers to a believer's legal standing (positional justification and sanctification, see Special Topic: Sanctification at Eph. 1:1) before God (cf. Romans 4-8). Here, however, it implies the practical outworking of inner salvation (progressive sanctification, cf. v. 10; James 3:18). See Special Topic: Righteousness at Eph. 4:24.
▣ "to the glory and praise of God" (cf. Matt. 5:16; Eph. 1:6, 12, 14). Believers' lives need to bring honor to God! Justification must produce sanctification. No fruit, no root! Christ is both saving us and restoring the image of God in fallen mankind. Believers must exhibit the family characteristics of God! See note on "glory" at Eph. 1:6.
NASB (UPDATED) TEXT: 1:12-18
12Now I want you to know, brethren, that my circumstances have turned out for the greater progress of the gospel, 13so that my imprisonment in the cause of Christ has become well known throughout the whole praetorian guard and to everyone else, 14and that most of the brethren, trusting in the Lord because of my imprisonment, have far more courage to speak the word of God without fear. 15Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; 16the latter do it out of love, knowing that I am appointed for the defense of the gospel; 17the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment. 18What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice.
1:12 "now I want you to know" This implies that the church had asked Paul some questions (like Corinth, cf. I Cor. 7:1,25; 8:1; 12:1; 16:1) through Epaphroditus who had brought a monetary gift to him while he was in prison (cf. 2:25).
▣ "that my circumstances" This referred to Paul's arrest, imprisonment, and trial(s). Agabus, the prophet, predicted Paul's arrest and imprisonment in Acts 21:10ff. The fact that Paul would speak before Gentile kings was revealed to Ananias in Acts 9:15. God did accomplish His stated purpose for Paul's ministry, but in a way that Paul apparently did not foresee. This same truth is evident in believers' lives. They are not controlled by luck, chance, or fate. God uses even the things that seem derogatory and negative in a marvelous way for His honor and glory (cf. v. 20; Rom. 8:28-29).
▣ "have turned out for the greater progress of the gospel" The term "progress" is used again in v. 25 and in I Tim. 4:15. It had two primary etymological backgrounds that may relate to Paul's use of the term:
1. it was a military term for the advance of troops through rough terrain by means of the advance scouts removing barriers
2. it was used by Greek philosophers (Stoics) as a catchword for the difficult path to wisdom
Although the gospel is progressing it is sometimes difficult. It is interesting to note that the progress mentioned is specified
1. in v. 13 as the gospel being spread through the elite Imperial Guard and the Roman palace itself
2. in v. 14 that other Christian preachers in Rome were taking courage from Paul's attitude and actions to proclaim the gospel while Paul himself was imprisoned
NASB"praetorian guard"
NKJV"palace guard"
NRSV"imperial guard"
TEV"the whole palace guard"
NJB"praetorium"
The KJV, NKJV, and TEV translations have "palace," which is quite possible because the word is used this way in Acts 23:35.
In this context it refers to a body of soldiers, not a place, because of the use of the phrase, "and all the rest," which apparently refers to persons. The exact identity of these people is uncertain, but they were probably imperial servants, legal advisers, or court officials who were involved in Paul's legal trial(s).
SPECIAL TOPIC: PRAETORIAN GUARD
1:14 The Greek phrase "in the Lord" can go with "brothers" or with the term "more courage" expressing the basis for the confidence of the other preachers in seeing how Paul faced imprisonment. It is significant to note that one's demeanor, attitude and actions during times of stress and pressure are often a source of great encouragement to other Christians (cf. Job, Jeremiah, Paul).
▣ "to speak the word of God without fear" The phrase "word of God" has some Greek manuscript variations. The ancient Greek uncial manuscripts, א, A, B, and P have the genitive phrase "word of God." However, in P46, Dc, and K, the genitive phrase is omitted. UBS4 gives the omission a "B" rating (almost certain). As is true of most of these manuscript variations, they affect the sense of the passage very little.
1:15 The identity of these jealous Christian preachers (cf. vv. 15,17,18) has caused great debate among commentators. It seems obvious from vv. 11-18 that they were truly preaching Jesus, but from poor motives, not primarily directed toward Jesus and the gospel message but toward Paul in particular. Some have asserted that these are the established Christian leaders (Jewish and Gentile) who were eclipsed by Paul's intellect and spiritual presence at his coming to Rome. Possibly they were the Judaizers like in Galatia but of a less powerful strain. However, because of Paul's sharp words in the book of Galatians (3:2ff), it is improbable that this text refers to the false teachers. Here these are simply preachers with poor motives. This sounds much like our day-jealousy, rivalry, and partisanship often characterize the church of Jesus Christ, instead of love and acceptance which are demanded in I Cor. 13; Rom. 14; Gal. 5:26.
1:16
NASB, NKJV"I am appointed"
NRSV"I have been put here for"
TEV"God have given me the work of"
NJB"I remain firm"
The term "appointed" (keimai) was a military term for a soldier on watch. It is used metaphorically of one's being appointed to a task (cf. Luke 2:34). Paul's imprisonment and trial at Rome was not an accident, but was the predetermined plan of God (cf. Acts 9:15). Jesus' life was also "appointed" (cf. Luke 22:22; Acts 2:23; 3:18; 4:28). It is helpful to see our lives in this same theological world-view!
▣ "the defense of the gospel" This is the same Greek term (apologia) used in 1:7. From it we get the English word "apology" which means "a legal defense." This phrase would imply governmental trials (cf. Acts 22:1) but could also refer to his Jewish synagogue preaching.
1:16-17 It is interesting to note that in the Textus Receptus the phrases in vv. 16 and 17 are reversed in an attempt to match the order of verse 15. This Greek manuscript variation (as so many of them) does not affect the sense of the passage.
1:17 "selfish ambition" This term originally meant "to spin wool for hire," but came to be used in the sense of an aristocratical arrogance against those who had to work for a living. It came to be used metaphorically for selfish ambition. The greatness of Paul's heart can be seen (v. 18) in the fact that he rejoiced that Christ was being preached even if the proclaimer had poor motives. The power is in the Word, not in the proclaimer!
1:18 Paul understood that the gospel message superseded personal rivalries. This verse has tremendous implications for the denominational divisions that are found in the Church today and how believers relate to them personally and theologically (cf. Romans 14 and I Corinthians 8-10).
▣ "in truth" See Special Topic: Truth in Paul's Writings at Eph. 1:13.
NASB (UPDATED) TEXT: 1:19-26
19Yes, and I will rejoice, for I know that this will turn out for my deliverance through your prayers and the provision of the Spirit of Jesus Christ, 20according to my earnest expectation and hope, that I will not be put to shame in anything, but that with all boldness, Christ will even now, as always, be exalted in my body, whether by life or by death. 21For to me, to live is Christ and to die is gain. 22But if I am to live on in the flesh, this will mean fruitful labor for me; and I do not know which to choose. 23But I am hard-pressed from both directions, having the desire to depart and be with Christ, for that is very much better; 24yet to remain on in the flesh is more necessary for your sake. 25Convinced of this, I know that I will remain and continue with you all for your progress and joy in the faith, 26so that your proud confidence in me may abound in Christ Jesus through my coming to you again.
1:19 "my deliverance" Literally the term (sōtēria) meant "salvation." Paul most often uses it to speak of spiritual salvation in Christ. (Some examples: Rom. 1:16; 11:14; I Cor. 1:21; 7:6; I Tim. 4:16; II Tim. 2:10; 3:15; 4:18; Titus 3:5.) However, here it is used in the OT sense of physical deliverance (cf. II Tim. 4:18; James 5:15). It was often used in contexts that relate to trials (cf. Mark 13:11; Luke 12:11-12). It is even possible that it is an allusion to Job 13:16 in the Septuagint (LXX), in which Job is finally vindicated by God (cf. Job 42).
Paul felt he was going to be released (cf. the first class conditional sentence of v. 22). It seems that Colossians and Ephesians were written early during Paul's Roman imprisonment and Philippians toward the end. Paul was released and conducted a fourth missionary journey which was described in the Pastoral Letters (I Timothy, Titus and II Timothy) and then apparently was rearrested and beheaded before Nero's suicide in a.d. 68.
Paul's confidence is based on two elements: (1) the prayers of the Philippian Christians and (2) the power of the Spirit of God. It is interesting to note how often Paul requested prayer from the churches (cf. Rom. 15:30; II Cor. 1:11; Eph. 6:18-19; Col. 4:3; I Thess. 5:25). There is a mystery concerning intercessory prayer; God has limited Himself to the prayers of His children (cf. Matt. 7:7-11; 18:19; 21:22; Luke 11:9-13; John 14:13-14; 15:7,16; 16:23-24; I John 3:22; 5:14-15). Somehow, sincere, persistent intercession releases the power of the Spirit in a most unusual way; "we have not because we ask not" (cf. James 4:2).
NASB"provision"
NKJV"supply"
NRSV, TEV"help"
NJB"support"
This term originally is used of a wealthy patron equipping a choir. It came to be used metaphorically for a complete sufficiency and abundant provision.
▣ "of the Spirit of Jesus Christ" Quite often the Holy Spirit is described in terms of His relationship to Jesus (cf. Rom. 8:9; I Cor. 15:45; II Cor. 3:18; Gal. 4:6; and I Pet. 1:11). G. Campbell Morgan's title for the Spirit was "the Other Jesus"! This is completely in line with the purpose of the Spirit found in John 16:7-15. The primary ministry of the Holy Spirit is to bring humans into a place of conviction, to reveal to them the gospel found in the person and work of Jesus Christ, to baptize them into Christ, and then to form Christ in them.
Paul's linking of Jesus and the Spirit was to show that the New Age had come. It was the "age of the Spirit." The Spirit brought in the New Age of righteousness. Yet the New Age was also Messianic. Jesus was the Father's mechanism for inaugurating the New Age of the Spirit. See Special Topics: Jesus and the Spirit at Col. 1:26 and The Personhood of the Spirit at Eph. 1:14.
1:20 "according to my earnest expectation" This term may have been coined by Paul. It is also used in Rom. 8:19. It is metaphorical of someone with an outstretched neck looking intently for something or someone.
NASB"that I shall not be put to shame in anything"
NKJV"that in nothing I shall be ashamed"
NRSV"that I will not be put to shame in any way"
TEV"that I shall never fail in my duty"
NJB"that I shall never have to admit defeat"
This refers to Paul's sense of responsibility in his assigned task but recognizing the difficulties and temptations (cf. I Cor. 4:1-29; 9:27).
NASB, NKJV,
NRSV"with all boldness"
TEV"full of courage"
NJB"complete fearlessness"
This Greek word has the basic meaning of "a boldness to speak" (1) in the presence of a superior (God, a judge, a king, etc.) or (2) in tense situations (cf. Acts 4:13,29,31; Eph. 3:12; I Tim. 3:13; Heb. 10:9; I John 4:17). This was Paul's recurrent prayer (cf. Eph. 6:19; Col. 4:3). See Special Topic: Boldness (Parrhēsia) at Col. 2:15.
NASB"Christ shall even now as always, be exalted in my body"
NKJV"as always, so now also Christ will be magnified in my body"
NRSV"Christ will be exalted now as always in my body"
TEV"with my whole being I shall bring honor to Christ"
NJB"so that now, as always, Christ will be glorified in my body"
This is a Future passive verb which shows that Paul was not the main actor or ingredient in God's being honored, but that Christ will be honored through Paul by means of the prayers of the brothers and the power of the Holy Spirit (v. 19). It is significant that Paul closes this phrase with the Greek term for "body." Believers will honor God with their bodies (cf. I Cor. 6:20) or they will not honor Him at all! For the Greeks the body was evil. For Paul it was morally neutral but it was and is the battleground of temptation and the place for honoring and glorifying Christ.
▣ "whether by living or dying" Believers are to exalt Christ, some by their deaths and some by their lives of faithfulness (cf. Rom. 14:8; II Cor. 5:1-10; I Thess. 5:20; Rev. 13:14).
1:21 "for me to live is Christ, and to die is gain" "To live" is a present active infinitive, while "to die" is an aorist active infinitive. This means that the act of continuing to live is Christ (Rom. 12:1-2). This is a difficult phrase to understand, but when we look at Paul's other writings, we see that it meant that believers are dead to sin, dead to self, and dead to the law, but alive unto God for service (cf. Rom. 6:1-11; Col. 3:4; Gal. 2:20; 5:24; 6:14). However, in this context, it must refer to physical death. Paul was on trial for his life, yet his life had already been taken, taken by Christ!
▣ "to die is gain" For Paul, death meant perfect fellowship with God (cf. v. 23). This does not imply that Paul was totally unconcerned about death. He discussed his fears and reservations in II Cor. 5:1-10. There is an element of fear in death for all of us, but the gospel enables believers to boldly face physical death and a holy God. We must understand, however, that the word "gain" here does not mean personal gain for Paul but gain for the gospel (cf. v. 12).
1:22 "if" This is a first class conditional sentence.
▣ "in the flesh" See Special Topic at Col. 1:22.
▣ "this will mean fruitful labor for me" This has been interpreted in two ways: (1) some see it as the fruition and culmination of his work which was already begun (2) others view it as his desire for new work. There is much evidence in the early Church that Paul was released from prison and had a few months of missionary activity before he was rearrested and beheaded by a.d. 68, which is the year in which Nero killed himself.
The evidence for his release is as follows:
1. use of the term "deliverance" in v. 19
2. the first class conditional sentence in v. 22
3. the Pastoral Epistles do not fit the chronology of Acts
4. Clement of Rome, in his first letter to the Corinthians (a.d. 95), particularly in chapter 5, states that Paul was released from prison and went to the bounds of the west
5. expressed in the introduction to Paul's letters in the Muratorian Fragment
6. expressed in Eusebius' Ecclesiastical Histories, 2:22
7. expressed in the sermons of Chrysostom, which mention his later activities
▣ "I do not know which to choose" This term usually means "declare." Paul did not really have the choice concerning his living or dying, but he asserts that God did. However, he was struggling mentally between the two options: (1) one would be beneficial to himself, i.e., a martyr's death or (2) his release would be beneficial to the church because he would have more time to preach, teach, and encourage.
1:23 "I am hard pressed from both directions" The term sunechō means "to be tightly pressed or held together" (cf. Luke 12:50; 19:43) and it shows the intense personal struggle that Paul felt related to his ministry options.
▣ "I desire to depart" The term "desire" is a very strong Greek term often translated "lust," but here it is used in a positive sense of a strong desire.
The term "depart" is a very interesting Greek word that referred to a ship being loosed from its mooring or for a military camp being taken down and moved (cf. II Tim. 4:6). Because of Paul's use of this term in II Cor. 5:1,11, it probably refers to his physical death.
▣ "and be with Christ" The Pharisees had always expected an end-time resurrection, (cf. Job 14:14-15; 19:25-27; Dan. 12:2). This is evident from many passages in the NT which refer to the Second Coming, the Judgment and the life beyond. However, in this passage, an added insight is brought into the traditional Jewish concept of Hades: when believers die, they do not enter an unconscious sleep or descend to a semi-conscious holding place, but are present with the Lord (cf. Mark 12:26-27; Luke 16:19-31; 23:43; II Cor. 5:8). There is much biblical ambiguity in this area. The Bible seems to teach an intermediate conscious, bodiless state (cf. I Cor. 15:51-52; I Thess. 4:13, 17; Rev. 6:9; 20:4). At death believers will be with the Lord but in a limited fellowship and this fellowship will not be fully consummated until Resurrection Day (cf. I John 3:2).
SPECIAL TOPIC: WHERE ARE THE DEAD?
▣ "for that is very much better" This is a series of three comparatives which shows Paul's exhilaration at the thought of being with Jesus.
1:25 This implies that Paul expected to be released.
▣ "for your progress and joy in the faith" Verses 25-26 form one sentence in Greek. If it is true that the term "progress" (cf. I Tim. 4:15) implies a difficult journey, then it is significant that the term "joy," so characteristic of this book, is linked with the difficulty of the Christian life. From other NT passages it becomes obvious that one unique characteristic of the Christian is joy amidst physical problems and persecution (cf. Matt. 5:10-12; Rom. 5:3; 8:18; I Thess. 5:16; James 1:2-4; I Pet. 4:12-16).
1:26
NASB"your proud confidence in me may abound in Christ Jesus"
NKJV"your rejoicing for me may be more abundant in Jesus Christ"
NRSV"that I may share abundantly in your boasting in Christ Jesus"
TEV"when I am with you again, you will have even more reason to be proud of me in your life in union with Christ Jesus"
NJB"so that my return to be among you may increase to overflowing your pride in Jesus Christ on my account"
This phrase has two possible objects: (1) Christ or (2) Paul. Were they rejoicing in Christ and the gospel or in Paul's return and ministry among them? The context favors the latter. Paul's ministry would glorify Christ. See Special Topic: Abound (Perisseuō) at Eph. 1:8.
DISCUSSION QUESTIONS TO 1:1-26
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who are the overseers and deacons? What were their responsibilities?
2. Why was this church so special to Paul?
3. Why is verse 6 so significant? How is it related to verses 5 and 10?
4. List the things Paul prays for this church.
5. How could Paul's imprisonment further the gospel?
6. What is the identity of the Christian preachers who preached out of jealousy, rivalry and partisanship?
7. Why is verse 18 so significant in how we treat denominationalism today?
8. Why is the Holy Spirit called the Spirit of Jesus Christ? What is the significance of this interchange?
9. What does Paul mean by "living is Christ and dying is gain"? How does this apply to your daily, Christian world-view?
10. What happens to the Christian at death?
11. How are problems and joy related to the Christian experience?
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:27-30
27Only conduct yourselves in a manner worthy of the gospel of Christ, so that whether I come and see you or remain absent, I will hear of you that you are standing firm in one spirit, with one mind striving together for the faith of the gospel; 28in no way alarmed by your opponents which is a sign of destruction for them, but of salvation for you, and that too, from God. 29For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake, 30experiencing the same conflict which you saw in me, and now hear to be in me.
1:27 "only conduct yourselves in a manner worthy of the gospel" Verses 27-30 form one extended sentence in the Greek text. This is a present middle (deponent) imperative from the Greek root for city (polis cf. 3:20; Acts 23:1; Eph. 2:19). It could be translated "you must continue to live as citizens" (cf. 3:20). This is reflected in several English translations:
1. The Berkeley Version of the New Testament (Gerrit Verkuyl)
2. The New Testament: An American Translation (Edgar J. Goodspeed)
3. The Emphasized New Testament: A New Translation (J. B. Rotherham)
This would have reflected the historical setting of Philippi as a Roman colony. It also implies theologically that believers are citizens of two worlds and have obligations in both. Paul's usual metaphor for the Christian life is the word "walk." The early Christians were first called "the Way" (cf. Acts 9:2;18:25-26; 19:9,23; 22:4; 24:14,22). Believers are to live worthy lives (cf. Eph. 4:1, 17; 5:2, 15; Col. 1:10; I Thess. 2:12).
▣ "so that whether I come and see you or remain absent" This same truth about the need for consistency in our Christian life can be found in 2:12 and in Eph. 6:6 as Paul admonishes Christian slaves to be diligent whether they are being watched by their masters or not. God is always present!
▣ "that you are standing firm in one spirit" This is a present active indicative. Paul often uses the phrase "standing firm" in one of two senses: (1) our position in Christ (cf. Rom. 5:2; I Cor. 15:1) or (2) our need to maintain Christlikeness (cf. 4:1; I Cor. 15:1; 16:13; Gal. 5:1; Eph. 6:11,13,14; I Thess. 3:8; II Thess. 2:15). This is a call to church unity (cf. Acts 4:32; Eph. 4:1-6).
The concept of "one spirit" has been greatly debated. It can refer to the human redeemed spirit, or to the Holy Spirit. This context, as well as 2:1, combines both aspects. Notice believers are to stand in one spirit, in one mind (psuchē). Unity is crucial (cf. Eph. 4:1-6).
▣ "striving together" This is a present active participle. This syn compound is either (1) an athletic term for a team's participation in the Greek games or (2) a military term. We get the English term "athlete" from this Greek word (cf. 4:3; II Tim. 2:5). The Christian life as a spiritual battle is discussed in Eph. 4:14; 6:10-20.
Notice NJB translation "battling, as a team with a single aim, for the faith."
▣ "For the faith of the gospel" The definite article is present which makes it "the faith." The context demands that this is used in the sense of Christian truths (cf. Eph. 4:5; I Tim. 4:20; II Tim. 1:14 and Jude 3, 20).
Believers ask many questions that the Bible does not address (the exact process of creation, the origin of Satan, the origin of angels, the exact nature of heaven and hell, etc.). Everything that is necessary for salvation and an effective Christian life has been revealed. Holy curiosity must not demand more than what has been given (revelation).
1:28 "in no way alarmed by your opponents" This is a present passive participle which is used to describe a stampede of animals (cf. Acts 18:9,10; I Cor. 2:3). The opponents could be
1. local Jews, although there was no synagogue mentioned in Philippi
2. traveling Jewish opponents, as in Acts 17:13, or like the Judaizers of the Galatian churches (cf. Phil. 3:2-6)
3. local pagans (cf. Acts 16:16-21)
4. local civil authorities (cf. Acts 16:21-40)
▣ "which is a sign of destruction for them" This Greek term, "sign," meant proof based on evidence (cf. Rom. 3:25,26; II Cor. 8:24). "Destruction" was a military metaphor which meant "to loose," "bring to nought," or "destroy." The Christians' fearless testimony and lifestyle were witnesses to the judgment of the opponents and the salvation of the believers.
▣ "but you" The "you" in both verse 28 and 29 is emphatic. What a contrast exists between believers and non-believers.
▣ "of salvation for you" This term is rather ambiguous, as in 1:19. It could be used (1) in its full salvatory sense or (2) in its OT sense of physical deliverance (cf. James 5:15). In the context of false teachers and external persecution it is difficult to choose between the two options.
▣ "and that too, from God" The terms "sign" and "salvation" in v. 28 are both feminine while the term "that" is neuter. Therefore, the term "that" may refer to the courage God gives believers to face these opponents. This is a similar construction to Eph. 2:8,9 where the "that" referred not to "grace" or "faith," which are also feminine, but to the whole process of salvation.
1:29 "for to you it has been granted" This is an aorist passive indicative from the root charis (cf. 2:9; Rom. 8:32). God's gracious gifts are the key both to salvation and the Christian life (cf. v. 28).
▣ "not only to believe in Him but also to suffer for His sake" These are two present infinitives which specify what God has given believers in Christ. One relates to continuing faith and the other to continuing maturity. It is hard for believers in modern western culture to discuss suffering. In the NT it was often the norm of the Christian life (cf. Acts 14:22; Rom. 8:17; I Thess. 3:3; II Tim. 3:12; I Pet. 3:14; 4:12-16). A brief breakdown of some of the purposes of suffering might be
1. it was beneficial for Christ (cf. Heb. 2:10; 5:8), therefore,
2. it will be beneficial for believers (cf. 2:10; Rom. 5:3; James 1:2-4; I Pet. 1:6,7), and
3. it brings joyous assurance of believers' place in Christ (cf. Matt. 5:10-12; Acts 5:41; James 1:2; I Pet. 3:14; and 4:12-16)
1:30 "experiencing the same conflict" The Philippian believers were undergoing persecution. The term "struggle," used so often by Paul, was either an athletic or military metaphor. We get the English word "agony" from this Greek word.
▣ "which you saw in me" We learn something of Paul's persecution at Philippi from Acts 16:22-24 and I Thess. 2:2. Paul modeled Christianity for them and us.
DISCUSSION QUESTIONS to 1:27-30
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is Paul asking the believers to do in v. 27?
2. Who are the opponents that are mentioned in 1:28?
3. How are suffering and persecution beneficial to believers?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Christian Humility and Christ's Humility | Unity Through Humility | Humility and the Example of Christ | Christ's Humility and Greatness | Preserve Unity in Humility |
2:1-11 | 2:1-4 | 2:1-11 | 2:1-11 | 2:1-11 |
The Humbled and the Exalted Christ | ||||
2:5-11 | ||||
Shining as Lights in the World | Light Bearers | Shining as Lights in the World | Work for Salvation | |
2:12-18 | 2:12-18 | 2:12-13 | 2:12-13 | 2:12-18 |
2:14-18 | 2:14-16 | |||
2:17-18 | ||||
Timothy and Epaphroditus | Timothy Commended | Timothy and Epaphroditus | Timothy and Epaphroditus | The Mission of Timothy and Epaphroditus |
2:19-24 | 2:19-24 | 2:19-24 | 2:19-24 | 2:19-3:1a |
Epaphroditus Praised | ||||
2:25-30 | 2:25-30 | 2:25-3:1a | 2:25-30 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 2:1-11
A. This context is obviously related to one of the themes of the book, "a call for unity among the Christians at Philippi" (cf. 1:27; 2:1-4; 4:2-3,5,7,9 and Eph. 4:1-6).
B. There has been much discussion among commentators on how this wonderful hymn to Christ (cf. vv. 6-11) functions for ethics or for salvation.
1. It functions as an example to believers to live selfless, giving lives (cf. vv. 1-5).
2. It also deals with the humiliation and exaltation of the pre-existent, incarnated Messiah.
3. In different ways it functions in both areas.
C. 2:6-11 seems to be an early Christian hymn
1. the form is metric, poetical, or lyrical
2. it contains several rare Greek terms not used by Paul
3. it is lacking some of the uniquely Pauline theological elements concerning Christ
4. Paul quotes other early church hymns, poems, or liturgical structures in I Tim. 3:16 and II Tim. 2:11-13
5. for another opinion see Gordon Fee, To What End Exegesis? pp. 1731-189
D. The structure of the hymn to Christ has been debated. It seems to divide into two equal emphases.
1. Jesus' person and work
a. pre-existence, v. 6
b. incarnation, v. 7
c. substitutionary death, v. 8
2. God the Father's response
a. universal Lordship, v. 9
b. universal confession, v. 10
c. supreme title (Lord), v. 11
E. A brief outline of this great hymn to Christ
1. Verses 6-8
a. Christ's humiliation
b. OT background is Genesis 3 (Adam/Christ typology)
c. focuses on Jesus' actions
2. Verses 9-11
a. Christ's exaltation
b. OT background is Isa. 52:13-53:12 (the Suffering Servant)
c. focuses on God the Father's actions
3. Bibles that print poetry differently from prose are crucial in seeing the metric pattern and parallelism (cf. NRSV, TEV, NJB)
F. The basic truths found in this Christological hymn
1. Jesus is truly God (in essence, morphē)
2. Jesus is truly man (in form, schēma)
3. Jesus truly sought our best, not His own, so should Christians
4. Jesus is the true object of worship by the will of the Father
G. The hymn was non-Pauline
1. It omits the resurrection which was a major and recurrent emphasis of Paul
2. It omits Paul's regular emphasis on Jesus' relation to the Church
3. It uses several terms not used by Paul anywhere else
4. Paul does quote other early church hymns, catechismal poems, or liturgical structures in I Tim. 3:16; II Tim. 2:11-13 and possibly Col. 1:15-20; I Tim. 1:17; 6:15-16
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-11
1Therefore if there is any encouragement in Christ, if there is any consolation of love, if there is any fellowship of the Spirit, if any affection and compassion, 2make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose. 3Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4do not merely look out for your own personal interests, but also for the interests of others. 5Have this attitude in yourselves which was also in Christ Jesus, 6who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. 9Therefore also God highly exalted Him, and bestowed on Him the name which is above every name, 10so that at the name of Jesus every knee will bow, of those who are in heaven and on earth and under the earth, 11and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father.
2:1 "if" This is the first in a series of four first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. Verses 1-4 are one sentence in the Greek.
▣ "any encouragement in Christ" This term can be translated several ways: "stimulus" "appeal," "comfort," "encouragement" or "exhortation." This phrase is similar to Paul's discussion of the attitudes that bring and maintain unity within the local bodies of Christ in Eph. 4:2-3.
"In Christ" (a locative of sphere) is Paul's most common way of identifying believers. For life, true life, abundant life, believers must remain in vital union with Christ by faith (cf. John 15).
▣ "any consolation of love" Love has always been the root and fruit for the Christian life (cf. John 13:34-35; 15:12,17; I Cor. 13; Gal. 5:22; I John 3:11,27; 4:7-21). Jesus lived it, taught it and commanded it to His followers.
▣ "any fellowship of the Spirit" This is the Greek term koinōnia, which meant "joint participation with" (cf. II Cor. 13:14). Again, the question is, "Does this refer to believers' new redeemed, human spirit being energized by the Holy Spirit," or "the Holy Spirit being given to them"? There is no article with the term "spirit." This may be a purposeful ambiguity. It may theologically refer to both.
▣ "any affection" This is literally "bowels," which is also used in 1:8. The ancients believed that the lower viscera (abdomen) was the seat of the emotions. Both of these terms are also used in Col. 3:12.
▣ "compassion" Paul uses this term four times: (1) to describe God's character (cf. Rom. 12:1; II Cor. 1:3) and (2) to describe how Christians ought to treat each other (cf. 2:11; Col. 3:12). God desires to produce His character (image) in His children. The restoration of God's image lost in the Fall is the purpose of Jesus' coming.
2:2 "make my joy complete" This is an aorist active imperative and shows how Paul felt about these believers even though he was far away in prison. Their actions and choices caused Paul joy or pain.
▣ "by being of the same mind" This is a present active subjunctive that is defined by four present participles (possibly used as imperatives) beginning in v. 2 and running through v. 4 They deal with the very difficult pragmatic question of maintaining unity within the Christian fellowship (cf. Rom. 14:1-15:13; I Cor. 8:1-13; 10:23-33). Paul's guidelines are crucial, not only for Philippi in the first century, but for the Church of every age. The four participles are
1. maintaining the same love
2. unifying in spirit and focusing on one purpose
3. regarding others as more important than oneself
4. looking out for the interest of others
Beware of individualistic religion. Christianity is a family experience.
Paul often uses this term "think" (phroneō) in Philippians it becomes another theme (cf. 1:7; 2:2 [twice]; 2:5; 3:15 [twice]; 3:19; 4:2; and 4:10).
2:3 "do nothing from selfishness or empty conceit" This may describe the situation in the Philippian church caused by the false teachers or by persecution (cf. 1:15,17; Gal. 5:26). There is no verb, but the thrust of the verse is imperative. The repetition of "think" (phroneō) in the context may imply that this verb is to be assumed.
▣ "but with humility of mind" Humility was not a sought-after virtue in the Greco-Roman world, but Christ made it a unique aspect of His own life and called on His followers to emulate it in their Christian lives (cf. v. 8; Matt. 11:29; I Pet. 5:5,6). It is the contextual opposite of "selfishness and empty conceit."
▣ "regard one another as more important than yourselves" This is a Present middle (deponent) participle. This goes against all of our natural, human tendencies, but it is the will of God (cf. Rom. 12:10; I Cor. 10:24, 33; Gal. 6:2; Eph. 5:2). For "more important" see Special Topic: Paul's Use of Huper Compounds at Eph. 1:19.
2:4 "do not merely look out for your own personal interests" This is a present active participle with the negative particle (used as an imperative) which usually means to stop an act in process. It meant "to look attentively at something" (cf. II Cor. 4:18). The term "interest" can refer to (1) things; (2) spiritual gifts; or (3) affairs. The real key here is the word "only." It's not that believers are not to take interest in their own affairs (cf. I Tim. 5:8), but they are not to make them a priority to the exclusion of others, especially other believers. The balance is seen in Gal. 6:1-2. Believers are to keep a sharp watch on themselves so that they can watch out for others.
2:5 "have this attitude in yourself" This is a present active imperative. Believers are commanded to continue to think (phroneō) like Christ. The goal of Christianity is Christlikeness in thought and deed (cf. Col. 3:16). This is the beginning of a quote by Paul from an early Christian hymn. There are several terms in this poetic section not found elsewhere in Paul. Other examples of Paul quoting from this type of material are Eph. 5:14; I Tim. 3:16; II Tim. 2:11-13 and possibly Col. 1:15-20; I Tim. 1:17; 6:15-16.
Christians are admonished to follow Christ's example in two ways: (1) He left His pre-existent, divine glory to become a human, not for Himself, but for others and (2) He was willing to die, not because of His own sins, but for others'. Christ's followers are to emulate these self-giving, self-abasing characteristics (cf. I John 3:16). We are our brothers' keeper because our brother is in the image and likeness of God!
2:6 "who although He existed" Literally this is "who being in the form of God." This is one of two present tenses (here a participle) in the midst of a series of Aorist tense verbs and participles. It emphasizes the pre-existence of Jesus of Nazareth (cf. John 1:1; 8:57-58; 17:5,24; II Cor. 8:9; Col. 1:17; Heb. 10:5-7). Jesus' pre-existence is another proof of His deity. Jesus did not come into being at Bethlehem. There has never been a time when Jesus did not exist and was not divine.
▣ "in the nature of God" This is the Greek word morphē which is used in several senses.
1. an Aristotlian sense of essence
2. the sense of the nature of something or unchanging essence of something (this is how the early Church fathers interpreted it)
3. the outward form of something, as in the Septuagint (LXX). This does not mean that YHWH has a physical body, but that the attributes and characteristics-the very essence of God the Father-are evident in God the Son.
It is another way of asserting the full deity of Christ. See Special Topic: Monotheism at Eph. 4:6.
▣ "did not regard equality with God" Literally this is "thought it not robbery to be equal with God." This is the other present tense (here an infinitive). The Greek term "equality" comes into English as "isometric." It is another way of asserting that Jesus is fully God (cf. John 1:1; Titus 2:13).
NASB"a thing to be grasped"
NKJV"robbery"
NRSV"something to be exploited"
TEV"that by force"
NJB"something to be grasped"
This rare Greek word, harpagmos, originally meant "the act of seizing something" or "a sought after prize" (harpagma). However, it could be used in a passive sense (Greek mos ending) meaning "that which is seized or held on to." A third possibility is "something that someone has but does not use for personal advantage." This is reflected in the Phillip's translation of v. 7: "stripped Himself of every advantage."
Jesus already possessed full equality with God. The theological reason for this phrase's ambiguity is the Adam/Christ typology, where Adam tried to grasp equality with God by eating the forbidden fruit (cf. Genesis 3). Jesus, the second Adam (cf. Rom 5:12ff), followed God's plan in perfect obedience where suffering preceded exaltation (cf. Isaiah 53).
2:7
NASB, NRSV,
NJB"emptied Himself"
NKJV"made Himself of no reputation"
TEV"of His own free will He gave up all He had"
The pronoun is emphatic. This was Jesus' own choice! There are several theories about what it meant that Jesus emptied Himself (cf. II Cor. 8:9).
1. Paul uses this term several times (cf. Rom. 4:14; I Cor. 1:17; 9:15; II Cor. 9:3). Apparently Jesus chose to live as a human. He voluntarily left His divine glory and accepted the limitations of flesh. Surely He still had greater insight and spiritual power than ordinary fallen mankind. He was what all humans were intended to be. He is the second Adam and more.
2. Jesus did not become less than God in His Incarnation, but He apparently added humanity to His deity. He left the outward glory of Deity and took on the outward form of a man. This involved addition, not subtraction. During Jesus' earthly ministry, He was filled and empowered by the Spirit, but also He was both fully God and fully human (tempted, Matthew 4; tried, John 4; afraid in Gethsemane, Mark 14:32-42). He truly knew and revealed the Father (cf. John 1:18). He was truly one with our humanity (cf. John 1:4).
3. It is possible that this emptying was a way of alluding to Isa. 53:1-3. If so, it related not to his humanity (Phil. 2:7-8a) but to His crucifixion (Phil. 2:8b) as the servant of YHWH (cf. Mark 10:45-15:53).
▣ "taking the form of a bond-servant" This is an exact literary parallel to the phrase "the nature of God" (cf. v. 6). The term "bond-servant" (doulos) here could be used in the sense of the Suffering Servant of Isa. 42:1-9; 49:1-7; 50:4-11; 52:13-53:12. Jesus left His heavenly glory for a manger (cf. II Cor. 8:9). This is also the background of vv. 9-11. This verse emphasizes Jesus' Incarnation (aorist participle), not His crucifixion, which is spelled out in v. 8.
Jesus clearly demonstrated that true leadership, true power is a servant's heart. To lead, one must serve (cf. Mark 10:42-45; Matt. 20:25-28). His humility is a sign of true strength. His self-giving love is a true sign of deity.
▣ "and being made in the likeness of man" The RSV & NRSV translate this word as "being born." This is the second major emphasis of this early Church hymn: the full humanity of Christ. This was done to refute the Gnostic false teachers, who held to an eternal (ontological) dualism between spirit and matter. The dual nature of Jesus is a major NT theological issue (cf. I John 4:1-6). Jesus' use of the OT term "Son of Man" points in this direction. In Ps. 8:4 and Ezek. 2:1 the term has its normal Jewish meaning of human person. However, in Dan. 7:13 it took on divine characteristics (i.e., riding on the clouds of heaven and receiving the eternal kingdom). Jesus used this phrase for Himself. It was not widely used by the rabbis and had no militaristic, nationalistic, or exclusivistic connotations.
The beginning of v. 8 emphasizes this same theological truth with the distinction that although Jesus was fully human, He did not participate in mankind's fallen nature (cf. Rom. 8:3; I Cor. 5:21; Heb. 4:15; 7:26; I Pet. 2:22; I John 3:5).
2:8 "in appearance as a man" There is some confusion among the translations as to whether this phrase should go with verse 7 or 8. This is the Greek term "schēma," which was usually contrasted with "morphē." In Greek philosophy morphē meant "the inner form of something that truly reflected its essence," while "schēma" meant "the outer changing form of something that did not fully represent its inner essence" (cf. I Cor. 7:31). Jesus is like us in all ways except fallen mankind's sin nature.
▣ "He humbled Himself by becoming obedient to the point of death" This may be an allusion to the Septuagint's (LXX) translation of Isa. 53:8. Jesus followed the Father's eternal redemptive plan (cf. Luke 22:22; Acts 2:23; 3:18; 4:28) even unto physical torture and death (aorist active indicative and aorist participle).
▣ "even death on a cross" The cross was a stumbling-block to the Jews (cf. I Cor. 1:23). They were not expecting a suffering Messiah, but a conquering Messiah. Also because of Deut. 21:23, which implies that if someone was publicly exposed after death, it was a sign of a curse by God. The Jews could not see how their Messiah could be cursed by God, but this is exactly the truth of Gal. 3:13, that He became a curse for us. The concept of a suffering Messiah (cf. Gen. 3:15; Psalm 22) was repugnant to them. Yet this is how YHWH deals with the human sin problem, the vicarious, substitutionary atonement of Christ (cf. Isa. 52:13-53:12; Mark 10:45; John 1:29; I Pet. 1:19). The cross is the central truth of the NT where the love and justice of God meet and are merged.
2:9
NASB, NKJV,
NRSV"therefore"
TEV"For this reason"
NJB"And for this"
The NT presents Jesus in two ways: (1) fully pre-existent Deity ( cf. John 1:1-3,14; 8:57-58; Col. 1:17) and (2) exalted Deity because of His obedient, holy earthly life (cf. Rom. 1:4; Phil. 2:9). In the early church this led to a conflict between orthodox and adoptionist theologians. However, as so often, they both had an aspect of truth. What Jesus was is confirmed by what He did! There are not two Christologies, but two ways of viewing the same truth. Our response should not be to try to decide which is true, but to thank God for Christ before time, in time, and beyond time!
▣ "God highly exalted Him" This is an allusion to the Septuagint (LXX) translation of Isa. 52:13. The intensified form of the term huperupsoō is found only here in the NT and rarely in secular Greek. See Special Topic: Paul's Use of Huper Compounds at Eph. 1:19. This was not adoptionist Christology, which asserted that Jesus was rewarded with deity. Jesus was restored to divine pre-existent glory (cf. Eph. 4:10). In John's Gospel Jesus' death is referred to as His glorification (cf. 7:39; 12:16,23; 13:31-32; 16:14; 17:1). The humble servant is now King of Kings!
▣ "and bestowed on Him the name which is above every name" This special exalted name is "Lord" (cf. v. 11). The verb (echarisato) in v. 9 means "graciously given" as in 1:29. The term "Lord" is an allusion to the OT covenant name for God, YHWH (cf. Exod. 3:14; 6:3), which the Jews were afraid to pronounce lest they break one of the Ten Commandments (cf. Exod. 20:7; Deut. 5:11). Therefore, they substituted the name Adon, which meant Lord, owner, husband. Jesus, who came in the form of a servant, was returned to His cosmic Lordship (cf. John 17:5; Col. 1:15-20). "Jesus is Lord" was the public, personal confession of faith for the early Church (cf. Rom. 10:9; I Cor. 8:6; 12:3). Jesus of Nazareth is given the supreme title of Deity (cf. Eph. 1:21 and Heb. 1:4). See Special Topic: Names For Deity at Col. 1:3.
2:10 "every knee should bow of those who are in heaven, on earth, and under the earth" One day everyone will acknowledge Jesus as Lord. The only question is whether they will do it in time by faith, and thereby become a part of the family of God, or do it on the Day of the Lord and be judged by Him (cf. Matt. 25:31-48; Rev. 20:11-15).
The parallel phrases in this verse refer to angels, both free and bound and humans, both living and dead. All conscious creatures shall acknowledge Jesus' Lordship, but only humans can be redeemed. Verses 10-11 seem to be an allusion to Isa. 45:23, which is quoted in Rom. 14:11. In its original context it was the worship of YHWH that has now been transferred to the Messiah (cf. John 5:23). The transfer of titles and functions between YHWH and Jesus is another way the NT authors assert the full deity of Jesus. See Special Topic: Angels in Paul's Writings at Eph. 6:12.
2:11 "and every tongue should confess" This is an aorist middle subjunctive (used as future, some MSS have the future, i.e., A, C, D, F, G) of exomologeō which acknowledges the fact that public, verbal acknowledgment of the lordship of Christ will be an end-time reality. This acknowledgment of Jesus' Lordship was an early profession of faith (i.e., baptismal liturgy). Paul used this term as he used several OT quotes from the Septuagint (cf. 2:11 and Rom. 14:11 from Isa. 45:23 and Rom. 15:9 from Ps. 18:49. Also the related term homologeō in Rom. 10:13 from Joel 2:37).
▣ "to the glory of God the Father" The worship of Jesus is the purpose of God the Father in sending Him. This phrase "to the glory of God" relates to believers' lifestyle in 1:11 and here in 2:11 for their salvation, brought through the work of Christ. This same key phrase is used three times in Paul's prayer of praise to the triune God in Eph. 1:3-14. Ultimately Jesus will turn all power, authority, and praise over to the Father to whom it belongs (cf. I Cor. 15:27-28). See full note on "glory" at Eph. 1:6.
CONTEXTUAL INSIGHTS TO PHILIPPIANS 2:12-30
A. Verses 12-18, like vv. 1-11, relate to Christian living.
B. Verses 19-30 relate to Paul's helpers, Timothy and Epaphroditus and their coming to Philippi.
1. Timothy, vv. 19-24
2. Epaphroditus, vv. 25-30
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:12-13
12So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; 13for it is God who is at work in you, both to will and to work for His good pleasure.
2:12-13 This is one sentence in Greek.
2:12 "So then" This is obviously connected to the previous discussion of the humility and obedience of Christ. In light of Christ's ultimate example in vv. 6-11, these believers were implored to live (1) humbly and caringly, vv.1-5, and (2) like Christ, vv. 14-18.
▣ "my beloved" Paul loved this church in a special way (cf. 4:15-16). Paul uses this phrase often to describe those converted under his ministry (cf. Rom. 112:19; 16:8,9,12; I Cor. 4:14,17; 10:14; 15:58; II Cor. 7:1; 12:19; Eph. 6:21; Phil. 4:1 [twice]; Col. 4:7,9,14; I Tim. 6:2; II Tim. 1:2; Philemon vv. 1,2,16).
NASB, NKJV"as you have always obeyed"
NRSV, TEV"as you have always obeyed me"
NJB"you have always been obedient"
The text does not state who they obeyed. It could have been (1) Father/Son/Spirit; (2) the Christian faith; or (3) Paul. The obedience of Christ, mentioned in 2:8, was given as an example for the Philippians to follow (cf. Luke 6:46). This phrase may refer to the church's obedience to Paul's teaching (cf. v. 12b). Christianity is a process which involves repentance, faith, obedience, service, and perseverance!
▣ "not as in my presence only, but now much more in my absence" Christianity is what we are, not what we do! Believers must not perform acts to be seen (cf. 1:27; Eph. 6:6; Col. 3:22).
▣ "work out your salvation" This verb is a mathematical term used of a problem brought to its conclusion. Its form is present middle (deponent) imperative plural.
Verses 12-13 have been the focus of much theological discussion relating to the sovereignty of God, which is emphasized in v. 13 (cf. 1:6), and the free will of human persons which is called on in vv. 12. The term "salvation" in v. 12
1. refers to a believer's spiritual relationship with Christ. Paul has just mentioned becoming a Christian in 2:9-10. This is another example of the tension between sovereignty and free-will, both initial and ongoing (cf. 2:16)
2. does not refer to eternal spiritual salvation, but either to
a. OT "physical deliverance"
b. "wholeness," as it does in 1:19
This aspect of salvation as "wholeness" can also be seen in Acts 4:10; 14:9; 27:34. The initiating grace of God and the required faith response of a repentant human are clearly seen in Eph. 2:8-9. Obviously, believers do not work for their salvation, but after they are saved, they cooperate with the Spirit to live in Christlike maturity (cf. vv. 14-17; Eph. 2:10; 5:18). Salvation is all of God and totally free but it requires an active, costly, repentant, continuing faith response (cf. Matt. 13:44-46).
The context militates against an individualistic interpretation because the "your" in v. 12, "you" in v. 13, and all the verbs are plural, which refers to the entire Philippian church, not to an individual's spiritual salvation. If it did refer to spiritual salvation it is corporate (cf. 1:28) and progressive (cf. I Cor. 1:18;15:2; II Cor. 2:15). The thrust of the passage may have been to encourage them to trust in God's presence and purpose for the church at Philippi (cf. Gal. 3:4; I Cor. 15:2).
▣ "with fear and trembling" This was an OT idiom of respect and awe towards God (cf. Ps. 2:11; 119:120). It is used several times in Paul's writings (cf. I Cor. 2:3; II Cor. 7:15; Eph. 6:5). Believers need to remember the transcendent Holiness of God!
2:13 "for it is God who is at work in you" "God" is placed first in the sentence for emphasis. The term "work" is a present active participle which refers to "continuous effective work" (cf. Gal. 5:6). This is a different compound term from v. 12 but the same root. The phrase "in you" is plural and may mean "among you," which focuses on God's activity in the life of the Church (cf. Col. 1:27).
NASB"both to will and to work for His good pleasure"
NKJV"both to will and to do His good pleasure"
NRSV"both to will and to work for his good pleasure
TEV"to make you willing and able to obey his own purpose"
NJB"for his own generous purpose, gives you the intention and the powers to act"
Believers' attitudes and actions are produced by the Spirit. The present active participle of v. 13a is repeated as a present active infinitive in v. 13b. This is the paradox of a sovereign God and a covenant-making God. Salvation is a free gift and a cost-everything commitment! Paul is a good example of God's undeserved grace (cf. I Cor. 15:10). In this context (cf. Gal. 3:4; I Cor. 15:2) God's will is for a united, loving, witnessing, effective church.
NASB (UPDATED) TEXT: 2:14-18
14Do all things without grumbling or disputing; 15so that you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world, 16holding fast the word of life, so that in the day of Christ I will have reason to glory because I did not run in vain nor toil in vain. 17But even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and share my joy with you all. 18You too, I urge you, rejoice in the same way and share your joy with me.
2:14-16 These verses are one sentence in Greek.
2:14 "do all things without grumbling or disputing" There was obviously disunity in the Philippian congregation. Whether the source was
1. Christian leaders who were jealous (cf. 1:14-17)
2. the two women who were at war with each other (cf. 4:2-3)
3. the false teachers (cf. 3:2ff)
is uncertain The text does not specify whether Paul, other Christians, or unbelievers were the object of the grumbling.
2:15
NASB"that you may prove yourselves to be"
NKJV"that you may become"
NRSV, TEV"so that you may become"
NJB"so that you remain"
This is an aorist middle (deponent) subjunctive. As believers choose to be saved, so they must choose to live for Christ! The NT is a new covenant. The believer has rights and responsibilities!
▣ "blameless" This is literally "without defect" (cf. 3:6). Originally in the OT it referred to sacrificial animals but came to be used metaphorically for humans (cf. Noah, Gen. 6:9,17 and Job, Job 1:1). It is applied to Jesus in Heb. 9:14 and I Pet. 1:19. This was another way of referring to the Christlike life. This is God's will for His people (cf. Lev. 19:2; Deut. 18:13; Matt. 5:48; I Pet. 1:16). God wants to reflect Himself in believers ("children of God," cf. Eph. 1:4, 6:27; Col. 1:22; Jude 24) and thereby draw the lost world to Himself (cf. v. 15). See Special Topic: Blameless at Col. 1:22.
▣ "spotless" This is a term from the wine industry for "unmixed wine." It is used in the NT metaphorically for moral purity (cf. Matt. 10:16; Rom. 16:19).
▣ "above reproach" This was used in the Septuagint (LXX) for sacrificial animals. The term is often used metaphorically in the NT to indicate moral uprightness (cf. Eph. 1:4; Col. 1:22; Jude 24; Rev. 14:5,6). This does not imply sinlessness, but maturity.
▣ "in the midst of a crooked and perverse generation" In Deut. 32:5 this phrase refers to Israel, but in this context it refers to the unbelieving world. This is another example of NT author's universalizing OT passages to fit all mankind. The root of the terms "crooked" and "perverse" is related to the OT concept of the righteousness of God which is described as a "measuring reed" (a straight edge or ruler). Any deviation from His standard was described in terms of "crooked" or "bent." These terms are translated by "sin," "iniquity," or "trespass" in English. Notice that in this context it is the Church that is called on to be the light in a darkened world.
NASB"you appear as lights in the world"
NKJV"you shine as lights in the world"
NRSV"you shine like stars in the world"
TEV"You must shine among them like stars lighting up the sky"
NJB"shining out among them like bright stars in the world"
Notice the plurals indicating a corporate context. This does not refer to individuals, as in Daniel 12, but to churches as a whole (cf. 2:12). There have been two possible understandings of this term:
1. as related to Dan. 12:3, where believers are described as luminaries or stars shining in the sky
2. those who bear light (i.e., the gospel of v. 16) to the world (kosmos).
In Matt. 5:14-16 believers are to be light-bearers, with Jesus as our example (cf. John 8:12; Eph. 5:14).
2:16
NASB, NKJV,
NRSV"hold fast the word of life"
TEV"so you offer them the message of life"
NJB"Proffering to it the Word of life"
This is a present tense participle which can be interpreted in two ways: (1) "holding fast," referring to believers' continued faithfulness or (2) "holding forth," referring to believers as witnesses. Both could fit this context (esp. 2:12).
▣ "in the day of Christ" This refers to the Second Coming of Christ. A very similar phrase is used in 1:6,10. Often in the NT the Second Coming is used as a motivation for current Christian living. See Special Topic at 1:10.
▣ "I may have cause to glory" The godliness of the Philippian Christians (i.e., churches) was evidence of Paul's apostleship (cf. Phil. 4:1; I Thess. 2:19-20).
▣ "I did not run in vain nor toil in vain" This is literally "that not in vain I ran nor in vain labored" (i.e., for the purpose of establishing effective, reproducing gospel churches). These are two aorist tense verbs. The first term, "ran," was used in the Egyptian papyri for water running to no purpose. In this context, "vain" must refer to their Christlike maturity (not their salvation) as they shine forth for Christ! Paul often expresses his anxiety about the new churches' maturity and steadfastness by using metaphors such as these (cf. Gal. 2:2; 4:11; I Thess. 2:1; 3:3,5). Paul often spoke of his ministry as an athletic contest (cf. I Cor. 9:24-27; I Tim. 6:12; II Tim. 4:7).
2:17,18 These verses contain four terms which are usually translated "rejoice." This shows that even at the prospect of death (Roman capital punishment while in prison), Paul was glad to be serving Christ and them (i.e., the churches he established). He also admonishes them to do the same. Believers are to give their lives on behalf of others as Christ gave His life for them (cf. vv. 5-11; II Cor. 5:13-14; Gal. 2:20; I John 3:16).
2:17 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes. This should not be taken as Paul's expecting the death sentence. In this same book he expressed his hope and expectation for release (cf. 1:25; 2:24).
NASB, NKJV"I am being poured out as a drink offering"
NRSV"I am being poured out as a libation"
TEV"my life's blood is to be poured out like an offering"
NJB"my blood has to be poured as a libation"
This is a present passive indicative. Paul views himself as a sacrifice on behalf of the faith of the Philippians (i.e., Gentiles, cf. Rom. 15:16). Paul refers to his ministry as a sacrifice several times (cf. Rom. 15:16; II Tim. 4:6). This Greek term reflects an OT term for a wine libation (cf. Exod. 29:38-41; Num. 15:3-10).
▣ "upon the sacrifice and service of your faith" Paul saw his life and ministry as a sacrifice to God (cf. Rom. 12:1-2). He was offering the Gentiles to God (cf. Rom. 15:16). Jesus was a sacrifice for all mankind (cf. Isaiah 53; Mark 10:45; II Cor. 5:21; Eph. 5:2). Believers are to emulate Jesus and Paul (cf.4:19).
The Greek word translated "service" (leitourgia) comes into English as "liturgy." It was used in the Septuagint (LXX) for a priest providing an offering. This may be another allusion to Paul's self sacrifice for the gospel.
NASB (UPDATED) TEXT: 2:19-3:1
19But I hope in the Lord Jesus to send Timothy to you shortly, so that I also may be encouraged when I learn of your condition. 20For I have no one else of kindred spirit who will genuinely be concerned for your welfare. 21For they all seek after their own interests, not those of Christ Jesus. 22But you know of his proven worth, that he served with me in the furtherance of the gospel like a child serving his father. 23Therefore I hope to send him immediately, as soon as I see how things go with me; 24and I trust in the Lord that I myself also will be coming shortly. 25But I thought it necessary to send to you Epaphroditus, my brother and fellow worker and fellow soldier, who is also your messenger and minister to my need; 26because he was longing for you all and was distressed because you had heard that he was sick. 27For indeed he was sick to the point of death, but God had mercy on him, and not on him only but also on me, so that I would not have sorrow upon sorrow. 28Therefore I have sent him all the more eagerly so that when you see him again you may rejoice and I may be less concerned about you. 29Receive him then in the Lord with all joy, and hold men like him in high regard; 30because he came close to death for the work of Christ, risking his life to complete what was deficient in your service to me. 3:1Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.
2:19 "But I hope in the Lord Jesus to send" Paul knew his life and plans were not his own, but were controlled by the will of God (cf. v. 24; I Cor. 4:19; James 4:13-17).
▣ "so that I also may be encouraged" This is a present active subjunctive. This term is used in the sense of a "farewell" and "good luck" and has been found on many ancient tombs. This is the only usage in the NT and seems to be used in the sense of "cheered" (NRSV).
2:20
NASB"kindred spirit"
NKJV"like-minded"
NRSV"like him"
TEV"who shares my feelings"
NJB"cares as sincerely for your well-being"
This is literally "like- souled" (isopsuchos) This implies that Timothy had the same love for the Philippian church as Paul did. A similar compound "like-minded" (sumpsuchos) is used in 2:2.
NASB, NRSV"who will genuinely be concerned for your welfare"
NKJV"who will sincerely care for your state"
TEV"who really cares about you"
NJB"cares as sincerely for your well-being"
Originally this term meant "legitimately born," but it came to be used metaphorically for "genuine." The term "concerned" appears in 4:6 and means "anxious" and had a negative connotation. In this verse it has a positive connotation.
2:21 It is uncertain to whom Paul was referring, but he obviously meant his associates in the ministry. This is probably related to the jealous preachers in the Roman church (cf. 1:14-17). Others see it as being related to the false teachers of chap. 3. However, this seems unusual because Paul would not refer to them as "preachers of Christ" (cf. 1:15). A good example of the kind of mixed priorities Paul is referring to can be seen in Demas (cf. II Tim. 4:10). Self-interest was, and is, a recurrent problem (cf. I Cor. 10:24; 13:5; Phil. 2:4).
2:22 "his proven worth" This term is used of testing coins or precious metals to prove their genuineness. Timothy had been with Paul at Philippi as recorded in Acts 16 and 20. He was well acquainted with this church and he loved them dearly.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "like a child serving his father" This was Paul's way of referring to a good, loyal, and faithful helper (cf. Titus 1:4). However, in Timothy's case, it also meant convert (cf. I Tim. 1:2; II Tim. 1:2).
2:23 "as soon as I see how things go with me" Paul did expect some word concerning his legal case soon, but he was still uncertain whether he would be put to death or be able to return and visit with them. The order of Paul's prison letters seems to be: (1) Colossians, Ephesians, and Philemon early in the trial process and (2) Philippians toward the conclusion of the case.
2:24 "I trust" This is a perfect active indicative used in the sense of "to be assured or confident" (cf. II Cor. 2:3; Heb. 13:18). Paul's confidence was in the Lord (v. 24), in the Spirit (1:19b), and in their prayers (1:19a). Paul had much more confidence in his release from prison in this book than in Colossians or Ephesians.
2:25 "I thought" These are epistolary aorists. Paul was writing as if he had already done it.
▣ "necessity" This is a very strong Greek word (cf. Acts 1:24; 13:46; II Cor. 9:5; Heb. 8:3). It is placed first in the sentence for emphasis.
▣ "Epaphroditus" His name is related to the goddess, Aphrodite. He is not the same as Epaphras who was mentioned in Col. 1:7; 4:12; Philemon 23, although Epaphras is an abbreviation of Epaphroditus.
▣ "my brother and fellow-worker and fellow soldier" Paul saw this man as a close associate. Apparently he had been sent by the Philippians to bring a monetary gift to Paul in prison and to stay on and help him. While there, he became deathly ill (v. 27). Paul was returning him to his home church and expressing his thanksgiving to them for sending him. Paul did not want the church to be angry with him because he had returned early.
▣ "your messenger and minister to my needs" "Messenger" is the term "apostle" which means "a sent one." Here, it is used in its non-technical sense (cf. 4:18; II Cor. 8:23). Remember context determines word meaning, not the lexicon/dictionary.
2:26 "for he was longing for you all" This is a strong term used of Paul's longing to see this church as in 1:8 and 4:1. Epaphroditus was homesick as well as physically ill.
NASB, NKJV,
NRSV"distressed"
TEV"is very upset"
NJB"was worrying"
This term can mean "homesick" from one usage found in the Koine Greek papyri found in Egypt. Here it describes his mental anguish over the report of his physical illness reaching the Philippian church. This same term is used of Jesus' agony in Gethsemane (cf. Matt. 26:37; Mark 14:33).
2:27 "he was sick to the point of death" Apparently Paul was unable to heal him (cf. v. 30). It is difficult to determine when and how the Apostles used the gift of healing and why they were unable to do so on some occasions (cf. II Cor. 12; II Tim. 4:20). Healing is not automatic. Do those modern preachers who claim that God desires all to be healed really believe that Paul the Apostle did not have enough faith on this occasion? Faith is not the key to divine healing, but God's will and plan for the ones healed.
Paul wanted the Philippians to know that Epaphroditus was truly and seriously ill. Possibly some in the church at Philippi would be upset when he returned home early (cf. vv. 28-30).
2:30 "risking his life" This is an aorist middle participle which literally means "gambled." It must refer to his sickness. Paul uses the Greek term "soul" (psychē) to refer to Epaphroditus' life. The Bible does not follow the Greek concept that humans have "an immortal soul" but the Hebrew concept that humans are a "living soul" (cf. Gen. 2:7). The physical body is the outward boundary of our earthly existence. Humans are related to this planet like the animals, but they are also related to God. Human beings, however, are a unity, not a dichotomy or trichotomy (cf. I Thess. 5:23; Heb. 4:12). This unity is discussed in the NT in contrasting ways:
1. old man-new man
2. external-internal
3. present age-age to come
4. flesh-spirit
5. resurrection life-resurrection day
Be careful of a proof-texted theology that picks one or two verses out of their literary context and asserts that they are the "key" to interpret the rest of the bible. If the interpretive key to the Scriptures is the trichotomous humanity (body, soul, spirit) then where is the clear teaching passage from Jesus or Paul? Anyone can pick an isolated verse and claim it as the key. This would imply that God's truth is not clearly written for the common man, but only for an elite group with secret knowledge of this "key" verse or perspective (Gnosticism). This approach to interpretation is a plague in modern Christianity.
NASB"to complete what was deficient in your service to me"
NKJV"to supply what was lacking in your service to me"
NRSV"to make up for those services that you could not give me"
TEV"in order to give me the help that you yourselves could not give"
NJB"to do the duty to me which you could not do yourselves"
In English this sounds somewhat negative, however, it was a Greek idiom showing lack of opportunity but with a positive desire (cf. 4:10; Rom. 1:10).
3:1 "finally" This is literally "for the rest" (loipon). Paul often used this term to make the transition to a new subject, usually at the close of the letter (cf. II Cor. 13:11; Eph. 6:10; I Thess. 4:8; II Thess. 3:1).
There is a new trend in NT interpretation called "chiasim" which seeks to discern a type of inverted outline (ex. A, B, C, B, A). This pattern of parallelism is known from the OT and many assert that it was also common in Greek thought. Often Paul's finale seems to introduce the middle truth of this structured parallelism.
▣ "rejoice in the Lord" This is a recurrent theme. Rejoice in suffering, rejoice in salvation, rejoice in Him!
▣ "To write the same things again is no trouble to me, and it is a safeguard for you" Major truths need to be repeated for emphasis, impact, and retention. Paul must have said these things to them orally while in Philippi and could possibly have written to them in a previous letter.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Explain the meaning of verses 12-13 (both contextually and theologically).
2. Why would the Philippian Christians be grumbling and disputing (v.14)?
3. Why were Paul’s co-ministers seen as having mixed interests (v.21)?
4. Why could Paul not heal Epaphroditus?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The True Righteousness | All for Christ | A Warning | The True Righteousness | The True Way of Christian Salvation |
3:1-11 | 3:1-11 | 3:1b | 3:1-11 | 3:1b-16 |
3:2-4a | ||||
3:4b-6 | ||||
3:7-11 | ||||
Pressing Toward the Mark | Pressing Toward the Goal | Confession and Exhortation | Running Toward the Goal | |
3:12-16 | 3:12-16 | 3:12-16 | 3:12-14 | |
3:15-16 | ||||
Our Citizenship in Heaven | ||||
3:17-4:1 | 3:17-4:1 | 3:17-4:1 | 3:17-21 | 3:17-4:1 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1
1Finally, my brethren, rejoice in the Lord. To write the same things again is no trouble to me, and it is a safeguard for you.
3:1 "finally" This is literally "for the rest" (loipon). Paul often used this term to make the transition to a new subject, usually at the close of the letter (cf. II Cor. 13:11; Eph. 6:10; I Thess. 4:8; II Thess. 3:1).
▣"rejoice in the Lord" This is a recurrent theme. Rejoice in suffering, rejoice in salvation, rejoice in Him!
▣ "To write the same things again is no trouble to me, and it is a safeguard for you" Major truths need to be repeated for emphasis, impact and retention. Paul must have said these things to them orally while in Philippi and could possibly have written to them in a previous letter.
NASB (UPDATED) TEXT: 3:2-6
2Beware of the dogs, beware of the evil workers, beware of the false circumcision; 3for we are the true circumcision, who worship in the Spirit of God and glory in Christ Jesus and put no confidence in the flesh, 4although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more: 5circumcised the eighth day, of the nation of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the Law, a Pharisee; 6as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless.
3:2 "Beware of the dogs" This is a present active imperative of "look out for" (blepō), repeated three times for emphasis. The rabbis called the Gentiles "dogs." Paul changed the phrase to refer to the false teachers. The term "dogs" in the OT referred to (1) male prostitutes (cf. Deut. 23:18) or (2) evil people (cf. Ps. 22:16,20). Culturally the idiom refers to vicious street mongrels. These false teachers were like ravenous dogs and vicious unbelievers (cf. Matt. 7:6; Gal. 5:15; Rev. 22:15).
NASB"false-circumcision"
NKJV"the mutilation"
NRSV"those who mutilate the flesh"
TEV"who insist on cutting the body"
NJB"self-mutilation"
This is a reference to the Judaizers' insistence on circumcision (cf. Acts 15:1,5; Gal.5:2-3, 12). They basically taught that one had to be Jewish before he could be Christian. Becoming a proselyte Jew involved being circumcised, baptizing yourself, and offering a sacrifice in the temple. Circumcision became a metaphor for taking on "the yoke" of the Mosaic Law.
3:3
NASB, NKJV,
NRSV"the true circumcision"
TEV"the true circumcision"
NJB"the true people of the circumcision"
This spiritual/faith circumcision is described in Rom. 2:28-29 and Gal. 3:29. The church in some ways is spiritual Israel (cf. Gal. 6:16). In the OT, circumcision was the sign of the Abrahamic Covenant (cf. Gen. 17:11,14,23-25). It involved a proper attitude, not just a physical ritual (cf. Lev. 26:41; Deut. 10:16; and Jer. 4:4). True spiritual circumcision is described by three present active participles:
1. the ones worshiping in or by the Spirit of God
2. the ones glorying in Christ
3. the ones not putting confidence in the flesh
NASB"glory in Christ Jesus"
NKJV"rejoice in Christ Jesus"
NRSV"and boast in Christ Jesus"
TEV"rejoice in our life in union with Christ Jesus"
NJB"and make Christ Jesus our boast"
Paul often uses this word (cf. Rom. 2:23; 3:27; 4:2; 5:2,3,11; 11:18; 15:17; I Cor. 1:31; 3:21; 4:7; 5:6; 7:14; 8:24; 9:2,4,11, 15,16; 10:8,13,15,16; 11:10,12; II Cor. 1:14; 5:12; 7:4; 10:17; 11:17,18,30; 12:1,5,6,9,11; Gal. 6:4,13,14; Eph. 2:9; Phil. 1:26; 2:16; 3:3; II Thess. 1:4). It is translated according to the context as "rejoice," "boast," "confident pride," or "exalt."
NASB"put no confidence in the flesh"
NKJV, NRSV"have no confidence in the flesh"
TEV"we do not put any trust in external ceremonies"
NJB"not relying on physical qualifications"
This term implies a confident boasting in something or someone. This phrase is in contrast to the previous phrase. Paul's relationship with Christ and his understanding of the gospel gave him confidence.
This may refer to the Jewish pride of lineage from Abraham (cf. vv. 4-5; Matt. 3:9; John 8:33,37,39). It surely refers to Jewish rituals like circumcision (cf. Acts 15 and Galatians).
3:4 "if" This is a first class conditional sentence which was assumed to be true from the author's perspective or for his literary purposes.
▣ "I far more" Paul reluctantly compares his Jewish credentials with those of the Judaizers. They had no racial or religious superiority over him (cf. vv. 5-6; II Cor. 11:22). Paul defended himself because by attacking him, they were attempting to discredit the gospel.
3:5 "circumcised the eighth day" The Jews circumcised on the 8th day after birth (cf. Gen. 17:9-14; Lev. 12:3). Flavius Josephus tells us that the Arabs circumcised at the age of 13, following Gen. 17:23-27.
▣ "of the nation of Israel" For a list of the privileges of the Jewish people, see Rom. 9:4-5, 11:1.
▣ "tribe of Benjamin" This was the tribe of Israel's first king, Saul. It was also part of the southern kingdom, Judah, after the tribes divided in 922 b.c.
▣ "a Hebrew of Hebrews" This idiom refers to either (1) pure racial stock or (2) his speaking the Hebrew (Aramaic) language.
3:6 "as to the Law, a Pharisee" This was the conservative popular sect within Judaism which developed during the Maccabean period (cf. John 3:1). They desired to keep the Mosaic Law in every detail (cf. Acts 26:4-5). They had detailed regulations for every area of life which had developed over time in the discussion between the two schools of rabbis (Shammai and Hillel). Their oral traditions were later codified into the Babylonian and Palestinian Talmuds. Nicodemas and Joseph of Arimathea were positive examples of their sincerity and dedication.
▣ "as to zeal" Enthusiasm is not automatically from God (cf. Rom. 10:2).
▣ "a persecutor of the church" Saul apparently imprisoned and possibly even killed believers (cf. Acts 8:3; 9:1,13,21; I Cor. 15:9; Gal. 1:13-14,23; I Tim. 1:13). This is an obvious reference to the Church universal (cf. Matt. 16:18; Eph. 1:22; 3:10,21; 5:23-32). See Special Topic: Church (Ekklesia) at Col. 1:18.
▣"concerning the righteousness which is in the law, blameless" Paul was speaking of his pre-Christian understanding of the Mosaic Law (cf. Mark 10:20) and its interpretation (Talmud). If these false teachers wanted to rejoice in their Jewishness, Paul could also (cf. II Cor. 11:16-23). See Special Topic at Eph. 4:24.
The term "blameless" was originally used in the OT of sacrificial animals (cf. 2:15). It does not mean "sinless" (cf. Gen. 6:9,17; Job 1:1), but one who had fulfilled that which he understood of God's will. See Special Topic: Blameless at Col. 1:22.
NASB (UPDATED) TEXT: 3:7-11
7But whatever things were gain to me, those things I have counted as loss for the sake of Christ. 8More than that, I count all things to be loss in view of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish so that I may gain Christ, 9and may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith, 10that I may know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death; 11in order that I may attain to the resurrection from the dead.
3:7 "I have counted as loss" This is a perfect middle (deponent) indicative. Paul came to see how useless ritual and rules were as a means of obtaining and maintaining true righteousness (cf. Col. 2:16-23). This was a major theological shift of emphasis from Paul's previous religious training and lifestyle which occurred at his Damascus road conversion (cf. Acts 9:1-22; 23:3-16, 26:9-18).
3:8-11 These verses are one sentence in Greek.
3:8 "I count" This is a present middle (deponent) indicative. This term is used three times in verses 7 & 8. This is a business term for "forfeit." All Paul previously trusted in for righteousness (his race and religious performance) he now was counting as "loss."
NASB, NRSV"in view of the surpassing value of knowing Christ Jesus my Lord"
NKJV"for the excellent knowledge of Christ Jesus my Lord"
TEV"for the sake of what is much more valuable, the knowledge of Christ Jesus my Lord"
NJB"because of the supreme advantage of knowing Christ Jesus my Lord"
The key to Christianity is a personal relationship with Jesus. In Hebrew "know" implies intimate personal relationship, not facts about something or someone (cf. Gen. 4:1; Jer. 1:5).
The gospel is (1) a person to welcome; (2) a content to believe; and (3) a life to be lived! For "the surpassing value" (huperechō) see Special Topic: Paul's Use of Huper Compounds at Eph. 1:19. This same word is used in 2:3; 3:8; and 4:7.
▣"I have suffered the loss of all things" This is an aorist passive indicative. This could refer to his family, his inheritance, his religious merit and/or his rabbinical training. Everything he had previously considered valuable suddenly lost all its value! Everything changed on the Damascus road (cf. Acts 9; 22:3-16; 26:9-18).
NASB, NKJV"count them but rubbish"
NRSV"regard them as rubbish"
TEV"I consider it all as mere garbage"
NJB"and look on them all as filth"
This is literally the term for "dung" or possibly a popular abbreviation of the phrase "thrown to the dogs" (cf. v. 2). Metaphorically it meant "of no value."
▣ "that I may gain Christ" This is an aorist active subjunctive. Paul uses this commercial term metaphorically, "to gain" or "to win" Christ or the gospel as in 1:21; 3:7,8; and I Cor. 9:19-22 [five times]. In Titus 1:11 he uses it in a literal sense.
3:9 "and may be found in Him" This is an aorist passive subjunctive. It expresses Paul's deepest prayer. "In Him" or "in Christ" was Paul's favorite grammatical construction for believers (for a good example notice Eph. 1:3, 4, 6, 7, 9, 10 [three times], 12, 13 [twice]).
▣ "not having a righteousness of my own derived from the Law" This is the key issue (cf. Rom. 3:9-18,21-31). How is a mankind right with God? Performance or grace? This was once and for all answered for Paul on the Damascus road (cf. Acts 9; 22:3-16; 26:9-18). See Special Topic at Eph. 4:24.
▣"but that which is through faith in Christ" Faith is how individuals receive the gift of the grace of God in Christ (cf. Rom. 3:24; 6:23; Eph. 2:8-9). Faith and repentance are two necessary aspects of mankind's response to the new covenant (cf. Mark1:15; Acts 3:16,19; 20:21).
▣"The righteousness which comes from God on the basis of faith" Righteousness is a gift from God (cf. dōrea, Rom. 5:15; II Cor. 9:15; Eph. 3:7; dōrēma, Rom. 5:16; dōron, Eph. 2:8; charisma, Rom. 6:23). He always takes the initiative (cf. John 6:44,65). God desires that all humans be saved (cf. Ezek. 18:23,32; I Tim. 2:4; II Pet. 3:9); He has provided a way for all humans to be saved! They must respond and continue to respond to God's offer by
1. repentance
2. faith
3. obedience
4. service
5. perseverance
See Special Topic at Eph. 4:24.
3:10 "the power of His resurrection" This must refer to believers' new life in Christ. This series of phrases in v. 10 may reflect Paul's sufferings for the gospel (cf. II Cor. 4:7-12,16; 6:4-10; 11:23-28) which included his current imprisonment.
Others see all these phrases in v. 10 as aspects of believers' mystical union with Christ or their Christlike maturity. As Jesus was perfected by the things He suffered (cf. Heb. 5:8) so believers are matured by suffering (cf. Rom. 5:1-5).
▣ "the fellowship of His sufferings" Suffering is a common theme of the Christian experience of the first several centuries as it is in many societies in the world today (cf. Rom. 8:17; I Thess. 3:3; II Tim. 3:12; I Pet. 3:14; 4:12-19). As believers share Jesus' victory, they also share His ministry (cf. Matt. 10:24; Luke 6:40; John 13:14-16; 15:20; 17:18; 20:21; II Tim. 3:12). See Special Topic: Koinōnia at 2:1.
▣"being conformed to His death" This is a present passive participle. Believers must be dead to sin and self and alive to God (cf. Matt. 16:24-26; Rom. 6:1-11; Gal. 2:20; Col. 3:3). True life is preceded by death to the old life!
3:11 This is a third class conditional sentence which meant probable future action. Verse 11 must be interpreted in light of verse 10. This phrase does not express doubt about salvation, but humility!
▣"I may attain" Here again is the dialectical or paradoxical model of Paul's theology. Paul knew he was a Christian and that as Christ was raised by the Spirit so he would also be raised (cf. Rom. 8:9-11). However, Paul saw salvation not only as a past completed event (cf. Acts 15:11; Rom. 8:24; II Tim. 1:9; Titus 3:5), but also an ongoing process (cf. I Cor. 1:18; 15:2; II Cor. 2:15) and ultimately in a future consummation (cf. Rom. 5:9,10; 10:9; I Cor. 3:15; Phil. 1:28; I Thess. 5:8-9; Heb. 1:14; 9:28). Christianity is resting in the character and gift of God in Christ and an aggressive, constant, vigorous life of grateful service to God (cf. Eph. 2:8-9 and 10). George E. Ladd's A Theology of the New Testament, pp. 521-522, has a good discussion on this subject.
▣"resurrection" This is an unusual compound term. It is found only here in the NT. It is literally "out of the dead into resurrection life." Paul has been discussing the intimate personal relationship between himself and the resurrected Christ. He longed for the end-time day when he, too, would experience physical resurrection as he already had experienced spiritual resurrection (cf Rom. 6:4-11; II Cor. 5:17; I John 3:2). This is part of the "already but not yet" tension of the Kingdom of God, the overlapping of the two Jewish ages.
NASB (UPDATED) TEXT: 3:12-16
12Not that I have already obtained it or have already become perfect, but I press on so that I may lay hold of that for which also I was laid hold of by Christ Jesus. 13Brethren, I do not regard myself as having laid hold of it yet; but one thing I do: forgetting what lies behind and reaching forward to what lies ahead, 14I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15Let us therefore, as many as are perfect, have this attitude; and if in anything you have a different attitude, God will reveal that also to you; 16however, let us keep living by that same standard to which we have attained.
3:12 "Not that I have already obtained it" Paul lived in the tension of the present but not yet consummated Kingdom of God. He knew Christ, he knew who he was in Christ, he knew he was accepted by Christ but he struggled with Christlike living (cf. Romans 7). Paul had arrived but had not fully arrived; he was complete but not fully complete.
Some ancient Greek manuscripts, P46, D*, and G, add "or have been righteous." This addition is also found in the Greek texts used by Irenaeus and Ambrosiaster. However, the shorter text is supported by MSS P61, א , A, B, Dc, K, and P as well as the ancient translations, the Vulgate, the Syrian, and the Coptic.
NASB, TEV"or have already become perfect"
NKJV"or am already perfected"
NRSV"or have already reached the goal"
NJB"nor yet reached my goal"
This is a perfect passive indicative with the implication that something happened in the past which has become a settled state and this was accomplished by God. The term itself meant
1. fully developed
2. fully equipped
3. complete
4. mature
5. adequate
It did not have the English connotation of perfection or sinlessness.
▣ "I press on" This is a present active indicative. This was originally a hunting term meaning "to pursue an animal." It came to be used metaphorically of a foot race. Paul did not pursue salvation (cf. Rom. 9:30) but a maturity, a Christlikeness (cf. Rom. 6:4-9).
NASB"in order that I may lay hold of that for which also I was laid hold of by Christ Jesus"
NKJV"that I may lay hold of that for which Christ Jesus has also laid hold of me"
NRSV"to make it my own, because Christ Jesus has made me his own"
TEV"to win the prize for which Christ Jesus has already won me to himself"
NJB"in the attempt to take hold of the prize for which Christ Jesus took hold of me"
This section starts with a third class conditional sentence (using ei instead of ean) which means probable future action (cf. v. 11). It can refer to (1) salvation (v. 9); (2) Christlikeness (v. 10); or (3) resurrection (v. 11).
This is a strong Greek word. Paul was "snatched" by Christ on the road to Damascus (cf. Acts 9:1-22; 22:3-16; 26:9-18). The One whose followers he persecuted now confronted him as the resurrected Lord. Theology and personal experience merged! Paul now sought to be like those and Him whom he once attacked.
3:13 "I do not regard myself as having laid hold of it yet" This is a Perfect active infinitive. This term is used three times in vv. 12-13. Paul strove to be mature in Christ but he knew that he fell short of Christlike maturity (cf. Romans 7). Yet the great truth of the gospel is that in Christ he (and all believers) were already complete (justified and sanctified, cf. Rom. 8:29-30).
The terms "regard," "impute," or "reckon" (cf. Rom 4:3; 6:11; I Cor. 13:5) all refer to a mental affirmation whereby fallen mankind understands the gospel and chooses to live in light of its new truth and new worldview in Christ!
There is a manuscript variation in this sentence with the word "yet" versus "not." The ancient texts are split between these two options. The best explanation is that scribes changed Paul's "not" to "not yet" because they perhaps thought he was being too modest. Like most manuscript variations this affects interpretation very little.
▣ "forgetting what lies behind" This is a present middle (deponent) participle. Paul started over spiritually. He had left his Jewish past. However, because it is present tense this phrase may include his Apostolic work or present imprisonment. His spiritual standing before God was not based on human performance, past or present!
▣ "reaching forward to what lies ahead" This is another present middle (deponent) participle. This is the first in a series of athletic terms. It meant "a runner stretching for the goal." It is an intensified compound with two prepositions, epi and ek. Paul vigorously lived a life of gratitude. After being saved his intensity level remained high but the motive was radically changed from self-effort to gospel service.
3:14 This is a series of athletic metaphors. They show us the strenuous effort needed for the Christian life (cf. I Cor. 9:24,27; Heb. 12:1).
▣ "upward call of God" See Special Topic: Called at Eph. 4:1.
3:15 "as many as are perfect" This is the same term "perfect" as v. 12 but Paul is using it in two different senses. Christians can be mature without being sinless (cf. I Cor. 2:6; 14:20; Eph. 4:13; Heb. 5:14; 6:1).
▣ "let us. . .have this attitude" Paul often refers to the mental processes. Paul uses several of the Greek words for reasoning or thinking. This is a present active subjunctive of "phroneō" (cf. 1:7; 3:15,19); "ginosko" (cf.1:12); "psuchē" (cf. 1:27); "noēma" (cf. 4:7); "logizomai" (cf. 4:9); "manthano" (cf. 4:9, 11). Believers are to worship God with their minds (cf. Deut. 6:23, quoted in Matt. 22:36-38; Mark 12:29-34; Luke 10:27-28). True Christianity cannot be anti-intellectual. However, we must not trust in our fallen human reasoning, but in God's self disclosure (Scripture).
▣"if" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. There were those in the fellowship who did have a "different attitude."
▣ "God will reveal that also to you" There is disagreement among believers about many aspects of the faith. Paul felt confident that the new covenant which involved an indwelling Spirit, a new heart, and a new mind would eventually inform and reform all believers (cf. Jer. 31:31-34; Ezek. 36:26-27; John 6:45; Eph. 1:17; I Thess. 4:9; I John 2:27).
In context this phrase reveals Paul's view about the authority of his message. He felt he was led by the Spirit (cf. I Cor. 2:10; 7:10-12; 11:23; 14:37-38; II Cor. 10:8; 12:1; Gal. 1:12,16; 2:2; II Thess. 3:14). This was another way to reflect his sense of apostolic authority.
This could be interpreted in two ways: (1) God will reveal His truth to errant believers or (2) God will reveal to believers those who are errant in their doctrine or practice. In context #2 seems best.
3:16
NASB"however, let us keep living by the same standard to which we have attained"
NKJV"Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind"
NRSV"Only let us hold fast to what we have attained"
TEV"However that may be, let us go forward according to the same rules we have followed until now"
NJB" Meanwhile, let us go forward from the point we have each attained"
This verse is Paul's admonition to continue to live as Christians (cf. Eph. 4:1, 17; 5:2,15). Believers are justified and sanctified by God's gift through faith in Christ, but they must continue to strive toward Christlike maturity (cf. II Cor. 3:18).
There is a series of additions to the verse in the ancient Greek manuscripts. The shortest text (NASB and NRSV) is found in the Greek manuscripts P16, P46, א*, A, B. The UBS4 gives this shorter text an "A" rating (certain). The Textus Receptus adds "let us be of the same mind" (NKJV) which is found in MSS אc, K, and P. There are several other additions which seems to show the scribal tendency to modify and add to this verse.
NASB (UPDATED) TEXT: 3:17-4:1
17Brethren, join in following my example, and observe those who walk according to the pattern you have in us. 18For many walk, of whom I often told you, and now tell you even weeping, that they are enemies of the cross of Christ, 19whose end is destruction, whose god is their appetite, and whose glory is in their shame, who set their minds on earthly things. 20For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; 21who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. 4:1Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.
3:17 "Join in following my example" This verse has two present imperatives. Paul is encouraging them to follow him as he followed Christ (cf. 4:9; I Cor. 4:16; 11:1; I Thess. 1:6; II Thess. 3:7,9). This phrase is logically linked to vv. 15-16. Notice how Paul's example is expanded to include his missionary team and possibly Epaphroditus ("my"-"us").
▣ "Example" See Special Topic following.
3:18 "for many walk of whom I often told you" There were, and are, false teachers in the church. In this book they could be either Judaizers (cf. 3:2-16), as in the book of Galatians and Acts 15, or Gnostics (cf. I John 2:18,22; 4:1-6). The only way to protect oneself from error is to know, embrace, and live the truth! False teachers are sharp, logical, articulate, and attractive people. Trust the Son; follow the Book; yield to the Spirit!
▣ "even weeping" This is a term for intense grief (cf. Matt. 2:18; 26:75; Mark 5:38-39; John 11:31; James 4:9; 5:1). Paul took no joy in others who were in moral or theological error.
▣ "enemies of the cross of Christ" There is uncertainty about the identity of these "enemies of the cross." The phrases used by Paul are so intense they seem to refer to the unbelieving false teachers of 3:2-16. The sins listed in v. 19 do not fit legalistic Jews, but Greek antinomian false teachers or possibly Christian converts who have reverted to former pagan lifestyles (cf. Col. 2:16-23; II Pet. 2:20-22). The context favors the last option. But, if so, the contrast of v. 20 implies that Paul thought they were not truly saved (cf. Matt. 7:13; I John 2:19; II Pet. 2:1-22; Rev. 2:4-5; 10-11; 16-17; 25-26; 3:2,5,11,21).
Be careful that your systematic (denominational, experiential, cultural) theology does not interpret this text. Literary context and the original author's intent must be the major criteria. The NT is not a systematic presentation of truth but an eastern, paradoxical genre. The NT regularly presents truths in seemingly contradictory pairs (paradox). The Christian life is a tension- filled life of assurance and hope as well as responsibility and warning! Salvation is not a product but a new life!
3:19
NASB, NKJV,
NRSV"whose end is destruction"
TEV"they are going to end up in hell"
NJB"they are destined to be lost"
These were sincere, informed, religious people. Paul uses this term apōleia to describe God's ultimate judgment (cf. 1:28; Rom. 9:22; II Thess. 2:3; I Tim. 6:9). However, in the Gospels it must be admitted that it was used in the sense of "wasted" (cf. Matt. 26:8; Mark 14:4). Therefore, it is impossible to know to whom Paul is referring (believers or nonbelievers).
NASB"whose god is their appetite"
NKJV, NRSV"whose god is their belly"
TEV"because their god is their bodily desires"
NJB"their god is their stomach"
This shows their tendency toward (1) antinomian practices or (2) gluttony and materialism. This sounds more like Greek false teachers (cf. Rom. 16:17-18) than Jewish legalists (cf. 3:2-6). TEV may have captured the metaphorical meaning,"because their god is their bodily desires."
▣ "whose glory is in their shame" This could refer to
1. the Judaizers' emphasis on circumcision or Jewish pride
2. the Gnostics' emphasis on knowledge
3. the Libertines' immoral lifestyle
These false teachers were proud of the very things for which they should have been ashamed! The false teachers of the NT are often characterized by financial and/or sexual exploitation.
▣ "who set their minds on earthly things" This shows the origin of much of humanity's religiosity (cf. Isa. 29:13; Col. 2:16-23; 3:1-2).
3:20
NASB, NKJV"For our citizenship is in heaven"
NRSV"But our citizenship is in heaven"
TEV"We, however, are citizens of heaven"
NJB"But our homeland is in heaven"
This verse is a contrast to vv. 18-19. The pronoun "our" is emphatic. "Heaven" is plural (cf. II Cor. 12:2; Eph. 4:10; Heb. 4:14; 7:26) following the Hebrew usage (shamayim). Possibly Paul was using the Roman colonial status of this city as an illustration (cf. 1:27).
▣ "we eagerly wait for a Savior, the Lord Jesus Christ" Paul often uses this term "eagerly wait" in relation to the Second Coming (cf. Rom. 8:19,23,25; I Cor. 1:7; Gal. 5:5; Heb. 9:28). Believers' desire for the Second Coming is one evidence of their relationship with Christ and an impetus for Christlike living (cf. Rom. 8:19, 23; I Cor. 1:7).
Paul's emphasis on the Lord's return is recurrent, but his understanding of the time element is ambiguous. There are several passages in which Paul includes himself in the group who would be alive at the Second Coming (cf. I Cor. 15:51-52; II Corinthians 5; Phil. 3:20; I Thess. 4:15,17). However, there are other passages where he asserts a future return beyond his own lifetime (cf. I Cor. 6:14; II Cor. 4:14 and especially II Thessalonians). It is possible that the "we" of the first group of texts is literary, or that Paul's views on this subject developed. It is difficult to suppose that an inspired author "developed" his theology. A better approach is to assert a dialectical model. Paul, like all NT writers, asserted the certainty and "soon-ness" of the Second Coming. Believers are to live in light of the any-moment return of the Lord! However, Jesus (Matthew 24) and Paul (II Thessalonians 2) spoke of historical events that must occur before the Second Coming. Both are somehow true! The return of Jesus is a motivating hope of every generation of believers but the reality of only one generation!
This is one of two times Paul calls Jesus "Savior" (cf. Eph. 5:23) before the Pastoral Letters (I Timothy, II Timothy, Titus), in which he uses the title ten times. This term came to be a title for the Roman Emperor. In Titus there is a parallel in the use of this term between God the Father and Jesus the Son (cf. 1:3 vs. 1:4; 2:10 vs. 2:13; 3:4 vs. 3:6). The early Christians were willing to face death rather than relinquish this title to the Emperor. Both "Savior" and "Lord" were Imperial Roman titles used by Christians exclusively for Jesus.
3:21 "who will transform the body of our humble state into conformity with the body of His glory" Paul put a positive emphasis on believers' bodily existence (cf. II Cor. 5:1-10), both here and in heaven. This is referred to theologically as glorification (cf. Rom. 8:30; I John 3:2), when salvation will be consummated and fully realized. Our body of dust (cf. Ps. 103:14) will be exchanged and remade (I Thess. 4:13-18) into a spiritual body like Jesus' (cf. I Cor. 15:45; I John 3:2).
▣ "He has even to subject all things to Himself" The resurrected Christ is Lord of all (cf. I Cor. 15:24-28; Col. 1:20).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who is Paul referring to in verse 2?
2. Why does Paul give his Jewish credentials?
3. Practically, how does v. 10 relate to believers?
4. Are these false teachers saved?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Exhortations | Be United, Joyful and in Prayer | Final Appeals | Instructions | Last Advice |
(3:17-4:1) | (3:17-4:1) | (3:17-4:1) | 4:1 | (3:17-4:1) |
4:2-7 | 4:2-7 | 4:2-3 | 4:2-3 | 4:2-3 |
4:4-7 | 4:4 | 4:4-9 | ||
4:5-7 | ||||
4:8-9 | 4:8-9 | 4:8-9 | 4:8-9 | |
Acknowledgment of the Philippian Gift | Philippian Generosity | Thanks for the Gift | Thanks for Help Received | |
4:10-14 | 4:10-20 | 4:10-14 | 4:10-13 | 4:10-20 |
4:14-20 | ||||
4:15-20 | 4:15-20 | |||
Final Greetings | Greetings and Blessing | Final Greetings | Greetings and Final Wish | |
4:21-23 | 4:21-23 | 4:21-22 | 4:21-22 | 4:21-22 |
4:23 | 4:23 | 4:23 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five modern translations. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one main subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED TEXT: 4:1
1Therefore, my beloved brethren whom I long to see, my joy and crown, in this way stand firm in the Lord, my beloved.
4:1 "my beloved brothers" Paul combined two of the typical NT terms for believers: "beloved" [twice] and "brothers." This affectionate combination showed his great love for this church as is seen in the next phrase and the parallel in 1:8.
▣ "whom I long to see" This same strong term (epipotheō) is also used in 1:8; 2:26; II Cor. 9:14.
▣ "my joy and crown" The term "crown" (stephanos) meant a victor's crown in an athletic contest. This same exuberance can be seen in Paul's comments to another Macedonian church (cf. I Thess. 2:19-20; 3:9). This church was the proof of Paul's effective apostleship (cf. I Cor. 9:2; I Thess. 2:19).
▣ "stand firm" This is a Present active imperative. This military metaphor refers to the Christian's ability to remain faithful amidst problems (cf. 1:27; I Cor. 16:13; Eph. 6:11-14). It also relates to perseverance (see Special Topic at 1:9-11), which is only possible "in the Lord" (cf. Gal. 6:9; Rev. 2:7,11,17,26; 3:5,12,21).
This is another biblical paradox in the relationship between God's sovereignty and humanity's free will (compare Ezek. 18:31 with Ezek. 36:26-27). In this verse believers are commanded to "stand firm," while in Jude v. 24 it is God who keeps them standing. Somehow, both are true.
NASB (UPDATED) TEXT: 4:2-3
IUrge Euodia and I urge Syntyche to live in harmony in the Lord. 2Indeed, true companion, I ask you also to help these women who have shared my struggle in the cause of the gospel, together with Clement also and the rest of my fellow workers, whose names are in the book of life.
4:2 "Euodia...Syntyche" Apparently, even in this loving church there is still internal tension. This does not refer to doctrinal tension, which was mentioned in chapter 3, but to fellowship tension of some sort. This first proper name means "a prosperous journey or success." The second name means "pleasant acquaintance" or "good luck." Their names did not match their current actions. In Macedonia women had more freedom than anywhere in the ancient Roman world (cf. Acts 16:12-15). Sometimes freedom turns into personal preference or even license.
▣ "live in harmony in the Lord" The key to harmony is the believers' relationship to Christ which radically transforms their relationships with their covenant brothers and sisters. Believers' love for God is clearly seen in their love for one another (cf. Eph. 4:1-6; 2:1-5; I John 4:20-21).
4:3
NASB, NKJV"true comrade"
NRSV"loyal companion"
TEV"faithful partner"
NJB"partner"
This is often translated literally as "yoke-fellow" (cf. Arndt and Gingrich, A Greek-English Lexicon of the New Testament, p.783). However, it is a masculine singular noun which, in a list of so many other names, possibly was a proper name itself, Syzygus (cf. NJB and Moulton and Milligan, The Vocabulary of the Greek Testament, p. 607), which would have been a play on the meaning of the name.
It is possible that this was Paul's way of referring to Luke. The "we" sections of Acts start and stop at Philippi. Luke may have stayed there to help the new converts and collect the offering for the church in Jerusalem.
▣ "to help these women" This is a present middle imperative which literally means "take hold with." Paul was admonishing one of the members of the Philippian church to help these two women overcome their differences in the Lord (cf. Gal. 6:1-4).
NASB"who shared my struggle in the cause of the gospel"
NKJV"labored with me"
NRSV"struggled beside me"
TEV"have worked hard with me"
NJB"have struggled hard"
This term is only used here and in 1:27. It is a military or athletic term for a "hard fight." It is metaphorical for the intensity of gospel work. These women helped Paul in his evangelistic mission work. Many of Paul's helpers mentioned in Romans 16 were women. Even missionaries have disagreements (cf. Acts 15:36-41). How they solve them as Christians is the issue, and the witness!
▣ "Clement" This is a common name in the Roman world. This person is mentioned nowhere else in the NT. However, Origen of Alexandria, Eusebius, and Jerome believed that it refers to Clement of Rome who wrote a letter to the Corinthian church sometime toward the end of the first century (a.d. 95). However, this identification seems highly speculative.
▣ "and the rest of my fellow-workers" Paul was willing to use many helpers in his gospel work. He was no prima-donna; he apparently delegated responsibility to other men and women. It is interesting to note in Romans 16 how many women's names appear as helpers of Paul.
▣ "whose names are in the book of life" This may refer to the registration of the covenant people in the OT (cf. Dan. 7:10; 12:1) which was metaphorical of God's memory. There are two books mentioned in Dan. 7:10 and Rev. 20:12-15: (1) the book of remembrances and (2) the book of life. The book of remembrances includes the names and deeds of both the redeemed and the lost (cf. Ps. 58:6; 139:16; Isa. 65:6; Mal. 3:16). The book of life includes the names of the redeemed and can be seen in Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:12,15; 21:27. God knows those who are His. He will reward His followers and judge the wicked (cf. Matt. 25:31-46; Rev. 20:11-15). In the Greco-Roman world this term referred to the official registration of a city; if so, it might have been another play on this city's official status as a Roman colony (cf. 1:27; 3:20).
NASB (UPDATED) TEXT: 4:4-7
4Rejoice in the Lord always; again I will say, rejoice! 5Let your gentle spirit be known to all men. The Lord is near. 6Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7And the peace of God, which surpasses all comprehension, will guard your hearts and your minds in Christ Jesus.
4:4 There are two present active imperative forms of the term "rejoice" in v. 4. The term can be translated as a farewell, but in this context they must be translated "rejoice" (cf. I Thess. 5:16). This is a major theme in Philippians. Notice the number of times the terms "all" and "every" are used in vv. 4-13 as in 1:1-8. Joy must not be linked to circumstances. The key is the believers' relationship to Christ ("in the Lord").
4:5
NASB"gentle spirit"
NKJV, NRSV"gentleness"
TEV"a gentle attitude"
NJB"good sense"
This call to Christian lifestyle began in 3:1, but the discussion of the false teachers drew Paul's mind away until this point where he renews the emphasis. The term itself is best translated "kind," "gentle," or "yielding" (cf. I Tim. 3:3; Titus 3:2; James 3:17; I Pet. 2:18).
▣ "be known to all men" This verse has been interpreted in two ways:
1. believers are to have this gentleness toward other believers so that those outside the church will notice and be attracted to Christ (cf. Matt. 5:16)
2. this gentleness is to be applied to all people, regardless of their relationship to the Lord, as a witness to His power in the lives of these converted pagans and as a deterrent to unfair criticism by unbelievers (cf. Rom. 12:17; 14:18; II Cor. 8:21; I Pet. 2:12,15; 3:16)
NASB, NRSV,
NJB"The Lord is near"
NKJV"The Lord is at hand"
TEV"The Lord is coming soon"
This word "near" is used of time (cf. Matt. 24:32,33). The Second Coming is a recurrent theme in Philippians. This has a very similar meaning to the Aramaic word maranatha (cf. I Cor. 16:22; Rev. 22:10). The any-moment expectation of the Second Coming was and is an encouragement to Christian living (cf. Rom. 13:12; James 5:8-9).
It is also possible that this could have referred to the Lord's moment-by-moment presence with believers (cf. Matt. 28:20; Rom. 10:8 and F. F. Bruce's Answers to Questions, p. 201).
4:6 "be anxious for nothing" This is a present active imperative. The church at Philippi was under great tension, both from without and within. Anxiety is not an appropriate characteristic for the Christian life (cf. Matt. 6:25-34 and I Pet. 5:7). There is nothing that should worry believers except possibly their standing fast in the Lord and serving Him. The great enemy of peace is anxiety.
▣ "but in everything by prayer and supplication with thanksgiving" This is a key answer to anxiety-prayer, for others and ourselves, mixed with thanksgiving. It is interesting how often Paul uses the term "thanksgiving" in combination with prayer (cf. Eph. 5:20; Col. 4:2; I Thess. 5:17-18; I Tim. 2:1). There is an obvious contrast between "for nothing" and "in everything." See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Eph. 3:20.
▣ "Let your requests be made known to God" This a present passive imperative. There are several passages in the NT which emphasize that believers should persist in prayer (cf. Matt. 7:7-11; Luke 18:2-8). Possibly, thanksgiving and perseverance are the two missing elements in a proper theology of prayer. God knows what is needed but He desires the fellowship and trust involved in prayer. God has limited Himself in many areas to the prayers of His children; "We have not because we ask not" (cf. James 4:2).
4:7 "the peace of God" It is interesting that in this context the peace of God is mentioned in v. 7 and the God who gives it is mentioned in v. 9. The first emphasizes what God gives and the second His character. Peace is used in several different senses in the NT:
1. it can be a title (cf. Isa. 9:6; Rom. 15:33; 16:20; II Cor. 13:11; Phil. 4:9; I Thess. 5:23; II Thess. 3:16)
2. it can refer to the peace of the gospel in an objective sense (cf. John 14:27; 16:33; Col. 1:20)
3. it can refer to the peace of the gospel in a subjective sense (cf. Eph. 2:14-17; Col. 3:15)
Sometimes 2 and 3 are combined as in Rom. 5:1. See Special Topic: Peace at Col. 1:20.
▣ "which surpasses all comprehension" This is a present active participle. It has been interpreted in two ways: (1) God's peace is better than human reason or (2) God's peace is beyond human reason. The parallel passage in Eph. 3:20 is helpful. God's ways are beyond our ways (cf. Isa. 55:8-9). An example of this peace that passes all human ability to understand is found in the life of Paul in this very chapter (cf. vv. 11-13). The peace of God must be unconnected with circumstances and locked securely to the person and work of Christ. For "surpasses" (huperechō) see Special Topic: Paul's Use of Huper Compounds at Eph. 1:19.
▣ "shall guard your hearts and your minds" God's peace acts as a soldier guarding believers. This same beautiful truth of God's garrisoning of His children can be seen in I Peter 1:4, 5. The two Greek terms "heart" (kardia) and "mind" (nous) are synonymous in speaking about the whole person (feeling and thinking). Paul emphasizes Christian thinking throughout this letter. See note at 3:15. See Special Topic: Heart at Col. 2:2.
▣ "in Christ Jesus" He is the key to Paul's theology. All of God's benefits and blessings flow to fallen mankind through the life, teachings, death, resurrection, Second Coming and personal union with Jesus Christ. Believers are vitally united with Him. This is theologically synonymous with John's "abide in me" of John 15.
NASB (UPDATED) TEXT: 4:8-9
8Finally, brethren, whatever is true, whatever is honorable, whatever is right, whatever is pure, whatever is lovely, whatever is of good repute, if there is any excellence and if anything worthy of praise, dwell on these things. 9The things you have learned and received and heard and seen in me, practice these things, and the God of peace will be with you.
4:8-9 This continues the emphasis on the believer's thought life. The rabbis saw the mind as the seed-bed of the soul. What we think becomes who we are. These verses are much needed in the life of the modern western church in a day of such socially accepted evil. Paul's list is similar to the Stoics' lists of virtues. Paul was exposed to Greek philosophy as a citizen of Tarsus. He even quotes several Greek writers (cf. Acts 17:28; I Cor. 15:37 and Titus 1:12). See Special Topic: Vices and Virtues in the NT at Col. 3:5.
4:8 "finally" See note at 3:1.
▣ "true" This is truth in contrast to falsehood, however, it is not academic truth, but rather a lifestyle of godly living. This very term is used of God in Rom. 3:4.
▣ "honorable" This literally means "dignified." This term is often translated "grave" and is used for church leaders in I Tim. 3:8,11 and Titus 2:2. It seems to have been used in the sense of "dignity" with "attractiveness" toward both the saved and the lost.
▣ "right" This refers to one conforming to the standard of God's character, thereby being a morally upright person. In the OT the Hebrew term for "right" comes from the word for "measuring reed" and refers to God's nature as the standard by which all humans are judged. This does not mean that humans can be perfectly right with God on their own effort, but that God has freely imputed the righteousness of Christ to those who believe in Him by faith Once given, God's character transforms the receiver!
▣ "pure" This is used in the sense of moral purity (cf. I John 3:3).
▣ "lovely" This term is used only here in the NT. It seems to mean "pleasing," "amiable," "congenial," or "pleasant." This is another call for believers to live attractive lives.
NASB"of good repute"
NKJV"praiseworthy"
NRSV"commendable"
TEV"deserve praise"
NJB"admire"
This term is used only here in the NT. It refers to that which is "praise-worthy" or "attractive."
▣ "if there is any excellence" The grammatical form of these eight items used in v. 8 changes after the sixth one and becomes a first class conditional sentence which was assumed to be true. The term "excellent" is used only here in Paul's writings and only three times in Peter's (cf. I Pet. 2:9; II Pet. 1:3, 5). It refers to doing something well with its accompanying prestige. It was a common word in the Greek moral philosophers (Stoics). It is used to express goodness in its fullest practical expression.
▣ "worthy of praise" This meant "that which was approved both by God and by man" (cf. 1:11). It refers to being socially acceptable to a culture for the purpose of attracting people to God (cf. I Tim. 3:2,7,10; 5:7; 6:14).
NASB"dwell on these things"
NKJV"meditate on these things"
NRSV"think about these things"
TEV"fill your minds with those things"
NJB"let your minds be filled with"
This is a present middle imperative. This commercial term (logizomai) implies a process of calculating or reasoning that was continual and priority. Dwell on these things so that they can shape your thinking and living (see note at 3:15). God will do His part in the believers' lives through grace, but they must participate by removing those things that they know will draw their heart away from the Lord (cf. I Thess. 5:21-22).
4:9 "the things you have learned and received and heard and seen" All four of these verbs are aorist active indicatives. These relate to Paul's activities in Philippi. Both the content of believers' theology and their lifestyle (cf. Ezra 7:10) are crucial if believers are to reflect who the Lord is and attract others to Him.
It is interesting that the second word "received" (paralambanō) became an official term for "received tradition" and was used in that sense by Paul in I Cor. 11:23; 15:3.
▣ "seen" This emphasis began in 3:17. As Paul followed Christ, believers are to follow him.
▣ "Practice these things" This is a present active imperative, "keep on practicing these things!" Do not be just hearers, but doers (cf. Luke 11:28; James 1:22). It is very similar to the Hebrew concept, Shema (cf. Deut. 5:1; 6:4; 9:1; 20:3; 27:9-10), which meant "to hear so as to do." Christianity must not be turned into a creed isolated from daily godly living.
▣ "the God of peace" As verse 7 emphasizes the peace that God gives, this verse emphasizes the very nature of the One who gives it. This emphasis on the peace-giving God can be seen in Rom. 15:33; 16:20; II Cor. 13:11; I Thess. 5:23; Heb. 13:20. Jesus is called the Lord of peace in II Thess. 3:16.
NASB (UPDATED) TEXT: 4:10-14
10But I rejoiced in the Lord greatly, that now at last you have revived your concern for me; indeed, you were concerned before, but you lacked opportunity. 11Not that I speak from want, for I have learned to be content in whatever circumstances I am. 12I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. 13I can do all things through Him who strengthens me. 14Nevertheless, you have done well to share with me in my affliction.
4:10 "I rejoiced" Paul is so appreciative of this church's help (money, concern, prayers, Epaphroditus).
NASB, NRSV"that now at last you have revived your concern for me"
NKJV"that now at last your care for me has flourished again"
TEV"after so long a time you once more had the chance of showing that you care for me"
NJB"now that at last your consideration for me has blossomed again"
At first glance this seems to be a negative statement in English. It is very similar to the phrase found in Rom. 1:10. The term "revived" means "to bloom again." Paul is simply stating that they had the desire to help him but they had not had an opportunity (imperfect tense of both the verb and the infinitive of v. 10b). This probably refers to a monetary gift (cf. v. 14). For a good article see Gordon Fee, To What End Exegesis? pp. 282-289.
4:11 "I have learned to be content in whatever circumstances I am" This is an aorist tense employing a Stoic term (autarkēs). The Stoic philosophers used this term translated "contented" as the goal of their philosophy, which was a passionless distancing from the affairs of life, "a self-sufficiency." Paul was not saying that he was self-sufficient, but that he was Jesus-sufficient ("in the Lord," v. 10). The peace of God is not connected with circumstances, but with the person and work of Christ. This contentment is both a Christian worldview and friendship with the Savior. The theological concept of Christian contentment is also found in II Cor. 9:8; I Tim. 6:6,8; Heb. 13:5.
4:12 This verse has three perfect tense verbs and six present infinitives. It is a beautiful, artistic affirmation of Paul's trust in God's moment-by-moment provision "in Christ." See Special Topic: Wealth at Eph. 4:28.
▣ "I know how to get along with humble means, and I also know how to live in prosperity" The two "I knows" are perfect active indicatives. Paul knew about want and plenty! The first term is translated "humbled" in 2:8, where it is used of Jesus. Here it means "less than what is needed for daily life."
The second word means "much more than is needed for daily life." There are two dangers facing believers in their Christian lifestyle: poverty and wealth (cf. Pro. 30:7-9). The danger is that with poverty one becomes discouraged with God and with wealth one becomes self-sufficient apart from God.
▣ "prosperity. . .assurance" See Special Topic: Abound at Eph. 1:8.
NASB, NRSV,
TEV"I have learned the secret"
NKJV"I have learned"
NJB"I have mastered the secret"
This literally means "I have been initiated." This is another perfect passive indicative. This term is used only here in the NT. It was used in the mystery religions for one who was initiated into their cult. Paul was asserting that he has learned by experience and by theology that the true secret of happiness is found in Christ, not in circumstances (cf. The Christian's Secret of a Happy Life by Hannah Whithall Smith).
4:13 The term "Christ" found in the King James Version does not occur in this verse in the oldest Greek manuscripts (א*, A, B, or D*). However, the pronoun "Him" certainly refers to Jesus. This is the flipside of the truth found in John 15:5. Biblical truth is often presented in tension-filled pairs. Usually one side emphasizes God's involvement and the other, mankind's. This eastern method of presenting truth is very difficult for western people to grasp. Many of the tensions between denominations are a misunderstanding of this type of dialectical presentations of truth. To focus on one aspect or the other is to miss the point! These isolated proof texts have developed into systems of theology which are in fact only "half truths"!
▣ "strengthens" This is a Present active participle, "the one who continues to strengthen" (cf. Eph. 3:16; Col. 1:11; I Tim. 1:12; II Tim. 4:17). Believers need to be strengthened by Christ. They also need to be strong (cf. I Cor. 16:13 Eph. 6:10; II Tim. 2:1). This is the paradoxical tension found so often in Scripture. Christianity is a covenant; God initiates it and sets the conditions and privileges, but humans must respond and obey and continue! These believers were under internal and external pressure from false teachers and persecutors! As Paul was content in all circumstances, so must they be (and us, too).
4:14 These believers shared with Paul in the spreading of the gospel (cf. 1:5) and the persecution that it brought. See Special Topic: Tribulation at Eph. 3:13.
NASB (UPDATED) TEXT: 4:15-20
15You yourselves also know, Philippians, that at the first preaching of the gospel, after I left Macedonia, no church shared with me in the matter of giving and receiving but you alone; 16for even in Thessalonica you sent a gift more than once for my needs. 17Not that I seek the gift itself, but I seek for the profit which increases to your account. 18But I have received everything in full and have an abundance; I am amply supplied, having received from Epaphroditus what you have sent, a fragrant aroma, an acceptable sacrifice, well-pleasing to God. 19And my God will supply all your needs according to His riches in glory in Christ Jesus. 20Now to our God and Father be the glory forever and ever. Amen.
4:15,16 This has been understood to be a contradiction to II Cor. 11:8-9, which implies that the other churches of Macedonia also helped Paul. However, the time element is significant. Paul is saying that at this particular time no other church besides this church at Philippi had helped him. Paul was very hesitant to accept financial contributions (cf. I Cor. 9:4-18; II Cor. 11:7-10; 12:13-18; I Thess. 2:5-9; and II Thess. 3:7-9).
4:15 "You yourselves also know" This is an emphatic "you" and a perfect active indicative. Paul shared himself with this church and they reciprocated.
SPECIAL TOPIC: CHURCH (EKKLESIA)
NASB, NKJV,
NRSV"shared with me in the matter of giving and receiving"
TEV"shared my profits and losses"
NJB"made common account with me in the matter of expenditure and receipts"
There is a series of commercial terms in vv. 15-18 which can be verified and defined from the Koine Greek papyri found in Egypt and the ostraca (broken pottery used as writing material). This first one was a banking term for an open account.
Paul was acutely aware of the problems caused by money. As a rabbi he was not allowed to take money for his teaching. The false accusations by the factions at Corinth reinforced his need to refuse monetary help from the churches. Paul must have felt uniquely comfortable with this congregation.
4:17 "I seek. . .seek" This is a very strong Greek term used twice to show Paul's ambiguous feelings about his thanksgiving for the gift and yet his not actively seeking their help. He realized that they would receive a blessing from God for their stewardship and generosity in the gospel. For this he was glad.
▣ "the profit which increases to your account" This is another commercial metaphor which refers to the interest that accrued and was deposited in another's account. Giving to gospel causes results in gospel blessings (cf. v. 19).
4:18 "I have received everything in full," This is another business term for a receipt of a payment in full. Paul felt this church had done everything expected and far more. (The use of the term "abound" or "abundance" and the prefect passive indicative "amply supplied").
▣ "Epaphroditus" He was the Philippian church's representative sent to deliver the monetary gift and stay on to help Paul (cf. 2:25-30).
▣ "a fragrant aroma; an acceptable sacrifice, well pleasing to God" This came from an OT metaphor of an accepted sacrifice on the altar of burnt offerings (cf. Gen. 8:21; Exod. 29:18,25,41; Lev. 1:9,13; Ezek. 20:41). This same type of metaphor is used by Paul in II Cor. 2:15 and Eph. 5:2.
The help given to Paul as a minister of the gospel is in reality given to God and will be repaid and blessed by Him!
4:19 "My God shall supply all your needs" This is not a blank check from God! "Needs" must be defined. This must be seen in light of the principles of spiritual giving found in II Corinthians 8 and 9, particularly 9:6-15. This is not a promise that can be taken out of context and be applied to every human desire. In this context it relates to Paul's provision for ministry. God will always supply those who are generous givers with more to give. This does not mean that they will have more for personal use, but more to give to gospel causes!
▣ "according to His riches in glory in Christ Jesus" It must be remembered that this whole chapter is motivated by the work of Christ and that all that is accomplished in the Christian life is by the help of the Lord, "in the Lord," (cf. vv. 1, 2, and 4). All of God's blessings come through Christ.
4:20 "to our God and Father be glory forever and ever" This is very similar to Paul's closing prayer in other books. The term "forever and ever" is literally "to the ages of the ages," which is a Greek idiom for "forever." See Special Topic: Paul's Praise, Prayer, and Thanksgiving at Eph. 3:20.
The description of God as Father is one of the greatest truths of the Bible (cf. Hosea 11). The family metaphors used for God (Father, Son) help humans understand His nature and character. God accommodates Himself to human understanding by using human titles, human analogies, and negation. For fuller note on "glory" see Eph. 1:6.
▣ "Amen" is the Hebrew word for "faith" or "faithfulness" (cf. Hab. 2:4). Originally this term was used to describe a stable stance, sure footing. It came to be used metaphorically of someone who was faithful, stable, steadfast, dependable, trustworthy. Later it came to be commonly used in the sense of an affirmation of a trustworthy statement. See Special Topic at Eph. 3:20.
NASB (UPDATED) TEXT: 4:21-23
21Greet every saint in Christ Jesus. The brethren who are with me greet you. 22All the saints greet you, especially those of Caesar's household. 23The grace of the Lord Jesus Christ be with your spirit.
4:21-23 It is possible that this was written in Paul's own hand which became a common technique to verify the authenticity of his letters (cf. I Cor. 16:21; Gal. 6:11; Col. 4:18; II Thess. 3:17; Philemon v. 19). This was also a common practice in the Koine Greek papyri found in Egypt. Most of Paul's letters were penned by a scribe (cf. Rom. 16:22).
4:21 "greet every saint" This is the only use of the word "saint" in the NT in the singular. It is followed in v. 22 by the plural form. Even v. 21 is used in a corporate sense. To be saved makes one a part of a family, a body, a field, a building, a people! It is impossible to be a spiritual "lone ranger." The gospel is received individually but results in a collective fellowship.
Be carful of the modern western overemphasis on individual rights and freedoms. Christianity is a corporate experience. Even well-known Reformation (Luther) slogans like "the Priesthood of the Believer" are biblically inaccurate. The NT people of God are described by the OT priestly phrases (cf. I Pet. 2:5,9; Rev. 1:60. But note that they are all plural, "a kingdom of priests."
Remember, believers are individually gifted at salvation for the common good (cf. I Cor. 12:7). We are saved to serve. Our modern cultural milieu has changed the biblical focus into "what's in it for me?" thereby turning salvation into a ticket to heaven instead of a life of ministry. Believers are not saved so that they might exercise their freedoms nor actualize their potential, they are saved from sin to serve God (cf. Romans 6). See Special Topic: Saints at Col. 1:2.
4:22 "especially those of Caesar's household" This obviously relates to servants, slaves, and minor officials in Rome in governmental service (cf. 1:13). Paul's gospel had even invaded the Emperor's own staff and would one day cause the whole pagan system to collapse.
4:23
NASB, NRSV,
NJB"be with your spirit"
NKJV, TEV"be with you all"
This refers to the human person. In the NT it is often very difficult to know if the author is referring to the Holy Spirit (with a capital "S") or the human spirit which is motivated by the Holy Spirit (with a little "s"). In this context it is obviously a little "s."
There is a manuscript variation in the Pauline closing (cf. Gal. 6:18 and Philemon 25). Some Greek texts, אc, K, and the Textus Receptus (NKJV), have "with you all," which was Paul's close in I Cor. 16:24; II Cor. 13:13; II Thess. 3:18 and Titus 3:15. The majority of ancient Greek papyrus and uncial manuscripts have "with your spirit."
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the key phrase of this chapter?
2. What does it mean "to stand firm"?
3. What are the principles for solving disunity in a local church?
4. Give the aspects of prayer that Paul mentions in verses 4-7.
5. Describe in your own words the significance of verses 8 and 9 to our day.
6. Is verse 10 a negative statement by Paul to chide the Philippians for not helping him?
7. What is the true secret of happiness expressed in verses 11-13?
8. List and explain the three commercial terms found in verses 15, 17 and 18.
9. Explain how the context affects the proper interpretation of verse 19a.
Copyright © 2012 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 9. See attached PDF (172 pages)
OPENING STATEMENT
A. The geographical locations mentioned in 1 Timothy, Titus, and 2 Timothy do not fit into the chronology of either Acts or Paul's other letters.
a. visit to Ephesus (cf. 1 Tim. 1:3)
b. visit to Troas (cf. 2 Tim. 4:13)
c. visit to Miletus (cf. 2 Tim. 4:20)
d. mission to Crete (cf. Titus 1:5)
e. mission to Spain (from Clement of Rome, a.d. 95 and the introduction to the Muratorian Canon, a.d. 180-200)
Therefore, I think that Paul was released from prison (early to mid 60's, which is documented in I Clement 5, written about a.d. 95) and took a fourth missionary journey, was then rearrested and killed before a.d. 68 (Nero's suicide).
B. The purpose of these letters has generally been thought to have been administrative (church organization). However, in the New International Biblical Commentary, Vol. 13, on I and 2 Timothy and Titus, Gordon Fee convinces me that the occasion for the letters was false teaching emerging within the house churches of Ephesus (1 Timothy) and on the island of Crete (Titus).
C. In some ways the Pastoral Letters establish an administrative pattern similar to the Essenes' Manual of Discipline. These guidelines were all the more necessary in light of the early and pervasive deviation from Apostolic teachings and form.
D. The similarity between the Pastoral Letters and Luke's vocabulary in Luke and Acts may be due to the fact that Paul used him as a scribe (cf. C. F. C. Moule, The Problem of the Pastoral Epistles: A Reappraisal). S. G. Wilson has even asserted in Luke and the Pastoral Epistles that these three books may have been Luke's attempt to write a third volume delineating the gospel's movement beyond Rome.
E. Why are these three books lumped together? Is it possible they deal with separate times/ places/issues? Only 1 Timothy and Titus have anything to do with church organization. It is really (1) their vocabulary; (2) the false teachers that seem to unify these books; and (3) the fact they do not easily fit into the chronology of Acts (if taken together).
AUTHOR
A. The letters themselves claim to be from Paul the Apostle (cf. 1 Tim. 1:1; 2 Tim. 1:1; and Titus 1:1) to his two apostolic representatives, Timothy and Titus.
B. The issue of authorship of the Pastoral Letters began to be debated in the 19th and 20th centuries. The rejection of Paul's authorship is usually based on
1. a developed church organization (qualifications for leaders)
2. a developed Gnosticism (documented in the second century)
3. a developed theology (creedal statements)
4. a variation of vocabulary and style (one-third of the words are not used in Paul's other writings)
C. These differences can be explained
1. these are Paul's last writings, possibly using Luke as a scribe
2. vocabulary and style are dependent on the occasion
3. Gnostic ideas were a development of first century Jewish thought (cf. Dead Sea Scrolls)
4. Paul was a brilliant theologian and creative writer with a large vocabulary
D. There is a growing understanding of historical precedent
1. Paul's use of a professional Christian scribe (in this case, possibly Luke)
2. Paul's use of co-writers (i.e., part of his mission team, cf. 2 Tim. 4:11)
3. Paul's use of liturgical or hymnic quotes (a good summary is found in Dictionary of Paul and His Letters, edited by Hawthorne and Martin, published by IVP, p. 664).
Suggestions that portions of the Pastoral Letters are quotes from other sources help explain the numbers of hapax legomena (words used only one time in the NT), non-Pauline idioms, and unique use of Pauline terms.
a. doxologies (cf. 1 Tim. 1:17; 6:15-17)
b. list of vices (cf. 1 Tim. 1:9-10)
c. appropriate conduct for wives (cf. 1 Tim. 2:9-3:1a)
d. qualifications for ministers (cf. 1 Tim. 3:1b-13)
e. hymnic confessions (cf. 1 Tim. 2:5-6; 3:16; 2 Tim. 1:9-10; Titus 3:3-7)
f. hymns (cf. 1 Tim. 6:11-12,15-16; 2 Tim. 2:11-13; Titus 2:11-14)
g. OT midrash (cf. 1 Tim. 1:9-10; 2:9-3:1a; 5:17-18; 2 Tim. 2:19-21; Titus 3:3-7)
h. formula
(1) "faithful is the word" (cf. 1 Tim. 1:15; 2:9-3:1a; 2 Tim. 2:11-13; Titus 3:3-8)
(2) "knowing this that" (cf. 1 Tim. 1:9-10; 2 Tim. 3:1-5)
(3) "these things" (cf. 1 Tim. 4:6,11; 2 Tim. 2:14; Titus 1:15-16; 2:1)
i. quote from a Greek poet (cf. Titus 1:12 [Epimenides and/or Euripides])
E. It is surprising that a supposed second century "Paulinist" would mention such specific details as people's names (i.e., Hymenaeus, 1 Tim. 1:20; 2 Tim. 2:17; Alexander, 1 Tim. 1:20; Zenas, Titus 3:13) and events (Trophimus' illness at Miletus, 2 Tim. 4:20; or the widow's role, 1 Tim. 5:9) that are not mentioned elsewhere in Paul's writings. These things do not fit with the assumption of pseudographisity.
For a good article on pseudonymity related to NT letters, see An Introduction to the New Testament, by Carson, Moo, and Morris, pp. 367-371.
DATE
A. If it is true that Paul was released from prison (after the close of the book of Acts, possibly a.d. 59-61), then is there any early tradition of his post-prison activities (i.e., preaching in Spain, cf. Rom. 15:24,28)?
1. the Pastoral Letters (cf. 2 Tim. 4:10)
2. I Clement 5
a. Paul preached in the east and west (i.e., Spain)
b. Paul was killed under "the prefects" (i.e., Tigellinus and Sabinus, who functioned in the last year of Nero's reign, A.D. 68)
3. the introduction to the Muratorian Fragment (a list of canonical books from Rome about a.d. 180-200)
4. Eusebius' Historical Ecclesiastical History 2:22:1-8, states that Paul was released from Roman imprisonment
B. It seems that 1 Timothy and Titus were written close together before Paul's re-arrest. 2 Timothy is Paul's last writing and good-bye while in prison.
C. Possible chronology of Paul's writings following F. F. Bruce and Murry Harris with minor adaptations.
Book | Date | Place of Writing | Relation to Acts | |
1. 2. 3. 4. 5. 6. 7.-10. 11.-13.
|
Galatians 1 Thessalonians 2 Thessalonians I Corinthians II Corinthians Romans Prison Letters Colossians Ephesians Philemon Philippians Fourth Missionary Journey I Timothy Titus II Timothy |
48 50 50 55 56 57 early 60s 63 (or later, |
Syrian Antioch Corinth Corinth Ephesus Macedonia Corinth Rome Macedonia |
14:28; 15:2 18:5 19:20 28:30-31
|
RECIPIENTS
A. The name, Pastoral Epistles, comes from D. N. Berdot's commentary of a.d. 1703. It speaks of their unique character and content. Timothy and Titus, however, are not pastors, but apostolic delegates.
B. These letters were written to churches, but under the literary form of letters to Paul's co-workers, Timothy and Titus. Paul addresses the congregations as he addresses his leadership team. Hints of Paul's wider audience are
1. the formal introductions mentioning his apostleship
2. the plural "you" in the final close of all three letters
3. Paul's defense of his call (cf. 1 Tim. 2:7)
4. Paul's writing to Timothy about things he would already have known from his time with Paul (cf. 1 Tim. 3:15)
OCCASION/PURPOSE
A. The main purpose was to combat emerging heresies (cf. 1 Tim. 1:3-7). The specific heresy may be a combination of Jewish and Gnostic tendencies (much like the false teachers of Ephesians and Colossians). Possibly there were two distinct groups.
B. The OT gives specific guidelines for the organization of the community of faith. The NT does not contain specific instructions concerning the organization or polity of the church. The Pastoral Letters (1 Timothy, 2 Timothy, and Titus) are as close as it comes to NT guidelines.
C. 1 Timothy was written
1. to request Timothy to stay on at Ephesus (cf. 1 Tim. 1:3)
2. to deal with the false teachers (cf. 1 Tim. 1:19-20; 4:1-5; 6:4-5,20-21)
3. to help organize the leadership (cf. 1 Tim. 3)
D. Titus had a similar assignment to deal with heresy and organization on Crete (cf. 1:5)
E. 2 Timothy finds Paul in prison with little hope of release (cf. 4:6-8, 16-18)
F. There is a strong sense of "sound teaching" (i.e., correct doctrine) that rings through these letters (cf. 1 Tim. 1:10; 4:6; 6:3; 2 Tim. 1:13; 4:3; Titus 1:9; 2:1) or "sound in the faith" (cf. Titus 1:13; 2:2). God entrusted this "sound teaching" to Paul (cf. 1 Tim. 1:11); Paul entrusted it to Timothy (cf. I Tim. 6:20), and Timothy was to entrust it to faithful men (cf. 2 Tim. 2:2).
THE FALSE TEACHERS
A. It is difficult to discuss the false teachers because of our lack of specific first century information. Paul is writing to those who knew these false teachers firsthand. He, therefore, does not fully discuss their theology, but usually condemns their lifestyle and motives (as does Jude).
B. The main interpretive issue relates to whether they were
1. Jewish
2. Greek
3. a combination
The false teachers seem to be a mixture of Jewish and Gnostic elements. But how did these totally divergent religious movements merge?
a. Judaism always incorporated some dualistic elements (cf. Dead Sea Scrolls)
b. Gnosticism of the second century developed these common near-eastern philosophical/ theological themes
c. Judaism of the diaspora was much more eclectic than modern scholarship previously imagined
d. there is a first century precedent for a Jewish-Gnostic heresy in the book of Colossians
C. Some of the elements of the false teachers
1. Jewish aspects
a. false teachers
(1) teachers of the Law (cf. 1 Tim. 1:7)
(2) the circumcision party (cf. Titus 1:10)
b. false teachers warned about Jewish myths (cf. 1 Tim. 3:9; Titus 1:14)
c. false teachers concerned with food laws (cf. 1 Tim. 4:1-5)
d. false teachers concerned with genealogies (cf. 1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14-15; 3:9)
2. Gnostic aspects (See Special Topic at Titus 1)
a. asceticism forbidding and exempting
(1) forbid marriage (cf. 1 Tim. 2:15; 4:3)
(2) exempt certain foods (cf. 1 Tim. 4:4)
b. sexual exploitation (cf. 1 Tim. 4:3; 2 Tim. 3:6-7; Titus 1:11,15)
c. emphasis on knowledge (cf. 1 Tim. 4:1-3; 6:20)
CANONICITY
A. Paul's letters were gathered together into one volume called "the Apostle" and then circulated among all the churches. The only Greek manuscript of Paul's letters that lacks I and 2 Timothy and Titus (also II Thessalonians and Philemon) is a papyrus manuscript from the 200's, called P46 (from the Chester Beatty papyri). Even this is conjecture because the manuscript is missing several concluding papyrus pages. All other Greek manuscripts contain what came to be called "the Pastoral Epistles."
B. Ancient sources which quote, allude to, or mention the Pastoral Letters
1. early church leaders
a. Pseudo-Barnabas (a.d. 70-130) quotes 2 Timothy and Titus
b. Clement of Rome (a.d. 95-97) alludes to 1 Timothy and 2 Timothy and quotes Titus 3:1
c. Polycarp (a.d. 110-150) alludes to 1 Timothy, 2 Timothy, and Titus
d. Hermas (a.d. 115-140) quotes 1 Timothy and 2 Timothy
e. Irenaeus (a.d. 130-202) quotes often from 1 Timothy, 2 Timothy, and Titus
f. Diognetus (a.d. 150) quotes Titus
g. Tertullian (a.d. 150-220) quotes 1 Timothy, 2 Timothy, and Titus
h. Origen (a.d. 185-254) quotes 1 Timothy, 2 Timothy, and Titus
2. list of canonical books which includes the Pastoral Letters
a. Muratorian Fragment (from Rome about a.d. 200)
b. Barococcio (a.d. 206) d. Cheltenham List (a.d. 360)
c. Apostolic List (a.d. 300) e. Athanasius' Letter (a.d. 367)
3. early versions which contain the Pastoral Letters
a. old Latin (a.d. 150-170)
b. old Syriac (a.d. 200)
4. early church councils which affirmed the inspired status of the Pastoral Letters
a. Nicea (a.d. 325-340) c. Carthage (a.d. 397 and 419)
b. Hippo (a.d. 393)
C. A process of consensus among the early Christian congregations of the Roman Empire developed the canon. This consensus was surely affected by internal and external social pressures. The basic requirements for inclusion in the canon seem to have been
1. relationship to an Apostle
2. a message consistent with other Apostolic writings
3. the changed lives of those who encountered these writings
4. a growing agreement in the lists of accepted writings among these early churches
D. The need for a canon developed because of
1. the delayed Second Coming
2. the geographical distance between churches and Apostles
3. the death of the Apostles
4. the early rise of false teachers
a. Judaism
b. Greek philosophy
c. mixture of Jewish and Gnostic elements (Colossians)
d. other Greco-Roman mystery religions (e.g. Mithra)
This occurred as the gospel spread to different cultures.
E. The issue of canonicity is historically related to authorship. The early church accepted the Pastoral Letters as Paul's writings. My own presuppositions about canonicity include the involvement of the Spirit, not only in the writing of the Scriptures, but also in their gathering and preservation. The question of Paul's authorship (which I assume) does not affect inspiration and canonization.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting | Salutation | Introduction | Address |
1:1-2 | 1:1 | 1:1 | 1:1 | 1:1-2 |
1:2a | 1:2a | 1:2a | ||
1:2b | 1:2b | 1:2b | ||
Warning Against False Doctrine | No Other Defense | The Defense of the Truth | Warnings Against False Teaching | Suppress the False Teachers |
1:3-7 | 1:3-11 | 1:3-7 | 1:3-7 | 1:3-7 |
1:8-11 | 1:8-11 | 1:8-11 | 1:8-11 | |
Thankfulness for Mercy | Glory to God for His Grace | Gratitude for God's Mercy | Paul On His Own Calling | |
1:12-17 | 1:12-17 | 1:12-17 | 1:12-17 | 1:12-17 |
Fight the Good Fight | Timothy's Responsibility | |||
1:18-20 | 1:18-20 | 1:18-20 | 1:18-20 | 1:18-20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1
1Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and of Christ Jesus, who is our hope,
1:1 "Paul" Most Jews of Paul's day had two first names, one Jewish, one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to
1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called "Paul and Thekla"
2. his personal sense of being least of the saints because he originally persecuted the Church (cf. 1 Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)
3. simply the name given by his parents at birth
Option #3 seems best.
▣ "an apostle" This root is one of two common Greek verbs for "send." This term has several theological usages.
1. The rabbis used it as one called and sent as an official representative of another, something like our English "ambassador" (cf. II Cor. 5:20).
2. The Gospels often use the verb form of this term of Jesus being sent by the Father. In John the term takes on Messianic overtones (cf. John 4:34; 5:24,30,36,37,38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3,8,18,21,23,25; 20:21).
3. It is used of Jesus sending believers (cf. John 17:18; 20:21).
4. It is used of a special leadership gift in the NT.
a. the original twelve inner circle of disciples (cf. Acts 1:21-22)
b. a special group of Apostolic helpers and co-workers
(1) Barnabas (cf. Acts 14:4,14)
(2) Andronicus and Junias (KJV, Junia, cf. Rom. 16:7)
(3) Apollos (cf. 1 Cor. 4:6-9)
(4) James the Lord's brother (cf. Gal. 1:19)
(5) Silvanus and Timothy (cf. 1 Thess. 2:6)
(6) possibly Titus (cf. 2 Cor. 8:23)
(7) possibly Epaphroditus (cf. Phil. 2:25)
c. an ongoing gift in the church (cf. Eph. 4:11)
5. Paul uses this title for himself in most of his letters as a way of asserting his God-given authority as Christ's representative (cf. I Cor. 1:1; 2 Cor. 1:1; Eph. 1:1; Col. 1:1; 2 Tim. 1:1). Even in a personal letter like 1 Timothy, this authority is important.
a. his authority gave Timothy authority
b. he is combating false teachers
c. his letter was obviously read to the entire church
▣ "of Christ Jesus" These terms are part of the fuller title "the Lord Jesus Christ." These three titles all have individual significance.
1. "Christ" is the Greek translation of the Hebrew Messiah (Anointed One). It asserts Jesus' OT status as God's promised one sent to set up the new age of righteousness.
2. "Jesus" is the name given to the baby in Bethlehem by the angel (cf. Matt. 1:21). It is made up of two Hebrew nouns: "YHWH," the covenant name for deity, and "salvation" (cf. Exod. 3:14). It is the same Hebrew name as Joshua. When used alone it often identifies the man, Jesus of Nazareth, son of Mary (e.g., Matt. 1:16, 25; 2:1; 3:13,15,16; Acts 13:23,33; Rom. 8:11; 1 Cor. 11:23; 12:3; Eph. 4:21; Phil. 2:10; 1 Thess. 1:10; 4:14).
3. "Lord" (used in 1:1 in KJV or in 1:12) is the translation of the Hebrew term adon, which meant "owner, husband, master, or lord." The Jews became afraid of pronouncing the sacred name YHWH lest they take it in vain and break one of the Ten Commandments. Whenever they read the Scriptures, they substituted Adon for YHWH. This is why our English translations use all capitals Lord for YHWH in the OT. By transferring this title (kurios in Greek) to Jesus, the NT authors assert His deity and equality with the Father (this same thing is done by the grammar of v. 2 with one preposition referring to God the Father and Jesus the Son, cf. 1 Thess. 1:1; 2 Thess. 1:1,2).
▣ "according to the commandment of God" This is another literary way of asserting Paul's apostolic authority. Paul's ministry was the "will of God" (cf. 2 Tim. 1:1) and "the commandment of God" (cf. Titus 1:3). This probably refers to Paul's call on the road to Damascus and the information revealed through Ananias (cf. Acts 9:1-22; 22:3-16; 26:9-18). Paul did not volunteer!
▣ "God our Savior" This is an OT title for YHWH's care and deliverance of Israel (cf. Isa. 19:20; 43:3,11; 45:15,21; 49:26; 60:16; 63:8), especially through the coming Suffering Servant (cf. Isa. 52:13-53:12). This title is used of God the Father in Titus 1:3; 2:10 and 3:4 and of God the Son, Jesus, in Titus 1:4; 2:13 and 3:6. This is another way of theologically linking the Father and the Son.
This was one of the NT titles for YHWH which was used of Caesar. The Caesars of Paul's day claimed to be "Lord," "Savior," even "divine." Christians reserved these titles uniquely for Jesus and because of this they were seen as traitors by the Roman government and society and were persecuted and died by the thousands in the first and second centuries. See full note at 2 Tim. 1:10.
▣ "Christ" See SPECIAL TOPIC: MESSIAH following.
▣ "our hope" See SPECIAL TOPIC: HOPE at Titus 1:2.
NASB (UPDATED) TEXT: 1:2
2To Timothy, my true child in the faith: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
1:2 "To Timothy" The Pastoral Letters follow the typical Greek letter form: (1) from whom; (2) to whom; and (3) a prayer/wish.
▣ "my true child" "My" is not in the Greek text. "Child" is teknon, which means a legitimate child. Paul saw himself as Timothy's spiritual father (cf. 2 Tim. 1:2; 2:1). He also refers to Titus (cf. Tutus 1:4) and Onesimus (cf. Philemon v. 10) by similar phrases.
▣ "Grace, mercy and peace" Notice the commonality and differences in Paul's opening greetings:
1. "Grace to you and peace from God our Father and the Lord Jesus Christ" (cf. Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; 1 Thess. 1:2; Philemon 1:3)
2. "Grace to you and peace from God our Father" (cf. Col. 1:2)
3. "Grace to you and peace" (cf. 1 Thess. 1:1)
4. "Grace, mercy and peace from God the Father and Christ Jesus our Lord" (cf. 1 Tim. 1:2; 2 Tim. 1:2)
5. "Grace and peace from God the Father and Christ Jesus our Savior" (cf. Titus 1:4)
Notice that there is variety, but some elements are standard.
1. "Grace" begins all greetings. It is a Christianized form of greeting focusing on the character of God.
2. "Peace" is the result of humans trusting in the trustworthy God.
3. "Mercy" is another way of describing God's character and is unique in Paul's writings, used only in I and 2 Timothy. This term was used in the Septuagint to translate the Hebrew term hesed (i.e., covenant loyalty). God is gracious and trustworthy.
4. The Father and Son are mentioned in each greeting (in 1 Thessalonians they are mentioned in the previous phrase). They are always grammatically linked. This was one way the NT writers asserted the full deity of Jesus of Nazareth. This is also true of the use of the OT titles for YHWH applied to Jesus (i.e., Lord and Savior).
▣ "Father" The Bible uses human categories (anthropomorphisms) to describe deity as an aid to time-bound, sinful mankind. The most common biblical metaphors relate to the family:
1. God as Father, as parent (mother and father), as near kin (go'el)
2. Jesus as Son, as brother, as husband
3. believers as children, as adopted children, as bride
NASB (UPDATED) TEXT: 1:3-7
3As I urged you upon my departure for Macedonia, remain on at Ephesus so that you may instruct certain men not to teach strange doctrines, 4nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith. 5But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith. 6For some men, straying from these things, have turned aside to fruitless discussion, 7wanting to be teachers of the Law, even though they do not understand either what they are saying or the matters about which they make confident assertions.
1:3 "Ephesus"
1. It was the largest city of the Roman province of Asia Minor. It was not the capital, though the Roman governor lived there. It was a commercial center because of its excellent natural harbor.
2. It was a free city, which allowed it to have its own local government and many political freedoms, including no garrison of Roman soldiers.
3. It was the only city which was allowed to hold biannual Asian Olympic games.
4. It was the site of the Temple to Artemis (Diana in Latin), which was one of the seven wonders of the world of its day. It was 425' by 220' with 127 columns which were 60' tall, of which 86 were overlaid with gold (see Pliny's Hist. Nat. 36:95ff). The image of Artemis was thought to have been a meteor which resembled a many-breasted female figure. This meant that there were many cultic prostitutes present in the city (cf. Acts 19). It was a very immoral, multicultural city.
5. Paul spent more than three years in this city (cf. Acts 18:1ff; 20:13). He stayed there longer than any other place.
6. Tradition asserts that it became the Apostle John's home after Mary's death in Palestine.
7. Paul and Timothy must have traveled here together after Paul was released from Roman imprisonment in Rome. It is the first geographical information about Paul's fourth missionary journey. Notice he was moving on to Macedonia.
8. Eusebius (a third century church historian) relates the tradition that Timothy was later stoned in Ephesus because of arguments with the followers of Diana.
▣ "so that" This is a hina (purpose clause), which means "in order that" (1:10,18,20; 2:2; 3:15; 4:15; 5:7,16,20,21; 6:1,19).
▣ "may instruct" This is a military term "to give strict orders" (cf. vv. 5,18; 4:11; 5:7; 6:13,17). Paul is directing Timothy as his Apostolic delegate.
▣ "certain men not to teach strange doctrines" Normally Paul, like all first century writers, would include a prayer of thanksgiving, an expected introductory item of Greek letters. However, in both Galatians and 1 Timothy the situation (i.e., opposing false teachers) demanded a deviation from the normal pattern. There is much modern academic speculation about these false teachers. They seem to combine aspects of Jewish and Greek thought (like the false teachers of Colossians). In this context (1:3-4) they are characterized by
1. strange doctrines
2. attention to myths
3. attention to endless genealogies
4. mere speculation
Some commentators relate these to Gnosticism's aeons or angelic spheres (plērōma) between a high good god and lesser gods/angels, the least of which molded/formed evil matter. See Special Topic: Gnostics at Titus 1:1.
The Jewish element is obvious in:
1. "teachers of the Law" (1 Tim. 1:7-10)
2. "Jewish myths" (Titus 1:14; 2 Tim. 4:4)
3. "disputes about the Law" (Titus 3:9)
4. "those of the circumcision" (Titus 1:10)
5. possibly the origins of the Messiah in Titus 3:9a
NASB"to teach no other doctrine"
NKJV"to teach different doctrine"
NRSV"teaching false doctrine"
TEV"teaching false doctrine"
NJB"to spread wrong teaching"
This is a present infinitive of a compound term heteros (another of a different kind) plus didakalin (the thing taught). The adjective heteros is also used to describe inappropriate teaching in Acts 17:21; 2 Cor. 11:4; and Gal. 1:6-7. 1 Timothy 6:3 is a good parallel.
In The New International Biblical Commentary, p. xiv, one of my favorite commentators, Gordon Fee, asserts that this verse is crucial in interpreting the purpose of 1 Timothy. In his opinion it is not primarily a "manual of church discipline," but a refutation of false teachers/teaching (and I agree).
1:4 "nor to pay attention to myths and endless genealogies" Because of the references to Jewish Law (vv. 7-10 and Titus 3:9b), to circumcision (Titus 1:10), and Jewish myths (Titus 1:14 and in 2 Tim. 4:4), it seems obvious that these teachings were Jewish in nature. It is possible that it refers to the speculative origins of the Messiah (cf. Titus 3:9a).
Irenaeus and Tertullian thought Paul was prophetically speaking to later Gnosticism's aeons or angelic levels between the holy god and a lesser god (or Elohim/angel) who formed matter. Gnosticism is a system of thought that is known from writings from the middle of the second century. See Special Topic: Gnostics at Titus 1:1. From these writings we know of their extensive lists of angelic levels between a high good god and the lesser spiritual beings. However, these Gnostic lists are never characterized in contemporary Christian, Jewish, or Gnostic literature by the terms "myths" or "genealogies."
The subject of Gnosticism has been greatly advanced by the archaeological discoveries of Gnostic texts such as Nag Hammadi. These writings are now available in English, The Nag Hammadi Library by James M. Robinson and Richard Smith.
NASB"give rise to mere speculation"
NKJV"which cause disputes"
NRSV"that promote speculations"
TEV"which only produce arguments"
NJB"only foster doubts"
It is possible to get so involved in the study of Christianity academically that we forget why we are studying God's word (cf. Titus 3:8; Matt. 28:19-20). Just because a text could mean this or that does not mean that it does mean that. Check the historical setting and larger context.
This is exactly the reason that Pietism developed out of the Reformation tradition. Mind and heart must both be yielded and energized by God's Spirit.
NASB"rather than furthering the administration of God"
NKJV"rather than godly edification"
NRSV"rather than the divine training"
TEV"they do not serve God's plan"
NJB"instead of furthering God's plan"
This is the term for "household manager" (oikonomian, found in MSS א, A, D2, F, G) used for believers' stewardship of the gospel message. It refers to God's gracious plan for all mankind's salvation through faith in Christ (cf. Gen. 3:15; 2 Cor. 5:21; Eph. 2:8-10; 2:11-3:13). See Special Topic: YHWH's ETERNAL REDEMPTIVE PLAN at 1 Tim. 4:10.
The NKJV's "edification" (oikodomēn) follows MS D* and the Greek texts used by Irenaeus and the Latin text used by Theodore. The UBS4 gives "household manager" an "A" rating (certain).
The NET Bible gives 1 Tim. 2:3-6; 2 Tim. 1:9-10 and Titus 3:4-7 as the theological elements of God's eternal redemptive plan (p. 2176).
▣ "which is by faith" There is a real difference between "myths," "genealogies," "speculations," and faith. Faith is based on the historical truth of the gospel, not theories. Faith comes from the promises of God (cf. Gal. 3:14,16,17,18,21,22,29), not the philosophical preponderance of humans (cf. 1 Cor. 1:18-31). One is based on revelation, the other on human speculation. One honors God and the other magnifies the human thinker.
This is not meant to depreciate godly scholarship, but to differentiate divine revelation from human reason, speculation, and discovery. Believers are called to love God with their "minds" (cf. Jesus' quote of Deut. 6:5 in Matt. 22:36-37; Mark 12:28-30; Luke 10:27) and to pass these truths on to their children (cf. Deut. 6:7,20-25).
1:5 "love from a pure heart" The goal of Paul's charge to believers in v. 5 had a three-fold component.
1. love from a pure heart
2. love from a good conscience
3. love from a sincere faith.
In Hebrew "heart" was used for the seat of the intellect, emotions, and will (cf. Deut. 6:5-6). It stood for the whole person.
▣ "a good conscience" There is not an OT counterpart to the Greek term "conscience" unless the Hebrew term "breast" implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom. 2:15). Paul uses this term twice in his trials in Acts (cf. 23:1 and 24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1 Cor. 4:4).
Conscience is a developing understanding of believers' motives and actions based on (1) a biblical world-view; (2) an indwelling Spirit; and (3) a knowledge of the word of God. It is made possible by the personal reception of the gospel.
Paul uses this term twice in chapter 1, once in relation to his own developed sense of the will of God (cf. 1:5) and once in relation to the willful rejection of the false teachers (cf. Titus 1:15), including Hymenaeus and Alexander (cf. 1:19). These false teachers have had their consciences seared (cf. 4:2).
▣ "a sincere faith" Paul uses this adjective three times in his writings to describe (1) faith (cf. 1 Tim. 1:5; 2 Tim. 1:5) and (2) love (cf. 2 Cor. 6:6 and also 1 Pet. 1:22). It has the connotation of genuine, real, or sincere which is opposite of "counterfeit" which describes the false teachers (cf. vv. 19-20).
1:6-7 These verses further characterize the false teachers in very Jewish categories
1. they strayed from the goal of ethical teachings (cf. v. 5)
2. they turned aside to
a. "fruitless discussion" (NASB)
b. "idle talk" (NKJV)
c. "meaningless talk" (NRSV)
d. "empty speculation" (NJB)
3. they wanted to be teachers of the Law
4. they do not understand the Law
5. they make confident assertions about things they do not understand
6. verses 9c-10 seem to reflect the Ten Commandments
The tragedy of false teachers is either
1. their spiritual blindness, which is often expressed by insincerity
2. their willful rejection of light, not just ignorance
3. they lead others into error and ruin
NASB (UPDATED) TEXT: 1:8-11
8But we know that the Law is good, if one uses it lawfully, 9realizing the fact that law is not made for a righteous person, but for those who are lawless and rebellious, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers 10and immoral men and homosexuals and kidnappers and liars and perjurers, and whatever else is contrary to sound teaching, 11according to the glorious gospel of the blessed God, with which I have been entrusted.
1:8-11 This is one long sentence in Greek. It clearly reveals one continuing purpose of the Mosaic Law, especially as it relates to moral living.
1:8 "But we know that the Law is good" See Special Topic following.
SPECIAL TOPIC: PAUL'S VIEWS OF THE MOSAIC LAW
▣ "if" This is a third class conditional sentence which means potential, but contingent, action. The Mosaic Law must be used in an appropriate manner and not as a legalistic agenda (cf. Rom. 2:27-29; 7:6; 2 Cor. 3:6).
1:9 "but for those who are lawless and rebellious" Paul includes several lists of sins in his writings (cf. Rom. 1:29-31; 13:13; 1 Cor. 5:11; 6:9-10; Eph. 5:5; Col. 3:5; 1 Tim. 6:4-5; 2 Tim. 3:2-4; Titus 3:3). They are similar to the lists of vices of the Greek moralists (Stoics). This list describes those for whom the Law still has relevance (i.e., sinners). The Law as God's agent to convict of sin is fully discussed in Galatians 3.
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
▣ "lawless" This meant "no recognized authority." These false teachers had rejected the moral aspects of the Mosaic Law. They had become a "law" unto themselves (no conscience, cf. 4:2).
▣ "rebellious" This meant "not under authority." They wanted to be authorities unto themselves.
▣ "ungodly" This meant "knowledgeably irreligious." They were not ignorant, but self-blinded.
▣ "unholy" This means the opposite of godly. They oppose all that God stands for and does.
▣ "profane" This meant "to trample the holy." They claimed to be spiritual, but by their lifestyles they demonstrated their worldliness.
▣ "those who kill their fathers and mothers" If this list reflects the Decalog, then this may reflect lack of the respect/honor which is due parents (cf. Exod. 20:12; Deut. 5:16).
▣ "murder" In the Decalog this refers to non-legal, premeditated murder (cf. Exod. 20:13; Deut. 5:17).
1:10 "immoral men" This meant "sexually immoral" and may refer to Exod. 20:14 and Deut. 5:18. Sexuality without bounds has always characterized false teachers.
NASB, NJB"homosexuals"
NKJV, NRSV"sodomites"
TEV"sexual perverts"
▣ "kidnappers" This may be further evidence that the entire list parallels the Ten Commandments. This is a rabbinical interpretation of "thou shalt not steal" (cf. Exod. 20:15; Deut. 5:19). The rabbis assert that it refers to kidnaping of slaves (cf. Exod. 21:16; Deut. 24:7), however, the immediate context seems related to perverse sexuality (i.e., the sexual use of a slave girl, cf. Amos 2:7, or the use of young boys for homosexual perversity).
▣ "and liars and perjurers" This may relate to the Commandment "you shall not bear false witness against your neighbor" (cf. Exod. 20:16; Deut. 5:20).
▣ "and whatever else is contrary to sound teaching" If we continue to compare this to the Decalog then this must refer to "coveting" (cf. Exod. 20:17; Deut. 5:21). However, Paul seems to end his list of sins in Rom. 13:9 and Gal. 5:21 in the same general sense (i.e., without specific reference to coveting).
▣ "sound teaching" We get the English word "hygiene" from this Greek word. This term is used in the NT eleven times; nine are in the Pastoral Letters. It speaks of teachings that make believers spiritually healthy.
This concept (though different phrasing) is a repeated theme in the Pastoral Letters (cf. 1 Tim. 1:10; 4:6; 6:3; 2 Tim. 1:13; 4:3; Titus 1:9,13; 2:1,2,7). In this context it is parallel to "the gospel of glory" in v. 11.
The difficult contemporary application of this text relates to modern believers being able to define "false teachers." How does one differentiate between items of personal preference and culture versus crucial doctrinal issues? The answer must lie in the Apostolic preaching of the gospel, especially as it relates to the person and work of Christ and how humans receive the benefit of Christ's work and live in light of the gospel's mandate of Christlikeness.
"Sound teaching" is one of several words and phrases that lift up and describe God's truth.
1. "Word of God" (cf. 1 Tim. 4:5; 2 Tim. 4:2; Titus 2:5)
2. "word of our Lord" (cf. 1 Tim. 6:3; 2 Tim. 1:13)
3. "words of truth" (cf. 2 Tim. 2:15)
4. "words of faith" (cf. 1 Tim. 4:6)
5. "teaching" (cf. 1 Tim. 1:10; 11 Tim. 4:3; Titus 1:9, 2:1)
6. "deposit" (cf. 1 Tim. 6:20)
7. "truth" (cf. 2 Tim. 1:14; 2:18, 25; 3:7,8; 4:4)
8. "the Gospel" (cf. 1 Tim. 1:11; 2 Tim. 2:8, 10, 11)
9. "the faith" (cf. 1 Tim. 6:21; 2 Tim. 4:7)
10. "Scriptures" (cf. 2 Tim. 2:15-16)
1:11 "the glorious gospel" This is literally "the gospel of the glory of the blessed God." This is parallel to the "sound teaching" of v. 10. God has revealed how to respond to Him and other humans in appropriate (gospel) and inappropriate (Jewish legalism) ways. The new covenant in Christ is the final arbitrator of what is necessary and appropriate for believers (cf. Acts 15).
The term glory (doxa) is very difficult to define. In the OT the Hebrew term kabod, a commercial term, means "to be heavy" and thereby valuable and honorable. It had a special derived sense when used of YHWH (cf. Exod. 16:7) in connection with the shekinah cloud which represented His presence. This cloud was a pillar of fire. Therefore, kabod took on a radiant, brilliant connotation (cf. Exod. 24:17). In the OT it becomes a way of referring to God Himself (cf. Isa. 59:19). This is why John 1:14 becomes so significant. Jesus and/or His gospel are identified fully with the blessed God of the OT, YHWH.
▣ "blessed God" This word for "blessed" is used for God, only here and in 6:15. It is the same term used in the Beatitudes of Matt. 5 (i.e. "happy," "content"). The implication of the idiom is that YHWH is worthy of praise.
▣ "which I have been entrusted" This is an aorist passive indicative of pisteuō, the general term for faith, trust, or believe in the NT. Here it is used in the sense of "to entrust something to another" (cf. Luke 16:11; Rom. 3:2; 1 Cor. 9:17; Gal. 2:7; 1 Thess. 2:4; 1 Tim. 1:11; Titus 1:3; 1 Pet. 4:10).
Paul believed that God had made him a steward of the gospel for which he would give an account (cf. 1 Cor. 9:17; Gal. 2:7; 1 Thess. 2:4; Titus 1:3).
NASB (UPDATED) TEXT: 1:12-17
12 I thank Christ Jesus our Lord, who has strengthened me, because He considered me faithful, putting me into service, 13even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; 14and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. 15It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all. 16Yet for this reason I found mercy, so that in me as the foremost, Jesus Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life. 17Now to the King eternal, immortal, invisible, the only God, be honor and glory forever and ever. Amen.
1:12 "I thank Christ Jesus our Lord" This is one of the rare occasions when Paul directs his prayer to Christ instead of the Father. He possibly does this here because it was Jesus whom he heard on the Damascus road (cf. Acts 9:4-5; 22:7-8; 26:15). Paul believed that Jesus
1. strengthened/enabled/empowered him (cf. Phil. 4:13; 2 Tim. 4:17)
2. considered him faithful/trustworthy
3. put him to ministry (cf. Acts 9:15).
The rest of this paragraph is devoted to Paul's amazement that God could love, forgive, and use a sinner like him. If God could do this for Paul, He could do it for anyone, even the false teachers and those influenced by them.
This type of doxology that seems to break into the context is characteristic of Paul's writing. Expressing his theology often caused him to burst into praise and thanksgiving. Paul often used the Greek term eucharisteō or eucharistia to express thanks, but the term here is charin, which is formed from the stem of the term "grace" (charis). This term is rarer in Paul's writing (cf. 1 Tim. 1:12; 2 Tim. 1:3). However, both are used apparently interchangeably in the Corinthian letters, therefore, they are probably synonymous for Paul, with little or no distinctiveness implied.
1:13 "blasphemer" This must refer to Saul's beliefs and statements about Jesus before his conversion.
▣ "a persecutor and a violent aggressor" (cf. Acts 8:1-3; 9:1,13,21; 22:4,19; 26:10-11; 1 Cor. 15:8-9; Gal. 1:13; Phil. 3:6)
▣ "I was shown mercy" This is an aorist passive indicative. God/Christ had mercy on Saul the violent persecutor. If he can receive mercy, anyone can receive mercy. This reveals clearly the character of God and how far His love and mercy extends to sinners.
▣ "because I acted ignorantly in unbelief" In the OT, sins of ignorance could be forgiven by sacrifice (cf. Leviticus 16), whereas for premeditated sin there was no sacrificial possible, not even on the Day of Atonement. In Romans Paul clearly asserts that God holds humans responsible for the light they have. An example of this truth is that before the Mosaic Law, God did not hold humans responsible for violating its precepts (cf. Acts 17:30; Rom. 3:20,25; 4:15; 5:13,20; 7:5,7-8; 1 Cor. 15:56). This same truth is also seen in those who have never heard the gospel (cf. Rom. 1:18-2:29). They are responsible for the light they have (from creation, Rom. 1:18-23 and an inner moral witness, Rom. 2:14-15). This is called "natural revelation" as opposed to "special revelation" (i.e., the Bible).
1:14 "the grace of our Lord" The key in Paul's theology about salvation was the character of God, not the performance of mankind. Fallen humans' only hope is in the settled, merciful, gracious character of God, expressed in Christ (cf. Eph. 1:3-14; 2:4,8-9).
▣ "more than abundant" This is literally "super abundantly" (huperpleonazō). It is a characteristic hapax legomenon compound with huper created by Paul. "Where sin increased, grace abounded all the more" (Rom. 5:2).
SPECIAL TOPIC: PAUL'S USE OF "HUPER" COMPOUNDS
▣ "with the faith and love which are found in Christ Jesus" There are several interpretive issues involved in this verse.
1. Should "Lord" (v. 14) refer to YHWH (cf. v. 17) or Jesus? In context YHWH is best.
2. Should God's gift of grace be linked to faith and love, which are also gifts in Christ (cf. TEV, NJB)?
Surely Paul's conversion (cf. Acts 9) was an act of grace. Paul was chosen and acted upon. His response was not an act of unaffected free will! His needs were met in God's grace and Jesus' actions. Paul received heaven's gifts and then lived them out to others.
Notice that God's provisions for salvation come only through Christ. He is God's answer to fallen mankind's needs in every area (cf. vv. 15-17).
1:15 "It is a trustworthy statement deserving full acceptance" This phrase is used five times in the Pastoral Letters (cf. 1:15; 3:1, 4:9; 2 Tim. 2:11; Titus 3:8). It is used much like Jesus' "amen, amen" (translated "truly, truly" or "verily, verily") to introduce significant statements.
Many scholars believe that this phrase was a literary marker for Paul, quoting a hymn, liturgy, or catechism. Other possible places he quotes early creedal statements are 1:17; 3:16; 6:15-16; 2 Tim. 2:11-13.
▣ "Christ Jesus came into the world" This implies Jesus' pre-existence (cf. John 1:1,15, 8:57-58, 16:28, 17:5; 1 Cor. 8:9; Phil. 2:6-7; Col. 1:17; Heb. 1:3; 10:5-8), which was a major doctrinal issue related to His deity (He was incarnated, not created, cf. Pro. 8:22). This may address the Gnostic aspect of these false teachers. See Special Topic: Gnoticism at Titus 1:1.
SPECIAL TOPIC: PAUL'S USE OF KOSMOS
▣ "to save sinners" This is the purpose of Christ's coming (cf. Mark 10:45; Luke 19:10; 1 John 2:2). Also it shows the basic tenet of the gospel concerning fallen humanity's need for grace (cf. Rom. 3:9-18,23; 6:23).
▣ "I am foremost" The greater the light, the greater the consciousness of sin (cf. v. 16; 1 Cor. 15:9; Eph. 3:8). Paul felt guilty over his persecution of the church (cf. Acts 7:58; 8:1; 9:1-2; 22:4,19-20; 26:10-11), but felt empowered by God's grace, love, and provision for sinners through Christ's finished work (cf. v. 16).
1:16
NASB"perfect patience"
NKJV"all longsuffering"
NRSV"the utmost patience"
TEV"full patience"
NJB"inexhaustible patience"
This is a compound Greek term (makros and thumos) for "restrained wrath." This term is often used of God in the Greek OT, called the Septuagint (cf. Num. 14:18; Ps. 86:15; 103:8; Joel 2:13; Nah. 1:3). It also characterizes God in the NT (cf. Rom. 2:4; 9:22; 1 Pet. 3:20; 2 Pet. 3:15). It is meant to characterize His children also (cf. 2 Cor. 6:6; Gal. 5:22; Eph. 4:2; Col. 1:11; 3:12; 2 Tim. 3:10; 4:2).
▣ "as an example" Paul's testimony of salvation from being an arch enemy of Christianity to becoming the trusted Apostle to the Gentiles reveals the depth and width and height of God's grace. In a sense Paul was a sincere false teacher on whom God had mercy!
▣ "for those who would believe in Him" Jesus prays for those who would believe in Him in John 17:20-26. Although the Gospel of John uses the preposition eis often to express the object of human faith, Paul normally uses epi (cf. Rom. 4:5,24; 9:33; 10:11; 1 Tim. 1:16; also notice Acts 9:42; 11:17; 16:31) or just the dative (cf. Gal. 3:6; Acts 18:8; 27:25). There seems to be no theological difference between (1) believing into (eis); believing in (en); believing on (epi); or the use of the dative case without a preposition (cf. 1 John 5:10).
Paul, like John, sometimes uses hoti (i.e., believe that), which emphasizes the content of faith (cf. Rom. 6:8; 1 Thess. 4:14). The gospel is (1) a person to welcome; (2) truths to believe; and (3) a life to live.
SPECIAL TOPIC: Faith, Believe, or Trust (Pistis [noun], Pisteuō, [verb], Pistos [adjective])
▣ "eternal life" Eternal life (zōen aiōnion) is a major recurring theme in John's theology. It is a current reality (e.g., John 3:16,36; 5:24; 6:47,54) as well as a future hope given to those who know the Father through trusting the Son (e.g., John 17:2-3).
Paul uses this term as a way of referring to the life of (1) the new age; (2) the kingdom of God; or (3) resurrection life (cf. Rom. 2:7; 5:21; 6:22,23; Gal. 6:8; 1 Tim. 1:16; Titus 1:2; 3:7). Only God is immortal; only God can give life. He gives eternal life to those who trust His Son by faith.
1:17 "the King" This doxology is similar to 6:15-16. It reflects the language of the later synagogue ("the King of the Universe") and the Jews of the diaspora (the term "eternal" was used of God by Philo of Alexandria).
It is quite possible that Paul is quoting a creed or hymn of the early church as he does in 3:16; 6:15-16 and 2 Tim. 2:11-13.
▣ "Eternal" This is the first of four powerful adjectives which is the same adjectives used in the phrase "eternal life" in v. 16 but here to describe God. It is literally "of the ages" (aiōnion), which may be a metaphor of eternity or a reference to the Jewish concept of two ages:
1. a current evil age characterized by independence and rebellion (angel and human)
2. a coming promised age of righteousness brought by the Spirit and implemented by the Messiah.
See Special Topic at 6:17.
The "already and not yet" tension of eternal life characterizes the current period where these two Jewish ages are overlapped because of the new revelation concerning the two comings of the Messiah, one as Savior, and a later one as King, Lord, and Judge.
▣ "immortal" This is literally "incorruptible." It refers metaphorically to the ever-living, only-living One (YHWH from the Hebrew verb "to be," cf. Exod. 3:14, see Special Topic: Names for Deity at 2 Tim. 1:2). Only God has life in Himself (cf. Rom. 1:23; 1 Tim. 1:17; 6:16). All other life is a derived gift and a stewardship. It comes only through the grace of the Father, the work of Christ (cf. 2 Tim. 1:10), and the ministry of the Spirit.
▣ "invisible" This is used in the sense of the spiritual realm (cf. Col. 1:15) or possibly YHWH as the unseen God (no images, cf. Exod. 33:20; Deut. 4:15; 1 Tim. 6:16). God is the eternal Spirit present in all of creation!
▣ "the only God" This refers to Jewish monotheism (see Special Topic at 2:5, cf. Deut. 6:4-6; Jude 25). This context reflects the unique biblical worldview. The Bible presents mankind with a faith perspective beyond the five senses.
1. There is one and only one God (cf. Gen. 1:1; Exod. 8:10; 9:14; Deut. 4:35-39; 1 Sam. 2:2; 2 Sam. 7:22; 22:32; 1 Kgs. 8:23; Ps. 86:8,10; Isa. 43:11; 44:6,8; 45:6-7,14,18,21-22; 46:5,9; Jer. 2:11; 5:7; 10:6; 16:20).
2. He is a personal, creator, redeemer God (cf. Genesis 1-2; 3:15; Psalm 103-104).
3. He gives promises of hope and restoration by means of Messiah (cf. Isaiah 53).
4. Faith in Messiah repairs the breach of rebellion (the gospel).
5. Whosoever believes in Messiah may have eternal life (the gospel).
The Textus Receptus, following the Greek uncial manuscripts אc, Dc, K, L, and P, adds "wise" (NKJV, "to God who alone is wise"). This addition is absent in the Greek manuscripts א*, A, D*, F, G, and H*. It may be a scribal addition from Rom. 16:27. The UBS4 gives the shorter text an "A" rating (certain).
▣ "be honor and glory" This is basically the meaning of the OT term kabod (cf. v. 11). It is used several times in the book of Revelation along with other praises (cf. 4:9,11; 5:12,13; 7:12).
In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term referring to a pair of scales which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty (cf. Exod. 15:16; 24:17; Isa. 60:1-2). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Exod. 33:17-23; Isa. 6:5). God can only be truly known through Christ (cf. Jer. 1:14; Matt. 17:2; Heb. 1:3; James 2:1).
The term "glory" is somewhat ambiguous.
1. it may be parallel to "the righteousness of God"
2. it may refer to the "holiness" or "perfection" of God
3. it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22)
It is first used of YHWH's presence with His people (cf. Exod. 16:7,10; Lev. 9:23; Num. 14:10).
▣ "forever and ever" This is literally "ages of the ages," an idiom for eternity (cf. Gal. 1:5; Phil. 4:20; 2 Tim. 4:18). This same term is used in v. 16 for "eternal life" and in v. 17 for "King eternal."
SPECIAL TOPIC: FOREVER (GREEK IDIOM)
▣ "Amen" See Special Topic at 6:16.
NASB (UPDATED) TEXT: 1:18-20
18This command I entrust to you, Timothy, my son, in accordance with the prophecies previously made concerning you, that by them you fight the good fight, 19keeping faith and a good conscience, which some have rejected and suffered shipwreck in regard to their faith. 20Among these are Hymenaeus and Alexander, whom I have handed over to Satan, so that they will be taught not to blaspheme.
1:18 "command" Paul uses two military terms in this chapter: (1) "command" (vv. 3,5,18) and (2) "fight the good fight" (v. 18; cf. 2 Cor. 10:3-6; Eph. 6:10-17). This paragraph (i.e., vv. 18-20) returns to the false teachers' theological issue of vv. 3-7.
NASB, TEV"entrust"
NKJV"commit"
NRSV, NJB"giving"
This is a present middle indicative of paratithēmi. Paul entrusted the work of the gospel to Timothy (cf. 1 Tim. 6:20; 2 Tim. 1:14, just as Jesus had entrusted it to him, cf. 2 Tim. 1:12) to pass on to other faithful men (cf. 2 Tim. 2:2).
This term is used of
1. Jesus entrusting Himself to God in Luke 23:46
2. believers entrusting themselves to God in Acts 14:23
3. Paul entrusting believers to God in Acts 20:32
4. believers entrusting the new generation in 2 Tim. 2:2
▣ "in accordance with the prophecies previously made concerning you" Timothy received both spiritual giftedness and prophetic confirmation by the church in Lystra at the time of the laying on of hands (cf. 4:14). This phrase can mean (1) "made about you" (cf. NRSV) or (2) "led me to you" (cf. RSV).
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
▣ "fight the good fight" Often the Christian life is depicted as an athletic event or warfare, as here. The prophecies concerning Timothy enabled him to continually and courageously fight the good fight like Paul (present middle subjunctive, cf. 6:12; 2 Tim. 2:3-4; 4:7; 2 Cor. 10:3-6; Eph. 6:10-17).
1:19 "keeping faith and a good conscience" The good fight involves having and continuing to have (perfect active participle)
1. faith
2. good conscience
Both of these are mentioned in 1:5. They are mentioned again because the loss of them is the very reason some members of the church have shipwrecked their faith. Faith could refer to either (1) Christian doctrine or (2) Christian living. Both are crucial.
We learn from 2 Tim. 2:17 that Hymenaeus was involved in doctrinal deviation (asserting the resurrection had already taken place) and godlessness (cf. 2 Tim. 2:16). The other named person, Alexander, can not be the silversmith mentioned in 2 Tim. 4:14 and Acts 19 because he was an enemy of the gospel.
Their rejection of truth and godliness was not due to deception, but willful rejection (aorist middle [deponent] participle of apōtheō, cf. Acts 7:39; 13:46; Rom. 11:1). See notes on conscience at 1:5.
▣ "which some have rejected and suffered shipwreck in regards to their faith" This is a difficult and controversial subject. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 4:1. There are so many examples of apostasy in
1 Timothy (cf. 1:19; 4:1-2; 5:14-15; 6:9-10,21; also 2 Tim. 2:16-18; 3:1-8,13; 2 Pet. 2:1,20-21; Jude 4). See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 4:1.
1:20 "I have handed over to Satan" This is a very difficult phrase. Biblical precedents are
1. God using Satan to tempt Job (Job 2:6)
2. the Spirit thrusting Jesus into Satanic testing (Mark 1:12)
3. Paul turning a believer over to Satan in order to purify him so that he may ultimately be restored (1 Cor. 5:5)
Notice the stated purpose in v. 20 is to teach them not to blaspheme. It may refer to excommunication from the believing fellowship. God's temporal discipline is always redemptive. God uses Satan to test human beings (cf. Genesis 3; Job 1-2; Zechariah 3). In a sense, Satan is a tool of God. It is Satan's rebellion against God, his desire for independence, that makes him evil, not his tempting duties. See SPECIAL TOPIC: SATAN at 3:6.
The use of this phrase implies there is hope for these false teachers and their followers. However, the similar metaphor used for the false teachers in 4:2 implies there is no hope for them.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does Paul assert his apostleship in a personal letter to Timothy?
2. What was the nature of the heresy at Ephesus?
3. How are Christians related to the Law of Moses?
4. How did Paul view his ministry? (v.12)
5. Why does he repeat his testimony so often? (v. 16)
6. What were Timothy's orders? (v. 18)
7. Did Hymenaeus and Alexander fall from grace? (v. 19)
8. What is a "good conscience?" (v. 19)
9. What does it mean to hand someone over to Satan? (v. 19)
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Instructions Concerning Prayer (2:1-3:1a) | Pray for All Men | The Regulation of Worship | Church Worship | Liturgical Prayer |
2:1-7 | 2:1-7 | 2:1-7 | 2:1-7 | 2:1-7 |
Men and Women in the Church | ||||
2:8-3:1 | 2:8-15 | 2:8-15 | 2:8-15 | 2:8 |
Women in the Assembly | ||||
2:9-15 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This entire section, 2:1-3:13, deals with public worship and organization
1. public worship (2:1-15)
a. the role of men (2:1-8)
b. the role of women (2:9-15)
2. church organization (3:1-13)
a. pastor (3:1-7)
b. deacon (3:8-10,12-13)
c. women helpers (3:11)
B. The focus of believers' prayers is the redemption of "all" (cf. 2:1). The desire of God is the redemption of "all" (cf. John 3:16; 1 Tim. 2:4; Titus 2:11; II Pet. 3:9). Jesus paid the penalty of sin for "all" (cf. Rom. 5:18-19). What marvelous inclusivism!
C. This section could be an early church manual designed to help churches organize and direct their activities (cf. 3:14-15).
D. The most difficult part of this passage to interpret is 2:8-15. It is not difficult to understand, but it is difficult to know how to apply it to our cultural situation. It is so easy to make the parts of the NT we do not agree with "cultural" and, therefore, not relevant to us. I am very uncomfortable labeling a clear inspired text as cultural for several reasons
1. Who am I to negate Scripture?
2. How do I know that I am not being overly influenced by my own culture (personal bias linked to historical conditioning)?
3. Is there any textual sign, idiom, marker which designates that which might be cultural versus that which is God's will for all churches of all ages?
First, there are no textual markers! Second, I must allow all Scripture to address the specific issue. If Scripture is unified on the topic it must be a universal truth. If Scripture seems to give several options or situations, I must allow some freedom in interpretation (cf. How to Read the Bible For All Its Worth by Fee and Stuart, pp. 70-76).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT 2:1-7
1First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalf of all men, 2for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity. 3This is good and acceptable in the sight of God our Savior, 4who desires all men to be saved and to come to the knowledge of the truth. 5For there is one God, and one mediator also between God and men, the man Christ Jesus, 6who gave Himself as a ransom for all, the testimonygiven at the proper time. 7For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying) as a teacher of the Gentiles in faith and truth.
2:1 "First of all" This Greek idiom means "of first importance." The context asserts that this is meant to control and limit the affect of the false teachers.
▣ "entreaties and prayers, petitions and thanksgivings" This is a series of four words for prayer (Phil. 4:6 has three of them; Ephesians 6:18 has two of them). This is Paul's way of emphasizing that all forms of prayer should be offered for all men, especially those in authority. In Eph. 6:18 this same emphasis on praying for all is limited to believers but here it is universalized.
The term "petitions" (enteuxis) occurs only here and in 4:5.
▣ "on behalf of all men" The term "all" appears five times in verses 1-7, which show the extent both of our prayers and God's love. Some see the emphasis on all men as a reaction to the exclusiveness of the false teachers.
SPECIAL TOPIC: INTERCESSORY PRAYER
2:2 "for kings and all who are in authority" The Bible does not teach the divine right of kings, but it does teach the divine will for organized government (cf. Rom. 13:1,2). The theological issue is not whether we agree with our government or whether our government is fair. Believers must pray for governmental officials because they are in God's will in a fallen world. Believers know from Rom.13:1,2 that all authority is given by God, therefore, as followers of Christ we respect it. This statement is all the more powerful when you realize Paul is asking believers to pray for governmental leaders like Nero!
▣ "in authority" This word is huperochē. See Special Topic: Paul's Use of Huper Compounds at 1:14.
SPECIAL TOPIC: HUMAN GOVERNMENT
▣ "so that they may lead a tranquil and quiet life" This seems to mean "peaceful" in the sense of "free of outward trials" and "quiet" in the sense of "free from inner turmoils." Believers must exercise their faith by calm living, which is so difficult in times of distress and confusion. These false teachers had disrupted the peace and joy of the house churches at Ephesus. Paul gave this same type of advice to the church at Thessalonica, which had been disrupted by an over-zealous, eschatological faction (cf. I Thessalonians 4:11; II Thess. 3:12). In the face of church turmoil, pray and live gentle, godly lives!
▣ "in all godliness and dignity" Christians were persecuted and misunderstood by pagan society. One way to counteract this problem was the lifestyle of the believers.
The term "godliness" is used ten times in the Pastoral Letters (cf. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim. 3:5; Titus 1:1). It has the connotation of reverence toward God expressed by an appropriate moral lifestyle. See Special Topic at 4:7.
The term "dignity" is also used several times in the Pastoral Letters (cf. I Tim. 2:2; 3:4,8,11; Titus 2:2,7). It is defined in Bauer, Arndt, Gingrich, and Danker's Lexicon as "reverence, dignity, seriousness, respectfulness, holiness, probity" (p. 47).
Christians should draw attention to themselves positively (i.e. "worthy of respect"), but not negatively (cf. v. 3; I Pet. 4:12-16).
2:3 "this is good and acceptable" Godliness is God's will for all humanity. This is a way of referring to the restoration of the marred "image of God" in humanity from Gen. 1:26-27. God has always wanted a people who reflect His character. The question has always been "how?" The OT showed that fallen humanity could not produce obedience or righteousness by their own efforts. Therefore, the NT is based on God's actions and faithfulness, not mankind's (cf. Jer. 31:31-34; Ezek. 36:22-38). God restores and motivates followers through His Book, His Son, and His Spirit. We are not right with God based on our performance, but once we know Him in salvation, the goal of our lives is holiness (cf. Matt. 5:20,48; Rom. 8:29; Gal. 4:19; Eph. 1:4; 2:10). See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 2 Tim. 2:2.
▣ "God our Savior" See full note at II Tim. 1:10.
2:4 "who desires all men to be saved" Believers are to pray for all people because God wants all people saved. This was a shocking statement to the exclusivistic false teachers, whether Gnostic or Jewish, or more probably in the Pastoral Letters, a combination. This is the great truth about God's love for all mankind (cf. 4:10; Ezek. 18:23,32; John 3:16; 4:42; Titus 2:11; II Pet. 3:9; I John 2:1; 4:14). This verse shows the imbalance of dogmatic, super-lapsarian, double-edged predestination which emphasizes God's sovereignty to the exclusion of any needed human response. The stated truths of "five point" Calvinism, especially "irresistible grace" and "limited atonement," violate the covenant aspect of biblical faith. It is improper to reduce God to a puppet of human free will, as it is also improper to reduce mankind to a puppet of divine will. God in His sovereignty has chosen to deal with fallen mankind by means of covenant. He always initiates and structures the covenant (cf. John 6:44;65), but He has mandated that humans must respond and continue to respond in repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21).
Often the theological discussion of God's sovereignty (predestination) and human free will deteriorates into a proof-texting contest. The Bible clearly reveals the sovereignty of YHWH. However, it also reveals that His highest creation, mankind made in His image, had been given the awesome personal quality of moral decision making. Humans must co-operate with God in every area of life.
The term "many" has been used to assert that God has chosen some (the elect) but not all; that Jesus died for some, not all. A careful reading of the following texts shows that these are used in a parallel sense!
Isaiah 53 | Romans 5 |
1. "all" (v. 6) 2. "many" (vv. 11-12) |
1. "all" (v. 18) 2. "many" (v. 19) |
▣ "to be saved" This is an aorist passive infinitive (see Special Topic at 2 Tim. 1:9). This implies fallen humans cannot save themselves, (passive voice) but God is ready, willing, and able to do so through Christ.
▣ "and to come to the knowledge" This phrase is used several times in the Pastoral Letters (cf. 2 Tim. 2:25; 3:7; Titus 1:1). It means to understand and respond to the gospel message (cf. Eph. 4:13).
This is the intensified Greek form epi + gnōsis, which implies "full and experiential knowledge." This inclusivism was a real jolt to the false teachers' emphasis on elitism and special knowledge. The exact relationship between the Jewish and Greek elements in the false teachers is uncertain. They obviously have a Jewish element which magnified "myths," "genealogies," and "the law" (see note at 1:6-7). There has been much speculation related to the Greek element. There was surely an element of immorality which was more characteristic of Greek false teachers than Judaism. How much of the later Gnostic system of angelic levels is involved in the heresies of the Pastoral Letters is simply uncertain. In Word Pictures in the New Testament, vol. 4, p. 567, A. T. Robertson identifies the false teachers as "Gnostics."
With the archeological discovery at Nag Hammadi in Egypt we now know much more about the Gnostic speculations and theology. There is an English translation of these texts entitled The Nag Hammadi Library edited by James M. Robinson and Richard Smith. There is also an interesting interpretation of these texts in Hans Jonas' book The Gnostic Religion.
▣ "of the truth" The term "truth" is used in several ways in the New Testament:
1. for the person of Jesus (cf. John 8:31,32, 14:6)
2. to describe the Spirit (cf. John 16:13)
3. to describe the "Word" (cf. John 17:17)
God's truth is ultimately seen in Jesus Christ, the Living Word, which is adequately recorded in the Bible, the written Word; both are brought to light to us through the agency of the Holy Spirit. The truth referred to here is parallel to "the sound teaching" of 1:9 and "the glorious gospel of the blessed God" of 1:10. It refers to the good news of Jesus Christ (cf. 4:3; 2 Tim. 2:25; 3:7; Titus 1:1).
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS
2:5 "there is one God" This emphasis on monotheism (cf. Rom. 3:30; I Cor. 8:6; Eph. 4:6) can be found in 1 Tim. 1:17, which reflects Deut. 6:4-6. However, Jesus the Son and God the Father seem to be separate here. It is important to remember the NT assertion that Jesus is divine (cf. John 1:1; Col. 1:14-16; Heb. 1:2,3) but also a separate personality from the Father. The doctrine of the Trinity (see Special Topic at Titus 3:6) recognizes the unity of one divine essence and yet, the eternal distinctiveness of the three Persons. One way to show this biblical paradox is to compare passages from John's Gospel.
1. Jesus is one with the Father (John 1:1; 5:18; 10:30,34-38; 14:9-10; 20:28).
2. Jesus is separate from the Father (John 1:2,14,18; 5:19-23; 8:28; 10:25,29; 14:10,11,12,13,16; 17:1-2).
3. Jesus is even subservient to the Father (John 5:20,30; 8:28; 12:49; 14:28; 15:10,19-24; 17:8).
The concept of the deity of the Son and the personality of the Spirit is explicit in the NT, but not fully worked out in orthodox theology until the third and fourth centuries. The term "trinity" is not biblical, but the concept surely is (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:32-33,38-39; Rom. 1:4-5; 5:1-5; 8:1-4,8-10; I Cor. 12:4-6; II Cor. 1:21-22; 13:14; 4:4-6; I Thess. 1:2-5; II Thess. 2:13; Titus 3:4-6; I Pet. 1:2; Jude 20-21).
The grammar of vv. 5-6 gives the theological reasons related to God's inclusive salvation.
1. There is only one God. From Gen. 1:26-27 we know that all humans are made in His image.
2. There is only one way to God through the Messiah (cf. John 14:6), which was predicted in Gen. 3:15.
3. There is only one means of salvation, the finished sacrificial offering of the sinless Lamb of God, Jesus (cf. John 1:29; II Cor. 5:21).
The one God has provided a way for all to be in fellowship with Him (cf. Gen. 3:15). Whosoever will may come, but they must come His way, through His provision, by faith in His Son as their only hope for acceptance.
▣ "and one mediator also between God and men" This is an example of the NT's affirmation that faith in Jesus' person and work is the only way to be right with the Father (cf. John 10:1-18; 14:6). This is often referred to as the "scandal of the exclusivism of the gospel." This truth seems so out of place in our day of tolerance (with no absolutes), but if the Bible is the self-revelation of God, then believers must affirm this exclusivism. We are not saying one denomination is the only way, but we are saying that faith in Jesus is the only way to God.
The use of the term "mediator" has priestly connotations (cf. Heb. 8:6; 9:15; 12:24). A priest stood between a needy people and a holy God. Jesus is our High Priest (cf. Heb. 7-9). Jesus is our
1. Savior
2. Substitute
3. Mediator
4. Intercessor
▣ "the man Christ Jesus" The emphasis of this verse is that Jesus is fully human and is still the only mediator between God and mankind (cf. John 14:6). The Gnostic false teachers would have denied Jesus' humanity (cf. John 1:14; I John 1:1-3).
It is possible that the background is not the Gnostics, but Paul's Adam-Christ typology (cf. Rom. 5:12-21; I Cor. 15:21-22,45-49; Phil. 2:6). Jesus was seen as the second Adam, the origin of a new race, not Jew, not Greek, not male, not female, not slave, not free, but Christian (cf. I Cor. 12:13; Gal. 3:28; Eph. 2:11-3:13; Col. 3:11).
It is also possible that vv. 5 and 6 are a theological definition of the term "the truth," found in v. 4.
2:6 "who gave Himself" The Father sent Him but Jesus willingly came and laid down His life (cf. Matt. 20:28; Mark 10:45; John 10:17,18).
▣ "a ransom for all" This reflects the great truth of Isaiah 53 (esp. v. 6). The term "ransom" came from the slave market and was used for purchasing a friend or relative out of slavery or military captivity. The grammar of this phrase is extremely important: (1) there is an unusual compound form of the word "ransom," with the preposition anti (instead of ), (2) the preposition "for" is the Greek preposition huper, which means "on behalf of" (cf. Titus 2:14). The theological emphasis is the vicarious, substitutionary atonement of Jesus Christ on our behalf (cf. II Cor. 5:21).
▣ "for all" Thank God for the word "all" used five times in vv. 1-7! It is extremely important that we realize that Jesus' death covered the sins of the entire world (cf. John 1:29; 3:16,17; I Tim. 4:10; Titus 2:11; Heb. 2:9; II Pet. 3:9; I John 2:2; 4:14). The only thing keeping anyone and everyone from being saved is not their sin, but their unbelief in the finished work of Jesus Christ (cf. John 1:12; Acts 17:30; 1 Tim. 4:10; I John 5:10-13). This truth must balance predestination (see Special Topic at Titus 2:11).
NASB"the testimony given at the proper time"
NKJV"to be testified in due time"
NRSV"this was attested at the right time"
TEV"the proof at the right time"
NJB"this was the witness given at the appointed time"
This phrase is parallel to 1 Tim. 6:15 and Titus 1:3. God is in control of historical events. Christ came at His appointed time to redeem all humanity (cf. Rom. 5:18-19).
The other possibility is that it may be related to Rom. 5:6; Gal. 4:4; Eph. 1:10, whereby certain historical conditions of the first century Greco-Roman world provided the ideal time:
1. Pax Romana, or peace of Rome, allowed people to move from country to country freely.
2. One common language (Koinē Greek) allowed all persons of the Mediterranean world to understand each other.
3. The obvious bankruptcy of the Greek and Roman religions caused people to search for meaning in life. They wanted a more personal aspect to their spirituality (This is also seen in the rise of the mystery religions).
2:7 "For this I was appointed" This is an emphasis on Paul's election and calling by God (the Damascus road encounter), much like 1:1. God wants the Gentiles to understand His inclusive gospel.
▣ "a preacher and apostle. . .as a teacher" Sometimes these are listed as separate gifts of the Spirit, as in I Cor.12:28 or Eph. 4:11. In these lists the term "prophet" may refer to preacher (especially use of "prophesy" in I Corinthians, cf. 11:4,5; 13:9; 14:1,3,4,5,24,31,39). In a sense each of these leadership gifts proclaim the same gospel but with different emphases. Paul uses these exact three terms again in 2 Tim. 1:11 to describe his ministry.
▣ "(I am telling the truth, I am not lying)" Many commentators have said that this would be inappropriate in a personal letter written by Paul to his beloved co-worker, Timothy. But we must remember that these letters were meant to be read publicly in the church (cf. 6:21b; II Tim. 4:22b; Titus 3:15b). This letter was Paul's letter of recommendation and transfer of authority to his young apostolic representative sent to the house churches of Ephesus, which were struggling with false teachers.
▣ "as a teacher of the Gentiles" Paul sensed that God had called him specifically to proclaim the gospel of Jesus Christ to the Gentiles (cf. Acts 9:15; 22:21; 26:17; Rom. 1:5; 11:13; 15:16; Gal. 1:16; 2:7; Eph. 3:1-2,8; 2 Tim. 4:17). This is another confirmation of the universality of God's love and Christ's redemption.
▣ "in faith and truth" This may refer to (1) the attitude of the proclaimer or (2) the content of the message. In 1:14 "faith" is linked to "love." Both of these terms describe Jesus and are meant to be emulated by His followers.
NASB (UPDATED) TEXT: 2:8-15
8Therefore I want the men in every place to pray, lifting up holy hands, without wrath and dissension. 9Likewise, I want women to adorn themselves with proper clothing, modestly and discreetly, not with braided hair and gold or pearls or costly garments, 10but rather by means of good works, as is proper for women making a claim to godliness. 11A woman must quietly receive instruction with entire submissiveness. 12But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. 13For it was Adam who was first created, and then Eve. 14And it was not Adam who was deceived, but the woman being deceived, fell into transgression. 15But women will be preserved through the bearing of children if they continue in faith and love and sanctity with self-restraint.
2:8 "Therefore I want the men in every place to pray" As Paul affirms dignity and appropriateness in public life (cf. vv. 1-7), so too, in worship (cf. I Corinthians 11-14). The phrase "in every place" probably refers to house churches in or near Ephesus. Acceptable prayer is defined in three ways in verse 8.
1. lifting holy hands
2. unstained by anger
3. without dissensions
These qualifications clearly show Paul is speaking to the faithful believers and excluding the false teachers, their surrogate speakers (possibly young widows), and their followers.
Paul uses this phrase, "in every place," often (cf. I Cor. 1:2; II Cor. 2:14; I Thess. 1:8; 1 Tim. 2:8). It may be an OT allusion to Mal. 1:11, which prophesies a worldwide worship of the Messiah. This would match the repeated use of "all" in vv. 1-7.
▣ "lifting up holy hands" This was the normal position of Jewish prayer. It mandates that believers' words and lives ought to agree (cf. James 4:8).
▣ "without wrath" This is the Greek term orgē, which means "a settled opposition" (cf. Matt. 5:23-24; 6:15). Anger at others does affect our relationship with God (cf. Matt. 5:21-24; Mark 11:25; I John 2:9,11; 4:20-21).
NASB"dissension"
NKJV"doubting"
NRSV, TEV,
NJB"argument"
Greek philosophers used this term for a teaching session or dialogue. In the NT it has a negative connotation (cf. Matt. 15:19; Mark 7:21). Here, it refers to either the context of the teachings or the inappropriate, angry, and disruptive attitude of the false teachers.
SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED
2:9
NASB"likewise"
NKJV"in the manner"
NRSV, TEV"also"
NJB"similarly"
This shows that the context is "how should men and women be involved in public worship" (i.e., house churches, cf. I Cor. 11-14). There is a good discussion on this word in F. F. Bruce, Answers to Questions, pp. 114-115.
▣ "I want women to adorn themselves with proper clothing" Clothes reveal the heart and mind. Believers need to dress appropriately, not only at church but in all places and at all times because they are Christians. The emphasis of this passage is not on outward appearance only, but also on godliness (cf. v. 10; I Pet. 3:3,4). In every area of life believers are the light of the world and the salt of the earth (cf. Matt. 5:13-16). We must remember who we represent!
However, this does not imply that believers should wear drab clothing. We should dress so as not to stand out in whatever society the believer lives. Be neat, be clean, be in fashion, but most of all be Christian.
▣ "discreetly See full note at 3:2.
▣ "not with braided hair and gold or pearls or costly garments" This implies that at least a percentage of the believers were relatively wealthy. The Jewish and Roman hair styles of the day were very elaborate, extravagant, and expensive. Apparently the Christian women were being indoctrinated toward worldliness or personal freedom (possibly caught up in the women's freedom movement, which had started in Roman culture, cf. I Cor. 11:2-16). This may reflect the exclusivism of the false teachers who sought out the rich, the influential, and the intellectual.
2:10 "by means of good works" Believers must remember that they are not saved by good works, but unto good works (cf. Eph. 2:8-10; Titus 3:8; James 2:14-26). Our lives give credibility to our profession of faith, which is the assertion of the entire books of James and I John.
In this context "good works" relates to normal domestic cultural expectations (cf. 5:10; Titus 2:5).
▣ "as is proper for women making a claim to godliness" This clearly limits the context to saved women. This is not a general guideline for society. The proper dress for God's children is godliness. Beauty is not a certain attire, but a changed heart. Truly beautiful and attractive women are godly women (in all areas of their lives).
2:11 "A woman" This could refer to all Christian women or wives (cf. Charles B. Williams translation, "a married woman" in v. 11 and). The context must clarify the author's intended meaning.
▣ "receive instruction" This is a present active imperative. At first this seems very negative, but (1) women could not study the Law in Judaism or attend school in the Greco-Roman world. So, in a sense this is a positive step towards women being trained in God's word, (2) this text must be seen in light of the false teachers who were targeting women (cf. 5:13; Acts 20:30; 2 Tim. 3:5-9; Titus 1:11). It is possible that some women were surrogate speakers for the false teachers in public worship in the house churches (Gordon Fee, New International Biblical Commentary, vol. 13).
▣ "with entire submissiveness" This also seems negative for our day, but let us remember
1. The term "submission" was used of Jesus. He was submissive to the Father (cf. I Cor. 15:28); He was submissive to His earthly parents (cf. I Thess. 5:21). In other words He fulfilled His expected societal and religious duties with the proper attitude
2. "Being submissive" is God's will for all believers (cf. Eph. 5:21). It is one of the five Present participles that describes what it means to be "filled with the Spirit" (cf. Eph. 5:18)
3. In this same passage in Ephesians Paul uses three domestic examples to show mutual submission within the home (1) wives to husbands; (2) children to parents; and (3) home slaves to masters.
The radically positive part of this context (i.e. Eph. 5:18-6:9) is that Paul limits the power of those in that society who had all the power (i.e., husband, parents, and masters). In its day Paul's writings about women, children, and slaves were radically positive
4. Paul did not attack slavery as an issue because he knew it was an issue that would destroy the effectiveness of the church and her witness in that period of history. I think the same is true of the social status of women. Paul asserts their spiritual equality (cf. Gal. 3:28; Col. 3:11), their giftedness (cf. I Cor. 12:7-13), and their role in spreading the gospel (cf. Romans 16). But he knew that women in leadership roles would (1) be misunderstood because of fertility worship and (2) rejected by an almost exclusively patriarchal, male dominated society.
2:12 "exercise authority over a man" This verb authenteō is used only here in the NT. It is defined as "one who acts on his own authority" (authentēs, master) or "one who dominates." See discussion in Moulton and Milligan, Vocabulary of the Greek Testament, p. 91. Does this mean that women can be in leadership if they do not dominate? The immediate context does not support this by the added phrase "but to remain quiet" (cf. I Cor. 14:34). Paul's statements about women in submissive roles cannot be explained by the use of this hapax legomenon. It must be dealt with from a cultural perspective. God chose to reveal Himself into a specific cultural setting. Everything in that culture was/is not the will of God for all believers in all cultures in all ages (see Gordon Fee, Gospel and Spirit and How to Read the Bible For All Its Worth, pp. 83-86). The truth and power of the gospel radically changes human culture (i.e. slavery, male dominance). Arrogant, exploitive dominance is evil whether from men or women. There are two extremes to avoid: (1) women can do nothing (Ancient Near Eastern culture) and (2) women can do anything (modern western individualism). Believers (male and female) minister within their culture to maximize evangelism and discipleship, not personal agendas!
SPECIAL TOPIC: WOMEN IN THE BIBLE
2:13-15 Paul's argument in this context is related theologically to Genesis 3. It is also related to excesses of the false teachers (cf. 1 Tim. 1:3-11; 4:1-5; 5:11-13). Paul uses Genesis 3 to make the analogy that as Eve was seduced by the snake into sin, rebellion, and independence, so were some of the women deceived in the same way by the false teachers (cf. 5:13; 2 Tim. 3:6-9).
The consequences of the Fall are directly related to woman's submission to and desire for her husband (cf. Gen. 3:16). Her independent action was and is the theological issue. Does this still remain today? Has the gospel totally removed all aspects of the Fall of Genesis 3? Does our modern culture with its trained, articulate women leaders negate Paul's clear statements? See Special Topic at the beginning of v. 12.
2:14 "fell into transgression" There are two consequences assigned to Eve because of her transgression: (1) pain in childbirth and (2) submission to her husband. The verb tense is perfect, which implies that these are still in effect. Jesus inaugurated the new age, but believers also still live in the old age.
2:15 "But women will be preserved through the bearing of children" This is a very difficult and involved passage. It is possibly the most difficult in all of Paul's writings. We need to remember
1. its relation to Gen. 3:13,16
2. the teachings of the false teachers
3. the contrast (i.e. "But"), which relates to the deception of the false teachers
The term "preserved" or "saved" can be related to either physical deliverance from the birthing experience (cf. New American Standard Version), which seems to be backed up by the use of the word in 1 Tim. 4:16 for the abuse of the false teachers (some of whom apparently advocated celibacy as a spiritually superior state, cf. 4:3), or in the spiritual eschatological sense which forms most of its NT usage.
One novel interpretation is based on a detail of Greek grammar where the definite article in the phrase "through the childbearing," possibly refers to the incarnation of Jesus Christ:
1. this context relates to Gen. 3:15
2. the preposition dia can be translated "by means of"
3. there is a definite article with "the child birth"
4. both the singular and plural are used of "woman . . .they"
Thus Eve becomes the representative of all women saved by the promise of God of a special birth (i.e., Jesus, which is theologically similar to the Adam-Christ typology of Rom. 5:12-21; I Cor. 15:21-22,44-48; Phil. 2:6-7).
The immediate context seems to emphasize that women as home-makers is the societal expectation of Paul's day, and for most societies, ancient and modern. Woman's salvation does not come from leadership in public worship or an unexpected cultural freedom.
In truth it does not come from expected social roles either, but through faith and its fruits (cf. v. 15b). Salvation is in and through Christ. Godly women trust Him and do not seek to draw undue attention to themselves. However, in our culture the "undue attention" occurs when women are limited. As lost people would have been turned off by overactive Christian women in the first century, today's lost people are turned off by a seeming Christian sexism and legalism. The goal is always evangelism and discipleship, not personal freedoms or personal preferences (cf. I Cor. 9:19-23).
▣ "if they continue in faith and love and sanctity with self-restraint" This is a third class conditional sentence which means potential contingent action. The contingency is the believing women's continuance in faith, love, sanctity, and self-restraint. See Special Topic: Perseverance at 2 Tim. 2:11.
For "self-restraint" see full note at 3:2.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How do the truths of this section relate to the false teachers?
2. Are we to pray for governmental officials who are not Christians and who act in unfair and godless ways?
3. Does God really want all humans saved? Did Jesus really die for all sins?
4. Define the word "ransom."
5. Why is Christian dress an appropriate item for discussion in our modern world?
6. How are good deeds related to saving faith?
7. What is the place of women in the modern church in light of verses 11-14?
8. What does verse 15 mean in light of the rest of NT teachings?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Qualifications of Bishops | Qualifications of Overseers | Problems of Administration | Leaders in the Church | The Elder-in-Charge |
3:1b-7 | 3:1-7 | 3:1-7 | 3:1-7 | 3:1-7 |
Qualifications of Deacons | Qualifications of Deacons | Helpers in the Church | Deacons | |
3:8-13 | 3:8-13 | 3:8-13 | 3:8-13 | 3:8-13 |
The Mystery of Our Religion | The Great Mystery | The Great Secret | The Church and the Mystery of the Spiritual Life | |
3:14-16 | 3:14-16 | 3:14-16 | 3:14-16 | 3:14-16 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This chapter lists three different types of ministers.
1. pastors (3:1-7)
2. deacons (3:8-10,12-13)
3. the widow's role (3:11; 5:9-16) or deaconesses (cf. Rom. 16:1)
B. These qualifications may be in direct contrast to the false teachers' lifestyle and teachings.
C. Verse 16 is an early creedal statement or hymn. Paul often incorporated this type of material (cf. Eph. 5:19; Phil. 2:6-11; Col. 1:15-16; 3:15-20; II Tim. 2:11-13). The rhythmic structure is clearly seen in the six aorist passive indicative verbs combined with five locative or instrumental grammatical phrases.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT 3:1-7
1It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do. 2An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, 3not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. 4He must be one who manages his own household well, keeping his children under control with all dignity 5(but if a man does not know how to manage his own household, how will he take care of the church of God?), 6and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. 7And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil.
3:1 "It is a trustworthy statement" This idiom can act as both a concluding statement and an opening statement (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11; Titus 3:8). This is the second of five "trustworthy" statements in the Pastoral Letters. They function syntactically like Jesus' use of an introductory "amen" or "amen, amen" (translated "truly, truly" or "verily, verily"), drawing special attention to the statement.
▣ "if any man" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "aspires. . .desires" These are two strong Greek terms: (1) "reaches for" (cf. 6:10; Heb. 11:16) and (2) "sets his heart on" (cf. Matt. 13:17; Luke 15:16). This tells me that our modern emphasis on the necessity of an OT type call from God to the ministry may be too limiting. A desire to be in church leadership is sufficient. The desires of believers' hearts are from the Lord (cf. Ps. 37:4).
NASB"the office of overseer"
NKJV"the position of a bishop"
NRSV"the office of a bishop"
TEV"a church leader"
NJB"presiding elder"
This is the term episkopos, and it is usually translated in English "bishop" or "overseer." It seems to be synonymous with the other two NT terms for the office of leadership in a local church. The terms "pastor," "overseer," and "elder" all refer to the same office (cf. 5:17; Acts 20:17,28; Titus 1:5,7; I Pet. 5:1-2). The NT church had only two offices: pastor and deacon (cf. Phil. 1:1). It seems that "elder" had a Jewish background, while "overseer" had Greek city-state background.
3:2 "above reproach" This is the key qualification of the entire context for leadership in a local church. The phrase implies no handle for criticism, both in the believing community (vv. 2-6) and in the non-believing community (v. 7). This same theme of no reproach is repeated in verses 7,10; 5:7; and 6:14. There are no perfect leaders, but there are godly, respectable, acceptable believers. See note at Titus 1:6.
NASB, NKJV
NJB"the husband of one wife"
NRSV"married only once"
TEV"he must have only one wife"
This phrase has caused much discussion. It was obviously an issue for the church at Ephesus in the first century (cf. 3:1,12; 5:7; and in Crete, Titus 1:6). Here are the basic interpretive theories.
1. it refers to polygamy
2. it refers to a remarriage after divorce
3. it refers to the second marriage after the first wife's death
4. it refers to a man faithful and attentive to his wife (another way of asserting good family relationships, cf. NEB)
This obviously refers to family relationships, and any problem in the area of family relationships disqualifies one from leadership in a local church. Number 1 was not a problem in the Roman Empire, but was a potential problem in Judaism (though rare in the first century); #2 was a great problem in the Roman Empire, and also a problem in Judaism (Hillel vs. Shammai); #3 was a major concern of the Early church, especially Tertullian, and is still an issue in Baptist circles in Europe. However, 1 Tim. 5:14 is a parallel passage where younger widows can remarry with no reproach (cf. Rom. 7:2-3; I Corinthians 7).
There is one more option, that the requirement refers to marriage versus singleness. The false teachers had forbidden marriage (cf. 4:3). This may be a direct refutation of their tendency toward celibacy and asceticism. This is not to assert that an unmarried person cannot be a church leader, but that singleness cannot be a requirement. I think this is the best option and also that it answers the other interpretive problems relating to (1) "not addicted to much wine" and (2) the issue of women in 2:8-15. These must be interpreted in light of the false teachers.
If the issue is a strong, godly family, then divorce is not the only critical issue. Even in the OT divorce was sometimes the appropriate option: (1) YHWH divorces unfaithful Israel and (2) priests were commanded to divorce unfaithful wives (see "Old Testament Perspective on Divorce and Remarriage" in Journal of the Evangelical Theological Society Vol. 40 #4, Dec. 1997). All humans experience disruption in their family life in some areas. My major concern with taking this qualification strictly literally is the lack of consistency in taking all the others in this context literally as well. If divorce disqualifies, then so do (a) not addicted to wine (cf. "not. . .addicted to much wine" of v. 8, which is not necessarily a commandment to total abstinence) and (b) "keep his children under control" of v. 4, which would eliminate many modern pastors and deacons.
Truthfully, I do not know many Christian leaders who could consistently fulfill all of these requirements throughout their lives. So before we become too critical of the flaws of leadership remember that these qualifications are God's will for all His children. I am not advocating lowering the standards, but not using them in a legalistic, judgmental sense. The church needs godly, socially acceptable leadership. However all we have to choose from is saved sinners! Modern churches must seek out leaders who have proven themselves faithful over time, not perfect leaders.
One more point, if this list is taken too literally, then Jesus (because He was single) and Paul (because he was possibly divorced) could not have been church leaders. Makes one think, doesn't it?
▣ "temperate" This is literally "be sober." Because alcohol abuse is mentioned specifically in v. 3, this probably refers to the metaphorical use of this term meaning "be sensible" (cf. v. 11; Titus 2:2).
NASB"prudent"
NKJV"sober-minded"
NRSV"sensible"
TEV"self-controlled"
NJB"discreet"
This term sōphrōn meant "balanced" in the Greek philosophers. It was a very famous Greek term that denoted avoidance of the extremes (i.e., thereby advocation "the golden mean"). It was used of someone of sound mind (cf. 1 Tim. 3:2; Titus 1:8; 2:2,5). Related terms are also found in 1 Tim. 2:9,15; 2 Tim. 1:7; Titus 2:4,6,9,12,15.
The basic root (BAGD, p. 802) is found in several forms in the Pastorals.
1. verb, sōphroneō – "sensible," Titus 2:6
2. verb, sōphronizō – "encourage" (i.e., bring to one's senses), Titus 2:4
3. noun, sōphronismos – "disciple" (i.e., self-controlled), 2 Tim. 1:7
4. noun, sōphrosunē – "discreetly," 1 Tim. 2:9,15
5. adverb, sōphronōs – "sensibly" (i.e., moderately), Titus 2:12
6. adjective, sōphrōn – "sensible," "prudent," "thoughtful," 1 Tim. 3:2; Titus 1:8; 2:2,5
NASB, NRSV"respectable"
NKJV"of good behavior"
TEV"orderly"
NJB"courteous"
This is a form of the Greek term kosmikos. It is used in Titus in two different senses: (1) negatively of avoiding worldly lusts (2:12) and (2) positively of proper order (2:10). In I Timothy the context implies proper order or decorum. That which is proper, respected, and expected by the local society. Therefore, it is an aspect of v. 7a, "must have a good reputation with those outside the church."
▣ "hospitable" The inns of Paul's days were notorious houses of prostitution. Therefore, Christians, and especially Christian leadership, had to have their homes open for itinerant missionaries and for the needy of the community (cf. 1 Tim. 5:10; Titus 1:8; Rom. 12:13; Heb. 13:2; I Pet. 4:9; II John 5; and III John).
▣ "able to teach" Leaders are to be able teachers (cf. 2 Tim. 2:24). It is interesting that "teaching" is listed as a separate gift in I Cor. 12:28, but linked to the gift of pastor in Eph. 4:11. Apparently there were teachers, but also all pastors had to be able to function in this area, too. In a sense all of the gifted persons in Ephesians 4 are proclaimers of the gospel, but in different senses and with different emphases.
Some biblical scholars interpret this qualification as a reference to well-trained or educated people, or possibly those who are "teachable"!
Finally, this ability to teach may be related to the false teachers who thought they were teachers of the Law (cf. 1:7) but were self-deceived.
3:3
NASB"not addicted to wine"
NKJV"not given to wine"
NRSV"not a drunkard"
TEV"he must not be a drunkard"
NJB"not a heavy drinker"
It seems to be an allusion from the Septuagint to Pro. 23:29-35. It must be reemphasized that the Bible rails against drunkenness, but does not teach total abstinence (cf. 3:8; 5:23; Titus 1:7; 2:3). Total abstinence comes from an individual commitment of believers to the Lord Jesus based on the limiting of their personal freedoms because of the culture in which they minister (cf. Rom. 14:1-15:13 and I Corinthians 8-10). For a good article see Hard Sayings of the Bible by Kaiser, Davids, Bruce, and Branch, pp. 673-674.
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
▣ "pugnacious" This is literally "not a striker" (cf. Titus 1:7). This may be related to the abuse of alcohol as it affects all interpersonal relationships (i.e., the family, the house church, the false teachers).
▣ "gentle" This refers to a loving reasonableness, which is prepared to yield to others (cf. Eph. 5:21). It describes a kind, gentle person (cf. Titus 3:2; James 3:17; I Pet. 2:18).
▣ "peaceable" This is the Greek term for a fight, a battle, a conflict, but with the alpha privative, which negates the meaning. Therefore, it means one who does not fight or stir up controversy (cf. Titus 3:2). It is easy to see how the false teachers are the literary foils to chapter 3 (and all the Pastoral Letters).
NASB"free from the love of money"
NKJV"not covetous"
NRSV"not a lover of money"
TEV"he must not love money"
NJB"not avaricious"
This is a compound word from the term for "silver" and the term for "brotherly love" with the alpha privative which equals "not a lover of money" (cf. 6:6-10; Titus 1:7; Heb. 13:5; I Pet. 5:2). This was another characteristic of false teachers. See SPECIAL TOPIC: WEALTH at 6:8.
3:4-5 "he must be one who manages his own household well" Leadership can be seen at home. Any kind of difficulty between husband and wife or children or grandparents or in-laws was a basis for disqualification in this early church setting. "No handle for criticism" is the main concern. How one rules his home will show one's tendencies in leading the church (cf. v. 5, which is a parenthetical question expecting a "no" answer). Oh, my, this would disqualify many modern ministers if taken literally and to the letter. The many positive as well as negative characteristics mentioned in vv. 2-3 are revealed in the home environment. "Check the home first" is good advice for personnel committees!
3:5 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes.
▣ "church"
SPECIAL TOPIC: CHURCH (EKKLESIA)
3:6 "and not a new convert" This is left out in Titus. 1 Timothy was written to Ephesus, which was an established church, while Titus was written to Crete, which was a new work. They were all new converts. The literal root term used here means "young plant." However, the exact time factor is uncertain.
▣ "so that he will not become conceited and fall into the condemnation incurred by the devil" Pride is a major problem for angels and humans (cf. 6:4; 2 Tim. 3:4). The verb (aorist passive participle) means "become smoke-blinded." The genitive "of the devil" can refer to
1. the judgment caused by the devil (cf. v. 7)
2. the same type of judgment the devil received (cf. NKJV, TEV, NJB)
Paul mentions the spiritual enemy of mankind several times in 1 Timothy (but not in 2 Timothy or Titus):
1. devil (diabolos, 3:6,7)
2. Satan (Santanas, 1:20; 5:20)
3. the demonic (daimonion, 4:1)
The biblical worldview that mankind has a spiritual opponent (cf. Eph. 2:2; 6:10-19) is revealed in both the OT and NT.
3:7 "he must have a good reputation with those outside" Leadership must be viewed as honest and genuine by the unbelieving community which the church is trying to bring to faith in Christ (5:14; 6:1; Titus 2:5,6,10; I Cor. 10:32; Col. 4:5; I Thess. 4:12).
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)
▣ "so that he will not fall into reproach and the snare of the devil" Paul was concerned about spiritual warfare (cf. 6:9-10; Eph. 2:1-3; 4:14; 6:10-19). Godliness is an armor, but selfishness is an open door for evil to exploit!
NASB (UPDATED) TEXT: 3:8-13
8Deacons likewise must be men of dignity, not double-tongued, or addicted to much wine or fond of sordid gain, 9but holding to the mystery of the faith with a clear conscience. 10These men must also first be tested; then let them serve as deacons if they are beyond reproach. 11Women must likewise be dignified, not malicious gossips, but temperate, faithful in all things. 12Deacons must be husbands of only one wife, and good managers of their children and their own households. 13For those who have served well as deacons obtain for themselves a high standing and great confidence in the faith that is in Christ Jesus.
3:8 "Deacons" Deacons are not mentioned at all in 2 Timothy and Titus. The office and function of a deacon is not defined in the NT. Many assume that Acts 6 is a beginning of this particular task-oriented office, but this seems unlikely. Here they are mentioned, along with pastors, as the two functions/offices in the local church (cf. Phil. 1:1). The term "deacon" means "to raise dust," which is metaphorical for menial service. It became the general word of "ministry" in the NT (cf. 1:12; 4:6; II Tim. 1:18; 4:5,11). Deacons are servants, not managers!
▣ "likewise" The qualifications of church leaders are extended to a new group, as they are to "women" in v. 11.
▣ "must be men of dignity" See note at 2:2.
▣ "not double-tongued" This means saying different things to different groups to be accepted under false pretenses. This is a form of lying and falsehood.
NASB"not. . .addicted to much wine"
NKJV"not given to much wine"
NRSV"not indulging in much wine"
TEV"moderate in the amount of wine they drink"
NJB"they must not drink too much wine"
This is a compound of pros and echō, which means "to have in addition" or "to hold to." In this context maybe "to give oneself up to" (Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 349). This phrase, like v. 3, does not refer to total abstinence, but to abuse. In some cultures, even in our day, Christians have no problem with this statement. In America alcohol abuse led to the temperance movement which overstated the biblical passages. If we, for whatever reason, intentionally overstate the biblical position, we become the standard, not the Bible. It is as problematic to add to the Bible (even with the purest motives and for sincere causes) as it is to take away from the Bible. Is the Bible the only source for faith and practice? If so, it must judge all cultures! See Special Topic at 3:3.
▣ "or fond of sordid gain" This refers to the business honesty of these bi-vocational church leaders. If money is priority (cf. 6:9-10) then Jesus cannot be! False teachers are often characterized in the NT as greedy and sexually exploitive. Remember, this entire context reflects the abuses of the heretics.
3:9 "but holding to the mystery of the faith" This mystery seems to refer to both Jew and Greek being included in the family of God (cf. Eph. 2:11-3:13; Col. 1:26,27). The term "faith" has the definite article, which means it refers to the body of Christian doctrine.
SPECIAL TOPIC: GOD'S PLAN FOR REDEMPTION, "MYSTERY"
▣ "with a clear conscience" The term "conscience" seems to imply that these leaders' walk and talk coincide with the truths of the gospel. See fuller note at 1:5.
3:10 "These men must also first be tested" This is a present passive imperative. This is the Greek term dokimazō, which is used with the connotation of "to test with a view toward approval" (cf. Rom. 2:18; 12:2; 14:22; I Cor. 3:13; 16:3; II Cor. 8:22; I Thess. 2:4). It is contrasted with peirazō, which connotes "to test with a view toward destruction" (cf. I Cor. 2:5; 10:9,13; Gal. 6:1; Phil. 1:10; I Thess. 3:5; 1 Tim. 6:9). See Special Topic: Greek Words for Testing and Their Connotations at 6:9.
▣ "then let them serve as deacons" This is a Present active imperative.
▣ "if" This is another first class conditional sentence like v. 5.
▣ "they are beyond reproach" See note at 3:2.
3:11 "Women must likewise be dignified" This does not refer to deacons' wives (cf. KJV and NIV), but to women in servant roles in the house churches. The Greek syntax distinguishes another group of church servants (i.e. "likewise" of v. 8). Deaconesses are mentioned in Rom. 16:1 (cf. Charles B. Williams' translation) and possibly Phil. 4:3. The qualifications for these female servants are similar to those for the male leaders. They were meant to be deacon-helpers in situations where a male deacon would simply be inappropriate (caring for sick women, helping prepare women before and after baptism, regular visits to older women, etc). From the writings of the Early church fathers we know that the office of deaconess developed very quickly and was used throughout the early centuries. The problem in our day is that we have made deacons an executive board which, because of other passages in Timothy, seem to rule out women. However, deacons are meant to be servants and, therefore, women have an appropriate role. Possibly the deaconesses were synonymous with the "widows' roll" (cf. 5:9ff), which were widows over sixty with no family who the early church hired for ministry. I think to reprint my exegetical notes from Rom. 16:1 here may be helpful:
NASB, NKJV"who is a servant of the church"
NRSV"a deacon of the church"
TEV"who serves the church"
NJB"a deaconess of the church"
This is the term diakonos. It is an accusative singular feminine form. It is the Greek term for minister/servant. It is used (1) of Christ in 15:8; Mark 10:45; (2) of Paul in Eph. 3:7; Col. 1:23,25; and (3) of deacons in Phil. 1:1; 1 Tim. 3:11.
There is evidence in both the NT and early post-biblical church writings for the office of deaconess. Another example of women in local church ministry in the NT is "the widows' roll" of the Pastorals (cf. 1 Tim. 3:11; 5:3-16). The RSV, Amplified, and Phillips translations have "deaconess" in 16:1. The NASB and NIV have it in the footnotes. The NEB has "who holds office." All believers are called, gifted, full-time ministers (cf. Eph. 4:12). Some are called to leadership ministry roles. Our traditions must give way to Scripture! These early deacons and deaconesses were servants, not executive boards.
M. R. Vincent, Word Studies, vol. 2, pp. 752 and 1196, says that the Apostolical Constitutions, dating from the late second or early third century, makes a distinction between the duties and ordination of female church helpers.
1. deaconesses
2. widows (cf. 1 Tim. 3:11; 5:9-10)
3. virgins (cf. Acts 21:9 and possibly I Cor. 7:34)
These duties involved
1. caring for the sick 4. teaching new believers
2. caring for those physically persecuted 5. assisting in baptism of women
3. visiting those in prison for the faith 6. some overseeing of female church members
▣ "not malicious gossips" This is a perfect example of the problems caused by the false teachers (cf. 5:13-15; II Tim. 3:1-7). It is possible that this refers to conversations about the false teachers' teachings. The term translated "gossip" was often used of the devil (cf. John 6:70). It literally meant "slander" (NKJV, NRSV, NIV, cf. 1 Tim. 3:11; 2 Tim. 3:3; Titus 2:3), not gossip (NASB, TEV, NJB).
▣ "temperate" See note at 3:3.
▣ "faithful in all things" This again may be pointing toward the false teachers' use of women in the house churches. These leaders/servants must be faithful in the faith (no article in v. 13 also) and in their lifestyle choices.
3:12 Most modern translations make vv. 8-13 into one paragraph. Deacons start the discussion (cf. v. 8) and end the discussion (cf. v. 13), yet in v. 11 deaconesses are discussed. This is why some translations call them "deacon's wives." However, I think that deacon helpers, or deaconesses, may be more culturally appropriate. Women servants (i.e., "widows") are specifically mentioned in 5:9-10.
Verse 12 is very similar to the qualifications of the overseer or bishop (i.e. pastor) in vv. 2-5.
SPECIAL TOPIC: QUALIFICATIONS FOR FEMALE CHURCH WORKERS
3:13 "served" This is the verb form of "deacon." It is the general term in the NT for "minister/servant." The term "deacon" is not in this verse in Greek.
▣ "obtain for themselves a high standing" This does not necessarily refer to a higher leadership position (i.e. pastor), but possibly respect within their community which allows them to boldly share the gospel.
NASB (UPDATED) TEXT: 3:14-16
14I am writing these things to you, hoping to come to you before long; 15but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. 16By common confession, great is the mystery of godliness: He who was revealed in the flesh, Was vindicated in the Spirit, Seen by angels, Proclaimed among the nations, Believed on in the world, Taken up in glory.
3:14-15 Paul plans to visit Timothy in Ephesus. The Spirit directed that he write so that God's will expressed in I Timothy might bless and direct His church throughout time.
These verses confirm the interpretive context of chapters 1-3 as relating to public worship (as do I Corinthians 11-14). I also think that these chapters are reactions to and qualifications based on the presence of the false teachers. This is not a neutral setting!
This same theological situation is seen in Leviticus. The book is not a collection of hygienic laws or customs so much as a reaction to Canaanite culture. Just as many of the specific laws were written to keep Canaanites and Israelites as far apart socially and religiously as possible, these passages separate the Pastoral Letters and the Jewish/Gnostic false teachers.
3:15 "in case I am delayed" This is a third class conditional sentence, which means potential action.
▣ "in the household of God" Paul uses many powerful corporate metaphors to describe the church, such as "body," but the family/household is one of the most insightful (God as Father, Jesus as Son, believers as children).
▣ "church" Ekklesia is a compound Greek word from "out of" and "to call." This was used in Koine Greek to describe any kind of assembly, such as a town assembly (cf. Acts 19:32). The early Jewish Church chose this term because it was used in the Septuagint, the Greek translation of the OT, written as early as 250 b.c. for the library at Alexandria, Egypt. This term translated the Hebrew term qahal, which was used in the phrase "the assembly of Israel" (Exodus; Num. 20:4). The NT writers asserted that they were the "divinely called out ones" who were the People of God of their day. The early Jewish believers saw no radical break between the OT People of God and themselves, the NT People of God. Believers, therefore, assert that the Church of Jesus Christ, not modern rabbinical Judaism, is the true heir to the OT Scriptures. See Special Topic at 3:5.
▣ "of the living God" The OT asserts that there is one and only one God (see SPECIAL TOPIC: MONOTHEISM at 2:5, cf. Exod. 8:10; 9:14; Deut. 4:35,39; 6:4; 32:39; I Sam. 2:2; Isa. 40:10-13; 44:6-8; 45:5-7). The adjective "living" comes from the covenant name (cf. 4:10) for God, YHWH, which is from the Hebrew verb "to be" (cf. Exod. 3:14; see SPECIAL TOPIC: NAMES FOR DEITY at 2 Tim. 1:2).
▣ "the pillar and support of the truth" This may be an allusion to Isa. 28:16, God's foundation is Jesus the cornerstone, which is also alluded to in 2 Tim. 2:19. This is the third in a series of descriptive phrases linking God and the church.
1. "household of God" (v. 15)
2. "the church of the living God" (v. 15)
3. "the pillar and support of the truth" (v. 15)
The term truth (alētheia) is very common in Paul's writings (and John's). It usually refers to gospel content (cf. Rom. 1:18,25; 2:2,8; 3:7; 15:8; I Cor. 13:6; II Cor. 4:2; 6:7; 7:14; 13:8; Gal. 2:5,14; 5:7; Eph. 1:13; 4:21; 5:9; Phil. 1:18; Col. 1:5,6; II Thess. 2:10,12,13; 1 Tim. 3:15; 4:3; 6:5; 2 Tim. 2:15,18,25; 3:7,8; 4:4; Titus 1:1,14). See Special Topic: Truth in Paul's Writings at 2:4.
3:16
NASB"by common confession"
NKJV"without controversy"
NRSV, NJB"without any doubt"
TEV"no one can deny"
This is the Greek term usually used for one's profession or confession of faith (see SPECIAL TOPIC: CONFESSION at 6:12). It is a literary marker that the following lines are an early creedal affirmation.
▣ "great is the mystery of godliness" "Mystery" in Paul's writings often refers to the Gentile mission (cf. Eph. 2:11-3:13), which may be a key to v. 16. See Special Topic at 3:9. For "godliness" see Special Topic at 4:7.
This introduces an early confessional statement or a Christian hymn. Another of these is found in 2 Tim. 2:11-13. The structural pattern might be
1. A B C D E F (revealed truths about Christ)
2. AB, BA, AB (contrast between earth and heaven or humiliation and exaltation)
3. ABC, ABC (revealed truths about Christ and His church)
Chiastic Patterns within the Bible are becoming more apparent to modern scholarship. The Companion Bible published by Kregel in 1990 and Kenneth E. Bailey's Poet and Peasant use this approach extensively.
Paul seems to quote one verse of an early hymn or possibly church liturgy. This verse emphasizes Jesus' humanity and His world-wide ministry. It does not contain Paul's three major theological emphases: (1) the cross; (2) the resurrection; and (3) the Second Coming. Paul quotes several sources in I, II Timothy and Titus which explain the unique vocabulary and distinct use of theological terms used differently in either Pauline writing.
NASB"He who was revealed in the flesh"
NKJV"God was manifested in the flesh"
NRSV"He was revealed in flesh"
TEV"He appeared in human form"
NJB"He was made visible in the flesh"
This speaks of the Incarnation (birth) of Jesus Christ at Bethlehem: His life, teachings, death, and resurrection, which fully reveal the Father (cf. John 1:14-18). There is also the strong inference of His pre-existence (cf. John 1:1-5; 8:57-58; II Cor. 8:4; Phil. 2:6; Col. 1:17). This is the central truth of the Gospels about Jesus Christ, that He was fully God and fully human (cf. John 1:14; Phil. 2:6-8; Col. 1:14-16; I John 4:1-6).
There is a later Greek manuscript variant in which the relative pronoun hos (MSS א, A, C, F, G; UBS4 gives this an "A" rating [certain]) is changed to theos. This later change may have occurred
1. with the confusion over OC (the abbreviations in uncial Greek for who) read as H C (the abbreviation in uncial Greek for "God") or
2. as a purposeful theological change by later scribes (cf. MSS אc, Ac, C2, and D2) wanting to make the text more specific against the adoptionist heresies (cf. Bart D. Ehrman, The Orthodox Corruption of Scripture, pp. 77-78)
NASB"Was vindicated in the Spirit"
NKJV, NJB"Justified in the Spirit"
NRSV"vindicated in spirit"
TEV"was shown to be right by the Spirit"
This phrase has been understood in several ways.
1. Does it mean vindicated or justified (i.e., shown to be just)?
2. Does this mean that the Holy Spirit was active in Jesus' ministry (NASB)?]
3. Does it mean that Jesus' spirit was affirmed by the Father (cf. Matt. 3:17; 17:5) while Jesus lived as a human being (NRSV)?
Some theologians see "Spirit" as referring to Jesus' divinity, which was vindicated by His resurrection (cf. Rom. 1:4; I Pet. 3:18).
▣ "Seen by angels" The angels longed to know what God was doing with fallen mankind (cf. I Cor. 4:9; Eph. 2:7; 3:10; I Pet. 1:12). However, it may refer to the angels' ministering to Jesus, either at His temptation experience (cf. Matt. 4:11; Mark 1:13), in the Garden of Gethsemane (cf. Luke 22:43, which is a questionable text), or immediately after the resurrection (cf. Luke 24:4,23; John 20:12).
This phrase is so short and ambiguous that several theories have been offered by commentators and all are merely speculation:
1. angels ministering to Jesus (above)
2. angels beholding His ascension (godly angels and/or fallen angels cf. I Pet 3:19-20,22)
3. angels beholding His exalted heavenly enthronement
▣ "Proclaimed among the nations" This is the worldwide preaching of the gospel (cf. Luke 24:46-47) which would have been extremely shocking to the Jews of the first century, but this is really the whole point (cf. Matt. 28:18-20). This is the mystery of godliness (cf. Eph. 2:11-3:13).
NASB, NKJV"Believed on in the world"
NRSV, TEV,
NJB"believed in throughout the world"
Not only was it a universal message, but there was a universal response, and now the Church is made up of both Jew and Gentile (cf. Eph. 2:11-3:13). This has always been God's plan. The one true God has fulfilled His promise of Gen. 3:15. Personal repentance and faith (see Special Topic at 1:16) in the gospel now, in this life, opens heaven for "whosoever" (cf. John 1:12; 3:16; Rom. 10:9-13). See Special Topic: Paul's Use of Kosmos at 1:16.
▣ "Taken up in glory" This seems to refer to His ascension. It is surprising that Jesus' death, resurrection, and return are left out, but if this was a Christian hymn, quoted possibly only in part, then it is understandable. Also, exactly which rhythmic (chiastic) pattern is followed determines one's interpretation (cf. v. 16). This hymn/creed linked to the opening statement would powerfully refute Gnosticism. The man Jesus was glorified (cf. chiastic pattern #2)! However, following the NRSV the last three lines may refer to the Church (cf. chiastic pattern #3). For a fuller note on "glory" see 1:17.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. How many types of ministers are there?
2. Why are pastors, bishops, and elders called different names in the NT?
3. Did the NT have deaconesses? If so, what was their function?
4. Why is verse 16 thought to be a Christian hymn about Christ?
5. What is a chiasm? Why is it important?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Prediction of Apostasy | The Great Apostasy | False Teachers | False Teachers | False Teachers |
4:1-5 | 4:1-5 | 4:1-5 | 4:1-5 | 4:1-11 |
A Good Minister of Jesus Christ | A Good Servant of Jesus Christ | A Good Servant of Jesus | ||
4:6-10 | 4:6-10 | 4:6-10 | 4:6-10 | |
Take Heed to Your Ministry | ||||
4:11-16 | 4:11-16 | 4:11-16 | 4:11-16 | |
4:12-16 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 4:1-16
A. Like chapters 1-3, chapters 4-6 must be interpreted in light of the false teachers.
B. Chapter 4 reflects negative leadership (vv. 1-5) and positive leadership (vv. 6-10).
C. Verses 11-16 are a personal message from Paul to Timothy which continues through 6:2.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-5
1But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, 2by means of the hypocrisy of liars seared in their own conscience as with a branding iron, 3men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth. 4For everything created by God is good, and nothing is to be rejected if it is received with gratitude; 5for it is sanctified by means of the word of God and prayer.
4:1 "But the Spirit explicitly says" This may refer to
1. OT prophecy
2. Paul as the recipient of direct inspiration from the Spirit (cf. Acts 20:33)
3. inspired messages from other gifted, contemporary leaders (cf. Acts 21:11)
NASB, NRSV,
TEV"later times"
NKJV"latter times"
NJB"last times"
Paul, like the prophets of the OT, was speaking of his own time, but relating it to the last days before the Second Coming. Paul teaches a delayed Parousia in 2 Thessalonians 2. Therefore, this characterization of rebellion and false teaching describes his own day (cf. 2 Tim. 3:1) as well as the time between the first coming of Christ and the second (cf. 2 Pet. 3:3; Jude v. 18).
The NT often characterizes these later days or end-times much like the OT prophets who took a crisis of their day and projected it into an eschatological setting (cf. Matt. 24:10-12; Acts 20:29-30; 2 Thess. 2:3-12; 2 Tim. 3:1-9; 4:3-4; 1 John 2:18-19; 4:1-3).
SPECIAL TOPIC: A DELAYED SECOND COMING
NASB"fall away"
NKJV"depart from"
NRSV"renounce"
TEV"abandon"
NJB"desert"
This is a compound of apo (from) and istēmi (stand). It is used in the sense of defection here, in Luke 8:13, and Heb. 3:12. In 2 Tim. 2:19 it means "abstain from." In form it is a future middle indicative. One evidence of a true salvation is that one remains in the church (cf. 1 John 2:18). See SPECIAL TOPIC: THE NEED TO PERSEVERE at 4:16.
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
▣ "the faith" This term (usually with the article) is used in the Pastoral Letters for the body of revealed Christian truth (cf. 3:9; 4:6; 5:8; 6:10,12,21; 2 Tim. 2:18; 3:8,10; 4:7; Titus 1:5,13; 2:2). Here it is not necessarily referring to their salvation as much as to the false teachers.
▣ "paying attention to" This is a present active participle which emphasizes continual action. These apostates continue to believe and give credence to demonic teaching.
4:2
NASB"by means of the hypocrisy of liars"
NKJV"speaking lies in hypocrisy"
NRSV"through the hypocrisy of liars"
TEV"spread by deceitful liars"
NJB"seduced by the hypocrisy of liars"
These claim to be "teachers of the Law" (cf. 1:7). There was obviously an element of Judaism involved. They are vividly described in 1:3-7; 4:2-3,7 and 6:3-10,20-21.
1. they teach strange doctrines (1:3; 6:3)
2. they pay attention to myths and genealogies (1:4)
3. they have turned aside to fruitless discussion (1:6)
4. they make confident assertions about what they do not understand (1:7; 6:4)
5. they are hypocritical liars (4:2)
6. they have seared consciences (4:2)
7. they forbid marriage (4:3)
8. they advocate abstaining from foods (4:3)
9. they put forth fables (4:7)
10. they are conceited (6:4)
11. they have a morbid interest in controversial questions and disputes about words (6:4)
12. they cause constant friction (6:5)
13. they have false knowledge (6:20-21)
14. they have gone astray from the faith (4:1; 6:21)
NASB"deceitful spirits and doctrines of demons"
NKJV"deceiving spirits and doctrines of demons"
NRSV"deceitful spirits and teachings of demons"
TEV"lying spirits. . .teachings of demons"
NJB"deceitful spirits and doctrines that come from devils"
Paul's view of these false teachers is very negative. He attributes their teaching to the work of Satan (see Special Topic: Satan at 3:6, cf. 2:14; 3:6-7) and to the demonic. In many ways Paul's view of these heretics parallels the OT view of Canaanites' fertility worship. God told the Israelites to totally destroy these people because they would corrupt the faith. These same warnings are found here (cf. 2 Thess. 2:9-10; James 3:15; 1 John 2:18-19).
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
NASB"seared in their conscience"
NKJV"having their own conscience seared with a branding iron"
NRSV"consciences seared with a hot iron"
TEV"consciences are dead, as if burnt with a hot iron"
NJB"consciences are branded as though with a red-hot iron"
This refers to one of two things.
1. The false teachers were beyond the place of repentance (cf. Eph. 4:19; Titus 1:15). We get the English word "cauterize" from this Greek term.
2. This phrase refers to Satan's brand showing his ownership (e.g., Rev. 13:16,17; 14:11; 16:2; 19:20; 20:4).
Because these men refused to see truth, they are now incapable of seeing truth (cf. 2 Cor. 4:4). This is the unpardonable sin of the Gospels and the sin unto death of 1 John 5.
See notes on "conscience" at 1:5.
4:3 "who forbid marriage and advocate abstaining from foods" Here are two of the ascetic teachings of the false teachers. The first, forbidding marriage, is related to the Greek background (Gnostic) or possibly the Jewish Essene (Dead Sea Scroll Community) influence. Marriage is a gift from God (cf. Gen. 2:24) and the will of God (cf. Gen. 1:28; 9:1,7). Marriage is the norm; celibacy is a special call and gift (cf. Matt. 19:11-12; 1 Corinthians 7).
The second, abstinence from certain foods, seems to be related to the Jewish background (cf. Leviticus 11), but could refer to Gnostic prohibitions. Both concepts are dealt with theologically in Gen. 1:28-31. There has always been a tendency among religious people to depreciate the material world, to think of celibacy as a more spiritual state and to view abstinence from both food and drink and asceticism in general as a superior spiritual condition (cf. Matt. 15:11; Mark 7:17-23; Rom. 14:1-15:13; 1 Cor. 8:8; 10:23-33; Col. 2:8-23). The list of qualifications of leadership in chapter 3 is probably related to these false teachings. Notice both marriage and wine are permitted (cf. 3:2,12; 5:9 and 3:3,8; 5:23).
▣ "those who believe and know the truth" This is an unusual grammatical construction (i.e., an adjective and a participle, cf. Michael Magill, NT TransLine, p. 785). This same form appears in Titus 1:15. These believers are described as
1. believers – pronominal, dative, plural, masculine, adjective
2. ones who have known – perfect, active, plural masculine participle
The truth here (see Special Topic at 2:4) is that all creation is from God and He should be thanked for it. Asceticism violates this truth.
4:4 "For everything created by God is good and nothing is to be rejected" For this tremendous truth on the goodness of all things see Gen. 1:31; Rom. 14:14,20; 1 Cor. 6:12; 10:26; Titus 1:15. However, we must balance this with the fact that though all things may be good and clean to those who know their origin is in God, not all things edify the church (cf. 1 Cor. 6:12 and 10:23). Therefore, we as Christians limit our freedoms for the sake of others out of respect for Christ (cf. Rom. 14:1-15:13; 1 Corinthians 8-10).
The word "rejected" is literally "to throw away." Moffatt translates it "tabooed." Be careful about cultural and/or denominational traditions (cf. Isa. 29:13; Col. 2:8-23).
4:5 God's spoken word brought about creation (cf. Gen. 1:3,6,7,14,20,24) and affirms the original goodness of all things (cf. Gen. 1:31). The believer thanks God (cf. v. 4b) for His creation and provision (cf. Rom. 14:6; 1 Cor. 10:30-31).
▣ "prayer" This term (enteuxis) is only used twice in the NT, both times in 1 Timothy (cf. 2:1 and 4:5). It denotes meeting with someone for the purpose of visiting with them. It is often translated "intercession" (cf. 2:1); in this context, "thanksgiving" seems more appropriate. Remember that context, not dictionaries, determines the meaning of words!
NASB (UPDATED) TEXT: 4:6-10
6In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following. 7But have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness; 8for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come. 9It is a trustworthy statement deserving full acceptance. 10For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior of all men, especially of believers.
4:6 "In pointing out these things to the brethren" Hupotitēmi, which is the middle voice means "suggest." Notice the gentleness with which Paul urges Timothy to correct the members of the church (cf. chapter 5). Notice the contrast in v. 11, where he gives strict orders to deal with problems in that fellowship. Both are appropriate in their place.
▣ "constantly nourished on the words of the faith and of the sound doctrine" This is present passive participle (although in form it may be middle voice, which would encourage believers to study the truths of the faith for themselves). Ministers are nourished on the true tenets of Christianity (I take these two descriptive phrases as synonymous). This is the true gnosis, not the demonic gnosis of the false teachers! The purposes of Scripture are spelled out clearly in 2 Tim. 3:15-17, as is the responsibility of each believer in 2 Tim. 2:15, especially in light of false teaching (cf. 2 Tim. 2:14-18).
▣ "which you have been following" This is a perfect active indicative. Timothy had a track record of faithfulness. This term can either mean
1. to have followed (cf. 2 Tim. 3:10)
2. to have closely investigated (cf. Luke 1:3)
4:7 "But have nothing to do with worldly fables fit only for old women" The Pastoral Letters discourage (present middle [deponent] imperative) speculative discussions with obstinate false teachers (cf. 1 Tim. 1:4; 4:7; 2 Tim.2:14-18,23; Titus 1:14; 3:9). This very verb (paraiteomai) is used in 1 Tim. 4:7; 5:11; 2 Tim. 2:23, and Titus 3:10.
The phrase "old women" (graōdēs) is used only here in the NT. Harold K. Moulton, The Analytical Greek Lexicon Revised, p. 82, says by implication it means "silly" and "absurd." It is translated "old wives tales" in NRSV, NJB and "old wives fables" in NKJV.
Since I believe also with Gordon Fee that women were being manipulated by the false teachers and were being used as spokespersons for their views in the house churches, then one wonders
1. Were there old women false teachers (cf. 5:6)?
2. Was this a way to accentuate the problem related to women?
3. Was this just a patriarchal cultural idiom?
▣ The term "myth" (NRSV, NJB) in v. 7 has been misunderstood. A good article is in G. B. Caird, The Language and Imagery of the Bible, chapter 13, pp. 219-242. Myth has several possible connotations.
▣ "discipline yourself for the purpose of godliness" This is a present active imperative. "Discipline," or "in training," is an athletic metaphor from which we get the English word "gymnasium." Athletic training is a good example of strenuous, dedicated, priority effort for us to emulate as Christians in the spiritual realm which is so much more significant (cf. 1 Cor. 9:24-27; 2 Tim. 2:5; 4:7; Heb. 12:1-3).
▣ "godliness"
4:8 The physical body is part of our stewardship of life, but is not the priority. Godliness is priority! This could refer to
1. physical exercise
2. physical discipline
3. asceticism
That which affects the body is significant, but that which affects the spirit is eternal! True exercise is the "labor" and "strive" of v. 10! Ministry affects the result of the gospel, but asceticism emphasizes the individual.
4:9 "It is a trustworthy statement" This phrase can either go with verse 8 or 10. Paul uses this phrase often to highlight significant statements in the Pastoral Letters (cf. 1:15; 3:1; 4:9; 2 Tim. 2:11; Titus 3:8), much like Jesus used "Amen, amen" or Paul used "I do not want you to be ignorant, brothers" in his earlier writings (cf. Rom. 1:13; 11:25; 1 Cor. 10:1; 12:11; 2 Cor. 1:8; 1 Thess. 4:13).
4:10 "we labor and strive" These are both athletic metaphors. The latter, from which we get the English word "agony" or "agonize," is also found also in Phil. 2:16; 1 Tim. 6:12; and 2 Tim. 4:7.
There is a Greek manuscript variant in this phrase:
1. MSS אc, D, L, P, as well as the Vulgate, Peshitta, and Coptic translations have "suffer reproach" (NKJV)
2. א*, A, C, F, G, K, and 075 have "strive" (NASB, NRSV, TEV, NJB, NIV)
The UBS4 gives "strive" a "C" rating, which means the committee had difficulty in deciding between the variants.
NASB"because we have fixed our hope"
NKJV"because we trust in"
NRSV"because we have our hope set on"
TEV"because we have placed our hope"
NJB"is that we have put our trust in"
This is a perfect active indicative. Believers trust in the settled, sure, unchangeable character of God as their only hope (cf. Ps. 102:26-27; Mal. 3:6; Heb. 1:11-12; 13:8; James 1:17). The certainty of our salvation is grounded in the character of YHWH (cf. 6:17; Rom. 15:12; 2 Cor. 1:10).
▣ "on the living God" I think this Greek phrase reflects the name of the OT covenant-making God. This is the root meaning of the term "YHWH," which is from the Hebrew verb "to be" (cf. Exod. 3:14; see SPECIAL TOPIC: NAMES FOR DEITY at 2 Tim. 1:2). YHWH is the ever-living, only-living One.
▣ "who is the Savior of all men, especially of believers" The title "savior" is used quite often in the Pastoral Letters (cf. 1:1; 2:3; 2 Tim. 1:10; Titus 1:3-4; 2:10-13; 3:4,6). In earlier chapters of 1 Timothy it is used of God as the Redeemer, potentially, of all mankind (cf. 2:4,6; Luke 2:11; John 1:29; 4:42; Rom. 5:18-19; 2 Pet. 3:9). See full note at 2 Tim. 1:10. Possibly because of the little phrase "especially of believers" (where one would theologically expect "only") it may be used in its OT sense of Elohim, who is "protector" or "provider" of all life on earth (cf. Matt. 5:45; Acts 17:28).
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
NASB (UPDATED) TEXT: 4:11-16
11Prescribe and teach these things. 12Let no one look down on your youthfulness, but rather in speech, conduct, love, faith and purity, show yourself an example of those who believe. 13Until I come, give attention to the public reading of Scripture, to exhortation and teaching. 14Do not neglect the spiritual gift within you, which was bestowed on you through prophetic utterance with the laying on of hands by the presbytery. 15Take pains with these things; be absorbed in them, so that your progress will be evident to all. 16Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you.
4:11 "Prescribe" This is a present active imperative of a term meaning "strict military orders" (cf. 1:3,18).
▣ "and teach these things" This is another present active imperative. Paul is encouraging Timothy to take charge. This church was disrupted by false teachers and their surrogates (i.e. possibly younger widows, cf. 2 Tim. 3:6-7, or older women, cf. 4:7).
4:12 "Let no one look down on your youthfulness" This is a present active imperative with a negative particle which usually means to stop an act already in process. The term "young" in Roman and Greek culture could refer to a person up to the age of 40. Possibly the false teachers were picking up on Timothy's age as a way of attacking or depreciating his teachings (cf. 1 Cor. 16:11). Timothy was Paul's apostolic surrogate. Paul encourages Titus in much the same way in Titus 2:15.
▣ "but rather in speech, conduct, love, faith, and purity" Timothy was to show (present middle [deponent] imperative) his equipment for leadership by his lifestyle (cf. vv. 6c and 7b). He was to live exactly opposite of the false teachers!
There is a Greek manuscript variant in this phrase. The Textus Receptus adds after "in love," "in spirit." This is found in the uncial manuscripts K, L, and P and also most later minuscule manuscripts. However, it is absent in MSS א, A, C, D, F, G, and the Vulgate, Syrian, and Coptic translations, which implies it was added by a later scribe.
▣ "example"
4:13 "Until I come" (cf. 3:14)
▣ "give attention to" This is another present active imperative. Paul emphasizes three public functions for Timothy as the official leader in corporate worship.
1. public reading of Scripture
2. preaching
3. teaching
The Early church took the basic form of worship from the Synagogue (cf. Acts 13:15; 15:21).
4:14 "Do not neglect" This is a Present imperative with a negative particle which usually means to stop an act already in process. Does this verse imply that Timothy had neglected his giftedness or that he should not neglect his giftedness? I think the latter.
▣ "the spiritual gift within you" Every believer is given a spiritual gift at conversion (cf. 1 Cor. 12:7,11,18). In this context, Timothy's spiritual gift became recognized by local church leaders at Lystra (cf. Acts 16:2) and affirmed at a special commitment service (cf. 1:18). Spiritual giftedness is given by the Triune God (cf. 1 Cor. 12:4-6) to individual believers for the common good of the body of Christ (cf. 1 Cor. 12:7,11). The exact time of the giftedness is not explicitly stated, the exact number of gifts is not delineated, and the exact mechanism is not revealed. What is obvious is that all believers are gifted for ministry (cf. Eph. 4:12).
▣ "with the laying on of hands" This seems to be a dedication practice of the NT Church (cf. Acts 6:6; 13:3; 2 Tim. 1:6), which they took from the OT (cf. Num. 8:10; Deut. 34:9).
SPECIAL TOPIC: LAYING ON OF HANDS
▣ "which was bestowed on you through prophetic utterance" Does this imply that Timothy's spiritual gift was given to him
1. at the time of his being set apart for service (cf. 1:14)
2. by means of prophecy and laying on of hands (cf. 2 Tim. 1:6)
3. that the prophets acknowledged his giftedness and the elders set him apart for service (cf. 1:18)
I think #3 is best.
NASB, NKJV"by the presbytery"
NRSV"by the council of elders"
TEV"the elders"
NJB, NIV"the body of elders"
I must admit that I bring some frustration to this text. I have a theological bias against the "clergy/laity" dichotomy that has developed in Christianity. I believe that all believers are called and gifted for maturity and ministry (cf. 1 Cor. 12; Eph. 4:11-12). Believers are saints and ministers!
The Reformation concept of "the priesthood of the believer," first articulated by Martin Luther, misses the biblical point — all believers are to function as priests (cf. Exod. 19:5-6; Num. 16:3). Biblically it must be "the priesthood of believers"!
Now in saying this I also realize that God calls believers to lead believers. There is no question that some are called and equipped to direct, guide, motivate, exhort, and organize the people of God.
However, these leaders are not special believers, or privileged believers, but servant leaders (cf. Matt. 18:1-4; 20:20-28; 23:11). Modern ordination tends to depreciate several biblical truths:
1. all believers are servant ministers
2. all believers are gifted for ministry
Ordination has developed from an unofficial affirmation of giftedness and a prayerful commitment to a specific ministry task into an elaborate, high-walled elitism! This concept must be changed; this paradigm must be reevaluated; this unbiblical development must be challenged. Modern Christianity has based so much tradition and elitism on such a small biblical base. So where is the authority, in clear NT passages or in denominational traditions?
4:15
NASB"Take pains with these things"
NKJV"meditate on these things"
NRSV"put these things into practice"
TEV"practice these things"
NJB"Let this be your care"
This is another present active imperative. In the Septuagint this term was used of meditating (cf. Isa. 33:18; Acts 4:25). In the NT is seems to have an active sense of strenuous exercise.
NASB"be absorbed in them"
NKJV"give yourself entirely to them"
NRSV, TEV"devote yourself to them"
NJB"your occupation"
This is another present imperative. It means "put yourself into these teachings." Let them be priority in your life and ministry. God's truth needs to clearly and evidently mold our lives in such a way that others can clearly see Christ in us!
▣ "so that your progress will be evident to all" Remember that Timothy is to live before believers and nonbelievers so that they will have no handle for criticism of the gospel or his ministry (cf. 3:2,7,10; 5:7,8,14; 6:14). The exact opposite of this progress in godliness is seen in the false teachers (cf. 2 Tim. 2:16 and 3:9).
4:16 "Pay close attention to yourself and to your teaching" Here is yet another present active imperative. Timothy is to take time for his own spiritual maturing and nurturing. This is a good word for pastors in our day (cf. vv. 6c; 7b; 12b).
▣ "persevere in these things" This is yet another present active imperative. Timothy is to be an example of perseverance because the false teachers and their followers have obviously not persevered. Salvation is linked not only to an initial confession of repentance, faith and godliness, but also to continuance in these things. Perseverance is evidence of true salvation! In true biblical Christianity the way one starts, the way one lives, and the way one finishes are all crucial!
SPECIAL TOPIC: THE NEED TO PERSEVERE
▣ "for as you do this you will ensure salvation both for yourself and for those who hear you" This can relate to verse 10 or to the false teachers (cf. 2:15). Paul was always concerned that he guard himself lest he become disqualified (cf. 1 Cor. 9:27).
See SPECIAL TOPIC: SALVATION (GREEK VERB TENSES) at 2 Tim. 1:9.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Are the false teachers Christian? Were they ever Christian?
2. Why are abstinence and asceticism a danger to the Church?
3. What does verse 10 mean? Will everyone be saved in the end?
4. How was Timothy to overcome his youthfulness?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Duties Toward Others | Treatment of Church Members | The Pastor and the Flock | Responsibilities Toward Believers | Pastoral Practice |
5:1-2 | 5:1-2 | 5:1-2 | 5:1-2 | 5:1-2 |
Honor True Widows | Widows | |||
5:3-16 | 5:3-16 | 5:3-8 | 5:3-8 | 5:3-8 |
5:9-16 | 5:9-10 | 5:9-16 | ||
5:11-16 | ||||
Honor the Elders | The Elders | |||
5:17-23 | 5:17-25 | 5:17-22 | 5:17-22 | 5:17-22 |
5:23 | 5:23 | 5:23 | ||
5:24-6:2a | 5:24-6:2a | 5:24-25 | 5:24-25 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. In light of the larger historical setting of the book, these words of pastoral advice are probably also colored by the false teachers' actions
1. problems with widows (5:3-16)
2. problems with elders (5:17-25)
3. problems with slaves (6:1-2a)
4. problems with false teachers (6:2b-10)
a. doctrine
b. wealth
B. There are three terms used in this section in two differing senses
1. "elder"
a. older man (v. 1)
b. house church leader (v. 17)
2. "widow"
a. female survivor of a marriage that the church helped (vv. 3-8)
b. special category of female church worker that the church hired (vv. 9-16)
3. "honor"
a. respect (vv. 3, 17)
b. salary (vv. 3, 17)
c. or both
C. In some ways chapter 5 relates to chapter 3. The "elders" of 5:17 refer to the "overseers" of 3:1 and the widow's "list" (roll) of 5:9 refers to the "women" of 3:11.
I realize that this distinction between widows the church helped (vv. 3-8) and widows who served the church seems a bit of a stretch, but here is why I hold this view.
1. The qualifications of a widow are strict (cf. vv. 5,9-10). Does this imply that the church only helped some very special widows?
2. The "roll" of v. 9 seems to be a special list of widows.
3. The "list" (cf. 5:9) or the pledge (literally "the first faith") in v. 12 implies more than just a promise not to remarry. Why would remarrying be a problem? It would remove the widow from needed church support, but what if it were a contract for church employment? In this way the church helped needy persons (i.e., salary), yet also got their services (i.e., serving other women).
4. The discussion of "elders," which starts at v. 17, involves church paid help.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-2
1Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers, 2the older women as mothers, and the younger women as sisters, in all purity.
5:1 "Do not sharply rebuke" This is an aorist active subjunctive with the negative particle, which usually means do not start an act. This is a strong Greek term (used only here), which literally means "to strike blows" (cf. 3:13). Christians must act differently, they must always act in love with a view toward reconciliation. This advice may reflect the OT admonition to honor the aged in Lev. 19:32.
▣ "an older man" This is literally the term "elder" (presbuteros). There are two senses in which this term is used in this context:
1. for an older man (v. 1)
2. for a leadership position in the local house churches (v. 17 cf. I Pet. 5:1,5)
▣ "but rather appeal to him as a father" This is a present active imperative. Paul's emphasis is for Timothy to treat the members of the house churches as his closest family members (cf. Mark 3:31-35). The honor and respect due "fathers and mothers" may reflect the Ten Commandments (cf. v. 4).
5:2 "younger women as sisters, in all purity" Because of (1) Timothy's age and (2) the sexual exploitation of the false teachers (cf. 2 Tim. 3:6), Paul was especially careful to denote purity in relation to the young women.
NASB (UPDATED) TEXT: 5:3-8
3Honor widows who are widows indeed; 4but if any widow has children or grandchildren, they must first learn to practice piety in regard to their own family and to make some return to their parents; for this is acceptable in the sight of God. 5Now she who is a widow indeed and who has been left alone, has fixed her hope on God and continues in entreaties and prayers night and day. 6But she who gives herself to wanton pleasure is dead even while she lives. 7Prescribe these things as well, so that they may be above reproach. 8But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.
5:3 "Honor widows" The term "honor" in vv. 3 and 17 may denote a salary or a stipend the church gave
1. to needy widows (cf. vv. 3-8)
2. to special women helpers (cf. vv. 9-16)
3. to the elders (cf. vv. 17-22)
It seems that the church, following the OT and synagogue (cf. Deut. 24:17-22; Exod. 22:22-24; Isa. 1:17; Acts 6:1ff; 9:39,41), cared for widows. It was Paul's concern that those the church helped were really in need or had no family of their own to help them (cf. vv. 4,16). The false teachers exploited widows (cf. vv. 6,15). Paul admonishes the church to help true widows.
5:4 "if" This is a first class conditional sentence (as is v. 8). There were widows who were being neglected by their own families (cf. vv. 8,16).
▣ "for this is acceptable in the sight of God" This probably refers to the Ten Commandments about honoring father and mother (cf. Exod. 20:12), in this case a widowed mother. In the OT God defends the weak, socially disenfranchised, and powerless. The cry to defend "the widow, the orphan, and the alien" becomes as characteristic here as the Deuteronomic phrase (repeated in Jeremiah).
Believers show their love and respect for YHWH by honoring His word and will for maintaining strong family ties and responsibilities.
5:5 "Now she who is a widow indeed and who has been left alone" This is the same rare grammatical construction as 4:3 (i.e., an adjective and a participle, cf. Titus 1:15). One wonders if this was a literary marker of a scribe who Paul used in the Pastoral Letters. Paul gives specific guidelines for his day on the qualification for receiving help from the church (but not on the "list" of v. 9):
1. perfect tense – has and continues to live alone
2. perfect tense – has been and continues to be a godly woman
3. perfect tense – continues to flee earthly pleasures by means of continual prayer
Anna (Luke 2:37) and Dorcas (Acts 9:36) (although she is not specifically said to be a widow), would fit these qualifications.
5:6
NASB"But she who gives herself to wanton pleasure"
NKJV"but she who lives in pleasure"
NRSV"who lives for pleasure"
TEV"who gives herself to pleasure"
NJB"who thinks only of pleasure"
Because of the cultural situation this may refer to
1. widows turning to prostitution as a means of making a living
2. the sexual exploitation by the false teachers (cf. 2 Tim. 3:5-7)
This seems to be a very stern warning (cf. v. 15).
This same word is used in James 5:5.
▣ "is dead even while she lives" This refers to a state of spiritual death (perfect active indicative). This verse is describing widows in the house churches of Ephesus! The false teachers had brought about not only their own "deaths," but now they are spiritually responsible for the "deaths" of others.
5:7
NASB"Prescribe these things"
NKJV"these things command"
NRSV"give these commands"
TEV"give them these instructions"
NJB"instruct them in this"
This term refers to "strict military commands" (cf. 1:3,18; 4:11). These were not suggestions! These were not items of personal preference.
▣ "so that they may be above reproach" The "they" seems to refer to the relatives of widows with living families. This was and is an appropriate calling for all believers. Whoever fails to provide for his own relatives, especially his immediate family, has disowned the faith and in the eyes of the community is worse than an unbeliever (vv. 7,8). This reflects Jesus' teachings in Mark 7:9-13. This seems to relate to the continual emphasis on giving no handle for criticism, both to believers and unbelievers (cf. 3:2,7,10; 5:7; 6:14). Christians must always live so as to attract others to faith in Christ. The positive side of this is seen in verse 4, while this is the negative. See SPECIAL TOPIC: QUALIFICATIONS FOR FEMALE CHURCH WORKERS at 3:12.
5:8 "if" This is a first class conditional sentence meaning some believers have neglected their families (cf. v. 4,16)
▣ "denied the faith and is worse than an unbeliever" I believe this refers to the person's witness in the community (cf. v. 7; 3:4-5), not to their salvation. Even unbelievers help their own families. However, there are other texts which use this same term "deny" and imply a total rejection of God (cf. 2 Tim. 2:12; Titus 1:16; II Pet. 2:1; Jude 4). In context this may somehow be related to the actions or teachings of the false teachers "who fell away from the faith" (cf. 1:19-20; 4:1-2; 6:9-10,20-21) or their followers (cf. vv. 6,15). See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 4:1.
NASB (UPDATED) TEXT: 5:9-16
9A widow is to be put on the list only if she is not less than sixty years old, having been the wife of one man, 10having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work. 11But refuse to put younger widows on the list, for when they feel sensual desires in disregard of Christ, they want to get married, 12thus incurring condemnation, because they have set aside their previous pledge. 13At the same time they also learn to be idle, as they go around from house to house; and not merely idle, but also gossips and busybodies, talking about things not proper to mention. 14Therefore, I want younger widows to get married, bear children, keep house, and give the enemy no occasion for reproach; 15for some have already turned aside to follow Satan. 16If any woman who is a believer has dependent widows, she must assist them and the church must not be burdened, so that it may assist those who are widows indeed.
5:9 "A widow is to be put on the list only if she is not less than sixty years old" This is a present passive imperative with the negative particle, which usually implies stop an act in process. Here is another qualification for the widows who were part of the ministry team. The term "the list" is the Greek term for "a legal register." The widows' roll may be synonymous with the concept of "deaconess" (cf. 3:11; Rom. 16:1). However, the "Apostolic Constitutions," written in the early second century, listed three categories of women ministers: virgins, deaconesses, and widows.
NASB"having been the wife of one man"
NKJV"and not unless she has been the wife of one man"
NRSV"and has been married only once"
TEV"In addition she must have been married only once"
NJB"who has had only one husband"
There has been much discussion as to what this phrase means (cf. 3:1,12). But it is obvious that whatever it means, it was a very serious issue to the house churches of Ephesus and Crete (cf. 3:1,12; 5:9; Titus 1:6). Strong, godly families were (and are) a powerful witness to a lost and confused world.
For a more complete discussion see 3:2. In v. 14 young widows are admonished to remarry. This seems to imply that a second marriage was not seen as sinful (cf. Rom. 7:2-3; I Cor. 7). In Baptist circles in Europe this "husband of one wife" or "wife of one man" has been interpreted as a biblical rejection of second marriages, especially for pastors. However, this was not the case in middle eastern culture. This theory reflects the growing asceticism of the early church, but not of the NT. Greek thought (i.e., the body is evil) negatively impacted the early Gentile churches.
5:10 "having a reputation for good works" There are five specific good deeds listed (all First class conditional sentences) in the remainder of v. 10. See Special Topic: Qualifications for Female Church Workers at 3:12. These good works reflect a woman's expected role in the local community.
▣ "if" This is a series of five first class conditional sentences in v. 10, each of which denotes a qualification of a widow to be hired by the church.
▣ "if she has brought up children" This is not meant to imply that a childless woman cannot be considered, but that if she has had children, they must be godly. This is the recurrent emphasis (cf. chapter 3) upon a strong, godly, faithful family life.
▣ "if she has shown hospitality to strangers" This does not refer to the welcoming of any and everybody into one's home, but the boarding of itinerant Christian leaders.
▣ "if she has washed the saints' feet" This was an act of a household servant receiving a guest. Jesus did this for His own disciples to teach them humility (cf. John 13). Here it seems to be metaphorical of humble service (and possibly a culturally expected hospitality).
▣ "is she has assisted those in distress" Here again this probably refers to a comforting ministry toward believers, but it could include needy, hurting, lost neighbors. Each of the qualifications reveals the servant heart of these elder widows.
5:11 "But refuse to put younger widows on the list for when they feel sensual desires in disregard of Christ, they want to get married" We must remember the positive theology of marriage which is presented in the Bible (cf. Genesis 1 and 2). This phrase seems to relate to a vow that these widows took when they became house church helpers (cf. v. 12). This is not a disparaging statement about marriage, but a disparaging comment about making a vow in Christ's name and not keeping it (i.e., as divorce does also).
5:12 "thus incurring condemnation" The King James Version has "damnation" (NKJF has "condemnation"). This is much too severe a translation for the Greek word krino. Vows to God were/are a serious promise (cf. Leviticus 27 and Numbers 30), but not a salvation issue.
NASB"they have set aside their previous pledge"
NKJV"they have cast off their first faith"
NRSV"for having violated their first pledge"
TEV"of breaking their earlier promise to him"
NJB"for being unfaithful to their original promise"
The Greek term pistis, which is usually translated "faith," "trust," or "believe," has the OT connotation of faithfulness or trustworthiness. This is how it is used here, in the sense of a priority promise related to their serving Christ (literally, "the first faith").
5:13 "as they go around from house to house" Possibly the widows helped in daily care and weekly distribution of food (as did the synagogue) to the members of all the different house churches. They may have visited house to house to check on believers.
▣ "gossips and busybodies" The first term is used in III John 10 of false charges being brought against a church leader. The problem is clearly defined in Titus 1:11. The problem was not idle gossip, but heresy!
The second term is used of magic or sorcery in Acts 19:19. However, in this context it applies to women who make their business tending to other people's business (NJB "meddlers").
▣ "talking about things not proper to mention" In the context of the Pastoral Letters the false teachers tricking young women (cf. 2 Tim. 3:5-7), it is possible that they were spreading the false teachings from house church to house church or from Christian homemaker to Christian homemaker (cf. Titus 1:11). This is why Paul will not let them speak publicly in the house churches (cf. 2:9-15) and will not allow them to be church helpers.
5:14 "Therefore, I want younger widows to get married" Marriage (for these a second marriage) is not evil or less spiritual (cf. I Cor. 7:8,39-40). Homemaking is a godly calling (cf. 2:15).
▣ "give the enemy no occasion for reproach" The "enemy" is singular; it could refer to
1. Satan (cf. v. 15)
2. anti-Christian pagan neighbors (NJB footnote, Jerome Biblical Commentary, p. 356)
3. a false teacher (cf. 2 Tim. 3:6-7)
These widows who had become sexually active have opened a door for both satanic attack and criticism from the whole community (believing and unbelieving).
The term "occasion" is a military term for a "beachhead" or "base of operations" (cf. Rom. 7:8,11). The physical body is not evil, but it is the battleground of temptation. Human sexuality is not the problem. It is fallen humans taking God-given good things beyond God-given bounds.
5:15 "for some have already turned aside to follow Satan" Possibly Timothy had related to Paul a specific occurrence such as the widow mentioned in verse 6 or 13. The false teachers had targeted these young widows as surrogate speakers (as they had some male leaders, cf. 1:20). Behind the false teachers was/is the activity of the evil one. See SPECIAL TOPIC: SATAN at 3:6.
5:16 "if" This is a first class conditional sentence. Paul wants Christian families to do their duty (present active imperative). He also wants to provide for those who have no family (cf. vv. 4,8).
NASB"If any woman who is a believer"
NKJV"If any believing man or woman"
NRSV"If any believing woman"
REV, REB"But if any Christian woman"
NJB"If a woman believer"
Obviously there is a textual variant.
1. pistē – believing woman, MSS א, A, C, F, G, P
2. pistos – believing man, some Old Latin and Vulgate MSS and the Greek text used by Augustine
3. pistos ē pistē – believing man and woman, MS D and many minuscules
4. pistas – believing women, some Old Latin and Vulgate MSS
The UBS4 gives option #1 a "B" rating (almost certain).
▣ "church" See note at 3:15 and Special Topic at 3:5.
NASB (UPDATED) TEXT: 5: 17-22
17The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching. 18For the Scripture says, "You shall not muzzle the ox while he is threshing," and "The laborer is worthy of his wages." 19Do not receive an accusation against an elder except on the basis of two or three witnesses. 20Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. 21I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality. 22Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin.
5:17 "elders" The term "elder" (presbuteros) was an OT designation of leadership, while the term "overseer" (episkopos, cf. 3:1) was a Greek city-state designation of leadership. These two terms are used synonymously in the NT (cf. Acts 20:17, 28 and I Pet. 5:1-2, where elder is used of pastors and also Titus 1:5,7, where elder and overseer are used of the same leader).
The NT cannot be used to establish a divine church polity. It records all three developed forms.
1. episcopalian (James as authoritative leader)
2. presbyterian (a group of elders reviewed)
3. congregational (the congregations voted)
The plural here and in Acts 20:17 and Titus 1:5 could possibly point toward house churches. The early church did not have separate buildings until the third century. No one home was large enough to accommodate all the believers, therefore, different Christian homes around the larger cities opened their doors for the regular meetings of the Christian community. This approach also protected the church from being arrested all at once.
Exactly how the leadership of a city with several house churches was organized is unclear. As the church grew, organization was needed. The form of that organization is not as crucial as the godliness of the leaders.
▣ "worthy of double honor" This is a present passive imperative. It can refer to salary (cf. Gal. 6:6) or to esteem (cf. I Thess. 5:12-13). The following context of v. 18 suggests salary.
▣ "especially those who work hard at preaching and teaching" Elders are always mentioned in the plural in the NT, which seems to imply several local house churches in the larger cities like Ephesus (cf. Acts 20:17ff). Pastors were to be able to teach as well as preach (cf. 3:2; 2 Tim. 2:24; Eph. 4:11).
Some leaders have one spiritual gift and others another. Leaders must focus on their giftedness and allow other gifted Christians to pick up the slack. Some believers are wonderfully gifted for leadership, often in several ways. Those who function in several areas need to be rewarded for their efforts and protected by the church in their areas of ineffectiveness. We as the body of Christ rejoice in the giftedness of our members, but we also need to remember that we desperately need one another (cf. I Cor. 12:7)!
5:18 "For the Scripture says" This is a quote from Deut. 25:4. It is also quoted in I Cor. 9:6-7,14. The uniqueness of v. 18 is that the OT is quoted on the same standing as a NT quote that we find codified in Luke 10:7 ("the laborer is worthy of his wages"). This shows Paul's view not only of the inspiration of the OT, but of the equality of the emerging NT (also note how Peter does this same thing to Paul's writings, cf. II Pet. 3:15-16).
Paul's affirming the concept of a paid leadership is very interesting.
1. Following his Jewish heritage, he did not usually take money from those he taught (Philippi and Thessalonika were the exceptions).
2. This very issue had been used by false teachers to attack Paul (as in Corinth cf. II Cor. 11:7-9; 12:13).
3. There is probably some connection with this brief statement and the teaching of the false teachers, but exactly what is not stated.
5:19 "Do not receive an accusation against an elder except on the basis of two or three witnesses" This is a present middle imperative with the negative particle, which usually means "stop an act in process." This reflects the turmoil and accusations caused by the false teachers.
The concept itself is from the writings of Moses (cf. Num. 35:30; Deut. 17:6; 19:15).
5:20 "those who continue in sin" Notice the present active participle. In context this refers to leaders who continue to sin (cf. I Cor. 3:10-15). This is not necessarily a one-time act. Paul addresses the proper procedures for dealing with sinning believers in Rom. 16:17-18; I Cor. 5; Gal. 6:1-5; I Thess. 5:14; II Thess. 3:6-15; 1 Tim. 1:20; 5:19-20; and Titus 3:10-11.
▣ "rebuke in the presence of all, so that the rest also will be fearful of sinning" This seems to speak of public (i.e., before the other elders or before the entire church) disciplinary actions (cf. Gal. 2:14; James 5:16) which some elders took against others who had
1. overstepped their authority
2. promoted false teaching
3. engaged in other inappropriate actions
"Rebuke" is a common term in the Pastoral Letters (cf. 2 Tim. 4:2; Titus 1:9,13; 2:15).
The "rest" may refer to
1. the other house churches
2. the other local elders
3. other believers
5:21 "I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels" This strong oath is found several times in the Pastoral Letters (cf. 5:21; 6:13; 2 Tim. 4:1; and in a related sense in 2 Tim. 2:14). Paul was serious about the authority and origin of his teachings.
▣ "His chosen angels" It is somewhat surprising that "chosen angels" are mentioned instead of the Holy Spirit. This is used in the sense of
1. those who minister to God's chosen people and who are present with them (cf. Ps. 138:1; I Cor. 4:9; Matt. 18:10; Luke 9:26; and Heb. 1:14)
2. those special angels near God's throne who are uniquely associated with His presence (in rabbinical literature, the seven angels of the presence)
This phrase is in direct contrast to Satan (cf. v. 15).
▣ "to maintain these principles without bias, doing nothing in a spirit of partiality" Timothy is to have no favorites nor hold any grudges! The term "maintain" is the Greek word for "guard." As God guards us (cf. II Thess. 3:2; Jude v. 24) and our inheritance (cf. I Pet. 1:4-5), we are to guard His truth! We must also guard ourselves against false teaching (cf. II Tim. 4:15; II Pet. 3:17; I John 5:21).
Notice the covenant reciprocity: God keeps/guards us; believers must keep/guard His truth and themselves! It is possible that this charge to Timothy is related to the favoritism and partiality shown by the false teachers claiming to be an elite group or to have special knowledge or special freedoms.
5:22 "Do not lay hands upon anyone too hastily" This verse has three more present active imperatives. It has been interpreted in two ways: (1) to refer to ordination (cf. 3:10; 4:14) or (2) to refer to accepting and reinstating a repentant elder who has been publically reproved (cf. v. 20). Number 2 seems to fit the context of verses 24 and 25 and the historical context of false teachers best. See SPECIAL TOPIC: LAYING ON OF HANDS at 4:14.
▣ "share responsibility for the sins of others" This may refer to (1) ordaining too quickly (cf. 3:6) or (2) restoring elders to leadership too quickly. Remember the context is the activities of the false teachers infiltrating the churches. Our actions can be interpreted by some as affirmation or approval of the errors of others (cf. II John 11).
▣ "keep yourself free from sin" This is literally "keep yourself pure" (present active imperative, cf. 4:12; 5:2). Sin is
1. an attitude
2. an act
3. an association
NASB (UPDATED) TEXT: 5:23
23No longer drink water exclusively, but use a little wine for the sake of your stomach and your frequent ailments.
5:23 "No longer drink water exclusively" This seems to be a parenthetical comment to Timothy (NET Bible, p. 2182, #14). This is a present active imperative with a mē particle, which usually means to stop an act in process. Paul is imploring Timothy to change his normal daily activity. The command "keep yourself pure" in v. 22 is not affected by wine drinking! Be careful of denominational traditions that often go beyond Scripture!
Timothy was apparently totally abstaining from wine. Paul mentions that wine in small amounts should not be a problem for a church leader. We must remember that the early Mediterranean world drank wine daily. This could mean (1) add a little fermented wine to purify your water or (2) drink a little wine from time to time when your stomach acts up. Wine is not the problem; fallen mankind's misuse and abuse are the problems. The Bible rails against drunkenness (cf. Pro. 23:29-35; Isa. 5:11,22; 28:1-8), but does not teach total abstinence (cf. 3:3,8). In our day and society total abstinence must be related to the spiritual concepts found in Rom. 14:1-15:13; I Corinthians 8 and 10:23-33). However, believers must resist all forms of asceticism (cf. Col. 2:20-23)! See Special Topic: Attitudes Toward Alcohol and Alcoholism at 3:3.
▣ "for the sake of your stomach and your frequent ailments" Are these two different descriptive phrases or are they referring to one problem? Does this verse imply Timothy was a physically weak person? Timothy's work was challenging and difficult. If he was also physically weak, it makes him all the more a wonderful role model and noble person.
NASB (UPDATED) TEXT: 5:24-25
24The sins of some men are quite evident, going before them to judgment; for others, their sins follow after. 25Likewise also, deeds that are good are quite evident, and those which are otherwise cannot be concealed.
5:24-25 These verses may relate to the warning in v. 22. By their fruits ye shall eventually know them (cf. Matt. 7). In context Paul addresses false teachers and true teachers. They are evident by their teachings and lifestyles (sins that are evident) and other sins (i.e., hidden sins or attitudes/motives) will be revealed on Judgment Day.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the paid staff positions of a local church mentioned in chapter 5.
2. List the qualifications of a true widow who was to receive funds from the church.
3. How are verses 7,8, and 14 related to 1 Timothy 3?
4. How does verse 20 relate to verses 24 and 25?
5. Does the Bible teach total abstinence from alcohol?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Duties Toward Others | Honor Masters | Responsibilities Toward Believers | Slaves | |
(5:1-6:2a) | 6:1-2 | (5:1-6:2a) | (5:1-6:2a) | 6:1-2a |
False Teaching and True Wealth | Error and Greed | Final Instructions | False Teaching and True Riches | The True Teacher and the False Teacher |
6:2b-10 | 6:2b-10 | 6:2b-5 | 6:2b-10 | |
6:3-10 | ||||
The Good Fight of Faith | The Good Confession | Personal Instructions | Timothy's Vocation Recalled | |
6:11-16 | 6:11-16 | 6:11-16 | 6:11-16 | 6:11-16 |
Instructions to the Rich | Rich Christians | |||
6:17-19 | 6:17-19 | 6:17-19 | 6:17-19 | 6:17-19 |
Guard the Faith | Final Warning and Conclusion | |||
6:20-21a | 6:20-21 | 6:20-21a | 6:20-21a | 6:20-21 |
6:21b | 6:21b | 6:20b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The subject of false teachers returns (cf. 1:3-11,19-20; 4:1-5; 6:3-11,17-19). This entire letter addresses the problems caused by the doctrinal and moral issues raised by the heretics.
B. Verses 1-2 seem out of place, but they probably also relate to the false teachers' messages about Christian slaves and their new rights and freedoms. The UBS4 and TEV both see the structure of this section of the book as Paul encouraging Timothy on how to deal with different groups within the church.
1. older men and women (5:1-2)
2. widows (5:3-11)
3. elders (5:17-25)
4. slaves (6:1-2)
C. Surprisingly 1 Timothy does not end with a series of personal greetings. Paul stayed longer in Ephesus than in any other city and had tremendous evangelistic results. He knew many faithful believers in this city. Why greet only Timothy?
This letter is obviously meant to be read to the assembled church or in the house churches ("you" is plural in v. 21). However, it was also a personal letter with advice and instructions specifically for Timothy, his Apostolic surrogate.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:1-2
1All who are under the yoke as slaves are to regard their own masters as worthy of all honor so that the name of God and our doctrine will not be spoken against. 2Those who have believers as their masters must not be disrespectful to them because they are brethren, but must serve them all the more, because those who partake of the benefit are believers and beloved. Teach and preach these principles.
6:1 "All who are under the yoke as slaves" Christianity adapted itself to the culture of its day in regards to slavery. Two-thirds of the Roman world were slaves. It was the truth, justice, and love of God in the gospel that eventually brought slavery to an end. Paul chose to deal with human attitudes in their cultural situation instead of a violent overthrow of that cultural situation (much like he did the societal role of women).
SPECIAL TOPIC: PAUL'S ADMONITIONS TO SLAVES
▣ "to regard their own masters as worthy of honor" Apparently verse 1 refers to Christian slaves serving non-Christian masters, while verse 2 refers to Christian slaves serving Christian masters. A Christian slave is to act toward believers and unbelievers in such a way as to bring honor to God and the gospel of Jesus Christ (cf. Eph. 6:6-7). Verse 1 has the same orientation as 3:2;7;10; 5:7,8,14; and Titus 2:5, which means "no handle for criticism." Also see v. 14 of this same chapter.
6:2 "Those who have believers as their masters must not be disrespectful to them" This is literally "look down,"which is a present active imperative with the negative particle, implying stop an act already in process. This phrase relates to the doctrinal concept that everything we as believers do must be of the highest quality for Christ's sake (cf. I Cor. 10:31; Eph. 6:6-7; Col. 3:17; I Pet. 4:11).
The term "masters" is not the normal term for slave owner, kurios (cf. Eph. 6:5,98; Col. 3:22; 4:1), but despotēs. It is usually used of God the Father and the Son, but in the Pastoral Letters it is used regularly for earthly slave masters (cf. 6:1,2; 2 Tim. 2:21; Titus 2:9). Paul may have used a different scribe.
▣ "Teach and preach these principles" These are two present active imperatives, which implies a continual obligation (cf. 4:11). This phrase can conclude the previous admonition (cf. NASB, NKJV) or introduce what follows (cf. NRSV, TEV, NJB).
NASB (UPDATED) TEXT: 6:3-10
3If anyone advocates a different doctrine and does not agree with sound words, those of our Lord Jesus Christ, and with the doctrine conforming to godliness, 4he is conceited and understands nothing; but he has a morbid interest in controversial questions and disputes about words, out of which arise envy, strife, abusive language, evil suspicions, 5and constant friction between men of depraved mind and deprived of the truth, who suppose that godliness is a means of gain. 6But godliness actually is a means of great gain when accompanied by contentment. 7For we have brought nothing into the world, so we cannot take anything out of it either. 8If we have food and covering, with these we shall be content. 9But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin and destruction. 10For the love of money is a root of all sorts of evil, and some by longing for it have wandered away from the faith and pierced themselves with many griefs.
6:3 "If" This is a first class conditional sentence (which is assumed to be true) continuing the literary context from v. 3 through v. 5. There were false teachers who rejected Paul's teachings (cf. 1:3-7; 4:1-3).
▣ "advocates a different doctrine" This is the Greek term heteros, which means "another of a different kind." The false teaching was a combination of Jewish legalism and Greek philosophy similar to that found in Colossians and Ephesians.
▣ "and does not agree with sound words" See note at 1:10.
▣ "those of our Lord Jesus Christ" Paul asserts that the origin of the "sound words" is Christ's teachings which were given to Paul. These false teachers rejected both Christ and His Apostles' teachings.
▣ "and with doctrine conforming to godliness" See note at 2:2. Christ's teachings always had godliness as their goal (cf. 3:16). These false teachers tried to separate truth from life, justification from sanctification, the indicative (gospel truth) from the imperative (gospel godliness, see Special Topic at 4:7). See SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION at 2 Tim.2:21.
6:4
NASB, NRSV"he is conceited"
NKJV, NJB"he is proud"
TEV"is swollen with pride"
This is a perfect passive indicative. The term is literally "smoke-blinded" by means of pride (cf. 3:6; 6:4; 2 Tim. 3:4). See SPECIAL TOPIC: VICES AND VIRTUES in the NT at 1:9.
▣ "but he has a morbid interest in controversial questions and disputes about words" There has been an ongoing emphasis on Timothy not being involved in these futile discussions of the false teachers (cf. 1 Tim. 1:3,4; 4:7; 2 Tim. 2:14; 4:4; Titus 1:14). I wonder how this would apply today?
The term "morbid" is literally "to be sick." It came to be used metaphorically of an intense craving for something. These false teachers were not seeking godliness, but wanting esoteric knowledge about unrevealed areas or peripheral areas of truth. They wanted to argue over oblique doctrinal issues which only caused arguments and prideful divisions.
The older I get the more I know I do not know and the happier I am with less understanding! The main truths of Christianity are clear and repeated! Yet, somehow we strive to know "all" the details and implications and weave theological webs containing all the inferences of difficult, oblique, apocalyptic and prophetic passages. We glory in our detailed systems instead of our relationship with Christ. It may be harder for a dogmatic, systematic theologian to go through the eye of a needle than for a rich person!!
Preach the clear truths! Discuss the peripherals in love! Be gracious to all! Maturity will make us less judgmental and more Christlike.
6:5 "men of depraved mind" Either (1) the entire context refers to the false teachers or (2) the first few verses refer to them and the rest refers to the consequences caused in the local house churches by their teachings (cf. Arichea and Hatton's A Handbook on Paul's Letters to Timothy and Titus, UBS). I think the young widows, and also possibly some slaves (cf. 6:1-2), were surrogate speakers for the false teachers (cf. Gordon Fee's First and Second Timothy and Titus in the New International Biblical Commentary Vol. 13).
▣ "deprived of the truth" Both of these last phrases are Perfect passive participles, implying a settled state of mind and heart brought about by an outside agent, probably the evil one (see Special Topic at 3:6). He is the father not only of lies, but also of religious speculation and theological elitism. See Special Topic: Truth at 2:4.
NASB"who suppose that godliness is a means of gain"
NKJV"who suppose that godliness is a means of gain"
NRSV"imagining that godliness is a means of gain"
TEV"They think that religion is a way to become rich"
NJB"imagine that religion is a way of making a profit"
This seems to involve one of two things: (1) the false teachers taught a theology of success and possessions or (2) they charged for their teaching (cf. Titus 1:11; II Pet. 2:3). Number 2 is probably more likely.
The King James Version adds a phrase at the end of v. 5, "from such withdraw thyself," but this only occurs in the Corrector of the fifth century Greek uncial manuscript D. It does not occur in the more ancient manuscripts א, A, D*, F, or G. The UBS4 gives the shorter text an "A" rating (certain).
For "godliness" see Special Topic at 4:7.
6:6 "when accompanied by contentment" This word basically involves not prideful self-sufficiency, but the Holy Spirit-encouraged sufficiency that comes not from circumstance or personal resources, but dependence on God in Christ (cf. Phil. 4:11-13).
6:7 "For we have brought nothing into the world" This may be an allusion to several OT passages (cf. Job 1:21; Ps. 49:17; Eccl. 5:15). It gives a rationale for the statement in v. 6. Verses 6 and 8 are similar to statements found in the Greek Stoic philosophers. Paul was familiar with these moralists. Many of his lists of sins and virtues are also similar to these Greek writers. See Special Topic: Paul's Use of Kosmos at 1:15.
The KJV adds "and it is certain" for "because." This addition appears in MSS א2 and D2, as well as some Old Latin, Vulgate, and Syrian versions. MS D and some Old Latin, Vulgate, and Syriac versions have "true" before "because." The UBS4 gives the shorter text an "A" rating (certain).
6:8 Believers need to be content with God's provision of daily needs (cf. Pro. 30:8; Matt. 6:11). Paul's use of the word "gain" in v. 5 caused him to elaborate on the false teachers' greed (cf. vv. 6-10 and 17-19).
6:9 "But those who want to get rich fall into temptation" Believers bring many things on themselves because of greed for earthly things, power, and popularity (cf. Pro. 23:4; 28:20; Matt. 6:19-34).
"Temptation" is the Greek term peirasmos.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "and a snare" There are three variants.
1. snare – MSS א, A, D2, H
2. snares – minuscules 33, 1175, and the Peshitta and Coptic versions
3. snare of the devil – MSS D*, F, G, and the Old Latin version
The UBS4 gives option #1 an "A" rating (certain).
▣ "ruin and destruction" This concept is used several times in the NT (cf. Matt. 7:13; Rom. 9:22; Phil. 1:28; 3:19; II Thess. 2:3; II Pet. 2:1; 3:7; Rev. 17:8-11). It is metaphorical for the violent ceasing of physical life. This term does not relate to the theological concept of annihilation (see Edward Fudge, The Fire That Consumes for a cogent argument for annihilation), which asserts that the spiritually lost do not suffer permanent separation, but at some point in time the loss of existence. Annihilationalists would interpret this literally. This is asserted to be more "humane" of God than an eternal hell. However, the same term (aiōnion) that describes an eternal heaven in Matt. 25:46, describes an eternal hell.
6:10 "For the love of money is a root of all sorts of evil" This may have been a well-known proverb. Money is not the problem; it is the love of money that is the problem! The Greek does not have the definite article with "root" which means it is one of many problems (cf. 2 Tim. 2:25-26; 3:2-5,7-9). Money is a tool, not a goal. It can become a god (mammon, cf. Matt. 6:24; Luke 16:9-13).
The NASB translation, like the NKJV and NRSV, tries to soften the Greek (lit. "for a root of all evils") hyperbole by adding "sorts" (NKJV, NRSV, "kinds of"). Money is not the only temptation (cf. Col. 3:5), but it is a significant one (cf. 3:3).
▣ "some by longing for it have wandered away from the faith" Does "faith" here speak of salvation or godly living? In this context the false teachers have left the faith and are trying to influence others (cf. Mark 13:22). Greed and financial exploitation (along with sexual exploitation, as well as claiming special knowledge or insight) is a recurrent characteristic of false teachers. If money becomes ultimate, it becomes a god. "Mammon" in Matt. 6:24 is capitalized in NASB because it is assumed to reflect the title of a money god from Syria. Love of money can become idolatrous. It can cause disastrous results in this life and in the next (cf. 4:1; 5:8; 2 Tim. 2:25-26; Titus 1:16).
It is hard to discern the difference between a lost false teacher and a duped believer. Often they look, think, and act alike. Only God knows the heart. He will make the final decision. Jesus' words in Matthew 7 ("by their fruits you shall know them") and 13 (the parable of the soils) are very troubling to our cherished systematic theologies. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 1 Tim. 4:1).
NASB (UPDATED) TEXT: 6:11-16
11But flee from these things, you man of God, and pursue righteousness, godliness, faith, love, perseverance and gentleness. 12Fight the good fight of faith; take hold of the eternal life to which you were called, and you made the good confession in the presence of many witnesses. 13I charge you in the presence of God, who gives life to all things, and of Christ Jesus, who testified the good confession before Pontius Pilate, 14that you keep the commandment without stain or reproach until the appearing of our Lord Jesus Christ, 15which He will bring about at the proper time‒He who is the blessed and only Sovereign, the King of kings and Lord of lords, 16who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen.
6:11 "But flee from these things" Timothy is commanded (present active imperative, cf. 2 Tim. 2:22) to flee from the things discussed in vv. 3-10 (i.e., endless controversies and/or love of money). This is in contrast to the things he was to preach and teach (cf. v. 2b), which are listed in 5:1-6:2a. Christianity involves initial and continuing choices!
NASB, NRSV
TEV"you man of God"
NKJV"O man of God"
NJB"as someone dedicated to God"
This was an honorific title from the OT which was used of Moses (i.e., Deut. 33:1; Josh. 14:6), Elijah, Elisha, Samuel, David, and unnamed prophets (i.e., I Sam. 2:27; I Kgs. 12:22; 13:1). In 2 Tim. 3:16,17 it is used for all believers equipped by the word of God. The false teachers are not men of God nor are they equipped by the Word of God.
▣ "pursue" This is another present active imperative, an ongoing command. The first ("flee") is negative, the second imperative ("pursue") positive. Both are crucial for sound teaching and personal righteousness.
▣ "righteousness" This must refer to holy living (cf. James 3:13-18), not to imputed (forensic) righteousness as in Romans (cf. chapter 4). Romans 1-8 (a doctrinal summary) speaks of our position in Christ (i.e., justification). The Pastoral Letters (letters against false teaching) speak of our possessing our possession (i.e., sanctification, see Special Topic at 2 Tim. 2:21).
For "righteousness" see SPECIAL TOPIC: RIGHTEOUSNESS at Titus 2:12.
This list of Christlike qualities is exactly opposite of the lifestyles of the false teachers. By their fruits you shall know them (cf. Matthew 7).
▣ "godliness" This is a recurring theme (cf. 3:10; 4:7-8; 6:3,5-6; 2 Tim. 3:5, see Special Topic at 4:7). Eternal (see Special Topic at 4:7) life has observable characteristics. To know God is to be (desire to be) like God (cf. Matt. 5:48).
NASB, NJB"perseverance"
NKJV"patience"
NRSV, TEV"endurance"
The Greek word hupomonē has several possible English translations. In A Greek-English Lexicon of the New Testament, Bauer, Arndt, Gingrich, and Danker say that this word refers to the enduring of toil and suffering (p. 846). Timothy was to face (1) the problems; (2) those who caused the problems; and (3) those affected by the problems with a steadfast endurance. See Special Topic at 4:16.
▣ "gentleness" Not only was Timothy to endure and persevere, but he was to do so with a faithful, loving, gentle spirit (cf. 3:3; 2 Tim. 2:25; Titus 3:3; Gal. 6:1; James 1:21; 3:13,17; I Pet. 2:18; 3:4).
6:12 "fight the good fight of faith" This is a present middle (deponent) imperative. The cognate verb and noun are used here to intensify the athletic (cf. 1:18; Heb. 12:1-3) or military (cf. Eph. 6:10-18) metaphor (Paul also "fought the good fight," cf. 2 Tim. 4:7). We get the English word "agony" from this metaphor.
▣ "take hold of the eternal life" This is an aorist middle imperative (cf. v. 19). This is metaphorical of the winning athlete receiving the trophy or crown. This shows mankind's need to initially respond (cf. v. 12b) and continue to respond in faith. The next phrase shows God's keeping power (cf. v. 12c). These are both true and valid covenantal aspects of salvation; they are paradoxical, but true! Eternal life is a way of referring to the consummation of the gospel hope (i.e. glorification, cf. Rom. 8:30).
▣ "to which you were called" This emphasis on God's electing and keeping power (cf. I Cor. 1:9) must be combined with our daily faith cooperation. Predestination and perseverance must be held together as two sides of one coin.
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance
▣ "and you made the good confession" This is the Greek word homologeō, which speaks of a public profession or confession (cf. I John 1:9). This seems to refer to Timothy's baptism as his public profession of faith. Early believers repeated the formula "Jesus is Lord" (cf. Rom. 10:9-13) as their personal and public profession of faith in Jesus. This brief phrase implied His humanity, deity, atonement, and exaltation (cf. Phil. 2:6-11).
▣ "in the presence of many witnesses" This may refer to
1. Timothy's ordination (cf. 5:14; 2 Tim. 1:6)
2. his public profession before the local church (cf. Acts 16:1-2)
3. more probably, his baptism.
6:13 "I charge you in the presence of God" Verses 13-16 are one sentence in Greek. As Timothy confessed Jesus publicly (cf. Matt. 10:32-33), now Paul charges him also in God's presence (cf. 5:21; 2 Tim. 4:1).
Paul "charges" or commands Timothy often in the Pastoral Letters. Sometimes these refer to things that Timothy should do (cf. 1:3,18; 4:11; 5:21; 6:13; II Tim. 4:1) and sometimes to what he should tell others (cf. 5:7,21; 6:17; 2 Tim. 2:14).
The pronoun "you" is in the infinitive "to keep" of v. 14. Some MSS inserted it after the verb "I charge" in v. 13 (MSS א2, A, D, H). It is omitted in MSS א*, F, G. UBS4 cannot decide which is original. Obviously, like so many Greek variants, it does not affect the meaning of the long sentence from verse 13 to verse 16.
▣ "who gives life to all things" God is the origin and source of all life (cf. v. 16; 1:17; 2 Tim. 1:10). There is no life apart from Him. The OT title YHWH, from the Hebrew verb "to be" (cf. Exod. 3:14), is a word play on this very concept. God is the only one who can give and sustain physical and eternal life.
This term has connotations of both (1) giving life (cf. I Sam. 2:6; 1 Tim. 6:13) and (2) preserving life (cf. Jdgs. 8:19; I Sam. 27:9,11; I Kgs. 21:31; Luke 17:33; Acts 7:19). YHWH does both through Christ.
▣ "and of Christ Jesus, who testified the good confession before Pontius Pilate" Jesus is called the "Faithful witness" (cf. Rev. 1:5; 3:14). The term "before" (enōpion) can mean (1) "front of" or (2) "in the time of." Therefore, this could refer to Jesus' entire life of witness or specifically His trials (cf. Matt. 27:2; John 18:33-37).
6:14 "that you keep the commandment without stain or reproach" This may refer to vv. 11 and 12. Timothy was to live in obedience and purity, unlike the false teachers. See Special Topic at 3:2.
▣ "until the appearing of" In 2 Tim. 1:10 and Titus 2:11 this term (epiphaneia) is used of Jesus' first coming, but here and in II Thess. 2:8; 2 Tim. 4:1,8; Titus 2:13 it is used of His Second Coming. The Second Coming has always been a strong incentive to live the Christian life. See Special Topic at Titus 2:13.
6:15 "which He will bring about at the proper time" This same phrase is used in 2:6 and Titus 1:3 of Jesus' first coming. The "He" describes God the Father's knowledge and control over the first and second comings of the Messiah (cf. Matt. 24:36; Acts 1:7). The Jerome Biblical Commentary (p. 357) suggests that vv. 15-16 are a quote from a Christian hymn (cf. 1:17; 3:16; 2 Tim. 2:11-13).
▣ "He who is the blessed and only Sovereign, the King of kings and Lord of lords" This prayer is similar to 1:17. These descriptive phrases initially and contextually refer to God the Father:
1. "blessed" (1:1)
2. "only Sovereign" (1:17; cf. Ecclesiasticus 46:5)
3. "Lord of lords" (Deut. 10:17; Ps. 136:3)
The title "King of kings" is parallel to "Lord of lords" and is used of Jesus in Rev. 17:14; 19:16. It originally referred to the kings of Mesopotamia, but was used by the Jews during the interbiblical period to refer to YHWH.
6:16 "who alone possesses immortality" This is the term "death" with the alpha privative (cf. I Cor. 15:53-54). This seems to be the basic meaning of the OT title "YHWH," the ever-living, only-living One (cf. Exod. 3:14-16). Notice the inference of monotheism (see Special Topic at 2:5), "who alone possesses"! YHWH is the origin and source of life and there is no other!
▣ "and dwells in unapproachable light" The rabbis called the "cloud of glory" the Shekinah, which is from the Hebrew term "to dwell" (with the implication "to dwell with permanently," cf. Exod. 24:17; 23:20).
▣ "whom no man has seen or can see" In the OT God's holiness was so awesome that no sinful human could see God and live (cf. Gen. 16:13; 32:30; Exod. 20:19; 33:18-20; Judg. 6:22-23; 13:22; Isa. 6:5; John 6:46; I John 4:12). In the NT believers have seen Him truly revealed in Jesus (cf. I John 1:18; 6:46) and will see Him personally one day (cf. Matt. 5:8; Heb. 12:14; Rev. 22:40).
▣ "to Him be honor and eternal dominion" Paul often breaks into a doxology of praise to God the Father (cf. 1:17). The Son is the Father's instrument of creation, revelation, redemption, and judgment. However, the eternal kingdom belongs to the Father through the Son (cf. Dan. 7:13; I Cor. 15:25-28).
▣ "Amen" This is a Hebrew idiom of affirmation.
NASB (UPDATED) TEXT: 6:17-19
17Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18Instruct them to do good, to be rich in good works, to be generous and ready to share, 19storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is life indeed.
6:17-19 One wonders if vv. 17-19 were an after-thought or if Paul received more information about the house churches in Ephesus. It is also possible that Paul wrote vv. 17-21 himself, as he regularly closed his letters (cf. II Thess. 3:17-18).
6:17 "Instruct those who are rich in this present world not to be conceited" As verse 9 warns about an evil desire for money, verse 17 warns those who have money against putting their faith in it and not in Christ (cf. Matt. 6:19-21; 13:22; 19:23-30; James 1:9-11; 5:1-6).
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "or to fix their hope on the uncertainty of riches" This is a perfect active infinitive. Humans tend to trust in their resources, not God's resources (cf. 4:10; 5:5). Some of Jesus' strongest words were directed at the wealthy (cf. Luke 18:18-30).
▣ "but in God" There are several variants.
1. on God – א, F, G
2. on (the) God – MSS A, I, P
3. on God living – MS D*
4. on (the) God (the) living – MS D2
The UBS4 gives option #1 an "A" rating. The descriptive form is taken from 4:10.
6:18 "Instruct them" Here are Paul's threefold guidelines for those who have worldly goods.
1. continue doing good (cf. 5:10; 2 Tim. 2:21; 3:17; Titus 3:1,8,14)
2. be ready to share
3. be generous (cf. II Corinthians 8-9)
6:19 This verse reminds one of Jesus' Sermon on the Mount, especially chapter 6 (cf. Luke 12:15). It uses two metaphors: (1) storing up true riches and (2) building a sure and strong foundation. The wise use of wealth does both! By them believers take hold of true life (i.e., eternal life, cf. v. 12).
NASB"life indeed"
NKJV"eternal life"
NRSV"the life that really is life"
TEV"the life which is true life"
NJB"the only like that is real"
The variety of the English translations involves the choice of
1. ontōs – MSS א, A, D*, F, G
2. aiōniou – MS D2
3. both – minuscules 69, 296, 467, and 1175 (these copyists must have had Greek manuscripts that had both options)
The UBS4 gives option #1 and "A" rating.
NASB (UPDATED) TEXT: 6:20-21
20O Timothy, guard what has been entrusted to you, avoiding worldly and empty chatter and the opposing arguments of what is falsely called "knowledge" 21which some have professed and thus gone astray from the faith. Grace be with you.
6:20-21 These closing verses (also possibly vv. 17-19) may have been hand written by Paul himself to authenticate the letter (cf. II Thess. 3:17-18).
6:20 "guard what has been entrusted to you" The verb is an aorist active imperative. The term "entrusted" is related to the banking term for "deposit," which is used three times in the Pastoral Letters for "the gospel" (cf. 1:11, see full note at 1:18) or the body of Christian truth (cf. Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude vv. 3,20). Believers are stewards of the gospel (cf. I Cor. 4:1-2; 2 Tim. 1:12,14).
▣ "avoiding worldly and empty chatter and the opposing arguments of what is falsely called knowledge" "Avoiding" is a present middle participle used as an imperative. 1 Timothy is a letter primarily about heresy, not church organization. The guidelines in the book are directly related to the problems caused by the false teachers, not necessarily universal guidelines for all churches of all times in all places.
▣ "knowledge" The false teachers in the Pastoral Letters are a combination of "Jewish legalists" and Greek Gnostics (much like those in Colossians and Ephesians). "Knowledge," usually secret or specially revealed knowledge, was the claim of these teachers. These false teachers separated truth from life, justification from sanctification, and turned salvation into a secret, special knowledge divorced from godliness.
6:21
NASB"which some have professed and thus gone astray from the faith"
NKJV"by professing it, some have strayed concerning the faith"
NRSV"by professing it some have missed the mark as regards the faith"
TEV"for some have claimed to possess it, and as a result they have lost the way of faith"
NJB"by adopting this, some have missed the goal of faith"
This same word is used in 1:6 to describe the false teachers; also notice 1:19; 4:1-2; 5:15; 6:10. There are so many strong warnings in this book!
Remember Christianity is (1) a person to be welcomed; (2) doctrine to be believed; and (3) a corresponding life to be lived! If any one of these is de-emphasized or left out, then tremendous problems occur (cf. Matt. 7:21-27).
▣ "Grace be with you" The "you" is plural (MS D). This shows that the letter, although addressed to an individual (singular "you" in MSS א, A, F, G), was to be read publicly. Notice Paul prays for them God's grace and true knowledge (cf. v. 20)! This same plural ending is in all the Pastoral Letters (cf. 2 Tim. 4:22; Titus 3:15).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why didn't the Christian church attack the issue of slavery? (Other passages of Paul's which deal with slaves are I Cor. 7:21-24; Gal. 3:28; Eph. 6:5-9; Col. 3:22-25; Philemon vv. 16,17; Titus 2:9; I Pet. 2:18).
2. What do verses 1 and 2 say about our modern day employer/employee relationships?
3. What is heresy?
4. What is the difference between a false teacher and differences in interpretation?
5. Is money evil?
6. Describe as much as you can the theology of the false teachers.
Copyright © 2012 Bible Lessons International
I. Brief Background
A. Titus is part of the collection of Paul's letters known as "the Pastoral Letters." This is because 1 Timothy, Titus, and 2 Timothy deal with Paul's admonitions to his co-workers on
1. how to deal with false teachers
2. how to establish leadership in local churches
3. how to encourage godliness
The apparent chronological order of these books is: 1 Timothy and/or Titus then later, 2 Timothy. Titus deals with the same subjects as 1 Timothy. Titus may have been written first because its introduction is so lengthy and theologically involved, much like Romans.
B. The geographical movements of Paul and these co-workers do not fit into the geographical movements of Paul in Acts. Therefore, many (me included) assume that this is evidence that Paul was released from prison and conducted a fourth missionary journey.
C. The dates for this fourth missionary journey would have to be sometime between the early a.d. 60's to a.d. 68 because Paul was beheaded under Nero and Nero killed himself in A.D. 68 (many assume in the persecution of a.d. 65).
II. Titus, the Man
A. Titus was one of Paul's most trusted co-workers. This is evidenced by the fact that Paul sent him to the troubled churches of Corinth and Crete.
B. He was a full Gentile (Timothy was only half-Greek), converted under Paul's preaching. Paul refused to circumcise him (cf. Gal. 2:3).
C. He is mentioned often in Paul's letters (cf. II Cor. 2:13; 7:6-15; 8:6-24; 12:18; Gal. 2:1-3; 2 Tim. 4:10) and it is very surprising that Luke does not mention him in Acts. Some commentaries theorize that
1. he may have been a relative of Luke (possibly a brother) and to include his name would have been seen as an act of cultural impropriety on Luke's part
2. Titus is Luke's major source of information about Paul's life and ministry and, therefore, like Luke, would not be named
D. He accompanied Paul and Barnabas to the all important Jerusalem Council, recorded in Acts 15, where the issue of the new Gentile believers' relationship to the Mosaic Law was debated and settled.
E. This book focuses on advice Paul gives Titus about his ministry on Crete. Titus is acting as Paul's official surrogate/legate.
F. The last data in the NT about Titus is that he was sent to minister in Dalmatia (cf. 2 Tim. 4:10).
III. The False Teachers
A. There is obviously a group of false teachers on Crete who opposed Paul's gospel.
B. Their theological teachings led to conflict with the godly lifestyle that is expected of all believers.
1. references to godly living: 1:1,16; 2:7,14; 3:1,8,14
2. summaries of character qualities: 2:11-14; 3:4-7
C. There is an obvious Jewish flavor to this false teaching (cf. 1:10,14; 3:8-9). These heresies are a combination of Jewish legalism and Greek speculative thought (Gnosticism, see Special Topic at 1:1). They are similar to the false teachers addressed in 1 Timothy, Colossians, and Ephesians. The focus of the Pastoral Letters is on heresy, and not exclusively church organization.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting | Salutation | Opening Greetings | Address |
1:1-4 | 1:1-3 | 1:1-3 | 1:1-3 | 1:1-4 |
1:4a | 1:4a | 1:4a | ||
1:4b | 1:4b | 1:4b | ||
Titus' Work in Crete | Qualified Elders | Administration | Titus' Work in Crete | The Appointment of Elders |
1:5-9 | 1:5-9 | 1:5-9 | 1:5-9 | 1:5-9 |
The Elders' Task | Opposing the False Teachers | |||
1:10-12a | 1:10-16 | 1:10-16 | 1:10-16 | 1:10-14 |
1:12b-16 | ||||
1:15-16 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-3
1Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness, 2in the hope of eternal life, which God, who cannot lie, promised long ages ago, 3but at the proper time manifested, even His word, in the proclamation with which I was entrusted according to the commandment of God our Savior,
1:1 "Paul" Most Jews of Paul's day had two first names, one Jewish, one Roman (cf. Acts 13:9). Paul's Jewish name was Saul. He, like the ancient King of Israel, was of the tribe of Benjamin (cf. Rom. 11:1; Phil. 3:5). His Roman name in Greek form, Paul (Paulos), meant "little." This referred to
1. his physical stature which was alluded to in a second century non-canonical book, The Acts of Paul, in a chapter about Thessalonica called "Paul and Thekla"
2. his personal sense of being least of the saints because he originally persecuted the Church (cf. I Cor. 15:9; Eph. 3:8; 1 Tim. 1:15)
3. simply the name given by his parents at birth
Option #3 seems best.
▣ "a bond-servant of God" This was an honorific title used of Old Testament leaders (cf. Deut. 34:5; Josh. 1:1-2; 14:7; 24:29; II Sam. 7:5,8; II Kgs. 10:10; Ps. 89:3; 105:42; Isa. 20:3; Dan. 6:20; 9:11). Paul usually uses the phrase "servant of Christ" (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1). However, here he was "a bond-servant of God." This may point to the fact that these false teachers were somehow connected to Judaism.
1. God is mentioned five times in the opening of this letter (cf. vv. 1-4).
2. This may also explain why the title "Savior" is used three times for God the Father as well as three times for Jesus.
3. It is obvious from 1:10,14; 3:8-9 that there was a Jewish element to the controversy on Crete.
▣ "an apostle" This is literally "sent one," which had the implication within rabbinical Judaism of one delegated with official authority. See Special Topic at 1 Tim. 1:1. It is similar to our concept of ambassador (cf. II Cor. 5:20). This was also Paul's way of asserting and reinforcing his authority in Christ, as would the previous title "Servant of God." He was establishing his credentials so as to empower Titus. This letter would have been read to the entire church as the plurals of I Tim. 6:21; 2 Tim. 4:22; and Titus 3:15 clearly show.
▣ "for the faith" The noun has no definite article; therefore, it could refer to
1. one's personal trust in Christ
2. faithful living (OT sense)
3. the body of Christian doctrine (cf. Acts 6:7; 18:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude 3,20)
Paul's mission was either to
1. stimulate the faith of those already saved
2. bring those elect from eternity into personal faith ("calling out the called")
Both are necessary, but which is being emphasized here is uncertain.
Paul uses kata several times in the opening chapter.
1. according to faith, v. 1
2. according to piety, v. 1
3. according to the command, v. 3
4. according to common faith, v. 4
5. according to appoint, v. 5 (compound word)
6. according to the teaching, v. 9
Obviously there is a standard of truth and conduct (cf. 3:5,7).
▣ "of those chosen of God" This is literally "according to faith of elect ones." In the OT election was used of service to God, while in the NT it is used of salvation by God (cf. Romans 8:29-30; 9:1ff; Eph. 1:4-11; 2 Tim. 1:9). This sense of election is expressed well in Acts 13:48. The church is the elect of God (cf. Rom. 8:32; Col. 3:12; 2 Tim. 2:10). The church was not a new entity, but an extension of the OT people of God. See the Special Topic on Election (Predestination) at 1 Tim. 6:12.
▣ "the knowledge" This is the Greek compound term epiginōskō, which implies a full experiential knowledge. This is an idiom of true conversion (cf. John 8:32; 1 Tim. 4:3; 2 Tim. 2:25; I John 2:21; III John 1). This was in contrast to the false teachers whose emphasis was on a secret knowledge which was unrelated to a holy life. This same phrase is used in 1 Tim. 2:4, but with an emphasis on God's will for all humans!
▣ "of the truth which is according to godliness" This is a strong contrast to the false teachers' exclusivism. They emphasized knowledge as the possession of an elite group. Truth must be related to daily life (cf. 1 Tim. 2:2). Godliness or piety (eusebeia) is a common theme in the Pastoral Letters (cf. 1 Tim. 2:2; 3:16; 4:7,8; 6:3,5,6,11; 2 Tim. 3:5; Titus 1:1; a compound form, theosebeia, in 1 Tim. 2:10; and the adjective eusebōs in 2 Tim. 3:10; Titus 2:12). See Special Topic at 1 Tim. 4:7.
This obviously reflects the errors of the false teachers. Believers are not only called to heaven when they die, but to Christlikeness now (cf. Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 1:4; I Thess. 3:13; 4:3). The purpose of the gospel does not end until all know the Savior and all reflect His character. See Special Topic: Truth in Paul's Writings at 1 Tim. 2:4.
1:2 "in the hope of eternal life" The preposition epi implies "resting on." The RSV and TEV have "which is based on." There is ambiguity of this term "hope" regarding the consummation of God's eternal plan of redemption.
Eternal life in Paul's writings is always the life of the new age, eschatological life (cf. Rom. 2:7; 6:22,23; Gal. 6:8; 1 Tim. 1:16; Titus 1:2; 3:7). In John's writings it refers to a present reality based on trusting Christ as Savior (cf. John 3:15; 10:28; 12:25; 17:2-3; I John 1:2; 2:25; 3:15; 5:11,13,20). Both are true. The new age has been inaugurated with Jesus' first coming. Believers are already part of this new age. The new age will be consummated at the Second Coming.
See SPECIAL TOPIC: ETERNAL at 1 Tim. 6:8.
▣ "God, who cannot lie" Our faith rests on God's faithfulness and trustworthiness regarding His promises (cf. Num. 23:19; I Sam. 15:29; Rom. 3:4; 2 Tim. 2:13; Heb. 6:18). Our hope rests on God's unchanging character (cf. Ps. 102:27; Mal. 3:6; Heb. 13:8; James 1:17).
▣ "promised long ages ago" This is an aorist middle indicative. The middle voice emphasizes the subject, God (cf. Rom. 4:21; 2 Tim. 1:9). The phrase "long ages ago" is literally "before times eternal" (see Special Topic at 1 Tim. 4:10). This may refer to God's redemptive promises and provisions before creation (cf. Matt. 25:34; John 17:24; Eph. 1:4; I Pet. 1:19-20; Rev. 13:8).
SPECIAL TOPIC: THE AGE AND FORMATION OF THE EARTH
1:3
NASB, NKJV,
NRSV"at the proper time"
NJB"in due time"
TEV"at the right time"
This phrase is plural (i.e., "before times eternal") and may reflect the whole Christ event, (cf. 1 Tim. 2:6; 6:14-15; Gal. 4:4). This may refer to
1. the pervasiveness of the Koine Greek language
2. the political peace of Rome
3. the religious expectation of the world after the loss of honor and belief in the Homeric gods
▣ "manifested" This means "clearly brought to light" or "clearly revealed." Jesus is clearly revealed in the Gospels and apostolic preaching (cf. 2 Tim. 1:10).
▣ "His word" This can refer to (1) the gospel message about Christ or (2) Christ Himself (cf. John 1:1; Rev. 19:13).
▣ "with which I was entrusted" Paul deeply sensed his stewardship of the gospel (cf. I Cor. 9:17; Gal. 2:7; I Thess. 2:4; 1 Tim. 1:11) and also the stewardship of all believers (cf. I Cor. 4:1-2 and I Pet. 4:10).
▣ "God our Savior" This is a common title for God in the Pastoral Letters (cf. 1:3; 2:10; 3:4). See full note at 2 Tim. 1:10. However, in each context it is also used of Jesus (cf.1:4; 2:13; 3:6). It was a title (as was "Lord") claimed by the Roman Caesars.
NASB (UPDATED) TEXT: 1:4
4To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.
1:4 "to Titus" This letter is addressed to Titus, but it was to be read publicly to all the house churches (cf. the plural of "you" of 3:15). Titus was Paul's faithful Gentile Apostolic legate. It is unusual that he is not named in Acts (see Introduction II. C.).
▣ "my true child" Paul uses this same terminology for Timothy in 1 Tim. 1:2 and "my son" in 2 Tim. 1:2 of Onesimus in Philemon v. 10. It is a familial metaphor for Paul's converts and friends.
▣ "in a common faith" "Common" is not used here with the connotation of unclean as in Acts 10:14 and 11:8, but in its connotation of universal or normal. A similar phrase is used in Jude v. 3. It is common in the sense that it is for all humans and available to all humans. This may be a direct antithesis to the false teachers' elitism and exclusivism.
▣ "Grace and peace from God the Father" These two terms often form Paul's opening prayers. It is possible that "grace" (charis) is a wordplay on "greetings" (charein, cf. James 1:1; Acts 15:23), the similar Greek word that opened most Greek letters. Paul takes the normal cultural opening, charein, and changes it to the uniquely Christian charis.
The term "peace" may reflect the common Hebrew greeting "Shalom." If so, Paul combines both Greek and Hebrew greetings into one Christian greeting.
The Textus Receptus (cf. KJV) and the Greek manuscripts A, C2, and K, add "mercy" to grace and peace. This is probably an assimilation from 1 Tim. 1:2 and 2 Tim. 1:2. The shorter form is found in manuscripts א, C*, D, F, G, and P as well as the Latin Vulgate. The UBS4 gives the shorter reading an "A" rating (certain).
For "Father" see Special Topic at 1 Tim. 1:2.
▣ "Christ Jesus our Savior" This phrase links God the Father, YHWH of the OT, and Jesus the Messiah by the use of the term "Savior" (cf. 1:3-4; 2:10,13; 3:4,6). It is used of God in v. 3 and of Jesus in v. 4. Using OT titles of God applied to Jesus was a common way for the NT authors to assert the deity of Jesus.
NASB (UPDATED) TEXT: 1:5-9
5For this reason I left you in Crete, that you would set in order what remains and appoint elders in every city as I directed you, 6namely, if any man is above reproach, the husband of one wife, having children who believe, not accused of dissipation or rebellion. 7For the overseer must be above reproach as God's steward, not self-willed, not quick-tempered, not addicted to wine, not pugnacious, not fond of sordid gain, 8but hospitable, loving what is good, sensible, just, devout, self-controlled, 9holding fast the faithful word which is in accordance with the teaching, so that he will be able both to exhort in sound doctrine and to refute those who contradict.
1:5 "For this reason" Titus' assignment was to (1) set in order the things that were lacking or left undone, and (2) to appoint elders (cf. Acts 14:23). The problem was not to reform an existing structure, which proved to be inadequate, but to establish a structure. Here we see a different type of polity structure than 1 Timothy 3, which was addressed to the established church at Ephesus. Notice Titus appoints, not a congregational vote. Notice the phrase "in each town." Remember both Timothy and Titus were apostolic legates, not local pastors or regional leaders.
▣ "Crete" This was the original home of the Philistines and the pre-Greek Minoan culture. Acts 27:7-13 states that Paul visited this island on his way to Rome, but it does not record that he preached there then. This is why many commentators (including this author) believe these Pastoral Letters reflect a fourth missionary journey after Paul was released from Roman imprisonment sometime in the early 60's.
▣ "that" This is a hina (purpose clause) so characteristic of Paul's letters (cf. 1:9,13; 2:4,5,8,10,12,14; 3:7,8,13,14).
Paul wanted Titus to
1. set (aorist middle subjunctive) in order what remains
2. appoint (aorist active subjunctive) elders
▣ "appoint" The verb "appoint" means "to put in charge of." The same verb is used of the Apostles "appointing the seven in Acts 6:3. It is a delegation of authority.
Paul directs Titus to appoint elders in these new churches as he and Barnabas did in Acts 14:23. Paul does not direct Timothy to do the same because the house churches in Ephesus were an established work (cf. 1 Timothy 3).
▣ "elders" The term presbuteroi is synonymous with "overseers" (cf. v. 7) and "pastors" (cf. Acts 20:17,28; Titus 1:5,7). This term has a Jewish background, while "overseers" has a Greek city-state political-administrative background. Notice the qualification in I Tim. 3:6 that they not be new converts is left out. This implies these were new churches being formed. See SPECIAL TOPIC: ELDER at 1 Tim. 5:1.
▣ "as I directed you" This is an aorist middle imperative. Titus was acting as Paul's apostolic surrogate.
1:6 "if" This is a first class conditional sentence. Paul assumed there would be qualified men in every city.
NASB"is above reproach"
NKJV, NRSV"blameless"
TEV"without fault"
NJB"irreproachable character"
This is the key to all of the qualifications, both positive and negative, of both 1 Timothy and Titus (cf. vv. 6,7; 1 Tim. 3:2,7,10; 5:7; 6:14). This is not the exact Greek term found in 1 Timothy 3, but a synonym used in exactly the same way. The minister must be a good witness to those within the believing community and to the unbelievers in the community (cf. 2:5,8,10; Acts 2:47; 4:4,31; 5:13,42). See Special Topic at 1 Tim. 3:2.
These qualifications must be interpreted in light of two purposes: (1) the leaders must be acceptable to believers and unbelievers; evangelism is the ultimate goal and (2) the leaders must be observably different from the false teachers. It is difficult to know exactly how to apply these qualifications to different cultures and time periods. Believers must guard against historically conditioned rules, yet be open to God-given principles. My experience with modern western churches has been that:
1. they proof-text one or more of these qualifications, but ignore or depreciate others
2. they add to these guidelines and claim biblical authority for the additions
3. they interpret these rules in light of our day instead of a first century culture, which was disrupted by false teachers
4. they take ambiguous phrases and turn them into dogmatic rules that universally apply
Please consult my more complete discussion on 1 Timothy 3, www.freebiblecommentary.org.
▣ "the husband of one wife" This phrase has caused much discussion. It is obvious that it was also an important issue to the church at Ephesus (cf. 1 Tim. 3:1,12; 5:7). This can refer to
1. polygamy
2. remarriage after divorce
3. second marriage after the death of a spouse
4. a man who is faithful and attentive to his wife and family
The early church put a high value on family relationships, and any problem in this area disqualifies one from leadership positions in the church.
1. The first was not a problem in the Roman Empire but may have been a problem in the Jewish community (Jacob, Elkanah, David, Solomon).
2. The second was a great problem in the Empire as well as a problem within Judaism based on the rabbinical discussions between the conservative school of Shammai and the liberal school of Hillel.
3. The third was a major concern of the Early church, especially Tertullian, and is still a problem in Europe; however in 1 Tim. 5:9 (cf. Rom. 7:1-2; I Corinthians 7) widows can remarry with no reproach.
4. The fourth relates to the false teachers' depreciation of marriage (cf. I Tim. 4:3). In this sense it is another way of asserting the need for a strong family life, yet not necessarily excluding unmarried men (remember Jesus and Paul were single).
▣ "having children who believe, not accused of dissipation or rebellion" This is discussed in 1 Tim. 3:4-5). Leadership qualities can be seen in one's home life. Any kind of difficulty between husband and wife or children or grandparents was a basis for disqualification in this early church setting. "No handle for criticism" is the main concern. How one rules his home shows how he would tend to lead the church. Those of us who are vocational ministers worry about this qualification! Often preacher's kids rebel even in the presence of a godly home and godly parents. Maybe our lack of dogmatism on this point should be reflected toward the others' qualifications as well.
▣ Does v. 6 apply to the children of a pastor, or is it two more qualifications for the pastor? Either way it focuses on the family's lifestyle and attitude toward authority. I think in an extended list of qualifications that it refers to the prospective leader.
1:7 "the overseer" This term episkopon is usually translated "overseer" or "bishop." The context shows that they refer to the same person (cf. 1:5,7 and Acts 20:17,28). This term has a Greek city-state, political-administrative background. See note at 1 Tim. 3:2.
▣ "as God's steward" This refers to a household steward (cf. I Cor. 4:1; 9:17). This family term is related to the qualifications of v. 6. The pastor as a family man reflects how he will lead the church. There are five negative characteristics in v. 7 and six positive characteristics in v. 8. See SPECIAL TOPIC: VICES AND VIRTUES in the NT at I Tim. 1:9.
NASB, NKJV"not self-willed"
NRSV, TEV"not arrogant"
NJB"never arrogant"
This is a compound term from autus (one's self) and edomai (pleasure). It characterizes that person who is willful, obstinate, arrogant, self-pleasing (cf. II Pet. 2:10).
▣ "not quick-tempered" This is the term orgē, which referred to an outburst of anger. It is the opposite of the terms "gentle" and "peaceful" in the list of qualifications in 1 Tim. 3:3. This characterizes one prone to anger or drastic mood swings.
NASB, NRSV"addicted to wine"
NKJV"not given to wine"
TEV"or a drunkard"
NJB"nor a heavy drinker"
This seems to be an allusion from the Septuagint of Pro. 23:29-35. It must be re-emphasized that the Bible rails against drunkenness but does not teach total abstinence (cf. Gen. 27:28; Ps. 104:14,15; Eccl. 9:7; Pro. 31:6-7). Total abstinence comes from an individual believer's commitment to the Lord Jesus based on the limiting of one's personal freedoms because of love for others within the culture in which he/she ministers (cf. Rom. 14:1-15:13; I Cor. 8-9; 10:23-33). See Special Topic: Biblical Attitudes Toward Alcohol (fermentation) and Alcoholism (addiction) at 1 Tim. 3:3.
NASB"not pugnacious"
NKJV, NRSV,
TEV, NJB"not violent"
This is literally "not a striker." This may be related to the overuse of alcohol or certain personality types (cf. 1 Tim. 3:3).
NASB"not fond of sordid gain"
NKJV"not greedy for money"
NRSV"or greedy for gain"
TEV"or greedy for money"
NJB"nor avaricious"
This same problem is reflected in the false teachers in v. 11. See fuller note at 1 Tim. 3:8.
1:8 "hospitable" This is literally "lover of strangers." The inns of Paul's day were notorious houses of prostitution, therefore, Christians, and especially Christian leadership, had to have their homes open for itinerant missionaries and for the needy of the community (cf. 1 Tim. 5:10; Rom. 12:13; Heb. 13:2; I Pet. 4:9; III John v. 5).
▣ "loving what is good" Both of the first two terms of v. 8 are compounds of phileos and agathos. This phrase was a common phrase of affirmation in the Greco-Roman culture. It has been found often in their inscriptions. Its opposite is found in 2 Tim. 3:3, which characterizes the false teachers.
NASB, NJB"sensible"
NKJV"sober-minded"
NRSV"prudent"
TEV"disciplined"
This term in its various forms is common in the Pastoral Letters (cf. 1 Tim. 2:9,15; 3:2; 2 Tim. 1:7; Titus 1:8; 2:2,4,5,6,9,12,15). The term reflects the avoidance of the extremes. It implies a balanced life.
See full note at 1 Tim. 3:2.
NASB"just, devout"
NKJV"just, holy"
NRSV, NJB"upright, devout"
TEV"upright, holy"
These qualities are not listed in 1 Timothy 3. They were often linked together in Greek culture. They are terms that reflect the relationship between duty toward God and duty toward man.
▣ "self-controlled" This describes Paul's preaching before Felix and Drusilla in Acts 24:24ff. It is used in connection with one of Paul's athletic metaphors in I Cor. 9:25. It is also used of a quality of Christian maturity in Titus 2:2 and II Pet. 1:6. The noun appears in the list of the fruit of the Spirit in Gal. 5:23. It reflects someone who, through the Spirit, has been able to control the passions and pulls of a fallen world system, the temptations of Satan (demonic) and a fallen sin nature. This describes a believer who has become Christ-controlled.
1:9
NASB, NKJV"holding fast the faithful word"
NRSV"must have a firm grasp of the word that is trustworthy"
TEV"must hold firmly to the message which can be trusted"
NJB"a firm grasp of the unchanging message"
This is a present middle participle. Believers are to be a link in the chain of apostolic, historical Christianity. They must grasp and hold on tenaciously to the Old and New Testaments which are the self-revelation of the one and only true God. It is their, and our, only guide for faith and practice!
NASB, NRSV"which is in accordance with the teaching"
NKJV"as he has been taught"
TEV"which agrees with the doctrine"
NJB"of the tradition"
Church leaders must pass on the Apostolic truths they have been taught without change.
▣ "so that he will be able both to exhort in sound doctrine" The minister, by personal preparation, spiritual giftedness, and love must be able to work with believers and non-believers. His task involves teaching, preaching, and modeling (i.e. living out) the gospel and correcting false teachings (cf. 2 Tim. 4:2).
For "sound doctrine" see notes at 1 Tim. 1:10.
▣ "and to refute those who contradict" The next few verses (cf. vv. 10-16) describe the attitudes and actions of these false teachers. There was an obvious Jewish element (cf. vv. 10,14).
NASB (UPDATED) TEXT: 1:10-16
10For there are many rebellious men, empty talkers and deceivers, especially those of the circumcision, 11who must be silenced because they are upsetting whole families, teaching things they should not teach for the sake of sordid gain. 12One of themselves, a prophet of their own, said, "Cretans are always liars, evil beasts, lazy gluttons." 13This testimony is true. For this reason reprove them severely so that they may be sound in the faith, 14not paying attention to Jewish myths and commandments of men who turn away from the truth. 15To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure, but both their mind and their conscience are defiled. 16They profess to know God, but by their deeds they deny Him, being detestable and disobedient and worthless for any good deed.
1:10
NASB"rebellious men"
NKJV, NJB"insubordinate"
NRSV"rebellious people"
TEV"who rebel"
This is the term "be subject" (hupotassō) with an alpha privative (cf. 1:6). This means "not under authority." This relates contextually to "those who contradict" in v. 9. They are described in 3:9-11.
NASB"empty talkers and deceivers"
NKJV, NRSV"idle talkers and deceivers"
TEV"deceive others with their nonsense"
NJB"who talk nonsense and try to make others believe it"
These two words are found only here in the NT. The primary problem of the Pastoral Letters is false teachers (characterized by these terms in v. 10) and their converts. What we believe and how we live are crucial aspects of Christianity.
▣ "those of the circumcision" This phrase reminds one of Paul's theological opponents at the Jerusalem Council (Acts 15) and in the churches of Galatia (Gal. 2:12ff). It is uncertain how these early Jewish legalists, who asserted that people had to become Jewish and keep the Mosaic Law before they could trust Jesus and become Christians, are related to the false teachers of Colossians, Ephesians, and the Pastoral Letters. These later heresies seem to be a combination of Jewish legalism and Greek philosophical thought (Gnostics ). See Introduction to 1 Timothy, C. False Teachers and the Special Topic at 1 Tim. 1:8.
With the death of the Apostles and the rapid spread of Christianity, many factious groups developed through the Ancient Near East and Mediterranean world. The NT gives guidelines on how to identify these false teachers, especially Matthew 7 and the book of I John, which focus on appropriate lifestyle and true doctrine.
1:11 "who must be silenced" This is a present active infinitive of the compound "to put on the mouth" (i.e. to muzzle, to gag, or silence). Church leaders must control who speaks in the house churches. The same principle is true today. Religious and academic freedoms do not give anyone and everyone the right to address the gathered people of God!
▣ "they are upsetting whole families" This could refer to house churches (cf. Rom. 16:5; I Cor. 16:19; Col. 4:15; I Tim. 3:15) or to the exploitation of widows and those they talk to (cf. 2 Tim. 3:6).
▣ "for the sake of sordid gain" This shows the true nature of the false teachers (cf. 1 Tim. 1:7; 6:5,10; II Pet. 2:3,14; Jude v. 16). The church leaders of 1 Timothy 3 must be free of this temptation (cf. 1 Tim. 3:3,8; 6:9-10).
False teachers and cult groups can be quickly identified by three characteristics.
1. exploitation of money
2. exploitation of sexual freedom
3. a claim to unique and direct revelation
If your religious leaders want your money, your wife, and claim God told them — run!
1:12 "One of themselves a prophet" Epimenides lived in the sixth century b.c. and was from Crete. The fact that Paul quotes one of their poets shows the Greek influence on this island and in the heresy. Paul quotes from Greek philosophers and poets at least three times in his writings (cf. Acts 17:28; I Cor. 15:13; Titus 1:12). His home town of Tarsus was known for its educational institutions. Paul was highly educated in both Greek and Hebrew culture.
Paul may have called Epimenides a prophet because he wrote truly about the inhabitants of Crete or possibly because the Cretans considered him a speaker inspired by the Greek gods. He was known as one of the wisest men of Crete.
▣ "Cretans are always liars" This is in hexameter poetic form. The Cretans believed and bragged that Zeus was buried on their island. The term "cretinous" meant "a liar." In this context this characterization seems to relate to the false teachers, not the churches or the general public.
▣ "lazy gluttons" The basic meaning of the phrase is greed (cf. Phil. 3:19).
1:13 "reprove them severely" This literally means "cut off with a knife." This is a present active imperative. This strong term is used only here in the NT. Additional admonitions to strongly rebuke can be seen in 1 Tim. 5:25; 2 Tim. 4:2; Titus 2:15.
▣ "so that they may be sound in the faith" This shows that discipline is to be redemptive, not punitive (cf. I Cor. 5:5; Heb. 12:5-13). The pronouns in v. 13 refer to the false teachers (cf. 2 Tim. 2:25-26).
The term "sound" is a recurrent theme in the Pastoral Letters, which refers to something being healthy (cf. 1 Tim. 1:10; 2 Tim. 1:13; 4:3; Titus 1:9,13; 2:1,2,8).
1:14 "Jewish myths" These myths may be connected to Jewish speculation about the genealogy of the Messiah (cf. 3:9; I Tim. 1:4; 2 Tim. 4:4). For a good discussion of the differing connotations of "myth" see G. B. Caird, The Language and Imagery of the Bible, pp. 219-242.
▣ "and commandments of men" This, in context, seems to refer to the Oral Tradition of the Jews, later codified in the Babylonian and Palestinian Talmuds (cf. Isa. 29:13; Mark 7:7-8; Col. 2:16-23).
▣ "who turn away from the truth" This is a present middle participle. These false teachers continue to turn away from the gospel. See Special Topic: Truth at I Tim. 2:4.
1:15 "To the pure, all things are pure" "Everything" is put first in the Greek sentence for emphasis. This truth is hard for some believers to understand (cf. 1 Tim. 4:4; Mark 7:15-23; Luke 11:41; Rom. 14:14,20; I Cor. 10:23-33)! This possibly relates to asceticism so common in Greek religious philosophical traditions (cf. 1 Tim. 4:3; Col. 2:20-22). Legalistic Christians often lose the biblical balance at this very point (cf. Rom. 14:1-15:13)!
▣ "but to those who are defiled and unbelieving, nothing is pure" The first cognate verbal is a perfect passive participle and the second is a perfect passive indicative, which speaks of a settled state produced by an outside agent, here possibly the evil one. This type of person twists everything and everyone for personal interest (ex. Acts 20:29).
1:16 "They profess to know God" "God" is placed first in the Greek sentence for emphasis. These false teachers claim to be religious! They claim godliness based on human regulations (cf. Isa. 29:13; Col. 2:16-23), but in reality, they are defiled. Some see this as another evidence of the Jewish element of the heresy because of the term "God" rather than Christ. For "profess" see SPECIAL TOPIC: CONFESSION at 1 Tim. 6:12.
▣ "but by their deeds they deny Him" This is a present middle indicative. Believers' lifestyle choices give evidence of their true conversion (cf. Matt. 7:16,20; I John and James).
▣ "detestable" This is a term used often in the Septuagint translated "abominable" (cf. Rev. 17:4) and is often associated with idolatry. It literally means "smelly" (cf. Rev. 21:8).
▣ "and disobedient and worthless for any good deed" What a shocking phrase (cf. I Cor. 3:10-15; II Pet. 1:8-11)!
The word "disobedient" is also used in 3:3 to describe how believers lived before the grace of God/Christ changed them (3:4)!
The word "worthless" literally means "failure to pass the test" (dokimos with the alpha privative, cf. I Cor. 9:27; 2 Tim. 3:8). See Special Topic: The Greek Term for "Testing" at 1 Tim. 6:9.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is the list of qualifications for leaders in 1 Tim. 3:1-13 different from the list in Titus 1?
2. How do these lists which reflect a first century Greco-Roman culture relate to my day, my church?
3. How is this list affected by the teachings and lifestyle of the false teachers?
4. Summarize the entire list in one sentence which should describe a Christian leader.
5. Does this passage reflect a different church polity than 1 Timothy?
6. What type of false teachers were in Crete? Were they Christians or not?
7. List the verses that reflect the Jewish aspect of the false teachers.
8. List the verses that reflect the Greek philosophical aspect of the false teachers.
9. Explain the universal principle in v. 15.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Teaching of Sound Doctrine | Qualities of a Sound Church | The Pastor and the Flock | Sound Doctrine | Some Specific Moral Instructions |
(2:1-3:11) | ||||
2:1-10 | 2:1-10 | 2:1-2 | 2:1-5 | 2:1-10 |
2:3-5 | ||||
2:6-8 | 2:6-8 | |||
2:9-10 | 2:9-10 | |||
Trained by Saving Grace | The Basis of the Christian Moral Life | |||
2:11-15 | 2:11-15 | 2:11-14 | 2:11-14 | 2:11-14 |
2:15-3:8a | 2:15 | 2:15 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO VERSES 1-10
A. Paul admonishes different groups of people
1. older men (vv. 1-2)
2. older women. v. 3 (cf. 1 Tim. 2:9-15)
3. younger women (vv. 4-5)
4. younger men (v.6)
5. Titus, vv. 7-8,15 (cf. 1 Tim. 4:12-13)
6. slaves (vv. 9-10)
B. In Titus 2 the qualifications for church leaders found in Titus 1:5-9 and 1 Timothy 3 are extended to believers of both sexes and of all ages.
C. The purpose for Christians living godly lives is clearly expressed in vv. 11-14, which is one sentence in Greek.
D. Titus 2 is a real contrast to the lifestyles of the false teachers found in 1:10-16.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-3
1But as for you, speak the things which are fitting for sound doctrine. 2Older men are to be temperate, dignified, sensible, sound in faith, in love, in perseverance.
2:1 "But as for you" The singular pronoun "you" is emphatic. This shows the vast difference between the false teachers and Titus, a true leader/teacher (cf. 1 Tim. 6:11; 2 Tim. 3:1,14).
▣ "speak" This is a present active imperative (cf. 1 Tim. 4:13; II Tim. 4:2). The gospel and its implications must be articulated.
▣ "the things which are fitting for sound doctrine" Sound teaching (healthy teaching) is a recurrent theme (cf. 1:9,13; 2:1,2,8; 1 Tim. 1:10; 2 Tim. 1:13; 4:3). Notice that in this context the healthy teaching is not doctrinal, but practical lifestyle, people-centered Christlikeness. We must not separate justification from sanctification!
2:2 "Older men" This is the same word translated "elders" in Titus 1:5 and 1 Tim. 5:1,17, but this context demands a different translation (cf. Philemon 9). In this culture it would refer to men over 60. See SPECIAL TOPIC: ELDER at 1 Tim. 5:1.
NASB, NRSV"to be temperate"
NKJV, TEV"sober"
NJB"reserved"
This is literally "be sober," which could refer to intoxication (cf. 1:6,7). The term was also used metaphorically of mental alertness or vigilance (cf. I Tim. 3:2,11).
▣ "sensible" This term is used in vv. 2,4,5,6 and 12. See note on "prudent" at 1 Tim. 3:2.
NASB, NJB"reverent"
NKJV"serious"
NRSV"sensible"
TEV"dignified"
This term is used several times in the Pastoral Letters (cf. 2:2,7; 1 Tim. 2:2; 3:4,8,11; and a form of the term in 2 Tim. 2:2; 3:4). According to the lexicon by Bauer, Arndt, Gingrich, and Danker, it can be translated "reverence, dignity, seriousness, respectfulness, holiness, or probity" (cf. p. 47).
This term is related to the Latin "Augustus" (cf. Acts 25:21,25; 27:11). It referred to the veneration or worship of someone, the Emperor, and came to describe how one should act or feel in his presence.
▣ "sound" This is the recurrent metaphorical use of the term from v. 1, "healthy." Christians are to be healthy and stable in their faith, in their love, and in their perseverance (cf. 1 Tim. 6:11; 2 Tim. 3:10), as well as in their doctrine. For Paul, believing and living were inseparable — just the opposite of the false teachers.
▣ "perseverance" See Special Topic at 1 Tim. 4:16 and in a different form in 2 Tim. 2:11.
NASB (UPDATED) TEXT: 2:3-5
3Older women likewise are to be reverent in their behavior, not malicious gossips nor enslaved to much wine, teaching what is good, 4so that they may encourage the young women to love their husbands, to love their children, 5to be sensible, pure, workers at home, kind, being subject to their own husbands, so that the word of God will not be dishonored.
2:3 "reverent in their behavior" This is a compound term of hieros, that which is holy or sacred (from hierou, for temple) and prepei, that which is fitting or proper. Older Christian women are to behave in godly, holy ways (cf. 1 Tim. 2:10).
NASB"not malicious gossips"
NKJV, NRSV,
TEV"not slanderers"
NJB"no slander-mongering
The term used here (diabolos) is the same as is used of the Devil, the "slanderer" (cf. John 6:20; 1 Tim. 3:6. See SPECIAL TOPIC: SATAN at 1 Tim. 3:6). However, it is plural and does not have the article (cf. 1 Tim. 3:11; 2 Tim. 3:3). John Calvin said that "talkativeness is a disease of women, and it is increased by age."
The problem referred to is not only tale-bearing but possibly the sharing of false information (cf. 1 Tim. 5:13). The young widows may have been the surrogate speakers for the false teachers in the homes and house churches of Ephesus (cf. 2 Tim. 3:5-7). Whether this phrase (cf. 1 Tim. 3:11; 2 Tim. 3:3) refers to the same problem is uncertain.
▣ "nor enslaved to much wine" This is a perfect passive participle. This is a stronger statement than Titus 1:7 or 1 Tim. 3:3,8. Alcoholism (see Special Topic at I Tim. 3:3) must have been a problem in Crete, which shows that NT guidelines may intensify or relax in certain cultures.
▣ "teaching what is good" Because of I Tim. 2:12 this apparently means teachers at home or mentors of younger women. Verses 4-5 give the content of the teaching. See Special Topic at 1 Tim. 3:3.
2:4 "encourage the young women" The root term sōphrōn is found in vv. 4,5,6, and 12. Its basic meaning is "to be of a sound mind." It advocates a self-controlled, balanced life.
▣ "to love their husband, to love their children" These two Greek words are found only here in the NT. God's will for married women is that they be lovers of husband and children. The false teachers were disrupting homes (cf. 1:11; 2 Tim. 3:6).
2:5 The characterization of young women as obedient homemakers was the expected social norm of the first century Mediterranean culture (cf. 1 Tim. 2:10). Does this message apply to married women in all cultures in all times? This is not an easy question! Modern Christians must allow some freedom of interpretation here without dogmatism. Please read How to Read the Bible For All Its Worth by Fee and Stuart and The Gospel and Spirit by Gordon Fee.
▣ "sensible" See full note at 1 Tim. 3:2.
▣ "pure" This term is found only here in the Pastorals. Paul used it of a "pure bride" (i.e., the Church) in II Cor. 11:2.
NASB"workers at home"
NKJV"homemakers"
NRSV"good managers of the household"
TEV"good housewives"
NJB"how to work in their homes"
There is a Greek manuscript problem in this phrase (see BAGD, p. 561). Most early uncial manuscripts (א*, A, C, D*, F, G, I), most early church Fathers, and most later minuscule manuscripts have the common term, houseworker (oikourgos, "house" + "worker"), but some ancient texts (אc, Dc, H, L, P) have housekeeper (oikouros, "house" + "guard"), which is similar to I Tim. 5:14, oikodesmoteu (household manager, "house" + "master").
This term, oikourgous, is a very rare term (Bruce M. Metzger, Commentary on the Greek New Testament, p. 654. One of the basic tenets of textual criticism is that the most unusual term or phrase is probably original because scribes would have been more likely to change it to something familiar.
▣ "subject to their own husbands" The term "subject" or "submit" comes from a military term that referred to a chain of command. This is a present middle participle (cf. Eph. 5:21ff; Col. 3:18; 1 Tim. 2;11-12; I Pet. 3:1). However, notice that Paul, in Eph. 5:21, links submission to being filled with the Spirit (cf. 5:18) and makes it a mutual responsibility of all Christians. Please read notes at 1 Tim. 2:11-12.
SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)
▣ "so that the word of God will not be dishonored" Believers' lifestyles are significant. This is a recurrent theme in the Pastoral Letters, "no handle for criticism" (cf. vv. 8,10; 1 Tim. 3:2,7,10; 5:8,14; 6:1; Titus 1:6-7,8,10). Believers' lives and words should bring others to Christ. True, sound, healthy teaching never separates justification from sanctification!
NASB (UPDATED) TEXT: 2:6-8
6Likewise urge the young men to be sensible; 7in all things show yourself to be an example of good deeds, with purity in doctrine, dignified, 8sound in speech which is beyond reproach, so that the opponent will be put to shame, having nothing bad to say about us.
2:6
NASB"sensible"
NKJV"sober-minded"
NRSV, TEV"self-controlled"
NJB"moderate"
The younger men are given only one guideline ("be sensible," cf. vv. 2,4,5). It is the only imperative in vv. 2-6. See the full note on this common Greek term at 1 Tim. 3:1. It characterized many of the Greek philosophers' basic guide to life (i.e., "the golden mean").
2:7 "in all things" It is grammatically uncertain whether the "in all things" of v. 7 relates to this verse and is thereby another guideline for young men, or is related to the emphatic "yourself" of v. 7, which would refer to Titus.
▣ "show yourself to be an example" This is a present middle participle used as an imperative (cf. 1 Tim. 4:12).
For "example" (tupos) see Special Topic: Form at 1 Tim. 4:12.
▣ "of good deeds" This is a recurrent emphasis (cf. 1:16; 2:7,14; 3:1.8.14). Lifestyle change was the evidence of and an attraction to the Christian message.
NASB"with purity in doctrine"
NKJV"in doctrine showing integrity"
NRSV"in your teaching show integrity"
TEV"be sincere. . .in your teaching"
NJB"by sincerity. . .when you are teaching"
This seems to describe the way Titus is to teach (in contrast to the false teachers' impure lives and motives), not only the content of his preaching and teaching. Titus was to pass on the Apostolic truths he had received from Paul. If it does refer to content, then possibly it is an emphasis on the resurrection (cf. Rom. 2:7; I Cor. 15:42,53,54).
There are several Greek manuscript problems related to this phrase. In A Textual Commentary on the Greek New Testament Bruce M. Metzger says the term aphthorian (incorruption)
1. has the good manuscript support (i.e., א*, A, C, D*)
2. fits the context
3. explains the other variants
4. is the most unusual of the options
The most common option (i.e., אc, Dc, L, and most later minuscule manuscripts) is adiaphthorian (sincerity) (p. 654).
2:8 "sound in speech" This is the same recurrent term used in vv. 1 and 2 which meant "healthy" (metaphorically in contrast to the unhealthy message of the false teachers).
NASB"dignified"
NKJV"reverence"
NRSV"gravity"
TEV"serious"
NJB"earnestness"
See full note at 2:2.
▣ "which is beyond reproach" This is a guideline for both Christian leaders and believers in general (cf. 1:6-7,8,10; I Tim. 3:2,7,10; 5:8,14; 6:1). See Special Topic at 1 Tim. 3:2.
▣ "the opponent" In context this could refer to (1) the false teachers of 1:10-16 or (2) the unbelievers of society who criticized Christianity out of pagan ignorance. Believers' lives should silence both groups and attract them to the gospel.
NASB (UPDATED) TEXT 2:9-10
9Urge bondslaves to be subject to their own masters in everything, to be well-pleasing, not argumentative, 10not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in every respect.
2:9 "Urge bondslaves to be subject to their own masters" "To be subject" is a present middle infinitive (cf. Eph. 6:5-9; Col. 3:22-24: 1 Tim. 6:1-2). The verb "urge" is implied from v. 6. Like women, slaves are urged to have a godly attitude toward cultural authority structures for Christ's sake. The issue is not personal freedom, but evangelism! See Special Topic: Paul's Admonitions to Slaves at 1 Tim. 6:1.
▣ "in everything" This phrase is repeated at the end of verse 10. It is significant that believers realize that their lives, in all areas, reflect on God. This concept is theologically parallel to mutual submission found in Eph. 5:21 and the submission of godly wives in 5:22-6:9 (cf. H. E. Butt's The Velvet Covered Brick).
▣ "to be well-pleasing" The unstated, but implied, meaning is not only to the slave owners, but supremely to God (cf. Rom. 12:1-2; Eph. 6:7-8).
NASB"not argumentative"
NKJV"not answering back"
NRSV, TEV"not to talk back"
NJB"without argument"
How believers handle even difficult situations and conditions is a clear, strong witness of their faith in Christ (cf. Eph. 6:5-9).
2:10 "not pilfering" This must have been a common problem for slaves (cf. Eph. 4:28).
▣ "showing" This term meant to give outward and clear proof of something. Believing salves' lives must bring glory to God and evidence of the life-changing power of the gospel! One's social status was not the critical issue, but one's lifestyle was!
▣ "God our Savior" This was a common title used by and for Caesar. This is a characteristic phrase of the Pastorals Letters for deity (cf. 1:3-2:10; 3:4). The same title is also repeatedly used of Jesus (cf. 1:4; 2:13; 3:6). See full note at 2 Tim. 1:10.
CONTEXTUAL INSIGHTS TO TITUS 2:11-14
A. This brief passage (vv. 11-14) gives the theological reasons for Christians living godly lives. This discussion is very similar to Titus 3:4-7 and 2 Timothy 1:8-10.
B. Verse 11 refers to the first coming of the Messiah, the Incarnation (cf. Titus 3:4; 2 Tim. 1:10). Verse 13, uses the same term, "appearing," to refer to the Second Coming of Christ (cf. 1 Tim. 6:14; 2 Tim. 4:1,8). The first coming was characterized by God's grace; the second will be characterized by God's justice!
C. Verse 12 is a summary of the godly characteristics required of leaders in chapter 1:5-9 and all Christians in chapter 2:1-10.
D. Verse 13 sets the gospel in the characteristically Pauline category of "the already" (the Kingdom of God is present) and "the not yet" (the Kingdom of God is future). This tension is true of much of Paul's discussion about the Christian life.
E. Is Jesus alone being referred to in v. 13 (cf. NASB, RSV, NEB, NIV) or is it a double reference to God the Father and to Jesus the Son (cf. KJV, ASV, Moffatt translation and II Peter 1:1)? There are several reasons why this seems to be a reference to Jesus' deity, clothed in titles used for the Roman Caesar:
1. only one article with both nouns
2. verse 14 relates only to Christ
3. the terms "great" and "appearing" are never used in the NT to refer to God the Father
4. there are several other passages in Paul and other NT authors where full deity is attributed to Jesus
5. the majority of the early church fathers also saw it as referring to Jesus. It should be noted, however, that the early versions tended to see the phrase as referring to YHWH and Jesus.
F. Verse 14 describes the Church in OT terms used of Israel. In some senses the Church is the fruition of God's desire for Israel (cf. Rom. 2:28-29; Gal. 6:16; I Pet. 2:5,9; Rev. 1:6).. Yet Israel remains an object of God's unique love and care (cf. Rom. 11).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:11-14
11For the grace of God has appeared, bringing salvation to all men, 12instructing us to deny ungodliness and worldly desires and to live sensibly, righteously and godly in the present age, 13looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, 14who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.
2:11 "For" Verses 11-14 are linked to 1-10, and give the theological basis for godly living.
▣ "the grace of God has appeared" This refers to the incarnation of Jesus (cf. 2 Tim. 1:10; Titus 3:4-7). The life, teaching, and death of Jesus fully revealed the Father's love, mercy and grace. When we see Jesus, we see God (cf. John 1:1-14; 14:8-11; Col. 1:15-19; Heb. 1:1-3).
The term epiphany (appearing) is used in v. 13 for Christ's Second Coming (cf. 2:11,13; 3:4; II Thess. 2:8; 1 Tim. 6:14; 2 Tim. 1:10; 4:1,8). See Special Topic: NT Terms for Christ's Return at 2:13.
▣ "bringing salvation to all men" God sent Christ to die for the sin of all humans (see Special Topic at 1 Tim. 4:10), but they must personally respond by repentance, faith, obedience, and perseverance. The following passages reflect the universal scope of Christ's work.
1. "for the world" (John 1:29; 3:16; 6:33,51; II Cor. 5:19; I John 2:2; 4:14)
2. "all men" (Rom. 5:18; I Cor. 15:22; 1 Tim. 2:4-6; Heb. 2:9; II Pet. 3:9)
See fuller note at 1 Tim. 2:4 and the Special Topic at 1 Tim. 4:10.
God made humans in His image (cf. Gen. 1:26-27). In Gen. 3:15 He promised to redeem all humans. He specifically mentions His worldwide agenda even in His call of Abraham (cf. Gen. 12:3) and of Israel (cf. Exod. 19:5). The OT promises to Israel (Jew vs. Gentile) have now been universalized to believer and unbeliever (cf. Eph. 2:11-3:13). God's invitation to salvation is worldwide, individually focused, and Spirit- energized.
SPECIAL TOPIC: Predestination (Calvinism) Versus Human Free Will (Arminianism)
2:12 "instructing us" This literally meant child discipline or training (cf. 1 Tim. 1:20; 2 Tim. 2:25; 3:16). Grace is personified as a loving parent (cf. Heb. 12:5ff).
▣ "ungodliness" This is a word play between asebeia (ungodliness, alpha privative) and eusebia (godliness, see Special Topic at 1 Tim. 4:7). They may reflect the "two ways" of the OT Wisdom Literature (cf. Josh. 24:14-15; Psalm 1; Pro. 4:10-19; Matt. 7:13-14). We are to turn from evil because Christ gave Himself to deliver us from evil; we are to turn to good because Christ set the example. Grace teaches us both a positive and negative lesson!
▣ "worldly desires" (cf. 3:3; 1 Tim. 6:9; 2 Tim. 2:22; 3:6; 4:3)
▣ "sensibly" See full note at 1 Tim. 3:2.
▣ "righteously" See verses 2,4,5,6 and the Special Topic following.
▣ "in the present age" See Special Topic at 1 Tim. 6:17.
2:13 "looking for" This is a present middle which refers to a continual personal expectation of Christ's return.
▣ "the blessed hope" This is another reference to the Second Coming.
▣ "the appearing" See Special Topic below.
SPECIAL TOPIC: NT TERMS FOR CHRIST'S RETURN
▣ "of the glory" The phrase "of the glory" can be understood in two ways: (1) the "glorious appearing" (cf. NKJV) or (2) "the appearing of the glory" (cf. NASB, NRSV, TEV and NJB). Glory is often associated with God's presence in the OT (especially the Shekinah cloud of glory during the wilderness wandering period). Glory is from the Hebrew term kabod which refers to a radiant splendor. Two of the Greek terms associated with the Second Coming also refer to a brightness or radiance: epiphaneia, (cf. Matt. 25:31) and phanerōō (cf. Matt. 24:30). Jesus spoke of His and His Father's glory in John 17:1-5,22,24.
▣ "our great God and Savior, Christ Jesus" Jesus is here unambiguously given the title of God! The Caesars claimed similar titles (i.e., Ptolemy I). The terms "appearing" (which contextually relates to Christ's Second Coming) and "great" are never used of YHWH. Also, there is no article with "savior." The syntax of Koine Greek supports this as a title for Jesus because there is only one article with both nouns, thus linking them together (see NET Bible). Jesus is divine (cf. John 1:1; 8:57-58; 20:28; Rom. 9:5; Phil. 2:6; II Thess. 1:12; Heb. 1:8; II Pet. 1:1,11; I John 5:20). In the OT the Messiah (see Special Topic at 1 Tim. 1:1) was expected to be a divinely empowered person like the Judges. His deity surprised everyone (see SPECIAL TOPIC: MONOTHEISM at 1 Tim. 2:5)!
2:14 "who gave Himself for us" This follows the theology of Mark 10:45; II Cor. 5:21; and Heb. 9:14. It refers to the vicarious, substitutionary atonement (cf. Isa. 53; Gal. 1:4; 1 Tim. 2:5-6; Heb. 9:12-15; I Pet. 1:18-19). God the Father "sent" but the Son "gave Himself"!
▣ "to redeem us" The terms "ransom" and "redeem" have OT roots (the NASB prints v. 14 as an OT quote). Both words refer to someone being bought back from slavery as Israel was redeemed from Egypt. This also implies that believers are free from the power of sin through Christ (cf. Romans 6). See SPECIAL TOPIC: RANSOM/REDEEM at 1 Tim. 2:6.
▣ "to purify" Refer to the Special Topic on "Righteousness" at 2:13. The theological question is how does He purify people? Is it a free gift through Christ, given by divine decree or is it a mandated, repentant, obedient, persevering faith? Is it all of God or is a human response mandated?
For me, since I view the Bible as presenting truth in paradoxical pairs, it is both a free act of the holy God and a required initial act and a continuing act of a fallen individual (see Special Topic at 2:11)! These are unified in the concept of "covenant" (see Special Topic at 2 Tim. 2:1).
▣ "a people for His own possession" This is OT covenant terminology (cf. Exod. 19:5; Deut. 14:2; I Pet. 2:5,9,10; Rev. 1:6). The church is spiritual Israel (cf. Gal. 6:16; Rom. 2:29). The church has the mandate to evangelize all humans (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8) by sharing the gospel and living the gospel!
▣ "zealous of good deeds" The goal of Christianity is not only heaven when believers die but Christlikeness now (cf. Gal. 4:19; Eph. 1:4 2:10). God's people are characterized by an eager desire for good works (cf. James and I John).
NASB (UPDATED) TEXT: 2:15
15These things speak and exhort and reprove with all authority. Let no one disregard you.
2:15 "speak and exhort and reprove" There are three present active imperatives: continue teaching (cf. 2:1), continue exhorting, and continuing reproving (cf. 2 Tim. 3:16). Church leaders must encourage the saints and recognize false teachers!
▣ "with all authority" Jesus is said to have all authority (exousia) in heaven and on earth (cf. Matt. 28:18). He delegated this authority to His Apostles (Paul being the last, one born out of due time). Paul delegated his authority (epitaē) to both Timothy and Titus as his personal representatives.
Since the death of these eye-witnesses, the written New Testament (as well as the OT) has become the authority "for all subsequent generations of believers" (cf. 2 Tim. 3:15-17).
SPECIAL TOPIC: AUTHORITY (EXOUSIA)
▣ "let no one disregard you" This is a present active negated imperative (cf. 1 Tim. 4:12). This may refer to
1. those within the church with regard to Titus' age or delegated authority
2. those involved with the false teachers, possibly even a chief spokesperson.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does this chapter speak of Christ's first coming or His Second Coming?
2. What is so significant about verse 13?
3. List the three tasks of the preacher is v. 15.
a.
b.
c.
4. Does v. 15 close out chapter 2 or begin the discussion of chapter 3?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
USB4 | NKJV | NRSV | TEV | NJB |
Maintain Good Deeds | Graces of the Heirs of Grace | The Pastor and the Flock | Christian Conduct | General Instructions for Believers |
(2:1-3:11) | ||||
3:1-7 | 3:1-8 | 2:15-3:8a | 3:1-8a | 3:1-3 |
3:4-8a | ||||
3:8–11 | Avoid Dissension | Personal Advice to Titus | ||
3:9-11 | 3:8b-11 | 3:8b-11 | 3:8b-11 | |
Personal Instructions and Greetings | Final Messages | Final Instructions | Final Instructions | Practical Recommendations, Farewells and Good Wishes |
3:12-14 | 3:12-14 | 3:12-14 | 3:12-14 | 3:12-14 |
Farewell | ||||
3:15 | 3:15 | 3:15a | 3:15a | 3:15 |
3:15b | 3:15b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO TITUS 3
A. This chapter characterizes the themes of the entire book.
1. Christian character is emphasized in 1:16; 2:7,14; 3:1-2, 8
2. Christian doctrine is summarized in 2:11-14 and 3:4-7
3. Believers are to live right because they have been made right with God. We are to take on the family characteristics of our Father. The goal of Christianity is not only heaven when we die, but Christlikeness now (cf. Rom. 8:28-29; II Cor. 3:18; Gal. 4:19; Eph. 1:4; I Thess. 3:13; 4:3). The purpose of our new life is to reach the lost with the gospel (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). But Paul wants to make sure that his appeal to "good living" is not confused with "works righteousness."
B. The entire Trinity is active in mankind's salvation (see Special Topic at 3:6)
1. Father's love (v. 4)
2. Spirit's renewal and baptism (v. 5)
3. Son's mediatorship (v. 6)
C. Verses 9-11 are Paul's continuing warnings against false teachers and exhortation to good deeds, which is so characteristic of the Pastoral Epistles (cf. 1:10-16; 1 Tim. 1:3-7).
D. Verses 12-15 form a personal conclusion of encouragement and instructions to Titus.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-11
1Remind them to be subject to rulers, to authorities, to be obedient, to be ready for every good deed, 2to malign no one, to be peaceable, gentle, showing every consideration for all men. 3For we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another. 4But when the kindness of God our Savior and His love for mankind appeared, 5He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6whom He poured out upon us richly through Jesus Christ our Savior, 7so that being justified by His grace we would be made heirs according to the hope of eternal life. 8This is a trustworthy statement; and concerning these things I want you to speak confidently, so that those who have believed God will be careful to engage in good deeds. These things are good and profitable for men. 9But avoid foolish controversies and genealogies and strife and disputes about the Law, for they are unprofitable and worthless. 10Reject a factious man after a first and second warning, 11knowing that such a man is perverted and is sinning, being self-condemned.
3:1 "Remind them" This is a present active imperative, meaning "keep on reminding." This is obviously linked to 2:15. Titus is to remind them of what they already know (cf. 2 Tim. 2:14; II Pet. 1:12; 3:1-2; Jude v. 5). See SPECIAL TOPIC: VICES AND VIRTUES in the NT at 1 Tim. 1:9.
▣ "to be subject" This a present middle infinitive, meaning "continue to put yourself under authority." It was a military term for the chain of command. This same term is used of Christian wives in 2:5 and Christian slaves in 2:9. It is also used of all Christians in Eph. 5:20. It is basically an attitude of life for Christians in all areas. See Special Topic: Submission (hupotassō) at 2:5.
▣ "to rulers, to authorities" These two terms, exousia (see Special Topic at 2:15) and archē (see Special Topic below), have a wide range of meaning in the Mediterranean world. There is, however, some semantic overlap in the sense of authority or power over another.
1. Exousia is used of civil authority in Rom. 13:1 and Titus 3:1. I Timothy 2:2 and I Pet. 2:13-17 are theologically parallel, though these two specific Greek terms are not used.
2. Exousia and archē are used for spiritual authorities and powers in Eph. 2:2 and Col. 2:15. In Eph. 3:10 and 6:12 these two terms are linked with "in the heavenlies," which is unique to Ephesians and refers to the spiritual realm active in human history.
3. There are some Pauline texts that combine civil and spiritual authorities (i.e., I Cor. 15:24; Eph. 1:21; and Col. 1:16).
See SPECIAL TOPIC: HUMAN GOVERNMENT at 1 Tim. 2:2.
▣ "to be obedient" This is a present active infinitive. It is a compound word and word play on "obey" (peithomai) plus "rulers" (archē). It is found only here and in Acts 27:21 in the NT. The concept of submission and obedience is repeated in Paul's admonition to Christian wives, children, and slaves in Eph. 5:21-6:9 and Col. 3:18-25.
▣ "to be ready for every good deed" This phrase in context may refer to believers' service to the civil authorities and/or community service to their fellow humans. However, similar phrases appear in 2 Tim. 2:21 and 3:17, where the context refers to godly living in general (cf. Titus 2:14; II Cor. 9:8; Eph. 2:10). The false teachers of 1:16 are unqualified for any good work, secular or sacred.
3:2 This sentence lists four things that Christians should do in relation to their neighbors. Christians were the minority in their neighborhoods. How they acted was a crucial witness. Also, this list may reflect what false teachers do and true believers should not do.
This is good advice for modern believers involved in political action. How we act is as important as what we say! No cause supercedes evangelism!
NASB"to malign no one"
NKJV, NRSV"to speak evil of no one"
TEV"not to speak evil of anyone"
NJB"not to go slandering other people"
This is literally the term "blaspheme" (cf. 1 Tim. 1:13,20; 2 Tim. 3:2; I Pet. 4:4; II Pet. 2:2,10,11,12). It is usually used of speaking evil of God (cf. Matt. 26:65). It came to be used by Paul to assert that the gospel should not be spoken evil of because of Christian's conduct (cf. Rom. 14:16; I Cor. 10:30 and here). How believers live is crucial for the evangelistic witness of the church.
▣ "to be peaceable" This, like all three of these terms, refers to believers' dealings with non-believers. See note at 1 Tim. 3:3.
▣ "gentle" See note at 1 Timothy 3:3.
NASB"showing every consideration for all men"
NKJV, NRSV"to show every courtesy to everyone"
TEV"always to show a gentle attitude toward everyone"
NJB"always polite to people of all kinds"
Again the phrase refers to believers' actions toward non-believers. In II Tim. 2:25 it relates to our actions toward believers (cf. 1 Tim. 6:11).
The theme of "everybody" is characteristic of the Pastoral Letters. God loves all people; Jesus died for all people; Christians must respond positively toward all people (cf. 1 Tim. 2:1,4,6; 4:10; Titus 2:11).
3:3 "For we also once" The actions described in this verse characterize fallen mankind (Genesis 3; Rom. 1:19-3:31), even Christians before they were saved (cf. Rom. 1:29-31; II Cor. 6:9-11; Eph. 2:3; 4:17-21; Gal. 5:19-21).
▣ "foolish" This is the term for "thinking" or "reasoning" negated (cf. Luke 6:11; 24:25; Rom. 1:14,21; Gal. 3:1,3; 1 Tim. 6:9; 2 Tim. 3:9). It is a strong term for wrong, inappropriate thinking.
▣ "disobedient" This is the term "believing" negated. It was used of
1. King Agrippa in Acts 26:19
2. pagans in Rom. 1:30; Eph. 2:2; 5:6
3. Jews in Luke 1:17; Rom. 11:30,32; Heb. 4:6
4. the false teachers in Titus 1:16; 2 Tim. 3:2
▣ "deceived" This is a present active participle, which literally means "deceived" or "seduced." It originally referred to the wanderers (i.e., planets that did not follow the expected course of the constellations) of the night sky and came into English as "planet." It came to be used metaphorically for that which was in error. This term, like the previous two, is used in Paul's description of human sin in Rom. 1:27 and II Thess. 2:11. Also notice its use in 1 Tim. 4:1-2; 2 Tim. 3:13; I Pet. 2:25; II Pet. 2:18; 3:17; and Jude 11.
The passive voice implies the action of an outside agent, here Satan or the demonic.
▣ "enslaved" This is a present active participle, which literally means "serving as slaves" to human lusts (cf. Rom. 6:6,12).
▣ "to various" This is the adjective "multi-colored," which was used of the rainbow. It was used of many-sided things (i.e., [1] in I Pet. 1:6 and James 1:2 of the many trials that face believers and [2] in I Pet. 4:10 of the variegated, many-sided nature of God's grace).
▣ "lusts" This is a compound term from "upon" (epi) and "the mind or soul" (thumos). It referred to a strong desire for something, often in a negative sense. This term is also used in Rom. 1:24 to describe fallen mankind.
▣ "pleasures" We get the English term "hedonism" from this Greek word (cf. Luke 8:14; James 4:1-3). Personal gratification can become a tyrant!
▣ "spending our life in malice and envy" This is another description from Rom. 1:29 of characteristics of fallen humanity.
NASB, NKJV"hateful, hating one another"
NRSV"despicable, hating one another"
TEV"others hated us and we hated them"
NJB"hating each other and hateful ourselves"
This uses two synonymous Greek terms for hatred (the adjective stugētos and the participle miseō). This list of problems reminds one of Matthew 7, "by their fruits you shall know them"! This context describes these believers before conversion, but hopefully not after. It still describes the false teachers and their duped followers.
3:4-7 This is one long sentence in Greek, which defines the gospel (similar to 2:11-14). It may even be from a hymn, creed, or song (see Nestle-Aland Greek NT 26th and 27th editions).
3:4 "But when the kindness" Oh, what a contrast grace makes! We get the English term "philanthropy" from this word which is from two Greek terms: "brotherly love" (phileō) and "mankind" (anthropos). In the NT this word is only found here and in Acts 28:2. God loves people made in His image (i.e., Gen. 1:26-27), even fallen ones (cf. Rom. 5:8).
▣ "of God our Savior" This is a description of YHWH (cf. II Kgs. 13:5; Ps. 106:21; Isa. 19:20; 43:3,11; 45:15,21; 49:26; 60:16; Luke 1:47). This may reflect the contemporary titles for the Emperor (cf. 1 Tim. 1:1). This is a characteristic phrase of the Pastoral letters. Notice that Jesus is called by the same title in v. 6 (cf. 1 Tim. 1:1; 2:3; 4:10; Luke 2:11; John 4:42; Acts 5:31; 13:23; 2 Tim. 1:10). Compare Titus 1:3-4; 2:10-13; 3:4-6. One way of uniting the Father and the Son was using the same titles for both! The very heart of the creator God is on saving, redeeming, forgiving, restoring, reuniting His rebellious creatures (cf. John 3:16; Rom. 5:8). See full note at 2 Tim. 1:10.
▣ "appeared" This refers to Jesus' first coming. The same term is used in 2:13 for Jesus' Second Coming (cf. 1 Tim. 6:14). See Special Topic: NT Terms for Christ's Return at 2:13. God's promised salvation (i.e., the Messiah, see Special Topic at 1 Tim. 1:1) was born at Bethlehem (cf. 2:11).
3:5 "He saved us" This is an aorist active indicative, which implies completed action in past time. This is the main verb of the long Greek sentence from v. 4 to v. 7. See Special Topic: Greek Verb Tenses used for Salvation at 2 Tim. 1:9.
▣ "not on the basis of deeds which we have done" This phrase is placed first in the Greek sentence for emphasis. Salvation is based not on mankind's efforts, but God's (cf. 3:20,2-28; 4:4-5; Rom. 9:11; Gal. 2:16; Eph. 2:8-9; Phil. 3:9; II Tim. 1:9). This is the theological tension between "faith apart from works" and "faith seen in works" (cf. Eph. 2:8-10; James 2:14-26). The Jewish Gnostic false teachers of the Pastorals were emphasizing human merit!
▣ "in righteousness" Believers are to pursue righteousness (i.e. Christlikeness) after salvation (cf. 1 Tim. 6:11), but fallen humans can never approach a holy God on the merits of their own self-righteousness (cf. Isa. 64:6 and the series of OT quotes in Rom. 3:10-18). See SPECIAL TOPIC: RIGHTEOUSNESS at 2:12.
▣ "but according to His mercy" Fallen mankind's only hope is in the loving, merciful grace of God. It is His character and purposeful action that has brought the opportunity of forgiveness and restoration (cf. Gen. 3:15; 12:3; Exod. 19:5-6; Mal. 3:6; Eph. 2:4-7; I Pet. 1:3). See Special Topic at 1 Tim. 4:10.
▣ "by the washing of regeneration" This is literally "through the bath of regeneration." The term washing (loutron) is used only twice in the NT (Eph. 5:26 and here). It was rarely used in the Septuagint. It can refer to
1. the place of bathing
2. the water of bathing
3. the act of bathing
In Leviticus washings were a symbol of cleansing or purifying persons or things (cf. Dead Sea Scrolls). In Eph. 5:26 the bathing refers to a ritual bath before marriage.
The term "regeneration" (palingenesia) is also a rare term, found only in Matt. 19:28 and here. It is a compound from "again" (palin) and "birth" (genesis). Therefore, it refers to the new birth brought about by the finished work of Christ and the wooing of the Spirit. The occasion of the new birth is water baptism, the agent is the Holy Spirit (cf. vv. 5-6), the means is the death and resurrection of Christ (cf. v. 6), and the basis of it all is the love and mercy of the Father (cf. v. 4). This is not a text that supports baptismal regeneration. Baptism was the occasion for the public confession/profession (cf. Acts 2:38) and the symbol of the believer's death, burial, and resurrection with Christ in symbolic action (cf. Rom. 6:3-9; Col. 2:12). In the early church baptism was the opportunity for a person's public profession of faith ("Jesus is Lord" cf. Rom. 10:13). The focus is the action of the Holy Spirit (i.e. birthing and renewing).
▣ "renewing" This is also a rare term used only twice in the NT, here and Rom. 12:2. It means to cause someone or something to become new. A related term is found in Col. 3:10. Grammatically it is synonymous with "rebirth." There is only one preposition (dia) for both of them. Therefore, this is not two works of grace, but two aspects of one work. This implies they are one event administered by the Holy Spirit. This would be similar to John 3:5-8 and I Pet. 1:23.
3:6 "poured out" This could refer to the Father (cf. v. 4) or the Holy Spirit (cf. v. 5). The same verb with the same ambiguity is used in Acts 2:17-18,33; 10:45, which is taken from Joel 2:28-30.
▣ "through Jesus Christ our Savior" The title "Savior" applied to God the Father in v. 4 is now applied to God the Son. This same interchange of titles is found in Titus 1:3 and 4; and 2:10 and 13.
3:7 "so that" This is a purpose statement (hina) like 3:8, 13 and 14.
NASB"being justified by His grace"
NKJV, NRSV"having been justified by His grace"
TEV"by His grace we might be put right with God"
NJB"justified by his grace"
This is an aorist passive participle (cf. Rom. 1:16-17; 3:24) related to the word "righteousness." See full note at 2:12. The passive voice implies the agency of the Spirit. "Justification by faith" is a forensic (legal) metaphor used so often by Paul emphasizing God's initiating grace (cf. 1 Tim. 1:2,14; 2 Tim. 1:2; Titus 1:4). "Justify" and "justification," so common in Galatians and Romans, occur only twice in Paul's other letters (I Cor. 6:11 and here). Believers are forgiven and accepted because of who He is and what He has done, not because of who they are or what they have done!
▣ "we would be made heirs" This is the ultimate application of the family metaphors used to describe believers (cf. Rom. 4:13; 8:14-17: Gal. 3:29; 4:7; Heb. 6:7; James 2:5).
▣ "eternal life" See note at 1:2.
3:8 "This is a trustworthy statement" This is a common textual marker for five of Paul's theological affirmations in the Pastoral Letters (cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:11). Exactly to what verses this refers has been debated among commentators; most assume vv. 4-7.
▣ "to speak confidently" See note at 1 Timothy 1:7.
▣ "so that" This is another hina (purpose clause), like 3:7, 13, and 14.
▣ "those who have believed God" This is a perfect active participle, which describes a past act with continuing results which becomes a settled state of being. Usually in the NT the object of belief is Jesus, but often the pronoun (Him) used for deity is ambiguous and could refer to the Father or the Son. See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא), Believe, and Trust at 1 Tim. 1:16.
▣ "will be careful to engage in good deeds" The term "careful" is a form of the verb "to reason" or "to consider carefully," which is found only here in the NT. The infinitive "to engage" is from a word normally translated "manage" (cf. I Tim. 3:4,5,12). Believers must constantly think about and take the lead in living godly lives for the sake of the gospel. Paul affirms again that people are right with God apart from personal good works, but also that the goal of God for every believer is personal good works (cf. Eph. 2:8-10 and James 2:14-23). The motivation is gratitude for the undeserved, unmerited grace of God; the effect is Christlikeness; the goal is evangelism.
▣ "for men" Again, the universal emphasis is that God loves all mankind and wants all to be saved (John 3:16; 1 Tim. 2:4; II Pet. 3:9). A key way to draw unbelievers to God is the changed lives of believers (cf. Matt. 5:16; I Pet. 2:12).
3:9 "But avoid" This is a present middle imperative, meaning "to continue to keep aloof from or avoid" (cf. 2 Tim. 2:16).
▣ "foolish controversies" This term is first in the Greek text for emphasis (cf. 1 Tim. 6:4-5; 2 Tim. 2:14,23). Timothy is Paul's apostolic delegate. He is not to debate or speculate but to pass on apostolic truth with authority.
▣ "genealogies" The same type of false teachers who were in Ephesus (cf. 1 Tim. 1:4) were on Crete. These genealogies were probably Jewish, relating to Messianic speculations, not Gnostic angelic levels (eons).
▣ There is a series of nouns in v. 9 connected by "and" (kai), which may refer to separate aspects or one general tendency (i.e., "controversies," "genealogies," "strifes," and "disputes").
▣ "about the Law" This shows the Jewish element in this false teaching (cf. 1:10,14; 1 Tim. 1:3-7). See Special Topic: Paul's View of the Mosaic Law at 1 Tim. 1:8.
▣ "for they are unprofitable and worthless" Theological hair-splitting and speculations are not always helpful to the body of Christ. Titus, like Timothy, speaks with Paul's apostolic authority.
3:10 "reject" This is another present middle imperative, like v. 9. The same term, "to refuse, reject, or decline," is used in 1 Tim. 4:7; 5:11 and 2 Tim. 2:23. The same concept is used in Rom. 16:17; Gal. 1:8-9; II Thess. 3:6-14.
In our attempt to dialog with factious people we must not give any gesture or greeting that could be seen as an acceptance or affirmation (cf. II John 10)!
NASB"a factious man"
NKJV"divisive man"
NRSV"anyone who causes divisions"
TEV"to those who cause divisions"
NJB"if someone disputes what you teach"
This is the Greek term hairetikos (which occurs only here in the NT), from which we get the English term "heretic." This term originally meant "to take sides" or "to choose for oneself." It is used in the NT
1. of "sects" in Acts 5:17; 24:14
2. of "factions" in I Cor. 11:19; Gal. 5:20
3. of "teachings" in II Pet. 2:1
▣ "after a first and second warning" This is consistent with the other NT passages on church discipline (cf. Matt. 18:15-17; Gal. 6:1; II Thess. 3:15; James 5:19). It may reflect Lev. 19:17.
3:11 "knowing that such a man" This is a perfect active participle. Their actions clearly show and continue to show who they really are (cf. Matthew 7).
▣ "is perverted" This is a perfect passive indicative. This form is found only here in the NT. This is a compound term from ek (from) and strephō (to turn), meaning therefore, to turn from. It is a word play on the term for turning to Christ (conversion) of Matt. 18:3 (epistrephō), which reflects the OT term for turning (shub) to God (Matt. 13:15; Mark 4:12; Luke 22:32; John 12:40; Acts 3:19; 25:27; James 5:19-20). These false teachers are now turning from God (cf. 1:14, apostrephō) to heresies and false teachings.
The passive voice implies an outside agent. In this context it has to be Satan or the demonic. For "Satan" see Special Topic at 1 Tim. 3:6 and for "the demonic" see Special Topic at I Tim. 4:2.
▣ "and is sinning" This is a present active indicative, which implies habitual, on-going, lifestyle characteristics (cf. 1 Tim. 5:20, also note the present tense in I John 3:6,9).
▣ "being self-condemned" This is a present active participle. The form is found only here in the NT. Our actions and words reveal our hearts (cf. 1 Tim. 5:24; Matthew 7).
NASB (UPDATED) TEXT: 3:12-14
12When I send Artemas or Tychicus to you, make every effort to come to me at Nicopolis, for I have decided to spend the winter there. 13Diligently help Zenas the lawyer and Apollos on their way so that nothing is lacking for them. 14Our people must also learn to engage in good deeds to meet pressing needs, so that they will not be unfruitful.
3:12 "Artemas" This man is unknown to us, but not to God.
▣ "Tychicus" He is mentioned in Acts 20:4; Eph. 6:21-22; Col. 4:7-8 and II Tim. 4:12. He is the bearer of Paul's Prison Letters. These two men were to take Titus' leadership place on Crete so that he could join Paul for the winter.
This shows that the letter, although written to Titus, was meant to inform, instruct, and encourage the entire church on Crete. Many of Paul's statements to Titus do not make much sense if Titus were to leave soon after the letter was received unless it was obvious to the Christians that Paul was addressing them through his words to Titus.
▣ "make every effort to come to me" This is an aorist active imperative. Paul did not want to be alone (cf. 2 Tim. 4:9,21), I think because he had severe eye problems probably dating back to his conversion on the Damascus road (cf. Acts 9:3-9,12,17-18). I believe his "thorn in the flesh" (cf. II Cor. 12:7) was probably this eye problem. Notice the unusual statement in Gal. 4:15. Also in Gal. 6:11 Paul comments about his own handwriting being very large. He wrote the last few lines of his letters to authenticate them (cf. II Thess. 2:2; 3:17; I Cor. 16:21; Col. 4:18; Philemon 19).
▣ "Nicopolis" There are several cities by this name, which means "victory-town." This was probably the coastal town close to the site of the battle of Actium.
3:13
NASB"diligently help. . .on their way"
NKJV"send. . .on their journey with haste"
NRSV"make every effort to send. . .on their way"
TEV"do your best to help. . .to get started on their travels"
NJB"help eagerly on their way"
This is the adverb spoudaiōs, which means "earnestly" or "eagerly" or "diligently" (cf. Luke 7:4 and a related term in Phil. 2:28). It is combined with the aorist active imperative propempō, which meant to furnish everything needed for a journey (cf. III John 6; and Acts 15:3). Apparently Zenas and Apollos were undertaking a mission activity. Paul asks for similar help from the house churches at Rome in Rom. 15:24.
▣ "Zenas the lawyer" Whether he was a Jewish or Greek lawyer is unknown.
▣ "Apollos" He was a very eloquent preacher from Alexandria who was helped to fully understand the gospel by Priscilla and Aquila (cf. Acts 18:24,28; 19:1; I Cor. 1:12; 3:5,6,22; 4:6; 16:12). These two men were probably the bearers of Paul's letter to Titus.
3:14 "Our people must also learn to engage in good deeds" This is a Present active imperative (cf. 1:16; 2:7,14; 3:18), encouraging missionaries is an evangelistic activity (cf. 2:7,14; 3:8).
▣ "so that they will not be unfruitful" The term "unfruitful" is ambiguous. I think it is parallel to Paul's "in vain" (cf. eikē in I Cor. 15:2; Gal. 3:4; 4:11 or kenos in I Cor. 15:10,58; II Cor. 6:1; Gal. 2:2; Phil. 2:16; I Thess. 2:1; 3:5), which refers to the establishment of effective evangelistic and mission-minded churches. Paul started churches in selected areas for the purpose of evangelizing the entire region. If for some reasonthese initial congregations lost sight of their "great commission" purpose, then their planting was in vain!
NASB (UPDATED) TEXT: 3:15a
15All who are with me greet you. Greet those who love us in the faith.
3:15 "all who are with me greet you" Paul usually, but not always (cf. 1 Timothy), concludes his letters with greetings (1) from the mission team accompanying him and (2) to the believers in the church or locality he is writing.
▣ "in the faith" The term for faith can be used of doctrine as in Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23; Phil. 1:27; Jude 3,20 or as a way of expressing one's personal relationship to God through Christ (cf. John 1:12; 3:16). It can also be used in the OT sense of faithfulness or trustworthiness. See SPECIAL TOPIC: BELIEVE, TRUST, FAITH, AND FAITHFULNESS IN THE OLD TESTAMENT (ןמא), Believe, and Trust at 1 Tim. 1:16. This phrase refers to the fact that the false teachers on Crete had rejected Paul's apostolic authority and teachings.
NASB (UPDATED) TEXT: 3:15b
15bGrace be with you all.
▣ "Grace be with you all" The "you" is plural. This letter was to be read to the house churches on Crete as were all the Pastoral Letters (cf. 1 Tim. 6:21; 2 Tim. 4:22).
▣ The King James Version concludes with "Amen," but this is not present in the early Greek manuscripts P61, א*, A, C, or D*. Probably later scribes noticed its use in Rom. 16:27; Gal. 6:18; Phil. 4:20; II Thess. 3:18; 1 Tim. 6:16; and 2 Tim. 4:18 and added it here as they did in Romans 15:33; 16:20,24; I Cor. 16:24; II Cor. 13:14; Eph. 6:24; Phil. 4:23; I Thess. 5:28; 1 Tim. 6:21; 2 Tim. 4:22; and Titus 3:15. UBS4 rates its omission as "A" (certain).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why should Christians submit to civil government? What if the governing authorities are not Christians?
2. What is the major emphasis of vv. 4-7?
3. Is baptism necessary for salvation? Why? Why not?
4. Why are believers to be subject to civil authority?
5. What is a heretic?
6. Outline the theological statements of vv. 5-7.
7. What do the "good deeds" of vv. 8 and 14 involve?
8. Are the false teachers Jewish or Gnostic? Why?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting | Salutation | Introduction | Greeting and Thanksgiving |
1:1-2 | 1:1 | 1:1 | 1:1 | 1:1-2 |
1:2a | 1:2a | 1:2a | ||
1:2b | 1:2b | 1:2b | ||
Loyalty to the Gospel | Timothy's Faith and Heritage | Thanksgiving and Exhortation | Thanksgiving and Encouragement | 1:3-5 |
1:3-14 | 1:3-7 | 1:3-7 | 1:3-7 | |
The Gifts That Timothy Has Received | ||||
1:6-11 | ||||
Not Ashamed of the Gospel |
An Appeal to Show Courage (1:8-2:13) |
|||
1:8-12 | 1:8-14 | 1:8-10 | ||
Be Loyal to the Faith | 1:11-14 | |||
1:13-18 | 1:12 | |||
1:15-18 | 1:15-18 | 1:15-18 | 1:13-14 | |
1:15-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-2
1Paul, an apostle of Christ Jesus by the will of God, according to the promise of life in Christ Jesus, 2to Timothy, my beloved son: Grace, mercy and peace from God the Father and Christ Jesus our Lord.
1:1 "Paul" Saul of Tarsus is first called Paul in Acts 13:9. It is probable that most Jews of the diaspora had a Hebrew name (Saul) and a Greek name (Paul). If so, then Saul's parents gave him this name, but why, then, does "Paul" suddenly appear in Acts 13? Possibly (1) others began to call him by this name or (2) he began to refer to himself by the term "little" or "least." The Greek name Paulos meant "little." Several theories have been advanced about the origin of his Greek name: (1) the second century tradition that Paul was short, fat, bald, bow-legged, bushy eye-browed, and had protruding eyes, deriving from a non-canonical book from Thessalonika called Paul and Thekla, is a possible source of the name; (2) Paul calls himself the "least of the saints" because he persecuted the Church (cf. Acts 9:1-2; I Cor. 15:9; Eph. 3:8; 1 Tim. 1:15). Some have seen this "leastness" as the origin of the self-chosen title. However, in a book like Galatians, where he emphasizes his independence from and equality with the Jerusalem Twelve, this is somewhat unlikely (cf. II Cor. 11:5; 12:11; 15:10).
▣ "an apostle" This came from the Greek word "send" (apostellō). See Special Topic at 1 Tim. 1:1. Jesus chose twelve men to be with Him in a special sense and called them "Apostles" (cf. Luke 6:13). This term was often used of Jesus being sent from the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24,30,36,37,38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3, 8,18,21,23,25; 20:21). In Jewish sources, an apostle was someone sent as an official representative of another, similar to "ambassador" (cf. II Cor. 5:20).
▣ "Christ" This is the Greek equivalent of the Hebrew term messiah, which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders — priests, kings, and prophets — were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3). He is the promised One who was to inaugurate the new age of righteousness. See SPECIAL TOPIC: MESSIAH at 1 Tim. 1:1.
▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation,"or "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, hosea, suffixed to the covenant name for God, "YHWH." It was the name communicated by God through an angel to Mary (cf. Matt. 1:21).
SPECIAL TOPIC: NAMES FOR DEITY
▣ "by the will of God" This same introductory phrase is used in I Cor. 1:1; II Cor. 1:1; Eph. 1:1; and Col. 1:1. Paul was convinced that God had chosen him to be an Apostle. This special sense of calling started at his Damascus road conversion (cf. Acts 9:1-22; 23:3-16; 26:9-18). Paul often asserted his God-given authority and calling to affirm his writings as being uniquely from God (i.e., inspired, cf. 2 Tim. 3:16; I Cor. 2:9-13; I Thess. 2:13).
NASB, NKJV"according to the promise of life"
NRSV"for the sake of the promise of life"
TEV"sent to proclaim the promised life"
NJB"in accordance with his promise of life"
Paul is asserting that his salvation, calling, and equipping for ministry are all based on God's promises of real life, eternal life through Christ (cf. 1:1,2,9,13). Paul alludes to this concept of God's having and giving life several times in the Pastoral Letters (cf. 1:1; 1 Tim. 6:15-16,19; Titus 1:2).
1:2 "to Timothy, my beloved son" This is metaphorical for Paul being Timothy's spiritual father in the gospel (cf. 2:1; T Tim. 1:2; Titus 1:4). This opening paragraph shows their mutual love. See SPECIAL TOPIC: TIMOTHY at 1 Tim. 1:1.
▣ "Grace, mercy and peace" Notice the commonality and differences in Paul's opening greetings
1. "Grace to you and peace from God our Father and the Lord Jesus Christ" (Rom. 1:7; I Cor. 1:3; II Cor. 1:2; Gal. 1:3; Eph. 1:2; Phil. 1:2; I Thess. 1:2; Philemon 1:3)
2. "Grace to you and peace from God our Father" (Col. 1:2)
3. "Grace to you and peace" (I Thess. 1:1)
4. "Grace, mercy and peace from God the Father and Christ Jesus our Lord" (I Tim. 1:2; 2 Tim. 1:2)
5. "Grace and peace from God the Father and Christ Jesus our Savior" (Titus 1:4)
Notice that there is variety, but some elements are standard
1. "Grace" begins all greetings. It is a Christianized form of the standard Greek opening. It focuses on the character of God.
2. "Peace" is the result of humans trusting in the trustworthy God, faithing His faithfulness.
3. "Mercy" is another way of describing God's character and is unique to I and 2 Timothy. This term was used in the Septuagint to translate the Hebrew term hesed (i.e., covenant love and loyalty). God is gracious and trustworthy.
4. The Father and Son are mentioned in each greeting (in I Thessalonians they are mentioned in the previous phrase). They are always grammatically linked. This was one way the NT writers asserted the full deity of Jesus of Nazareth. This is also true of the use of the OT titles for YHWH applied to Jesus (i.e., Lord and Savior).
▣ "from God the Father and Christ Jesus our Lord" The opening phrase which follows "grace, mercy and peace" has one preposition (apo) linking the Father and the Son in an equal grammatical relationship (cf. 1 Tim. 1:2; Titus 1:4 and 2 Tim. 1:2). This was a technique used by Paul to assert the deity of Jesus.
"Father" is not used in the sense of sexual generation or chronological sequence, but intimate family relationship. God chose family terms to reveal Himself to humanity (cf. Hosea 2-3, where God is shown as passionate, faithful lover, and Hosea 11 where He is shown as loving father and mother).
The Deity of revelation is not the Prime Mover or the First Cause of Greek philosophy, but the Father of Christ Jesus. The Bible is not a human-reasoned philosophy but a divine self-disclosure, a revelation which cannot be discovered by human analysis. See SPECIAL TOPIC: FATHER at 1 Tim. 1:2.
▣ "Lord" God revealed His covenant name — YHWH — to Moses in Exod. 3:14. It was from the Hebrew verb "to be." The Jews were later afraid to pronounce this holy name, when they read the Scriptures, lest they take it in vain and break one of the Ten Commandments (cf. Exod. 20:7; Deut. 5:11). Therefore, they substituted another word, Adon, which meant, "husband, owner, master, lord." This is the source of the English translation of YHWH as Lord. See SPECIAL TOPIC: NAMES FOR DEITY at v. 1.
When the NT authors called Jesus "Lord" (kurios), they were asserting the Deity of Jesus. This affirmation became the early church's baptismal formula, "Jesus is Lord" (cf. Rom. 10:9-13; Phil. 2:6-11).
NASB (UPDATED) TEXT: 1:3-14
3I thank God, whom I serve with a clear conscience the way my forefathers did, as I constantly remember you in my prayers night and day, 4longing to see you, even as I recall your tears, so that I may be filled with joy. 5For I am mindful of the sincere faith within you, which first dwelt in your grandmother Lois, and your mother Eunice, and I am sure that it is in you as well. 6And for this reason I remind you to kindle afresh the gift of God which is in you through the laying on of my hands. 7For God has not given us a spirit of timidity, but of power and love and discipline. 8Therefore do not be ashamed of the testimony of our Lord, or of me His prisoner; but join with me in suffering for the gospel according to the power of God, 9who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity, 10but now has been revealed by the appearing of our Savior Christ Jesus, who abolished death, and brought life and immortality to light through the gospel, 11for which I was appointed a preacher and an apostle and a teacher. 12For this reason I also suffer these things, but I am not ashamed; for I know whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day. 13Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. 14Guard, through the Holy Spirit who dwells in us, the treasure which has been entrusted to you.
1:3 "I thank God" It was typical of ancient Mediterranean letters to include a prayer of thanksgiving at the beginning of the letter. Paul usually followed this pattern (cf. Rom. 1:8; I Cor. 1:4; Eph. 1:15-16; Phil. 1:3-4; Col. 1:3-4; I Thess. 1:2; II Thess. 1:3; Philemon 4).
▣ "whom I serve. . .the way my forefathers did" Paul was not conscious of Christianity being a separate or new faith from the OT (cf. Acts 24:14; 26:5-6,22; Rom. 4; II Cor. 11:22; and Phil. 3:5). In Gal. 6:15-16 he uses the OT title "the Israel of God" to describe the church. In Rom. 2:28-29 he asserts that the true children of Abraham are by faith, not ethnic descent (cf. Rom. 9:6). There is no Jew or Greek (cf. Rom. 3:22; I Cor. 12:13; Gal. 3:28; Col. 3:11)!
▣ "clear conscience" See note at I Tim. 1:5.
▣ "remember" Paul remembers Timothy's life, family, and call to ministry. He uses the term mneia in four ways in vv. 3-6.
1. in v. 3 Paul remembers Timothy constantly in his prayers
2. in v. 4 he uses the participle form to remind Timothy of their tearful separation
3. in v. 5 he uses a compound form (hupo + mneia) to remind Timothy of his family's sincere faith
4. in v. 6 he uses a compound verbal form of the term (ana + mneia) to remind Timothy of his calling and equipping for ministry
It is theologically helpful and encouraging to look back over our lives and see God's hand which was involved at every stage (family faith, personal faith, call and equipping for ministry, and godly friends and mentors).
1:4 Paul and Timothy had a wonderful relationship in Christ's service. Their friendship encouraged and strengthened them for ministry (cf. 4:9,21).
1:5 "sincere faith" Literally this is "unhypocritical." It is used in the sense of "a pure faith" (cf. 1 Tim. 1:5).
▣ "within you" It is uncertain from the context (and 3:15 as well as Acts 16:1) whether this refers to Judaism (Timothy's grandmother and possibly mother) or Christianity (Timothy's conversion). It obviously refers to faith in YHWH and His redemptive plan (see Special Topic at 1 Tim. 4:10).
NASB"I am sure that it is in you as well"
NKJV"I am persuaded is in you also"
NRSV"I am sure, lives in you"
TEV"I am sure that you have it also"
NJB"I am sure dwells also in you"
This is a perfect passive indicative. This phrase in Greek is a strong affirmation of continuing confidence in the Spirit's work in Timothy's life and ministry (cf. Phil. 1:6).
1:6 "to kindle afresh" This is a present active indicative which implies an ongoing need to fan or rekindle or stir up the flame. There is the volitional aspect of giftedness (see SPECIAL TOPIC: COVENANT at 2:1)! This is not meant to imply that Timothy had let the flame of God's call and giftedness burn low, but that in difficult situations like his current assignment, he should take strength from God's previous call and equipping.
▣ "the gift of God" The root of the term "gift" (charisma), which is from "grace" (charis). This could refer to the Holy Spirit or, better in this context, to his gifts of ministry. Every believer has a supernatural gift or gifts for ministry (I Cor. 12:7,11,18). Timothy's gift was recognized by Paul and his home church (cf. I Tim. 4:14).
▣ "through the laying on of my hands" This cannot be a proof text for "apostolic succession." See full note at 1 Tim. 4:14. Laying on of hands was used for several reasons in the Bible. See Special Topic at 1 Tim. 4:14.
1:7 "For God has not given us a spirit of" The ancient Greek texts of the NT were written in all capital letters (uncials), so capitalization in modern translations is a matter of interpretation. There is no definite article in the Greek text. There are also NT parallels for a small "s" (cf. Rom. 8:15; I Cor. 2:12) yet in both contexts the Holy Spirit is specifically mentioned. Most modern translations have "a spirit..." (i.e., KJV, ASV, NKJV, NASB, RSV, NRSV, NEB, REB and NIV). However, others assume the Holy Spirit is being referred to here (cf. TEV, NJB and the William's translation of the NT). In reality it could be purposeful ambiguity (cf. NEB and NJB).
God has given each believer the greatest gift, the Spirit, as well as a spiritual gift(s) for ministry but also a bold and powerful desire to serve, to share, to go, to be Christlike.
Robert Girdlestone, Synonyms of the Old Testament, has an interesting discussion of the uses of the term "spirit" in the NT (pp. 61-63).
1. evil spirits
2. the human spirit
3. the Holy Spirit
4. things that the Spirit produces in and through human spirits
a. "not a spirit of slavery" vs. "a spirit of adoption," Rom. 8:15
b. "a spirit of gentleness," I Cor. 4:21
c. "a spirit of faith," II Cor. 4:13
d. "a spirit of wisdom and revelation in the knowledge of Him," Eph. 1:17
e. "not a spirit of timidity" vs. "power, love and discipline," 2 Tim. 1:17
f. "spirit of error" vs. "spirit of truth," I John 4:6
NASB, NJB"a spirit of timidity"
NKJV"a spirit of fear"
NRSV"a spirit of cowardice"
TEV"the Spirit. . .does not make us timid"
There are one negative and three positive aspects to the giftedness of God.
NASB"discipline"
NKJV"sound mind"
NRSV"self-discipline"
TEV, NJB"self-control"
See full note at 1 Tim. 3:2.
1:8-14 This is one sentence in Greek.
1:8 "ashamed" This is a key phrase in this first chapter (cf. vv. 8,12,16; also note Mark 8:38; Rom. 1:16). Here its grammatical form is an aorist passive (deponent) subjunctive; it does not imply that Timothy was ashamed, but is rather an admonition not to start being ashamed.
Paul may have been alluding to the OT concept of sin bringing problems and righteousness bringing blessings (cf. Deuteronomy 27-28; Job, Psalm 73). Paul was not suffering for sin but for Christ.
▣ "of the testimony of our Lord, or of me His prisoner" Paul admonished Timothy to continue to preach the sufferings of Christ (cf. Gen. 3:15; Isa. 53; Acts 3:18; 26:23) and also to identify with Paul as a spiritual prisoner of the gospel and a physical prisoner because of the gospel! Preach the good news regardless of the cost or consequences (cf. Gal. 4:17; II Cor. 4:7-12; 6:3-10; 11:23-29)!
▣ "join with me" Because of Paul's theology about the believers close identification with Christ in death (cf. Rom. 6; Gal. 2:20) and suffering (cf. Rom. 8:17; II Cor. 1:5; Phil. 3:10; also in I Pet. 4:13), Paul often forms new Greek words using the preposition syn which means "joint participation in."
1. suffer with (1:8 and 2:3)
2. died with (2:11)
3. live with (2:11)
4. reign with (2:12)
▣ "in suffering for the gospel" This is an aorist active imperative (cf. 2:3, 9; 4:5; Rom. 8:17; I Pet. 3:14; 4:12-19). The key to this phrase is "for the gospel," not our own evil (cf. I Pet. 2:15-16). Modern Christians must recognize that suffering for the gospel is the norm, not the exception (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4; II Cor. 4:16-18; 6:4-10; 11:23-28; Phil. 1:29; I Thess. 3:3; 2 Tim. 3:12; James 1:2-4).
SPECIAL TOPIC: WHY DO CHRISTIANS SUFFER?
1:9 "who has saved us and called us" These are two aorist active participles joined by "and" (kai). In Rom. 8:29-30 the "calling" comes before the "saving," referring to God's sovereignty (election), but here the calling is referring to ministry (called with a calling, cf. vv. 6-8and Special Topic at v. 9).
This is the NT equivalent to the covenant language of the OT used of Israel. Believers in Jesus are the covenant people of God.
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
▣ "with a holy calling" This could refer to God as holy, but probably in context it refers to God's will for a holy covenant people. God's will has always been for a people "made in His image" (cf. Gen. 1:26-27) to reflect His image to the world (cf. Gen. 12:3; Exod. 19:5-6)! The work of the Messiah has restored the image of God lost in the rebellion of Adam and Eve in Genesis 3. The goal of Christianity is Christlikeness (cf. Rom. 8:29; Gal. 4:19; Eph. 1:4).
▣ "not according to our works" This was Paul's main preaching point to the Judaizers of Acts 15 and the book of Galatians. The false teachers of the Pastoral Letters also have a Jewish works-righteousness mentality. This rejection of a works-righteousness is a recurrent theme in Paul's writings (cf. Rom. 3:20; 27-28; 4:4-5; 8; 9:11; Gal. 2:16; 3:11; Eph. 2:8-9; Phil. 3:9; II Tim. 1:9; Titus 3:5).
▣ "according to His own purpose and grace" God's will and character cannot be separated. He has acted on fallen mankind's behalf based on who He is (cf. Eph. 1:4-5, 11). The gospel reflects the heart of the Father, the loving actions of the Son and the power of the Spirit. Salvation was God's idea, God's initiation and God's provision!
▣ "which was granted us in Christ Jesus from all eternity" The gospel was not "plan B." It was always God's plan to redeem fallen mankind, mankind made in His image and made for fellowship with Him. As Genesis 3 records mankind's rebellion, it also records God's promise and plan (cf. Gen. 3:15; Rom. 16:25-26; Eph. 2:11-3:13, see Special Topic at 1 Tim. 4:10).
This predetermined plan through Christ is referred to often in the sermons of the Apostles in Acts (cf. 2:23; 3:18; 4:28; 13:29 as well as in Jesus' own words in Mark 10:45; Luke 22:20). It is possibly alluded to in Titus 1:2 (see Special Topic: Eternal at Titus 1:2) and Rev. 13:8.
Israel was only the first stage in God's plan of world redemption (cf. Gen. 12:3; Exod. 19:5-6). The Messiah has always been the only hope for sinful humanity!
1:10 "the appearing of" The term epiphany here refers to Christ's first coming (cf. 1 Tim. 6:14; Titus 2:11), but in 2 Tim. 4:1 and Titus 2:13 the same word refers to His Second Coming. See Special Topic: NT Terms for Christ's Return at Titus 2:13.
▣ "our Savior Christ Jesus" Savior is an OT title for YHWH (cf. Ps. 106:21; Isa. 43:3,11,15,21; 49:26; 60:16; 63:8; Hos. 13:4; Luke 1:47). In the NT it is attributed to Jesus as God's Messiah (cf. Luke 2:11; John 4:42; 13:23; Eph. 5:23; Phil. 3:20; I John 4:14).
Only in the Pastoral Letters are both titles used in close proximity for both God the Father and God the Son.
A. God
1. God our Savior (1 Tim. 1:1)
2. God our savior (1 Tim. 2:3)
3. the savior of all men (1 Tim. 4:10)
4. God our savior (Titus 1:3)
5. God our savior (Titus 2:10)
6. God our savior (Titus 3:4)
B. Christ
1. our savior (2 Tim. 1:10)
2. the Lord Jesus Christ our savior (Titus 1:4)
3. our great God and Savior, Christ Jesus (Titus 2:13)
4. Jesus Christ our savior (Titus 3:6)
5. our Lord and Savior Jesus Christ (I Peter 1:11)
6. the Lord and Savior Jesus Christ (II Peter 2:20)
7. our Lord and Savior Jesus Christ (II Peter 3:18)
The Pastoral Letters, written in the mid to late sixties, were also reacting against the Roman Emperor's claims of being both God and savior (as well as these titles' use in the mystery religions). For Christians these titles were reserved for YHWH and His Messiah.
▣ "who abolished death" See Special Topic below.
SPECIAL TOPIC: NULL AND VOID (KATARGEŌ)
▣ "brought life and immortality to light" The term "life" is used several times in the Pastoral Letters and can mean
1. eternal life (1 Tim. 1:16; 6:12; Titus 1:2; 3:7)
2. true life (1 Tim. 6:19)
3. present life and life of the age to come (1 Tim. 4:8)
4. promise of life in Christ (2 Tim. 1:1)
5. life and immortality through Christ (2 Tim. 1:10)
There are two related terms used in the Pastoral Letters to express never ending, new age life:
1. "corrupt" with an alpha privative (2 Tim. 1:10; Titus 2:7; Rom. 2:7; I Cor. 15:52-54)
2. "death" with an alpha privative (1 Tim. 6:16 and I Cor. 15:53-54)
This is not the Greek concept of every human having an immortal pre-existing "soul." Believers' immortality begins with their personal repentant faith in Christ. God is the only source of immortality (cf. 1 Tim. 1:17; 6:16). He gives it freely through Christ (and Christ alone).
▣ "through the gospel" This Greek term originally meant "a reward for bringing good news." It came to uniquely refer within Christianity to God's wonderful message of forgiveness and acceptance through Jesus' life, teachings, death and resurrection. It later became the term used to describe the books about Jesus' life (i.e., the four Gospels). Jesus is the good news of God's love and provision for sinners.
1:11 "for which I was appointed" This is aorist passive indicative. In this verse Paul is asserting his God-given gifts and tasks related to the gospel (cf. 1 Tim. 2:7).
▣ "a preacher" This is not so much a gift as it is a task (cf. TEV). Preaching is never listed as a gift, but in a sense is a vital aspect of all the leadership gifts (cf. Eph. 4:11), which all involve proclamation. This noun is from the verb kērussō, which meant to publicly announce or proclaim. It came to have a technical sense as a way of referring to Apostolic preaching (kērygma) especially as it appears in the recorded sermons of Peter and Paul in the book of Acts. See Special Topic: The Kerygma of the Early Church at 3:15.
▣ "an apostle" "Apostle" comes from one of the Greek words meaning "to send" (apostellō). Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luke 6:13). The verb form is often used of Jesus being sent from the Father (cf. Matt. 10:40; 15:24; Mark 9:37; Luke 9:48; John 4:34; 5:24,30,36,37,38; 6:29,38,39,40,57; 7:29; 8:42; 10:36; 11:42; 17:3,3,18,21,23,25; 20:21). In Jewish sources, the term was used of someone sent as an official representative of another, similar to "ambassador."
This term had a special authoritative meaning. It was used of those who knew Christ during His physical life and ministry (cf. Acts 1:21-26). Paul claimed that he also had seen the Lord in his Damascus vision and call (cf. Acts 9). These men were uniquely called and equipped by the Spirit to record and explain the events, teachings, and miracles of Jesus' earthly life.
The term came to be used of an ongoing gift in the church (cf. I Cor. 12:28; Eph. 4:11). Their exact function is never specified; it may be church planting in new areas or regional leadership (cf. Acts 14:4,14; 18:5; I Cor. 4:9; Gal. 1:19; Phil. 2:25; I Thess. 2:6).
▣ "a teacher" This is listed as a spiritual gift in Acts 13:1; Rom. 12:6-7; I Cor. 12:28; and James 3. It is combined with the gift of pastor in Eph. 4:11 and 1 Tim. 3:2; 2 Tim. 2:24. When used as a separate gift, it may refer to the training of new converts, but when linked to pastor it may refer to the training of believers in doctrine (cf. II Tim. 2:15; 3:16-17).
The KJV and the NKJV have the added term "to the Gentiles." This does not occur in the Greek uncial manuscript א* and A, but it does occur in MSS א2, C, D, F, G, and other ancient texts. It does occur in 1 Tim. 2:7 and is probably an addition by early scribes. The UBS4 gives its exclusion a "B" rating (almost certain).
1:12 "for this reason I also suffer these things" This must relate to v. 8. Paul knew personally the price of spiritual leadership (cf. II Cor. 4:7-12; 6:3-10; 11:24-28).
▣ "but I am not ashamed" This refers to Paul's admonition to Timothy in v. 8 and v.16. Paul's problems were in a sense evidence of his success in gospel proclamation (cf. Gal. 6:17)!
▣ "for I know whom" Notice that the emphasis is on personal relationship, not circumstances.
▣ "I have believed" This is a perfect active indicative which is literally "I have believed and continue to believe." It refers to Paul's salvation experience on the road to Damascus (cf. Acts 9).
For "believed" see Special Topic at 1 Tim. 1:16.
▣ "I am convinced" This is a perfect passive indicative. It refers to Paul's confidence in God and from God, even amidst the persecution and imprisonments that he experienced.
▣ "He is able to guard" The phrase "He is able" is a wonderful descriptive designation for God (cf. Rom. 16:25; Eph. 3:20 and Jude v. 24). God is not only able, but He is willing to protect our profession of faith in Christ (cf. I Pet. 1:4-5) and our faithful lifestyle! Not only is salvation a God-initiated, God-produced and God-consummated event, but so too, is the Christian life.
▣ "what I have entrusted to Him" God guards believers' professions (cf. I Pet. 1:4-5). However, believers must guard their stewardship of the gospel (see full note at 1 Tim. 1:18, cf. 1 Tim. 6:20; II Tim . 1:14). Christianity is a covenant with benefits and privileges, but also with requirements and responsibilities!
▣ "that day" This is an OT way of referring to the end time (cf. v. 18). The OT clearly revealed one climactic intervention of God into human history. However, from the progressive revelation of the NT believers now know there are two comings, the incarnation (the inauguration of the kingdom of God) and the Second Coming (the consummation of the kingdom of God).
1:13
NASB"retain"
NKJV"hold fast"
NRSV"hold to"
TEV"hold firmly to"
NJB"keep"
This is the very common "I have" (echō), but it has a wide semantic range as the translations show. The form is a present active imperative. Timothy must continue to hold on to the apostolic truth passed on to him by Paul (cf. 1:14; Titus 1:9).
▣ "the standard" The term "standard" in Greek meant "to sketch" and was used of an architect's designs (i.e., a blueprint). Paul had given Timothy the overall theological plan.
▣ "of sound words" This is a recurrent theme in the Pastoral Letters which refers to healthy teachings (cf. 1 Tim. 1:10; 4:6; 6:3; 2 Tim. 1:13; 4:3,4; Titus 1:9,13; 2:1,2). This verse obviously reflects the presence and problems caused by the false teachers.
▣ "in the faith and love" This refers to the manner in which leaders are to retain, pass on, and defend the truth of the gospel (cf. I Corinthians 13).
1:14 "Guard through the Holy Spirit" This is an aorist active imperative. Note that believers must guard, but the Holy Spirit is the means and power by which it is done!
▣ "who dwells in us" This is a present active participle. There is a fluidity between the work of the Spirit and the Son. G. Campbell Morgan said that the best name for the Spirit is "the other Jesus." The following is an outline comparison of the work and titles of the Son and Spirit:
1. Spirit called "Spirit of Jesus" or similar expression (cf. Rom. 8:9; I Cor. 15:45; II Cor. 3:17; Gal. 4:6; I Pet. 1:11).
2. Both called by the same terms
a. "Truth"
(1) Jesus (John 14:6)
(2) Spirit (John 14:17; 16:13)
b. "Advocate"
(1) Jesus (I John 2:1)
(2) Spirit (John 14:16; 16:7)
3. Both indwell believers
a. Jesus (Matt. 28:20; John 14:20,23; 15:4-5; Rom. 8:10; II Cor. 13:5; Gal. 2:20; Eph. 3:17; Col. 1:27)
b. Spirit (John 14:16-17; Rom. 8:9,11; I Cor. 3:16; 6:19; 2 Tim. 1:14)
c. Father (John 14:23; II Cor. 6:16)
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
NASB"the treasure which has been entrusted to you"
NKJV"that good thing which was committed to you"
NRSV"the good treasure entrusted to you"
TEV"the good things that have been entrusted to you"
NJB"that precious thing given in trust"
This refers to something entrusted to another for safe keeping. This is possibly a word play on the term pistis, which is translated into English as belief, trust, or faith. Believers have entrusted (see full note at 1 Tim. 1:18) their faith to God (cf. 1:12). God in turn has entrusted to them the gospel message (cf. 1 Tim. 6:20). Believers are stewards of the gospel message. We will one day give an account to Him (cf. II Cor. 5:10) on how we have handled this deposit of truth!
SPECIAL TOPIC: THE ORTHODOXY OF THE PASTORALS
NASB (UPDATED) TEXT: 1:15-18
15You are aware of the fact that all who are in Asia turned away from me, among whom are Phygelus and Hermogenes. 16The Lord grant mercy to the house of Onesiphorus for he often refreshed me, and was not ashamed of my chains; 17but when he was in Rome, he eagerly searched for me, and found me— 18the Lord grant to him to find mercy from the Lord on that day—and you know very well what services he rendered at Ephesus.
1:15 "all who are in Asia" This is a hyperbole. Paul is emphasizing that most/many were afraid and stopped association with him.
▣ "turned away from me" Some of Paul's helpers (cf. 4:10,16) deserted him in his imprisonment (cf. 1:8,16) but not necessarily deserted their faith in Christ. This was probably related to Paul's Roman trial.
▣ "Phygelus and Hermogenes" Nothing is known about Phygelus or Hermogenes.
1:16-18 Verses 16-18 are an extended prayer (aorist active optative).
1:16 "Onesiphorus" This is one believer and his family (or house church) who did not desert Paul (cf. 4:19). In unspecified ways (emotionally, financially) this man encouraged Paul while he was in prison, as well as provided a needed ministry in Ephesus (cf. v. 18).
1:18 "The Lord. . .the Lord" In Hebrew there is a clear distinction between YHWH (Lord) and Adon (Lord, cf. Ps. 110:1). In Greek both are translated as kurios. It seems that this prayer is addressed to the Messiah and refers to the "day of YHWH," an OT idiom for the end of time (a day of blessing or judgment). See SPECIAL TOPIC: NAMES FOR DEITY at 2 Tim. 1:2.
This seems like a strange prayer to us. Some commentators have assumed that Onesiphorus had died, if so this is the only prayer in the Bible on behalf of the dead. Paul was asking that God bless his "house" (i.e., family or house church) because of his faithful ministry (cf. Deut. 7:9; 5:10 and the same concept in I Cor. 7:14).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Did Paul see Christianity as separate from OT faith or an extension of it?
2. What is the purpose of laying on of hands?
3. List the theologically significant items in v. 9.
4. How has Jesus put an end to death?
5. How is the word "guard" used differently in v. 12 and v. 14?
6. Why did Paul's co-workers desert him? Does this imply that they were no longer believers?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
A Good Soldier of Christ Jesus | Be Strong in Grace |
An Appeal to Show Courage (1:8-2:13) |
A Loyal Soldier of Christ Jesus | How Timothy Should Face Hardships |
2:1-7 | 2:1-13 | 2:1-7 | 2:1-7 | 2:1-2 |
2:3-7 | ||||
2:8-13 | 2:8-13 | 2:8-13 | 2:8-13 | |
An Approved Workman | Approved and Disapproved Workers |
The Pastor and the Flock (2:14-4:5) |
An Approved Worker | The Struggle Against the Immediate Danger from False Teachers |
2:14-26 | 2:14-26 | 2:14-19 | 2:14-19 | 2:14-18 |
2:19 | ||||
2:20-3:9 | 2:20-26 | 2:20-21 | ||
2:22-26 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-7
1You therefore, my son, be strong in the grace that is in Christ Jesus. 2And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also. 3Suffer hardship with me, as a good soldier of Christ Jesus. 4No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier. 5And also if anyone competes as an athlete, he does not win the prize unless he competes according to the rules. 6The hard-working farmer ought to be the first to receive his share of the crops. 7Consider what I say, for the Lord will give you understanding in everything.
2:1 "You therefore" This seems to relate to 1:15-18, where Paul contrasts those who abandoned him with those who remained faithful.
▣ "my son" This refers to Paul as Timothy's father in the gospel (cf. 1:2; 1 Tim. 1:2; Titus 1:4).
▣ "be strong" This can be
1. a present passive imperative, "continue to be made strong" (Word Pictures in the Greek New Testament by A. T. Robertson; A Grammatical Analysis of the Greek NT by Zerwick and Grosvenor; and Analytical Greek New Testament by Barbara and Timothy Friberg)
2. a present middle imperative, "continue to be strong" (The Analytical Greek Lexicon Revised by Harold K. Moulton and the Charles B. Williams translation).
Does the believer participate in the empowering, or does God do the empowering? This is the tension between the sovereignty of God and the free will of humans. In the NT both are involved in salvation and the Christian life. God deals with fallen mankind in a covenant relationship. There are both rights and responsibilities, requirements and privileges! Grace (i.e., divine initiative) is always priority, but a human response is mandated!
2:2 "the things you have heard from me" Timothy is to pass on Paul's Apostolic teachings, not his own personal opinions or theories (cf. 1:13, see Special Topic at 1:14).
▣ "in the presence of many witnesses" This phrase could mean
1. Timothy's ordination sermon (cf. 1:6; 1 Tim. 4:14)
2. what Timothy heard Paul teach he also heard confirmed by other prophets/teachers
3. Timothy heard Paul preach/teach the same truths many times
▣ "entrust these" This is an aorist middle imperative. This is the same word used in 1:12,14 and 1 Tim. 1:18. See note at 2 Tim. 1:12 and 1 Tim. 1:18.
NASB, NKJV"to faithful men"
NRSV"to faithful people"
TEV, NJB"to reliable people"
This is the Greek noun pistis translated into English as "faith," belief" or "trust." Here it is used as an adjective, pistos, in the OT sense of trustworthy, faithful, hopefully discerning potential church leaders. This is the principle of delegation and multiplication. Jesus spent His time on a select few so as to reach many through them. Two wonderful books which develop this concept are The Master Plan of Evangelism and The Maser Plan of Discipleship, both by Robert E. Coleman.
▣ "who will be able" Christian preachers'/teachers' competency/adequacy comes from
1. God Himself, cf. II Cor. 2:17; 3:5-6
2. their having received/believed Apostolic truth
Adequacy does not come from one's intelligence or education or personality type. We must be faithful communicators of God's word/truth!
2:3 "Suffer hardship with me" This is an aorist active imperative. It has been a recurrent theme (cf. 1:8,12; 2:3,9; 4:5). See fuller note at 1:8. Ministry often causes a reaction from a lost neighbor, civil authority or culture.
▣ "as a good soldier" Paul often described the Christian life in military (cf. v.4) or athletic (cf. v.3) metaphors (cf. Rom. 13:12; II Cor. 6:7; 9:7; 10:4; Eph. 6:11-17; Phil. 2:25; Philemon 2; 1 Tim. 1:18; 6:12; 2 Tim. 4:7).
2:4 "No soldier. . .athlete. . .farmer" Paul uses three occupational examples to express his encourage-ment to Timothy.
▣ "entangles himself in the affairs of everyday life" This is a present middle participle which emphasizes continuing actions on the part of the subject. It is not that secular things are bad, they just cannot be priority or ultimate (cf. II Pet. 2:20). Leaders must maintain a ministry focus!
2:5 "if" This is a third class conditional sentence which speaks of potential action.
▣ "competes according to the rules" This was used of professional, full-time athletes. If a competitor deviates from the rules, he/she is disqualified (cf. I Cor. 9:24-27).
2:6 "the hard-working farmer" Paul uses three strenuous professional examples:
1. soldiers fight for their commander
2. athletes strive within the rules to win a crown
3. farmers work hard to partake of the fruit of their crops
All involve commitment, effort, patience and suffering! All receive their due reward (cf. Pro. 27:18).
2:7 "Consider what I say" This is present active imperative which implies "continue to think through this carefully." Notice the continuing play between human responsibility and God's gracious provision.
▣ "the Lord will give you understanding in everything" The Lord, by means of the Holy Spirit, will give His people understanding (cf. John 14:16; 16:13). This may reflect the new covenant of Jer. 31:31-34 (esp. vv. 33-34).
This surely does not refer to specific, complete knowledge in every area of life, but a full and complete knowledge of the gospel and its implications. The Spirit provides believers with all the knowledge they need to live a life pleasing to God.
NASB (UPDATED) TEXT: 2:8-13
8Remember Jesus Christ, risen from the dead, descendant of David, according to my gospel, 9for which I suffer hardship even to imprisonment as a criminal; but the word of God is not imprisoned. 10For this reason I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ Jesus and with it eternal glory. 11It is a trustworthy statement: For if we died with Him, we shall also live with Him; 12If we endure, we shall also reign with Him; If we deny Him, He also will deny us; 13If we are faithless, He remains faithful; for He cannot deny Himself.
2:8 "Remember" This is present active imperative. Paul calls on Timothy's memory several times (cf. 1:3,4,5,6; 2:8,14). This particular occurrence emphasizes doctrines related to Christology.
▣ "Jesus Christ, risen from the dead" This is a perfect passive participle which implies that Jesus was raised by the Father and that He remains the resurrected One. Jesus' resurrection was the sign that the Father fully accepted the Son's earthly work, teachings and sacrifice for sin. Jesus' resurrection is one of the central pillars of Christianity (cf. I Cor. 15).
The resurrection of Jesus is also an integral part of the early preaching (kerygma, see Special Topic at 3:15) of Peter and Paul in Acts, which shows the often-repeated main truths of the gospel in the early church:
1. the Messiah must suffer
2. Jesus fulfilled OT prophecy
3. the new age of the Spirit has come in Jesus
4. Jesus died for sinners, which was God's predetermined plan
5. Jesus was raised from the dead and exalted to God's right hand
6. Jesus is coming again
7. whoever will trust Him in repentance and faith will be saved
A footnote (2,d) on page 365 of the Jerusalem Bible (1966) makes a good comment, "the Greek mind found the resurrection particularly hard to accept, Acts 17:37; I Cor. 15:12."
2:9 "I suffer hardship" This was a characteristic of first century gospel preaching. Paul knew it will and called on Timothy to join him (cf. 1:8; 2:3; 4:5).
▣ "even to imprisonment as a criminal" Paul was imprisoned for preaching the gospel and was expecting to be beheaded soon (cf. 4:6). Serving God in a fallen world costs (cf. II Cor. 4:7-15; 6:1-10; 11:23-30)!
▣ "but the word of God is not imprisoned" I entitled this volume "Paul Bound, but the Gospel Unbound" from this verse. Only our silence imprisons "the word of God"!
▣ "descendant of David" This speaks of His true humanity (cf. Matt. 1:1; Rom. 1:3) and the fulfillment of prophecy (cf. II Sam. 7:14ff).
▣ "according to my gospel" These are Paul's very words in Rom. 2:16; 16:25. This refers to his apostolic preaching of the gospel.
2:10 "I endure" This means "voluntary, active, steadfast endurance." Paul chose to remain under the load of gospel ministry for the sake of others.
▣ "who are chosen" God knows His own (cf. Titus 1:1; Rev. 13:8). Apparently this refers both to those who have responded and those who have not yet responded (cf. Rom. 11:25-26) to the gospel.
▣ "that they also may obtain the salvation" This salvation is only through Christ and unto eternal life (cf. I Thess. 5:9; II Thess. 2:13-14).
▣ "and with it eternal glory" NT salvation can be characterized by the things one is delivered from and the things one is given.
A. Delivered from
1. sin
2. Satan and the demonic powers
3. error
4. self-deception
B. Given
1. a peace with God now
2. a purpose in life now
3. a giftedness for ministry now
4. a Spirit-filled and directed life now
5. a future consummation
6. a future home in heaven
7. a future glory with Christ
8. a future reigning with Christ
9. a future body like Christ's
▣ "glory" This glory refers to the final salvation called "glorification" in Rom. 8:28-30. See fuller note at I Tim. 1:17.
2:11 "if" This is the last of the five "trustworthy statements" in the Pastoral Letters (cf. 1 Tim. 1:15; 3:1; 4:9; Titus 3:8). This one (vv. 11-13) appears to be a quote from a creed or hymn.
1. a series of four "if" clauses (first class conditional sentences, cf. vv. 11,12,13 twice)
2. the first two are positive; the last two are negative
3. the third and fourth clauses have an extra line
▣ "we died with Him" This is one of several syn compounds in 2 Timothy. It speaks of the biblical metaphor of baptism by immersion (cf. Rom. 6:1-11; Gal. 2:20). This exact form occurs only here, in Mark 14:31, and II Cor. 7:3.
▣ "we shall live with Him" This is another rare syn compound (cf. Rom. 6:8; II Cor. 7:3). This refers to the believers' confidence of sustained fellowship with Jesus, not only now by faith but one day (and every day) face to face.
The first three "if" clauses end in future tense verbs which assume an eschatological (i.e., end time) setting. The entire NT has this same already-but-not-yet tension. The kingdom of God has come (inaugurated) in Jesus but it has not been consummated. Believers experience many aspects of the Kingdom now, but others are reserved for the Second Coming.
▣ "if we endure" This grammatical construction (first class conditional sentence) assumes believers will persevere.
2:12 "we will also reign" This is another syn compound found here and in I Cor. 4:8. Paul is very fond of these compounds. The time, place, and participants are uncertain.
SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD
▣ "If we deny Him He also will deny us" This is a strong warning (see SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 1 Tim. 4:1)! Remember that this was an age of persecution, torture, and death (cf. Matt. 10:32-33; Luke 9:26; 1 Tim. 5:8; Titus 1:16; II Pet. 2:1; Jude 4).
2:13 "If we are faithless, He remains faithful" This phrase is very surprising. The condition is still first class (assumed to be true); one would have expected a third class (potential action).
In what sense is the believer faithless? Does this mean
1. faltering under persecution or trial
2. following the false teachers
3. ungodly lifestyle
This may reflect the OT covenant's concept of God's faithfulness amidst Israel's continual unfaithfulness (cf. Mal. 3:6). Ultimately the hope of believers is on the unchanging character and promises of God. YHWH's faithfulness is both a descriptive title (Deut. 7:9; Isa. 49:7; I Cor. 1:9; 10:13; II Cor. 1:18; I Thess. 5:24; II Thess. 3:3) and a characteristic (Ps. 36:5; 40:10; 89:1,2,5,8; 92:2; 119:90; Heb. 6:17-18; I Pet. 4:19) which is fully revealed in Christ (Heb. 6:13-20). Because some abandon the faith (see Special Topic: Apostasy at 1 Tim. 4:1) does not imply that God abandoned them (see SPECIAL TOPIC: ASSURANCE at 1:12)! Free will functions at every level. God's grace and faithfulness are not in jeopardy because of the false teachers and their followers' faithlessness!
▣ "He cannot deny Himself" This asserts that as the character of God is unchanging (i.e., Ps. 102:27; Mal. 3:6), so too, Jesus is unchangeable (cf. Heb. 13:8). It is this unchanging Divine nature of mercy and grace that is the bedrock of the believer's hope, confidence, and assurance!
NASB (UPDATED) TEXT: 2:14-19
14Remind them of these things, and solemnly charge them in the presence of God not to wrangle about words, which is useless, and leads to the ruin of the hearers. 15Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth. 16But avoid worldly and empty chatter, for it will lead to further ungodliness, 17and their talk will spread like gangrene. Among them are Hymenaeus and Philetus, 18men who have gone astray from the truth saying that the resurrection has already taken place, and thus they upset the faith of some. 19Nevertheless, the firm foundation of God stands, having this seal, "The Lord knows those who are His," and, "Let everyone who names the name of the Lord abstain from wickedness."
2:14 "Remind them" This is a present active imperative. See note at 1:3 on "remember."
▣ "these things" This could refer to vv. 11-13 or 14-19. The false teachers are characterized in vv. 14, 16, and 23 as they are in 1 Tim. 1:4,6; 6:4,20.
NASB"solemnly charge them in the presence of God"
NKJV"charging them before the Lord"
TEV"warn them before God"
NJB"tell them in the name of God"
There is a Greek manuscript variant between "God" (MSS א, C, F, G, I) and "Lord" (MSS A, D). A similar phrase using "God" appears in 4:1 and 1 Tim. 5:4,21 (see Metzger, p. 647), therefore, Theos is probably original. The UBS4 gives it a "B" rating (almost certain). Like so many of these variants, this makes no significant theological difference.
This is the compound term dia + marturomai, which means "to declare earnestly and solemnly" (cf. Luke 16:28; Acts 2:40; 8:25; 10:42; 18:5; 20:21,24; 23:11; 28:23; 1 Tim. 5:21; 2 Tim. 2:14; 4:1).
Timothy was to use his authority both as Paul's apostolic representative and God's spokesman to confront the false teachers in godliness, not theological speculation (cf. vv. 14-26).
▣ "not to wrangle about words" There was a factious element present (cf. v. 16; 1 Tim. 1:3-4; 4:7; 6:4,5,20; Titus 3:9).
Timothy is warned not to enter into a theological dialogue with these false teachers for several reasons.
1. it was useless because their minds had been seared and blinded (cf. v. 14; 1 Tim. 4:2; 6:5; Titus 3:11)
2. it causes other believers who overhear the dialogue to falter (cf. v. 14,18; 1 Tim. 6:20-21)
3. it leads to further ungodliness (cf. v. 16,19; 1 Tim. 6:3)
4. it will spread like gangrene (cf. v. 17)
▣ "leads to the ruin of hearers" "Ruin" is the Greek term from which we get the English word "catastrophe." It literally meant "to overthrow" (cf. II Pet. 2:6) or "to overturn" (cf. Matt. 21:12).
2:15 "Be diligent to present yourself" This is an aorist active imperative with an aorist active infinitive. This is a call for a decisive act of the will (cf. Rom. 6:13; Eph. 4:3).
▣ "approved"This is a metallurgical term which became an idiom for "a test with a view toward approval," a metaphor for confirming something as genuine (cf. I Cor. 11:19; II Cor. 10:18). See Special Topic: Greek Terms for "Testing" and Their Connotations at 1 Tim. 6:9.
▣ "to God" God is the one who must approve our teaching, preaching, and our lifestyle.
▣ "as a workman who does not need to be ashamed" Spiritless Bible teaching and un-Christlike daily living will cause believers shame when they stand before their Lord (cf. II Cor. 5:10). Paul was concerned about being ashamed before the Lord, but not before humans (cf. 1:8,12,16).
▣ "accurately handling" This is a present active participle meaning "to cut straight." It is found only here in the NT. This was often used of constructing a road, plowing a furrow, or a stone mason building a structure (cf. Pro. 3:6; 11:5 in the Septuagint).
This term is used metaphorically to cut a straight line. The Word of God is a straight (righteous) path to truth. The word "straight" is an OT construction term taken from the word for a "river reed" which was used to confirm the horizontal straightness of walls, streets, etc. YHWH used this term to describe His own character. It is translated "just" or "right" (and all the related forms, see Special Topic at Titus 2:12). God is the ruler or standard by which all else is evaluated. Apostolic truth reflects God's character; Apostolic living reflects God's character. The false teachers fail at both!
▣ "the word of truth" In Eph. 1:13; Col. 1:5 and James 1:18 this refers to the gospel. Here it refers to Apostolic truth preached by Paul and passed on by Timothy and accepted and lived out by mature believers. For a good book on the development of Apostolic preaching, teaching and letters in the New Testament see Birth of a New Testament by William L. Bevins (Union Baptist University, Carson City, TN). See Special Topic: Truth in Paul's Writings at 1 Tim. 2:4.
2:16 "But avoid worldly and empty chatter" This is a present middle imperative. This is a major theme in the Pastoral Letters (cf. 1 Tim. 6:20; Titus 3:9).
▣ "it will lead" Believers are to cut a straight path to righteousness and truth (cf. 2:15) but the false teachers and their followers are making a path to ungodliness and self-deception (cf. 3:9,15).
2:17
NASB, NRSV"their talk will spread like gangrene"
NKJV"their message will spread like cancer"
TEV"such teaching is like an open sore that eats away flesh"
NJB"talk of this kind spreads corruption like gangrene"
What a vivid idiom of the effects of false teaching! Heresy spreads like a fast growing cancer, even among believers, and the consequences are as horrible as the metaphor (cf. 1 Tim. 6:20-21).
▣ "Hymenaeus" See note at 1 Tim. 1:20.
▣ Philetus" This is the only mention of this person in the NT.
2:18 "who have gone astray from the truth" This is literally "to miss the mark," which is a metaphor from archery (cf. I Tim. 1:19; 4:1; 5:8; 6:10,21). The general word for sin (hamartia) means to fall short of the mark. This relates to the emphasis in this chapter on cutting a straight path (cf. 2:15-16). God is "straight" (i.e., from a Hebrew commercial metaphor using a river reed, see Special Topic at Titus 2:12), which equals "right or "just." His people should reflect His character, but these false teachers and their followers had clearly demonstrated by their deviation from Apostolic truth that they had left the straight path (i.e., "The Way" which was an early title for the church). See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 1 Tim. 4:1.
▣ "saying that the resurrection has already taken place" This is a perfect active infinitive (cf. I Cor. 15:12). The possible interpretations are
1. Greek dualism, which rejected a physical aspect to eternity
2. Greek philosophy's emphasis on the divine spark in every person united with God at death
3. a Sadducean-like denial of any physical afterlife
4. resurrection was for Christ only
5. resurrection had already occurred (cf. II Thess. 2:1-2)
6. believer's resurrection to new life occurs at salvation (cf. John 5:25; Rom. 6:1-11; Col. 2:12-13)
The UBS4 has "the" in brackets to show the possibility that the original text, following MSS א, F, G, and the Georgian version (5th century), as well as the Greek text used by Cyril of Alexandria (a.d. 444), may have excluded it.
Even though there are variants like this one, the true text is not lost but is one of the options. The inspired text of the Apostles is still available to modern readers. There is no loss of truth, meaning, or doctrine.
Gnosticism apparently made this theological assertion. This is noted and refuted by
1. Polycarp (a.d. 69-155) to the Philippians 3:5
2. Justin Martyr (killed in a.d. 162-168) – Dialogue with Trypho 80
3. Irenaeus (wrote Adv. Haer in a.d. 180) – Against Heresies I.23.5; II.31.2
4. Tertullian (a.d. 160-220)
a. Prescriptions Against Heretics 33:7
b. Of the Resurrection of the Flesh 19
NASB"thus upset the faith of some"
NKJV"they overthrow the faith of some"
NRSV, TEV"they are upsetting the faith of some"
NJB"they are upsetting some people's faith"
This is a present active indicative from "to overturn" (cf. John 2:15) or "to overthrow" which came to be used metaphorically for "to subvert" or "to corrupt" (cf. Titus 1:11 and the results in 1 Tim. 1:19; 6:21). Exactly what this means or implies in relation to apostasy (see Special Topic at 1 Tim. 4:1) is uncertain, but it is certainly a spiritual disaster! The words of Matthew 7, "by their fruits you shall know them" (cf. 2:19), are true!
The term "faith" can be understood in three ways
1. a person to welcome
2. truths about that person to believe
3. a life like that person to live
2:19 "firm foundation of God" God's people as a building built on Christ as the foundation is one of Paul's favorite metaphors (cf. I Cor. 3:10ff; Eph. 2:20ff; 1 Tim. 3:15). In this context it refers to God's truth remaining sure and solid in contrast to the false teachers. The believer's hope is in the character of God and His trustworthiness to His promises.
SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD
▣ "stands" This is a perfect active indicative. The United Bible Societies A Handbook on Paul's Letters to Timothy and Titus, p. 210, lists four options as to the identification of this "foundation."
1. Christ Himself, the cornerstone (cf. Isa. 28:16; Rom. 9:33; I Cor. 3:10-12)
2. the message about Christ (cf. Eph. 2:20)
3. the Church, the body of Christ
4. the Truth (sound teaching)
▣ "having this seal" This is possibly an allusion to
1. the ancient custom of inscribing the purpose of the building on the cornerstone
2. a reference to an official wax seal of ownership (cf. John 3:33; 6:27; Rom. 4:11; 15:28; I Cor. 9:2; II Cor. 1:22; Eph. 1:13; 4:30; Rev. 7:3-8)
▣ "The Lord knows those who are His" This may be an allusion to Num. 16:5 in the Septuagint, a historical setting of factions and division, as well as John 10:14,27.
▣ "Let everyone who names the name of the Lord" This may be a purposeful ambiguity. Does the term "Lord" refer to YHWH or Jesus? In the OT, calling on YHWH's name was a metaphor of worship. The NT author adopts this use of "the name" as a way of
1. asserting Jesus' deity
2. acknowledging Him as Savior and Master
3. implying that to call on Him is to emulate His actions and character in daily life (as well as worship events)
This is a present active imperative which refers to those who continue to claim a relationship with Jesus. The name in Hebrew was a way of affirming the character of a person. If believers call on Jesus' name to be saved and reflect His name as followers, then they must believe and live as He did!
SPECIAL TOPIC: THE NAME OF THE LORD
▣ "abstain from wickedness" This is an aorist active imperative. This may be an allusion to Num. 16:26-27 in the Septuagint. In context this obviously refers to associations with the godless false teachers and their followers (i.e, "earthernware. . .of dishonor," v. 20; 3:5).
NASB (UPDATED) TEXT: 2:20-26
20Now in a large house there are not only gold and silver vessels, but also vessels of wood and of earthenware, and some to honor and some to dishonor. 21Therefore, if anyone cleanses himself from these things, he will be a vessel for honor, sanctified, useful to the Master, prepared for every good work. 22Now flee from youthful lusts and pursue righteousness, faith, love and peace, with those who call on the Lord from a pure heart. 23But refuse foolish and ignorant speculations, knowing that they produce quarrels. 24The Lord's bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged,25with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, 26and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will.
2:20 "a large house" The immediate context strongly implies that this is a metaphor for the church (cf. John 14:2).
▣ "some to honor and some to dishonor" Some see this as describing the different kinds of skills, personalities and gifts (cf. Rom. 9:19-24; I Cor. 12:12-31) of believers but others see it as relating to the troublemakers of vv. 22-23.
2:21 "if anyone cleanses himself" This is a third class conditional sentence which implies potential action, but with some degree of contingency as to a person's volitional actions.
The term "purify" is an aorist active subjunctive possibly related to conversion or turning back from following false teachers. The compound term ek + kathairō is used only here and in I Cor. 5:7. Believers have a choice in their involvement and usefulness in the Kingdom's work.
▣ "sanctified" This is a perfect passive participle which implies several things:
1. they were sanctified in the past and that state or condition continues (perfect tense)
2. they were sanctified by God (passive voice)
Notice the condition of one choosing to cleanse himself and then the statement of God's action. Sanctification is both a divine act and a human act. This pattern characterizes the covenant relationship in all of God's dealings with humans. He always takes the initiative and sets the agenda, but mankind must respond appropriately and continue to respond.
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
▣ "useful to the Master" This is the Greek term from which we get the English "despot." It refers to a slave owner (cf. v.24) having complete authority over another (cf. 1 Tim. 6:1-2; Titus 2:9; I Pet. 2:18).
Believers who cleanse themselves are useful to God. The false teachers are not useful!
▣ "prepared for every good work" This is another perfect middle or passive participle. This verb is found only here and in the quote from Isaiah in I Cor. 2:9 (i.e., Isa. 64:4 and 65:17). Good works do not make us acceptable or bring us to God (i.e., Eph. 2:8-9), but once we meet Him in Christ they are the expected result (cf. Eph. 2:10; James 2:14-26)! We are a people created for Christlikeness, the restoration of the image of God which was lost in the fall of Genesis 3. Believer's godly lives confirm their salvation and attract others to Christ. See SPECIAL TOPIC: VICES AND VIRTUES in the NT at 1 Tim. 1:9.
2:22
NASB, NKJV"Flee. . .pursue"
NRSV"Shun. . .pursue"
TEV"Avoid. . .strive for"
NJB"Turn away. . .concentrate on"
These are both present active imperatives. Believers are to continue to exhibit God's character (cf. I Tim. 6:11).
▣ "from youthful lusts" Every stage of life has its unique temptations (cf. Eccl. 3:1-8; 11:10; 12:1-8).
▣ "righteousness, faith, love and peace" These are all characteristics of the triune God (see Special Topic at 2:19) which need to be developed and exhibited in His people (cf. 1 Tim. 1:5,14). For "righteousness" see Special Topic at Titus 2:13.
▣ "who call on the Lord from a pure heart" This is a present active participle, which implies continuing action. In Joel 2:32, Acts 2:21 and Rom. 10:9-13 this phrase seems to imply an initial response, but in this context it refers to the maturing believers. Our purposeful and continuing association with mature believers is one secret of a faithful, joyful, and peaceful Christian life. See SPECIAL TOPIC: THE HEART at 1 Tim. 1:5.
2:23 "refuse" Timothy is commanded to continue not to participate in the false teacher's silly arguments and speculations (present middle [deponent] imperative).
▣ "foolish" This term may reflect the Hebrew/Aramaic term for "senseless evil" (i.e., raca cf. Matt. 5:22).
▣ "ignorant" This is the term used of instructing children with the alpha privative. Paul often used the un-negated term in its various forms in the Pastorals (cf. 1 Tim. 1:20; 2 Tim. 2:25; 3:16; Titus 2:12). These false teachers are without sense and without training; this is purposeful and willful! All they want to do is debate and speculate about non-essentials (cf. 1 Tim. 1:4; 4:7; 6:4; 2 Tim. 2:14; 4:4; Titus 1:14; 3:9). This type of arrogant debating is repeatedly denounced in the Pastoral Letters.
2:24-25 Here are a series of things that believers should do to help "the seduced ones" return to the Lord:
1. must not be quarrelsome (cf. 1 Tim. 3:3; Titus 3:9)
2. be kind to all (cf. Titus 3:2)
3. be able to teach (cf. 1 Tim. 3:2; Titus 1:7)
4. be patient when wronged (different terms but parallel in 1 Tim. 3:3; 6:11; 2 Tim. 3:10; Titus 2:2)
5. be gentle in correcting (cf. 1 Tim. 3:3; Titus 3:2)
Obviously Paul is reflecting on the necessary qualities of leadership (cf. I Timothy 3) and also the godly characteristics of every believer (cf. Titus 3:1-3).
2:25 "those who are in opposition" This is a present middle participle (i.e., those who continue willfully to oppose Apostolic truth and ethics). Notice, even these are to be treated as potential believers. How we treat those who oppose the gospel says something important about the gospel and about us!
▣ "if perhaps God may grant them repentance" The "if" is not in the Greek text but the aorist active subjunctive implies a third class conditional sentence.
The theological issue related to the phrase is the sovereignty of God related to salvation versus the free will of humans. Is faith and repentance (cf. Mark 1:15; Acts 3:16,19; 20:21) a human response or a gift from God? There are texts which strongly imply that they are a gift from God (cf. Acts 5:31; 11:18; Rom. 2:4). Since I believe that all Scripture is inspired (cf. 2 Tim. 3:16) then one must compare all texts related to any given theological issue and not succumb to a proof-text method. It is obvious that the one true God is in control of all things! But He has chosen to relate to His highest creation by means of covenant. God always takes the initiative and sets the agenda, but mankind must respond and continue to respond. It is never an either/or question. It is always a both/and relationship. See SPECIAL TOPIC: COVENANT at 2:1
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
▣ "leading to the knowledge of the truth" The path to truth (alētheia) and full knowledge (epignōsis) is not found in (1) Jewish genealogies or (2) Gnostic speculations but in the gospel of Jesus Christ (cf. 3:7; 1 Tim. 2:4; Titus 1:1). See Special Topic: Truth at 1 Tim. 2:4.
2:26 "they may come to their senses" This is the aorist active subjunctive compound form (ana + nēphō) of the term nēphalios ("be sober") used metaphorically for "be alert" (cf. 1 Tim. 3:2,11; Titus 2:2).
▣ "having been held captive by him" This is a perfect passive participle of the compound term "to catch" + "alive" which was used of hunting animals. Here it is used of taking a prisoner of war captive. The passive voice and the immediate context identify Satan as the agent and the false teachers and their followers as the prisoners! As the gospel catches humans (cf. Luke 5:10), so too, the evil one (cf. 1 Tim. 3:7).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the basic purpose of the pastor?
2. Why is suffering a part of Christianity?
3. Why is the resurrection so central to the Christian faith?
4. To what does verse 12b refer? What does it mean?
5. How should Timothy deal with false teachers?
6. Why is verse 15 so important to all Christians?
7. Does God grant humans repentance? If so, for some or for all?
8. Who is said to have captured the false teachers and their followers? How can they escape?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Character of Men in the Last Days | Perilous Times and Perilous Men |
The Pastor and the Flock (2:14-4:5) |
The Last Days | The Dangers of the Last Days |
2:20-3:9 | ||||
3:1-9 | 3:1-9 | 3:1-9 | 3:1-5 | |
3:6-9 | ||||
Last Charge to Timothy (3:10-4:8) |
The Man of God and Word of God |
Last Instructions (3:10-4:8) |
||
3:10-17 | 3:10-17 | 3:10-4:5 | 3:10-4:5 | 3:10-13 |
3:14-17 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-9
1But realize this, that in the last days difficult times will come. 2For men will be lovers of self, lovers of money, boastful, arrogant, revilers, disobedient to parents, ungrateful, unholy, 3unloving, irreconcilable, malicious gossips, without self-control, brutal, haters of good, 4treacherous, reckless, conceited, lovers of pleasure rather than lovers of God, 5holding to a form of godliness, although they have denied its power; Avoid such men as these. 6For among them are those who enter into households and captivate weak women weighed down with sins, led on by various impulses, 7always learning and never able to come to the knowledge of the truth. 8Just as Jannes and Jambres opposed Moses, so these men also oppose the truth, men of depraved mind, rejected in regard to the faith. 9But they will not make further progress; for their folly will be obvious to all, just as Jannes' and Jambres' folly was also.
3:1 "the last days" This period of time goes by several names.
1. end of the days, Num. 24:14; Deut. 8:16; Dan. 2:28; 10:14
2. in the last days, Jer. 23:20; 30:24; 49:39; Ezek. 38:8,16; Hos. 3:5; Joel 2:28 (Acts 2:17); John 6:39,40,44,54; 11:24; 12:48; 2 Tim. 3:1; James 5:3
3. in the Last Time, I Pet. 1:5
4. at the end of the times, I Pet. 1:20
5. during the last of the days, II Pet. 3:3
6. the last hour, I John 2:18
At the end of the last days is the "day of the Lord" (i.e., "the consummation," Matt. 13:39,40; 24:3; 28:20; Heb. 9:26).
The Jews of the interbiblical period saw two ages: the current evil age of rebellion and sin (starting at Genesis 3) and the coming age of righteousness inaugurated by the coming of the Messiah in the power of the Spirit. The OT emphasizes the coming of the Messiah in judgment and power to establish the new age. However, it failed to see clearly the first coming of Jesus as (1) the "Suffering Servant" in Isaiah 53; (2) the humble One riding the colt of a donkey in Zech. 9:9; and (3) the pierced One of Zech. 12:10. From NT progressive revelation we know that God planned two comings of the Messiah. The period between the Incarnation (the first coming) and the second coming involves the overlapping of the two Jewish ages. This is designated in the NT by the phrase "last days." We have been in this period for over 2000 years. See Special Topic: This Age and the Age to Come at 1 Tim. 6:17. The last days are now (cf. Acts 2:16-17; Heb. 1:2; I Pet. 1:20; 4:7; I John 2:18).
▣ "difficult times will come" This refers to the "birth pains" of the new age (cf. Matthew 24; Mark 8:13; Luke 21; Rom. 8:22; 1 Tim. 4:1).
There has been much discussion among commentators and theologians about the state of human society when the Lord returns. For some, the power of the gospel and the work of the Spirit are changing human society for the better (postmillennialism). For others, the OT and NT predict a catastrophic conclusion to human history (premillennialism and amillennialism).
Paul's discussion of the "man of lawlessness" in II Thessalonians 2 portends an escalating evil and rebellion, as do 1 Timothy 4 and 2 Timothy 3. Jesus will come to restore order and righteousness.
3:2 "lovers of self" For a similar list on rebellion see Rom. 1:28-32. This particular characteristic is the essence of human rebellion. It is a compound term (found only here in the NT) from love (philos) + self (auto) (cf. Phil. 2:21).
▣ "lovers of money" See note at 1 Tim. 3:3 and 6:10.
▣ "boastful" This characterizes human boasting or confidence in one's self (cf. Rom. 1:30; James 4:16; I John 2:16)
▣ "arrogant" This describes someone who thinks he/she is superior and expresses it in words and deeds (cf. Luke 1:51; Rom. 1:30; James 4:6; I Pet. 5:5). The Greek term is huperēphanos. See Special Topic: Paul's Use of Huper Compounds at 1 Tim. 1:14.
NASB"revilers"
NKJV"blasphemers"
NRSV"abusive
TEV"they will be insulting"
NJB"rude"
This is literally "blasphemers." It is uncertain whether they speak against
1. God/Christ (cf. 1 Tim. 1:13,20; 6:1; Rev. 16:11;21)
2. angels (cf. II Pet. 2:10-12)
3. other humans (cf. 1 Tim. 6:4; Titus 3:2; I Pet. 4:4)
▣ "disobedient to parents" This may relate to the Ten Commandments (cf. Exod. 20:12). For Jews, strong families meant a stable society ("Your days will be prolonged in the land"). Self assertiveness always hurts interpersonal relationships at home, at church, at work, etc.
▣ "ungrateful" This is the term for "grace" negated. Several of the words in this list are negated terms with the alpha privative. These are thankless, self-centered, disruptive people.
▣ "unholy" This is the negated form of the term hosios, which referred to someone who observed all of God's laws and, therefore, thought he was pious or devout (cf. Titus 1:8) and pure (cf. 1 Tim. 2:8). Hosios was used to describe Jesus in Acts 2:27; 13:35 (a quote from Psalm 16). In Heb. 7:26 it is a characteristic of Jesus, our High Priest. Paul uses it to describe his own actions toward the believers at Thessalonika (cf. I Thess. 2:10).
3:3
NASB, NKJV"unloving"
NRSV"inhuman"
TEV"they will be unkind"
NJB"heartless"
This is the Greek term for natural affection, negated (cf. Rom. 1:31). It refers to a lack of human or family love.
NASB"irreconcilable"
NKJV"unforgiving"
NRSV"implacable"
TEV"merciless"
NJB"intractable"
This is the Greek term for making a treaty or agreement, negated (cf. Rom. 1:31). It refers to people who are not willing to make up or restore a relationship.
▣ "malicious gossips" This is the Greek term for "slanders" (diaboloi) which is also the term for Satan (Hebrew) or Devil (Greek). See note at 1 Tim. 3:11.
NASB, NKJV"without self-control"
NRSV, NJB"profligates"
TEV"violent"
This is the Greek term kratos meaning "strength, power, might," negated. It is found only here in the NT. These people lack self-control (cf. Matt. 23:25; I Cor. 7:5).
▣ "brutal" This is the Greek term for "tame, gentle or mild," negated. The NJB has "savages." It is found only here in the NT.
▣ "haters of good" This is the Greek compound philos + agathos (i.e. lover of good, cf. Titus 1:8), negated. It is found only here in the NT. These people are enemies of all that is good and virtuous.
3:4 "treacherous" This is the Greek compound "to give over" which was used idiomatically for "a betrayer" (cf. Luke 6:16; Acts 7:52).
▣ "reckless" This Greek term is a compound of pros + piptō used idiomatically for not thinking and thereby acting irrationally (cf. Acts 19:36).
NASB"conceited"
NKJV"haughty"
NRSV"swollen with conceit"
TEV"swollen with pride"
NJB"demented by pride"
This is a perfect passive participle which denotes a condition brought about by an outside agent; here, the evil one. It is an idiom relating to deception by being smoke blinded (cf. 1 Tim. 3:6; 6:4).
▣ "lovers of pleasure rather than lovers of God" Paul has used several compounds with philos:
1. self-lovers (3:2)
2. money-lovers (3:2)
3. not lovers of good (3:3)
4. pleasure-lovers (3:4)
5. God-lovers (3:4)
Instead of focusing on God and His will, these people focus on themselves and their own wills (cf. Phil. 3:19).
3:5 "a form of godliness although they have denied its power" This is a perfect middle participle (cf. Isa. 29:13; Rom. 2:20; Titus 1:16). This is a settled state of willful self-assertion. Institutionalized religion can be a cruel taskmaster! For "godliness" see Special Topic at 1 Tim. 4:7.
▣ "Avoid such people" This is a present middle imperative (cf. II Thess. 3:6). Timothy is to willfully and continually avoid this kind of person. This is an obvious reference to the false teachers and their followers (cf. 2:19,20).
3:6 "those who enter into households" Literally this is "sneak" (cf. Matt. 7:15; Jude v. 4). The tern is found only here in the NT. These false teachers were taking advantage of unwatchful and uninformed housewives.
▣ "captivate" This is a present participle. This is literally "to capture by means of a spear" (cf. Eph. 4:8; Rev. 13:10). The false prophets continue to use this strategy of seducing families through the wife, who stayed home during the daytime work hours.
NASB, TEV,
NET"weak women"
NKJV"gullible women"
NRSV, NJB"silly women"
This is gunaikaria which is the diminutive form of gunē (woman). Exactly how it should be understood is questionable, but seems to have a negative connotation (cf. BAGD 168). The rest of v. 6 and v. 7 are descriptions of these "little women." It is found only here in the NT.
It is uncertain if these are church women or women of the community (note Titus 3:3 and 1 Tim. 5:6).
▣ "weighed down with sins" This is a perfect passive participle. This seems to relate to a problem with "younger" widows seduced by evil (cf. 1 Tim. 5:6).
▣ "led on by various impulses" This is a present passive participle. This implies women continuously led by evil impulses (cf. Titus 3:3).
3:7 The immediate context and neuter plural verbal forms twice in v. 6 and twice in v. 7 confirm the antecedent as the "weak women" of v. 6. What a tragic description of sin and manipulation!
Generally speaking false teachers of every age are characterized by
1. sexual exploitation
2. financial exploitation
3. revelatory exploitation (God speaks only to me!)
3:8 "Jannes and Jambres" These are the traditional names of Pharaoh's magicians in Exod. 7:11,22; 8:7,18; 9:11. Their names are learned from Rabbinical Judaism, specifically The Targum of Jonathan, but they are not mentioned in the OT. Paul often uses rabbinical traditions (cf. I Cor. 10:4).
▣ "so these men also oppose the truth" This is a present middle indicative. These false teachers have a problem with authority and continue to oppose Apostolic teaching. See Special Topic: Truth at 1 Tim. 2:4.
NASB"men of depraved mind"
NKJV"men of corrupt minds"
NRSV"these people, of corrupt mind"
TEV"people whose minds do not function"
NJB"their minds corrupt"
This is a perfect passive participle from the compound kata + patheirō, meaning someone who has become and continues to be depraved through an outside agency (i.e., Satan or the demonic) resulting in their own willful rejection of truth (cf. 1 Tim. 6:5 Titus 1:15).
NASB"rejected in regard to the faith"
NKJV"disapproved concerning the faith"
NRSV"counterfeit faith"
TEV"who are failures in the faith"
NJB"their faith spurious"
This is the term dokimazō with the connotation of testing with a view toward approval, negated. These failed the test of faith (cf. Rom. 1:28; I Cor. 9:27; II Cor. 13:5-7; Titus 1:16; Heb. 6:8). This is a frightful description of shipwrecked faith! See Special Topic: Greek Terms for "Testing" and their Connotations at 1 Tim. 6:9; also note SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 1 Tim. 4:1.
3:9 "they will not make further progress" This may refer to the false teachers and their followers because the same verb is used of them in 2:16 and 3:13. Its root meaning is to advance in something (i.e., 2:16 in godliness and 3:13 in deceiving and being deceived).
▣ "for their folly will be obvious to all" "By their fruits you shall know them" (cf. Matt. 7:20; 1 Tim. 5:24). Eternal life has observable characteristics, as does false faith.
NASB (UPDATED) TEXT: 3:10-17
10Now you followed my teaching, conduct, purpose, faith, patience, love, perseverance, 11persecutions, and sufferings, such as happened to me at Antioch, at Iconium and at Lystra; what persecutions I endured, and out of them all the Lord rescued me! 12Indeed, all who desire to live godly in Christ Jesus will be persecuted. 13But evil men and impostors will proceed from bad to worse, deceiving and being deceived. 14You, however, continue in the things you have learned and become convinced of, knowing from whom you have learned them, 15and that from childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus. 16All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; 17so that the man of God may be adequate, equipped for every good work.
3:10-11 Verse 10 is a contrast to the lives and priorities of the false teachers. Paul lists the things that Timothy shares with him in ministry:
1. Paul's Apostolic teaching (cf. 1 Tim. 4:6)
2. Paul's lifestyle
3. Paul's purpose
4. Paul's faith (cf. 1 Tim. 6:11)
5. Paul's patience
6. Paul's love (cf. 1 Tim. 6:11)
7. Paul's perseverance (cf. 1 Tim. 6:11)
8. Paul's persecutions
9. Paul's sufferings (cf. I Cor. 4:10-13; II Cor. 4:7-11; 6:3-10; 11:23-28)
All of the verbs in vv. 10-11 are aorist. Paul was reflecting on his missionary journeys and how the Lord had delivered him in every circumstance. He passes this encouragement on to Timothy by way of a reminder.
3:11 "Antioch, Iconium and Lystra" From Acts 13 and 14 we know that this was the area of Timothy's home.
3:12 This is a shocking verse to modern western believers. Our culture has been spared many of the persecutions related to Christianity. But with the lack of persecution has also come a lack of power and godliness! Jesus was perfected by the things He suffered (cf. Heb. 5:8). The things God uses to develop His children into Christlikeness are the very things modern westerners flee from! The health, wealth, and prosperity movement characterizes our spoiled, pampered culture.
Notice the text says "all"! Persecution is normal for God's children seeking to live for Him in a fallen world; yes, normal (cf. Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; II Cor. 4:16-18; Phil. 1:29; 2 Tim. 1:8; 2:3; 3:12; I Thess. 3:3; James 1:2-4; I Pet. 4:12-19)!
We are not to seek persecution, but we must live ready! If we die daily (cf. II Cor. 5:14-15; Gal. 2:20; I John 3:16) for the cause of Christ, then physical death does not intimidate us anymore!
3:13 "evil men and imposters" These false teachers were charlatans like the false magicians (cf. v. 8).
▣ "will proceed" This is the same verb as in 2:16.
▣ "deceiving" This is a present active participle. They led others astray as they are led themselves by evil.
▣ "and being deceived" This is a present passive participle. Those trapped by sin, self, and Satan tend to trap others!
3:14 "continue in the things you have learned" This is a contrast to v. 13 and continues the encouragement from vv. 10-12. This is a present active imperative (cf. 2:13; Titus 1:9).
3:15 "from childhood" This shows Timothy's religious training at home (cf. 1:5). It is uncertain whether this refers to Judaism or Christianity.
▣ the sacred writings" This could include more than just the OT, but verse 16 shows us that the OT is what is meant here.
▣ "which are able to give you the wisdom that leads to salvation" This shows the primary purpose of Scripture is mankind's redemption. It also shows us the mechanism of redemption which is mankind's faith response to God's Messiah. This is the essence of Apostolic preaching (kerygma). However, verse 17 shows that Scripture (which in this text must refer to the OT because the NT was not yet complete or in circulation) has another subsequent purpose — equipping the saints for lifestyle Christlikeness. Paul often used the OT to encourage believers to live godly lives. The OT does not function for "justification" (cf. Galatians 3), but it does function for "sanctification." See Special Topic at 1 Tim. 1:8.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
3:16 "All Scripture" There is no article. It could be translated "every Scripture" (NET Bible), but this may imply to some that they are isolated truths (propositions). The plague of modern Bible study is the "proof-text" method of interpretation which destroys the literary context and the intent of the inspired author.
▣ "is inspired by God" This is literally "God-exhaled." The how is not stated, but the who and the why are very specific! In II Pet. 1:21 the Spirit is the focus of inspiration, but here it is the Father. Both are active in this area!
This is such an important truth that I wold like to add my comments from II Peter 1:20-21 (see www.freebiblecommentary.org.
1:20 "Scripture" This is one of several verses in the NT that speak of God's self-revelation in OT and NT writings (i.e., Scripture).
1. Matthew 5:17-19
2. I Corinthians 2:9-13
3. I Thessalonians 2:13
4. 2 Timothy 3:16
5. I Peter 1:23-25
6. II Peter 1:20-21
7. II Peter 3:15-16
The essence of all of these is that Scripture is from God and of God, not human in origin. God inspired the writers (cf. II Pet. 1:20-21) and their writings (cf. 2 Tim. 3:16).
▣ "a matter of one's own interpretation" This phrase surely expresses the existing tension caused by the false teachers in the churches. It is possible that they were quoting Scripture and then putting their own spin on it (which is also common today).
In context it is difficult to know whether this phrase refers to (1) the OT writers or (2) the contemporary false teachers. If the first option, it speaks to the theological concept of inspiration (cf. 2 Tim. 3:16). The following verse seems to confirm this interpretation. If the second option, it speaks of the theological concept of illumination (i.e., that the Spirit guides believers in interpreting the Bible).
It must be stated that the evangelical concept of "the priesthood of the believer " is usually understood as the Spirit-given ability to interpret the Bible for oneself. However, biblically, the phrase refers to the church as the agent of accomplishing the Great Commission, cf. I Pet. 2:5,9; Rev. 1:6. Notice in the OT (cf. Exod. 19:6) and the NT the phrase "the priesthood of believers" is plural (i.e., corporate), not individual.
1:21 "men moved by the Holy Spirit" This is literally "carried," which is a present passive participle. This adds emphasis to the truth that the Bible is God's message, not a human message! It is true that the Bible is in human words, but humans were uniquely guided by the Spirit. The Bible is not exhaustive truth, for no human can comprehend that level of reality, but it is trustworthy, adequate truth about God, about sin, about salvation, about godly living, and about eternity.
The exact method of inspiration varies.
1.theophanies5.trances
2.Urim and Thummin/lots6.angels
3.dreams7.symbolic acts
4.visions8.special events and interpretations
The questions remain (1) does God give the content and the human author the form or (2) does God give both?"
▣ "is profitable for. . ." God's word (Scripture) is characterized by two terms:
1. God-breathed
2. profitable
a. for (pros) teaching
(1) positive, 3:10; 1 Tim. 5:17
(2) negative, 4:3
b. for (pros) rebuking
c. for (pros) correction
d. for (pros) training (child discipline, cf. Heb. 12:5,7,8,11) in righteousness
e. that (hina) the man of God may be adequate, 3:17
f. equipped for (pros) every good work, 3:17
This term "Scripture" always refers to the OT. The OT functions in "sanctification" but not "justification" (cf. Galatians 3). Salvation (justification) is in Christ through faith (cf. v. 14).
These two verses are the twin aspects of the Great commission.
1. make disciples (Matt. 28:19)
2. teach them (Matt. 28:20)
They must go together! Maturity (Christlikeness) is the goal!
▣ "in righteousness" See Special Topic at Titus 2:12.
3:17 "so that" This is a purpose clause (i.e., hina) which should be translated "in order that."
▣ "adequate" This term is found only here in the NT. It means "complete, capable, proficient, or entirely suited."
▣ "equipped" "Adequate" (artios) and "equipped" (exartizo) are cognate verbs used for equipping something for an assigned task (cf. Eph. 4:12). It speaks of gifted, functioning maturity (i.e., Christlikeness) which is brought by the Spirit through the Scripture (v. 16). Salvation is brought about by the work of Christ and a faith/trust human response (cf. v. 15).
▣ "for every good work" What God calls us to (cf. E ph. 2:0), He equips us for (cf. 2:21)!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. To what does the phrase "last days" refer?
2. To what kind of false teachers is Paul referring? Describe what they believed.
3. List the 9 things Paul asks Timothy to emulate in verses 10-11.
4. What do verses 15-17 say about inspiration?
5. How is the Living Word — Jesus, related to the written Word — the Bible?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Last Charge to Timothy (3:10-4:8) |
Preach the Word |
The Pastor and the Flock (2:14-4:5) |
Last Instructions (3:10-4:8) |
A Solemn Charge |
3:10-4:5 | 3:10-4:5 | |||
4:1-5 | 4:1-5 | 4:1-5 | ||
Paul's Valedictory | Concluding Exhortations | Paul in the Evening of His Life | ||
4:6-8 | 4:6-8 | 4:6-8 | 4:6-8 | 4:6-8 |
Personal Instructions | The Abandoned Apostle | Personal Words | Final Advice | |
4:9-15 | 4:9-16 | 4:9-15 | 4:9-13 | 4:9-15 |
4:14-15 | ||||
4:16-18 | 4:16-18 | 4:16-18 | 4:16-18 | |
The Lord is Faithful | ||||
4:17-18 | ||||
Final Greetings | Come Before Winter | Final Greetings | Farewell and Final Good Wishes | |
4:19-22 | 4:19-21 | 4:19-21 | 4:19-21a | 4:19-21a |
Farewell | 4:21b | 4:21b | ||
4:22 | 4:22 | 4:22a | 4:22 | |
4:22b |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-5
1I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. 3For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, 4and will turn away their ears from the truth and will turn aside to myths. 5But you, be sober in all things, endure hardship, do the work of an evangelist, fulfill your ministry.
4:1 "I solemnly charge you" Paul continues to lay out Timothy's task and admonishes him to action (cf. 1 Tim. 5:21; 6:13; 2 Tim. 2:14; 4:1). Remember this is Paul's last letter before being martyred (late a.d. 67 or early 68)!
▣ "in the presence of God and of Christ Jesus" The Father and Son are linked together in a grammatical form that emphasizes their equality (see SPECIAL TOPIC: THE TRINITY at Titus 3:6). Church leaders live and serve in the presence of God and His Christ.
▣ "who is to judge" This is an OT title and function for YHWH used here for Jesus. This shows His full deity (cf. Matt. 25:31ff; Acts 10:42; 17:31; Rom. 2:16; I Pet. 4:5); as Christ was the Father's agent in creation (cf. John 1:3; I Cor. 8:6; Col. 1:16; Heb. 1:2), so too, will He be the Father's agent in judgment.
▣ "the living and the dead" This refers to Jesus' judgment of all conscious creation (cf. Phil. 2:10). The same phrase occurs in Acts 10:42 and I Pet. 4:5. Some will be alive at the time of the Second Coming (cf. I Thess. 4:13-18; some are with the Lord (cf. II Cor. 5:8); and some (the wicked) are in Hades (cf. Rev. 20:13; Matt. 11:23; Luke 16:23).
SPECIAL TOPIC: Where Are the Dead?
▣ "by His appearing" Literally this is epiphany. It conveys the idea of "brightness, radiance, splendor, or glory." It may reflect the OT concept of God's presence in the Shekinah cloud of glory during the Wilderness Wandering Period of Israel's history after the Exodus. This is the characteristic word in the Pastoral Letters for the Second Coming (cf. 1 Tim. 6:14; 2 Tim. 1:10; 4:1,8; Titus 2:11,13; 3:4; II Thess. 2:8). See Special Topic at Titus 2:13.
Paul admonishes Timothy to do certain things in light of the reality of Judgment Day/Resurrection Day. The Second Coming is meant to encourage believers in every age, although it will be reality to only one generation. Believers should live each day as if it were, or might be, the last!
▣ "His kingdom" This refers to the reign of God in believers' hearts now that will be consummated over all creation (cf. Matt. 6:10). Here again, God's kingdom is assigned to the Son. Jesus Christ is described in three eschatological functions: (1) Judge; (2) the coming One; and (3) the King.
SPECIAL TOPIC: THE KINGDOM OF GOD
4:2 "preach the word" This is the first in a series of nine aorist imperatives. Our message (logos) is Jesus (cf. Col. 4:3). He is the gospel! He is the "Word" (John 1:1).
▣ "be ready in season and out of season" This is an aorist active imperative. Literally it is "seasonably" (eukairōs) and "unseasonably" (akairōs). This describes the "great commission" of Christianity (cf. Matt. 28:18-20; Luke 24:46-47; Acts 1:8). When in doubt share the gospel! It is always appropriate!
▣ "reprove" It is literally "to put on trial so as to prove" (cf. 1 Tim. 5:20; Titus 1:13; 2:15).
▣ "rebuke" This is an another aorist active imperative (cf. Luke 17:3; 23:40).
▣ "exhort" This is another aorist active imperative. This is the same root as "encourage." To reprove or rebuke without encouragement and patience is not Christian (cf. 3:10; 1 Tim. 1:16).
▣ "with great patience" See note at I Timothy 1:16.
4:3 "For the time will come" This reflects Paul's day, in some sense every day, and uniquely the last days (cf. 3:1; 1 Tim. 4:1-2).
▣ "they will not endure sound doctrine" Many of the words in the Pastoral Letters are also found in Luke's writings. It is possible that Paul used Luke as a scribe to write these letters.
The term "sound" means "healthy" and was used often by Luke (cf. Luke 5:31; 7:10; 15:27, etc.). It is a very common description of doctrine and faith in the Pastoral Letters (cf. 1 Tim. 4:6; 6:3; 2 Tim. 1:13; 4:8; Titus 1:9,13; 2:1,2,8).
▣ "but wanting to have their ears tickled" This phrase refers to the false teachers (cf. v. 4) and their followers. They hear only what they want to hear!
▣ "they will accumulate for themselves teachers" They just want to hear
1. those who agree with them (cf. Jer. 5:31)
2. those who teach new and speculative things
3. many different teachers (always a new seminar to attend)
4:4 "turn away. . .turn aside" The first term is used of perversion in Titus 1:14 (cf. II Thess. 2:11) or desertion in 2 Tim. 1:15.
The second term is used often in the Pastoral Letters (cf. 1 Tim. 1:6; 5:15; 6:20; 2 Tim. 4:4).
Both of these are a play on the OT concept of righteousness as a ruler (or straight edge); all the terms for sin are a deviation from the standard. These false teachers turn away from sound doctrine and turn to myths!
▣ "from the truth" See Special Topic: Truth at 1 Tim. 2:4.
▣ "myths" This concept is used often in the Pastoral Letters (cf. 1 Tim. 1:4; 4:7; Titus 1:14; 3:9; II Pet. 1:16). It possibly refers to
1. the Gnostic aeons (angelic levels between the high good god and lesser spiritual beings which would form matter)
2. Jewish Messianic genealogies
3. some non-canonical "gospels"
For a good discussion of the different meanings of "myth" and their connotations see G. B. Caird, The Language and Imagery of the Bible, pp. 219-242.
4:5 This is another contrast between the actions of Timothy and the false teachers.
NASB"be sober in all things"
NKJV"be watchful in all things"
NRSV"always be sober"
TEV"keep control of yourself in all circumstances"
NJB"must keep steady all the time"
This is a present active imperative. This does not refer to abstinence from wine but to being even-tempered. See full note at 1 Tim. 3:2.
NASB"endure hardship"
NKJV"endure affliction"
NRSV, TEV"endure suffering"
There is a series of three aorist active imperatives in this paragraph. This term is used three times in II Timothy (cf. 1:8; 2:3,9; 4:5). It refers to persecution and deprivation caused by being involved in the gospel ministry.
▣ "do the work of an evangelist" This is the second aorist active imperative in this paragraph. The noun "evangelist" is used only three times in the NT.
1. Phillip's seven daughters (cf. Acts 21:8)
2. a gifted local church leader (cf. Eph. 4:11)
3. and here
The term "gospel" (euangelion) literally means "good news"; an evangelist (euanelistēs) is one who shares the gospel.
An evangelist is a spiritual gift to the church (cf. Eph. 4:11) and evangelism is the responsibility of every believer (cf. I Pet. 3:15; Col. 4:6). Believers must not only affirm the mandate of Jesus (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8) but live it out day by day!
▣ "fulfill your ministry" This is the third aorist active imperative. Gospel ministry without evangelism is not a full ministry (cf. Col. 4:17). Evangelism is the heart of God, the purpose of Christ's sacrifice, and the initial task of the Spirit.
NASB (UPDATED) TEXT: 4:6-8
6For I am already being poured out as a drink offering, and the time of my departure has come. 7I have fought the good fight, I have finished the course, I have kept the faith; 8in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.
4:6 "being poured out" This is a present passive indicative. This phrase is used in Phil. 2:17 of an OT wine sacrifice (cf. Exod. 29:40; Num. 15:4-7,9-10; 28:7,10,14,15,24). Paul saw his life as a sacrifice to Christ.
▣ "the time of my departure has come" This is a perfect active indicative. This term analusis (English "analysis") is found only here in the NT, but the verb form is used several times to refer to a ship being loosed from its moorings (cf. Luke 12:36). It is used metaphorically of death in Phil. 1:23. This is the last letter Paul wrote before being beheaded, between a.d. 67-68 (Nero killed himself in a.d. 68).
4:7 "I have fought the good fight" This is the first of three perfect middle indicatives. Paul used athletic (I Cor. 9:27; Phil. 3:13-14) and military (cf. Eph. 6:10-18) metaphors to describe his ministry. What he encouraged Timothy to do (cf. 1 Tim. 1:18; 6:12) he had done himself.
▣ "I have finished the course" This is the second perfect active indicative. Paul knew his death was imminent. He had fulfilled Ananias' prophecy in Acts 9:15 (cf. Acts 26:32). He had preached to all the categories mentioned and now Caesar.
▣ "I have kept the faith" This is another perfect active indicative. It refers to
1. doctrine
2. faithfulness
3. an athletic metaphor for keeping the rules (cf. I Cor. 9:27)
4:8 "crown of righteousness" This is either (1) not our own but Christ's imputed righteousness, and/or (2) believers' Christlike living. The term refers to an athletic victor's laurel wreath. We get the English name "Stephen" from this Greek word. There are several crowns assigned to believers in the NT:
1. an imperishable crown (I Cor. 9:25)
2. a crown of righteousness (2 Tim. 4:8)
3. a crown of life (James 1:12; Rev. 2:10)
4. a crown of glory (I Peter 5:4)
5. a crown of gold (Rev. 4:4)
See SPECIAL TOPIC: RIGHTEOUSNESS at Titus 2:12.
▣ "which the Lord, the righteous Judge" The term "Lord" could apply to YHWH because He is called the Judge (cf. Gen. 18:25; Ps. 5:6: 94:2; Joel 3:12; Heb. 12:23; James 4:12) or to Jesus because this judgment is linked to "His appearing" (cf. 1:10; 4:1,8; 1 Tim. 6:14; Titus 2:13). YHWH has appointed Jesus as judge (cf. Matt. 25:31-46; Acts 17:31; II Cor. 5:10; see note at 4:1).
▣ "will award to me on that day" This has an end time (eschatological) orientation (cf. 1:18; 4:1). Apparently Paul believed that believers would be with the Lord at death (cf. II Cor. 5:8), but the rewards and full fellowship awaited Resurrection Day (cf. I Thess. 4:13-18).
▣ "but also to all who have loved His appearing" This refers to believers' eager anticipation of the Lord's Second Coming. It is no longer fearful. It is joyous! It is a sign of true Christianity!
NASB (UPDATED) TEXT: 4:9-15
9Make every effort to come to me soon; 10for Demas, having loved this present world, has deserted me and gone to Thessalonika; Crescens has gone to Galatia, Titus to Dalmatia. 11Only Luke is with me. Pick up Mark and bring him with you, for he is useful to me for service. 12But Tychicus I have sent to Ephesus. 13When you come bring the cloak which I left at Troas with Carpus, and the books, especially the parchments. 14Alexander the coppersmith did me much harm; the Lord will repay him according to his deeds. 15Be on guard against him yourself, for he vigorously opposed our teaching.
4:9 "make every effort to come to me soon" Paul was lonely (cf. v. 21; Titus 3:12) and probably had eye problems (cf. II Cor. 12:7), which made it difficult for him to be alone.
4:10 "Demas has forsaken me" The historical context of Paul in prison, perhaps soon to be beheaded, may explain Demas' actions. It is uncertain as to how his forsaking Paul relates to his faith in Christ.
4:10 "having loved" The verbal here (aorist active participle) is agapaō. The verbs agapaō and phileō are synonymous in the NT (note John 3:35; 5:20; 11:3,5).
▣ "this present world" This is literally "this present age." See Special Topic at 1 Tim. 6:17. Demas chose the immediate over the eternal. The pull of this world is very strong, but it is only transitory (cf. I John 2:15-17).
▣ "gone to Thessalonika" Compare Philemon 24 with Acts 20:4. Artistarchus and also possibly Demas were from Thessalonika.
▣ "Crescens has gone to Galatia" There is a Greek manuscript variation involving the destination of Crescens.
1. the Asia Minor (western Turkey) Roman province of Galatia (cf. MSS A, D, F, G)
2. southern France, then called Gaul (Galatia, cf. MSS א, C)
3. Galilee in Palestine (cf. Vulgate, Coptic, and Armenian versions)
The United Bible Societies' fourth edition (UBS4) of The Greek New Testament gives "Galatia" (#1) an "B" rating meaning almost certain. If #2 it would support the fact that Paul did visit the eastern Mediterranean.
▣ "Titus to Dalmatia" He was one of Paul's faithful Apostolic delegates (cf. Cor. 3:2; 7:6; 12-12; 8:6,16,23; 12:18; Gal. 2:1,3; Titus 1:4). Dalmatia was a Roman province in the southern area of Illyricum (cf. Rom. 15:19, the former Yugoslavia). Paul preached there in Acts 20:1. It is north of Macedonia. This assignment is the last we hear of Titus in the NT.
4:11 "Luke" He was a Gentile physician (cf. Col. 4:14; Philemon v. 24 and the "we" sections of Acts). It is possible that the term physician may simply mean "educated." He is the only non-Jewish NT author (i.e., the Gospel of Luke, Acts, and possibly the scribe for the Pastoral Letters).
▣ "Mark" This is John Mark, in whose house the Last Supper may have been observed (cf. Acts 12:12). He accompanied Paul and Barnabas on the first missionary journey, but for some reason quit the team (cf. Acts 15:38). Paul and Barnabas had an argument over Mark's inclusion on the second missionary journey resulting in two separate mission teams (cf. Acts 15:36-41). Paul and John Mark did later reconcile (cf. Col. 4:10).
4:12 "Tychicus" Ephesus was the church and city where Paul spent the most time and effort. Timothy was in Ephesus when Paul wrote 1 Timothy. Tychicus was Paul's trusted messenger (cf. Acts 20:4; Col. 4:7; Eph. 6:21; Titus 3:12) who was probably the bearer of 2 Timothy to Timothy and was possibly Timothy's replacement.
4:13 "the cloak" This was a large, heavy garment which was used as a coat and also as a sleeping bag during the winter.
▣ "Troas" This was a port city on the coast of modern western Turkey. It was the location of Paul's "Macedonian vision" recorded in Acts 16:6-10. Apparently Paul had established a work there at some point.
▣ "and the books, especially the parchments" Even Paul felt the need to study and read. The "parchments" refer to tanned animal skins which were used for writings. Their name is taken from Pergamum where they were invented. This was very expensive but durable writing material. It probably referred to OT scrolls. "The books" may refer to letters or legal documents. However, this is all speculation.
4:14 "Alexander" This was a common name, so we are not sure whether he was
1. the same person mentioned in Acts 19:33-34
2. the false teacher mentioned in 1 Timothy 1:20, along with Hymenaeus
3. another unknown Alexander
He is another example of the opposition to the gospel, whether without or within the church.
▣ "the Lord will repay him according to his deeds" This is a spiritual principle. God is ethical and moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not affect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; Gal. 6:7-10; 2 Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).
▣ "Be on guard against him" This is a present middle imperative. Be on constant vigilance. Evil is present and vicious! It comes from both without and within!
NASB (UPDATED) TEXT: 4:16-18
16At my first defense no one supported me, but all deserted me; may it not be counted against them. 17But the Lord stood with me and strengthened me, so that through me the proclamation might be fully accomplished, and that all the Gentiles might hear; and I was rescued out of the lion's mouth. 18The Lord will rescue me from every evil deed, and will bring me safely to His heavenly kingdom; to Him be the glory forever and ever. Amen.
4:16 "At my first defense" From this Greek term, apologia, we get the English word "apology." It was used in the sense of a legal defense (cf. Acts 19:33; 22:1; 26:1,2,24). Paul defended, explained, and proclaimed the gospel in several legal settings, both in Palestine and Rome (cf. Acts 9:15).
▣ "no one supported me, but all deserted me" This may explain v. 10. As fear melted the hearts of Jesus' followers after His arrest, so too, Paul's helpers began to become fearful and they deserted him (i.e., Demas).
In the Roman court system of Paul's day there was a preliminary investigation of the charges before the formal trial took place. Apparently in this legal procedure no one testified on Paul's behalf.
There is a Greek variant related to the tense of the verb.
1. imperfect – MSS A, C, D2,3, F, G, L
2. aorist – MSS א, D* (in the UBS4 text)
Bruce Metzger's textual commentary (p. 649) mentions that this same confusion is found in vv. 10,13, and 20.
▣ "may it not be counted against them" Paul reflects Jesus' words from the cross (cf. Luke 23:34) and Stephen's words in Acts 7:60, but notice also the accountability phrase of v. 14.
4:17 "the Lord stood with me" Jesus promised to be with us in Matt. 28:20. The same verb is used of Paul being encouraged by a supernatural presence in Acts 23:11 and 27:23 (also notice Acts 18:9).
▣ "and strengthened me" Paul often speaks of Christ strengthening him (cf. Eph. 3:16; Phil. 4:13; Col. 1:11; 1 Tim. 1:12; 2 Tim. 2:1).
▣ "the proclamation might be fully accomplished" Paul was sent as an Apostle to the Gentiles (cf. Acts 9:15; 22:21; 23:11; 26:17; Rom. 1:5; 11:13; 15:16; Gal. 1:16; 2:7; Eph. 3:1-8; 1 Tim. 2:7).
▣ "I was rescued out of the lion's mouth" Since Paul, as a Roman citizen, could not be given to be killed by wild beasts, this could be an OT idiom for (1) God delivering believers from their enemies or (2) God delivering them from death. Read Psalms 7:2; 22:21 and 35:17. Possibly Paul's first trial ended without a verdict.
Several times in the NT people are described as animals.
1. Matthew 10:16
a. believers – sheep, snakes, and doves
b. unbelievers – wolves
2. Luke 13:32 – Herod as a fox
3. Matt. 15:26-27; Phil. 3:2; II Pet. 2:22; Rev. 22:15 – dogs used for Gentiles, false teachers, unbelievers
4:18 "the Lord" In this verse (and v. 14), this could refer to YHWH, but in verse 17 (and v. 1) it refers to Jesus. Jesus is the best option for all the occurrences in chapter 4.
NASB"rescue me from every evil deed"
NKJV"deliver me from every evil work"
NRSV"rescue me from every evil attack"
TEV"rescue me from all evil"
NJB"rescue me from all evil attempts on me"
Paul knew that the Lord was with him, for him, and in him. He also realized that human opposition had a Satanic or demonic origin (cf. Eph. 6:10-19). The proclamation of the gospel is always accompanied by evil opposition!
This phrase is all the more striking and paradoxical when it occurs so close to Paul's execution!
▣ "will bring me safely to His heavenly kingdom" See SPECIAL TOPIC: THIS AGE AND THE AGE TO COME at 2 Tim. 3:1.
▣ "to Him be glory forever and ever" Paul often breaks into doxologies of praise (i.e., two good examples, Rom. 11:36; Eph. 3:14-21).
▣ "Amen" See Special Topic at Titus 2:12.
NASB (UPDATED) TEXT: 4:19-21
19Greet Prisca and Aquila, and the household of Onesiphorus. 20Erastus remained at Corinth, but Trophimus I left sick at Miletus. 21Make every effort to come before winter. Eubulus greets you, also Pudens and Linus and Claudia and all the brethren.
4:19 "Prisca and Aquila" The lady (also called Priscilla) is mentioned first in Acts 18:18,26; Rom. 16:3 and here; her husband is mentioned first in Acts 18:2 and I Cor. 16:19. Possibly she was mentioned first, which was highly unusual, because she was of Roman nobility. She may have been the stronger personality of the couple. They were tentmakers (or leather workers) like Paul and were his good friends and co-laborers in the gospel.
▣ "Onesiphorous" See note at 1:16-18.
4:20 "Erastus" The same name is also mentioned in Acts 19:22 and Romans 16:23, but it is probably not the same person.
▣ "Trophimus I left sick" This man is mentioned in Acts 20:4; 21:29 and possibly II Cor. 8:19-22.
There are so many questions we would like to ask the NT writers. One subject all believers think about is physical healing. In Acts (cf. 19:12; 28:7-9) Paul is able to heal, but here and in II Cor. 12:7-10 and Phil. 2:25-30, he seems unable. Why are some healed and not all, and is there a time window connected to healing which has closed?
I surely believe in a supernatural, compassionate Father who has and does physically as well as spiritually heal, but why is this healing aspect seemingly present and then noticeably absent? I do not think that it is connected to human faith, for surely Paul had faith (cf. II Cor. 12). I feel that healing and believing miracles affirmed the truthfulness and validity of the gospel, which it still does in areas of the world where it is first proclaimed. However, I feel that God wants us to walk by faith and not by sight. Also, physical illness is often allowed in believer's lives
1. as temporal punishment for sin
2. as consequences of life in a fallen world
3. to help believers mature spiritually
My problem is I never know which one is involved! My prayer for God's will to be done in each case is not a lack of faith, but a sincere attempt to allow the gracious, compassionate God to work His will in each life.
▣ "at Miletus" This was a seaport of western Asia Minor (western Turkey), south of Ephesus.
4:21 "Make every effort to come before winter" Paul was lonesome and probably had eye problems. Shipping stopped in the winter, so no one would be able to come to him after the seasonal storms began (cf. Titus 3:21).
▣ We do not know of any of these believers from other parts of the NT. Oh, but God does!
There is an early church tradition (i.e., list of Roman bishops from Irenaeus) that a man named "Linus" was the leader of the church in Rome in the late 60's to late 70's.
NASB (UPDATED) TEXT: 4:22
22The Lord be with your spirit. Grace be with you.
4:22 This was probably written by Paul's own hand to show the letter's genuineness (cf. II Thess. 2:2; 3:17).
▣ "The Lord" The NKJV has "the Lord Jesus Christ," following MSS א2, C, D, K, L, P, and most of the minuscule texts and versions. This same full form appears in the KJV, v. 1. The UBS4 rated the shorter text "B" (almost certain), following MSS א*, F, G, and Old Latin and Coptic versions.
There is obviously some scribal confusion in this title. MS A has "the Lord Jesus," which is also found in some Old Latin and Vulgate versions. As a matter of fact, the last sentence has eight forms in the Greek manuscripts (Metzger's textual commentary, p. 651).
▣ "be with your spirit" This pronoun "you" is singular, referring to Timothy (cf. Philemon v. 25). Here the term "spirit" is a small "s" referring to Timothy.
SPECIAL TOPIC: SPIRIT (PNEUMA) IN THE NT
▣ "Grace be with you" The pronoun "you" is plural. Although all of the Pastoral Letters were addressed to individuals, they were meant to be read aloud to the house churches (cf. 1 Tim. 6:21; Titus 3:15).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is an evangelist?
2. Should every Christian be a verbal witness?
3. Do verses 5-8 imply that Paul was expecting to die?
4. What happened to Demas?
5. Why could Paul not heal Trophimus?
6. Why is the last sentence of the book a plural?
Copyright © 2012 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 10. See attached PDF (157 pages)
CRUCIAL OPENING STATEMENT
As I have studied this book it has become more and more obvious that my theology has been molded by Paul's. It is very difficult for me to allow the plurality of the other NT authors to present their inspired thoughts because I tend to put them into Pauline categories. This is particularly evident in the emphasis of Hebrews on continuing in the faith. In the book of Hebrews faith is not a forensic position (justification by faith), but a faithful life to the end (chapters 11-12).
I am afraid that many of the questions I struggle with in Hebrews would have never been asked by its author (nor Peter, nor James). Hebrews is an occasional document, like all the NT books. I must let the author speak even when he/she makes me uncomfortable; even when he/she does not use my cherished categories or even radically disrupts those categories. I dare not substitute my systematic theology for an inspired NT author's message.
I prefer to repent of my theological dogmatism and live within a NT tension that I do not fully understand or like! I am afraid I view the NT through the filter of a modern evangelical, conversionist grid. I want to affirm biblical promises; promises of God's love, provision, and keeping power; yet I am convicted by the powerful warnings and mandates of the NT authors. I desperately need to hear Hebrews, but it is so painful! I want to explain away the tension. I suppose, in reality, I want to affirm a free salvationand a cost-everything Christian life. But where do I draw the line when the ideal is not met? Is eternal fellowship with God an initial faith response or a continuing faith response? Hebrews clearly states the mandate of a continuing faith response. The Christian life is viewed from the end, not the beginning!
This is not meant to imply a works-oriented salvation, but a works-oriented confirmation. Faith is the evidence, not the mechanism (which is grace). Believers are not saved by works, but unto works. Works are not the means of salvation, but the result of salvation. Godly, faithful, daily Christlikeness is not something we do, but who we are in Him. If there is no changed, and changing life of faith, there is no evidence of our salvation, no security for the believer. Only God knows the heart and the circumstances. Assurance is meant to be a companion in a life of faith, not an initial theological assertion devoid of lifestyle evidence.
My prayer is that we will allow this inspired NT author to clearly speak and not relegate Hebrews to a theological footnote in a systematic theological grid, be it Calvinistic or Arminian.
OPENING INSIGHTS
A. This book uses OT texts interpreted by rabbinical hermeneutics to communicate its message. In order to understand the original author's intent, this book must be interpreted in light of first century rabbinical Judaism, not modern western thought.
B. This book begins like a sermon (no salutation or typical greeting) and ends like a letter (typical Pauline close of chapter 13). It is possibly a synagogue homily turned into a letter. The author calls his/her book "a word of exhortation" in 13:22. This same phrase is also used in Acts 13:15 of a sermon.
C. This is an insightful New Covenant commentary on the Mosaic covenant:
1. a very authoritative view of the OT
2. a comparison of the old and new covenants
3. the only NT book which calls Jesus our high priest
D. This book is filled with warnings against falling away ("shrinking back" cf. 10:38), or returning to Judaism (i.e., chapters 2,4,5,6,10,12; cf. No Easy Salvation by R. C. Glaze, Jr., published by Insight Press).
E. Although it is an over-generalization, it is helpful to see Paul with his emphasis on salvation as a finished work of the sovereign God (i.e., justification by faith) assert security as an initial truth (i.e., Romans 4). Peter, James, and the letters of I and II John emphasize the ongoing responsibilities of the New Covenant and assert that security is daily, confirmed by a changed and changing life. The author of Hebrews, emphasizing a life of faithfulness (cf. chapter 11), asserts security from an end-of-life perspective. Modern western rational thinking tends to polarize these perspectives, while the NT writers, by one divine author (i.e., the Spirit), wants to hold them in tension and affirm all three. Assurance is never the goal, but the by-product of an active faith in the promises of God.
AUTHORSHIP
A. Although the authorship of Hebrews is in dispute, several early Gnostic works (i.e., Gospel of Truth, Gospel of Philip and The Apocrypha of John) quote it several times, which shows it was considered part of the authoritative Christian writings by the second century (cf. Andrea Helmbold's The Nag Hammadi Gnostic Texts and the Bible, p. 91).
B. The Eastern Church (Alexandria, Egypt) accepted Paul's authorship as is seen by its listing Hebrews in Paul's writings in the early papyrus manuscript P46. This manuscript is called the Chester Beatty Papyri and was copied at the end of the second century. It places Hebrews after Romans. Some Alexandrian leaders recognized the literary problems related to Paul's authorship.
1. Clement of Alexandria (a.d. 150-215, quoted by Eusebius) says that Paul wrote it in Hebrew and Luke translated it into Greek.
2. Origen (a.d. 185-253) asserted that the thoughts are Paul's but it was written by a later follower, such as Luke or Clement of Rome.
C. This book is omitted in the list of Paul's letters adopted by the Western Church called the Muratorian Fragment (a list of NT canonical books from Rome about a.d. 180-200).
D. What we do know about the author
1. He was apparently a second generation Jewish Christian (2:3).
2. He quotes from the Greek translation of the OT called the Septuagint.
3. He uses ancient tabernacle procedures and not current temple rituals.
4. He writes using classical Greek grammar and syntax (this book is not platonic. Its orientation is the OT, not Philo).
E. This book is anonymous, but the author was well known to the recipients (cf. 6:9-10; 10:34; 13:7,9).
F. Why there are doubts about Paul's authorship
1. The style is so different (except chapter 13) from Paul's other writings.
2. The vocabulary is different.
3. There are subtle differences in word and phrase usage and emphasis.
4. When Paul calls his friends and co-workers "brother" the person's name always comes first (cf. Rom. 16:23; I Cor. 1:1; 16:12; II Cor. 1:1; 2:13; Phil. 2:25) but 13:23 has "our brother Timothy."
G. Theories of Authorship
1. Clement of Alexandria's in his book Hypotyposes (quoted by Eusebius) believed Luke translated into Greek Paul's original writing in Hebrew (Luke used excellent Koine Greek).
2. Origen said either Luke or Clement of Rome wrote it but followed Paul's teaching.
3. Jerome and Augustine accepted Paul's authorship only to facilitate the book's acceptance into the Canon by the Western Church.
4. Tertullian (De Pudic. 20) believed Barnabas (a Levite associated with Paul) wrote it.
5. Martin Luther said Apollos, an Alexandrian-trained intellectual associated with Paul (cf. Acts 18:24), wrote it.
6. Calvin said Clement of Rome (the first to quote it in a.d. 96) or Luke was the author.
7. Adolph von Harnack said Aquila and Priscilla (they taught Apollos the full gospel and were associated with Paul and Timothy, cf. Acts 18:26) wrote it.
8. Sir William Ramsey said Philip (the evangelist) wrote it for Paul while Paul was in prison at Caesarea.
9. Others have asserted Philip or Silas (Silvanus).
RECIPIENTS
A. The title "to the Hebrews" addresses the Hebrew people, therefore, the book was written to all Jews (cf. Clement of Alexandria, quoted by Eusebius, Eccl. Hist. VI, 14).
B. The internal evidence following R. C. Glaze, Jr.'s No Easy Salvation asserts that a specific group of believing Jews or a synagogue is being addressed (cf. 6:10; 10:32-34; 12:4; 13:7,19,23).
1. They seem to be Jewish believers because of the numerous OT quotes and the subject matter (cf. 3:1; 4:14-16; 6:9; 10:34; 13:1-25).
2. They had experienced some persecution (cf. 10:32; 12:4). Judaism was recognized as a legal religion by the Roman authorities while later in the first century Christianity was considered illegal when it separated from synagogue worship.
3. They had been believers for a long time, but were still immature (cf. 5:11-14). They were afraid to break completely with Judaism (cf. 6:1-2).
C. The ambiguous text of 13:24 could imply it was written (1) from Italy or (2) to Italy, probably Rome.
D. The location of the recipients is linked to the different theories concerning authorship.
1. Alexandria - Apollos
2. Antioch - Barnabas
3. Caesarea - Luke or Philip
4. Rome - Clement of Rome and the mention of Italy in 13:24.
5. Spain - This was the theory of Nicolas of Lyra (a.d. 1270-1340)
DATE
A. Just before the destruction of Jerusalem by the Roman General (later Emperor) Titus, in a.d. 70
1. the author mentions Paul's companion Timothy by name (cf. 13:23)
2. the author refers to sacrifices continuing (cf. 8:13; 10:1-2) in the Temple
3. the author mentions persecution which may fit Nero's day (a.d. 54-68)
4. the author encourages the readers not to return to Judaism and its rituals
B. After a.d. 70
1. the author uses the rituals of the tabernacle, not Herod's temple
2. the author mentions persecution
a. possibly under Nero (cf. 10:32-34)
b. later possibly under Domitian (cf. 12:4-13)
3. the book may relate to the revival of rabbinical Judaism (writings from Jamnia) late in the first century
C. Before a.d. 95 because the book is quoted by Clement of Rome
PURPOSE
A. The Jewish Christians are encouraged to leave the synagogue and identify publicly (fully) with the church (cf. 13:13).
B. The Jewish Christians are encouraged to take up the missionary mandate of the gospel (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8).
C. The Jewish unbelievers in fellowship with these Jewish Christians are the focus of chapters 6 and 10. Notice the presence of three groups, "we," "you," and "they." They are warned to personally respond to the abundant and clear evidence in the lives of their Christian friends and co-worshipers.
D. This supposed historical reconstruction is taken from No Easy Salvation by R. C. Glaze, Jr.
"The problem was not that of tension between the Christian majority and the non-Christian minority. The very opposite was true. The Jewish Christians of this congregation had so compromised their faith and sense of stewardship that the two groups could worship together as one congregation. Neither group seriously troubled the conscience of the other. No longer did the preaching of the Christian group result in conviction and decision on the part of the unsaved members of the synagogue. The Christians were in a state of stagnation because of their unwillingness to accept the full demands of courageous Christian living. The unbelievers had become hardened by continual rejection to the point of utter indifference. These groups had now become compatible bedfellows.
The reluctance of the Christian group to ‘press on unto perfection' (6:1) was motivated by two phenomena: high regard for the traditions of Judaism and unwillingness to pay the price of full identification with Christianity, which was becoming more and more a Gentile movement" (p. 23).
BRIEF OUTLINE OF HEBREWS
1:1-3 1:4-2:18 3:1-4:13; 4:14-5:10 6:13-7:28 5:11-6:12 8:1-10:18 10:19-13:25 |
Superiority of the Son over the prophets Superiority of the Son over the angels Superiority of the Son over the Mosaic Covenant Superiority of the Son over the Aaronic Priesthood |
This is an example of the rabbinical hermeneutic called "Lesser to Greater."
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
God has Spoken by His Son | God's Supreme Revelation | The Prologue | God's Word Through His Son | The Greatness of the Incarnate Son of God |
1:1-4 | 1:1-4 | 1:1-4 | 1:1-3 | 1:1-4 |
The Son Superior to the Angels | The Son Exalted Above Angels | The Superiority of Christ to Angels | The Greatness of God's Son | The Son is Greater Than the Angels |
(1:5-2:18) | (1:5-2:18) | |||
1:4-13 | ||||
1:5-14 | 1:5-14 | 1:5-14 | 1:5-13 | |
1:14 | 1:14 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
CONTEXTUAL INSIGHTS
A. The first paragraph is a poetic/hymnic presentation of Jesus' cosmic and redemptive achievements. He is Lord of all creation and especially Lord of this planet. This is spelled out in seven descriptive phrases. It is one of the highest Christologies in the NT (cf. John 1:1-18; Phil. 2:6-11; and Col. 1:15-17).
1. the heir of the Father's creation (v. 2)
2. the agent of the Father's creation (v. 2)
3. radiance of the Father's glory (v. 3)
4. exact image of the Father's nature (v. 3)
5. the sustainer of the Father's creation (v. 3)
6. the means of forgiveness of the Father's creation (v. 3)
7. the royal and priestly Messiah sent by the Father (v. 3)
B. Verses 1-4 deal primarily with how God has spoken to us in a new way through a son, Jesus of Nazareth. No longer do we receive revelation bit by bit through servants (i.e., the prophets of the OT), but now through a full revelation in a family member ("a son," cf. 1:2; 3:6; 5:8; 7:28).
C. The second paragraph (vv. 5-14) continues the theme of Jesus' superiority. In vv. 1-4 He is a more superior revelation than the prophets; in vv. 5-14 He is a more superior mediator than the angels; confirmed by a series of seven OT texts from the Septuagint (mostly from the Psalms): Psalm 2:7; II Sam. 7:14; Ps. 97:7; Ps. 104:4; Ps. 45:6-7; Ps. 102:25-27 and Ps. 110:1.
D. Notice that the author is structuring his/her text in careful ways (A. and C.). Seven is the number of perfection in Jewish numerology (i.e., the seven days of Genesis 1).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-4
1God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, 2in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world. 3And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high, 4having become as much better than the angels, as He has inherited a more excellent name than they.
1:1 "God, after He spoke" "God" is not first (fronted) in the Greek sentence; therefore, this text is not emphasizing the doctrine of revelation, but the manner of revelation in the past (aorist active participle).
▣ "in the prophets" The Jews believed that prophets wrote Scripture. This is why Moses was considered a prophet (cf. Deut. 18:15) and why the Jews labeled the historical books of Joshua through Kings as the "former prophets." Therefore, this phrase does not refer to the OT prophets only, but to all the OT writers.
The phrase "in (en) the prophets" (v.1) is parallel to "in (en) His son" (v.2). There is an obvious contrast between the two means of revelation. One was a servant and one is a family member. The first was only partial but the second is full and complete (cf. Col. 1:15-17).
NASB"in many portions and in many ways"
NKJV"at various times and in different ways"
NRSV"in many and various ways"
TEV"many times and in many ways"
NJB"at many moments in the past and by many means"
The OT revelation was piece-meal in form and content. This phrase is placed first (fronted) in the Greek text of v. 1 to show the author's emphasis. Each OT writer had an important, but partial, message.
1:2 "in these last days" This period of time goes by several names.
1. end of the days, Num. 24:14; Deut. 8:16; Dan. 2:28; 10:14
2. in the last days, Jer. 23:20; 30:24; 49:39; Ezek. 38:8,16; Hos. 3:5; Joel 2:28 (Acts 2:17); John 6:39,40,44,54; 11:24; 12:48; II Tim. 3:1; James 5:3
3. in the Last Time, I Pet. 1:5
4. at the end of the times, I Pet. 1:20
5. during the last of the days, II Pet. 3:3
6. the last hour, I John 2:18
At the end of the last days is the "day of the Lord" (i.e., "the consummation," Matt. 13:39,40; 24:3; 28:20; Heb. 9:26).
The Jews of the interbiblical period saw two ages: the current evil age of rebellion and sin (starting at Genesis 3) and the coming age of righteousness inaugurated by the coming of the Messiah in the power of the Spirit. The OT emphasizes the coming of the Messiah in judgment and power to establish the new age. However, it failed to see clearly the first coming of Jesus as (1) the "Suffering Servant" in Isaiah 53; (2) the humble One riding the colt of a donkey in Zech. 9:9; and (3) the pierced One of Zech. 12:10. From NT progressive revelation we know that God planned two comings of the Messiah. The period between the Incarnation (the first coming) and the second coming involves the overlapping of the two Jewish ages. This is designated in the NT by the phrase "last days." We have been in this period for over 2000 years.
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "His Son" The anarthrous phrase "a son" should not be capitalized because the reference here is to the manner of revelation, not a title for Jesus (cf. 3:5-6; 5:8; 7:28). Jesus is not a servant like Moses or the prophets, but a family member (a son).
▣ "whom He appointed" This is an aorist active indicative, which implies completed action (aorist tense) in past time (indicative mood). When did God appoint Jesus heir? Was it at His baptism (cf. Matt. 3:17) or resurrection (cf. Rom. 1:4)? This question led to the heresy of "adoptionism" (see Glossary), which said that Jesus became the Messiah at some point in time. This, however, contradicts John 1:1-18; 8:57-58; Phil. 2:6-7; and Col. 1:17. Jesus has always been deity (cf. John 1:1-2); therefore, heirship must even predate the incarnation in an ontological sense.
▣ "heir of all things" As the "Son of God," the unique son of God (cf. John 3:16), He is the heir (cf. Matt. 21:33-46; Ps. 2:8). The amazing thing is that sinful humanity, through faith in Him, shares His heirship (cf. 1:14; 6:12; Rom. 8:17; Gal. 4:7).
▣ "through whom also He made the world" It is always difficult to know for certain how related terms are to be interpreted. There is only a certain semantic overlap between synonyms. The technical Greek term for creation out of nothing is ktiz ō, yet the word in this text is poie ō, which meant to form something from a pre-existing substance. Is the author using these terms synonymously or is a specific distinction intended? It is doubtful that a technical distinction is intended because the theological context refers to creation by the spoken word (ex nihilo, cf. Gen. 1:6,9,16,20,24,26, but in 2:7 God formed man). See a new book by John Walton, The Lost world of Genesis One.
The term "world" is literally "ages" (ai ōnos). This can refer to the earth (cf. Matt. 28:20) or to the ages (i.e., time). Jesus is surely the creator of both (cf. John 1:3; Col. 1:16; I Cor. 8:6). The author of Hebrews uses both ai ōnos (cf. 1:2; 6:5; 11:3) and kosmos (cf. 4:3; 9:26; 10:5; 11:7,38), apparently as synonymous terms.
1:3
NASB"He is the radiance of His glory"
NKJV"who being the brightness of His glory"
NRSV, NJB"He is the reflection of God's glory"
TEV"He reflects the brightness of God's glory"
The word "radiance" (apaugasma) is used only here in the NT. In Philo it was used of the Messiah's relationship to YHWH in the sense that the logos was a reflection of deity. The early Greek church fathers used it in the sense of Christ as the reflection or effulgence of God. In a popular sense to see Jesus is to see God (cf. John 14:8-9), as a mirror reflects the light of the full sun. The Hebrew term "glory" (kabod) was often used in the sense of brightness (cf. Exod.16:10; 24:16-17; Lev. 9:6).
This phrasing may be related to Prov. 8:22-31, where "wisdom" (the term is FEMININE in both Hebrew and Greek) is personified as God's first creation (cf. Sirach 1:4) and agent of creation (cf. Wisdom of Solomon 9:9). This same concept is developed in the apocryphal book Wisdom of Solomon 7:15-22a and 22b-30. In Pro. 8:22 wisdom fashions all things; in v. 25 wisdom is pure emanation of the glory of the Almighty; in v. 26 wisdom is the reflection of eternal light, a spotless mirror of the working of God; and in v. 29 compared with the light (i.e., sun and stars) she is found to be superior."
In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term (which referred to a pair of scales) which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. Often the concept of brightness was added to the word to express God's majesty during the Wilderness Wandering Period (Shekinah Cloud of Glory). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold. God can only be truly known through Christ (cf. Matt. 17:2; Heb. 1:3; James 2:1).
The term "glory" is somewhat ambiguous: (1) it may be "the righteousness of God"; (2) it may refer to the "holiness" or "perfection" of God; or (3) it could refer to the image of God in which mankind was created (cf. Gen. 1:26-27; 5:1; 9:6), but which was later marred through rebellion (cf. Gen. 3:1-22).
NASB"the exact representation of His nature"
NKJV"the express image of His person"
NRSV"the exact imprint of God's very being"
TEV"the exact likeness of God's own being"
NJB"bears the imprint of God's own being"
This phrase is found only here in the NT but is found often in the writings of Philo, who completes and adds to the previous characterization. This Greek term was originally used of an engraving tool, but it came to represent the mark it made. Jesus not only reflects deity, He bears the unique stamp of deity (cf. John 14:9).
There are two Greek terms used to describe Christ's relationship to the Father: (1) eikon, which means image (cf. II Cor. 4:4; Col. 1:15) and (2) charakt ēr (cf. Heb. 1:3). The former is the more common in the NT but the latter term is stronger in meaning (cf. KJV "the exact image"). What is God like? He is exactly like Jesus of Nazareth, who is the full and complete revelation of the invisible God!
▣ "upholds all things" This is the common term "to bear or carry" (pher ō), but in this context it has the connotation of "to uphold," "to maintain," "to sustain." This conveys the theological concept of "Providence" (cf. Col. 1:17 and another possible allusion to Wisdom of Solomon 8:1). Not only did Jesus create the universe (another possible meaning of pher ō) by the spoken word (cf. Gen. 1), but He sustains it by the spoken word!
▣ "by the word of His power" In Jewish thought God's power was presented by the spoken word. Elohim creates by the spoken word (cf. Gen. 1:3,6,9,14,20,24). YHWH's word had an independent force to accomplish His will (cf. Isa. 55:11). It is not by accident that the Christ is called "the Word" in John 1:1.
▣ "When he had made purification of sins" This is an aorist middle participle which emphasizes the subject (middle voice) and describes a completed act (aorist tense, cf. 7:27; 9:12,28; 10:10). Jesus has acted on behalf of sinful mankind (cf. Mark 10:45; II Cor. 5:21).
The term "purification" is used in the NT in several senses.
1. ceremonial cleansing (cf. Luke 2:22; 5:14; John 2:6)
2. physical healing (cf. Mark 1:44)
3. a metaphor for expiation (cf. Heb. 1:3; II Pet. 1:9, so says William D. Mounce in his Analytical Lexicon to the Greek New Testament, p. 257)
We get the English word "catharsis" from this Greek term.
Notice the descriptive phrase "of sins." There are two possible ways to understand this phrase: (1) it is objective genitive "of sins," not ablative "from sins." Jesus' death dealt with the sin problem; (2) it is plural which does not imply mankind's Adamic nature, "the sin problem," but individual acts of sin. Jesus dealt with the guilt of mankind's rebellion (past and present).
This textual option is accepted by the UBS4 scholars, but there is another possibility. In the Alexandrian textual family represented by P46 the phrase "through himself" (dia heautou) occurs instead of "His" (autou), which makes it refer to the previous clause. This same type of manuscript variant is found in I John 5:18b. It is interesting that this "through himself" is lacking in other early Alexandrian textual family representatives (א and B). It is surely possible that orthodox scribes feared that the phrase "through himself made purification of sins" might lead to gnostic speculation and changed "di'heautou" to "autou." For a more complete discussion of the tendencies of orthodox scribes see Bart D. Ehrman's, The Orthodox Corruption of Scripture, Oxford Press, 1993.
▣ "He sat down at the right hand of the Majesty on high" This is a figurative way of stating Jesus' finished work and exaltation (cf. Ps. 110:1; Luke 22:69). God does not have a right hand. This is a biblical metaphor (anthropomorphic) of power, authority, and preeminence. No OT priest ever sat down! Jesus' earthly work is finished. In a sense this is a kingly, royal metaphor (cf. Ps. 2; 45; and 110:1-3) linked to a priestly function (cf. Ps. 110:4 and Zechariah 4). The Dead Sea community expected two Messiahs, one priestly (i.e., line of Aaron, tribe of Levi), one kingly (i.e., line of Jesse, tribe of Judah). Jesus fulfills all three OT anointed offices: prophet (cf. Deut. 18:18), priest (cf. Ps. 110:4), and king (cf. II Sam. 7:13,16; Ps. 2; 110:1-3).
NASB, NKJV,
NRSV"the Majesty on high"
TEV"of God, the Supreme Power"
NJB"the divine Majesty on high"
This is a circumlocution. Jews were afraid to use God's name lest they take it in vain (cf. Exod.20:7) so they inserted many alternate terms and phrases (i.e., "Kingdom of heaven," "throne," etc.) or used the passive voice to refer to Him.
1:4 This verse seems to be a transition between vv. 1-3 and vv. 5-14. Today's English Version (TEV) begins the discussion of Jesus' superiority over the angels with v. 3.
The name which Jesus has been given that is greater than the angels (cf. Rom. 8:38-39; Eph. 1:21; Col. 2:15) is "son" (cf. vv. 5 [twice] and 8) or "Lord" (cf. v. 10 and Phil. 2:9-11).
For "much better" see full note at 7:7.
NASB (UPDATED) TEXT: 1:5-14
5For to which of the angels did He ever say,
"You are My Son,
Today I have begotten You"?
And again,
"I will be a Father to Him
And He shall be a Son to Me?"
6And when He again brings the firstborn into the world, He says,
"And let all the angels of God worship Him."
7And of the angels He says,
"Who makes His angels winds,
And His ministers a flame of fire."
8But of the Son He says,
"Your throne, O God, is forever and ever,
And the righteous scepter is the scepter of His kingdom.
9You have loved righteousness and hated lawlessness;
Therefore God, Your God, has anointed You
With the oil of gladness above Your companions."
10And,
"You, Lord, in the beginning laid the foundation of the earth,
And the heavens are the works of Your hands;
11They will perish, but You remain;
And they all will become old like a garment,
12And like a mantle You will roll them up;
Like a garment they will also be changed.
But You are the same,
And Your years will not come to an end."
13But to which of the angels has He ever said,
"Sit at My right hand,
Until I make Your enemies
A footstool for Your feet"?
14Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?
1:5 "you are my son"This is the first in a series of seven OT passages quoted from the Septuagint to prove the superiority of the Messiah over the angels. The first phrase comes from Ps. 2:7, while the second is from II Sam. 7:14. This first phrase is used several times in the Gospels to refer to Christ:
1. at His baptism (cf. Matt. 3:17; Luke 3:22)
2. at the Transfiguration (cf. Matt. 17:5; Mark 9:7)
3. at the Resurrection (cf. Acts 13:33; Rom. 1:4)
The term "son," used in both quotes of v. 5, is from the OT where it can refer to different people/groups (see full note at 2:7).
1. angels (cf. Gen. 6:2,4; Job 1:6; 2:1; 38:7; Ps. 29:1, always plural)
2. the nation of Israel (cf. Hos. 11:1)
3. the Israeli king (cf. II Sam. 7:14; Ps. 89:27)
4. the Messiah (cf. Ps. 2:7)
▣ "today I have begotten you" Jesus has always been deity (cf. John 1:1-18). Therefore, this cannot refer to the essence of His nature, but to His manifestation in time (the incarnation). Some commentators relate it to the resurrection (cf. Rom. 1:3-4). Some rabbis saw Ps. 2:7 as the Messiah brought back to life after divine suffering (cf. Isaiah 53). The verb is a perfect active indicative means "have begotten." This may be a rabbinical allusion to Pro. 8:22-31, where "wisdom" (which is feminine in Hebrew) was the first creation of God and became God's agent in further creation (also see Wisdom of Solomon 7:1-8:1). This is alluded to, not to bring in a feminine aspect to deity, nor to affirm Jesus as a created being, but to affirm Jesus of Nazareth as God the Father's agent of creation (cf. v. 10; John 1:3; I Cor. 8:6; Col. 1:16 which was mentioned in v. 2).
▣ "I will be a Father to Him" This is a quote from the Septuagint of II Sam. 7:14, which initially referred to Solomon. The author of Hebrews applies it to Jesus. This dual reference is similar to the "virgin birth" prophecy of Isa. 7:14. Both are examples of multi-fulfillment prophecy. The NT authors under inspiration used the OT in rabbinical ways, typological ways, and word plays which are not appropriate for later interpreters. See discussion below.
1:6
NASB"and when He again brings"
NKJV"But when He again brings"
NRSV"And again, when he brings"
TEV"But when God was about to send"
NJB"Again, when he brings"
This does not refer to a second coming of the son. It is a literary way of introducing a new quote (cf. v. 5d; 2:13; 4:5; 10:30).
Notice that NASB, NKJV, NRSV, and NJB have "bring" while TEV has "send." The first would emphasize the ascension of the glorified Christ; the second would refer to the incarnation at Bethlehem. Because the Father-Son analogy begins with Jesus' incarnation, the TEV fits the context best.
▣ "firstborn" This phrase is used
1. in the OT where the firstborn child received a double inheritance to take care of the parents
2. in Ps. 89:27 to refer to the king of Israel
3. in Rabbinical Judaism it came to be a phrase for pre-imminence (cf. Rom. 8:29; Col. 1:15,18; Rev. 1:5).
This phrase was the heart of the Arius/Athanasius controversy. Arius asserted that Jesus was God's highest creation, quoting this passage and Ps. 89:27. Athanasius asserted that Jesus was full deity and quoted verses 2 and 3; (4) in a figurative sense, Christ is "the first-born of a new humanity which is to be glorified, as its exalted Lord is glorified. . .one coming forth from God to found the new community of saints" (from A Greek-English Lexicon by Bauer, Arndt, Gingrich, and Danken, p. 726); and (5) in the Greco-Roman world the firstborn acted as priest for the family (cf. The Vocabulary of the Greek Testament by Moulton and Milligan, p. 557).
▣ "into the world" This implies the pre-existent Jesus, who has always been deity, but a new stage of His redemptive ministry began at Bethlehem when He took on human flesh (cf. Phil. 2:6-8a). This is not the more common term kosmos, but oikoumenē, which was used of the surface of the earth which was inhabited by humans. This term is also used in 2:5 metaphorically as a reference to the new age.
▣ "He says, ‘And let all the angels of God worship him'" This is a quote from the Septuagint of either Deut. 32:43 or Ps. 97:7. The Hebrew word for "angels" used in Ps. 97:7 is Elohim. From Cave #4 of the Dead Sea Scrolls we have a corroboration of this Septuagint translation. The term Elohimcan refer to God, angelic beings, human judges (cf. Exod. 21:6; 22:8-9), or even a deceased human spirit (cf. I Sam. 28:13).
This quote is not meant to teach that angels did not worship Christ until the incarnation. In context it is showing the superiority of the Son by the fact that angels worship Him.
1:7 "Who makes his angels winds" This begins a comparison between angels being changeable (cf. LXX of Ps. 104:4) in contradistinction to Jesus who is permanent and unchanging (cf. vv. 8,11,12; 13:8). The rabbis, quoting Lam. 3:23 or Dan. 7:10, said that God created the angels new every morning.
1:8 "Thy throne, O God, is forever" This is a quote from the Septuagint of Ps. 45:6, which addresses the Messianic King. In the OT context the pronoun is very ambiguous and can refer to God the Father or God the Son. However, in this text it seems that this is one of the strongest affirmations of the deity of Christ found anywhere in the Scriptures (cf. John 1:18; 20:28).
There is a significant Greek manuscript problem at this point. Some very early manuscripts (P46, א, and B) have the pronoun (autou, i.e., "His throne") which adds to the ambiguity. The United Bible Society's fourth edition supports "your" with a "B" rating (the text is almost certain). This form is found in the uncial manuscripts A and D and is the exact quote from the Septuagint of Ps. 45:6. Often ancient scribes tended to make texts more explicit, especially if they relate to Christological debates of their day (cf. Bart D. Ehrman The Orthodox Corruption of Scripture, Oxford Press, 1993, p. 265).
This discussion is not meant in any way to deny the full deity of Christ, but to show the tendency of ancient scribes to alter texts for theological as well as grammatical purposes. This is why the modern academic discipline of Textual Criticism judges manuscript variants based on the following.
1. the most unusual reading is probably original
2. the reading that explains the other variants is probably original
3. the reading with a wide geographical distribution (not just one family of manuscripts) is probably original
Bart Ehrman's book also makes the point that scribes made changes to the Greek text for theological purposes, especially during the periods of conflict over Christology and the Trinity (i.e., third and fourth centuries).
▣ "forever and ever" This obviously does not refer to a millennial reign, but the eternal reign (cf. Isa. 9:8; Dan. 7:14,18; Luke 1:33; II Pet. 1:11; Rev. 11:15).
SPECIAL TOPIC: FOREVER (GREEK IDIOMS)
One Greek idiomatic phrase is "unto the ages" (cf. Luke 1:33; Rom. 1:25; 11:36; 16:27; Gal. 1:5; I Tim. 1:17), which may reflect the Hebrew ‘olam. See Robert B. Girdlestone, Synonyms of the Old Testament, pp. 321-319. Other related phrases are "unto the age" (cf. Matt. 21:19 [Mark 11:14]; Thess. 1:55; John 6:58; 8:35; 12:34; 13:8; 14:16; II Cor. 9:9) and "of the age of the ages" (cf. Eph. 3:21). There seems to be no distinction between these idioms for "forever." The term "ages" may be plural in a figurative sense of the rabbinical grammatical construction called "the plural of majesty" or it may refer to the concept of several "ages" in the Jewish sense of "age of innocence," "age of wickedness," "age to come," or "age of righteousness."
1:9 "you have loved righteousness and hated lawlessness" This is a quote from the Septuagint of Ps. 45:7 which relates to the earthly life of Jesus Christ.
▣ "has anointed you" The Hebrew term "anointed" (msh) is the OT word for Messiah (masiah). In the OT prophets, priests, and kings were anointed with olive oil as a symbol of God's choice and provision for an assigned task. In this context it also refers to the cultural usage of olive oil at a time of joy and feasting (cf. Isa. 53:11).
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
▣ "above your companions" This is a continuation of the quote from the Septuagint of Ps. 45:6-7. Every detail of the Psalm should not be forced into a theological affirmation relating to Jesus. The phrase could relate to Jesus' superiority over (1) angels; (2) Israeli kings: (3) worldly rulers; or (4) redeemed mankind.
1:10 "you Lord" Only the Septuagint translation of Ps. 102:25 includes the word "Lord" which refers to YHWH, but in this context it refers to Jesus. This is another contextual reason why v. 9 also refers to Jesus as "God."
▣ "laid the foundation of the earth, and the heavens are the works of your hands" This is an allusion to 1:2 of Jesus being the Father's agent in creation. See Special Topic: Archē at 3:14.
Genesis 1 asserts Elohim's creation by the spoken word (cf. 1:3,6,9,14,20,24,26), while Genesis 2 affirms YHWH's direct personal involvement, implying "hands on" fashioning of Adam and Eve from clay (cf. 2:7,8,19,22). This quote (Ps. 102:25) extends the personal metaphor to all physical creation.
1:11 "they will perish but you will remain; And they all will become old like a garment" This again shows the eternality of the Son. In the OT the prophets often use a court scene to communicate YHWH's displeasure at His rebellious wife, Israel. He takes "her" (Israel) to divorce court and calls on the two required witnesses (cf. Deut. 19:15)—the two most permanent witnesses, "heaven and earth"—to corroborate His testimony. Even these two most permanent witnesses will pass away. This quote suggests two possible scenarios: (1) the first verb (apollumi) has the connotation of violent destruction (cf. II Pet. 3:10) and (2) the second phrase implies a growing old and passing away like a piece of clothing.
This is another comparison of the instability of the created order (angels, creation) versus the permanence and stability of God's throne and Son!
1:12 "but you are the same" This is a quote from the Septuagint of Ps. 102:27. This same concept (immutability) is used in 13:8 to describe the unchangingness of Jesus. Angels change, heaven and earth change, Jesus does not change, herein is mankind's hope (cf. Mal. 3:6; James 1:17).
▣ "your years will not come to an end" As the previous phrase addresses the stability of Jesus' character, this one addresses the permanence of His person.
1:13 "Sit at My right hand" This is a quote from the Septuagint of Ps. 110:1. This is a wonderful Messianic Psalm quoted and alluded to often in Hebrews (cf. 1:3,13; 5:6,10; 6:20; 7:3,11,17,21; 8:1; 10:12-13; 12:2). It combines the royal (vv. 1-3) and priestly (vv. 4-7) aspects of the Messiah (as do the two olive trees of Zech. 4). Notice the two forms of "lord"; the first is YHWH, the second is Adon (Lord). David's Lord (the Messiah) sits on YHWH's (lord) throne, in the place of authority and power. This never, never, never happens to angels!
1:14 "Are they not all ministering spirits sent out to render service for the sake of those who will inherit salvation" Angels exist to serve God and mankind. Redeemed mankind is a higher spiritual order of creation than the angels. Believers will judge the angels (cf. I Cor. 6:3). Jesus did not die to redeem the angels (cf. 2:14-16).
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the emphasis of v. 1?
2. What is the difference between natural and special revelation?
3. List the seven aspects of Jesus' person and work in verses 2-3.
4. Why is this description of Jesus so important to the recipients?
5. How are angels related to Jesus' ministry?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Great Salvation | Do Not Neglect Salvation | Warning Against Falling Away | The Great Salvation | An Exhortation |
2:1-4 | 2:1-4 | 2:1-4 | 2:1-4 | 2:1-4 |
The Pioneer of Salvation | The Son Made Lower than Angels | The Humiliation and Exaltation of Jesus | The One Who Leads Us to Salvation | Redemption Brought by Christ, Not by Angels |
2:5-9 | 2:5-9 | 2:5-9 | 2:5-10 | 2:5-8a |
Bring Many Sons to Glory | 2:8b-9 | |||
2:10-18 | 2:10-18 | 2:10-13 | 2:10-13 | |
2:11-13 | ||||
2:14-18 | 2:14-18 | 2:14-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapters one and two are a literary unit. It continues the superiority of Jesus over the OT revelation (cf. 1:1-3) and Jesus' superiority over the angels (cf. 1:4-2:18).
B. The new emphasis of chapter two is Jesus' connection with His people (cf. 2:10-18). Jesus is truly identified with them and they, as a result, share in His glory. The purpose of a superior covenant is that fallen mankind is restored (cf. 2:9-11,14-18) to his place of pre-eminence in creation (cf. Ps. 8). Jesus is the ideal human, our perfect example.
C. Chapter 2 is the first in a series of warnings (2:1-4; 3:7-4:11; 5:11-6:12; 10:19-39; 12:14-29). This first warning is directed to those who might neglect the new covenant revelation (the gospel). This probably refers to people of Jewish background who had a deep reverence for the Mosaic covenant, thus the need for the comparison.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-4
1For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it. 2For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just penalty, 3how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, 4God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.
2:1 "For this reason" This refers to the truths of chapter 1.
▣ "we must" This is the term "dei," which means moral necessity. This is the first (i.e., vv. 1-4) of many warnings in the book of Hebrews addressed to a group of believing Jews still worshiping in a synagogue with unbelieving Jews. Some of the warnings of the book are directed at the believers to take the plunge, publicly join the church and move on into the fullness and maturity of the worldwide mission of the gospel (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8). Other warnings are addressed directly to the unbelieving Jews who had heard the gospel and seen its power in the lives of their believing Jewish friends and co-worshipers, but had refused to personally accept Jesus as the promised Messiah and to move beyond their rabbinical traditions (cf. chapters 6 and 10).
NASB"pay much closer attention"
NKJV"give the more earnest heed"
NRSV"pay greater attention to"
TEV"hold on all the more firmly to"
NJB"turn our minds more attentively"
This is a strong Greek comparative and infinitive which means to give special, complete attention and care to something or someone (cf. Acts 8:6,10; 16:14). The New Covenant of the Son (the gospel) is both precious and dangerous! God's truth must be handled appropriately.
▣ "do not drift away from it" This term is used only here in the NT. It literally means "to flow by" or "slip away." It is used figuratively of a current of wind or water causing someone to be carried past a safe anchorage.
This warning is stated as an aorist passive subjunctive first person plural. There is an element of contingency caused by an unstated outside agent (passive voice) and the subjunctive mood. Drifting past or away from the truth was a real possibility. It is also possible that the metaphor is directed to the recipients still remaining while the truth moves on. This may be an allusion to Prov. 3:21 in the Septuagint where the same verb is used.
There are three ways of viewing this warning.
1. as referring to those who refused to respond to the gospel (cf. v. 3)
2. as referring to those who had believed (cf. "we must pay much closer attention to what we have heard,"v. 1), but not matured
3. as referring to those who had believed and were in danger of not holding on to their original profession/confession of faith in Christ.
The first would refer to the unbelieving Jews, while the second and third would refer to the believing Jews. The use of the first person plural seems to mean that the author groups himself with those addressed and would imply that they were believers or at lease in a synagogue where the gospel was shared (cf. v. 3). However, this same grammatical plural appears in a literary, not literal, usage in 10:26.
2:2 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. It is often translated in English as "since" or "because."
▣ "the word spoken through angels" This is referring to the Mosaic Law. The Jews believed that angels acted as mediators between YHWH and Moses on Mt. Sinai (cf. Exod.3:2; 14:19; 23:20-23; 32:34; 33:2; Ps. 68:17; Acts 7:38,53; Gal. 3:19).
NASB"proved unalterable"
NKJV"proved steadfast"
NRSV"was valid"
TEV"was shown to be true"
NJB"proved to be so reliable"
God is faithful to His word, both blessings and/or cursings (cf. Deut. 27-28).
▣ "every transgression and disobedience received a just penalty" The Mosaic Covenant was based on obedience! Willful disobedience has clear and immediate consequences (cf. 10:28).
These two terms are formed with the same preposition; parabasis and parakoē, which may have been an intentional word (sound) play.
2:3 "how will we escape" The book of Hebrews has many severe warnings about neglecting God's truth (cf. 2:1-4; 3:7-4:11; 5:11-6:12; 10:19-39; 12:14-29).
▣ "if we neglect so great a salvation" The term "neglect" (ameleō) means "to pay no attention to" or "to be unconcerned about" something or someone. It is used in the NT for (1) an admonition for Timothy not to neglect his spiritual gift (cf. 1 Tim. 4:14) and (2) an affirmation of YHWH's lack of attention to Israel because they violated His covenant (cf. Heb. 8:9).
This is the major point of the argument that if the Mosaic Covenant had such tremendous consequences for its neglect then how much more severe the consequences for neglecting the new and better Covenant brought by Jesus (the Son). The consequences of knowingly neglecting a message are related to the majesty of the One who brings the message (i.e., parables of royal wedding, cf. Matt. 22:2-14).
The interpretive question then becomes, "Is this referring to (1) a rejecting of the new covenant (the gospel) or (2) a neglecting of the new covenant?" The contemporary usage of the term implies #2. Some commentators would add the use of "we" as an evidence of the author identifying with a believing group, but in 10:26 the author uses this same pronoun (first person plural) in addressing the unbelieving group. These recipients were not rejecting the gospel, but minimizing its influence in their lives.
▣ "it was at the first spoken through the Lord" Jesus is called by YHWH's OT covenant title "I Am that I Am" (cf. Exod.3:14, which was later read as "Lord" [adon]). See Special Topic at 2:7. This is one of the ways that NT authors show the deity of Jesus of Nazareth. YHWH Himself bears witness to the truthfulness of Jesus' message (cf. v. 4). See Special Topic: Archē at 3:14.
▣ "by those who heard" Both John Calvin and Martin Luther said that this phrase refers to a second generation Christian. Obviously this cannot mean Paul (cf. Gal. 1:11). Paul was not the human author of Hebrews. See note at 13:23.
2:4 "God also testifying with them by signs and wonders and by various miracles" Signs and wonders were intended both to encourage believers and to help unbelievers accept the truth (cf. Acts 2:22). God continues (present active participle) to bear witness to the truth of the gospel. There was an intensification of both evil and spiritual signs surrounding Jesus' first coming, as there will be surrounding His second coming.
▣ "and by gifts of the Holy Spirit" Every believer has at least one spiritual gift given by the Spirit at the time of conversion (cf. 1 Cor. 12:7,11,18; Eph. 4:11,12). This spiritual giftedness of believers is one of the contemporary evidences of the gospel's validity, which some of the recipients of the letter were denying or rejecting!
▣ "according to His own will" The Spirit chooses and distributes gifts (cf. 1 Cor. 12:7,11,18). Believers are not gifted based on personal merit or personal choice! If the spiritual gift relates to a natural talent, it is energized and so directed as to bring honor to Christ, not the individual Christian. All the gifts serve the body. Each believer is to live for the health and growth of the body!
NASB (UPDATED) TEXT: 2:5-9
5For He did not subject to angels the world to come, concerning which we are speaking. 6But one has testified somewhere, saying,
"What is man, that You remember him?
Or the son of man, that You are concerned about him?
7You have made him for a little while lower than the angels;
You have crowned him with glory and honor,
And have appointed him over the works of Your hands;
8You have put all things in subjection under his feet."
For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him. 9But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone.
2:5 "For He did not subject to angels the world to come" It is true that angels are in a place of spiritual pre-eminence now (cf. Deut. 32:8 in the Septuagint and the book of Daniel, chapter 10). However, in the world to come, it will be human beings, by means of their incarnate, glorified Savior, who will be in the place of authority. This is another comparison relating to the superiority of Jesus and His followers over the angels who were viewed as being involved in the Mosaic Covenant (cf. 1:4-14).
2:6 "But one has testified somewhere saying" This is a Hebrew idiom for the inspiration of the entire OT, not a lapse of memory as to where these quotes are found (cf. 4:4). There follows a series of OT quotes, which is common in Hebrews.
▣ "What is man that you remember him" This is a quote from the Septuagint of Ps. 8:4-6 based theologically on Gen. 1:26,28. Verses 6, 7, and 8 do not refer to the Messiah ("the Son of Man"), but to humanity. In the Psalm the term "son of man" is in a parallel relationship with the term "man" and should not be capitalized. It is a Hebrew idiom for humanity, ben adam, so common in Ezekiel (cf. 2:1; 3:1,3,4,10,17, etc.).
2:7 "you have made him for a little while lower than the angels" This is the continuation of the quote of Ps. 8:5-6 from the Septuagint. The question for both translation and interpretation is, how should the Hebrew term "Elohim" be understood?
1. The Septuagint translated Ps. 8:5 as "angels," as did the Aramaic Targums and Pehsitta, Vulgate, and KJV translations.
2. The Jewish Publication Society of America translated it as "little less than divine." Several English translations have "God" (cf. ASV, NASB, RSV, NEB, NRSV, REB, JB, NJB, TEV). The term, when used in the OT with a singular verb, like Gen. 1:1, refers to God. Jesus used it in this sense in John 10:31-39. It is also used of the "gods" of the pagan nations. It can refer to angels in the sense of God's heavenly council made up of Himself and angelic servants (cf. 1 Kgs. 22:19; Dan. 7:10).
3. There is even the possibility that it refers to the Judges of Israel (cf. Exod.21:6; 22:8-9,28; Ps. 82:1,6).
In this context the theological point is that Jesus and His followers (cf. 1:14) are superior to the angels.
There is a Greek manuscript variation at the end of v. 7. Some ancient Greek manuscripts (א , A, C, D*, P) continue to quote from Ps. 8:7, but others stop at "You crowned him with glory and honor" (P46, B. Dc, K, L). As with so many of these variations, it makes no difference in the interpretation of the text.
SPECIAL TOPIC: NAMES FOR DEITY
▣ "You crowned Him with Glory" see note at 1:3.
2:8 This is from Ps. 2:6, but is an allusion to Gen. 1:26,28-30. Humans made in God's image (cf. Gen. 1:26-27) were to function as managers on earth (as God's representatives). But the fall of Genesis 3 thwarted this purpose (cf. v. 9c).
2:9 "But we do see Him" The NASB has all of the pronouns in small letters in vv. 7 and 8 (i.e., the author quoting the Psalm), but in v. 9 they are in capital letters (the author now applying the Psalm), thus comparing fallen mankind with the ideal Man. God placed mankind in an honored position of authority, but mankind sinned and forfeited that position. Jesus the Incarnate God fulfills humanity's destiny and by His death restores believing mankind to the place of honor. Jesus was truly human! This is another Adam-Christ typology (cf. Rom. 5:12-21; 1 Cor. 15:21-22,45-49; Phil. 2:6-11).
▣ "who was made for a little while lower than the angels" This is an obvious comparison with verses 6 and 7. It speaks of Jesus' incarnation and life on earth.
▣ "Jesus" The author of Hebrews characteristically uses "Jesus" without any additional description (cf. 2:9; 3:1; 6:20; 7:22; 10:19; 12:2,24; 13:12). It is possible that this is a typological play on Jesus as the new Joshua. The names are exactly the same. The author of Hebrews uses the Exodus material extensively. As Joshua brought God's people into the rest of the Promised Land, so too, will Jesus bring them into heaven (i.e., the seventh day rest).
▣ "because of the suffering of death" This reflects Gen. 3:15; Psalm 22; Isaiah 53. He was God's Agent in redemption!
▣ "crowned with glory and honor" This is a perfect passive participle. He has been and continues to be the crowned One! See note at 1:3.
▣ "by the grace of God" This translation (chariti Theos) is found in all English Bibles and is supported by the ancient Greek manuscripts (P46, א, A, B, C, D). However, a curious reading "apart from God" (chōris Theos), occurs in many later ancient texts. In A Textual Commentary On The Greek New Testament, Bruce M. Metzger says that this was originally a marginal gloss related to 1 Cor. 15:27, which was misunderstood as a correction to "chariti Theos" (p. 664).
The United Bible Society's A Handbook on the Letter to the Hebrews by Paul Ellingworth and Eugene A. Nida offers another opinion, that "apart from God" may allude to Psalm 22, which Jesus used to express His sense of being all alone on the cross (cf. Mark 15:34) p. 37. This same opinion is given by Myles M. Bourke in the Jerome Biblical Commentary (p. 385).
There is also a third option (taken from Bart D. Ehrman's, The Orthodox Corruption of Scripture, Oxford Press, 1993, pp. 146-150) that scribes intentionally changed "apart from God" for theological reasons, specifically the theological threat of gnosticism.
This variant was known to Origen and Jerome. Also the word "apart" (chōris) is used thirteen times in Hebrews, which shows this author's tendency to use this term. Also according to Ehrman (p. 148), it always is followed by an anarthrous (no article) noun.
▣ "He might taste death" It is important to realize that suffering was in the will of God for Jesus Christ (cf. Gen. 3:15; Isa. 53:4,10; Mark 10:45; 2 Cor. 5:21). This theme of suffering continues in the OT quotes found in the remainder of chapter 2.
▣ "for everyone" This context refers to the vicarious, substitutionary atonement of Jesus Christ (cf. Isa. 53:6; Rom. 5:6,8,10,17-19; 1 Cor. 15:22; 1 Tim. 2:4,6; 4:10; Titus 2:11; 2 Pet. 3:9). Jesus died to deal with mankind's sin problem. The only thing that keeps all humans from being saved is their unwillingness to accept God's free gift in the finished work of Jesus Christ by faith (cf. John 3:17-21).
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
NASB (UPDATED) TEXT: 2:10-13
10For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings. 11For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren, 12saying,
"I will proclaim Your name to My brethren,
In the midst of the congregation I will sing Your praise."
And again,
"I will put My trust in Him."
13And again,
"Behold, I and the children whom God has given Me."
2:10 "For it was fitting for Him, for whom are all things, and through whom are all things" Again, the pronouns are ambiguous. This could refer to God the Father (cf. Rom. 11:36) or the Son (cf. 1:2,3; Col. 1:15-17). Because Jesus is referred to as "the author" in the latter part of this verse, the earlier pronoun must refer to the Father. However, Jesus was the Father's agent in creation (cf. 1:2; John 1:3; I Cor. 8:6; 15:25-27) as He was in redemption and will be in judgment.
▣ "in bringing many sons to glory" The family aspect of the new covenant is fully revealed in the remaining verses of chapter 2. Notice the number of family terms used. The goal of the new covenant is the restoration of the image of God in fallen mankind. The term "many" does not mean "some" as opposed to "all" (cf. v. 9, "everyone"). The terms "all" and "many" are used synonymously in the Bible (compare Isa. 53:6 with 11,12 and Rom. 9:18 with 19). Therefore, Mark 10:45 and 14:24 must refer to "all," not "some"! This cannot function as a proof-text for radical Calvinism (i.e., supra-lapsarian).
NASB"to perfect the author of their salvation"
NKJV"to make the author of their salvation perfect"
NRSV"should make the pioneer of their salvation perfect"
TEV"should make Jesus perfect"
NJB"make perfect. . .the leader of their salvation"
The term "perfect" (aorist active infinitive) meant "to be complete, mature, equipped for the assigned task" (cf. Eph. 4:12). The author of Hebrews uses "perfect" three times to describe Jesus (cf. 2:10; 5:9; 7:28) and three times to describe His followers (cf. 10:14; 11:40; 12:23). See Special Topic at 7:11.
Jesus was a true human being (cf. Luke 2:40,52). He grew in faith and obedience (cf. Luke 2:40,52). He was tested by adversity (cf. 5:8-9). He faced and overcame every spiritual obstacle (cf. 4:15). He became mankind's great example (cf. 1 Pet. 2:21).
SPECIAL TOPIC: AUTHOR/LEADER (ARCHĒGOS)
▣ "through suffering" Jesus was perfected, humanly speaking, by suffering (cf. 5:8-9). Jesus often spoke of the trials and persecution His followers would face (cf. Matt. 5:10-12; John 15:18-19; 17:14).
The early church faced much opposition from the Jews, the pagans, the Roman government, and the evil one, but God took this opposition and turned it into a tool for producing trust and Christlikeness (cf. Rom. 8:17; Phil. 1:29; 2 Tim. 3:12; James 1:2-4; and 1 Pet. 4:12-19). The truth can be illustrated from (1) the OT (cf. Heb. 11) and (2) Paul's ministry (cf. 1 Cor. 4:9-12; 6:4-10; 11:24-27).
2:11
NASB, NRSV"for both He who sanctifies and those who are sanctified"
NKJV"for both He who sanctifies and those who are being sanctified"
TEV"He purifies people from their sins, and both he and those who are made pure"
NJB"For consecration and consecrated"
This is a play on the term "holy" or "sanctified" (cf. 10:10,14). The first usage is a present active participle (Jesus) and the second is a present passive participle (His people, cf John 17:19). Jesus is identified with His people (cf. 1:14 and 2:6-8,9-18).
Believers are sanctified by the Father (cf. John 17:17; 1 Thess. 5:23); through the agency of the Son (cf. 1 Cor. 1:2; Eph. 5:26; Heb. 10:10,14,29; 13:12); these aspects are united in Heb. 2:11.
1. a Holy Father
2. a Holy Son
3. holy believers (cf. 1 Pet. 1:13-25)
This is true both positionally and experientially. We are holy in Christ and we are called to be holy like Christ.
SPECIAL TOPIC: NEW TESTAMENT HOLINESS/SANCTIFICATION
▣ "are all from one Father" "Father" is not in the Greek text (cf. NASB, NRSV, TEV). The pronoun "He" in the next phrase refers to Jesus (cf. NRSV, TEV, NIV). Therefore, perhaps the NJB's translation, "all of the same stock" or NIV's "are of the same family" fits the context best. If so, it is an emphasis on the humanity of Jesus (cf. v. 14).
▣ "for which reason He is not ashamed to call them brethren" Jesus identifies Himself completely with believing mankind. Through His suffering the image of God is restored in them. The next three OT quotes (cf. vv. 12-13) seem somewhat out of context, but they are from Messianic passages using rabbinical word plays. The context of vv. 10-18 identifies Jesus completely with His followers:
1. they both proclaim the Father
2. they both praise the Father
3. they both put their trust in the Father
4. Jesus (cf. the "I" of v. 13b) and His followers ("children" of v. 13b) are linked by God the Father's gift to the Son
5. both Jesus and His followers share a human nature
6. both Jesus and His followers are tempted
2:12-13 This series of OT quotes describes how Jesus identifies with believers using these OT texts.
2:12 "I will proclaim your name to my brethren" This is from Ps. 22:22 which relates prophetically to the crucifixion.
▣ "congregation"
SPECIAL TOPIC: CHURCH (EKKLESIA)
2:13 "I will put my trust in him" This phrase is a quote from Isa. 8:17. At this point let me add just a word about the author's continuing use of the Septuagint which is different, sometimes very different, from the Hebrew (Masoretic) text. There seems to be much controversy in our day related to different English translations. Some prefer one over another, sometimes even questioning the motives and Christianity of translators. If God's Spirit can use the Greek translation to communicate the gospel to the ancient near east, He can surely use the differing translations to do the same in our day. It is not a question of translation theory but the will of God that humans hear and believe the good news about Christ.
▣ "Behold, I and the children whom god has given me" This is a quote from the Septuagint of Isa. 8:18. The whole point is to emphasize the unity of Jesus with believers (cf. v. 17).
NASB (UPDATED) TEXT: 2:14-18
14Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and 15might free those who through fear of death were subject to slavery all their lives. 16For assuredly He does not give help to angels, but He gives help to the descendants of Abraham. 17Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. 18For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted.
2:14 "since" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purpose.
▣ "the children share in flesh and blood, He Himself likewise also partook of the same" The verb "share," (koinōnia) perfect active indicative]) speaks of the initial and continuing full humanity of Jesus Christ. Verses 14 and 17 emphasize the true humanity of Jesus which was the theological problem of the early gnostic heretics (cf. 1 John 4:1-6).
The phrase in Greek is literally "blood and flesh." This is exactly opposite from the normal use of the phrase. The rabbis used this phrase for the frailty of man. The author of Hebrews possibly reversed the phrase to show that although Jesus was human, He was not affected by mankind's sinful fall (cf. Rom. 8:3; Phil. 2:7-8).
Hebrews emphasizes both the deity (cf. 1:1-3; 4:14) and humanity of Jesus.
1. 2:14 took on human nature
2. 4:15 tempted in all ways as humans are
3. 5:7 prayed to the Father with loud crying and tears
4. 5:8-9 perfected by suffering
▣ "through death" By Jesus' death, death died! This is the Jewish corporate theology of sacrifice (cf. Lev. 1-7). One innocent One died on behalf of all (cf. Rom. 5:12-21; 2 Cor. 5:14-15,21).
2:15 "might render powerless him" This is the very same term (katargeo) that the King James Version translates "destroy" both here and in Rom. 6:6. It certainly has this connotation in 2 Thess. 2:8. It is often difficult, even in context, to know if this verb should be translated "destroy/abolish" or "make null and void" (cf. 1 Cor. 15:24, 26; Eph. 2:15). However, the term also has the connotation of "to bring to naught, to make null and void, to render inoperative" (cf. Rom. 3:3, 31; 4:14; 6:6; I Cor. 2:6; 13:8; 2 Cor. 1:7).
SPECIAL TOPIC: NULL AND VOID (KATARGEŌ)
▣ "who had the power of death, that is, the devil" Satan does not have the absolute power over death (cf. Job 2:4-6; 1 Cor. 5:5), but he does hold the power of the fear of death (cf. v. 15) which he holds over all mankind (cf. 1 Cor. 15:54-57). There is a personal force of evil who is out to thwart all of God's will in this world (cf. John 12:31; 14:30; 16:11; 2 Cor. 4:4; Eph. 2:2; 1 John 4:4; 5:19). Jesus has abolished death (cf. 2 Tim. 1:10) and He has the keys of hades and death (cf. Rev. 1:18).
2:16
NASB"For assuredly"
NKJV"For indeed"
NRSV, TEV"For it is clear"
NJB --omitted--
The NRSV and TEV express the idea best.
▣ "He does not give help. . .He gives help" These are both present middle (deponent) indicatives. The "not" is placed first in the Greek sentence for emphasis. The verb is epilambanō, which is from the root lambanō, "to take" or "to grasp" with either positive or negative purposes. In this context it refers to Jesus' positive actions (cf. 8:9) on behalf of believing humans, which are never directed toward angels. Again Jesus and His followers are contrasted to the angelic world.
▣ "to the descendants of Abraham" This is literally "the seed of Abraham." YHWH promised childless Abram that he would be the father of a great nation with many descendants (cf. Gen. 12:2; 15:2-6; 17: 4-7; 18:10, 18). The term "seed" can be plural or singular. Therefore, it refers to both the nation of Israel and the coming Messiah. From other NT Scriptures we realize that it relates to faith, not race or performance (cf. John 8:31-59; Gal. 3:7,9,29; Rom. 2:28.29). The Abrahamic promises are unconditional (cf. especially Gen. 15:12-21; Rom. 4), while the Mosaic covenant is conditional on obedience.
2:17 "He had to be made like His brethren in all things" Jesus' intercessory work on mankind's behalf is related to His complete understanding of our nature (cf. 2:11,18; 4:15) so He could be our great high priest.
▣ "so that He might become a merciful and faithful high priest"
SPECIAL TOPIC: JESUS AS HIGH PRIEST
▣ "to make propitiation for the sins of the people" The term "propitiation" is used in the Septuagint for the mercy seat (lid) over the ark of the covenant in the Holy of Holies. However, its Greek connotation was to placate an angry deity, thereby removing the barriers between "the gods" and mankind. Because of this usage of the term modern translations are nervous about this connotation referring to YHWH (cf. RSV and NJB) and translate it as "expiation." Jesus brings together YHWH's justice and mercy (cf. 1 John 2:2; 4:10). However, we must not see this as an angry OT deity and a loving Jesus. The Father sent the Son (cf. John 3:16). The son represents and mimics the Father.
2:18 "For since He Himself was tempted in that which He has suffered" "He has suffered" is a perfect active indicative which speaks of the ongoing trials that Jesus faced. The term "tempted" (peiraz ō) has the connotation to tempt with a view toward destruction (cf. 4:15; Matt. 4:1). The evil one tried to destroy Him at Calvary, but God turned this into the great victory of redemption.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "He is able to come to the aid of those who are tempted" This same truth is repeated in 4:15. Jesus fully identifies with His needy people (cf. v. 17)!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the ways the new covenant is superior to the Mosaic covenant.
2. Why does this author quote so often from the Mosaic covenant?
3. To whom are the warnings of chapter 2 directed?
4. Does 2:6-8 refer to mankind or Jesus?
5. Why did Jesus have to suffer and how is the Christian affected by suffering?
6. According to verse 14 does Satan have the power of death over the Christian?
7. List the reasons why Jesus came.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus Superior to Moses | The Son Was Faithful | Christ is Superior to Moses | Jesus is Greater than Moses | Christ Higher than Moses |
3:1-6 | 3:1-6 | 3:1-6 | 3:1-6 | 3:1-6 |
A Rest for the People of God | Be Faithful | Warning and Exhortation | A Rest for God's People | How to Reach God's Land of Rest |
(3:7-4:13) | (3:7-4:13) | (3:7-4:13) | (3:7-4:13) | |
3:7-11 | 3:7-15 | 3:7-19 | 3:7-11 | 3:7-11 |
3:12-19 | Failure of the Wilderness Wandering | 3:12-15 | 3:12-19 | |
3:16-19 | 3:16-19 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS: HEBREWS 3:1-4:13
A. This section deals with Jesus' superiority over the twin leaders of the Mosaic Covenant, Moses and Aaron, who were brothers and Levites. This leads us into the practical discussion of the Melchizedek priesthood of Heb. 4:14-7:28.
B. This section is a rabbinical play on two concepts: (1) "the house of God," in 3:1-6 (cf. Num. 12:7-8; II Samuel 7) and (2) the "rest" in 3:7-4:13 (cf. Ps. 95:7-11).
C. The argument develops as follows.
1. Moses was part of God's house/household, but Jesus was the builder of the house/household
2. Moses is a servant in the house, while Jesus is a family member
3. Moses failed to bring in God's rest, while Jesus did not fail
D. The theological thrust of the literary unit is a warning to be obedient and faithful. Jesus was obedient and faithful, but the Israelites were not. The Mosaic covenant had consequences for disobedience which were severe. How much more dire are the consequences of rejecting or violating the new covenant (cf. 2:1-4)?
E. This section is typological. It views the NT as the new, spiritual exodus!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-6
1Therefore, holy brethren, partakers of a heavenly calling, consider Jesus, the Apostle and High Priest of our confession; 2He was faithful to Him who appointed Him, as Moses also was in all His house. 3For He has been counted worthy of more glory than Moses, by just so much as the builder of the house has more honor than the house. 4For every house is built by someone, but the builder of all things is God. Now Moses was faithful in all His house as a servant, for a testimony of those things which were to be spoken later; 6 but Christ was faithful as a Son over His house whose house we are, if we hold fast our confidence and the boast of our hope firm until the end.
3:1
NASB, NKJV"holy brethren"
NRSV"brothers and sisters"
TEV"my Christian friends"
NJB"holy brothers"
To whom was this book addressed? The term "brethren" is used repeatedly (cf. 2:11; 3:1,12; 10:19; 13:22) which (along with the subject matter) implies Jewish believers.
▣ "partakers of a heavenly calling" This concept is used in several ways in the Bible.
1. Israel was called by God to be a kingdom of priests to bring the world back to God (cf. Gen. 12:3; Exod.19:5). In the OT this was a call to service, not individual salvation, and a corporate call (national Israel) to an assigned task (worldwide evangelization).
2. Individual believers are called (cf. John 6:44,65) to an eternal salvation.
3. Every individual Christian is called to serve the body of Christ through spiritual giftedness (cf. I Cor. 12:7,11).
▣ "consider Jesus" This is an aorist active imperative. It means to consider thoughtfully (cf. 10:24). In context this implies comparing His person and work with the leaders of the Mosaic covenant.
▣ "the Apostle and High Priest" These two titles deal with Jesus' superiority over Moses as official messenger and Aaron as the Levitical high priest. Chapters 3 and 4 deal with Jesus' superiority over Aaron. Since the Greek terms for "messenger" and "angel" are the same, "apostle," which was a Greek term "to send," may relate to both angels sent by God to serve those being saved (cf. 1:14) and to Jesus sent by God to redeem those who are being saved (cf. John 3:17). This is the only place in the NT that Jesus is called "the Apostle," although John uses the verb over and over to refer to Him being "sent" from the Father (cf. John 3:17,34; 5:36,38; 6:29,57; 7:29; 8:42; 10:36; 11:42; 17:3,18,21,23,25; 20:21).
▣ "Apostle" This comes from the verb "to send" and was used by the rabbis in the sense of one sent as an official representative of another. Moses served in the house of God as a servant while Jesus was "a son," a family member. God called Moses to serve, but sent Jesus from heaven.
▣ "High Priest" Hebrews is the only book of the Bible to call Jesus high priest. It takes an extensive rabbinical argumentation to convince first century Jews that Jesus, from the tribe of Judah, really was a priest. The Dead Sea Scrolls community expected two Messiahs, one royal (tribe of Judah) and one priestly (tribe of Levi, cf. Psalm 110; Zechariah 3-4).
▣ "our confession" This is the Greek term homologia, which is a compound of "to say" and "the same." The readers had made a confession of their faith in Jesus Christ. Now they must hold fast this confession/profession (cf. 4:14; 10:23). This is one of the main issues of the book.
3:2 "He was faithful to Him who appointed Him" In context the emphasis is on (1) the Father's choosing and equipping Jesus for an assigned redemptive task (cf. Mark 3:14) and (2) Jesus exercising faith (present participle) in the Father as believers are to exercise faith. He is truly one with mankind. However, one possible etymology for "appointed" is "create." Arius used the verb "appointed" in his controversy with Athanasius to assert that Jesus was the highest creation (cf. Prov. 8:22) of God, but not deity Himself (cf. Acts 2:36; Rom. 1:4; Col. 1:15). This fourth century controversy produced the clear teaching of one divine essence, but three eternal personal manifestations, Father, Son, and Spirit (the Trinity). These three divine persons have eternally made up the one true God (cf. John 1:1-18). For a good brief discussion of Arianism, see Christian Theology (2nd ed.) by Millard J. Erickson, pp. 711-715.
▣ "all His house" This is a reference to Num. 12:7,8. The people of God being the house of God is an oft repeated biblical metaphor (cf. v. 6, "household," Gal. 6:10; I Tim. 3:15; "spiritual house," I Pet. 2:5; "household of God," 4:17). "House" is used six times in this paragraph, sometimes with the connotation of a building and sometimes of a family. The argument seems to run as follows
1. Moses was part of God's house/household, but Jesus was the builder of that house
2. Moses is a servant, while Jesus is a family member
3. Moses failed to bring in God's rest, while Jesus will not fail
3:3 "counted worthy of more glory than Moses" This is a perfect passive indicative. This would have been an absolutely shocking statement to Jews (cf. II Cor. 3:7-11).
3:4 "For every house is built by someone" This has been used for the philosophical/theological argument of "ultimate cause" in an attempt to prove the existence of God (cf. Thomas Aquinas). However, this line of reasoning ("first cause") can never arrive at the revelation of God as Father of the Lord Jesus Christ, nor at God as friend of sinners.
▣ "but the builder of all things is God" The Father is creator of all (cf. Rom. 11:36; I Cor. 15:25-27). Jesus was the Father's agent in creation (cf. John 1:3; I Cor. 8:6; Col. 1:16; Heb. 1:2).
3:5-6 "but Christ was faithful as a Son over His house" Jesus a son (cf. 1:2; 3:6; 5:8; 7:28) is contrasted with Moses, the servant (cf. 1:2; 3:5; 5:8; 7:28; Exod. 14:31; Num. 12:7). Moses was a faithful servant (cf. Num. 12:7), but Jesus was a family member!
3:5 Moses spoke of Christ in Deut. 18:18-19 (cf. I Pet. 1:11). This repeats the truth of 1:1.
3:6 "whose house we are" This is the family of faith described as a house (cf. Gal. 6:10; I Tim. 3:15; I Pet. 2:5; 4:17). This same type of collective building metaphor is employed when the church is called a temple (cf. I Cor. 3:16). The focus is on (1) Jesus' ownership and (2) the people of God as a corporate entity.
It is unusual to speak of the church as Jesus' house. Because of this some ancient Greek manuscripts changed the pronoun so that it refers to the Father (cf. MSS P46 and D*).
▣ "if" This is a third class conditional which means potential action (ean plus a subjunctive). This gives the statement an element of contingency (cf. 3:14; 4:14; Rom. 11:22; I Cor. 15:2).
▣ "we hold fast our confidence and the boast of our hope" "Hold fast" is a continuing emphasis on perseverance (aorist active subjunctive, cf. 3:14; 4:14, see Special Topic at 4:14). The rest of this chapter and chapter 4 is one continual warning (1) for the Jewish believers to move to maturity and (2) for those who have heard the gospel and seen it powerfully in the lives of their believing Jewish friends to fully accept it themselves.
▣ "boast of our hope" This emphasis on hope is characteristic of Hebrews (cf. 3:6; 6:11; 7:19; 10:23; 11:1). Hope refers to the sure consummation of our faith!
▣ "firm until the end" This phrase does not appear in the ancient Greek manuscripts P46 or B and, therefore, is possibly not original. However, it is included in other ancient uncial Greek manuscripts (א, A, C, D, K, and P). It is included in v. 14 and was probably transposed here by a scribe for the sake of balance. It surely fits the theology of the context. See Special Topic at 7:11.
NASB (UPDATED) TEXT: 3:7-19 (complete paragraph includes 3:7-4:13)
7Therefore, just as the Holy Spirit says,
"Today if you hear His voice,
8Do not harden your hearts as when they provoked Me,
As in the day of trial in the wilderness,
9Where your fathers tried Me by testing Me,
And saw My works for forty years.
10Therefore I was angry with this generation,
And said, 'They always go astray in their heart,
And they did not know My ways';
11As I swore in My wrath,
'They shall not enter My rest.'"
12Take care, brethren, that there not be in any one of you an evil, unbelieving heart that falls away from the living God. 13But encourage one another day after day, as long as it is still called "Today," so that none of you will be hardened by the deceitfulness of sin. 14For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end, 15while it is said,
"Today if you hear His voice,
Do not harden your hearts, as when they provoked Me."
16For who provoked Him when they had heard? Indeed, did not all those who came out of Egypt led by Moses? 17And with whom was He angry for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? 18And to whom did He swear that they would not enter His rest, but to those who were disobedient? 19 So we see that they were not able to enter because of unbelief.
3:7 "as the Holy Spirit says" This is attributing the inspiration of the OT to the Holy Spirit. In context this is very significant because Scripture is attributed to the Father in 1:5,13; 2:6,11; 4:3,4; 10:9; 13:5. Therefore, this is a strong passage on the deity and personality of the Spirit (cf. 9:8; 10:15).
▣ "today if you hear his voice" Verses 7-11 are a quote from the Septuagint of Ps. 95:7-11, which is a warning to Israel during the wilderness wandering against unbelief. Hebrews 3:17 through 4:13 is based on an exposition of this passage. This is a third class conditional sentence. They had the opportunity to see and hear (cf. v. 9) but willfully refused and hardened their hearts.
3:8 "do not harden your hearts as when they provoked me" The historical allusion is to Israel's wilderness wandering period. The Masoretic Hebrew text lists the geographical sites of Israel's rebellion as Meribah (cf. Exod.17:7; Num. 20:13) and Massah (cf. Exod.17:7; Deut. 6:16). The Septuagint translates them by their etymology (Meribah–place of strife and Massah–temptation, cf. v. 9).
The term "heart" refers to the entire person (cf. Deut. 6:4-5). These Israelites initially had faith, but later did not act in faith (i.e., the report of the 12 spies). As a result they were not permitted to enter the Promised Land.
▣ "as in the day" Here is an example of the Hebrew term "yom" used in a figurative sense (cf. John 8:56; Heb. 8:9), not in the sense of a literal 24 hour period.
3:9 "tried Me by testing Me" The term "provoking" in v. 8 and the term "test" in v. 9 in the Masoretic Text are "meribah" and "massah," two geographical locations mentioned in Exod.17:1-7 where Israel rebelled against God.
In the Greek translation two different terms for "test" or "try" are used. The first (peirazō) normally had the connotation of "to test with a view toward destruction" and the second (dokimazō) "to test with a view toward approval," but in this context they are synonymous. See Special Topic at 2:18.
▣ "and saw my works" God's miraculous dealings with the children of Israel during the forty year period of the wilderness wanderings did not bring them to complete trust. The parable in Luke 16 of Lazarus and the rich man combined with Matt. 24:24 shows that the miraculous is not necessarily the sign of God, nor the best tool for winning men to faith (cf. the devil's temptation of Jesus in Matt. 4:3,6).
▣ "forty years" This number is used often in the Bible. It must be a Hebrew idiom for a long, indefinite period of time. Actually, in this context, it refers to 38 years (cf. Num. 14:34).
The author of Hebrews has modified both the Hebrew text and Greek text of this Psalm (e.g., Paul's quote of Ps. 68:18 in Eph. 4:8) by connecting the "forty years" with the Israelites seeing YHWH's miracles during the wilderness wandering period. However, the Masoretic Text and Septuagint relate the phrase to YHWH's anger at the people during this period (cf. Ps. 95:10). New Testament authors under inspiration often interpret the OT by rabbinical word plays. This seems to violate our modern commitment to authorial intent as the proper way to interpret the Bible. We must allow the NT authors the right to use the OT in ways that would be inappropriate for modern interpreters. We cannot reproduce the hermeneutical approach of the inspired authors.
3:10 "I was angry with this generation" A good example of YHWH's anger and judgment is found in Numbers 14:11,22-23,27-30,35.
▣ "know" The Hebrew term has an element of personal relationship (cf. Gen. 4:1; Jer. 1:5), not just facts about someone or something. Biblical faith has both a cognitive element (truths) and a personal element (trust).
▣ "My ways" There are many synonyms in Hebrew referring to God's Law (cf. Ps. 19:6-9; 119). God's will was clear to them (i.e., OT Israelites), but they willfully rejected it. This was the problem of the unbelieving Jewish recipients of Hebrews. The message of Jesus had changed "God's ways" (i.e., Matt. 5:21-48; Mark 7:19; 10:5-6). It was hard for these Jewish worshipers to leave Moses and trust completely in the Apostolic message of a "new covenant" (i.e., Jer. 31:31-34; Ezek. 36:22-38) totally apart from human performance!
SPECIAL TOPIC: TERMS FOR GOD'S REVELATION (using DEUTERONOMY and PSALMS)
3:11 "as I swore in my wrath" God's wrath is as true biblically as is God's love. It must be stated; however, that both are anthropomorphic metaphors using human emotions and terminology. They surely are true about God but not ultimate. God has adequately revealed Himself to us, but there is so much about God that we simply cannot receive while still a part of this temporal, physical, sinful reality.
SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)
3:12
NASB, NRSV,
NJB"Take care brethren"
NKJV"Beware"
NJB"be careful"
This is a present active imperative; continue to be watchful! It not only is the beginning of the life of faith that is crucial, but also the finish (cf. chapter 11)!!!
NASB, NKJV"brethren"
NRSV"brothers and sisters"
NJB"brothers"
See note at 3:1. This designation seems to refer to believing Jews, although it could denote ethnic paternity.
▣ "an unbelieving heart" This describes a believer who deserts the living God. A believing heart is one that continues firm to the end (cf. v. 14 and chapter 11). The phrase "unbelieving heart" reflects a Hebrew idiom "heart of unbelief" (cf. 4:6), as does "fall away," which reflects the Hebrew shuv ("return" or "turn").
▣ "that falls away from the living God" This is an aorist active infinitive. This verb is the source of our English word "apostasy." This is addressing a developing faithlessness (it is the opposite of 3:14). To whom does this passage relate: (1) believing Jews or (2) unbelieving Jews? The use of "brothers" in 3:1 and the added phrase "partakers of a heavenly calling" and "brothers" in 3:12 demand that it refer to believers.
What then is the warning relating to: (1) salvation or (2) faithfulness? In context it seems to refer to faithfulness; Jesus was faithful, they must be faithful. Hebrews views the Christian life from the end (cf. v. 14), not the beginning (like Paul).
The "falling away" of v. 13 must relate to continual faith and faithfulness. The Israelites had faith, but not functioning, obedient faith. They rejected God's promise of the land flowing with milk and honey by accepting the spies' report (cf. Numbers 13-14), not their belief in God. In this context "falling away" does not mean "falling from faith," but "falling from faithfulness"! However, both are required for a helathy faith. See note at 3:16-18.
God always comes to us in a covenant relationship. We must respond in faith and faithfulness. The Sovereign God has allowed us to participate in our initial decision and on-going discipleship. The author of Hebrews is difficult to follow because
1. he uses rabbinical logic and hermeneutics
2. he is addressing two groups
a. believing Jews
b. unbelieving Jews
3. he views Christian assurance and victory from the criteria of faithfulness as well as faith
4. he focuses on faithfulness to the end (cf. 4:14; chapter 11). He views the Christian life from its conclusion, not its beginning.
The phrase "the living God" is a play on God's covenant name YHWH, which is from the Hebrew verb "to be" (cf. Exod.3:14). See Special Topic: Names for Deity at 2:7. These readers were not rejecting YHWH, but the irony is that rejecting the gospel of Jesus Christ is, in fact, a rejection of YHWH (cf. I John 5:9-12).
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
3:13 "But encourage one another" This is a present active imperative. Believers are to emulate the Spirit and the Son in encouraging faith and faithfulness (cf. 10:24). This is the same root as the word paraclete, which means "one called alongside to help" and is used of the Spirit (cf. John 14:16,26; 15:26; 16:7) and of Jesus (cf. I John 2:1).
▣ "Today" "Today," used in Psalm 95, shows that the time for trusting God and finding His rest was still open as it was in David's day. The author is emphasizing that now is the time for decision because there comes a time when continual rejection results in blinded eyes that cannot see (i.e., unpardonable sin of the Gospels and the sin unto death of I John).
No one chooses the time when they come to God (cf. John 6:44,65). Our only choice is to respond, and respond immediately. Continued rejection and willful unbelief causes a spiritual hardening of the human heart (cf. Aorist passive subjunctive, "be hardened by the deceitfulness of sin"). This is not God's will, but the inevitable consequence of rejection. The people of God who left Egypt in faith balked at God's promise related to possessing the Promised Land. Believers often practice practical unbelief. Beware of segmenting initial faith from continuing faith (cf. vv. 6,14).
▣ "that none of you will be hardened by the deceitfulness of sin" This is an aorist passive subjunctive. Sin is personified as the enemy that hardens hearts. Notice how this truth is presented:
1. take care brethren (v. 12)
2. lest one have (v. 12)
a. an unbelieving heart
b. fall away from God
3. encourage one another (v. 13)
4. lest you be hardened by sin (v. 13)
5. we are partakers, if we hold fast (v. 14)
What a powerful encouragement and warning these verses present.
3:14 "we have become partakers of Christ" This is a perfect active indicative. This implies a finished progress that results in an abiding state of being.
▣ "if" This is a third class conditional which means potential action. This is another warning admonishing Christians to hold fast their confession (cf. 3:6; 4:14; 10:23).
NASB"if we hold fast the beginning of our assurance firm until the end"
NKJV"if we hold the beginning of our confidence steadfast to the end"
NRSV"if only we hold our confidence firm to the end"
TEV"if we hold firmly to the end the confidence we had at the beginning"
NJB"if we keep the grasp of our first confidence firm to the end"
This is an emphasis on perseverance. It is as valid a biblical emphasis as is security. They must be super-glued together for a biblically balanced perspective (cf.3:6; 4:14; Mark 13:13; Rom. 11:22; I Cor. 15:2; Gal. 6:7-9; I John 2:19; Rev. 2:7,11,17,26; 3:5,12,21; 21:7). See SPECIAL TOPIC: GUARANTEE at 2:2. For "to the end" see Special Topic at7:11.
Most biblical doctrines come in dialectical or paradoxical pairs. The Bible is an eastern book which uses figurative language expressing truth in very strong statements, but then balances it with other seemingly contradictory statements. Thereby truth is found between the two stated extremes. Western people tend to proof-text one side of the paradox and radicalize truth by literally and dogmatically interpreting one expression of truth without seeking and being open to the opposite truth. In many ways this is the major source of tension among modern western denominations! See Special Topics below.
SPECIAL TOPIC: CHRISTIAN ASSURANCE
3:15 "if" This is another third class conditional sentence, like v. 14, which means potential action. This is a quote from Ps. 95:7-8, which has been the focus of chapter 3.
3:16-18 There are three rhetorical questions in these verses (cf. vv. 16,17,18). If this analogy is taken literally, it seems that all who died in the wilderness (cf. Num. 14), including Moses, Aaron, and the faithful priests during Korah's rebellion, were all spiritually lost for eternity. This is impossible. This is a play on the words "rest" and "disobedience." These are the two key terms of this context. God has a "rest" for those who trust Him (and continue to trust Him), yet there are consequences for "disobedience," both to unbelievers and believers!
3:19 The unbelief of v. 19 deals with the continuing faithlessness of Israel during the Wilderness Wandering Period!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is Jesus called an "apostle" in 3:1?
2. List the different uses of "rest."
3. Define "the perseverance of the saints."
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
A Rest for the People of God | Warning and Exhortation | A Rest for God's People | How to Reach God's Land of Rest | |
(3:7-4:13) | The Promise of Rest | (3:7-4:13) | (3:7-4:13) | (3:7-4:13) |
4:1-11 | 4:1-10 | 4:1-11 | 4:1-7 | 4:1-11 |
The Word Discovers Our Condition | 4:8-11 | |||
4:11-13 | ||||
4:12-13 | 4:12-13 | 4:12-13 | 4:12-13 | |
Jesus the Great High Priest | ||||
Our Compassionate High Priest | The Theme of Jesus Our High Priest | Jesus the Great High Priest | Jesus the Compassionate High Priest | |
(4:14-5:10) | (4:14-5:14) | (4:14-5:10) | (4:14-5:10) | |
4:14-16 | 4:14-16 | 4:14-16 | 4:14-16 | 4:14-16 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The author moves back and forth between the superiority of Jesus and warning to hold fast to Him.
B. Jesus' superiority (new covenant) over the old covenant
1. He is the superior revelation (the prophets, 1:1-3)
2. He is the superior mediator (angels, 1:4-2:18)
3. He is the superior servant (Moses, 3:1-6)
4. He is the superior priest (Aaron, 4:14-5:10; 6:13-7:28)
5. He is the superior covenant (OT, 8:1-13; 9:15-22)
6. He is the superior sanctuary (temple, 9:1-11, 23-28)
7. He is the superior sacrifice (animals, 9:12-14; 10:1-18)
8. He is the superior mountain (old covenant as Mt. Sinai and new covenant as Mt. Zion, 11:18-29)
C. In light of Jesus' superiority there is a series of warnings against rejecting His gospel (i.e., the New Covenant, cf. Jer. 31:31-34; Ezek. 36:22-38) or reverting to Judaism (i.e., Old Covenant).
1. 2:1-4
2. 3:7-4:13
3. 5:11-6:12
4. 10:19-39
5. 12:14-29
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-13
1Therefore, let us fear if, while a promise remains of entering His rest, any one of you may seem to have come short of it. 2For indeed we have had good news preached to us, just as they also; but the word they heard did not profit them, because it was not united by faith in those who heard. 3For we who have believed enter that rest, just as He has said,
"As I swore in My wrath,
They shall not enter My rest,"
although His works were finished from the foundation of the world. 4For He has said somewhere concerning the seventh day: "And God rested on the seventh day from all His works"; 5and again in this passage,
"They shall not enter My rest."
6Therefore, since it remains for some to enter it, and those who formerly had good news preached to them failed to enter because of disobedience, 7He again fixes a certain day, "Today," saying through David after so long a time just as has been said before,
"Today if you hear His voice,
Do not harden your hearts."
8For if Joshua had given them rest, He would not have spoken of another day after that. 9So there remains a Sabbath rest for the people of God. 10For the one who has entered His rest has himself also rested from his works, as God did from His. 11Therefore let us be diligent to enter that rest, so that no one will fall, through following the same example of disobedience. 12For the word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. 13And there is no creature hidden from His sight, but all things are open and laid bare to the eyes of Him with whom we have to do.
4:1
NASB, NKJV"fear"
NRSV, TEV"take care"
NJB"Beware"
The verb is an aorist passive (deponent) subjunctive ("let us fear"). The warnings of Hebrews (cf. 2:1-4; 3:7-13; 4:1-13; 5:11-6:12; 10:26-39; and 12:14-17) elicit a sense of dread (cf. v. 11). These warnings touch ultimate issues of salvation and assurance.
▣ "while a promise remains of entering His rest" This is a continuing word play (i.e., "His rest," cf. vv. 1,3,5,8,9,10,11) in which the author uses rabbinical hermeneutical methodology to talk about four parts of the people of God's history and hope.
1. Gen. 2:2, God's rest on the seventh day of creation
2. Num. 13-14, Joshua's rest which was the Promised Land
3. Ps. 95:7-11 God's rest was still available in David's day
4. vv. 1 and 10-11 the day of rest as a reference to peace with God and life with God (heaven)
NASB, NKJV"to have come short of it"
NRSV"to have failed to reach it"
TEV"to have failed to receive that promised rest"
NJB"that he has come too late for the promise of entering his place of rest"
This reflects a Hebrew term chatha ("miss the mark") translated as hamartia by the Septuagint, meaning "fall short" or "come short" (cf. 12:15; Rom. 3:23). A related meaning is "come too late" (cf. NJB).
4:2 "we have had good news preached to us" This refers to the gospel about Jesus Christ, who all may accept by faith. Before Christ it referred to God's Word, which was given in the OT in different ways (i.e., "do not eat of the tree"; "build an ark"; "follow Me to a land"; "keep the law"; "enter the Promised Land," etc.). Each person or group had to believe God and respond by faith (i.e., act on) His Word to them. In the Exodus the ones believing were Joshua and Caleb. They believed God's promise about the Promised Land; most Israelis did not.
▣ "just as they also" This refers to the Israelites who listened to the ten spies' negative report. Joshua and Caleb, however, did not doubt God's promise about conquering the Promised Land (cf. Numbers 13-14), but had faith, so they could enter Canaan, but their unbelieving contemporaries could not.
NASB"because it was not united by faith in those who heard"
NKJV"not being mixed with faith in those who heard it"
NRSV"because they were not united by faith with those who listened"
TEV"they did not accept it with faith"
NJB"because they did not share the faith of those who did listen"
There is a Greek manuscript variation in this phrase. The best attested reading has a perfect passive accusative masculine plural participle, which would refer to the faith of Joshua and Caleb (cf. NASB, NKJV, NRSV, REB). The other option is a perfect passive nominative masculine singular participle, which would refer to faith in the message heard (cf. TEV, NJB, NIV).
The theological issue involves the faith (salvation) or lack of faith of the Israelite adults (20 years and up) who participated in the exodus. Did their lack of faith in the spies' report mean that (1) they were not allowed to enter Canaan or (2) they were not allowed to enter heaven? This question is not easy to answer because of the author's word play on the term "rest." It seems best to affirm their initial faith in YHWH (i.e., salvation), but admit they lacked the faith to trust His every promise (i.e., taking Canaan). This is the very question related to the first century readers. Was their lack of persistence a sign they were never saved or did it show their weak faith? In his commentary on Hebrews in The New International Commentary Series, F. F. Bruce says, "The practical implication is clear: it is not the hearing of the gospel by itself that brings salvation, but its appropriation by faith; and if a genuine faith, it will be a persistent faith" (p. 73).
4:3 "just as He said" This is a perfect active indicative, which is repeatedly used to refer to inspired Scripture (cf. 1:13; 4:3,4; 10:5,9; 13:5), which can refer to God the Father or God the Son.
▣ This is a quote from Ps. 95:11 (as are v. 5 and 3:11), but also an added OT allusion back to Gen. 2:2, God's Sabbath (the seventh-day rest of creation).
4:4 "For He has said somewhere" This reflects a rabbinical idiom of belief in the inspiration of the entire OT (cf. 2:6). The "where" (i.e., the exact location of the text) and "who" (i.e., the human author of the text), were not as important as God's authorship of all Scripture. This does not imply the author forgot where the OT reference was to be found.
▣ "seventh day" The rabbis asserted that God's Sabbath (i.e., "the Day of Rest") never ceased because the regular formula of Genesis 1, "there was evening and there was morning, day. . .," is never mentioned in connection with this seventh day of creation in Gen. 2:2,3 (cf. Exod. 20:11).
4:5 This is a quote from Psalm 95:11.
4:6 "because of disobedience" Faithlessness is evidenced by disobedience (cf. 3:18; 4:6,11). The larger context of chapter 4 reflects the events recorded in Numbers 13-14, but the specific scriptural reference is Ps. 95:7-11, which relates to Israel's experience at Meribah.
The term "disobedience" is in the ancient Greek uncial manuscripts A, B, D, while "unbelief" is in the papyri manuscript P46, and the ancient uncial manuscript א.
4:7 "fixes a certain day, "Today," saying through David" The Greek term "fixes" is the English term "horizon," which means a setting of bounds. "Through David" is not in the Hebrew text of Ps. 95:7-8, but the Septuagint correctly interprets and inserts the traditional author of the Psalm. The author's argument is based on God's rest still being open even during David's reign.
Psalm 95:7-11 has been quoted several times in the context of chapters 3 and 4. Each time a different part of the OT passage is emphasized (like a sermon).
1. 3:7-11 emphasizes "do not harden your hearts" of Ps. 95:8
2. 3:15 emphasizes "when they provoked Me" of Ps. 95:9
3. 4:3,5 emphasizes "they shall not enter My rest" of Ps. 95:11
4. 4:7 emphasizes "today" of Ps. 95:7
4:8 "if" This is a second class conditional sentence, which is often called "contrary to fact." Joshua did not bring all of the children of Israel into rest. This is using the term "rest" not in the sense of Canaan, but God's spiritual rest (cf. vv. 9-10). From vv. 8-10 it is obvious that the author of Hebrews is using "rest" in three historical/theological senses:
1. the Promised Land of Canaan (v. 8, Joshua's day, Num. 13-14)
2. the opportunity to trust God (cf. v. 9 i.e., David's day, Ps. 95)
3. the Genesis 2 (v. 4) rest of God at creation (v. 10)
4. heaven (vv. 1 and 11)
▣ "hearts" See Special Topic at 3:8.
▣ "Joshua" The King James translation has "Jesus," which follows the Geneva and Bishops Bibles' translations, but the context demands the OT "Joshua." Both names are spelled the same (i.e., Joshua - Hebrew; Jesus - Aramaic)! The early church often used Joshua as a type of Jesus (cf. Acts 7:45, where the same error in translation is made).
▣ "He" This must refer to the Divine author of Psalm 95.
4:9 This is the summary of the author's exposition of Psalm 95. There was first an initial promise of rest (cf. Gen. 2:2); there was second a historical fulfillment (Joshua); there was third a later opportunity (David's day); and there is still a fourth opportunity for anyone who chooses to exercise faith in God's promises. Notice the author is using the title "the people of God" for those who believe in Christ (not just Jews).
4:10,11 All of the verbals of vv. 10-11 are aorist, which either (1) point to a completed action or (2) view all of life as a whole. Verses 10 and 11 make it clear that the "rest" of v. 10 refers to heaven. Believers will one day cease their diligence (cf. Rev. 14:13), but v. 11 clearly asserts that while physical life remains, believers must continue in faith, repentance, obedience, and perseverance. Verse 11 is a strong warning. Salvation is absolutely free in the finished work of Christ. It is a gift of grace from the Father and the convicting work of the Spirit. However, the sovereign Triune God has chosen to deal with humanity in a covenant relationship. Mankind must respond and continue to respond. Salvation is not a ticket to heaven nor a fire insurance policy, but a day-by-day faith relationship with God which issues in progressive Christlikeness! The covenant has benefits and obligations.
4:11
NASB, NKJV"Let us be diligent to enter that rest"
NRSV"Let us make every effort to enter that rest"
TEV"Let us do our best to receive that rest"
NJB"Let us press forward to enter this place of rest"
In English this seems to advocate human performance in attaining God's rest, but the Greek word means "to be eager," "to make haste" (cf. II Thess. 2:17; II Tim. 4:9).
▣ "lest anyone fall through following the same example of disobedience" See 3:18 and 4:6.
4:12 "word of God" Verses 12 and 13 form one sentence in Greek. The term word (logos) does not refer personally to Jesus, as it does in John 1:1, but to God's spoken (cf. 13:7) or written message either through the OT Scriptures or NT revelation. God's self-revelation is described in three ways:.
1. it is personified as having a life of its own
2. it is like the penetrating power of a sword
3. it is like an all-knowing judge (cf. v. 13)
In his book Jewish Christianity, H. E. Dana makes the suggestion based on Egyptian papyri usage that "word" (logos) means "reckoning" or "calling into account." He asserts this fits the original author's overall argument, that there will be a divine reckoning through examination, using the metaphor of a surgeon (p. 227). Therefore, this text is not a description of the revealed word of God, but the discerning judgment of God. This is interesting, but the author of Hebrews used logos often for God's word (cf. 2:2; 4:2; 5:13; 7:28; 13:7) and also the Greek term for the spoken word, rhēma (cf. 6:5; 11:3).
▣ "living and active and sharper" This reflects the Hebrew concept of the power of the spoken word of God (cf. Gen 1:1,3,6,9,14,20,24,26; Ps. 33:6,9; 148:5; Isa. 40:8; 45:23; 55:11; 5:17-19; Matt. 5:17-19; 24:35; I Pet. 1:23).
▣ "sharper than any two-edged sword" This speaks of the penetrating power of God's word (cf. John 12:48 and Rev. 1:6; 2:12,16, where it is used of Jesus).
▣ "soul and spirit" This is not an ontological dichotomy in mankind, but a dual relationship to both this planet and to God. The Hebrew word nephesh is used of both mankind and the animals in Genesis, while "spirit" (ruah) is used uniquely of mankind. God's word penetrates mankind's inner self. This is not a proof-text on the nature of mankind as a two-part (dichotomous) or three-part (trichotomous) being (cf. I Thess 5:23). Mankind is primarily represented in the Bible as a unity (cf. Gen. 2:7). For a good summary of the theories of mankind as trichotomous, dichotomous, or a unity, see Millard J. Erickson's Christian Theology (second edition) pp. 538-557 and Frank Stagg's Polarities of Man's Existence in Biblical Perspective.
▣ "and able to judge the thoughts and intentions of the heart" In Hebrew thought the "heart" represents the entire person and their inner motivation. See Special Topic at 3:8. God knows true faith and fake faith.
4:13 "but all things are open and laid bare" God knows us completely (cf. I Sam. 16:7; Ps. 7:9; 33:13-15; 139:1-4; Prov. 16:2; 21:2; 24:12; Jer. 11:20; 17:10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27).
NASB"to the eyes of Him"
NKJV"naked and open"
NRSV"naked and laid bare"
TEV"exposed and lies open"
NJB"uncovered and stretched fully open"
This metaphor literally means "to expose the neck by lifting the chin." This OT metaphor was a warning to judges; here it refers to meeting God face-to-face on judgment day, who has full knowledge of our motives.
NASB (UPDATED) TEXT: 4:14-16 (fuller literary unit to 5:10)
14Since then we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. 15For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. 16Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.
4:14 "a great high priest" The author first mentions Jesus as high priest in 3:1-6. After the warnings and exhortations of 3:7-4:13, he now returns to the topic. This same pattern is followed in the warnings in 5:11-6:12 and in the discussion of Jesus' priestly functions in 6:13-10:39. See Special Topic at 2:17.
Hebrews is the only book in the NT that calls Jesus the "high priest." The author's comparison of the Mosaic covenant and the new covenant continues. This would have been hard for the Jewish people to accept and understand. Jesus was not of the priestly tribe of Levi. However, Jesus is called "a priest" in 1:3; 2:17,18; 3:1. In the OT the Messiah is referred to as priest in only two contexts: Ps. 110 and Zech. 4, both of which have both royal and priestly aspects.
▣ "who has passed through the heavens" This is in the perfect tense. Jesus has passed through the heavens (whether there are 3 or 7), He returned to the Father's presence, and the result of His coming (incarnation) and going (ascension) remains. Therefore, believers can now, through His agency, also pass through the heavens. In Gnostic thought, the heavens are angelic barriers (aeons), but in the OT they are
1. the atmosphere where birds fly
2. the windows of heaven where rain comes from
3. the starry heavens of the sun and moon
4. the very presence of God
There has been much discussion by the rabbis as to whether there are three or seven heavens (cf. Eph. 4:10; II Cor. 12:2). This phrase was also used by the rabbis to describe the heavenly tabernacle, which fits this context best (cf. 9:23-28).
SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN
▣ "Jesus" It is possible that this is a typological play on Jesus as the new Joshua. Their names are exactly the same (i.e., Joshua - Hebrew; Jesus - Aramaic). The author of Hebrews alludes to the Exodus material extensively. As Joshua brought God's people into the rest of the Promised Land, so too, will Jesus bring them into heaven.
▣ "the Son of God" This is both an OT divine title applied to Jesus of Nazareth and also the author's continuing emphasis on Jesus as "son" (cf. 1:2; 3:6; 5:8; 7:28). It is not by accident that the humanity and deity of Jesus are emphasized together (cf. Ezek. 2:1 – human; Dan. 7:13 – divine). This is the main pillar of NT truth about the person of Christ (cf. John 1:1,14; I John 4:1-6).
▣ "let us hold fast our confession" This is a present active subjunctive. This is the continuing emphasis on the need for perseverance (cf. 2:1; 3:6,14). We must balance our initial decision (cf. John 1:12; 3:16; Rom. 10:9-13) with ongoing discipleship (cf. Matt. 7:13-27; 28:19-20; Eph. 1:4; 2:10). Both are crucial! Faith must issue in faithfulness! For a discussion of the term "confession," see note at 3:1.
SPECIAL TOPIC: THE NEED TO PERSEVERE
4:15 "sympathize with our weakness" A. T. Robertson gives another possible alternative translation, "suffer with our weakness" (cf. 2:17-18). Jesus never had a sin nature and never yielded to sin, but He was exposed to true temptation because of mankind's sin.
▣ "tempted" The term (peirazō) has the connotation of "to tempt with a view toward destruction" (cf. 2:18; 3:9; 11:37). It is a perfect passive participle, which emphasizes a finished state by means of an outside agent, such as the tempter. This term is a title for Satan ("the one tempting") in Matt. 4:3 (also notice Mark 1:13). See Special Topic at 2:18.
▣ "in all things as we are yet without sin" Jesus is both fully God and fully human, and yet He understands us! However, He does not participate in fallen mankind's rebellion and independence from the Father (i.e., the innocent, sinless One, cf. 2:17-18; 7:26; Luke 23:41; John 8:46; 14:30; II Cor. 5:21; Phil. 2:7-8; I Pet. 1:19; 2:22; 3:18; I John 3:5).
4:16 "Therefore let us draw near" This is a present middle (deponent) subjunctive, which emphasizes the subject's continual involvement, but with an element of contingency. This is a technical term in the Septuagint (LXX) for a priest approaching God. In Hebrews this term is used of fallen mankind's ability to approach God because of Jesus' sacrifice (cf. 4:16; 7:25; 10:1,22; 11:6). Jesus has made His followers a "kingdom of priests" (cf. Exod.19:5,6; I Pet. 2:5,9; Rev. 1:6).
▣ "with confidence to the throne of grace" The term "confidence" means "freedom to boldly speak." We have freedom, and therefore, boldness, to approach the very presence of God through Jesus Christ (cf. 10:19,35). This is similar to the symbol of the torn veil of Herod's Temple in Jerusalem on the day that Jesus died (cf. Matt. 27:51; Mark 15:38; Luke 23:45). Through Jesus, sinful people can come before a holy God where they receive mercy and grace, not condemnation.
▣ "to the throne of grace" This may be a circumlocution for God, like the use of the passive voice. The author of Hebrews views heaven as a spiritual tabernacle (cf. 9:11,24), but also a heavenly throne (cf. 1:8; 4:16; 8:1; 12:2).
▣ "to help in time of need" The context speaks of warnings against not holding fast our confession. God will surely help us in times of trials and temptations (1) through Jesus and (2) by His own character.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is this chapter so hard for us to understand?
2. Why is the emphasis to "hold on" so recurrent in Hebrews?
3. Is there any theological significance to Jesus being called both "Jesus" and "Son of God" in v. 4?
4. What does it mean that Jesus "passed through the heavens"?
5. How does perseverance relate to the security of the believer?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Jesus the Great High Priest | The Theme of Jesus Our High Priest | Jesus the Great High Priest | Jesus the Compassionate High Priest | |
(4:14-5:10) | Qualifications for High Priesthood | (4:14-5:14) | (4:14-5:10) | (4:14-5:10) |
5:1-4 | 5:1-4 | 5:1-6 | 5:1-6 | 5:1-10 |
A Priest Forever | ||||
5:5-10 | 5:5-11 | |||
5:7-10 | 5:7-10 | |||
Warning Against Apostasy | Warning Against Abandoning the Faith | Christian Life and Theology | ||
(5:11-6:12) | (5:11-6:17) | |||
5:11-6:8 | Spiritual Immaturity | 5:11-14 | 5:11-14 | 5:11-14 |
5:12-14 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. In 3:1 two terms are introduced to describe Jesus: "apostle" and "high priest." The second one is uniquely developed in Hebrews (cf. 2:17; 3:!; 4:14-15; 5:5,10; 6:20; 7:26,28; 8:1,3; 9:11; 10:21).
B. The author of Hebrews knew that the concept of Jesus as high priest in the line of Melchizedek would be difficult for his Jewish Christian recipients to accept.
C. The literary unit, 5:11-6:20, is a parenthesis in the author's discussion about Melchizedek to warn both the believing Jews and the unbelieving Jews.
D. In 5:11-6:20 we have three key pronouns: "we" (5:11); "you" (5:11-12–three times); and "those"/"they" (6:4-8). These pronouns reflect three groups.
1. "we" and "us," 5:11; 6:1-3, the writer and his/her missionary team
2. "you," 5:11-12; 6:9-12, the believing Jews to whom the author is writing
3. "those" and "they," 6:4-8, the unbelieving Jews who are co-worshipers and friends of the recipients of the letter
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-4
1 For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; 2he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; 3and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself. 4And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was.
5:1-4 Verses 1-4 describe OT Levitical high priests.
1. comes from one of the tribes (Levi)
2. stands before God on humanity's behalf
3. offers gifts and sacrifices for sin (cf. 8:3; 9:9)
4. deals gently with sinners because he is a sinner (cf. Lev. 16:3,6)
5. does not take personal honor, but is honored by God's choice and use
5:2
NASB, NRSV"gently"
NKJV"compassion"
TEV"able to be gentle"
NJB"sympathize with"
This Greek term is used only here in the NT and does not occur at all in the Septuagint. It is used in Aristeas 256 to refer to the philosophy of moderation (cf. Moulton and Milligan, The Vocabulary of the Greek New Testament, p. 406).
▣ "the ignorant and misguided" In the OT the sins of ignorance and passion were forgivable through sacrifice (cf. Lev. 4:2,22,27; 5:15-18; 22:14; Num. 15:22-31), but sins of premeditation were not (cf. Deut. 1:43; 17:12,13; 18:20; Psalm 51).
In Word Pictures in the New Testament, Vol. 5, A. T. Robertson makes the theological connection between the premeditated sins of the OT for which there was no forgiveness through sacrifice and the warnings of 3:12 and 10:26. His statement is "for deliberate apostasy (3:12; 10:26) no pardon is offered" (p. 368).
Paul believed God had mercy on him because of his ignorance of the truth and not his intentional rejection of the gospel.
5:3 "and because of it he is obligated to offer sacrifices for sins as for the people, so also for himself" This refers to the procedures for the high priest atoning for himself is found in Lev. 9:7-17 (initial consecration; 16:6-19 Day of Atonement; and Heb. 9:7. We learn from Heb. 7:26,27 that Jesus never had to make an offering for His own sin, but He does understand our need (cf. 4:15).
5:4 "no one takes the honor to himself" God appointed a certain tribe (Levi) and a certain family (Aaron's, cf. Exod.28:1; I Chr. 23:13) to act as priests (cf. Num. 16:40; 18:7; I Sam. 12:9-14; II Chr. 16:18).
NASB (UPDATED) TEXT: 5:5-10
5So also Christ did not glorify Himself so as to become a high priest, but He who said to Him,
"You are My Son,
Today I have begotten You";
6 just as He says also in another passage,
"You are a priest forever
According to the order of Melchizedek."
7In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. 8Although He was a Son, He learned obedience from the things which He suffered. 9And having been made perfect, He became to all those who obey Him the source of eternal salvation, 10being designated by God as a high priest according to the order of Melchizedek.
5:5 "Christ did not glorify Himself" See John 8:50,54.
▣ "become a high priest" It would be very difficult to convince a group of Jews that Jesus was high priest when He did not come from the line of Levi. That is the purpose of this extensive argumentation (cf. 4:14-5:10; 6:13-7:28) based on OT quotes.
▣ "but He who said" The author asserts that the Father affirms Jesus' exalted position by quoting a key royal Psalm, 2:7. The Father quoted this same Psalm combined with Isa. 42:1 at Jesus' baptism (cf. 3:17) and His transfiguration (cf. Matt. 17:5).
Arius (i.e., in the fourth century a.d.) in his theological conflict with Athanasius over the full deity of Jesus) used the second part of this quote to assert that Jesus was the first and highest creation of God (cf. Prov. 8:22-31), but the thrust of the quote is Jesus' sonship (cf. 1:2; 3:6; 5:8; 7:28). The original psalm was an annual renewal ceremony for the King of Israel or Judah.
5:6 "you are a priest forever
according to the order of Melchizedek" This is a quote from Ps. 110:4. This Psalm is unique in the fact that it specifically gives the Messiah both a priestly and a kingly office (i.e., the two olive trees, cf. Zech. 4:3,11-14; and i.e., Joshua as a branch, cf. 6:13). We learn from the Dead Sea Scrolls that the Essenes were expecting two Messiahs, one royal and one priestly. Jesus fulfilled both offices. As a matter of fact, He fulfills all three OT anointed offices: prophet, priest and king (cf. 1:1-3).
▣ "Melchizedek" The full development of this theme is in chapter 7. The imagery is taken from Gen. 14:17-20, where he is a Canaanite priest/king of Salem (Jebus, Jerusalem).
5:7 "In the days of His flesh" This refers to Jesus, not Melchizedek. It does not mean to imply that Jesus is not still human. Jesus became Incarnate and remains Incarnate forever.
▣ "prayers and supplications with loud crying and tears" This may relate to Jesus' Gethsemane experience in Matt. 26:37 and Luke 22:44. This is possibly related to the rabbis' three levels of prayer, showing the intensity of Jesus' emotion in the Garden of Gethsemane or His high priestly prayer in John 17 the night of the disciples' Passover meal before Gethsemane.
▣ "to the One able to save Him from death" Was Jesus afraid of death? Death is a natural human fear and Jesus was fully human. Supremely I think He was afraid of the loss of fellowship with the Father (cf. Mark 15:34, quoting Psalm 22). He knew who He was and why He came (cf. Mark 10:45; Matt. 16:21).
All three persons of the Trinity were involved in Jesus' resurrection, not just the Father (cf. the Spirit, Rom. 8:11; and Jesus, John 2:19-22; 10:17-18). Usually the NT asserts that it was the Father who raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10.
This phrase may reflect several OT texts that assert that YHWH will save the Messiah from physical death (cf. Ps. 33:19; 56:13 or Hos. 13:14) or resurrect Him from death (cf. Ps. 16:10; 49:15; 86:13). If this context reflects Jesus' prayer in Gethsemane, then option #1 is best.
NASB"He was heard because of His piety"
NKJV"and was heard because of His godly fear"
NRSV"he was heard because of his reverent submission"
TEV"Because he was humble and devoted, God heard him"
NJB"winning a hearing by his reverence"
This phrase, like Rom. 1:4, was used to support the theological heretical concept of "adoptionism," which asserts that God rewarded the man Jesus because of His godly, obedient life. The NT as a whole presents the paradox that Jesus was incarnate deity and was rewarded for His good service! Somehow, both are true.
The differences in the English translations come from the ambiguity of the Hebrew term "fear," especially as it is used of mankind's relationship to God. It seems that it means "reverent awe" or piety, not "terror of." Its basic meaning is "to hold on to securely" in the sense of doing the known will of God.
5:8 "Although He was a Son" The word "son" should not be capitalized. It is another in a series of the comparisons between a family member versus a family servant (cf. 1:2; 3:6; 5:8; 7:28).
▣ "He learned obedience from the things which He suffered" This whole section has emphasized both Jesus as a "son" of God (cf. 4:14) and yet human (cf. "in the days of His flesh" v. 7, 5:7). He was tempted; He prayed; He cried; He suffered; He learned obedience! It is difficult theologically to hold Jesus' true deity and true humanity as one truth (one nature). Throughout Church history, heresies have developed when either side is depreciated (cf. I John 4:1-3).
It is hard for believers to realize that they must follow Jesus' example. This was the problem the believing recipients faced. Would they, like Jesus, follow through to the end, even it if involved suffering? Suffering is part of the package (cf. 2:10; Matt. 5:10-12; John 15:18-21; 16:1-2; 17:14; Rom. 8:17; II Cor. 4:16-18; I Pet. 4:12-19).
How could Jesus be perfected if He was deity? This must refer to His human development (cf. Luke 2:40,52). Suffering served a purpose of developing trust as nothing else could do. If it is true that God's goal for every believer is Christlikeness (i.e., Rom. 8:29; Eph. 4:13), then why do modern western Christians flee the very mechanism that produces maturity?
5:9 "and having been made perfect" This is an aorist passive (deponent) participle. The word "perfect" means "mature" or "fully equipped for the assigned task." The perfection or maturity of both Jesus and His followers is a central concept in Hebrews (cf. 2:10; 5:9,14; 6:1; 7:11,19,28; 9:9,11; 10:1,14; 11:40; 12:2,23). See Special Topic at 7:11.
▣ "to all those who obey Him" Obedience is an evidence of true discipleship (cf. Luke 6:46). Jesus is our example in all areas. Obedience gives evidence of a true salvation!
5:10 "being designated by God as a high priest according to the order" So far in Hebrews there have been three titles for Jesus mentioned: (1) son, (2) apostle, and (3) high priest. See SPECIAL TOPIC: JESUS AS HIGH PRIEST at 2:17.
▣ "the order of Melchizedek" Melchizedek is alluded to because he is the only person in the OT who is called both priest and king, and who adequately fulfills the theological requirements of this rabbinical argument. Melchizedek is a rather shadowy figure of Gen. 14:17-20 and Ps. 110:4 who is used to describe the superiority of Jesus' priesthood over the Aaronic priesthood. See full discussion in chapter 7.
NASB (UPDATED) TEXT: 5:11-14
11Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing. 12For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. 13For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. 14But solid food is for the mature, who because of practice have their senses trained to discern good and evil.
5:11-6:12 This is one literary unit. Chapter and verse divisions are not inspired and were added much later. See Contextual Insights to chapter 6.
5:11 "him" This pronoun can be either masculine or neuter. I think the neuter fits better (cf. NRSV, TEV, NJB, NIV). Therefore, it would refer to Jesus' Melchizedekian priesthood. Hebrews 5:11-6:20 is a theological parenthesis. The author will return to Melchizedek in chapter 7.
▣ We" This is a literary plural, and refers to the one author.
▣ "you have become dull of hearing" This context is unique in Hebrews in that three pronouns are used: "you" (5:11,12; 6:9-12), "we" and "us" (5:11; 6:1-3,9), and "those" (6:4-8). See contextual Insights, D. This seems to support the supposed historical reconstruction that the book of Hebrews was written to a group of believing Jews still content to worship in a synagogue setting with unbelieving Jews, never fully embracing the consequences of the gospel.
This is a perfect active indicative, which emphasizes a settled state of being. The term "dull" is used only twice in the NT, here and in 6:12. The author was having difficulty explaining, not because of the subject matter, but because of the immaturity of the readers. They had become hard of hearing and lazy in spiritual matters.
5:12 "For though by this time you ought to be teachers" Although these believers had been Christians for a long period they had not matured. Length of time is not directly related to maturity. It seems they were continuing to fellowship with unbelieving Jews on the basis of non-controversial Jewish subjects (cf. 6:1-2). This was possibly (1) to avoid governmental persecution and/or (2) to avoid the "great commission" commitment required of Christians.
NASB"elementary principles"
NKJV"first principles"
NRSV"the basic elements"
TEV"the first lessons"
NJB"the elements of the principles"
This term has many possible meanings (i.e., wide semantical field).
1. the basic teachings of a subject
2. the origin of a subject
3. angelic powers (cf. Gal. 4:3,9; Col. 2:8)
In this context #1 seems best. The author asserts that these immature believers need the basics of Christianity taught to them (use # 1), but in 6:1, definition #2 fits best because 6:1-2 relates to Jewish teaching, not uniquely Christian teachings, which they are to move beyond. The Greek word here is stoichea, while in 6:1 it is archē (see Special Topic: Archē at 3:14 (see Special Topic: Archē at 3:14..
▣ "oracles of God" This term is used of OT truths in Acts 7:38 and Rom. 3:2.
▣ "milk. . .solid food" These are both God given and both are appropriate at certain times. However, milk is inappropriate for the mature (cf. I Cor. 3:2; I Pet. 2:2).
5:13 "word of righteousness" The interpretive question is how does this phrase relate to the "good and evil" of v. 14? The NJB translates the first as relating to doctrine, "the doctrine of saving justice." The TEV translates them as parallel "right and wrong" (v. 13) and "good and evil" (v. 14). The first phrase deals with a problem of immaturity, while the second deals with a problem of lack of action/experience.
It is possible that this phrase is in contrast to "the elementary principles" of v. 12; 6:1. Thereby it would refer to the gospel as over against Jewish doctrines of 6:1-2.
For a word study on righteousness see special topic at 1:9.
5:14 "the mature" This term is from the same Greek root translated "perfect" in 5:9. Telos means mature, fully equipped for an assigned task. See Special Topic at 7:11. Jesus' humanity is an example of faithfulness and growth to maturity (cf. vv. 8-9), just as the readers' lives must be. These believing Jews had experienced some persecution (cf. 12:4), but they tended to pull back (cf. "shrink back," 10:38) into the relative safety of Judaism.
▣ "because of practice have their senses trained" This is a perfect passive participle, which speaks of repeated action that has become consolidated into a settled state of being—practice makes perfect! The same verb is used of God's disciples in 12:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why was it so difficult for Jewish people to accept the truth that Jesus was the high priest?
2. How is suffering related to maturity, both of Jesus and believers?
3. What factors had caused these readers not to mature?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Warning Against Apostasy | Warning Against Abandoning the Faith | The Author Explains His Intention | ||
(5:11-6:12) | (5:11-6:12) | |||
5:11-6:8 | The Peril of Not Progressing | Exhortation and Declaration of Purpose | ||
6:1-8 | 6:1-8 | 6:1-3 | 6:1-8 | |
A Better Estimate | 6:4-8 | Words of Hope and Encouragement | ||
6:9-12 | 6:9-12 | 6:9-12 | 6:9-12 | 6:9-12 |
God's Sure Promise | God's Infallible Purpose in Christ | God's Sure Promise | ||
6:13-20 | 6:13-20 | 6:13-20 | 6:13-20 | 6:13-20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS for 5:11-6:12
A. Because of the use of the pronouns "We/us" in 6:1-3, "those/them" in 6:4-8, and "you" in 6:9-12 and 5:11-12, I believe that two distinct groups are being addressed in chapter 6: believing Jews and unbelieving Jews. Also, the Jewish (not Christian) nature of the basic doctrines of 6:1-2 must point to truths shared with Judaism. There seem to be three groups mentioned.
1. the author and his/her mission team ("we" and "us," vv. 1-3,9; 5:11)
2. unbelieving Jews ("those" and "them," vv. 4-8)
3. the believing Jews ("you," vv. 9-12 and 5:11-12)
B. There have been several theories about who is being addressed.
1. it is a hypothetical (which usually supplies an "if" in v. 6)
2. it refers to Jewish unbelievers
3. it refers to true apostasy (Jewish believers about to return to OT hopes and procedures instead of continuing faith in Jesus as the Messiah)
4. it refers to the first-century situation only (which understands the historical setting as a synagogue setting of believing and unbelieving Jews)
5. it refers to OT examples of unbelief, not current believers
C. The warnings of 6:1-12 must be related to the previous warnings to
1. beware of being carried past the safe anchorage, 2:1
2. beware of willful unbelief (as OT Israelites), 3:12-19
3. beware of remaining immature believers, 5:11-14
D. The current debate in the church over "once saved always saved"; "saved, lost, and then resaved" and "once out always out" revolves around:
1. the use of isolated texts (proof-texting)
2. the use of logical deduction (priority of reason over Scripture)
3. the use of systematic theological grids (Calvinism, Arminianism, Dispensationalism, etc.)
E. There are numerous biblical examples of people with problems related to their faith (see Special Topic at 6:5), but there is no easy answer that covers them all.
1. believers become unfit for service
a. carnal Christians or lazy Christian leaders (I Cor. 3:10-15)
b. baby Christians (Heb. 5:11-14)
c. disqualified Christians (I Cor. 9:27)
d. unorthodox Christians (I Tim. 1:19-20)
e. unfruitful Christians (II Pet. 1:8-11)
2. false professions of faith
a. parable of the soils (Matt. 13; Mark 4)
b. fruits without personal relationship (Matt. 7:21-23)
c. false teachers (I John 2:18-19; II Pet. 2:1-19)
3. possible apostasy
a. Saul (OT)
b. Judas (NT)
c. false teachers (II Pet. 2:20-22)
d. later interpreters (Revelation 22:19 )
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:1-8
1Therefore leaving the elementary teaching about the Christ, let us press on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2of instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment. 3And this we will do, if God permits. 4For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5and have tasted the good word of God and the powers of the age to come, 6and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. 7For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; 8but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned.
6:1-2 This list of doctrines relates to issues shared by Judaism and Christianity. However, they are primarily Jewish (i.e., washings and laying on of hands). These would be doctrines that believing and unbelieving Jews would agree on easily. They are not the important theological issues related to Jesus of Nazareth as the prophesied Messiah.
There is a plausible theory that the first phrase should translate archē (elementary teachings) as "origins of the Messiah" (cf. A. B. Bruce, The Epistle to the Hebrews, p. 197). Could it be that a group of Jews were disillusioned with the growing Gentile flavor of Christianity and were questioning how Jesus had fulfilled OT prophecy and expectations? Could the list of Jewish doctrines be the focus of a discussion about a possible return to the Mosaic covenant for salvation, instead of Jesus?
6:1
NASB, NJB"elementary teachings about the Christ"
NKJV"the discussion of the elementary principles of Christ"
NRSV"the basic teachings about Christ"
TEV"the first lessons of the Christian message"
The Greek term archē has a large semantical field (see Special Topic at 3:14). The basic thrust is the beginning of some thing (the first cause of authority/rule). It is the contextual opposite of teleios ("maturity" v. 1b).
The problem of understanding this phrase is that the principles enumerated in vv. 1-2 do not relate to the Messiah as much as traditional teachings of Judaism. This is one of the textual reason for the supposition that the book was written to a Jewish synagogue audience (cf. 10:25) of both believing and unbelieving Jews (cf. R. C. Graze, No Easy Salvation).
▣ "let us press on" This is a present passive subjunctive, "let us be borne." The focus is on the continual provision by a divine agent! They will advance toward maturity if they allow the Spirit the freedom to motivate them. This very Greek term was used by the Pythagorean philosophers for advancing to a higher stage of understanding (cf. A. T. Robertson's Word Pictures in the New Testament, p. 373).
NASB, TEV"maturity"
NKJV, NRSV"perfection"
NJB"completion"
This is a form of the Greek term teleios, which is used only here in the NT. See Special Topic at 7:11. It is the contextual opposite of archē of v. 1a (basic principles). These believers must move beyond those theological topics which they have in common with their Jewish friends and co-worshipers.
▣ "repentance. . .faith" These are the old and new covenant obligations, one negative and one positive. Repentance is a difficult topic because of the confusion over its meaning. The Hebrew term reflects a change of action while the Greek term reflects a change of mind. Repentance is the turning from a self-centered, self-directed life to a God-centered, God-directed life.
1. Jesus connected lack of repentance with perishing (cf. Luke 13:3,5 and II Pet. 3:9)
2. repentance is linked as the companion obligation to faith (cf. Mark 1:15; Acts 2:38, 41; 3:16; 19; 20:21)
3. God is even affirmed as being the source of repentance (cf. Acts 5:31; 11:18; II Tim. 2:25)
6:2 "washings" The plural is never used for Christian baptism, but for OT ceremonial ablutions (cf. Mark 7:4; Heb. 9:10). These three pairs of doctrines are not uniquely Christian. They seem to be common doctrines with Judaism, particularly those which Pharisees shared with Christianity.
▣ "laying on of hands" This is used in several senses in the OT and NT. It shows association with
1. setting one aside to God's chosen task (cf. Num. 27:18,23; Deut. 34:9; Acts 6:6; 13:3; I Tim. 4:14; 5:22; II Tim. 1:6)
2. identifying with a sacrifice
a. priest (cf. Exod.29:10,15,19; Lev. 16:21; Num. 8:12)
b. laypersons (cf. Lev. 1:4; 3:2,8; 4:4,15,24; II Chr. 29:23
3. identifying with a stoning victim (cf. Lev. 24:14)
4. praying for blessing (cf. Matt. 19:13,15)
5. praying for healing (cf. Matt. 9:18; Mark 5:23; 6:5; 7:32; 8:23; 16:18; Luke 4:40; 13:13; Acts 9:17; 28:8)
6. praying for receiving the Spirit (cf. Acts 8:17-19; 19:6)
▣ "the resurrection. . .eternal judgment" The Pharisees and Essenes (i.e., the Dead Sea Scrolls community) held these eschatological doctrines in common with Christianity.
6:3 "if" This is a third class conditional sentence which means potential action. God will permit, if they will cooperate!
6:4-6a "have once been. . .have tasted. . .have been made. . .have tasted. . .falling away" All of these participles are aorists, while v. 6b begins a series of present tense verbs. These are such strong statements. The meaning seems to be clear: they knew God on some level, but they rejected full faith in Christ. However, two contextual issues need to be examined: (1) the presence of three groups ("us" [vv. 1-3], "those" [vv. 4-8], "you" [vv. 9-12]) and (2) the Jewish nature of the doctrines in 6:1-2. These point toward a synagogue in which believing and unbelieving Jews worshiped and studied together. The unbelieving Jews have clearly seen the power, glory, and truth of the gospel in the Scriptures and in the testimony and changed lives of their believing friends.
There seem to be two warnings in Hebrews: (1) to the believing Jews to take their public stand with the persecuted church and not turn back to Judaism and (2) to the unbelieving Jews to embrace Christ. In many ways the first warning is unique to this book, but the second is very similar to the unpardonable sin of the Pharisees in the Gospels and the sin unto death of the false teachers in I John.
6:5 "the powers of the age to come" Another example of the lost involved in the power of the age to come is in Matt. 7:21-23. They had power without the necessary personal relationship. This same thing could be said of Judas Iscariot (in the Gospels), Simon Magnus (in Acts), and the false teachers (cf. I John 2:18-19).
See special topic at 1:2.
▣ "have fallen away" This is an aorist active participle. This is the theological climax of the Greek sentence that begins in v. 4. See Special Topic: Apostasy at 3:12.
6:6
NASB"and then"
NKJV"if"
NRSV, TEV"and then"
NJB"And yet in spite of this"
There is a disagreement among Greek scholars whether this is a mild conditional structure or a consistent parallel structure from verse 4. Those who insist on a conditional structure do so for the theological purpose of asserting that verse 6a is a hypothetical situation. However, all these grammatical features imply that all have occurred.
1. the repetitive pattern of aorist participles (been enlightened, tasted, shared, tasted and fell away)
2. the repetitive use of "kai" (and) with the last three
3. the one accusative masculine plural article in v. 4 which relates to all the participles of verses 4-6
NASB, TEV,
NJB"impossible" (v. 6)
NKJV, NRSV"impossible" (v. 4)
The term appears in v. 4, but the larger context includes v. 6. This is the Greek term dunatos (able) with the alpha privative (unable). These two terms are used with the connotation of what God does and does not do! It is used in the Greek Papyri found in Egypt of (1) men not strong enough to work and (2) witnesses unable to testify. It is used four times in Hebrews.
1. impossible to renew them again to repentance (6:4)
2. impossible for God to lie (6:18)
3. impossible for OT sacrifices to save (10:4)
4. without faith it is impossible to please God (11:6)
In each case the term means impossible. Therefore, it is surprising that Lowe and Nida's Greek English Lexicon of the New Testament says "In Heb. 6.4 the use of adunaton seems to be an instance of hyperbole in view of the warnings against apostasy (see Heb. 5.11-6.12). Therefore, one may translate adunaton in Heb. 6.4 as ‘it is extremely difficult to'" (p. 669). This seems more theological than lexical when all other uses of the word in Hebrews demand "impossible."
The reluctance to take this term literally is because it leads to the theology of "once out always out" if this refers to believers abandoning their faith. Those denominational groups that teach apostasy also preach repentance and reinstatement. This text seems to depreciate this position.
In many ways the historical setting is the key to the interpretation.
1. two groups addressed (believing and non-believing Jews)
2. one group (believing Jews who have not matured and are now contemplating returning to Moses)
This is a similar heresy to the Judaizers in Galatians who were tempted to trust in OT rites (plus Christ). Paul asserts that they had fallen from grace (cf. Gal. 5:4).
▣ "renew" See Special Topic following.
SPECIAL TOPIC: Renew (ANAKAINŌSIS)
▣ "they again crucify to themselves" The Greek compound (anastauroō) can mean "crucify" (or "nail up," this intensified form is in JB, NEB and Moffatt translations) or "crucify again" (NASB, NKJV, NRSV, TEB, NJB, NIV translations). The Greek-English-Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker, says "in extra-biblical Greek this term always means crucify" (p. 61). Tertullian used this passage to assert that post baptismal sins were not forgivable.
The early Greek Fathers understood this context and the compound with ana to demand "crucify again," which is followed by the majority of modern English translations. How does this relate theologically to apostasy? It implies believers; however, if the intensified form "personally nail up" is followed, then unbelievers are possibly the referent. Interpreters must allow the text, not their theological biases or theological systems, to speak. This text is so difficult to interpret definitively. Often we think we know what it should or should not mean before we struggle with
1. the book as a whole
2. the four warnings specifically
3. the specific context
However one interprets these texts, the warnings are serious!
▣ "put Him to open shame" This term is used in Matt. 1:19 for Joseph's not wanting to publicly disgrace Mary. How would this relate to the context? It may simply refer to Jesus' initial crucifixion as "public shame" without the implied "again."
6:8 This may be an illustration taken from Gen. 3:17-19 or Isa. 5:1-2 or possibly even the parable of the soils in Matthew 13. Fruit-bearing is the normal evidence of a valid profession! Fruit-bearing (cf. John 15:5-6), not germination, is the evidence of a true relationship with Christ. The fruit is the evidence of, not the means to!
NASB (UPDATED) TEXT: 6:9-12
9But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way. 10For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints. 11And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, 12so that you will not be sluggish, but imitators of those who through faith and patience inherit the promises.
6:9 "beloved" This paragraph shows the intense love and care that the author has for the readers. Verse 11 mentions (1) "desire," which could be translated "great desire" and (2) "each one of you," which shows individual concern.
▣ "we are convinced of better things concerning you" This is a perfect passive indicative plural. The author was confident that this group of readers were Christians and would continue to act appropriately.
For "better" see full note at 7:7.
NASB, NKJV"things that accompany salvation"
NRSV"things that belong to salvation"
TEV"that belong to your salvation"
NJB"on the way to salvation"
This Greek phrase is literally "having (present middle participle) salvation" which defines the "better things" of v. 9.
6:10 "so as to forget your work" God will judge fairly based on
1. the book of life (cf. Exod. 32:32-33; Ps. 69:28; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:12,15; 21:27)
2. the book of deeds (cf. Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16; Matt. 25:31-46; Gal. 6:7)
▣ "the love which you have shown toward His name in having ministered and in still ministering to the saints" Although these believing Jews had not fully identified with the Church, they did help the Church in its time of persecution (cf. 10:32-34). Remember the Synagogue was considered legal, while the church was illegal in Roman law of this period!
"Saints" (hagioi) is theologically related to the OT term "holy" (kadash), which meant "set apart for God's service" (cf. I Cor. 1:2; II Cor. 1:1; Rom. 1:1; Eph. 1:1; Phil. 1:1). It is always plural in the NT except for one time in Philippians 4:21; even there, it is used in a corporate context. To be saved is to be part of the covenant community of faith, the family of believers.
God's people are holy because of the imputed righteousness of Jesus Christ (cf. Romans 4 and II Cor. 5:21). It is God's will that they live holy lives (cf. Eph. 1:4; 2:10; 4:1; 5:27; James 2:14-26; I Pet. 1:16). Believers are both declared holy (positional sanctification) and called to a lifestyle of holiness (progressive sanctification). This is typical of the NT theological tension between the "already of the Kingdom of God" and the "not yet of the Kingdom of God."
6:11 "full assurance" Notice this is related to lifestyle action (cf. James, I Peter, and I John). Assurance is not primarily a doctrine to affirm, but a life to live (cf. Matt. 7).
▣ "until the end" Perseverance is as true a biblical doctrine as security. By their fruits you shall know them (cf. Matt. 7; James 2:14-26). See note on perseverance at 4:14, also note Special Topic at 7:11.
6:12 "sluggish" This is the same term as "dull" (cf. 5:11). It is used in contrast to "diligence" in v. 11. The believers had not grown into Christlikeness nor Great Commission Christians as they should have (cf. 12:1-3).
▣ "imitators of those who through faith and patience inherit the promises" This may alude to the roll call of the faithful in chapter 11. These faithful OT believers held out to the end amidst great conflicts and trials, often resulting in physical death (cf. often in chapter 11 and possibly in 12:4). God's promises are the focus of the paragraph, 6:13-20. They are sure and faithful because He is sure and faithful!
SPECIAL TOPIC: BELIEVERS' INHERITANCE
NASB (UPDATED) TEXT: 6:13-20
13For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, 14saying, "I will surely bless you and I will surely multiply you." 15And so, having patiently waited, he obtained the promise. 16For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute. 17In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath, 18so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us. 19This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil, 20where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.
6:13-20 This is such a powerful promise of security and hope based on God's character and promises (cf. v. 18a), if we will only respond appropriately (cf. v. 18b).
6:13 "when God made the promise to Abraham" Abraham is mentioned because he is considered the father of the Hebrew nation to whom YHWH made many covenantal promises (cf. Gen. 12,15,17,18,22), and also because of his relation to Melchizedek (cf. Genesis 14). His faith in God came before the law and is used as a NT paradigm of all those who exercise faith (cf. Romans 4).
It is also theologically possible that Abraham was chosen because God's promises to him were not based on his performance, but on God's unconditional promise (cf. Gen. 15:12-21; as is the "new covenant," cf. Jer. 31:31-34; Ezek. 36:22-38), while the covenant with Moses is based on obedience, a conditional covenant (cf. Deuteronomy 27-28).
▣ "He swore by Himself" This refers historically to Gen. 22:16-17 (Abraham's offering of Isaac) or contextually to Ps. 110:4 (cf. 7:17,21). God's oaths and promises can be depended on (cf. vv. 16-17). This is the theological thrust of the paragraph. Our hope is in the unchanging character (cf. Ps. 102:27; Mal. 3:6; Heb. 13:8) and promises of God (cf. Isa. 40:8; 55:11). These are the "two unchangeable things" of v. 18!
6:14 This section of Hebrews involves the author's use of OT quotes to Abraham. God made promises to him about many descendants through Isaac. The theological problem is that not all of Abraham's natural descendants were faithful followers of YHWH. They were "covenant," "chosen" people, but all did not exercise personal faith (cf. v. 18b).
6:15 This does not describe Abraham's perfect faith (he had children by several women, he tried to give Sarah away twice to save his own life) concerning God's word but his faithful heart and obedience. Abraham, like all humans, is a strange mixture of faith and fear, good and evil.
6:18 "two unchangeable things" This refers to God's oath (i.e., Ps. 110:4 quoted in 5:6; 6:20; 7:17) and God's promise (cf. v. 14). God's word is our assurance (cf. Isa. 55:11; Matt. 5:17-18).
▣ "in which it is impossible for God to lie" This may be an allusion to Num. 23:19 or I Sam. 15:29. This same truth is affirmed by Paul in II Tim. 2:13 and Titus 1:2. See full note at 6:6.
▣ "we who have taken refuge" This may relate to
1. the OT cities of refuge (cf. Num. 35:6; Deut. 4:41-43; Joshua 20)
2. a metaphor for a safe harbor in a storm (cf. 2:14; 6:19)
3. a metaphor referring to God as a strong fortress in which His people take refuge (cf. Ps. 18:1-2; 31:3; 91:2,9; 94:22; 144:2; Isa. 17:10; 25:4; Jer. 16:19; Joel 3:16; Nah. 1:7)
▣ "would have strong encouragement to take hold of the hope set before us" In verse 18 we have the theological balance of a strong, trustworthy, sovereign God (cf. v. 18a) to whom humans must respond, and continue to respond by faith to the end (cf. v. 18b).
6:19 "an anchor" This was an ancient Christian symbol for safety, security, and hope. It has been found on the walls of the Roman catacombs. This word brings to mind the hymn,
"I've anchored my soul in the haven of rest,
I'll sail the wild seas no more.
The tempest may sweep o'er the wild stormy deep,
but in Jesus I'm safe evermore."
▣ "steadfast" See Special Topic: Guarantee at 2:2.
▣ "one which enters within the veil" Here the anchor of hope is paralleled with Jesus the high priest entering the heavenly tabernacle (cf. 8:5; 9:23), even into the holy of holies, which symbolized the very presence of God. The hope of believers is in the character and promises of God and the finished work of Jesus Christ.
This is not Platonism (earthly forms versus heavenly ideas), but the heavenly tabernacle pattern shown to Moses on Mt. Sinai (cf. 8:5; Exodus 25-40). This type of dualism is also found in the Dead Sea Scrolls. This type of reasoning (i.e., an earthly copy of a heavenly thing) predates the Greek philosopher Plato. It speaks of our invisible but sure hope in Christ (cf. 9:23ff).
6:20 "as a forerunner" This Greek term was used of (1) a scout going before, learning and marking the right path (i.e a pioneer) or (2) a small ship leading a larger ship into a safe harbor. Jesus has gone before believers in every necessary way—overcomer, intercessor, savior, priest, and perfect sacrifice!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Are verses 2-4 a list of Christian essentials or truths of Judaism?
2. Does the book of Hebrews teach "falling from grace"? Why or why not?
3. Why is the historical setting of this book so important to a proper interpretation?
4. Does the Bible teach that the truly redeemed will hold out until the end or that those who hold out in faith to the end are the redeemed?
5. Are those spoken to in verses 4-6 believers or unbelievers? Why?
6. How are the "you" of v. 9 related to the "those" of v. 4?
7. Describe the persecution the believers were facing.
8. What are the two unchangeable things of v. 18?
9. How are both God's sovereignty and human freewill balanced in v. 18?
10. How are the character of God and the finished work of Christ related in vv. 13-20?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Priestly Order of Melchizedek | The King of Righteousness | The Priesthood of Melchizedek and the Levitical Priesthood Compared | The Priest Melchizedek | Melchizedek |
7:1-3 | 7:1-3 | 7:1-3 | 7:1-3 | 7:1-3 |
Melchizedek Accepts Tithes from Abraham | ||||
7:4-10 | 7:4-10 | 7:4-10 | 7:4-10 | 7:4-10 |
Need for a New Priesthood | From Levitical Priesthood to the Priesthood of Melchizedek | |||
7:11-19 | 7:11-19 | 7:11-14 | 7:11-14 | 7:11-12 |
7:13-14 | ||||
The Abrogation of the Old Law | ||||
7:15-19 | 7:15-19 | 7:15-19 | ||
Greatness of the New Priest | Christ's Priesthood is Unchanging | |||
7:20-25 | 7:20-28 | 7:20-25 | 7:20-22 | 7:20-25 |
7:23-25 | The Perfection of the Heavenly High Priest | |||
7:26-28 | 7:26-28 | 7:26-28 | 7:26-28 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 7:1-3
1For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham as he was returning from the slaughter of the kings and blessed him, 2to whom also Abraham apportioned a tenth part of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace. 3Without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God, he remains a priest perpetually.
7:1 "Melchizedek" He was a Gentile king/priest of the old Canaanite city then called Salem, which later became Jebus and then later Jerusalem. His name means "my king of righteousness" (very similar to the name of the king of Jerusalem in Josh. 10:1, "my lord is righteous"). His lineage is never mentioned, but Abraham pays homage to him. This is why he is such an appropriate OT type for Jesus Christ. He is only mentioned in Gen. 14:18-20 and Ps. 110:4. There has been much discussion about his identity.
1. for Philo, he is a figure of the human soul
2. for Origen, he is an angel
3. for Ambrose, he is the angel of the Lord
4. for others, he is the national angel of Israel, Michael
5. for Epiphanius, he is the incarnation of Holy Spirit
6. for the Melchizedekites, he is greater than the Messiah and all prayer goes through him
7. for some Jews, Jerome and Luther, he is Shem, Noah's son
Melchizedek is used as a type of Jesus' priesthood for four reasons:
1. Abraham offered a tithe to him (inferiors always tithe to superiors) and by rabbinical hermeneutics thereby Levi also offered a tithe (cf. vv. 4-9)
2. his parents are not listed, so rabbinical theology said he was without parents and thereby eternal (cf. v. 3; Ps. 110:4b)
3. he was leader in the later holy city, Jerusalem (Salem, cf. Gen. 14:18)
4. he was a priest of God Most High (i.e., El Elyon, cf. Gen. 14:18)
5. he allows the author to establish a legitimate priesthood apart from the Levitical Priesthood.
▣ "king. . .priest" He is the only person in the OT who combines royalty and priesthood (i.e., Psalm 110).
▣ "and blessed him" The greater blesses the lesser; therefore, Abraham (and by rabbinical implications his descendant, Levi), was blessed by Melchizedek (cf. Gen. 14:19), which shows his superiority over the Aaronic priesthood. It also shows that Jesus, who was from the line of Judah, could be a priest of a different order.
7:2 "a tenth" Notice that the tithe (cf. Gen. 14:20) is older than the Mosaic law. It was a way like the Sabbath and first fruits of showing God's ownership of all (cf. Gen. 14:19c).
▣ "by the translation of his name" The specific etymology of the phrase "king of righteousness" is uncertain but a similar title is used for the Messiah in Jer. 23:6 ("the Lord our righteousness") and 33:16 ("the Lord is our righteousness"). Also, the Messiah will be righteous and bring peace (cf. Isa. 9:6; 26:3,12; 32:17; and 54:10).
▣ "King of righteousness" For "righteousness" see Special Topic at 1:9.
▣ "Salem" The city may have gotten its name from the Hebrew term shalom which means "peace." Some scholars think it refers to a Jebusite deity. The city is called Salem in Genesis 14, but Ps. 76:2 relates it to Jerusalem (i.e., Zion), which was called Jebus during the Canaanite period.
7:3 This is rabbinical hermeneutics (midrash, see Appendix Three) based on the fact that Melchizedek's lineage is not given in Gen. 14:18-20. Like all human beings Melchizedek had parents, but he serves as another type of the eternal Messiah (cf. v. 8). This is developed in vv. 8,12,16,17,21,24,25,28.
▣ "beginnings" See Special Topic: Archē at 3:14.
NASB (UPDATED) TEXT: 7:4-10
4Now observe how great this man was to whom Abraham, the patriarch, gave a tenth of the choicest spoils. 5And those indeed of the sons of Levi who receive the priest's office have commandment in the Law to collect a tenth from the people, that is, from their brethren, although these are descended from Abraham. 6But the one whose genealogy is not traced from them collected a tenth from Abraham and blessed the one who had the promises. 7 But without any dispute the lesser is blessed by the greater. 8In this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on. 9And, so to speak, through Abraham even Levi, who received tithes, paid tithes, 10for he was still in the loins of his father when Melchizedek met him.
7:5 "although these are descended from Abraham" This is rabbinic logic based on Levi being present in the loins of Abraham (cf. v. 10). This is Jewish exegesis, not scientific fact.
7:7 "the greater" The heart of the book of Hebrews is the comparison between the Mosaic covenant and the new covenant in Christ.
This contrast is often expressed by the term "greater" (kreittōu/kreissōu), which means "better," "superior," "more excellent," "more valuable," "higher rank." This is a recurrent theme in Hebrews.
1. much better than the angels (cf. 1:4)
2. better things concerning you (cf. 6:9)
3. lesser is blessed by the greater (cf. 7:7)
4. a better hope (cf. 7:19)
5. a better covenant (cf. 7:22; 8:6)
6. with better sacrifice (cf. 9:23)
7. a better possession (cf.10:34)
8. a better resurrection (cf. 11:35)
9. a better country (cf. 11:16)
10. God has provided something better (cf.11:40)
11. he sprinkled blood speaks better (cf. 12:24)
7:8 "lives on" This refers to the eternality of Melchizedek because (1) his parents (genealogy) are not mentioned in Genesis 14 nor is his death recorded and also (2) Ps. 110:4b's specific comment ("forever").
7:9-10 This is rabbinical exegesis. Since Levi the tribe of Aaron is descendant from Abraham, then by analogy, the Jewish priesthood (i.e., even the High Priest) paid tithes to Melchizedek. Therefore, Melchizedek is superior and Jesus is superior to Jewish priests.
NASB (UPDATED) TEXT: 7:11-22
11Now if perfection was through the Levitical priesthood (for on the basis of it the people received the Law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron? 12For when the priesthood is changed, of necessity there takes place a change of law also. 13For the one concerning whom these things are spoken belongs to another tribe, from which no one has officiated at the altar. 14For it is evident that our Lord was descended from Judah, a tribe with reference to which Moses spoke nothing concerning priests. 15And this is clearer still, if another priest arises according to the likeness of Melchizedek, 16who has become such not on the basis of a law of physical requirement, but according to the power of an indestructible life. 17For it is attested of Him,
"You are a priest forever
According to the order of Melchizedek."
18 For, on the one hand, there is a setting aside of a former commandment because of its weakness and uselessness 19(for the Law made nothing perfect), and on the other hand there is a bringing in of a better hope, through which we draw near to God. 20Inasmuch as it was not without an oath 21(for they indeed became priests without an oath, but He with an oath through the One who said to Him,
"The Lord has sworn
And will not change His mind,
'You are a priest forever'");
22so much the more also Jesus has become the guarantee of a better covenant.
7:11 "if" This is a second class conditional which is called contrary to fact. A false statement is made to make a point. The Levitical priesthood did not bring spiritual perfection or maturity.
▣ "perfection" The Greek family of terms based on telos basically means "to bring to the end," "to bring to completion," or "to bring to maturity." Here it refers to an adequate and effective representative or intercessor.
SPECIAL TOPIC: END OR FULL (TELOS)
▣ "through the Levitical priesthood (for on the basis of it the people received the Law)" This apparently refers to (1) Moses being from the tribe of Levi and being God's messenger in giving the sacrificial system of Israel or (2) the Levites and priests teaching the law to the people.
7:12 "a change of law also" The purpose of the Mosaic law was never to produce righteousness, but to show the continuing results of the fall and mankind's inability to please God (cf. Gal. 3:24-25). This is a major truth in trying to figure out God's purpose for the Mosaic Law.
This phrase in context must refer to the "new covenant."
7:13 "from which no one has officiated at the altar" This is a Perfect active indicative, which may imply that the sacrificial system was continuing. If so, Hebrews was written before Titus' destruction of Jerusalem in a.d. 70.
No one outside the tribe of Levi and family of Aaron served as a priest in the OT. This was not the case in the Roman period of the occupation of Palestine (i.e., Annas, Caiphas).
7:14 "our Lord was descended from Judah" This is another perfect active indicative. The verb "descend" means "sprang from" and is used for
1. the rising of the sun (cf. Matt. 5:45)
2. the movement of the planets
3. plant shoots
4. metaphorically, for human descent (cf. Zech. 6:12; Isa. 11:1; Jer. 23:5-6)
Here it refers to Jacob's prophecies about his sons in Genesis 49 (esp. 49:10).
▣ "Judah" Jesus was from the Davidic royal line of Judah (cf. Gen. 49:8-12; II Sam. 7:12-16; Isa. 9:6,7). Convincing Jews that Jesus was high priest was so difficult because He was not of the priestly tribe of Levi like Moses and Aaron.
7:15 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Another priest has come and is from the line of Melchizedek.
7:16
NASB"not on the basis of a law of physical requirement"
NKJV"not according to the laws of a fleshly commandment"
NRSV"not through a legal requirement concerning physical descent"
TEV"not by human rules and regulations"
NJB"not in virtue of a law of physical descent"
Jesus' priestly authority does not rest in what tribe/family He descended from, but from His possession of eternal, indestructible life (i.e., Melchizedek's parents are not named in Genesis 14 and the word "forever" is used in Ps. 104:4). Jesus has the endless life of God (as well as the oath and promise of God).
NASB, NRSV,
NJB"an indestructible life"
NKJV"an endless life"
TEV"a life that has no end"
This seems to be related to the rabbinical exegetical (Midrash) implication from Ps. 110:4b that Melchizedek had no parents and, therefore, was eternal (cf. vv. 6,8).
7:17 "For it is attested of Him" This is a quote from the Septuagint of Ps. 110:4 (as is v. 21).
7:18
NASB"there is a setting aside"
NKJV"there is an annulling"
NRSV"the abrogation"
TEV"is set aside"
NJB"is thus abolished"
This term has been found in the Egyptian papyri in the sense of (1)"to set aside"; (2) "to make null and void"; or (3) "to be paid in full."
This verse speaks of the setting aside of a commandment (probably the physical lineage of the high priest). It is rather shocking that an inspired OT passage (cf. Matt. 5:17-19) can be "set aside," yet this is exactly Paul's point in Galatians 3, in respect to the redemptive purpose of the law being set aside. Paul, however, asserts that it was the weakness of fallen man (cf. Romans 7), not the OT. The author of Hebrews is showing the superiority of Jesus over Moses and calls the "Law" weak and useless (cf. 8:13).
▣ "of a former commandment" This refers to the Levitical system or the Old Covenant characterized by the Mosaic legislation.
▣ "because of its weakness and uselessness" Romans 7 and Galatians 3 are helpful in interpreting this phrase. It was not the Law of God, but human fallen nature that was weak and the Law was unable to perform its restorative task!
7:19 "(for the Law made nothing perfect)" Read Galatians 3 and see Special Topic at 7:11.
▣ "better" See full note at 7:7.
▣ "through which we draw near to God" This is a key concept (cf. v. 25; 4:16; 10:1). The author asserts that the Mosaic Law, with its Levitical priesthood and sacrifices, failed to bring humanity to God, but Jesus, our high priest, did not fail and will not fail (cf. 10:22; James 4:7).
Notice that Jesus brings a better covenant, but it is still a covenant to which humans must respond as the priests did (believers are now new covenant priests in a corporate sense, cf. II Pet. 2:5,9; Rev. 1:6).
7:20 "it was not without an oath" God's promises can be trusted because His character and power stand behind them (cf. Isa. 46:10). This oath is a reference to Ps. 110:4, which is discussed in Heb. 6:13-17.
7:21 This is another quote from the Septuagint of Ps. 110:4 (as is v. 17).
7:22
NASB, NRSV,
TEV, NJB"the guarantee"
NKJV, ASV"the surety"
The Hebrew background is "a pledge put in the hand," which implies surety. It came to be used in Greek for collateral on a loan or a jail bond. Also, in Roman law it stood for that which was legally secured. Jesus is the Father's surety of the effectiveness of the new covenant.
▣ "a better covenant" Jer. 31:31-34 speaks of this "new covenant" (cf. Ezek. 36:22-36) where the focus is an internal law motivated and produced by the Spirit, not an external code which relies on human performance.
For "better" see full note at 7:7.
NASB (UPDATED) TEXT: 7:23-25
23The former priests, on the one hand, existed in greater numbers because they were prevented by death from continuing, 24but Jesus, on the other hand, because He continues forever, holds His priesthood permanently. 25Therefore He is able also to save forever those who draw near to God through Him, since He always lives to make intercession for them.
7:23 This is another comparison between Jesus and OT priests. This one deals with their numbers and time in office.
7:24 This is a rabbinical conclusion based on Genesis 14, where Melchizedek's lineage is not given, and Psalm 110, which is an allusion to Melchizedek and uses the term "forever" (cf. Ps. 110:4b).
7:25
NASB"to save forever"
NKJV"to save to the uttermost"
NRSV"for all time to save"
TEV"now and always, to save"
NJB"power to save. . .is absolute"
As the above English translations show, this term has several connotations. He is able to save completely, all, forever (cf. 10:14) because He continues "forever" as a better priest. See special topic on assurance at 3:14.
▣ "those" This is a universal invitation! Whosoever will may come (cf. John 1:12; Rom. 10:9-13; I Tim. 2:4; II Pet. 3:9).
▣ "who draw near to God through Him" Jesus is God's plan of redemption (cf. John 10:9; 14:6). Whosoever will may come, but they must come through faith in Him and they must continue in faith (present participle).
▣ "He always lives to make intercession for them" Jesus' work did not end with the cross, but even today He still prays and pleads for believers (cf. 9:24; Isa. 53:12; Rom. 8:34; I John 2:1).
NASB (UPDATED) TEXT: 7:26-28
26For it was fitting for us to have such a high priest, holy, innocent, undefiled, separated from sinners and exalted above the heavens; 27who does not need daily, like those high priests, to offer up sacrifices, first for His own sins and then for the sins of the people, because this He did once for all when He offered up Himself. 28For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints a Son, made perfect forever.
7:26 This is possibly a quote from an early hymn or poem (like Phil. 2:6-11; I Tim. 3:16; II Tim. 2:11-13; and possibly I Tim. 1:17; 6:15-16). The term "holy" can mean "merciful" from LXX (cf. Ps. 16:10). The term "unstained" is a sacrificial term usually translated in the OT as "unblemished." This is a wonderful confessional summary.
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
▣ "separated from sinners" This is a perfect passive participle. It does not reflect on Jesus' humanity (cf. Phil. 2:6-7), but speaks of His sinlessness (cf. 4:15; 9:14; II Cor. 5:21; I Pet. 2:22; I John 2:1; 3:5).
▣ "exalted above the heavens" This may be (1) a statement of preeminence; (2) a reference to the gnostic false teachers' view of salvation as passing through the angelic spheres (cf. 4:14); or (3) a way of referring to the resurrection/ascension.
7:27 This seems to relate to the Day of Atonement (cf. Lev. 16), but here it is used in the sense of the daily offerings (the OT continual). It is historically and rabbinically verifiable that the high priest was directly involved in daily sacrifices in later Judaism but possibly not during the days of the tabernacle. See Special Topic: Jesus As High Priest at 2:17.
▣ "He offered" This is the same term used in Isa. 53:11 in the Septuagint (LXX), "to bear." Some see this as an allusion to the smoke of the sacrifices that rose up to God.
▣ "this He did once for all" Hebrews emphasizes the ultimacy of Jesus' once-given sacrificial death. This once-done salvation and forgiveness are forever accomplished (cf. "once" [ephapax], 7:27; 9:12; 10:10 and "once for all" [hapax], 6:4; 9:7,26,27,28; 10:2; 12:26,27). This is the recurrent accomplished sacrificial affirmation.
▣ "offered up Himself" Jesus is the high priest (cf. Ps. 110:4) and victim (cf. Isa. 53:10) of the heavenly sanctuary (cf. 9:24). This is a pillar of the NT emphasis on substitutionary, vicarious atonement (cf. Mark 10:45; Rom. 8:3; II Cor. 5:21).
7:28 "the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law" This is a contrast between the writings of Moses procedures and the "oath" of Ps. 110:4.
▣ "appoints a Son" Jesus is a superior priest because He is part of God's family (i.e., "a son,"cf. 1:2; 3:6; 5:8). This reference seems to combine Ps. 2 and Ps. 110 which were Royal and Priestly Psalms. He combines both OT anointed offices in Himself by the Father's oath.
▣ "made perfect forever" This is a perfect passive participle. He has been made perfect (humanly speaking) by suffering and this perfection continues (cf. 2:10; 5:8-9). See Special Topic at 7:11.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does the author take so long to develop the concept of Jesus as high priest?
2. How is Levi linked to Melchizedek?
3. How does Ps. 110 relate to Gen. 14:18-20?
4. Why is Melchizedek used as a type of the Messiah?
5. Who was Melchizedek?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The High Priest of a New and Better Covenant | The New Priestly Services | The Heavenly Sanctuary and the New Covenant | Jesus, Our High Priest | The New Priesthood and a New Sanctuary |
8:1-6 | 8:1-6 | 8:1-7 | 8:1-2 | 8:1-5 |
8:3-6 | Christ is the Mediator of a Greater Covenant | |||
A New Covenant | 8:6-13 | |||
8:7-13 | 8:7-13 | 8:7-13 | ||
8:8-13 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS: HEBREWS 8:1-13
A. This is part of a unified context related to the reader's need for maturity. This section runs from 5:11-10:18 with a parenthesis of warning from 5:12-6:20.
B. As chapter 2 develops using Psalm 8, chapters 3 and 4 develop using Psalm 110, and chapter 8 uses Jer. 31:31-34 (chapter 10 will use Psalm 40).
C. The true tabernacle in heaven which was alluded to in 6:19-20 and 8:2 will not be fully developed until chapter 9.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 8:1-13
1Now the main point in what has been said is this: we have such a high priest, who has taken His seat at the right hand of the throne of the Majesty in the heavens, 2a minister in the sanctuary and in the true tabernacle, which the Lord pitched, not man. 3For every high priest is appointed to offer both gifts and sacrifices; so it is necessary that this high priest also have something to offer. 4Now if He were on earth, He would not be a priest at all, since there are those who offer the gifts according to the Law; 5who serve a copy and shadow of the heavenly things, just as Moses was warned by God when he was about to erect the tabernacle; for, "See," He says, "that you make all things according to the pattern shown you on the mountain." 6But now He has obtained a more excellent ministry, by as much as He is also the mediator of a better covenant, which has been enacted on better promises. 7For if that first covenant had been faultless, there would have been no occasion sought for a second. 8For finding fault with them, He says,
"Behold, days are coming, says the Lord,
When I will effect a new covenant
With the house of Israel and with the house of Judah;
9Not like the covenant which I made with their fathers
On the day when I took them by the hand
To lead them out of the land of Egypt;
For they did not continue in My covenant,
And I did not care for them, says the Lord.
10"For this is the covenant that I will make with the house of Israel
After those days, says the Lord:
I will put My laws into their minds,
And I will write them on their hearts.
And I will be their God, And they shall be My people.
11"And they shall not teach everyone his fellow citizen,
And everyone his brother, saying, 'Know the Lord,'
For all will know Me,
From the least to the greatest of them.
12"For I will be merciful to their iniquities,
And I will remember their sins no more."
13When He said, "A new covenant," He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear.
8:1
NASB, NKJV,
NRSV"main point"
TEV"the whole point"
NJB"the principle point"
This is a from a form of the Greek term "head," (kephalē) used metaphorically for the sum total of monies (cf. Acts 22:28). The Ancients added their figures upward instead of downward. This term had the additional figurative sense of (1) the most important point of the argument of the book so far or (2) a summary of an argument already given.
▣ "high priest" This title for Jesus is only found in Hebrews (cf. 2:17; 3:1; 4:14-15; 5:10; 6:20; 7:26; 8:1,3; 9:11,25). The priestly nature of the Messiah is revealed in Psalm 110 and Zechariah 3 and 4. He is both priest and sacrifice (cf. Isaiah 53). He stands before God on mankind's behalf and offers Himself as the solution to the sin problem.
▣ "who has taken His seat" This is the continuing use of Psalm 110 (i.e., v. 2). It refers to the finished work of Christ. However, it has a royal, not priestly, connotation. No priest ever sat down, only kings (cf. 1:3).
▣ "at the right hand" This is an anthropomorphic phrase for the place of authority and power (cf. 1:3,13; 8:1; 10:12-13; 12:2; Acts 2:33-35).
▣ "of the throne of the Majesty in the heavens" God does not have a physical throne because He is a spirit. This is an anthropomorphic phrase describing God in human terms and categories. It is a circumlocutionary or periphrastic way of referring to God without mentioning His name (cf. 12:2).
The term "heavens" is plural as it is in the OT. It is plural because it refers to several levels
1. the atmosphere above the earth where birds fly and clouds form (cf. Gen. 1:1)
2. the starry sky, the realm of the heavenly lights, sun, moon, stars, and planets (cf. Gen. 1:14)
3. the personal presence of God and the angelic realm
The rabbis often debated whether there were three heavens (cf. II Cor. 12:2) or seven heavens (i.e., not in the Bible, but first century rabbinical sources). This concept of several levels can be seen in Deut. 10:14; I Kgs. 8:27; and Ps. 68:33; 148:4. The Gnostics used this concept of multiple heavens to assert levels of angelic authority. However, Jesus has passed through them (cf. 4:14). The plural versus singular of ouranos (heaven) seems to have no theological significance in Hebrews (cf. 9:23 versus 9:24).
8:2 "tabernacle" This is a reference to the ideal tabernacle in heaven (cf. 6:19-20), of which the one revealed to Moses on Mt. Sinai and constructed during the wilderness wandering period (cf. Exod.25-40) was a mere copy (cf. 9:11,24).
▣ "which the Lord pitched, not man" This may be an allusion to the Septuagint (LXX) translation of Exod. 33:7 (a special place to meet God) or it could be just another way of referring to the heavenly tabernacle made by God (cf. 11:10).
8:3 "to offer" This is the emphasis on the substitutionary atonement of Christ's sacrifice. His offering will be His life.
8:4 "if He were on earth, He would not be a priest at all" This is a second class conditional sentence, which is called contrary to fact (cf. 4:8; 7:11; 8:4,7; 10:2; 11:15). Jesus was not of the priestly Levitical tribe, but from the royal tribe of Judah. Jesus' priestly ministry was ultimately performed in heaven.
8:5 "a copy and shadow of the heavenly things" The use of the terms "copy" and "shadow" are reminiscent of the writings of Philo of Alexandria, a Jewish writer and philosopher who lived from 20 b.c. to a.d. 42 and followed Plato. He allegorized the OT in an attempt to make it relevant to Greek society and to advocate Platonism as a means of elucidating YHWHism.
However, this passage does not reflect Philo, but the ancient Jewish tradition that Moses was given on Mt. Sinai a copy of the heavenly sanctuary—the tabernacle of the wilderness wandering period. This same type of reasoning is present in the Dead Sea Scrolls, which shows it was not unique to Plato (i.e., Greek philosophy). It is interesting that the author of Hebrews never discusses either Solomon's or Herod's Temple (nor their procedures). These were never commanded by God as was the tabernacle (cf. Exod.25-40), although I Chr. 28:19 comes close to claiming that Solomon's plans were divinely inspired.
The Jewish tradition that the early tabernacle was a copy of the true tabernacle in heaven can be seen in (1) Exod.25:9, 40; (2) Rev. 11:19; 13:6; 15:5; (3) II Baruch 4:5; (4) Martydom and Ascension of Isaiah 7:10; (5) Wisdom 9:8; (6) Flavius Josephus' Antiquities of the Jews 3:6:1
This passage cannot reflect Platonism because the Tabernacle in heaven had substance or reality. In Platonism the heavenly was an ideal, a mental, spiritual reality, but in the Bible it is a physical reality. Heaven is not just ideals/concepts/archetypes, but a true aspect of creation (cf. Col. 1:16).
This heavenly tabernacle will one day cease to exist (cf. Rev. 21:22). It served its purpose during this age, but will not be needed in the eschaton!
▣ "He says" This is a quote from Exod. 25:40. The tabernacle was not the plan of Moses, but the revelation of God.
8:6 "He has obtained a more excellent ministry" This is a Perfect active indicative. This same description of Jesus' excellence is used in connection with the angels in 1:4.
▣ "He is also the mediator of a better covenant" All the verbs in v. 6 are perfects. Like the previous one, this one is a perfect active indicative.
The term "mediator" is a legal term denoting an arbitrator. As a priest stands between a holy God and sinful mankind, so too, Jesus as a mediator (cf. 9:15; 12:24; I Tim. 2:5). This is another way of denoting the work of a High Priest.
▣ "better covenant, which has been enacted on better promises" This is a perfect passive indicative. The author of Hebrews' presentation of Jesus' authority over the Mosaic covenant is revealed by his use of the term "better" (see note at 7:7).
8:7 "if" This is another second class conditional sentence, which is called contrary to fact (cf. v. 4). This is a major point of the argument. An obviously false statement is used to make a theological point. The first covenant did not produce the desired result of restoration and righteousness.
8:8 "For finding fault with them" Not the Law, but human weakness was the problem (cf. Rom. 7:12,16; Galatians 3).
▣ "He says" Verses 8-12 are a sustained quote from Jer. 31:31-34. Notice "He" refers to YHWH; however, in 10:15 this same phrase is attributed to the Holy Spirit. The inspiration of the OT is sometimes ascribed to the Spirit and sometimes to the Father.
▣ "new covenant" This passage in Jeremiah (cf. 31:31-34) is the only mention in the OT of a "new" covenant, but it is described in Ezekiel 36:22-38. This would have been very shocking to Jews.
▣ "house of Israel" This implies the reuniting of the people of God. After the United Monarchy (Saul, David, Solomon) split in 922 b.c., the northern tribes under Jeroboam I were called Israel and the southern tribes under Rehoboam were called Judah.
8:9 "not like the covenant" The difference is not in essence or goal but in methodology.
▣ "On the day when I took them by the hand" This refers to YHWH as Father (cf. Hosea 11:1-4).
▣ "And I did not care for them" This follows the Septuagint (LXX) translation. The Masoretic Text (MT) has "although I was a husband to them."
8:10 "minds" This follows the Septuagint (LXX) but the Masoretic text (MT) has "within them." This is how the old covenant differs from the new. The old is characterized by Ezek. 18:31, the new by Ezek. 11:19; 36:26-27.
▣ "Hearts" This refers to the entire person (cf. Deut. 6:6; 11:18; 30:6,14). See Special Topic at 3:8.
▣ "And I will be their God and they shall be my people" This is the covenantal formula of the OT.
8:11 There is a Greek manuscript variation in the term "citizen" versus "neighbor." In light of the Hebrew understanding of covenant brother the variation makes no interpretive difference. As far as the older and more reliable Greek texts are concerned, "citizens" is the best choice (cf. P46, א, A, B, D, K, L, and most later minuscule manuscripts).
8:12 This is the equality of the new covenant (cf. Jer. 31:31-34). It is mentioned in the NT in Luke 22:20; I Cor. 11:25; II Cor. 3:6; and Heb. 8:8; 9:15. There will be no need for leaders, all will know the Lord and His will and ways. The sins that God forgives, God forgets (strong double negative). The OT promises of complete forgiveness are quite wonderful (cf. Ps. 103:3,8-14; Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19).
8:13
NASB"But whatever is becoming obsolete and growing old is ready to disappear"
NKJV"Now what is becoming obsolete and growing old is ready to vanish away"
NRSV"And what is obsolete and growing old will soon disappear"
TEV"Anything that becomes old and worn out will soon disappear"
NJB"And anything old and aging is ready to disappear"
This phrase requires several comments. First, remember the historical setting. There is a group of people who are clinging to the Mosaic Law and another group who are contemplating returning to the Mosaic Law.
Second, this only has to do with the Law as a means of salvation. The OT surely was, and is, God's revelation (cf. Matt. 5:17-19). The Mosaic Law still has a purpose in God's plan (cf. Gal. 3). It brings people to Christ by showing fallen humanity their sinfulness and need for salvation. It helps us understand God and His ways. It is related to the new covenant as promise to fulfillment. It was incapable of bringing salvation because of the weakness and sinfulness of fallen mankind.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is the author of Hebrews emphasizing so strongly the superior high priesthood of Jesus?
2. Is the book of Hebrews influenced by Greek philosophy (Platonism)?
3. Why is Jeremiah 31:31-34 quoted?
4. Why is verse 12 such a precious promise?
5. How is the Mosaic covenant related to the new covenant Christians?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Earthly and the Heavenly Sanctuaries | The Earthly Sanctuary | The Ministry of the Levitical Priests | Earthly and Heavenly Worship | Christ Enters the Heavenly Sanctuary |
9:1-5 | 9:1-5 | 9:1-5 | 9:1-5 | 9:1-5 |
Limitations of the Earthly Sanctuary | ||||
9:6-10 | 9:6-10 | 9:6-10 | 9:6-10 | 9:6-10 |
The Heavenly Sanctuary | Characteristics of the Sacrifice of Christ | |||
(9:11-10:18) | ||||
9:11-14 | 9:11-15 | 9:11-14 | 9:11-14 | 9:11-14 |
Christ Seals the New Covenant with His Blood | ||||
9:15-22 | The Mediator's Death Necessary | 9:15-22 | 9:15 | 9:15-28 |
9:16-22 | 9:16-22 | |||
Sin Put Away by Christ's Sacrifice | Greatness of Christ's Sacrifice | Christ's Sacrifice Takes Away Sin | ||
(9:23-10:18) | (9:23-10:18) | |||
9:23-28 | 9:23-28 | 9:23-28 | 9:23-28 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 9:1-5
1Now even the first covenant had regulations of divine worship and the earthly sanctuary. 2For there was a tabernacle prepared, the outer one, in which were the lampstand and the table and the sacred bread; this is called the holy place. 3Behind the second veil there was a tabernacle which is called the Holy of Holies, 4having a golden altar of incense and the ark of the covenant covered on all sides with gold, in which was a golden jar holding the manna, and Aaron's rod which budded, and the tables of the covenant; 5and above it were the cherubim of glory overshadowing the mercy seat; but of these things we cannot now speak in detail.
9:1 "the first" The regulations for sacrifice and worship connected with the tabernacle are in Leviticus.
▣ "covenant" This is not in the Greek text. Most English translations assume it. However, H. E. Dana, in his Jewish Christianity, p. 255, believes that it should be translated "first ministry" because chapter 9 is presenting another evidence of Christ's superior ministry (cf. 8:6). He also charts the comparison on p. 255.
The First Ministry | The Second Ministry |
An earthly service— "of this world." Human equipment— "there was a tabernacle constructed." External effects— "cannot as touching the conscience make the worshiped perfect." Temporary in nature— "carnal regulations set up pending a time of construction." |
A heavenly service— "not of this creation." Divine equipment— "not made with hands." Internal effects— "cleanse your conscience from dead works to serve the living God." Permanent in nature— "the promise of the eternal inheritance." |
9:2 "a tabernacle" This refers to the portable tabernacle in the wilderness, which is described in detail in Exod.25-27 and built in 36-38,40. The author of Hebrews refers to the inner tent as the first (outer) tabernacle (the holy place) and the second (inner) tabernacle (the Holy of Holies).
▣ "the lampstand" This refers to one lamp with seven containers burning olive oil, located in the holy place. It is referred to in Exod.25:31-40 and Lev. 24:1-4. It was called the Menorah, which is the Hebrew term for "lampstand." Solomon expanded the lamp to ten arms (cf. I Kings 7:49; II Chr. 4:7). It symbolizes the light of truth and revelation.
▣ "table and the sacred bread" This was a table located in the holy place holding twelve large (15 lb.) loaves of bread. They were replaced weekly and became food for the Priests (cf. Exod.25:23-30; 37:10-16; Lev. 24:5-9). They represented God's promised physical provision for the twelve tribes of Jacob.
▣ "the holy place" This is the outer room of the tent in which the priests ministered daily. It measured 20 cubits by 10 cubits (cf. Exod.25-27). The author of Hebrews usually uses this term (hagia) with the article (cf. 9:8,25; 13:11) and uses it for the inner or second part of the sacred tent called the Holy of Holies (cf. v. 3) where the Ark was placed, but in this verse the article is absent and the term refers to the outer two-thirds of the sacred tent, called the holy place.
9:3 "second veil" This divided the tent into two compartments (cf. Exod.26:31-35). The Hebrews had two special names, one for the front curtain, which was usually partly open, and one for the inner curtain, which was never open. Only the high priest entered (twice) on the Day of Atonement (cf. Lev. 16).
▣ "the Holy of Holies" It was a perfect cube of 10 cubits. It contained the ark where YHWH symbolically dwelt between the wings of the cherubim. This ark was the physical symbol of the invisible God (after they entered the Promised Land).
9:4 "golden altar of incense" This was an altar-shaped piece of furniture where incense was placed in large quantities on the Day of Atonement to produce thick smoke which concealed YHWH's presence over the ark. Our author seems to place it inside the Holy of Holies. This has caused commentators to take this phrase to refer to a "censer" because this is how the Septuagint translates this term (cf. Lev. 16:12; II Chr. 26:19; Ezek. 8:11; IV Mac. 7:11). However, Philo and Josephus use the same Greek word for the incense altar. In the OT the altar is closely identified with the Holy of Holies (cf. Exod.30:1-10, 37; but especially I Kgs. 6:22).
Coals were taken from the great sacrificial altar at the door of the tabernacle and placed on this small stand. Incense was then placed on the coals to produce a large amount of smoke. This wonderful smelling smoke obscured the high priest's eyes from seeing YHWH, who dwelt over the ark of the covenant between the wings of the cherubim, in the Holy of Holies.
▣ "the ark of the covenant" The ark is described in Exod.25:10-22 and 37:1-9.
SPECIAL TOPIC: THE ARK OF THE COVENANT
▣ "a golden jar holding manna" The Septuagint and Philo have the adjective "golden," but the Masoretic Hebrew Text does not (cf. Exod. 16:31-36). Josephus says it held 4 pints. It was a miracle that the manna did not rot (cf. Exod. 16:18-21,22-25).
▣ "Aaron's rod which budded" This rod was YHWH's sign of confirming the leadership of Moses and Aaron during Korah's rebellion (cf. Num. 17:1-11; 20:8-11).
▣ "the tables of the covenant" This refers to the two stone tablets with the decalog (ten words) written on them by the finger of God (cf. Exod. 25:16; Deut. 9:9,11,15;10:3-5; 31:18; 32:15). The book of Deuteronomy and Joshua 24 follow the treaty pattern of the Hittites (of the second millennium b.c.). Their covenants always had two copies, one for the vassal king to read yearly and one for the sanctuary of the deity. Therefore, the two stone tablets may have been duplicate copies.
9:5 "the cherubim of glory" This refers to the two angelic creatures on each end of the mercy seat (lid), whose wings overshadowed the ark (cf. Gen. 3:24; Exod.25:18-22; Ezek. 10:14, but note that in Ezek. 41:18 they have two faces, not four). A new possibility from a History Channel video, "Decoding the Exodus" asserts that they were phoenixes. The Bible does not reveal much information about the angelic world. Our curiosity often runs far ahead of revealed truth. For the term "glory" see note at 1:3.
▣ "mercy seat" This refers to the golden lid of the wooden box called "the ark of the covenant." It was a special place for "covering" sins. The symbolism seems to be
1. YHWH dwelt between the wings of the two angelic creatures (the rabbis said this was His footstool)
2. the box contained the "ten words" (decalog)
3. the high priest, on the Day of Atonement (cf. Leviticus 16), went into the Holy of Holies twice to place blood on the mercy seat, once for his own sin and once for the non-premeditated sins of the nations as a whole (cf. v. 7)
The requirements of the Law were covered, obscured from YHWH's eyes by the sacrificial blood of an unblemished animal (life is in the blood; sin requires a life).
▣ "but of these things we cannot now speak in detail" This is a disclaimer. Our author uses details from the ancient tabernacle that are now unknown.
NASB (UPDATED) TEXT: 9:6-10
6Now when these things have been so prepared, the priests are continually entering the outer tabernacle performing the divine worship, 7but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance. 8The Holy Spirit is signifying this, that the way into the holy place has not yet been disclosed while the outer tabernacle is still standing, 9which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience, 10since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation.
9:6 "continually entering the outer tabernacle" The priests were to fill the containers on the menorah with oil (cf. Exod.27:20-21), replace the bread weekly (cf. Lev. 24:8-9), and place small amounts of incense on the incense altar (cf. Exod. 30:7-8).
9:7 "the high priest. . .once a year" He entered only on Yom Kippur, the Day of Atonement (cf. Lev. 16). "Kipper" means "to cover"; the Akkadian cognate means "to wipe away." Hebrews 9 focuses on the rituals of the Day of Atonement more than any other chapter in the NT.
▣ "in ignorance" Only sins that were not pre-meditated could be dealt with by the sacrificial system. Intentional sins, or "sins of the high hand" (KJV) could not be atoned for (cf. Lev. 4:2; Num. 15:24,27,30,31; Ps. 51:17). The Day of Atonement primarily dealt with the ceremonial impurity of the nation.
9:8-10 These verses show (1) the preliminary nature of the Mosaic covenant and (2) the superiority of the new covenant. How is the new covenant in Christ better?
1. in the old only the high priest entered the inner shrine once a year for his sins and the unintentional sins of Israel (limited access and limited forgiveness).
2. in the new covenant all believers are brought near to God because of Jesus' sinlessness and the removal of the distinction between intentional and unintentional sins (full access and full forgiveness).
The new covenant (cf. Jer. 31:31-34), based on faith in the finished work of Christ, not meritorial human performance of an external code, has given worshipers confidence (a new heart, a new spirit, cf. Ezek. 36:20-27) to approach a holy God, not through ritual procedures or liturgy (cf. 6:1-2), but through the gospel.
9:8
NASB"the outer tabernacle"
NKJV"the first tabernacle"
NRSV"the first tent"
TEV"the outer tent"
NJB"the old tent"
The author of Hebrews calls the outer part of the tent "the first tabernacle," referring to "the holy place."This would represent Mosaic covenant worship, which did not allow full access to God. The veil of Herod's Temple being torn from top to bottom when Jesus died (cf. Matt. 27:51) symbolized this new access through Christ.
9:9 "which cannot make the worshiper perfect in conscience" The old covenant was not able to purge the guilt of sin from mankind's conscience (cf. v. 14). The conscience in the NT (not the OT) is a moral guide (cf. I Pet. 3:21). The danger is that it can be culturally conditioned or abused into silence (cf. Matt. 23:25-26). It is the NT counterpoint to the "sound of gentle blowing" or "the still small voice" of I Kgs. 19:12.
A very interesting discussion of this term's use in Hebrews is found in Robert B. Girdlestone's Synonyms of The Old Testament
"The passages in the epistle to the Hebrews in which the word occurs are very interesting and important. From Heb. 9.9, we gather that the offerings under the O.T. could not make man ‘perfect as pertaining to the conscience' i.e., could not take away the sense of sin which hinders man from oneness with God. They did not take away sin, as a matter of fact, and they could not, from the nature of things; for if the effect of the Levitical dispensation had been to make men perfect, i.e., at one with God , the offerings would not have needed repetition. If the worshipers had been purged once for all, they would have had no more consciousness of sins (Heb. 10.2). But ‘the blood of Christ' cleanses a man's consciousness from dead works, and enables him to serve the living God (Heb. 9.14); and the heart is thus ‘sprinkled from an evil conscience' (10.22). In other words, the faithful acceptance of the sacrifice of Christ takes away that sense of sin which had been a bar between man and God, and enables a man to live no longer as a servant, but as a son" (p. 73).
▣ "perfect" See Special Topic at 7:11.
9:10
NASB"a time of reformation"
NKJV"the time of reformation"
NRSV"the time comes to set things right"
TEV"the time when God will establish the new order"
NJB"the time come to set things right"
This refers to the new covenant inaugurated in Jesus. This phrase was used by the rabbis of the last "Jubilee" when the Messiah would come. It is used in the moral sense in Jer. 7:3,5.
NASB (UPDATED) TEXT: 9:11-14
11But when Christ appeared as a high priest of the good things to come, He entered through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation; 12and not through the blood of goats and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption. 13For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, 14how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God?
9:11 "But when Christ appeared as high priest" When did this occur:
1. before creation (cf. Rev. 13:8)
2. at Calvary (cf. v. 12)
3. after ascension to the Father's right hand (entered sanctuary in heaven, cf. 9:24-25)
Did Jesus offer Himself twice? If so, why the emphasis on "once for all?" Possibly He offered Himself as sacrifice on Calvary, but acted as high priest after His ascension or it may be simply (1) theological imagery or (2) inspired rabbinical mysticism.
▣ "of the good things to come" The ancient Greek manuscripts vary: (1) "things to come" in א, A (NASB, NKJV, NJB) and (2) "things already here" in P46, B, D* (RSV, NEB, TEV, NIV).
▣ "not made with hands" Some see this as a reference to believers' resurrected physical bodies (cf. II Cor. 5:1) and Jesus' body (cf. Mark 14:58). However, the context seems to refer to the heavenly temple (cf. Heb. 8:2; 9:24).
9:12 "not through the blood of goats and calves" The goats were for the people's sin (cf. Lev. 16:11) and the calves were for the high priests' sin (cf. Lev. 16:11). The sacrificial system of the OT (cf. Lev. 1-7) was God's gracious provision of allowing (as a foreshadowing of Christ's death) an unblemished animal to pay the death penalty for human sin (cf. Lev. 17:11).
▣ "but through His own blood" The Greek preposition "dia" can mean (1)"through" (NASB, NIV) or (2) "with" (NKJV, NRSV, NJB).
▣ "the holy place" Here this implies "the Holy of Holies" of the heavenly tabernacle.
▣ "once for all" This is an often-repeated emphasis (cf. 7:27; 9:28; 10:10). It emphasizes Christ's complete and finished sacrifice. See full note at 7:27.
9:12
NASB, NKJV,
NRSV"having obtained eternal redemption"
TEV"obtained eternal salvation"
NJB"having won an eternal redemption"
This is an aorist middle participle, which denotes a completed act emphasizing the subject's participation and interest. The word "eternal" may relate to (1) its quality, "life of the new age" or (2) its quantity, "life without end." With the warnings in Hebrews so poignant, possibly #1 fits best. See Special Topic: Eternal at 6:2.
▣ "redemption" This word refers to the ransom paid by a close relative for someone's release. This is the OT "go'el" (cf. Ruth 4; Isa. 43:1; 44:22,23; 48:20; 12:9; 63:9; Hos. 13:14).
9:13 "if" This is a first class conditional sentence which is assumed to be true. God accepted the Mosaic sacrificial system as a means of covering sin until Christ!
▣ "ashes of a heifer" The red heifer's ashes were used for ceremonial cleansing (cf. Numbers 19).
▣ "sprinkling" This was part of the Mosaic ritual involving liquids (blood or ashes of the red heifer mixed with water). It was a way of transferring holiness or cleansing power. Robert B. Girdlestone in his Synonyms of The Old Testament has an interesting comment.
"The sprinklings (shantismoi) specially referred to in the Epistle to the Hebrews are of two kinds—that which was performed with the ashes of a red heifer on persons who had contracted certain defilement (Heb. 9.13), and that which was performed with blood on the people and the Book in making the old covenant; also on the tabernacle and various vessels connected with the sacred service (Heb. 9.19,21). The substance of which these are the shadows is the sprinkling of the blood of Jesus, which speaketh better things than that of Abel (Heb. 12.24)" (p. 152).
9:14 "how much more" Comparing the covenants is the theme of the book (cf. 2:1-3; 3:3; 8:6; 10:28-29).
▣ "who through the eternal Spirit" This is either Christ's pre-existent spirit or the Holy Spirit.
The United Bible Societies' A Handbook on The Letter to the Hebrews by Ellingworth and Nida, lists several reasons why it probably should be a small "s" when the majority of modern translations (NASB, NKJV, NRSV, TEV, NJB, NIV) have a capital.
1. there is no definite article
2. the author often speaks of "the Holy Spirit" and addresses Him by this full title
3. this phrase may be parallel to "the power of an indestructible life" in 7:16 (p. 196).
In his commentary on Hebrews in the New International Commentary Series, F. F. Bruce makes an interesting comment that the concept of Spirit is an allusion to the sections of Isaiah containing the "servant Songs" (chapters 40-54). In this section, 42:1 says "I have put my Spirit upon him" (p. 205). In a book like Hebrews, which uses the OT so freely, this makes good sense.
▣ "offered Himself" This is Christ's voluntary act (cf. John 10:17-18; II Cor. 5:21; Phil. 2:8, Isa. 52:13-53:12). See SPECIAL TOPIC: JESUS AS HIGH PRIEST at 2:17.
▣ "without blemish" See Special Topic at 7:26.
▣ "from dead works" This same phrase appears in 6:1 as referring to OT rituals and procedures as a means of gaining salvation. The true means is the finished substitutionary atonement of the Lamb of God (cf. John 1:29; I John 3:5). I really appreciate M. R. Vincent's comment in his Word Studies in the New Testament, which relates dead works to self-righteous legalism:
"It changes the character of works by purging them of the element of death. This element belongs not only to works which are acknowledged as sinful and are committed by sinful men, but to works which go under the name of religious, yet are performed in a merely legal spirit. None the less, because it is pre-eminently the religion of faith, does Christianity apply the severest and most radical of tests to works. Professor Bruce truthfully says that ‘the severest test of Christ's power to redeem is his ability to loose the bonds springing out of a legal religion, by which many are bound who have escaped the dominion of gross, sinful habits'" (pp. 1139-1140).
▣ "to serve the living God" Notice that believers are saved to serve (cf. Romans 6). Salvation is a freedom from the tyranny of sin, to lordship of God! Salvation is not a product (a pre-purchased ticket to heaven or a fire insurance policy), but a relationship of faith, obedience and service. All believers are gifted for ministry (cf. Eph. 4:11-12) and service to the body of Christ (cf. I Cor. 12:7,12).
The adjective "living" is a play on the OT covenant name for deity, YHWH, which is from the root of the verb "to be." YHWH is the ever-living, only-living One!
SPECIAL TOPIC: NAMES FOR DEITY
NASB (UPDATED) TEXT: 9:15-22
15 For this reason He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. 16For where a covenant is, there must of necessity be the death of the one who made it. 17 For a covenant is valid only when men are dead, for it is never in force while the one who made it lives. 18Therefore even the first covenant was not inaugurated without blood. 19For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, 20saying, "This is the blood of the covenant which God commanded you." 21And in the same way he sprinkled both the tabernacle and all the vessels of the ministry with the blood. 22And according to the Law, one may almost say, all things are cleansed with blood, and without shedding of blood there is no forgiveness.
9:15 "mediator" See note at 8:6 (cf. 12:24; I Tim. 2:5).
▣ "a new covenant" This term is first used in 8:8,13, but alluded to in 7:22. This shocking term is found in only one OT text (cf. Jer. 31:31-34) and described in Ezek. 36:22-38. Verses 15-18 are a play on the word "covenant," with its two meanings of legal contract or agreement (Hebrew) and last will and testament (Greek and Latin).
▣ "for the redemption of transgression that were committed under the first covenant those who have been called may receive the promise of eternal inheritance" Remember that Hebrews is a comparison of the Old and New Covenants. The Mosaic Covenant became a death sentence (cf. Eph. 2:14-16; Col. 2:14) to God's highest creation (mankind) because after Genesis 3 they were unable to obey and perform God's commands. The first covenant said "do and live," but no one could fully conform to its requirements. The Old Covenant stated "the soul that sins will die" (cf. II Kgs. 14:6; Ezek. 18:4,20). God's answer was a sinless, ideal Israelite who would pay the price for all, for all time (cf. Isa. 52:13-53:12).
The phrase "those who have been called" refers to God's initiating call to know Him (cf. 3:1; John 6:44,65; Rom. 8:28,30; 9:24). See full note at 3:1.
The concept of "inheritance" is linked to the Levites' unique relationship to YHWH. They were His inheritance and He was theirs (not land like the other tribes). The new covenant believers are now like OT priests (cf. II Pet. 3:5,9; Rev. 1:6). Believers have an eternal inheritance, which is provided by Christ, guarded by God (cf. I Pet. 1:3-5).
▣ "inaugurated" See note at 10:20.
9:19 "goats, with water and scarlet wool and hyssop" The author seems to have combined the cleansing by sprinkling blood on a leper in Lev. 14:6-7 with the consecration of the Tem Commandments at Sinai in Exod. 24:1-9. The tabernacle was not in existence in chapter 24 (cf. Exodus 40). Josephus tells us that sprinkling with blood was part of the ritual of Exodus 40.
This word "goats" is missing in several ancient Greek manuscripts (P46, אc, K, L) as well as the Syriac translation and the Greek text used by Origen. Goats were usually used for sin offerings, not covenant ratifications (although not exclusively, cf. Gen. 15:9). Goats are omitted in the ratification of the "ten words" (Torah) in Exod.24:1-8. Possibly "goats" is another allusion to the Day of Atonement, Leviticus 16, where goats are an integral part of the ritual.
It is difficult from our modern perspective to claim that Acts 7 (Stephen's sermon) and the author of Hebrews (chapter 9's description of the ancient tabernacle) are inaccurate. There is so much that is unknown about the ancient rituals themselves and the ever-changing rabbinical traditions associated with them.
9:20 This is a quote from Exodus 24:8.
9:22 "almost say all things" Some things were cleaned without blood in the OT system: (1) Lev. 5:11; (2) Num. 16:46; (3) Num. 31:22-23; (4) Exod. 19:10; 32:30-32; Lev. 15:5; 16:26,28; 22:6; (5) Psalm 51. See note below.
▣ "without shedding of blood there is no forgiveness" In the OT cleansing required (1) fire, (2) water, or (3) blood. This author takes sin seriously. Forgiveness involves a life forfeited (cf. Lev. 17:11,14). The OT sacrificial system (cf. Leviticus 1-7) sets the stage for our understanding of Christ's substitutionary death (cf. Matt. 26:28; Mark 10:45; I Cor. 11:25; II Cor. 5:21).
In the OT there were several ways things/people were cleansed without blood.
1. by fire (cf. Lev. 13:52,55; 16:27; Num. 31:23)
2. water (cf. Exod. 19:30; Lev. 15:5; 16:26,28; 22:6; Num. 31:24)
3. flour sacrifice (cf. Lev. 5:11-13)
4. incense (cf. Num. 16:46-48)
5. intercession (cf. Exod. 32:30-32)
6. prayer of confession and contrition (cf. Ps. 32 and 51)
NASB (UPDATED) TEXT: 9:23-28
23Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these. 24For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us; 25nor was it that He would offer Himself often, as the high priest enters the holy place year by year with blood that is not his own. 26Otherwise, He would have needed to suffer often since the foundation of the world; but now once at the consummation of the ages He has been manifested to put away sin by the sacrifice of Himself. 27And inasmuch as it is appointed for men to die once and after this comes judgment, 28so Christ also, having been offered once to bear the sins of many, will appear a second time for salvation without reference to sin, to those who eagerly await Him.
9:23 "for the copies of the things in the heavens to be cleansed" The concept of things in heaven having been polluted by mankind's sin on earth is unusual, but not unique to this author (cf. Rom. 8:18-22). The Day of Atonement, alluded to so often in this chapter, involves the yearly cleansing of the tabernacle from ceremonial defilement (cf. Exod.30:10; Lev. 16:11-20). Heaven may have been polluted by
1. mankind's fall (cf. Rom. 8:18-22; Col. 1:20)
2. Satan's presence (cf. Job 1-2; Zech. 3)
3. simply a concept in rabbinical tradition
9:24 "now to appear in the presence of God for us" Jesus' priestly work was done on two levels: (1) as sacrifice on earth and (2) as priest in heaven. This phrase can be understood in two ways: contextually it refers to His sacrificial death on fallen mankind's behalf, but it could be understood as a reference to His continuing intercessory ministry (cf. 7:25; Rom. 8:34; I John 2:1).
The term "appear" is emphanizō, which means "to manifest" (cf. Matt. 27:53). In v. 26 the word "manifest," phaneroō, (cf. II Cor. 5:10; Col. 3:4; I Pet. 5:4; I John 2:28; 3:2) is used and in v. 28 the word "appear," optomai (cf. Matt. 17:3; Luke 1:11; 9:31; 22:43; 24:34; Acts 2:3; 7:2,30,35; 9:17; 16:9; 26:16).
It is surprising the author uses three synonymous terms.
9:25 This continues the theological emphasis of the book of Hebrews that Jesus gave Himself "once" (cf. 7:27; 9:11,25-28; 10:10) thereby, His priesthood, sacrifice, and sanctuary are superior to their OT counterparts.
9:26
NASB"otherwise, He would have needed to suffer often"
NKJV"He then would have had to suffer often"
NRSV"for then he would have had to suffer again"
TEV"for then he would have had to suffer many times"
NJB"or else he would have had to suffer over and over again"
In his Word Pictures in the New Testament, A. T. Robertson asserts that this is an assumed second class conditional sentence (Vol. V, p. 404), which would imply a false statement resulting in a false conclusion. Jesus suffered only once, not like the regular sacrifices.
NASB"at the consummation of the ages"
NKJV"at the end of the ages"
NRSV"at the end of the age"
TEV"now when all ages of time are nearing the end"
NJB"at the end of the last age"
There are several Greek terms that relate to "time," "eternity," and "age." In chapter 9 three temporal referents are used:.
1. 9:9, "present time," i.e., Old Testament
2. 9:10, "time of reformation," i.e., New Testament (start of the new age,)
3. 9:26, "consummation of the ages," i.e., new age of righteousness (consummation of the new age, cf. Matt. 13:39,40,49; 24:3; 28:20)
The rabbis and the NT authors envisioned two ages (a horizontal dualism): (1) a current evil age characterized by human rebellion and the curse of God and (2) the age to come inaugurated by the Messiah, a day of righteousness.
The OT focuses on the majestic, powerful coming of the Messiah as Judge and Ruler, but as the NT reveals, He will come twice, once as suffering servant, the Lamb of God; and later, just the way the OT predicted. These two distinct comings have caused the overlapping of the two Jewish ages. The Kingdom of God has come with Jesus' birth but will not be consummated until His glorious return. Believers are thus citizens of two realms: the eternal Kingdom and a temporal kingdom.
9:27 This verse surely rejects any notion of the transmigration of souls, the wheel of kharma, or previous lives, which is a horrible doctrine for fallen, sinful humanaity! It is the Christian worldview of "one life, then judgment" that fuels the urgency of evangelism; that destroys the theological concept of universalism (all humans will be saved in the end); that demands the great commission (cf. Matt. 28:19-20) not be turned into a good suggestion or the great option!
9:28 "to bear the sins of many" This may be an allusion to Isa. 53:12 (cf. I Pet. 2:24). The term "many" is not exclusive (some), but parallel to "all" of 53:6 (cf. Rom. 5:18, "all"; 5:19, "many").
The term "bear" may also be an allusion to Isa. 53:4,11,12. The Hebrew verb means "to bear" or "take away" (cf. I Pet. 2:24). "Jesus paid a debt He did not owe; we owed a debt we could not pay."
▣ "will appear a second time" This probably refers to the Second Coming of Christ, a recurrent NT theme (cf. Matt. 24:3,27,30,37,39,42,44; 26:64; Mark 13:20; 14:62; Luke 21:27; John 14:3; Acts 1:11; I Cor. 1:7; 15:23; Phil. 3:20-21; I Thess. 2:19; 3:13; 4:15-16; 5:23; II Thess. 1:7,10; 2:1,8; I Tim. 6:14; II Tim. 4:1,8; Titus 2:13; Heb. 9:28; James 5:7-8; I Pet. 1:7,13; II Pet. 1:16; 3:4,12; I John 2:28). See Special Topic: Greek Verb Tenses Used for Salvation at 1:14.
However, it is possible, contextually, that it refers to Christ leaving the heavenly tabernacle after His great and successful sacrifice (cf. New Testament Transline by Michael Magill, p. 846, #32 and 35). Something analogous to the OT High Priest exiting the Holy of Holies on the Day of Atonement.
NASB"for salvation without reference to sin"
NKJV"apart from sin, for salvation"
NRSV, TEV"not to deal with sin, but to save"
NJB"sin being no more. . .to bring salvation"
This phrase seems to imply that Christ came the first time to deal with mankind's sin problem, but He will come again to gather to Himself (cf. I Thess. 4:13-18) those who have trusted in Him and long for His return (cf. Rom. 8:19,23; I Cor. 1:7; Phil. 3:20; Titus 2:13).
▣ "to those who eagerly await Him" This may be another allusion to the ceremony of the Day of Atonement, where the Israelites eagerly waited for the High Priest to come out of the Holy of Holies alive, which symbolized YHWH's acceptance of his intercessory ministry.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does the author of Hebrews discuss the ancient tabernacle of the wilderness?
2. Why is 9:9 theologically significant?
3. Is there a real physical tabernacle in Heaven that Christ actually entered and offered a sacrifice?
4. What two connotations of "covenant" does the author use in verses 15-18?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Sin Put Away by Christ's Sacrifice | Animal Sacrifices Insufficient | Characteristics of the Sacrifice of Christ | Christ's Sacrifice Takes Away Sins | The Old Sacrifice Ineffective |
(9:23-10:18) | (9:11-10:18) | (9:23-10:18) |
|
|
10:1-4 | 10:1-4 | 10:1-10 | 10:1-4 | 10:1-10 |
Christ's Death Fulfills God's Will | ||||
10:5-10 | 10:5-10 | 10:5-10 | ||
Christ's Death Perfects the Sanctified | The Efficacy of Christ's Sacrifice | |||
10:11-14 | 10:11-18 | 10:11-18 | 10:11-14 | 10:11-18 |
10:15-18 | 10:15-18 | |||
Exhortation and Warning | Hold Fast Your Confession | Exhortation and Warnings | Let Us Come Near to God | The Christian Opportunity |
10:19-25 | 10:19-25 | 10:19-25 | 10:19-25 | 10:19-25 |
The Just Live by Faith | The Danger of Apostasy | |||
10:26-31 | 10:26-39 | 10:26-31 | 10:26-31 | 10:26-31 |
Motives for Perseverence | ||||
10:32-39 | 10:32-39 | 10:32-39 | 10:32-39 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The literary unit begins in chapter 8:1 and continues through 10:18.
B. This alludes to the three ways in which the ministry of Jesus is superior to the ministry of the Levitical priests.
1. Jesus' superior sacrifice (His own blood, cf. 9:12-14)
2. Jesus' once-for-all offering (see full note at 7:27)
3. Jesus' heavenly, not earthly, sanctuary (cf. 9:11)
C. The verb teleioō is used repeatedly in Hebrews.
1. 2:10, Jesus made perfect through suffering
2. 5:9, Jesus made perfect and became the source of eternal salvation
3. 7:19, Mosaic Law made nothing perfect
4. 7:28, Jesus made perfect
5. 9:9, Mosaic ritual not able to make worshipers' consciences perfect
6. 10:1, Mosaic ritual unable to make worshipers perfect
7. 10:1, Jesus' offering made believers perfect forever
8. 11:40, OT and NT saints perfected together
9. 12:23, spirits of righteous men made perfect
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 10:1-10
1For the Law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near. 2Otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins? 3But in those sacrifices there is a reminder of sins year by year. 4For it is impossible for the blood of bulls and goats to take away sins. 5 Therefore, when He comes into the world, He says,
"Sacrifice and offering You have not desired,
But a body You have prepared for Me;
6in whole burnt offerings and sacrifices for sin You have taken no pleasure.
7"Then I said, 'Behold, I have come
(in the scroll of the book it is written of Me)
To do Your will, O God.'"
8After saying above, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin You have not desired, nor have You taken pleasure in them" (which are offered according to the Law),9 then He said, "Behold, I have come to do Your will." He takes away the first in order to establish the second. 10 By this will we have been sanctified through the offering of the body of Jesus Christ once for all.
10:1 "shadow" The Mosaic legislation ("The Law") and rituals were a type and foreshadow of Jesus' high priestly ministry in the heavenly tabernacle, not made with human hands (cf. 8:5; 9:23-28).
The Jerome Biblical Commentary has an interesting comment:
"Here the author is not using ‘shadow' as he does in 8:5, where the Platonic heavenly-earthly contrast is intended, but in the Pauline sense of a foreshadowing of that which is to come through Christ (cf. Col. 2:17). . .The annually repeated Day of Atonement sacrifices were not able to remove sin; they simply foreshadowed the sacrifice of Jesus" (p. 399).
▣ "of the good things to come" In 9:11 this referred to the high priestly ministry of Christ.
NASB"not the very form of things"
NKJV"not the very image of the things"
NRSV"not the true form of these realities"
TEV"not a full and faithful model of the real things"
NJB"no true image of them"
This is the Greek term icon, which means a detailed reproduction that corresponds to reality (cf. II Cor. 4:4; Col. 1:15). Here it is negated and grammatically linked to "a shadow."
▣ "the same sacrifices they offer continually year by year" Jesus offers one effective sacrifice. Priests offer again and again.
▣ "make perfect" This term means "to bring to completion," "to fully accomplish." This word (teleioō and its other forms) has been a constant theme throughout the book. See Special Topic at 7:11.
The term telos
1. means "a consummation," "to reach a goal," or "end" (cf. 3:6,14; 6:11)
2. in Heb. 5:14 teleios is used of a mature person
3. in 6:1 teleiotes is a call to maturity
4. the terms are used in connection with the ministry of Melchizedek and the heavenly tabernacle in 7:11 and 9:11
▣ "those who draw near" In the OT this referred to priests approaching YHWH for worship or ministry. But here, under the new covenant (cf. Jer. 31:31-34), it refers to all believers (cf. James 4:8) who now have intimate access to God through Christ (cf. 4:16; 7:19,25; 10:1,22)
10:2
NASB, NRSV,
NJB"otherwise"
NKJV"for then"
TEV"if"
This is a second class conditional sentence, often called "contrary to fact." A false assertion is made to forcibly make a theological point (cf. 4:8; 7:11; 8:4,7; 10:2; 11:15).
Verse 2 can be translated as
1. a question expecting a "yes" answer, as in NASB, NRSV, NAB
2. a partial question, as in NKJV, NIV
3. a statement, as in TEV, NJB, REB
▣ "would they not have ceased to be offered" This may imply (cf. v. 11; 7:28) that the Temple was still functioning; therefore, Hebrews may have been written before a.d. 70, when the Temple (and Jerusalem) were totally destroyed by the Roman general (later Emperor) Titus.
▣ "because the worshipers, having once been cleansed, would no longer have had consciousness of sins" This was the problem with the Mosaic ritual: it could not cleanse the heart and mind of guilt (cf. 9:9,14). The new covenant in Christ gives access to God with boldness (a clear conscience)!
10:3 "reminder of sins year by year" This seems to refer to the Day of Atonement (cf. Lev. 16), since this was the focus of chapter 9, but it could refer to the entire sacrificial system. The fact that yearly sacrifices were needed to cleanse the tabernacle and the nation, continued to remind the Israelites of the seriousness and repetitiveness of human sin and guilt (cf. Galatians 3).
10:4 "for it is impossible" The word impossible is used several times in Hebrews (see full note at 6:6).
1. 6:4 (in Greek, but 6:6 in NASB's restructuring). It is impossible to renew them to repentance
2. 6:18, it is impossible for God to lie
3. 10:4, it is impossible for the blood of animals to take away sin
4. 11:6, without faith it is impossible to please God
For the author of Hebrews the Greek term "impossible" cannot mean "difficult"!
10:5
NASB"when He comes into the world, He says"
NKJV"when He came into the world, He said"
NRSV"when Christ came into the world, He said"
TEV"when Christ was about to come into the world, he said to God"
NJB"and that is why he said, on coming into the world"
This introduces a quote (cf. vv. 5-7) from Ps. 40:6-8, which shows YHWH's displeasure with the OT sacrifices because they were not accompanied by lifestyle faith. Our author uses Ps. 40:7 as an allusion to the coming Messiah who would perfectly please God.
This quote also implies the pre-existence of Christ (cf. John 1:1-2; 8:57-58; II Cor. 8:9; Phil. 2:6-7; I John 1:1). There has never been a time when Christ did not exist! His one essence with the Father can be documented from John 5:18; 10:30; 14:9; 10:28.
▣ "a body you have prepared for me" This quote follows the Septuagint of Ps. 40:6. The Masoretic Text has "an ear you have dug for me." The specific mention of a physical body prepared for the Messiah would also function in the late first century to combat incipient Gnosticism. Jesus was truly human.
10:6 There are several passages like this in the OT (cf. I Sam. 15:22; Isa. 1:11-17; Hosea 6:6; Amos 5:21-27; Micah 6:6-8). They must not be interpreted as God rejecting the sacrificial system, which was an act of His grace to deal with mankind's sin and fellowship problem for a limited time. But fallen humanity took advantage of the procedures and turned them into mechanical ritual and liturgy instead of heartfelt repentance and faith. God rejects the perfunctory performance of religious ritual and liturgy that does not reflect the heart and life of faith (cf. Isa. 1).
10:7 "In the scroll of the book it is written" This is a perfect passive, which refers to the Old Testament. Originally the OT was written in sections on leather scrolls. The Dead Sea Scrolls found in 1947 had a copy of Isaiah written on one twenty-nine foot leather scroll.
▣ "to do your will, o God" God's will was a new covenant with all humanity established by Jesus' death and resurrection (cf. Mark 10:45; II Cor. 5:21; Heb. 10:9). When animals died in sacrificial offerings they had no choice. Jesus willingly laid down His own life (cf. John 10:17-18).
10:8 "sacrifices" This list of four terms in verse 8 seems to cover all types of sacrificial offerings (cf. Leviticus 1-7). The term "sacrifices" literally means a voluntary peace offering.
▣ "offerings" This refers to a voluntary "meal offering."
▣ "burnt offerings" These were completely voluntary ,wholly consumed sacrifices.
▣ "sacrifices for sin" This is another class of mandatory sacrifices mentioned in Leviticus chapters 4-5.
▣ "(which are offered according to the Law)" The author's purpose is to show the superiority of Jesus' sacrifice over the Levitical sacrifices. Even when OT sacrifices were performed with the appropriate attitude and procedures, they were only a foreshadowing of the work of Christ.
10:9 "He" This PRONOUN'S antecedent is ambiguous. It could refer to the Father as the One who inaugurates the covenant. Also the phrase "the body of Jesus Christ" in v. 10 implies He is not the subject. However, all the VERBS in the quote from Ps. 40:6-8 (vv. 5-7) have Christ as their subject.
▣ "the first" This refers to the Mosaic covenant (cf. Col. 2:14).
NASB, NKJV"takes away"
NRSV"abolishes"
TEV"does away with"
NJB"abolishes"
This is a strong Greek term for "destroy" (anaireō). The question is how to understand this term in relation to the OT? As a revelation from God it is eternal (cf. Matt. 5:17-19). Paul often quotes the OT as an exhortation to believers. However, as a means of salvation or forgiveness of sin it was only a preliminary stage (cf. Gal. 3). It has been fulfilled and exceeded in the NT in Christ. Context must determine whether this term is to be translated "taken away" (fulfilled) or "abolished" (destroyed).
▣ "the second" This refers to the New Covenant (cf. Jer. 31:31-34; Ezek. 36:22-36) in Jesus.
10:10
NASB, NKJV"By this will we have been sanctified through the offering of the body of Jesus Christ once for all"
NRSV"And it is by God's will that we have been sanctified through the offering of the body of Jesus Christ once for all"
TEV"Because Jesus Christ did what God wanted him to do, we are all purified from sin by the offering that he made of his own body once and for all"
NJB"And the will was for us to be made holy by the offering of the body of Jesus Christ made once for all"
Does "the will" refer to Christ's will (cf. vv. 7,9 and NASB, NJB) or to the Father's will (NRSV, TEV)? Since Jesus is the one speaking in v. 5 (cf. v. 9), then the context suggests His will.
▣ "we have been sanctified" This is a periphrastic perfect passive participle. The goal of Christianity is a righteous people. This was the goal of the OT also. Holiness or sanctification basically is the removal of the curse and consequences of the Fall (cf. Gen. 3), the marring of the image of God in mankind. The new covenant addresses this need in two ways: (1) by a legal declaration, a given position (indicative) and (2) by a call to holiness (imperative). Believers are justified and sanctified by a repentant faith response to God's redemptive sacrifice of Jesus. Once saved, indwelt by the Holy Spirit, we are motivated by an internal law, an internal desire (new heart and new spirit) to be Christlike (cf. Rom. 8:29; Gal. 4:19; Eph. 1:4). Sanctification affects both our standing before God and our new family characteristics lived out in daily life. See Special Topic at 2:11.
▣ "through the offering of the body of Jesus Christ" Fallen mankind did not pursue God (cf. Isa. 53:6; Rom. 3:10-18); God pursued them! He provided a way for all humans to return to fellowship with Him (cf. Mark 10:45; II Cor. 5:21; Isa. 53).
▣ "once for all" This is a recurrent theme (cf. 7:27; 9:12,28; 10:10, see full note at 7:27). It shows the superiority of Jesus' sacrifice over the repeated sacrifices of the Mosaic covenant (cf. vv. 11-12). Everything that needs to be done for mankind's salvation has been provided. All we must do is respond to God's offer through faith in the finished work of Christ. "Whosoever will may come" (cf. Rom. 10).
NASB (UPDATED) TEXT: 10:11-18
11And every priest stands daily ministering and offering time after time the same sacrifices, which can never take away sins; 12but He, having offered one sacrifice for sins for all time, sat down at the right hand of God, 13waiting from that time onward until His enemies be made a footstool for His feet. 14For by one offering He has perfected for all time those who are sanctified. 15And the Holy Spirit also testifies to us; for after saying,
16"This is the covenant that I will make with them
After those days, says the Lord:
I will put My laws upon their heart,
And on their mind I will write them,"
He then says, 17
"And their sins and their lawless deeds
I will remember no more."
18Now where there is forgiveness of these things, there is no longer any offering for sin.
10:11 "every priest" The ancient Greek uncial manuscript A has "high priest." The author often uses both terms for Jesus.
▣ "stands" The priest stands every year to offer sacrifices, but Jesus "sits" (v. 12), His work done!
10:12 "one sacrifice for sins for all times" Jesus has dealt with the human sin problem. No one is lost because of "sin." The only barrier to all the world being saved is unbelief. God has provided a way for all, for all time.
The Greek term diēnekēs, translated "forever," or "for all time," occurs in Hebrews three times (cf. 7:3; 10:12,14). It is usually associated with the term or phrase that precedes it, which would relate it to "one sacrifice for sins." It is not part of the Ps. 110:1 quotation which follows.
▣ "sat down at the right hand of God" This is a recurring allusion to Ps. 110:1a (cf. 1:3; 8:1; 12:2). The "right hand" is an anthropomorphic metaphor to the place of royal power, authority, and preeminence. It is also the place of intercession (cf. Rom. 8:34; Heb. 7:25; I John 2:1).
Jesus is the Priest (cf. Ps. 110:4) and King (cf. Ps. 110:1-3), like Melchizedek (chapter 7) who has gone before us and provided everything that we need.
10:13 "until his enemies be made a footstool for his feet" This is another quote from Ps. 110:1b. The spiritual battle has been won (cf. Col. 2:15), but not yet consummated.
10:14 This verse shows the tension of the whole book in the area of security. Jesus' once-for-all sacrifice has permanently perfected (perfect active indicative) believers (see Special Topic at 7:11). The sacrifice is adequate and complete to accomplish its redemptive task (unlike the Mosaic covenant, cf. 7:11,19; 9:9).
Believers must continue in their faith response, which is sanctifying them (present passive participle). Continuing faith is the key to individual assurance of salvation. The new heart and new mind (cf. Ezek. 36:22-38) motivates believers to live godly lives in gratitude for a free, complete, and comprehensive salvation. In this book there is never a question about the adequacy of Jesus' sacrifice, but there is a question about individual response—one group's initial profession and a second group's continuing profession.
10:15 "the Holy Spirit" This shows the author's view of the inspiration of the OT (cf. Matt. 5:17-19; II Tim. 3:16).
10:16-17 This is a quote from Jer. 31:33-34, but the order of the phrases is reversed. The author seems to have quoted from memory because this quote differs from the Masoretic Hebrew Text and the Septuagint, as does the same quote in 8:10-12 (unless it was a purposeful reversal).
10:18 This is the climax of the believers' argument and our great hope (the first way has passed away, cf. 8:13).
NASB (UPDATED) TEXT: 10:19-25
19Therefore, brethren, since we have confidence to enter the holy place by the blood of Jesus, 20by a new and living way which He inaugurated for us through the veil, that is, His flesh, 21and since we have a great priest over the house of God, 22let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. 23Let us hold fast the confession of our hope without wavering, for He who promised is faithful; 24and let us consider how to stimulate one another to love and good deeds, 25not forsaking our own assembling together, as is the habit of some, but encouraging one another; and all the more as you see the day drawing near.
10:19
NASB, NRSV"since we have confidence"
NKJV"having boldness"
NJB"we have. . .complete confidence"
The term parrhēsia means "boldness" or "the freedom to speak" (cf. 3:6; 4:16; 10:19,35). This term expresses the believers' new sense of acceptance and intimacy with God. This is what the Law of Moses could not provide (cf. 9:9)! This confidence must be held fast by faith (cf. 3:6,14; 4:14). Confidence is based on the finished sacrificial work of Christ (cf. Eph. 2:8-9), not human performance! Confidence is maintained by godly living (cf. Eph. 2:10).
SPECIAL TOPIC: BOLDNESS (PARRĒSIA)
▣ "to enter the holy place" Remember, one of the key themes of the book is access to God by means of our forgiveness through Christ's life and death on our behalf. The high priests of the OT entered the Holy of Holies of the tabernacle twice on one day of the year (cf. 9:25), the Day of Atonement (cf. Leviticus 16). But now through Christ's sacrifice all believers can have continual intimate access to God (another metaphor for access is the veil torn from top to bottom, cf. Matt. 27:51, cf. Mark 15:38).
▣ "by the blood of Jesus" This is not magical blood, but human blood. It represents Jesus' sacrificial death on behalf of sinful mankind (cf. Acts 20:28; Rom. 3:25; 5:9; Eph. 1:7; 2:13; Col. 1:20; Heb. 9:12,14; 12:24; 13:12; I Pet. 1:2,19; Rev. 1:5; 5:9).
10:20 "new" The term prosphatos means "freshly slain" and is only used here in the NT.
▣ "living way" This is an affirmation of the resurrection. He was slain, but now He is alive (cf. Rev. 5:6) forevermore!
NASB"inaugurated"
NKJV"consecrated for us"
NRSV, TEV"he opened for us"
NJB"has opened for us"
This is an aorist active indicative. This "new and living way" is an accomplished, historical, spiritual reality.
The Greek-English Lexicon by Walter Bauer, updated by Arndt, Gingrich, and Danker, lists two different translations for this term in this context.
1. to open a way (10:20)
2. inaugurate or dedicate with solemn rites (9:18) (p. 215).
The context suggests to me a closer link between these two occurrences of this rare NT term. Again, the comparison of the covenants is in view; by His blood Jesus has opened a far better way of approaching God and maintaining fellowship.
▣ "through the veil" This relates to the inner veil in the tabernacle between the holy place and the holy of holies (cf. Matt. 27:51). Here the veil was Jesus' "flesh." This then would refer to Jesus' body being broken for our sins, thus, providing access to God (cf. Isa. 52:13-53:12). The author of Hebrews sees the outer part of the shrine (holy place) as representing the physical realm and the inner shrine (holy of holies) the spiritual realm. In this light the heavenly tabernacle contrasts the earthly pattern (cf. 6:19).
10:21 "a great priest" See Special Topic: Jesus As High Priest at 2:17.
▣ "the house of God" This refers to OT (cf. 3:5) and NT (cf. 3:6; I Tim. 3:15; I Pet. 4:17) believers (cf. Eph. 2:11-3:13). As Moses was a servant in God's house, Jesus is the High Priest and Son!
10:22 "let us draw near" This is a present middle (deponent) subjunctive. Believers' confidence is based on Jesus' finished work, but this benefit and privilege must be embraced! The "drawing near" is used of worshipers' approaching God. Notice the progression:
1. let us draw near with a sincere heart (v. 22)
2. let us hold fast the confession of our hope (v. 23)
3. let us consider how to stimulate one another (v. 24)
The new covenant (cf. Jer. 31:31-34) is a new heart and a new spirit; an internal love and an external law; a free gift in the finished work of Christ, but it also has requirements, expected fruit, observable consequences! Confidence of salvation issues in godly living! It is not primarily a creed to affirm, nor a theology to embrace, but a Christlikeness (not sinlessness) which is evident to all!
Notice the lists of requirements for "drawing near."
1. with a sincere heart
2. in full assurance of faith
3. having our hearts sprinkled clean from an evil conscience
4. our bodies washed with pure water
▣ "sincere heart" An appropriate attitude is the key to the new faith covenant (positive, cf. Ezek. 36:22-36; negative, Isa. 29:13). See Special Topic at 3:8.
▣ "in full assurance of faith" Full assurance is linked to faith! Assurance is based on
1. a life of faith as the evidence of conversion (cf. James 2:14-26)
2. the finished work of Christ (cf. II Cor. 5:21)
3. the witness of the Spirit (cf. Rom. 8:16)
Human effort cannot bring salvation or assurance. However, a changed and changing life of faith is the evidence that one has truly been redeemed. The normal result of meeting a Holy God is a holy life of service.
Biblical assurance was never meant to be turned into a doctrine to be affirmed, but a life to be lived! For those who claim to know Christ but live apathetic, indifferent, worldly, self-centered, unfruitful, non-productive, godless lives—there is no assurance! See Special Topic at 3:14.
▣ "having our hearts sprinkled clean" This is a perfect passive participle which is an allusion to the ritual inauguration of the first covenant (cf. Exod. 24:8; I Pet. 1:2). The sprinkling of the blood of the new covenant is much more effective in cleansing fallen mankind's guilt (cf. 9:9,14).
▣ "from an evil conscience" This is what the OT could not remove (cf. 9:9; 10:2). However, I Pet. 3:21 draws a similar connection between baptism and a clear conscience.
▣ "our bodies washed with pure water" This is a present passive participle. It is possible this is another allusion to the actions of the High Priest on the Day of Atonement, a historical analogy to OT washing by sprinkling (cf. Lev. 8:6; 16:4; Exod.29:4; 30:17-21; Num. 19:7-8). This does not refer to Christian baptism.
This is another OT allusion to ceremonial washings. It clearly shows that the ritual use of water can refer to (1) death, burial, and resurrection (cf. Rom. 6:1-11 and Col. 2:12) and (2) a washing away of sin (cf. Acts 22:16; I Cor. 6:11; Eph. 5:26; Titus 3:5; and I Pet. 3:21). The water is not the mechanism, but a metaphor. Since the early church had no buildings, people did not come to the front to publicly trust Christ as they do in many churches today. Their public confession and profession was their baptism. It was the occasion for and illustration of the forgiveness of sins and receiving the Spirit (cf. Acts 2:38) not the means.
10:23 "let us hold fast the confession of our hope without wavering" This is a present active subjunctive used as an imperative. This is the second of three present subjunctives that show an expected faith (but contingent) response.
▣ "hope" The KJV has "faith," but it has no Greek manuscript support. The term "hope" often refers to our glorification at the Second Coming (cf. 3:6; 6:11,18; 7:19; I John 3:2).
NASB"for He who promised is faithful"
NKJV"for He who promised is faithful"
NRSV"for he who has promised is faithful"
TEV"because we can trust God to keep his promise"
NJB"because the one who made the promise is trustworthy"
The only verb is an aorist middle (deponent) participle, "promised." This is the theological balance to the three "let us. . ." statements of vv. 22-24. This paradox of a free salvation, provided, produced, and protected by God, must produce an appropriate covenantal human response! God's sovereignty and mankind's free will are both biblical truths and must be held in tension.
The trustworthiness of God is the believers' strongest confidence (cf. 11:11). God's promises are sure; God's Word is true!
10:24 "let us consider" This is a present active subjunctive. The author uses several different words related to our thinking about theological issues.
1. consider, katanoeō, 1:1; 10:24 (cf. Luke 12:24,27)
2. observe, theōreō, 7:4
3. consider, analogizomai, 12:3
4. considering, anatheōreō, 13:7
Believers must think through their faith.
1. why it is true
2. how to apply it
3. how to help others
4. what is the main purpose
▣ "how to stimulate one another" This is a strong Greek term usually with a negative connotation. It is used only twice in the NT. The other place is Paul and Barnabas' argument in Acts 15:39. This may reflect tension between believing and unbelieving Jews worshiping in a synagogue, which best explains the groups ("us," "you," and "them") of Hebrews 6.
▣ "to love and good deeds" These are the true fruits of Christianity!
10:25 Verses 24-25 list three things that believers should do.
1. stimulate one another to love and good deeds
2. assemble together (root meaning of "synagogue," used only here in the NT)
3. encourage one another because the Second Coming is approaching
This is the only text in the NT which encourages believers to gather for worship. This may reflect the historical setting of Roman persecution directed toward Christianity (a non-approved religion) versus the relative acceptance of Judaism (an approved religion). It may also reflect different worship days. Very early after the Church began to spread within Judaism, the rabbis (i.e., revival of pharisaic Judaism at Jamnia around a.d. 90) developed a "curse" oath required of every member of the synagogue, which involved rejecting Jesus of Nazareth as the promised Messiah. At this point most believers left the synagogue with its Sabbath schedule but continued in their Sunday worship with the Church. James 2:2 uses the term "synagogue" to refer to the Christian place of worship, as does Heb. 10:25.
▣ "the day" This refers to the Second Coming. In light of the following verses, it also relates to Judgment Day.
NASB (UPDATED) TEXT: 10:26-31
26For if we go on sinning willfully after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, 27but a terrifying expectation of judgment and the fury of a fire which will consume the adversaries. 28Anyone who has set aside the Law of Moses dies without mercy on the testimony of two or three witnesses. 29How much severer punishment do you think he will deserve who has trampled under foot the Son of God, and has regarded as unclean the blood of the covenant by which he was sanctified, and has insulted the Spirit of grace? 30For we know Him who said, "Vengeance is Mine, I will repay." And again, "The Lord will judge His people." 31 It is a terrifying thing to fall into the hands of the living God.
10:26 "if we" This is not a typical conditional sentence. Possibly the genitive absolute (hamartanontōn hēmōn) is functioning as the protasis (if clause).
Surprisingly the author grammatically identifies himself with the wilfully sinning group, but this may be a literary technique (editorial plural) similar to 2:3. The first person does not automatically identify him with the group spoken of in vv. 26-29. This same type of literary technique using the first person can be found in I Cor. 13:1-3.
▣ "sinning willfully" "Wilfully" is placed first in Greek for emphasis. The word is possibly analogous to the "high handed" sin of the OT (cf. note on 5:2). The grammatical form of the verb (present active participle genitive masculine first person plural) has been used by some to suggest that this refers to believers who continue in sin. If they would cease sinning they would avoid the judgment. However, this does not fit the ominous context of chapter 6 and 10:26-29. This is a life or death warning, a once out, always out warning! Rejection of Jesus in the presence of the clear light of revelation produces the darkest possible spiritual night.
▣ "after receiving the knowledge of the truth" The verb in English, "receiving," is an aorist active infinitive. This is the crux of the interpretive problem. If they once received the full experiential knowledge (epignōskō) of the (definite article) truth; this sounds like believers! This is the same theological issue as 6:4-6.
It must be admitted there is no easy, clear, obvious interpretation. My personal fear is that my own biases may dominate a very clear text. I must resist a systematic, denominational agenda which silences this powerful, inspired text. The issue is not sinning believers. The issue is believers who cease to believe! I cannot accept a theology that (1) makes salvation dependant on human performance or (2) turns assurance into a dogmatic pronouncement totally unrelated to the Christian life. I reject a theology of lost, saved, lost, saved, lost, saved! I also reject a theology of "once saved, always saved" which is unrelated to the continuing belief and lifestyle faith. Therefore, what do I do? I exegete the text: in its historical setting, in its literary context, in its grammatical expression, in its choice of terms, in its genre, and its parallel passages. I must admit that if all I had to work with was 6:4-6 and 10:26-29, there would be little option but that believers fall away from grace. However,
1. the historical setting, the Jewishness of the book, and the presence of persecution are major issues
2. the literary context (cf. 5:11-6:12) and the three groups (cf. "us," "you," and "those who") seem to reveal a Jewish setting of "believing Jews" and "unbelieving Jews" worshiping and fellowshipping in a synagogue setting
3. the use of so many OT quotes related to the tabernacle, the use of the term synagogue (cf. 10:25), and the roll call of faith, all point toward a reader familiar with the OT
Therefore, after exegeting the text I think the best overall explanation (not without its own problems and assumptions) is the supposed historical reconstruction of R. E. Glaze, Jr. in No Easy Salvation, published by Insight Press, 1966.
Hebrews seems to be a specialized book, to a select group. Does that mean it has no message for today? The warnings of this inspired author (along with James, Peter, and the writer of I and II John) should motivate believers to continue to run the race (see F. F. Bruce, Answers to Questions, pp. 124-125)! The answer does not lie in an easy believism, nor in a fear-generated legalism, but in a godly life of faith, a striving toward holiness, produced by an attitude of gratitude in a full, finished, and final salvation (cf. 10:14) through Christ by faith.
10:27 "judgment" The author has emphasized again and again the wonderful hope that believers have in Christ, but the negative side is as compelling; judgment is coming, and all will stand before a holy God (cf. 9:27; Gal. 6:7).
▣ "the fury of a fire will consume the adversaries" This is an allusion to Isa. 26:11. Fire is often associated with holiness or cleansing. God is an ethical being; His creation is an ethical reality. Humans do not break His laws, they break themselves on His laws.
10:28
NASB"anyone who has set aside the Law of Moses"
NKJV"anyone who has rejected Moses' law"
NRSV"anyone who has violated the law of Moses"
TEV"anyone who disobeys the Law of Moses"
NJB"anyone who disregards the Law of Moses"
This is a strong word of wilful rejection. In A Handbook on the Letter to the Hebrews, Ellingworth and Nida say:
"The word fordisobeys is a strong word, used not of incidental sins, but of breaking the whole covenant (Ezek. 22:26), for example, by idolatry (Deut. 17:2-7), false prophecy (Deut. 18:20), or blasphemy (Lev. 24.13-16)" (p. 236).
▣ "dies without mercy. . .two or three witnesses" In the OT a capital trial always required two witnesses (cf. Deut. 17:6; 19:15). There are consequences to disobedience!
10:29 "How much severer" This is an argument from the lesser (Moses' covenant) to the greater (Jesus' covenant). This comparison is the theme of Hebrews.
▣ "trampled under foot" This imagery means to treat contemptuously (cf. 6:6). This is an aorist active participle, which implies a completed act, as does the next participle.
▣ "Son of God"
▣ "regarded" This means a deliberation of facts resulting in a choice.
▣ "unclean" This refers to something that is ceremonially unclean, not fit for its assigned purpose.
▣ "the blood of the covenant by which he was sanctified" The question here relates to the verb (aorist passive indicative). Is this referring to the initial rejection of the new covenant or is this a turning away from the new covenant? The aorist participles in the previous phrase and the aorist passive participle in the following phrase imply an initial rejection.
The problem with this interpretation is that every place in Hebrews that "sanctified" is used it refers to believers (cf. 2:11; 9:13; 10:10,14; 13:12). For me the issue is one of covenant-keeping. The sovereign God has produced a covenant relating to salvation. It is free; it is for all, but it must be received (human free will), not just in an emotional response (cf. Matt. 13:20-22), nor in a uniting with a church (cf. I John 2:19). Believing is the key. Those who believe/faith/trust (all possible translations of pisteuō) are saved and have assurance. The dual warning of Hebrews is to (1) receive the gospel offer and (2) walk in it. If one fails to receive—judgment; if one ceases to believe—judgment!
▣ "and has insulted the Spirit of grace" He convicts of sin, brings us to Christ, baptizes us into Christ and forms Christ in us as believers (cf. John 16:8-11). The Spirit is insulted or outraged when unbelievers reject His wooing and convicting. Some of the recipients of this book were rejecting Christ in the presence of clear revelation from other members of the synagogue (see Introduction, Recipients).
10:30 "vengeance" This is a quote from the Septuagint of Deut. 32:35a and 36a. This is not anger, but full justice handed out to all involved.
▣ "the Lord will judge His people" This is a further quote from the Septuagint of Deut. 32:36a. The Hebrew text has "vindicate" instead of "judge." Does this phrase imply that the ones wilfully sinning were once God's people? Usually only one aspect of the OT quote is intended. It is probably "judge" that is the focal point of the quote, not that in its original context it referred to idolatrous Israel. The author has been using God's rejection of His own people in judgment as a warning throughout the book.
10:31 "It is a terrifying thing to fall into the hands of a living God" This phrase (cf. 3:12) reflects the covenant name of God, "YHWH" (cf. Exod.3:14), from Hebrew verb "to be" (cf. Matt. 16:16). See Special Topic at 2:7. Unbelief reaps an eternal consequence!
NASB (UPDATED) TEXT: 10:32-39
32But remember the former days, when, after being enlightened, you endured a great conflict of sufferings, 33partly by being made a public spectacle through reproaches and tribulations, and partly by becoming sharers with those who were so treated. 34For you showed sympathy to the prisoners and accepted joyfully the seizure of your property, knowing that you have for yourselves a better possession and a lasting one. 35Therefore, do not throw away your confidence, which has a great reward. 36For you have need of endurance, so that when you have done the will of God, you may receive what was promised.
37For yet in a very little while,
He who is coming will come, and will not delay.
38But My righteous one shall live by faith;
And if he shrinks back, My soul has no pleasure in him.
39But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul.
10:32 "remember the former days" This is a present middle imperative, possibly referring to 5:12.
▣ "after being enlightened" This was used of the unbelieving group in 6:4. I do believe there are two groups being addressed.
1. those Jews who have seen the power of God in the lives and testimonies of their believing friends
2. the believing Jews still worshiping in a synagogue setting.
The "you" of vv. 32-36 is contrasted with vv. 26-31 (as is 6:9-12 with 6:4-8).
▣ "endured" This is a metaphor from an athletic contest (cf. 12:1,2,3,7).
▣ "great conflict of suffering" This probably refers to the persecution which befell the Church, but not the synagogue, because Judaism was a legal religion under Rome, but Christianity was not. This paragraph seems to imply they helped others who went through the persecution and thereby shared some of the reproach (cf. vv. 33-34; 6:10).
10:34 "to the prisoners" Some Christians had been imprisoned, but not the recipients of the letter. They were believers, but not fully identified with the church. This may corroborate the view that they were Jewish believers still attending a synagogue (see Introduction, Recipients).
The KJV has "in my bonds," which many commentators have used as evidence to establish Paul's authorship. However, there are several possible manuscript variations: (1) "in bonds" (P13, A, D*, and the Vulgate and Peshitta translations); (2) "on the bond" (P46, Ψ, and the Greek text used by Origen); and (3) "on my bonds" א, D2, K, L, P and the Greek text used by Clement of Alexandria).
▣ "accepted joyfully the seizure of your property" This is a sure evidence of our hope in Christ and our inheritance in Him (cf. 9:15; 11:16; 13:14; Matt. 5:12; Luke 6:22-23; Rom. 5:3; 8:17).
▣ "better" See full note at 7:7.
10:35-36 These verses document the need of the believing group (1) not to throw away their confidence (cf. 3:6; 4:16; 10:19) and (2) to endure (cf. 12:1-3). In many ways this sounds like the message to the seven churches of Rev. 2-3 (cf. 2:3,5,7,10,11,13,16,17,19,25,26; 3:2,3,5,10,11,12,20). True faith is a persevering faith (cf. I John 2:19). God's covenant promises must be received and held. See Special Topic at 4:14.
The real issue in security is not struggling believers, but the multitude of modern western church members who have no evidence of faith in their lives. Easy believism, coupled with an overemphasis on security, has filled our churches with baby Christians at best and lost people in Christian clothing at worst! Discipleship and the call for radical holiness are missing in a materialistic, capitalistic, decadent, modern western culture. Salvation has been turned into a product (a ticket to heaven at the end of a self-centered life or a fire insurance policy against ongoing sin) instead of a daily, growing, personal relationship with God. The goal of Christianity is not only heaven when we die (product), but Christlikeness now!! God wants to restore His image in mankind so that He can reach fallen humanity with His free offer of salvation in Christ. We are saved to serve! Security is a by-product of a life of service and discipleship.
10:36 This verse is stated with a contingency!
▣ "the will of God" See Special Topic at 13:21.
▣ "you may receive what was promised" This refers to the promises of the new covenant in Christ (i.e., 9:15)!
10:37-38 This is a quote from the Septuagint of Hab. 2:3-4, but with the last two clauses reversed for emphasis.
▣ "He who is coming" The Hebrew Masoretic Text has "it," but the Greek Septuagint makes it personal, which implies the Messiah.
10:38 "shall live by faith"
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)
▣ "my" There is Greek manuscript confusion as to the antecedent of this personal pronoun. It is related to either "righteousness" or "faith." Our author uses the ambiguity of MT and LXX translations to emphasize (1) the Messiah's coming and (2) the need for believers' faithfulness.
In the ancient Greek uncial manuscripts A & C, "my" relates to righteousness. In the LXX, Peshitta, and ms D*, "my" relates to faith. In P13, Dc, Hc, K, P and the Textus Receptus "my" is omitted (following Paul's omission in his quote from Hab. 2:4 in Rom. 1:17; Gal. 3:11).
The "if" in the second part of the verse is a third class conditional sentence, which means potential action.
10:39 The author summarizes his confidence in his readers' perseverance (cf. 6:9-12)!
▣ "of those who shrink back" This is an allusion to Habakkuk 2:4 in the LXX "if he should draw back, my soul has no pleasure in him." The issue in Hebrews for believers is faithfulness to the end. The great danger is "shrinking back."
The interpretive question in this verse is to whom does the phrase "those who shrink back" refer.
1. Israelites in Habakkuk's day
2. the two groups of Heb. 6:1-12, one Jewish and the other believing Jews; the unbelieving group have shrunk back from clear gospel witness to destruction
3. believers in general who do not hold out to the end in faithfulness
The context of the book as a whole and 6:9-12 supports #2.
▣ "destruction" This term is often used of those who do not have eternal life (cf. Matt. 7:13; Phil. 1:28; 3:19; II Thess. 2:3; I Tim. 6:9; II Pet. 2:1,3; 3:7). This is not to be understood as ultimate annihilation of the unbeliever, but the loss of physical life. The same metaphorical use is abundant in the OT. One of the mysteries and pain of Hell is its eternal aspect (cf. Dan. 12:2; Matt. 25:46).
NASB"but of those who have faith to the persevering of the soul"
NKJV"but of those who believe to the saving of the soul"
NRSV"but among those who have faith and so are saved"
TEV"Instead, we have faith and are saved"
NJB"we are the sort who keep faith until our souls are saved"
The opposite of "shrink back" is faithfulness. This quote from Habakkuk is used in a different way than Paul uses it in emphasizing the need for initial faith apart from works (cf. Rom. 1:17; Gal. 3:11), while Hebrews uses it for continuing faith. This statement sets the stage for the role call of faithful in chapter 11. This role call shows that faith often causes persecution, even death. It emphasizes that these OT believers, even amidst great difficulties (cf. vv. 32-33) continued in faith! The author of Hebrews asserts his confidence that his believing readers will also continue in faith to the end.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is it so important that Christ offered Himself "once for all"?
2. When and what is ultimate, final salvation?
3. Define the NT word "perfect" (telos).
4. What was the purpose of the Day of Atonement? How are the OT sacrifices related to 10:8?
5. Why does our author attribute OT passages to Jesus and the Spirit?
6. Is sanctification a once and for all act (v. 10) or a process (v. 14)?
7. Why is 10:18 so significant?
8. List the practical things we are encouraged to implement in our lives because of our access to God through Christ.
9. Do verses 26-29 teach apostasy?
10. Why was "assembling together" such a problem for the recipients of this letter?
11. Is suffering God's will? (cf. vv. 32-36).
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Faith | By Faith We Understand | Roll Call of Heroes and Heroines | Faith | The Exemplary Faith of Our Ancestors |
11:1-2 | 11:1-3 | 11:1-3 | 11:1-2 | 11:1-2 |
11:3 | Faith at the Dawn of History | 11:3 | 11:3 | |
11:4-7 | 11:4-7 | 11:4-7 | 11:4 | 11:4 |
11:5-6 | 11:5-6 | |||
Faithful Abraham | 11:7 | 11:7 | ||
11:8-12 | 11:8-12 | 11:8-12 | 11:8-10 | 11:8-10 |
The Heavenly Hope | 11:11-12 | 11:11-12 | ||
11:13-16 | 11:13-16 | 11:13-16 | 11:13-16 | 11:13-16 |
The Faith of the Patriarchs | ||||
11:17-22 | 11:17-22 | 11:17-22 | 11:17-19 | 11:17-19 |
11:20 | 11:20-22 | |||
11:21 | ||||
The Faith of Moses | 11:22 | |||
11:23-31 | 11:23-29 | 11:23-28 | 11:23 | 11:23-29 |
11:24-26 | ||||
11:27-28 | ||||
By Faith They Overcame | 11:29-31 | 11:29 | ||
11:30-40 | 11:30-31 | 11:30-31 | ||
11:32-38 | 11:32-38 | 11:32-35a | 11:32-40 | |
11:35b-38 | ||||
11:39-40 | 11:39-40 | 11:39-40 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Chapter 11 is a series of OT examples of those who were faithful in difficult situations (the opposite of II Peter 2 and Jude). These are meant to encourage the original readers and believers of every age to remain faithful no matter what physical circumstances may confront them (cf. 10:32-39).
B. Also notice these are not initial professions of faith, but lives of faith under the Old covenant. The faithful end is the evidence of a true beginning. Believers start in faith, continue in faith, and die in faith. The author of Hebrews evaluates the believer's life from its faithful conclusion as well as its faith beginning.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 11:1-7
1Now faith is the assurance of things hoped for, the conviction of things not seen. 2For by it the men of old gained approval. 3By faith we understand that the worlds were prepared by the word of God, so that what is seen was not made out of things which are visible. 4By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks. 5By faith Enoch was taken up so that he would not see death; and he was not found because God took him up; for he obtained the witness that before his being taken up he was pleasing to God. 6And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. 7By faith Noah, being warned by God about things not yet seen, in reverence prepared an ark for the salvation of his household, by which he condemned the world, and became an heir of the righteousness which is according to faith.
11:1 "faith" This is not a theological definition of faith, but a picture of the practical outworking of it. The term is used twenty four times in this chapter. From the OT the primary idea is "faithfulness" or "trustworthy." This is the opposite of apostasy. The Greek term for "faith" (pistis) is translated by three English terms: "faith," "belief," and "trust." Faith is a human response to God's faithfulness and His promise. We trust His trustworthiness, not our own. His character is the key.
NASB, NRSV"assurance of things hoped for"
NKJV"substance of things hoped for"
TEV"to be sure of the things we hope for"
NJB"guarantee the blessings that we hope for"
This Greek term for "assurance" (hupostasis) basically means "to place under" or "to stand under" thereby giving the underlying basis or foundation of something. It, therefore, had a wide variety of meanings in the ancient world. It was especially common in Greek philosophical writings to denote the clear manifestation of something. It was that which was real and true versus the unrealized.
1. in Heb. 1:3 it refers to essence
2. in Heb. 3:14 it refers to the reality of the believers' confession/profession
3. in Heb. 11:1 it refers to the promises of the gospel lived out in the present, but not consummated until the future
This term has been found in the Egyptian papyri meaning "a title deed" (cf. NJB). In this sense it reflects Paul's usage of the Spirit as an "earnest" (cf. II Cor. 1:22; 5:5; Eph. 1:4).
The Greek terms used in the LXX suggest it regularly translates tōhelet (The Cambridge History of the Bible, p. 9), which denoted "an attitude of patient and confident waiting for something, a state of confident expectation" (i.e., hope). Remember the NT authors were Hebrew thinkers writing in the Koine Greek and using the translation traditions of the Septuagint.
Some have seen the clearest meanings in this context reflected in the OT quote in 10:38 (Hab. 2:2-4). Chapter 11 is a list of examples of those who did not "shrink back." This text is the opposite of what the first readers were in danger of doing.
▣ "conviction" This word occurs only here in the NT. It refers to "proof by test." The two phrases in v. 1 are parallel (both present passive participles); therefore, "assurance" and "conviction" are tied closely together and out of them the faithful live their lives.
▣ "things not seen" The following examples are of people who live in (1) hope in the present and future acts of God and (2) confidence in the spiritual promises of God (cf. 10:23). Their worldview guides their daily decisions, not circumstances, materialism or self-centeredness.
Physical reality is subservient to the unseen spiritual reality (cf. v. 3). Physical reality is known by the five senses, and is not eternal, but fleeting. True, eternal reality is unseen (cf. v. 27) and; therefore, must be held by faith, not sight. However, it is so real and true to believers that it controls and demands their priorities.
11:2
NASB"gained approval"
NKJV"obtained a good testimony"
NRSV"received approval"
TEV"won God's approval"
NJB"are acknowledged"
This is similar to Paul's use of "faith" in Rom. 1:17; Gal. 3:11. Their lives of faith did not save them, but evidenced God's Spirit in them (cf. James 2:14-26).
11:3
NASB, NKJV,
NRSV"worlds"
TEV, NIV"the universe"
NJB"the ages"
This is one of two Greek terms (kosmos, cf. 1:6 and aiōn, here) used to designate this present physical realm. This "ai ōn" refers to spiritual times and seasons including both physical and spiritual realms (cf. 1:2; 6:5; Rom. 12:2; I Cor. 1:20; 2:6,8; 3:18; II Cor. 4:4; Eph. 1:21; 6:12). See Special Topic at 1:2.
▣ "the word of God" This is not the Greek term logos but rhēma which is used of the spoken word. This then refers to creation by fiat, the spoken word (cf. Gen. 1:3,6,9,14,20,24; Ps. 33:6,9). From Heb. 1:2 we know that the logos of God was the Father's agent of creation (cf. John 1:1,10; I Cor. 8:6; Col. 1:16).
This faith affirmation becomes the worldview out of which believers live their earthly lives. This does not reject scientific research, but puts it within a faith perspective. Believers allow science to discover the mechanisms of the created order (natural revelation), but affirm ultimacy to God alone (see John L. Walton, The Lost World of Genesis, Who is revealed in the Bible and supremely in Jesus Christ.
▣ "so that what is seen is not made out of things which are visible" This is not primarily an affirmation of creation ex nihilo (creation out of nothing), but an example of the reality versus unreality of v. 1. Believers affirm what they have not personally seen or experienced based on the revelation of God. This is not so much a creedal theology as a life of faith and hope.
11:4 "Abel" This was Adam and Eve's second child, who was killed by his brother, Cain (cf. Gen. 4:3ff).
▣ "a better sacrifice" It was not the type of sacrifice which Cain and Abel offered which caused the distinction, but the attitude (faith) in which it was given. This cannot be a proof-text to the superiority of a blood sacrifice.
▣ "though he is dead, he still speaks" This is recorded in Gen. 4:10; Heb. 12:24. In context this is an affirmation of faith that faces death and triumphs over it. The readers were shrinking back from persecution. They must, like Abel, have faith.
11:5 "Enoch" He was the first man after the fall not touched by death (cf. Gen. 5:24). The OT does not elaborate on the circumstances but asserts that he "walked" with God.
▣ "was taken up" This means "moved to another spot." This is not a "resurrection" but a "translation" like Elijah (cf. II Kgs. 2:11). There is a clear distinction in the Bible between
1. people brought back to life (resuscitation)
2. people taken to heaven without physical death (translation)
3. Jesus having a new spiritual body (resurrection)
▣ "he was pleasing to God" This follows the Septuagint, but the MT has "walked with God."
11:6 "without faith it is impossible to please Him" This is the key assertion of this literary unit. It is not just initial faith, but persevering faith that pleases God. All of these examples remained faithful to the end of life, no matter how that end came. Faith is the way that humans believe, receive, accept the promises of God. Salvation and discipleship are both impossible without faith. Faith in God's actions in the past (creation, revelation); faith in God's presence in the present (persecution, suffering, even death); faith in God's promised actions in the future (salvation, heaven).
For "impossible" see full note at 6:6.
▣ "must believe" The Greek word pistis is translated by three English terms: "faith," "believe," and "trust." The focus is not on cognitive facts alone, but personal trust in God's trustworthiness; faithing His faithfulness! It is not just an affirmation, but a lifestyle.
The term "must" is a present active indicative, which means "it is binding," "it is necessary." Faith is necessary!
▣ "He is a rewarder of those who seek Him" This refers to both an initial faith response and a continuing faith response
11:7 "being warned by God about things not yet seen" Here is the faith pattern. These OT saints acted on what they had received from God. Their actions proved their faith was not mere words! Can you imagine the ridicule and humiliation Noah experienced in building such a large boat, so far from the water, to hold animals!
▣ "ark" This was not a maneuverable boat, but a vessel meant to float like a log. The term was used of a "chest" like the ark of the covenant.
▣ "by which he condemned the world" How did Noah condemn the world? There are two possibilities: (1) by his faith actions and (2) by his preaching (cf. II Pet. 2:5).
▣ "became an heir of the righteousness" In Genesis 6-8 Noah is the first man in the Bible called "righteous" (cf. II Pet. 2:5). It does not mean sinlessness but that Noah walked in the light he had in faith and trust in God. As Abraham's faith was later accounted to him as righteousness (cf. Gen. 15:6), so too, was Noah's. For a word study on "Righteousness" see Special Topic at 1:9.
NASB (UPDATED) TEXT: 11:8-12
8By faith Abraham, when he was called, obeyed by going out to a place which he was to receive for an inheritance; and he went out, not knowing where he was going. 9By faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise; 10for he was looking for the city which has foundations, whose architect and builder is God. 11By faith even Sarah herself received ability to conceive, even beyond the proper time of life, since she considered Him faithful who had promised. 12Therefore there was born even of one man, and him as good as dead at that, as many descendants as the stars of heaven in number, and innumerable as the sand which is by the seashore.
11:8 "Abraham. . .obeyed" In some ways these cameos are idealized representations of these men's lives. The OT is unique in ancient literature in that it records both the positive and negative about its characters. Abraham was a strange mixture of fear and faith
1. Fear
a. God said leave your family; he took his father and Lot
b. God promised a child; he tried to produce a child through Sarah's servant and later tried to give Sarah away to both an Egyptian and a Philistine king in order to save his own life
2. Faith
a. He did leave Ur
b. He did believe God would give him descendants
c. He was willing to offer Isaac (cf. Gen. 22)
God is not looking for "super-saints," but for flawed humans who will respond to Him in repentance and faith and live for Him regardless of the circumstances.
11:9 "he lived as an alien in the land of promise" This is the term "sojourned," which means he did not have rights as a citizen (cf. v. 13).
11:10 "he was looking" This is an imperfect middle (deponent) indicative. He kept looking!
▣ "the city" This is a common biblical metaphor (cf. 11:16; 12:22; 13:14; John 14:2; Gal. 4:26; Rev. 3:12; 21:2), which refers to the place of God's dwelling with humans again, as in Eden.
Abraham lived his life by faith looking not at current reality, but promised reality. Faith says "this world is not my home"; faith says "God's promises are sure"; faith says "reality is not what I see, but what God says"!
11:11 "Sarah" Some ancient Greek manuscripts (P46, D) add "barren." It is significant that none of the patriarch's wives (except Leah) could conceive without the help of God. Also, none of the first born children were the heirs of promise. God acted to show that He was in charge!
Sarah, like Abraham, was a mixture of fear and faith. She gave Abraham her servant; she also laughed at God's promise (cf. Gen. 18:12).
11:12 "as the stars of heaven in number and innumerable as the sand which is by the seashore" This was part of God's promise to Abraham, Isaac, and Jacob (cf. Gen. 15:5; 22:17; 32:12). Remember all of their wives (except Leah) were barren.
▣ "she considered Him faithful who had promised" She acted based on God's promise, not current reality. This phrase is similar to 10:23 (cf. 6:17-18). The readers are also to act in this way.
NASB (UPDATED) TEXT: 11:13-16
13All these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth. 14For those who say such things make it clear that they are seeking a country of their own. 15And indeed if they had been thinking of that country from which they went out, they would have had opportunity to return. 16But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; for He has prepared a city for them.
11:13 "All these died in faith, without receiving the promises" This is the heart of the comparison of the OT people of faith in chapter 11 to the believing Jewish recipients who were on the verge of "shrinking back" (cf. 10:38; also II Pet. 2:20-22).
▣ "but having. . .and having. . .and having" Note the three descriptive, parallel phrases!
▣ "they were strangers and exiles on the earth" Literally, alien residents who had no rights as citizens (cf. LXX Gen. 23:4; Ps. 39:12; Phil. 3:20; I Pet. 2:11). Physical reality is not the true, eternal reality. This world was not their home.
11:15 "if" This is a second class conditional sentence called "contrary to fact." They did go out and they did not go back!
11:16 The true reality is spiritual, as seen in the metaphor of a heavenly city whose builder and maker is God (cf. 11:10). God responds to trust and faith (cf. 2:11; 11:2,39; 13:14). "Country" and "city" (v. 10) are theologically parallel as places prepared by God for His faith children!
NASB (UPDATED) TEXT: 11:17-22
17By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; 18it was he to whom it was said, "In Isaac your descendants shall be called." 19He considered that God is able to raise men even from the dead, from which he also received him back as a type. 20By faith Isaac blessed Jacob and Esau, even regarding things to come. 21By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 22By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones.
11:17 "he was tested" When one compares Gen. 22:1 with Matt. 6:13 and James 1:13-14, there is a seeming contradiction. However, there are two words in Greek for "test" with different connotations. One is to test toward destruction (peiraz ō) and the other is to test with a view to approval and strengthening (dokimazō). See Special Topic at 2:18.
God provides opportunities for His children to demonstrate and grow their faith (cf. Gen. 22:1; Exod.15:25; 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; II Chr. 32:31). Tests become either a stumbling block or a stepping stone.
▣ "was offering up his only begotten son" The level of Abraham's faith is seen in his willingness to give back to God the child of promise he had waited for for thirteen years (cf. James 2:21).
The use of monogenēs ("only begotten") in relation to Isaac cannot mean "only begotten" since Abraham had other children. It surely means "the child of promise," "the unique child." This is also the meaning of John 3:16.
11:18 This is a quote from Gen. 21:12, which came before the test!
11:19 "raise men from the dead" Abraham expected Isaac to return with him (cf. Gen. 22:5). The text does not state how this would happen. Hebrews asserts that he may have expected a resuscitation.
▣ "as a type" The author has been using the OT as a type or foreshadowing of current reality (cf. 9:9; 10:1; 11:19). Here the type seems to be that as Abraham offered the son of promise, so too, did God offer His Son as a demonstration of His love, mercy, and grace!
11:20 Isaac's blessing of his sons is found in Gen. 27:27ff, while Jacob's first blessing is in Gen. 48:14 for Joseph's sons and later his second blessing in Genesis 49 for his other sons. The blessing once given was not revocable. This is an example of how the author is treating OT history in a selective way (like Chronicles). He is only mentioning the positive aspects.
11:21 "leaning on the top of his staff" This is a quote from the Septuagint of Gen. 47:31. The Masoretic Hebrew Text has "bowed at the head of the bed." The Hebrew words for "bed" and "staff" have the same Hebrew consonants, (mth), only the later vowel points are different. From the OT context Jacob is somehow recognizing the fulfillment of Joseph's dream (cf. Gen. 37:5-11), thereby recognizing Joseph's civil authority through prophecy or acknowledging Joseph as a "deliverer" of His people, as Moses and Joshua and the coming Messiah.
11:22 "gave orders concerning his bones" They were to be carried out of Egypt and buried in the Promised Land after the exodus (cf. Gen. 50:24-25; Exod.13:19; Josh. 24:32).
NASB (UPDATED) TEXT: 11:23-29
23By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king's edict. 24By faith Moses, when he had grown up, refused to be called the son of Pharaoh's daughter, 25choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin, 26considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward. 27By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen. 28By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed the firstborn would not touch them. 29By faith they passed through the Red Sea as though they were passing through dry land; and the Egyptians, when they attempted it, were drowned.
11:23 "His parents" The Septuagint has "parents," while the Hebrew Masoretic Text has only "mother."
▣ "because they saw he was a beautiful child" Jewish tradition says Moses was a physically beautiful child. What parent does not think their child is beautiful? But this is not the theological point. This was a special, God-sent child.
▣ "they were not afraid of the king's edict" The author mentions this phrase with an eye toward his current readers (cf. v. 27).
11:24 "son of Pharaoh's daughter" This was an official Egyptian designation and title of authority.
11:25-26 Again the author makes a connection to the temptation facing his readers. They must keep their eyes on the future, sure promises of God, not on current circumstances. Loyalty to Christ is ultimate!
11:27 "left Egypt" This seems to refer to Moses' flight to Midian, not the Exodus (cf. Exod.2:14-15). Again the author is drawing a rather idealized picture of Moses' purpose.
▣ "as seeing Him who is unseen" The Israelites believed that to see YHWH caused death, because of His holiness (cf. Gen. 16:13; 32:30; Exod.3:6; 33:17-23; Jdgs. 6:22-23; 13:22; I Kgs. 19:11-13; Acts 7:32).
11:28 This is an allusion to Exodus12. This last plague affected all of Egypt including the land of Goshen. Even the Hebrews had to obey God's instructions and act in faith in order to be spared the visitation of the death angel.
▣ "firstborn" See Special Topic at 1:6.
▣ "he who destroyed" This refers to the Death Angel (cf. LXX, Exod.12:23; II Sam. 24:16-17).
11:29 This is a summary of the account found in Exod. 14:21ff..
NASB (UPDATED) TEXT: 11:30-31
30By faith the walls of Jericho fell down after they had been encircled for seven days. 31By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.
11:30 "Jericho fell down" (cf. Josh. 6:20; II Cor. 10:4)
11:31 "Rahab the harlot" This Canaanite became a believer (James 2:25). It is even possible that she is the one listed in the line of the Messiah in Matt. 1:5.
NASB (UPDATED) TEXT: 11:32-38
32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets, 33who by faith conquered kingdoms, performed acts of righteousness, obtained promises, shut the mouths of lions, 34quenched the power of fire, escaped the edge of the sword, from weakness were made strong, became mighty in war, put foreign armies to flight. 35Women received back their dead by resurrection; and others were tortured, not accepting their release, so that they might obtain a better resurrection; 36and others experienced mockings and scourgings, yes, also chains and imprisonment. 37They were stoned, they were sawn in two, they were tempted, they were put to death with the sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated 38(men of whom the world was not worthy), wandering in deserts and mountains and caves and holes in the ground.
11:32 "Gideon" (cf. Jdgs. 6-8)
▣ "Barak" (cf. Jdgs. 4-5)
▣ "Jephthah" (cf. Jdgs. 11-12)
▣ "David" (cf. I Sam. 16:1)
▣ "Samuel" (cf. I Sam. 1:20)
11:33 "Righteousness" See Special Topic at 1:9.
▣ "shut the mouths of lions" This could refer to Samson, David, Daniel, or an unknown event.
11:34 "quenched the power of fire" This reference to rescue from fire may refer specifically to Daniel 3 or to some other unknown historical event. There is even a possibility that this rescue is mentioned in I Cor. 13:3. However, there is a Greek manuscript problem related to I Cor. 13:3. The ancient Greek manuscripts P46, א, A, and B have "that I should boast" (kauchēsōmai) or C, D, F, G, K, and L have "that I should be burned" (kauthēsomai). The first has (1) the better manuscripts and (2) the term is used often by Paul.
▣ "from weakness were made strong" (cf. II Cor. 12:9)
11:35 "Women received back their dead by resurrection" Theologically speaking this is not resurrection, but resuscitation (cf. I Kgs. 17:17-23; II Kgs. 4:31-37). There has only been one resurrection that resulted in an eternal body, Jesus.
NASB, NKJV
NRSV"a better resurrection"
TEV, NJB"a better life"
The reference is the honor and victory of a martyr's death. In the mystery of God's plan and will for this fallen planet some are physically restored (i.e., "women received back their dead by resurrection") and some are not. The first is great and wonderful, but the second is an even more powerful testimony of faith, faith to the end.
This may relate to spiritual rewards, but if it does the key is the heart of faith, not the circumstances of one's death. Believers are called on to live boldly for their faith (in YHWH and Jesus). The victory is their faithfulness! YHWH is faithful to His promises; Jesus is faithful in His actions; believers must be faithful in their walk of faith. For "better" see full note at 7:7.
11:36 "mockings and scourgings" This is possibly a reference to the Maccabean period (cf. I Mac. 1:62-64; 7:34; II Mac. 6:18-20; 7:1-42).
11:37 "They were stoned" Tradition says that Jeremiah was stoned in Egypt by the Jews. A priest (not the OT writer) named Zechariah is recorded as being stoned in II Chr. 24:20-21; Luke 11:51.
▣ "sawn in two" Tradition (Ascension of Isaiah 5:1-14) says that Isaiah was put into a hollow log and sawed in two by Manasseh's order.
▣ "They were tempted" This seems a rather general statement amidst several very specific statements of persecution and torture. The ancient Papyrus manuscript P46 omits the phrase. Textual critics have conjectured that since the connected phrase "they were sawn in two" (epristhēsan) is very similar to this phrase "they were tempted" (epeirasthēan) that possibly a scribal addition occurred early in the textual traditions. There are many variations in the Greek manuscripts (order of the terms, tense of the terms). The United Bible Societies' fourth edition Greek text omits the phrase.
▣ "put to death with the sword" (i.e., I Kgs. 19:10,14; Jer. 2:30; 26:23).
11:38 This describes the terrible history of the persecution of God's followers. Why should the current readers be surprised at their persecutions?
NASB (UPDATED) TEXT: 11:39-40
39And all these, having gained approval through their faith, did not receive what was promised, 40because God had provided something better for us, so that apart from us they would not be made perfect.
11:39 "having gained approval" This links back to v. 2 (cf. 2:11). Lives lived out in faith even amidst terrible circumstances, please God.
11:40 God's promises unite all believers of all ages, all races, all socio-economic strata, all educational levels (cf. Gal. 3:28; Col. 3:11). All these OT persons looked forward to God's new day. It has come in Christ at Bethlehem and will be consummated in Christ from heaven bursting open the eastern sky! His resurrection is the hope to which all believers, OT and NT, look forward in faith (cf. I John 3:2).
▣ "better" See full note at 7:7.
▣ "perfect" See full note at 10:1.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Define the Hebrew and Greek words for faith.
2. What do the words fiat and ex nihilo mean?
3. Does God test believers (cf. 11:17 versus James 1:13-14)?
4. Is there special honor for persecution? Are all Christians persecuted?
5. Why does the author of Hebrews write this roll call of faith?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Discipline of the Lord | The Race of Faith | Exhortations and Warnings | God our Father | The Examples of Jesus Christ |
12:1-3 | 12:1-2 | 12:1-2 | 12:1-2 | 12:1-4 |
The Discipline of God | ||||
12:3-11 | 12:3-11 | 12:3-11 | ||
12:4-11 | God's Fatherly Instruction | |||
12:5-13 | ||||
12:12-13 | 12:12-17 | 12:12-13 | 12:12-13 | |
Warning Against Rejecting God's Grace | Unfaithfulness is Punished | |||
12:14-17 | 12:14-17 | 12:14-17 | 12:14-17 | |
The Glorious Company | The Two Covenants | |||
12:18-24 | 12:18-24 | 12:18-24 | 12:18-21 | 12:18-29 |
Hear the Heavenly Voice | 12:22-24 | |||
12:25-29 | 12:25-29 | 12:25-29 | 12:25-27 | |
12:28-29 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 12:1-2
1 Therefore, since we have so great a cloud of witnesses surrounding us, let us also lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, 2fixing our eyes on Jesus, the author and perfecter of faith, who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God.
12:1 "Therefore" Verse 1 is an unusual triple compound (toigaroun) found only here and in I Thess. 4:8. Based on the preceding examples of faithfulness, the readers are to live godly lives that help and encourage others.
▣ "cloud" "Cloud" is often used metaphorically in Greek literature of a group of people (cf. Herodotus VIII.109).
▣ "witnesses" This term can mean
1. a legal witness in court
2. someone who shares what they have seen, known, or experienced
3. someone who has been killed (martyred) for their faith in Christ
4. metaphorical expression of the examples of faith in chapter 11
Because of the context of chapter 11 it seems best to view this verse not as teaching that "they" watch us, but that we are to look to their lives of faithfulness as examples to follow (NASB Study Bible, p. 1798). This verse is often used, I think, incorrectly, to support the view that our believing-dead loved ones in heaven observe our lives on earth. Believers will surely know each other and be reunited in fellowship on Resurrection Day, but the Bible is silent about a reunion at death or their being able to view the life of loved ones on earth.
The Handbook on The Letters to the Hebrews by Ellingworth and Nida, from United Bible Society, makes the opposite interpretation, "The thought is that the Old Testament heroes are watching how the writer of Hebrews and his readers run their race in the Christian life, since their own salvation is linked with that of Christians (11.40)" (p. 287).
▣ "let us" This is translated as a subjunctive, but the first verbal is a present active participle. The subjunctive does not appear until "let us run."
Notice what believers should do in light of the faithful OT witnesses.
1. lay aside every encumbrance, v. 1
2. lay aside every sin which so easily entangles us, v. 1
3. run the race with endurance, v. 1
4. fixing our eyes on Jesus, v. 2
▣ "lay aside" This is an aorist middle participle meaning "lay aside as a garment" (cf. Acts 7:58). This grammatical form implies a personal (i.e., middle voice), decisive (i.e., aorist tense) decision. However, Paul used the term figuratively in an ethical sense (cf. Rom. 13:12; Eph. 4:22,25; Col. 3:8-9 and "put on" in Eph. 4:24; Col. 3:10,12,14). Christians must be actively involved in their free salvation (cf. Phil. 2:12-13). There is a race to be run, a witness to be made, a fight to be fought (i.e., Phil. 3:12-14)!
NASB"every encumbrance"
NKJV, NRSV"every weight"
TEV"everything that gets in the way"
NJB"everything that weighs us down"
This term is literally "fat" or "weight." Those who participated in the Greek athletic contests ran almost naked. It is used
1. literally of body fat
2. of athletic training weights
3. metaphorically in Greek literature as pride
4. philosophically as be careful of "the good" as the enemy of "the best"
▣ "the sin" This either refers to (1) the sin nature; (2) a besetting sin; (3) unbelief; or (4) this unique context may give the added meaning of "shrinking back" (cf. 10:38). This letter/book/sermon is addressed to the Jewish believers and Jewish unbelievers.
NASB"so easily entangles us"
NKJV"so easily ensnares us"
NRSV, NJB"that clings to closely"
TEV"which holds on to us so tightly"
The ancient papyrus manuscript P46 has "easily distracts." This reference is to anything that trips up the believer in the race of life. It may be a recurrent sin, an out-of-balance desire or even the presence of many good things—anything that causes them to neglect the things for which they are gifted and called by God.
▣ "run" This is a Present active subjunctive, which speaks of a continual action but with a note of contingency. This surely fits the overall emphasis of the four warnings directed to Jewish believers who were "shrinking back" from Christ and the gospel.
▣ "endurance" This chapter may be a rabbinical play on the word "endure" (noun, cf. 10:32,36), which means "voluntary, aggressive (active), patient (passive) endurance." The verb is in vv. 2,3, and 7 and the noun in v. 1. This is the theme of the book and especially these last few chapters—hang in there!
▣ "race" This Greek word agōna is an athletic term from which we get the English term "agony." It is often used as a set course for a race.
▣ "that is set before us" This is a present passive (deponent) participle. The Christian life is often characterized as an athletic contest (cf. I Cor. 9:25; Phil. 1:30; II Tim. 2:5; racing, I Cor. 9:24,26; Gal. 2:2; 5:7; Phil. 2:16; boxing, I Cor. 9:26; I Tim. 1:18; 6:12; II Tim. 4:7; wrestling, Eph. 6:12).
12:2 "fix our eyes on Jesus" This is a present active participle meaning "looking intently." Notice that we watch Him—not the crowd, not the circumstances, not ourselves. This may be figurative of constantly focusing on the new covenant (the gospel).
NASB"the author and perfecter of faith"
NKJV"the author and finisher of our faith"
NRSV"the pioneer and perfecter of our faith"
TEV"on whom our faith depends from beginning to end"
NJB"who leads us in our faith and brings it to perfection"
This first term (archēgos) is used in 2:10 of Jesus as the author of salvation; in Acts 3:15 of Jesus as the Prince (author) of life; in Acts 5:31 of Jesus as the Prince (leader) and Savior. See Special Topic at 2:10.
The second word (teleiōtēs) means "the one who completes and perfects." It refers to Jesus' total completion of God's assigned redemptive task. In a sense it is like the title Alpha and Omega (cf. Rev. 1:8), the First and the Last (cf. Rev. 1:17; 2:8). This author uses the concept of "perfecting" many times in the book (cf. 2:10; 5:9; 6:1; 7:11,19,28; 9:9; 10:1,14; 11:40; and here). See Special Topic at 7:11.
▣ "faith" Pistis can refer to
1. a personal faith relationship with Christ
2. a life of faithful Christlikeness
3. Christian doctrine (cf. Jude vv. 3,20)
Christianity is a person to be welcomed, truth about that person to be believed (the gospel), and a life like that person's to be lived (i.e., Christlikeness)
▣ "for the joy" The preposition anti normally means "on account of" or "because of," but can also mean "instead of." The first would refer to Christ leaving heaven (cf. Phil. 2:5-11), the second to His joy at the finished redemption and ascension (cf. Isa. 53:10-12).
▣ "set before Him" This word occurs in v. 1 referring to the struggle (race) of the Christian life. Now the term is used again of the struggle of Jesus' laying His life down for us. This is the author's way of urging the Jewish believers to persevere. Jesus did His part; they must do theirs. When He finished there was great joy, so too, if they finish the course.
▣ "the cross" The rabbis of Jesus' day saw this as a curse by God because of their interpretations of Deut. 21:23. Paul says that Jesus bore this curse of the Law for us (cf. Gal. 3:13).
▣ "despising the shame" The cross is the objective evidence of the love of the Father and the Son (cf. John 3:16 and Rom. 5:8). This is a strong Greek word. Jesus looked to the glorious outcome of His humiliation (cf. Isa. 53:10-12). The cross was not easy, the price of redemption not cheap!
▣ "has sat down at" This is a perfect active indicative which emphasizes a completed act with abiding results. This is a continuing allusion to Ps. 110:1 (cf. 1:3,13; 8:1; 10:12).
▣ "right hand" This is not literal, but a biblical metaphor for "the place of power," "authority," or "pre-eminence" (cf. Acts 2:33-36).
▣ "throne of God" Fallen humans can only imagine the glory and majesty of the spiritual realm. It must be put into physical imagery (streets of gold, gates of pearl, sea of glass). God is a spiritual, eternal, omnipresent being, far too great for any throne (cf. I Kgs. 8:27). See SPECIAL TOPIC: Anthropomorphic Language to describe God at 3:11.
NASB (UPDATED TEXT: 12:3-11
3For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary and lose heart. 4You have not yet resisted to the point of shedding blood in your striving against sin; 5and you have forgotten the exhortation which is addressed to you as sons,
"My son, do not regard lightly the discipline of the Lord,
Nor faint when you are reproved by Him;
6For those whom the Lord loves He disciplines,
And He scourges every son whom He receives."
7It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? 8But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. 9Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live? 10For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness. 11All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.
12:3 "For consider" This is an aorist middle (deponent) imperative. It literally means "add it up" and is used to emphasize the careful analysis of something. The ancients added numbers upwards and drew a line at the top for the total.
▣ "Him who has endured" This is a perfect active participle. As Jesus endured such shameful treatment for believers' salvation, they need to live for Him and other believers (cf. I John 3:16).
▣ "against Himself" The singular pronoun is found in all modern translations. However, the majority of the ancient Greek manuscripts, versions, and Patristic quotes support a plural ([1] eis eautous, א*, D*; [2] eis autous, P13,46, א2; [3] eis eauton, A, P, Dc, K, L). Although it is a commonly accepted tenet of textual criticism (i.e., see Appendix Two) that the most unusual, most difficult text is probably original, this plural does not fit this context at all. The subject is obviously Jesus. This must be an ancient scribal error from the first one to two hundred years before the majority of the papyri texts were written.
▣ "so that you will not grow weary and lose heart" These are athletic terms for runners panting and collapsing after a hard run race. Our author is encouraging these Jewish believers to continue even though it may be difficult. This warning is continued in vv. 15, 25-29.
12:4 "you have not yet resisted to the point of shedding blood" The original readers had suffered persecution, but not yet death (cf. 10:32ff). Jesus had suffered death for them, they must be willing to live or die for Him.
▣ "in your striving against sin" This is another athletic term as was used in v. 1. It is transliterated in English as "agony." The "sin" in context of the whole book refers to
1. the sin of unbelief related to the group of unbelieving Jews
2. the sin of apostasy ("shrinking back" 10:38) relating to the group of believing Jews
12:5 "you have forgotten" This is a perfect middle (deponent) indicative. This term is used only here in the NT. It denotes
1. a complete forgetting (i.e., emphasis on tense)
2. a deliberate forgetting (i.e., emphasis on voice)
▣ "do not regard lightly. . .nor faint when you are reproved by him" This is a quote from the Septuagint of Pro. 3:11-12. These both are present imperatives with a negative particle, which usually means to stop an act already in process.
▣ "the discipline of the Lord" This term refers to "child training." There is a play on this term in vv. 5-11. This is another familial metaphor. As earthly parents discipline their children, so too, God disciplines His (cf. I Cor. 11:32; Rev. 3:19).
12:6 "For those whom the lord loves he disciplines" This is one reason why believers are involved in suffering for the faith (cf. Matt. 5:10-12; Acts 8:1b,4; 14:22; II Thess. 1:4-10).
▣ "and he scourges every son whom he receives" This is the continuing quote from the Septuagint of Pro. 3:11-12. This is so important! Jesus has been called "a son" several times, while the OT characters have been called "servants." Now NT believers are called "sons" (cf. vv. 7-8). Fathers discipline sons
1. for the father's purpose
2. for the son's benefit
3. for the benefit of the whole family
12:7 "that you endure" This is a present active indicative or present active imperative (same Greek morphology). Since v. 5 has two present imperatives, this is probably also an imperative. The word means "voluntary, steadfast endurance" (cf. vv. 1,2,3; 10:32,36). This testing will result in stronger faith!
▣ "God deals with you as sons" This theme of God as a disciplining parent may be an allusion to Deut. 8:5 as is Hosea 11:1-4.
The verb is a present passive indicative of a term that means "to bring something to Jesus or God, often by means of a sacrifice; but here the passive voice denotes God's willingness to be approached by sinful humans, by implication through Christ's sacrifice.
12:8 "if" This is a first class conditional sentence, which is assumed to be true for the author's purposes. All of God's children have experienced discipline (perfect active indicative).
12:9 "Father of spirits" This has nothing to do with theories of the origin of the "soul." It is used in the sense of the true source of all life. God is being contrasted with earthly fathers (cf. vv. 9-10).
▣ "and live" The Father's discipline brings true life, not death.
12:10 "but He disciplines us for our good so that we may share His holiness" Every believer is sanctified at salvation (positional) and is called to holiness (see Special Topic at 2:11). This is God's purpose for every believer (cf. Matt. 5:48; Rom. 8:28-30; II cor. 3:18; 7:1; Gal. 4:19; Eph. 4:13; I Thess. 3:13; 4:3,7; I Pet. 1:15). Believers are predestined to holiness (cf. Eph. 1:4). It often occurs only in a disciplinary setting (cf. Heb. 5:8 and Rom. 8:17).
12:11 "it yields the peaceful fruit of righteousness" The Christian life is from faith to faith, from affirmation (profession of faith) to character (life of faith, cf. Rom. 5:3-5; James 1:2-4).
For a word study on "Righteousness" see Special Topic at 1:9.
NASB (UPDATED) TEXT: 12:12-13
12Therefore, strengthen the hands that are weak and the knees that are feeble, 13and make straight paths for your feet, so that the limb which is lame may not be put out of joint, but rather be healed.
12:12 This is an allusion to Isa. 35:3, which may be the background of the whole discussion in chapter 12. The mature ought to strengthen the weak (those close to shrinking back). "Strengthen" is literally "make straight," which is a word play on the next vers.
12:13 "make straight paths for your feet" This may be an allusion to Pro. 4:26 in the Septuagint (LXX) or to a well known proverb using "straight paths" as an OT metaphor for righteousness.
▣ "put out of joint" This phrase can be understood
1. in its OT sense (cf. I Kgs. 18:21) of a metaphor for alternating between two opinions, like the people of Israel alternating between YHWH and Ba'al
2. in Greek literature of fixing the road so that the lame will not fall and hurt themselves (cf. M. R. Vincent's Word Studies in the New Testament, p. 1168)
▣ "but rather be healed" Encouraging one another leads to restoration (cf. Gal. 6:1; James 5:16).
NASB (UPDATED) TEXT: 12:14-17
14Pursue peace with all men, and the sanctification without which no one will see the Lord. 15See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; 16that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. 17For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears.
12:14-17 this is the lasts warning (cf. 2:1-4; 3:7-4:11; 5:11-6:12; 10:19-39; 12:14-17).
12:14 "Pursue peace" This is a present active imperative. In the context of
1. persecution from without
2. unbelief among friends (Jewish unbelievers with whom the believing Jews were still worshiping)
3. doubt within (the danger of "shrinking back" (cf. 10:38) this discussion of peace is very important.
There are several related passages about "peace."
1. Ps. 34:14, "seek peace, pursue it"
2. Mark 9:50, "be at peace with one another"
3. Rom. 12:18, "If possible, so as it depends on you, be at peace with all men"
4. I Cor. 7:15, "Yet if the unbelieving one leaves, let him leave. . .but God has called us to peace"
5. II Tim. 2:22, "pursue righteousness, faith, love, and peace with those who call on the Lord from a pure heart"
▣ "and the sanctification" This term "sanctification" must relate to v. 10 and is connected to "discipline." God disciplines believers for holiness. The goal of salvation is Christlikeness.
This is not positional (instantaneous) sanctification, but experiential (progressive) sanctification. The gospel presents salvation and the Christian life in two tension-filled ways. In one sense it is a finished, free, once-for-all gift from God (indicative), but it is also a life of faith, obedience, service, and worship (imperative). Many believers emphasize one aspect to the exclusion of the other (Augustine vs. Pelagius; Calvin vs. Arminius). Believers' relationship with God begins at a point in time, a point of conviction, culminating in repentance and faith, but it must also move through time to a culmination at death or the Second Coming; faithfulness, righteousness, perseverance are important, crucial evidences of a true salvation.
Compare the following texts on sanctification.
Positional (indicative) | Progressive (imperative) |
Acts 26:18 Romans 15:16 I Corinthians 1:2-3; 6:11 II Thessalonians 2:13 Hebrews 2:11; 10:10,14; 13:12 I Peter 1:2 |
Romans 6:19 II Cor. 7:1 Ephesians 1:4; 2:10 I Thess. 3:13; 4:3-4,7; 5:2 I Timothy 2:15 II Timothy 2:21 Hebrews 12:14 I Peter 1:15-16 |
▣ "without which no one will see the Lord" This is paradoxical: (1) believers will see the Lord one day (cf. Job 19:25-27; Ps. 17:15; Matt. 5:8; I John 3:2; Rev. 22:4) and (2) believers cannot see the Lord now (cf. Exod.33:20; John 1:18; I Tim. 6:16; I John 4:12).
This may refer to one's spiritual eyes, in the sense of responding to the gospel. In this context it may be metaphorical of "understanding."
12:15 "See to it" Literally "observing" (episkopountes) is a present active participle used in an imperatival sense. This term is built on a form of one of the terms for pastor (literally bishop, episkopos, cf. Phil. 1:1; I Tim. 3:2; Titus 1:7 and of Jesus in I Pet. 2:25). Here it can refer to church leaders or to mature believers who should care for others. Apostasy should be confronted by maturity. This group of believers desperately needed to act in a mature way (cf. 5:11-14).
No Christian is an island (cf. I Cor. 12:7). Christianity is a team sport! The term "saint" is always plural (except one time in Phil. 4:21, where it is used in a corporate sense). We are our brother's keeper. We must spare no effort to encourage one another. We are given and gifted for the health of the whole.
▣ "that no one comes short of the grace of God" This is a present active participle used in an imperatival sense meaning "falling short of the grace of God." This word is used in 4:1 in the sense of "fail to attain," but in this verse the preposition "away" (apo) forms a prepositional phrase implying "a falling away from something previously possessed" (cf. 6:4-6; 10:23,38-39; 12:25). Apostasy was a real possibility in this cultural situation. See SPECIAL TOPIC: APOSTASY (APHISTĒMI) at 3:12.
Or, as I have maintained, there are two groups being addressed: (1) believing Jews in danger of "shrinking back" (v. 15) and (2) unbelieving Jews having clearly understood the gospel in the lives and testimonies of their believing synagogue companions, rejecting Jesus (v. 25). Whichever theory is correct, the truth remains that salvation is not a product, but a relationship. It is more than an initial response. The warnings are serious, challenging, and real. In this context it is a call to help believers in danger of "shrinking back" (cf. 10:38).
▣ "no root of bitterness" This may be an allusion to Deut. 29:18 in the Septuagint, which warned the people of God about the dangers of idolatry, both individually and corporately. All of Israel was never right with God, but only a believing faithful remnant. The phrase "a root of bitterness" in Deuteronomy is parallel to "whose heart turns away today from the Lord our God."
▣ "and by it many be defiled" The presence of one disgruntled person affects the whole group. Our beliefs, actions, and attitudes do influence others. What an awesome responsibility!
12:16 "Esau" He becomes a very evil person in rabbinical Judaism's traditions (cf. Jubilees 25:1,8 and Genesis Rabba 70d,72a). This context, however, uses him because he knew God's promises but did not act on them.
12:17 "the blessing" The patriarchal blessing could not be recalled. This involves the Hebrew concept of the power of the spoken word (cf. Genesis 1 and Isa. 55:10-12).
▣ "for he found no place for repentance" In its OT context this refers to his sorrow after Isaac, his father, blessed his younger brother, Jacob, and the blessing could not be recalled. The author uses this as a warning to the recipients of the letter. He wants them to make a decision for Christ now while there is time and then to persevere in that new relationship with Christ because there is no second chance (cf. 6:6; 10:26).
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT
▣ "with tears" This is from Gen. 27:34 and 38.
NASB (UPDATED) TEXT: 12:18-24
18For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them. 20For they could not bear the command, "If even a beast touches the mountain, it will be stoned." 21And so terrible was the sight, that Moses said, "I am full of fear and trembling." 22But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, 23to the general assembly and church of the firstborn who are enrolled in heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect, 24and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel.
12:18-21 This section is a description of the giving of the Mosaic Law on Mt. Sinai (cf. Exod.19:16-25; Deut. 4:11-14).
▣ "to darkness and gloom" This is possibly an allusion to Deut. 5:22.
12:19 "blast of a trumpet" God's voice sounded like a trumpet (cf. Exod.19:16,19; 20:18)
▣ "who heard begged that no further word be spoken to them" YHWH's awesome power on Mt. Sinai frightened the people (cf. Exod.20:19; Deut. 5:22-27; 18:16).
12:20 "if even a beast touches the mountain, it will be stoned" This is a third class conditional sentence. It is another allusion to the awesome holiness of God descending on Mt. Sinai (cf. Exod.19:12-13).
12:21 "I am full of fear and trembling" This is a quote from Deut. 9:19 which refers to Aaron's golden calf. Rabbinical hermeneutics used this phrase for Moses' fear of God at Mt. Sinai.
12:22 "But you have come" This is a strong contrast. These believing readers are not trusting in a Sinaitic covenant, but in a new covenant, a heavenly Jerusalem, a new Mt. Zion, a new city. In Gal. 4:21-31 Paul uses the same type of analogy using two OT mountains (Mt. Sinai versus Mt. Zion).
▣ "Mount Zion" The author is comparing the first covenant at Mt. Sinai to the new covenant with the new heavenly city (cf. 11:10,16; 13:14; Rev. 3:12; 21:2,10).
▣ "of the living God" This is a play on the covenant name for God, YHWH, which is a form of the Hebrew verb "to be." YHWH is the ever-living, only-living One. In the OT He swears by Himself, "the living God." See Special Topic: Names for Deity at 2:7.
12:23 "church of the firstborn" Because of Exod. 4:22 some commentators understand the references to OT Israelites, but context demands that it be understood as all the people of faith (cf. 11:40). The "first born" is a reference to Christ, "the first born"
1. of many brothers (the image of God, Rom. 8:29)
2. of all creation (the image of God, Col. 1:15)
3. of the dead (Col. 1:18 and I Cor. 15:20,23 [first fruits])
Look at all the ways the new covenant is designated in this paragraph.
1. Mt. Zion
2. the city of the living God
3. the heavenly Jerusalem
4. myriads of angels
For "church" see Special Topic at 2:12. For "firstborn" see Special Topic at 1:6.
▣ "enrolled" The Bible speaks of two books of God (cf. Dan. 7:10 and Rev. 20:12). One is the book of life (cf. Exod.32:32; Ps. 69:28; Dan. 12:1; Luke10:20; Phil. 4:3; Rev. 3:5; 17:8; 20:12,15; 21:27). The other is the book of remembrances (cf. Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16). The first is for believers, the second for both (cf. Rev. 14:13). These are metaphors for the memory of God.
▣ "to God, the Judge of all" The OT regularly depicts God as Judge (cf. Gen. 18:25; Ps. 50:6; 96:13; 98:9; Isa. 2:4; 51:5; Jer. 11:20; Lam. 3:59; Ezek. 7:3,27). The coming Messiah is also depicted as Judge (cf. Isa. 11:3-4; 16:5). The Father has placed all judgment in the Son's hands (cf. John 5:22-23,27; 9:39; Acts 10:42; 17:31; II Tim. 4:1; I Pet. 4:5).
▣ "to the spirit of the righteous made perfect" This is a perfect passive participle, implying "made perfect by God and the results continue." Because of 11:40 this may refer to the OT saints of chapter 11 and all believers before Christ's coming.
For "perfect" see note at 10:1.
12:24 "Jesus the Mediator" Jesus, the high priest and sacrifice (1) stands before the Father for us and (2) brings a better covenant (cf. 7:22; 8:,6,9-10; 9:15; Jer. 31:31-34; Ezek. 36:22-36).
▣ "to the sprinkled blood" This was the way OT covenants were inaugurated (cf. 9:19; 10:22; I Pet. 1:2).
▣ "better" See full note at 7:7.
▣ "blood of Abel" Abel's blood cried out for vengeance; Jesus' blood cries for mercy, forgiveness, and love.
NASB (UPDATED) TEXT: 12:25-29
25See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven. 26And His voice shook the earth then, but now He has promised, saying, "Yet once more I will shake not only the earth, but also the heaven." 27This expression, "Yet once more," denotes the removing of those things which can be shaken, as of created things, so that those things which cannot be shaken may remain. 28Therefore, since we receive a kingdom which cannot be shaken, let us show gratitude, by which we may offer to God an acceptable service with reverence and awe; 29for our God is a consuming fire.
12:25 "See to it" This is a present active imperative. This is a different Greek word than the one used in v. 15. This same warning is found in 3:12. After being enlightened by the superiority of the new covenant in Christ, it is crucial that one respond appropriately. There is danger (for both the unbeliever and the believer) in knowing truth and not acting on it.
▣ "that you do not refuse Him" This is one of the two main warnings. The other being, "do not shrink back." This is an aorist middle (deponent) subjunctive. We must make a volitional decision. What will you do with Jesus, the author and finisher of the faith?
▣ "if" This is a first class conditional sentence which is assumed to be true from the author's point of view or for his literary purposes. Again, the awesome responsibility of rejecting a superior covenant and person is the focus of the comment.
12:26 "His voice shook the earth" This is a reference to the giving of the law on Mt. Sinai mentioned earlier in this chapter (cf. Exod.19:18-19), but it is a paraphrase from the Septuagint of Haggai 2:6. This prophecy speaks of a new shaking of the heavens and earth connected to the new post-exilic temple (cf. Hag. 2:6-9). The new temple will receive glory. The new temple will be better than the first. The new temple will bring peace. These descriptions foreshadow the new covenant in Jesus.
12:27 "Yet once more" This world is passing away. I do think God is going to recreate it (cf. II Pet. 3:10) much like it is, but without the curse of Gen. 3:14,17; Zech. 14:11; Rev. 22:3. The Bible starts with God, man, and the animals (cf. Isa. 11:6-9) in a garden setting (cf. Gen. 1-2) and it also ends the same way (cf. Rev. 21-22).
12:28 "a kingdom which cannot be shaken" This refers to the spiritual nature of the new covenant. It is the last and permanent covenant between God and His people.
▣ "let us show gratitude, by which we may offer to God an acceptable service with reverence and awe" This describes the appropriate response of the new covenant believers: a life of service because of gratitude for the matchless grace of the Triune God (cf. 13:15,21; Rom. 12:1-2). We were saved to serve, to serve the family of faith (cf. I Cor. 12:7; Eph. 4:12).
SPECIAL TOPIC: THE KINGDOM OF GOD
12:29 "a consuming fire" This may be a reference to Mt. Sinai (cf. Deut. 4:24). We dare not forget to Whom it is we are responding (cf. 10:31). Fire can cleanse and purify or totally destroy. He will be our heavenly Father or He will be our Judge from heaven. What we do and continue to do with Jesus is the determiner. Believe! Hang in there!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the attributes of the men of chapter 11 and 12:18-29 that we should emulate.
2. Does verse 1 teach that the dead view the lives of the living?
3. Why does the author use so many athletic metaphors in this chapter?
4. What was the purpose of this chapter in relation to the entire book?
5. What is God's ultimate purpose for our lives? (vv. 10,28)
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Service Well-Pleasing to God | Concluding Moral Directions | Concluding Admonitions | How to Please God | Final Recommendations |
13:1-6 | 13:1-6 | 13:1-6 | 13:1-3 | 13:1-6 |
13:4 | ||||
Concluding Religious Directions | 13:5-6 | |||
13:7-16 | 13:7-17 | 13:7-16 | 13:7-9 | 13:7-16 |
13:10-16 | Obedience to Religious Leaders | |||
13:17 | 13:17 | 13:17 | 13:17-19 | |
Prayer Requested | Personal Messages | |||
13:18-19 | 13:18-19 | 13:18-19 | 13:18-19 | |
Benediction and Final Greetings | Benediction, Final Exhortation, Farewell | Benediction | Closing Prayer | News, Good Wishes and Greetings |
13:20-21 | 13:20-25 | 13:20-21 | 13:20-21 | 13:20-21 |
Postscript | Final Words | |||
13:22-25 | 13:22-25 | 13:22-23 | 13:22 | |
13:23-25 | ||||
13:24 | ||||
13:25 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Several things do not fit the "supposed" historical setting.
1. Christian leaders
2. Admonishment apparently to pagans, not Jews
B. This last chapter has several Pauline features.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 13:1-6
1Let love of the brethren continue. 2Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it. 3Remember the prisoners, as though in prison with them, and those who are ill-treated, since you yourselves also are in the body. 4Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge. 5Make sure that your character is free from the love of money, being content with what you have; for He Himself has said, "I will never desert you, nor will I ever forsake you, 6"so that we confidently say,
"The Lord is my helper, I will not be afraid.
What will man do to me?"
13:1
NASB"Let love of the brethren continue"
NKJV"Let brotherly love continue"
NRSV"Let mutual love continue"
TEV"Keep on loving one another as Christians"
NJB"Continue to love one another like brothers"
This is a present active imperative (not a subjunctive, as NASB translates), meaning "abide" or "continue." The thing the readers are to continue is "brotherly love" (philadelphia, cf. Rom. 12:10; I Thess. 4:9; I Pet. 3:8). They have done this in the past (cf. 6:10; 10:32-35) and are encouraged to continue. It is a clear sign that one knows God (cf. John 13:34-45; 15:12,17; I John 2:10; 3:11,14,17-24; 4:7-21; II John 5).
There are several philoō compounds.
1. brother love, v. 1
2. stranger love, v. 2
3. money love, v. 5
13:2 "Do not neglect to show hospitality to strangers" This is a present middle (deponent) imperative. It is a compound of "phileō" and "stranger" i.e., "love of strangers." There were no motels in those days except immoral inns and they were very expensive. Christians are called on to open their homes to itinerant ministers (cf. Matt. 25:35; Rom. 12:13; I Tim. 3:2; Titus 1:8; I Pet. 4:9; II John; Didache 11:4-6).
▣ "entertained angels without knowing it" This is an allusion to Genesis 18, where Abraham meets three angels who looked like men (cf. also Tobit chapters 4-7). Angels also appeared to Gideon (Judges 6); Manoah (Judges 13); Lot (Genesis 19); Hagar (Genesis 21). This does not mean that Christians may have angels visit; as men of old helped strangers and received a blessing, so too, are believers to do.
13:3 "Remember the prisoners" This is a present middle (deponent) imperative. These readers had followed Christ's words of Matt. 25:44-45, for in Heb. 10:32-36 they had helped other believers. Their imprisonment was not for evil deeds, but for their faith in Christ (cf. I Pet. 4:14-15). Imprisonment was a real possibility for all early believers, as it is for many believers in today's world also.
▣ "since you yourselves also are in the body" This could refer to (1) the physical body (cf. II Cor. 12:2, same Greek structure), susceptible to persecution and imprisonment or (2) the body of Christ (although the text does not have the expected Greek article), the Church, which was the object of persecution.
13:4 "Marriage is to be held in honor among all" There is no verb. If one supplies an indicative, "is," then the statement is against false teaching (cf. I Cor. 7:38, which made marriage morally inferior to celibacy or I Tim. 4:3). If one supplies an imperative, "Let. . .be. . .," as in NASB of v. 1, then it is an encouragement against the immoral tendencies of pagan culture (v. 4 favors this option).
▣ "the marriage bed is to be undefiled" Marriage is a gift from God and the norm for all (cf. Gen. 1:28; 9:1,7). It is not sinful or shameful. The Greek philosophical concept of asceticism, the view that the body is evil and that to deny its wants and needs show a superior spirituality, affected the early church! And still does! The term "undefiled" is used in 7:26 to describe the sexual purity of Jesus, our high priest. It was used in the Septuagint to refer to adultery.
This warning against sexual promiscuity is surprising if this book is written to Jewish people. The Gentile culture of the first century was characterized by sexual exploitation, but not the Jewish community. There is so much about the historical setting and recipients of Hebrews that is uncertain.
▣ "fornicators" The term in the OT means sexual relations between two unmarried people, but in the NT it has the wider connotation of sexual immorality of any kind. We get the English word "pornography" from this Greek term.
▣ "adulterers"This refers to sexual relations between people, one or both of whom are married to other people. Sexual sins were a major concern of the early church because of the rampant immorality and worship practices of pagan culture (cf. Gal. 5:19-21).
▣ "God will judge" God's judgment of improper human sexuality can be seen in Rom. 1:24-32; Gal. 5:19-21; Eph. 4:19; Col. 3:5; Rev. 21:8; 22:15. However, there are other passages like I Cor. 5:5 and I Tim. 1:9-11, which relate to believers who commit these immoral acts. The early church had to face immorality in the lives of believers and try to draw some guidelines.
1. they need to repent
2. other believers are to help them (cf. Gal. 6:1; James 5:16,19-20)
3. believers are not to be "best" friends with immoral believers (cf. I Cor. 5:9-13).
The Christian witness of morality, strong marriages, hospitality, and brotherly love are as crucial today as in the first century.
13:5
NASB"Make sure that your character is free from the love of money"
NKJV"Let your conduct be without covetousness"
NRSV, TEV"keep your lives free from the love of money"
NJB"Put avarice out of your lives"
There is no verb, again an imperative is implied. The noun is a compound of
1. an alpha privative
2. phile ō ( the third compound with phile ō since v. 1), to love
3. a silver coin
It means "not a lover of money." The problem is not the money, but the love of money (cf. Luke 12:15; 16:14; I Tim. 3:3; 6:10,17-19; II Tim. 3:2).
▣ "being content with what you have" This is a present passive participle used in an imperatival sense. This is a key issue for happiness. It is a worldview that does not focus on the physical and the immediate. Contentment is a wonderful gift from God that must be accepted by faith and lived out daily (cf. II Cor. 9:8; Phil. 4:11-12; I Tim. 6:6-10).
▣ "I will never desert you, nor will I ever forsake you" This is a loose quote with two emphatic double negatives, taken from God's promises to His leaders and people. God is with us and for us (cf. Deut. 31:6-7; Josh. 1:5; I Chr. 28:20; Isa. 41:10,13,14,17). Believers do not have to fear for daily provisions (cf. Matt. 6:19-34).
13:6 "The Lord" This is a quote from the Septuagint of Ps. 118:6, but this same truth is also found in Psalm 56:4,11.
▣ "The Lord is my helper" Psalm 118 is a powerful word of confidence in God's love, forgiveness, presence, and help.
The noun "helper" is used only here in the NT (but the verb is in Heb. 2:18), but is used often in the LXX. It means "to give aid," "to come to one's rescue."
▣ "What will man do to me" This great truth (cf. Ps. 56:4,11; 118:6) is also stated in slightly different terms in Rom. 8:31b and then illustrated in 8:32-39.
NASB (UPDATED) TEXT: 13:7-16
7Remember those who led you, who spoke the word of God to you; and considering the result of their conduct, imitate their faith. 8Jesus Christ is the same yesterday and today and forever. 9Do not be carried away by varied and strange teachings; for it is good for the heart to be strengthened by grace, not by foods, through which those who were so occupied were not benefitted. 10We have an altar from which those who serve the tabernacle have no right to eat. 11For the bodies of those animals whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside the camp. 12Therefore Jesus also, that He might sanctify the people through His own blood, suffered outside the gate. 13So, let us go out to Him outside the camp, bearing His reproach. 14For here we do not have a lasting city, but we are seeking the city which is to come. 15Through Him then, let us continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name. 16And do not neglect doing good and sharing, for with such sacrifices God is pleased.
13:7 "Remember" This is a present active imperative. The implication is to pray for the leaders and honor them! This is a different, but similar, word from v. 3. Believers need to be conscious of the need for praying for and honoring their leaders' loving service to the body of Christ (cf. v. 3) and her leaders (cf. vv. 7,17,24; I Thess. 5:12-13).
▣ "those who led you" Verses 17 and 24 deal with current leaders, so v. 7 must refer to those leaders who first preached the gospel, but are now dead.
▣ "who spoke the word of God to you" This is the task of Christian leaders. They do not teach or preach their discoveries or personal/cultural preferences, but the gospel of Jesus Christ. For this we honor them, respect them, and pray for them.
▣ "considering the result of their conduct" This is a present active participle used as an imperative. These leaders, like those in the roll call of the faithful in chapter 11, remained faithful during life and until death. Their lives witnessed to the validity of their messages.
▣ "imitate their faith" This is a present middle (deponent) imperative. Our author is calling on his readers to mimic the faith of their leaders. Paul often encourages believers to imitate his faith (cf. I Cor. 4:16; 11:1-2; Phil. 3:17; 4:9; I Thess. 1:6; II Thess. 3:7,9).
13:8 "Jesus. . .same" The OT characters of chapter 11 were good examples; the former and current leaders were good examples; Christ is our supreme example. His character and faithfulness never change (cf. Ps. 102:26-27, quoted in Heb. 1:12). This same theological statement is made concerning YHWH in Mal. 3:6. God's character and mercy are constant and, so too, are Jesus Christ's.
13:9 "Do not be carried away" This is a present passive imperative with a negative particle which usually means to stop an act already in process. Some of the hearers were contemplating "shrinking back" (cf. 2:1; 10:38). The passive voice implies the activity of Satan or the demonic.
▣ "by varied and strange teachings" Exactly what this involved is uncertain, but a similar combination of Jewish and pagan practices is condemned in Col. 2:16-23.
It almost seems to me that parts of chapter 13 are a Pauline close added to a letter to a synagogue. Parts of this chapter (i.e., vv. 4-5) fit a mixed-church setting, not a synagogue.
NASB"for it is good for the heart to be strengthened by grace"
NKJV"For it is good that the heart be established by grace"
NRSV"for it is well for the heart to be strengthened by grace"
TEV"It is good to receive inner strength from God's grace"
NJB"it is better to rely on grace for inner strength"
This is a present passive infinitive. These hearers need to be firmly established, not on ritual, animal sacrifice or food laws, but on the undeserved, unmerited grace of God in Jesus Christ (i.e., the gospel, cf. v. 7). They were vacillating between Moses and Jesus. Jesus, the unchanging Word of the Father, is far superior to the procedures and words of the first covenant.
Understanding God's unchanging character and love, so clearly expressed in the life, teaching, and death of Jesus (the gospel), is what gives believers encouragement. Believers' hearts and minds are strengthened through a knowledge of the gospel and a personal relationship with the Great Shepherd, not through external rituals and procedures (the old Mosaic covenant).
This author often addresses the spiritual issue of the "heart" (see Special Topic at 3:8). He quotes several OT texts.
1. 3:8,15; 4:7, "do not harden your hearts" (Ps. 95:8)
2. 3:10, "go astray in their hearts" (Ps. 95:10)
3. 8:10, "write them upon their hearts" (Jer. 31:33)
He then summarizes these truths in 3:12; 4:12, and 10:22. The heart represents the mental, emotional, and volitional aspects of mankind. Christianity deals with the internal needs of fallen humanity, whereas Judaism could not.
▣ "heart" See Special Topic at 3:8.
▣ "not by foods, through which those who were so occupied were not benefitted" This is an obvious reference to Leviticus 11. The food laws had passed away in Christ (cf. Matt. 15:11; Mark 7:18-23; Acts 10; Col. 2:16-23). They were no longer binding on believers for salvation (cf. Galatians 3; Acts 15), but in a church setting, believers were still to be conscious of "weaker brothers" (cf. Acts 15:19-20; Rom. 14:1-15:6; I Corinthians 8; 10:23-33) and to try not to offend their weak consciences.
13:10 "We have an altar" The analogy seems to be a spiritual (heavenly) tabernacle, not a physical altar and, therefore, it refers to Jesus' sacrificial work on behalf of believers. It is a powerful metaphor of our access to God through Christ.
▣ "no right to eat" This is another allusion to Leviticus 16.
13:11 "as an offering for sin, are burned outside the camp" This is another allusion to the procedures of Lev. 16:27 — the Day of Atonement.
13:12 "Jesus. . .suffered outside the gate" This is a rabbinic word play as the OT sacrifices were taken outside of the camp, Jesus was taken outside the city of Jerusalem to be crucified.
13:13 "So, let us go out to Him" This is a key verse in the book. It is a present middle (deponent) subjunctive, which speaks of continuous action and adds an element of contingency (this is the final admonition and warning against "shrinking back"). Believers need to publicly identify with Him and bear His reproach regardless of the consequences. This is the clear call for these "sheltered" synagogue believers to move into the full light of Great Commission Christianity (cf. Matt. 28:19-20; Acts 1:8).
13:14 "the city" This is a metaphor for heaven using the Israelite capital of the Promised Land (cf. 11:10,16; 12:22; John 14:2). This same type of metaphor is seen in 11:14, "a country."
13:15 "through Him" This refers to Jesus, mentioned by name in v. 12, who sanctified His people by the sacrifice of His own blood outside the gate of Jerusalem. All spiritual benefits come through Him!
▣ "let us continually offer up a sacrifice of praise" This is a present active subjunctive. The sacrificial system, given to Israel to promote fellowship with God by dealing with the sin problem, involved five types of sacrifices.
A. Two were mandatory
1. the "sin offering"
2. the "trespass or guilt" offering
B. Three were voluntary
1. wholly burnt offering
2. grain/meal offering
3. fellowship, or peace, offering
It is in connection with these last three that the concept of thanksgiving and praise are mentioned (cf. Lev. 7:12). These sacrifices are described in detail in Leviticus 1-7. The Psalms mention this aspect of adoration often (cf. Ps. 27:6;50:14; 69:30; 107:22; 116:17). The phrase "sacrifice of praise" comes from the Septuagint (cf. Lev. 7:2,3,5; II Chr. 29:31; 33:16; Ps.49:14,23; 106:22).
▣ "the fruit of lips" This phrase reflects Isa. 57:19 and Hosea 14:3 from the Septuagint. Passages like this were used by the Israelites in exile to substitute verbal praise in place of animal sacrifices because the Temple had been totally destroyed in 586 b.c. by Nebuchadnezzar II, the neo-Babylonian king. It was destroyed again by Rome in a.d. 70. The date of the writing of this book is uncertain.
NASB"that give thanks to His name"
NKJV"giving thanks to His name"
NRSV"that confess his name"
TEV"that confess him as Lord"
NJB"those who acknowledge his name"
For believers our praise to God is our confession (homologēo) of Jesus (using His name as in Matt. 28:19-20 or Rom. 10:9-13) as Lord (cf. TEV, which reflects Phil. 2:6-11).
13:16 "and do not neglect doing good" This is a present middle imperative with a negative particle, which usually means to stop an act in progress. God is pleased when His children love and help each other (cf. Phil. 4:18).
In a Jewish context this "good things" (koinōnia) probably refers to almsgiving (cf. Matt. 6:1), a weekly gift of money given by members of the synagogue to purchase food for the needy. The Jews considered this an act of righteousness.
▣ "sharing"
▣ "for with such sacrifices God is pleased" Notice in v. 15 the acceptable sacrifice was professed faith in Christ; now it is Christlike living. The gospel is surely both!
NASB (UPDATED) TEXT: 13:17
17Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. Let them do this with joy and not with grief, for this would be unprofitable for you.
13:17 "Obey. . .submit" This is a present passive (A. T. Robertson lists it as a middle voice) imperative and present active imperative. Although individuals are free in Christ we must yield ourselves to spiritual authority for growth and service (cf. v. 7; I Cor. 16:16; I Thess. 5:12-13).
This word of encouragement to submit to Christian leaders is much needed in our day of disrespect for authority of any kind, and an overemphasis on the rights and powers of the individual. God has placed some as leaders among His people (note Num. 16:3-5). We honor them because of their call, training, commitment, and service. However, there is an opposite "ditch." God's calling has been abused by some authoritarian personalities. There must be a balance, a mutual respect, a co-operative spirit between God's people and God's leaders. All believers are called to be subject to one another out of respect for Christ (cf. Eph. 5:21).
▣ "they keep watch" This term means "to be awake," "to be vigilant" (cf. Mark 13:33; Luke 21:36; Eph. 6:18), which is a metaphor for diligent watchfulness and service (cf. Isa. 62:6; Ezek. 3:17; 33:7-9).
▣ "as those who will give an account" Leaders are responsible for their ministry and will give an account to God (cf. I Cor. 3:10-15). They are stewards!
▣ "Let them do this with joy and not with grief" The attitude of the congregation does not determine the ministry, but it does make the process enjoyable or painful.
NASB (UPDATED) TEXT: 13:18-19
18Pray for us, for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things. 19And I urge you all the more to do this, so that I may be restored to you the sooner.
13:18 "Pray for us" Prayer by leadership and for leadership is crucial (cf. Eph. 6:18-19; Phil. 4:6; I Thess. 5:25; I Tim. 2:1-2,8). The plural may refer to a ministry group including Timothy (cf. v. 23).
▣ "for we are sure that we have a good conscience, desiring to conduct ourselves honorably in all things" Attitude and lifestyle set the foundation for leadership. The author of Hebrews has mentioned the "conscience" several times (cf. 9:9,14; 10:2,22; 13:18). The power of Jesus' redemption and the indwelling Spirit has removed the fear of God and shame of past sins and replaced them with a joy, peace, confidence, not in human performance, but in the gospel! This knowledge of the gospel is the helmet of salvation (cf. Eph. 6:17; I Thess. 5:8).
Some commentators have seen this verse as relating to some type of accusations being leveled at the author (similar to Paul's situation in I Corinthians and Galatians).
13:19 This is a rather cryptic verse. Somehow the author's coming was related to their prayers. This sounds so much like Paul (cf. Philemon 22). Prayer releases God's effective power for ministry. Believers' prayers affect God and others.
Some commentators (e.g., H. E. Dana's Jewish Christianity, p. 268) have assumed this refers to the author's sickness, or even imprisonment (the term "sooner" is also used of Timothy in v. 23).
NASB (UPDATED) TEXT: 13:20-21
20Now the God of peace, who brought up from the dead the great Shepherd of the sheep through the blood of the eternal covenant, even Jesus our Lord, 21equip you in every good thing to do His will, working in us that which is pleasing in His sight, through Jesus Christ, to whom be the glory forever and ever. Amen.
13:20 "Now the God of peace" This title for God the Father is used only here and in Paul's writings (cf. Rom. 15:33; 16:20; I Cor. 14:33; II Cor. 13:11; Phil. 4:9; I Thess. 5:23; "Lord of Peace" II Thess. 3:16).
▣ "who brought up from the dead" The NT normally depicts God the Father as raising Jesus from the dead (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 6:4,9; 10:9; I Cor. 6:14; II Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; I Thess. 1:10). This shows the Father's acceptance of Jesus' life, teachings, and sacrifice. However, there are other texts which assert the agency of the resurrection was the Spirit (cf. Rom. 8:11) or the Son Himself (cf. John 2:19-22; 10:17-18). Theologically speaking, all three persons of the Trinity are active in all the redemptive acts.
▣ "the great Shepherd" The term "shepherd" is an OT metaphor for
1. YHWH (cf. Gen. 49:24; Ps. 23:1; 78:52; 80:1; Eccl. 12:11; Isa. 40:11; 63:11; Jer. 31:10; Ezek. 34)
2. the leadership of His people (cf. Jer. 10:21; 50:6-7; Ezek. 34:2-3; Zech. 11:3,5,15,17)
3. the coming Messiah, son of David (cf. Ps. 78:70-72; Ezek. 34:23-24; 37:24; Micah 5:4; 7:14; Zech. 13:7; John 10:2,11,14; I Pet. 2:25; 5:4)
Several times in the OT (cf. Num. 27:17; I Kgs. 22:17; II Chr. 18:16; Ezek. 34:5; Zech. 10:2) God's people are described as scattered and without a shepherd, but now the Great Shepherd has come. He has delivered us and is with us!
▣ "through the blood" This refers to His life given which inaugurated the new covenant (cf. Zech. 9:11; Mark 14:24; I Cor. 11:25).
▣ "the eternal covenant" It is difficult to sort out the different "eternal" covenants because, as Hebrews shows, the Mosaic covenant was conditional and because of human weakness, not eternal. The OT records conditional and unconditional covenants (i.e., the Exodus, Gen. 15:17-21). The covenant with Abraham, whereby all the nations would be blessed, is unconditional (i.e., everlasting covenant), and thereby, eternal (cf. Genesis 17:7,13,19; Psalm 105:9-10). The covenant with David, first revealed in II Samuel 7, is a foreshadowing of the Messiah, son of David, which is unconditional, and thereby, eternal (cf. Ps. 89:3-4). The new covenant is mentioned as a promised new day of righteousness (new age of the Spirit) for God's people (cf. Isa. 55:3; 59:21; 61:8; Jer. 31:33; 32:40; 50:5; Ezek. 16:60; 37:26). One can see how the Jews of Jesus' day were shocked at His message. He had always been God's plan of redemption, but the failure of Israel to keep God's law given to Moses showed the need of another way of salvation than human performance (cf. Galatians 3). See SPECIAL TOPIC: ETERNAL at 6:2.
SPECIAL TOPIC: FOREVER ('OLAM)
13:21
NASB"equip you in every good thing"
NKJV"make you complete in every good work"
NRSV"make you complete in everything good"
TEV"provide you with every good thing"
NJB"prepare you. . .in every kind of good action"
This verb (katartizō, a rare aorist active optative, which is an expressed wish or desire) means to make someone or something completely adequate, sufficient, or fully qualified (cf. Luke 6:40; I Cor. 1:10; II Cor. 13:11; I Thess. 3:10; I Pet. 5:10). Theologically this is parallel to Eph. 2:10. God's will is that believers are conformed to the image of Jesus (cf. Rom. 8:29), resulting in godly living which attracts the lost to Christ.
▣ "to do His will" Jesus did the Father's will in coming as the Suffering Servant (cf. 10:7). Now His followers are called on to also do His will (cf. 10:36).
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
▣ "to whom be the glory forever and ever. Amen" This phrase, so common in Paul's and Peter's writings, is ambiguous. Sometimes it refers to God the Father (cf. Rom. 11:36; Eph. 3:21; I Pet. 4:11; 5:11; Jude 25; Rev. 1:6; 7:12), sometimes to Jesus the Son (cf. II Tim. 4:18; II Pet. 3:18) and sometimes to both (cf. Rom. 16:27; I Tim. 1:17; Rev. 5:13 and here). Often NT authors use the same titles, actions, and phrases to describe both the Father and the Son as a way of asserting the equality and deity of Jesus of Nazareth.
▣ "Amen" The original Hebrew term meant "to be firm." This developed into the metaphorical sense of faithfulness, dependability, and trustworthiness (cf. Hab. 2:4). It came to be used in the sense of "I affirm" or "I agree with" a particular statement.
NASB (UPDATED) TEXT: 13:22-24
22But I urge you, brethren, bear with this word of exhortation, for I have written to you briefly. 23Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you. 24Greet all of your leaders and all the saints. Those from Italy greet you.
13:22-24 The closing verses, 22-24, are similar to the way Paul closes his letters penned by a scribe, where he takes the pen and adds a small personal note and blessing.
13:22 "I urge you" The author calls his book "a word of exhortation." He urges his readers often (cf. 3:13; 10:25; 12:15; 13:15,22). They are brothers (and sisters) in Christ, but they must cling to Him, follow Him, serve Him!
▣ "bear with this word of exhortation" This is a present middle imperative, which emphasizes the involvement of the subject and commands continual listening. The phrase "word of exhortation" is used in Acts 13:15 for a synagogue sermon. Many believe this is what Hebrews originally was, but was modified to become a letter.
13:23 "brother Timothy" When Paul uses "brother," the person's name always comes first (cf. Rom. 16:23; I Cor. 1:1; 16:12; II Cor. 1:1; 2:13; Phil. 2:25). This is a key evidence against Paul's authorship. The mentioning of Timothy reveals a time frame for the book's composition, during Paul's lifetime or soon after his death (a.d. 68), before Timothy's death.
▣ "has been released" This is a perfect passive participle. We know nothing from Scriptures or elsewhere of Timothy being in prison. In his Word Pictures in the New Testament, p. 451, A. T. Robertson asserts that Timothy was put in prison when he came to visit Paul, mentioned in II Tim. 4:11,21. The word "released" (perfect passive participle) is used in (1) Matt. 27:15; John 19:10; Acts 3:13; 4:21,23; 5:40 for release from prison and (2) Acts 13:3, metaphorically for a release from a ministry assignment, and it may mean that here.
▣ "if he comes soon, I will see you" This may imply that the author of Hebrews worked and traveled with Timothy.
13:24 "saints" See Special Topic at 6:10.
▣ "those from Italy greet you" This phrase could mean
1. the author is in Italy
2. the author is from Italy
3. part of the author's missionary team was from Italy
4. the author is writing to Italy
In Jewish Christianity, H. A. Dana says that this verse implies that the letter was written to the Jewish faction of the church at Rome. The first mention of the book of Hebrews was by Clement of Rome about a.d. 97 (p. 270). However, I think it was sent to a Jewish synagogue (possibly in Rome) that had believers as members. The warnings are directed to two groups, the believing Jewish group (the "you" of chapter 6), for them not to "shrink back" (cf. 10:38) and to the unbelieving group (the "those" of chapter 6) to profess/confess Jesus as the Messiah and for both groups to fully embrace Christianity.
NASB (UPDATED) TEXT: 13:25
25Grace be with you all.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. If Hebrews is a letter, which appears certain from chapter 13, why is there no opening greeting?
2. Does chapter 13 reflect the Jewish unbelievers or false teachers?
3. What does this chapter say about Christian "leaders"?
4. How does verse 23 date the book of Hebrews?
Copyright © 2012 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 11. See attached PDF (121 pages)
OPENING STATEMENTS
A. This was Soren Kierkegaard's favorite book in the New Testament because it emphasizes practical, daily Christianity.
B. This was Martin Luther's least favorite book in the New Testament because it seems to contradict Paul's "justification by faith" emphasis in Romans and Galatians (i.e., James 2:14-26).
C. This is a very different genre from other NT books
1. very much like a new covenant book of Proverbs (i.e., wisdom literature) spoken by a fiery prophet
2. written early after Jesus' death and still very Jewish and practical
AUTHOR
A. The traditional author is James (Hebrew, "Jacob"), the half-brother of Jesus (one of four sons from Mary and Joseph (cf. Matt. 13:55; Mark 6:3). He was the leader of the Jerusalem Church (a.d. 48-62, cf. Acts 12:17; 15:13-21; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:12).
1. He was called "James the Just" and later nicknamed "camel knees" because he constantly prayed on his knees (from Hegesippus, quoted by Eusebius).
2. James was not a believer until after the resurrection (cf. Mark 3:21,31; John 7:5). Jesus appeared to him personally after the resurrection (cf. 1 Cor. 15:7).
3. He was present in the upper room WITH THE DISCIPLES (cf. Acts 1:14) with the disciples (cf. Acts 1:14) and possibly also there when the Spirit came on Pentecost.
4. He was probably married (cf. 1 Cor. 9:5).
5. He is referred to by Paul as a pillar (possibly an apostle, cf. Gal. 1:19) but was not one of the Twelve (cf. Gal. 2:9; Acts 12:17; 15:13).
6. In Antiquities of the Jews, 20.9.1, Josephus says that he was stoned in a.d. 62 by orders from the Sadducees of the Sanhedrin, while another tradition (the second century writers, Clement of Alexandria or Hegesippus) says he was pushed off the wall of the Temple.
7. For many generations after Jesus' death a relative of Jesus was appointed leader of the church in Jerusalem.
B. In Studies in the Epistle of James, A. T. Robertson affirms James' authorship.
"There are many proofs that the epistle was written by the author of the speech in Acts 15:13-21—delicate similarities of thought and style too subtle for mere imitation or copying. The same likeness appears between the Epistle of James and the letter to Antioch, probably written also by James (Acts 15:23-29). There are, besides, apparent reminiscences of the Sermon on the Mount, which James may have heard personally or at least heard the substance of it. There is the same vividness of imagery in the epistle that is so prominent a characteristic of the teaching of Jesus" (p. 2).
A. T. Robertson is here following J. B. Mayor's The Epistle of St. James, pp. iii-iv.
C. There are two other men named James in the NT apostolic band. However, James, the brother of John, was killed very early in a.d. 44 by Herod Agrippa I (cf. Acts 12:1-2). The other James, "the less" or "the younger" (cf. Mark 15:40), is never mentioned outside the lists of apostles. The author of our epistle was apparently well known.
D. There have been three theories as to the relationship of James to Jesus:
1. Jerome said that he was Jesus' cousin (by Alphaeus and Mary of Clopas). He deduced this from comparing Matt. 27:56 with John 19:25.
2. Roman Catholic tradition asserts that he was a half-brother by a previous marriage of Joseph (cf. Origen's comments on Matt. 13:55 and Epiphanius in Heresies, 78).
3. Tertullian (a.d. 160-220), Helvidius (a.d. 366-384) and most Protestants assert that he was a true half-brother of Jesus by Joseph and Mary (cf. Matt. 13:55; Mark 6:3).
4. Options #1 and #2 were developed historically to guard the later Roman Catholic doctrine of the perpetual virginity of Mary.
DATE
A. If the above authorship is accepted, there are two possible dates.
1. Early, before the Jerusalem Council (Acts 15) in A.D. 49 (if this date is true then James is the earliest NT book to be circulated).
2. Later, just before the death of James in A.D. 62.
B. The early date has in its favor
1. the use of "synagogue" (NASB "assembly") in 2:2
2. the lack of church organization
3. the use of the word "elder" in its Jewish sense in 5:14
4. no mention of the controversy over the Gentile mission (cf. Acts 15)
5. James seems to be writing to early Jewish believing communities away from Jerusalem and probably out of Palestine (cf. 1:1)
C. The late date has in its favor
1. the possible reaction by James (cf. 2:14-26) to Paul's letter to the Romans (cf. 4:1ff), taking an opposite approach to correct an inappropriate usage of Paul's preaching or writings by the heretics (cf. 2 Pet. 3:15-16).
2. The book apparently assumes basic Christian doctrines because of their total absence from the book.
RECIPIENTS
A. The reference to "the twelve tribes that are scattered over the world" (1:1) is our major hint. Also, the inclusion of the letter in the "catholic epistles" (i.e., letters addressed to several churches) reflects its encyclical nature. Obviously one church is not as prominent as a specific though scattered group of individuals and these seem to be Jewish Christians outside of Palestine.
B. Although James has a Jewish flavor, it is addressed to a Christian audience. This is confirmed by
1. the use of the term "brother" (cf. 1:2,16,19; 2:1,5,14; 3:1,10,12; 4:11; 5:7,9,10,12,19)
2. the use of the term "Lord" (cf. 1:1,7,12; 2:1; 4:10,15; 5:4,7,8,10,11,14,15)
3. the specific mention of faith in Christ (cf. 2:1); and (4) the expectation of Jesus' return (cf. 5:8).
C. There are three possible interpretations of the phrase in 1:1.
1. Jews—This seems improbable because of the recurrent use of "brethren," the lack of the major gospel truths about Jesus, as well as the specific mentioning of faith in Christ in 2:1. Also, after the Babylonian Exile, many of the original twelve tribes never returned. The same metaphor is used symbolically of believers in Rev. 7:4-8.
2. Christian Jews—This seems to be the most likely because of the Jewish flavor of the book and the leadership position of James in the Jerusalem church.
3. The church as spiritual Israel—This is possible because of the use of "diaspora" in 1 Pet. 1:1 and Paul's allusion to the church (believing Jews and Gentiles ) as spiritual Israel (cf. Rom. 2:28-29; 4:16-25; Gal. 3:7,29; 6:16; 1 Pet. 2:5,9).
OCCASION
There are two major theories.
A. An attempt to apply the New Covenant specifically to first century Jewish Christians living in pagan settings.
B. Some believe it was wealthy Jews persecuting Christian Jews. It is also possible that the early Christians were subject to antisemitic pagan abuse. It was obviously a time of physical need and persecution (cf. 1:2-4,12; 2:6-7; 5:4-11,13-14).
LITERARY GENRE
A. This letter/sermon reflects a knowledge of wisdom literature, both canonical (Job - Song of Songs) and inter-biblical (Ecclesiasticus about 180 b.c.). Its emphasis is practical living—faith in action (cf. 1:3-4).
B. In some ways the style is very similar to both Jewish wisdom teachers and Greek and Roman moral itinerant teachers (like the Stoics). Some examples are:
1. loose structure (jumping from one subject to another)
2. many imperatives (54 of them)
3. diatribe (a supposed objector asking questions, cf. 2:18; 4:13). This is also seen in Malachi, Romans, and 1 John.
C. Although there are few direct quotations from the OT (cf. 1:11; 2:8,11,23; 4:6), like the book of the Revelation, there are many allusions to the OT.
D. The outline of James is almost longer than the book itself. This reflects the rabbinical technique of jumping from subject to subject in order to keep the attention of the audience. The rabbis called it "pearls on a string."
E. James seems to be a combination of OT literary genres: (1) sages (wisdom teachers) and (2) prophets (much like Amos or Jeremiah). He uses OT truths but bathes them in Jesus' Sermon on the Mount teachings. (See section B. under Content below).
F. Richard N. Longenecker, Biblical Exegesis in the Apostolic Period, p. 69 says, "a case could also be made for the letter (James) as having been written by James as having been first a homily or a sermon – perhaps extracts drawn from a number of James' sermons – and only later cast into the form of a letter and circulated more sidely."
CONTENT
A. James uses allusions to Jesus' words, found in the Synoptic Gospels, more than any other NT book.
B. James is reminiscent of the Sermon on the Mount.
JAMES | SERMON ON THE MOUNT |
1:2 | Matt. 5:1-2 |
1:4 | Matt. 5:48 |
1:5 | Matt. 7:7 (21:26) |
1:12 | Matt. 5:3-11 |
1:20 | Matt. 5:22 |
1:22-25 | Matt. 7:24-27 |
2:5 | Matt. 5:3 (25:34) |
2:8 | Matt. 5:43; 7:12 |
2:13 | Matt. 5:7 (6:14-15; 18:32-35) |
3:6 | Matt. 5:22,29,30 |
3:12 | Matt. 7:16 |
3:18 | Matt. 5:9; 7:16-17 |
4:4 | Matt. 6:24 |
4:11-12 | Matt. 7:1 |
4:13 | Matt. 6:34 |
5:2 | Matt. 6:19-20 |
5:10-11 | Matt. 5:12 |
5:12 | Matt. 5:34-37 |
C. It is applied theology (faith without works is dead). Out of 108 verses, 54 are imperatives.
CANONIZATION
A. James' inclusion was late and difficult.
1. James was not in the canonical list from Rome about A.D. 200 called "Muratorian Fragment."
2. It was not in the canonical list from North Africa, A.D. 360, called "Cheltenham List" (also called Karl Mommsen's catalog).
3. It was not included in the Old Latin version of the NT.
4. Eusebius lists it as one of the disputed books (Hebrews, James, 2 Peter, II and 3 John, Jude, and Revelation), Hist. Eccl. II:23:24-24; III:25:3.
5. It was not received in the Western Church until the fourth century and was not documented in the Eastern Church until the revision of the Syriac translation of the fifth century called the Peshitta.
6. It was rejected by Theodore of Mopsuetia (a.d. 392-428), the leader of the Antiochean school of biblical interpretation (he rejected all of the catholic epistles).
7. Erasmas had doubts about it, as did Martin Luther, who called it a "strawy epistle" because he felt it contradicted Romans' and Galatians' emphases on "justification by faith."
B. Evidence of James' genuineness:
1. It was alluded to in the writings of Clement of Rome (a.d. 95) and later in the second century by Ignatius, Polycarp, Justin Martyr, and Irenaeus.
2. It is alluded to in the non-canonical, but popular, Christian writing called Shepherd of Hermas, written about a.d. 130.
3. It is quoted directly by Origen (a.d. 185-245) in his commentary on John, XIX:23.
4. In his Hist. Eccl. 2:23, Eusebius listed it among the "disputed books," but added that it was accepted by most churches.
5. It is included in the revision of the Syriac translation of a.d. 412 (called the Peshitta).
6. Origen and John of Damascus in the East and Jerome and Augustine in the West championed this book's inclusion in the Canon. It received official canonical status at the Councils of Hippo, a.d. 393, and Carthage, a.d. 397 and again in a.d. 419.
7. It was accepted by Chrysostom (a.d. 345-407) and Theodoret (a.d. 393-457), both leaders of the Antiochean school of biblical interpretation.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greetings to the Twelve Tribes | Salutation | Salutation | Address and Greetings |
1:1 | 1:1 | 1:1 | 1:1 | 1:1 |
Faith and Wisdom | Profiting from Trials | The Blessing of Trials | Faith and Wisdom | Trials a Privilege |
1:2-8 | 1:2-8 | 1:2-4 | 1:2-8 | 1:2-4 |
Prayer with Confidence | ||||
1:5-8 | 1:5-8 | |||
Poverty and Riches | The Perspective of Rich and Poor | Poverty and Riches | The Lot of the Rich | |
1:9-11 | 1:9-11 | 1:9-11 | 1:9-11 | 1:9-11 |
Trial and Temptation | Loving God Under Trials | Testing and Temptation | Temptation | |
1:12-15 | 1:12-18 | 1:12-16 | 1:12-15 | 1:12 |
1:13-15 | ||||
Receiving the Word and Putting It into Practice | ||||
1:16-18 | 1:16-18 | 1:16-17 | ||
1:17-18 | ||||
1:18 | ||||
Hearing and Doing the Word | Qualities Needed in Trials | True Worship | Hearing and Doing | True Religion |
1:19-21 | 1:19-20 | 1:19-21 | 1:19-21 | 1:19-21 |
Doers - Not Hearers | ||||
1:21-27 | ||||
1:22-25 | 1:22-25 | 1:22-25 | 1:22-25 | |
1:26-27 | 1:26-27 | 1:26-27 | 1:26-27 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
POSSIBLE OUTLINE OF CHAPTER 1
There are several ways to outline this chapter. One is to list the characteristics of the redeemed and mature believers versus the redeemed, but weak believers:
MATURE | WEAK |
1. joy amidst trials (1:2) 2. ask for wisdom to endure trials (1:5) 3. do not doubt in prayer (1:6) 4. glory in Christ (1:9) 5. persevere in temptation (1:12) 6. quick to hear, slow to speak, slow to anger (1:19) 7. put off all moral evil (1:21) 8. receive the word of God (1:21) do the word of God (1:22) look to and remember the word of God (1:24-25) 9. careful of speech (1:20) 10. help the needy (1:27) 11. remain unstained by the world (1:27) |
(no joy) (did not ask) doubt glory in wealth yield to temptation (the opposite) (the opposite) (the opposite) (the opposite) (the opposite) (the opposite) (the opposite) (the opposite) |
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT 1:1
1James, a bond-servant of God and of the Lord Jesus Christ, to the twelve tribes who are dispersed abroad: Greetings.
1:1 "James" It is the Greek form of the common Hebrew name, Jacob. He was known by both Jews and Christians in Jerusalem as "James the Just." He became the respected leader of the Jerusalem Church (cf. Acts 15). Some traditional evidence indicates that this was because of his genealogical relationship to Jesus. This seems to have been a pattern in this church for several generations. One reason I believe this book is not pseudonymous in that James does not specifically identify himself or his relationship to Jesus. This humility characterizes NT authors.
▣ "a bond-servant" This refers to either (1) a sense of humility or (2) an OT honorific title (i.e., Moses, David). It is obviously used as the opposite of "Lord" (cf. Jude v. 1).
▣ "of God and the Lord Jesus Christ" This GENITIVE phrase combines God and Jesus in a grammatical parallel in order to assert Jesus' equality with God (cf. Titus 2:13; II Pet. 1:1). It could also link the Father and the Son into one activity (cf. I Thess. 3:11; II Thess. 2:16). NT authors often use the title "Lord" (i.e., kurios, which is synonymous with the Hebrew adon, both translated "owner," "master," "husband," or "lord") to assert the deity of Jesus of Nazareth. It was a term used to translate "YHWH" from the Hebrew OT into the Greek of the Septuagint (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY at 5:4.
NASB"to the twelve tribes who are dispersed abroad"
NKJV"the twelve tribes who are scattered abroad"
NRSV"the twelve tribes in the Dispersion"
TEV"to all God's people scattered over the whole world"
NJB"the twelve tribes of the Dispersion"
The "twelve tribes" would be an inclusive metaphor for all of the Jewish believers. They are the new people of God, the new Israel (cf. Rom. 2:28,29; Gal. 6:16; I Pet. 2:5,9).
The term "diaspora" (lit. scattered seed) is first used in the LXX where it has several connotations.
1. the removal of God's people from the Promised Land because of their sin (cf. Deuteronomy 27-28)
2. the designation referring to the people (i.e., community) who are exiled
3. the way of designating the place/locality of the exiled Jews (i.e., Babylon, Media, Assyria)
It came to refer to Jews living outside of Palestine. In this context it refers to Jewish Christians in local churches scattered across the Mediterranean (the fulfillment of the ridicule of John 7:35).
SPECIAL TOPIC: THE NUMBER TWELVE
▣ "Greetings" This is the common opening form (i.e., charein) of a Greek letter, but it is rare in the NT letters. It literally means "rejoice." James uses this same "greetings," as in Acts 15:23. Paul slightly changes it from "greetings" to "grace" (i.e., charis).
NASB (UPDATED) TEXT 1:2-4
2Consider it all joy, my brethren, when you encounter various trials, 3knowing that the testing of your faith produces endurance. 4And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.
1:2 "Consider it" This is an aorist middle imperative. The TEV translates it as "consider yourselves." The Williams NT translates it as "you must consider." James is calling on believers to make a decisive personal choice about how they face their life situations. Knowing Christ changes everything (i.e., Phil. 3:7-8)! It is literally "add it all up!" In the ancient world sets of numbers were totaled at the top, not the bottom, as in our culture.
▣ "all joy" "All" is placed first in the Greek text for emphasis. In James the trials are not joy, but their possible results are (cf. Matt. 5:10-12; Luke 6:22-23: Acts 5:41; Rom, 5:3; I Pet. 1:6). Jesus suffered and we must share this maturing experience (cf. Acts 14:22; Rom. 8:17; II Cor. 1:5,7; Phil, 1:29; 3:10; Heb. 5:8-9; and especially I Pet. 2:21; 3:14-17; 4:12-16).
▣ "my brethren" James uses the term "brethren" (adelphos/adelphoi) to (1) introduce a new subject (like Paul) and (2) to endear himself to his readers, which was necessary because of his hard-hitting prophetic style. James uses this literary technique often (cf. 1:2,16,19; 2:1,5,14; 3:1,10,12; 4:11; 5:7,9,10,12,19).
The Greek term follows the Hebrew connotation of a blood relative, close kin, neighbor, or covenant partner. The Greek term is a combination of "womb" (delphys) and "a" (i.e., one from the same womb). The people of God perceive themselves as God's children. This led to the use of many familial metaphors in the NT: (1) child/children; (2) born again/born from above; (3) adopted; and (4) brother/brothers.
NASB"when you encounter"
NKJV"when you fall into"
NRSV"whenever you face"
TEV"when. . .comes your way"
NJB"when. . .come upon you"
This is an aorist active subjunctive of the compound terms "to fall" and "around." The subjunctive speaks of possible future action, but with some degree of doubt. These believers were experiencing some problems, but apparently not all of them. Trials and problems are common for believers in this fallen world.
▣ "various trials" This is literally "many colored" or "rainbowed" (cf. I Pet. 1:6). In I Peter 4:10 the same word translated by NASB "manifold," is used to describe God's grace. For every trial we face there is a matching grace of God! In James 1:3a trials purify faith, in 1:3b they produce patience, and in 1:4 they produce maturity. Problems happen! How believers face them is the crucial issue!
The word "trials" (peirasmos, cf. v. 12) denotes an attempt to destroy (cf. vv. 13,14). See Special Topic following.
In v. 3 the other word with the connotation of "tempt," "text," or "try" (dokimion, cf. I Pet. 1:7) is used. This word often has the connotation of "tested for strengthening."
1:3 "the testing of" The Greek term dokimos was used of testing metals to prove their genuineness (cf. Pro. 27:21 in the Septuagint). It developed the connotation of "to test with a view toward approval" (cf. 1:12; I Pet. 1:7). God tests His children (cf. Gen. 22:1; Exod. 15:25; 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; 3:1,4; II Chr. 32:31; Matt. 4:1; I Pet. 4:12-16), but it is always for strengthening, never for destruction. See Special Topic below.
▣ "faith" Here, the word pistis is used in the sense of personal trust in God through Christ, not Christian doctrine as it does in Jude vv. 3,20.
The Greek term pistis may be translated in English as "trust," "believe," or "faith." This term conveys two distinct aspects of our relationship with God: (1) we put our trust in the trustworthiness of God's promises and Jesus' finished work and (2) we believe the message about God, man, sin, Christ, salvation, etc. Hence, it can refer to the message of the gospel or our trust in the gospel. The gospel is a person to welcome, a message to believe, and a life to live.
SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUŌ, [verb], PISTOS [adjective])
▣ "produces" This is a present middle (deponent) indicative. Notice that an ongoing process, not an instantaneous result, is being emphasized. A similar chain of growth stages is seen in Rom. 5:3-4; Col. 1:11-12; I Pet. 1:6-7. Salvation is a gift and a process! See Special Topic: Greek Terms for Testing at 1:13.
SPECIAL TOPIC: GREEK TERMS FOR TESTING AND THEIR CONNOTATIONS
▣ "endurance" This Greek word means a "voluntary, active, steadfast, patient endurance." This is a recurrent theme in James (cf. 1:3,4,12; 5:11).
1:4 "And let endurance have" This is a present active imperative. Of the 108 verses in the book of James there are 54 imperatives. It is a book of exhortation to practical living.
▣ "its perfect results, so that you may be perfect and complete" The Greek word "perfect" (teleios used twice, cf. 1:17,25; 3:2) means "fully equipped," "mature," or "ripe." Noah is described by this same word in the Septuagint of Gen. 6:9. It seems to have the connotation of a mature faith which issues in faithful, loving service. It does not imply or suggest "sinlessness" or "without fault." It is just possible that this could have an eschatological reference. James often looks toward the culmination of the Christian hope (cf. 1:8-9,12; 5:7,8).
The second term "complete" (holoklēria) is used of the health and wholeness of the physical body (cf. Acts 3:16) and metaphorically of the well-being of all mankind, both physically and spiritually (cf. I Thess. 5:23 and in an eschatological sense).
▣ "lacking in nothing" Notice that a mature Christian is described in three ways.
1. perfect (telos)
2. with integrity or complete (holoklēros cf. I Thess. 5:23)
3. lacking in nothing (NJB "not deficient in any way")
Trials are God's means of producing maturity (cf. Heb. 5:8-9). Maturity is not theological insight only, but daily faithful endurance! Maturity is who we are, not what we know! Its fruit is seen and developed in crisis.
SPECIAL TOPIC: CHRISTIAN GROWTH
NASB (UPDATED) TEXT 1:5-8
5But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. 6But he must ask in faith without any doubting, for the one who doubts is like the surf of the sea, driven and tossed by the wind. 7For that man ought not to expect that he will receive anything from the Lord, 8being a double-minded man, unstable in all his ways.
1:5 "if" This is a first class conditional sentence which means it is assumed to be true from the author's perspective or for his literary purposes. Believers need wisdom to live a godly life in this fallen world. James knew that trials are often taken as a sign of God's displeasure, but when caused by godliness, exactly the opposite (cf. Job and Psalm 73).
▣ "any of you lacks wisdom" There is a wordplay between vv. 4c and 5a. It is captured in the NASB translation ". . . lacking in nothing. But if any of you lacks wisdom." This theme is continued in 3:13-18.
Notice the universal offer of wisdom "if any of you. . . ." God's wisdom is available to His children, but they must sense the need, ask, and receive. Wisdom, like maturity, is not automatic.
▣ "wisdom" In the OT wisdom/knowledge represents two aspects: (1) intellectual and (2) practical (cf. Pro. 1:1-6). In this context it is the practical, daily insight from God that sustains His persecuted people.
God's gift, through sustained prayer, of wisdom is conditioned on faith without doubt, vv. 5-8. Both believing prayer and God's wisdom are our spiritual weapons in trials and temptations (cf. Eph. 6:10-18).
▣ "let him ask of God" This is a Present active imperative, which is literally "let him continue to ask of God" (cf. Matt. 7:7-8; Luke 11:9). This same verbal form is repeated in v. 6 with the additional qualifying phrase "in faith" (cf. Matt. 17:20; 21:21). In Matthew it is God who gives "good things"; in Luke it is God who gives "the Holy Spirit"; and in James it is God who gives "wisdom." Wisdom can be personified, as in Pro. 8:22-31. In John 1:1 God's wisdom refers to Jesus (the Logos).
▣ "gives to all" This is a universal promise to all of God's children. Notice how the context develops this universal theme: "if any ask," "gives to all generously," "without reproach," "it will be given." But, there are conditions: "ask in faith," "without doubting." See Special Topic at 4:3.
The universal availability of daily wisdom for believers to know how to live in a way that is pleasing to God is a wonderful truth, especially in times of trials. It is even possible that a gracious God would answer the heartfelt prayer of the lost person (i.e., Acts 10, Cornelius) in giving him/her wisdom also, a wisdom that leads to salvation (cf. II Tim. 3:15).
NASB, NRSV,
TEV, NJB"generously"
NKJV"liberally"
This form of the term haplōs is found only here in the NT. Its root form (haploos) means "single" or "with an undivided motive or mind" (cf. Matt. 6:22 for another possible link to the Sermon on the Mount).
It (haplotēs) came to be used metaphorically of sincerity, genuineness, or purity of motive (cf. Rom. 12:8; II Cor. 1:12; 11:3; Eph. 6:5; Col. 3:22) or liberality (cf. II Cor. 8:2; 9:11,13). James uses it here to describe God's free gift of wisdom to those who ask and continue to ask in faith.
▣ "and without reproach" God is not a harsh, stingy disciplinarian! He is a loving parent who wants the best for His children! He does not play favorites.
1:6 "he must ask in faith" This is the condition for all of God's spiritual gifts and provisions. This does not refer to doubting our abilities, but doubting God's ability and willingness (cf. 5:15; Heb. 11). Faith establishes fellowship with God; doubt destroys it! God has limited Himself to respond to the believing/faithful/trusting prayers of His children! The concept of "unanswered" prayer is discussed again in 4:1-3.
▣ "without any doubting" In the Greek text the term "doubting" is a present middle participle. It is repeated twice. The term "diakrinō" usually means "to discern by making distinctions" (cf. 2:4), but in several passages it takes on the connotation of wavering between two decisions or opinions, which implies an unsettled mind, a lack of mature faith (cf. Matt. 21:21; Mark 11:23; Rom. 4:20; 14:23). It illustrates the continual struggle of (1) the doubting Christian or (2) the Christian with two allegiances (God vs. self).
1:7 "that man" This is a Semitic idiom of contempt. This is parallel to the doubter of v. 6.
▣ "ought not to expect that he will receive anything from the Lord"
SPECIAL TOPIC: EFFECTIVE PRAYER
1:8
NASB"being a double-minded man"
NKJV"he is a double-minded man"
NRSV"being double-minded"
TEV"unable to make up your mind"
NJB"inconsistent in every activity"
Literally this means "two-souled" (only here and in 4:8). This term is unique to James in the NT and in Greek literature. Many believe James coined it. It probably comes from the OT's "double-heart" (cf. I Chr. 12:33; Ps. 12:2). An OT illustration of this concept would be David (a whole heart toward YHWH) vs. Solomon (a half heart). It was used early and often by the early church, first by clement of Rome about a.d. 96. This is possibly an evidence for the early date of this letter. In Paul Bunyan's Pilgrim's Progress, this is seen in "Mr. Facing Both Ways." He is described in v. 6 as a restless ocean and in v. 8 as a double-minded, unstable person. Verses 6-8 describe a person who claims to know God and is part of the believing community. It is possible that v. 6 deals with a doubting person and vv. 7-8 deal with a double-minded person. This passage may reflect the proverbial "two ways" or the Jewish "two intents" (yetzers, cf. Deut. 30:15-20; Or. 4:10-19; matt. 7:13-14).
THE RELATIONSHIP BETWEEN VERSES 7-8 AND 9-11
A. The conjunction used in v. 9 (de) signals the reader that these verses are somehow connected with what goes before. However, the link is unspecified. It is obvious that the discussion of trials, which is introduced in v. 2, begins again in vv. 12ff.
B. The contextual connection is uncertain. Some say:
1. the "all joy" of v. 2 relates to "rejoice" of v. 9
2. the trials of v. 2 relate to the tests of poverty or wealth in vv. 9-11.
C. Most commentators relate vv. 9-11 to the "trials" of v. 2. These trials are discussed again in vv. 12ff. The trials of vv. 9-11 would uniquely refer to temptations caused by poverty or wealth, not persecution.
D. Remember this is a Jewish-type sermon, possibly an anthology of sermons.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. To whom is this letter addressed?
2. What is the purpose of trials according to vv. 3 and 4?
3. What is doubt? How does doubt affect believers' prayers?
4. Are there two kinds of people spoken of in vv. 6-8 or only one?
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT 1:9-11
9But the brother of humble circumstances is to glory in his high position; 10and the rich man is to glory in his humiliation, because like flowering grass he will pass away. 11For the sun rises with a scorching wind and withers the grass; and its flower falls off and the beauty of its appearance is destroyed; so too the rich man in the midst of his pursuits will fade away.
1:9 "brother" Although James has a Jewish flavor, it is addressed to a Christian audience. This is confirmed by
1. the use of the term "brother" (cf. 1:2,16,19; 2:1,5,14; 3:1,10,12; 4:11; 5:7,9,10,12,19)
2. the use of the term "Lord" (cf. 1:1,7,12; 2:1; 4:10,15; 5:4,7,8,10,11,14,15)
3. the specific mention of faith in Christ (cf. 2:1); and (4) the expectation of Jesus' return (cf. 5:8)
NASB"of humble circumstances"
NKJV"lowly"
NRSV"who is lowly"
TEV"who are poor"
NJB"in humble circumstances"
This word can refer to physical poverty (i.e., Luke's Sermon on the Plain, cf. Luke 6:20), but in the parallel of the Sermon on the Mount in Matthew it refers to the "spiritually poor" (cf. Matt. 5:3). The word occurs again in James 4:6 and is translated "humble" (cf. Rom. 12:16; II Cor. 10:1).
NASB"to glory"
NKJV"glory"
NRSV"boast"
TEV"must be glad"
NJB"should glory"
This present imperative (kauchaomai) can be seen in the Septuagint of Ps. 32:11 and in the NT in Phil. 3:3. This is a strong Greek term and should be translated "exult" (cf. Rom. 5:2,3,11).
▣ "in his high position" This refers to one's personal exaltation at being a Christian (cf. Jer. 9:23-24). In light of this, worldly distinctions and trials fade into insignificance.
1:10 "the rich man is to glory in his humiliation" The exact point of the comparison is not clear, but it becomes obvious if we assume that both are believers. The NT emphasizes that lack of humility brings a reaction from God (cf. Matt. 23:12; Luke 14:11; 18:14). However, the term "brother" does not appear in v. 10. This passage may be contrasting poor believers and wealthy unbelievers, like 5:1-6 and the parable of Jesus in Luke 16:19-31.
▣ "like flowering grass he will pass away" This metaphor refers to the transitory nature of all material things (cf. II Cor. 4:18). These words in vv. 10-11 are an allusion to Isa. 40:6-8 or Ps. 103:15-16 (cf. I Pet. 1:24-25). The poor need a sense of worth and the rich need a sense of humility. Earthly distinctions fade away in Christ (cf. I Cor. 12:13; Gal. 3:25; col. 3:11) and will one day fade away in the consummated kingdom of God.
1:11 "For the sun rises with a scorching wind" This refers to the desert Sirocco winds. Grass (and humanity) is fragile, dependant, and transitory.
▣ "appearance" This is literally the word "face" used in a specialized sense (cf. Matt. 16:3).
NASB (UPDATED) TEXT: 1:12-18
12Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him. 13Let no one say when he is tempted, "I am being tempted by God"; for God cannot be tempted by evil, and He Himself does not tempt anyone. 14But each one is tempted when he is carried away and enticed by his own lust. 15Then when lust has conceived, it gives birth to sin; and when sin is accomplished, it brings forth death. 16Do not be deceived, my beloved brethren. 17Every good thing given and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shifting shadow. 18In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures.
1:12 "Blessed" This verbless exclamatory phrase reflects the Semitic idioms so common in the OT. Two overlapping Hebrew verbs (BDB 80, BDB 138), both translate "blessed," are used repeatedly in this way in all OT genres.
This same idiom is used in Jesus' Sermon on the Mount (Matthew 5-7) and Sermon on the Plain (Luke 6-7), but only once in John's Gospel (cf. John 20:29). However, it does occur seven times in Revelation (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).
It describes a person who is in a faithful relationship with God in Christ. It is an inner tranquility unaffected by circumstances or physical abundance!
▣ "the man who perseveres under trial" This is a present tense which means continuance under trial (cf. v. 3). Believers are not blessed by the trial, but the spiritual maturity which perseverance and faith produce through them.
▣ "for once he has been approved" "Test" is the Greek word dokimos (cf. v. 3). It often implies "to test with a view toward approval." This approval comes only through testing. It was used in Greek for medical doctors taking a final practical test before graduation. See Special Topic at 1:13.
▣ "crown of life" This is the Greek term stephanos, which was a wreath worn on the head as a symbol of military or athletic victory. It is the word from which we get the English name Stephen. There are several crowns referred to in the NT which faithful believers will receive from God.
1. "the crown of righteousness" (cf. II Tim. 4:8)
2. "the crown of life" (cf. Rev. 2:10; 3:11)
3. "the crown of glory" (cf. I Pet. 5:4)
4. "an imperishable crown" (cf. I Cor. 9:25)
Because of the Jewish flavor of James, this probably does not refer to an athletic victory wreath, but follows the Septuagint where stephanos is used of a royal or priestly crown.
▣ "which the Lord has promised" This is an aorist middle (deponent) indicative with an unexpressed subject (i.e., MSS P23, א, A, B).. The NASB, NKJV, NRSV, and NJB supply "the Lord," while TEV and NIV supply "God." This is typical of many later scribal changes to the original Greek texts. The scribes tried to make the text as specific as possible to remove ambiguity or supposed heretical interpretation. It is also possible that James is following the rabbinical tradition of writing in such a way that the reader si assumed to insert "God" at the appropriate points (cf. A Textual Commentary of the Greek NT, by Bruce Metzger, p. 679).
Also notice this crown (1) is promised by God, but (2) comes through the believer's victory over trials and temptations. As always God deals with mankind through covenant "if. . .then" categories. God provides, initiates, and empowers, but we must respond and continue to respond by repentance, faith, obedience, service, and perseverance.
▣ "to those who love Him" Love is shown by obedience (cf. 2:5; Exod. 20:5-6; Deut. 5:10; 7:9). There is no excuse for disobedience (cf. Luke 6:46).
1:13 "Let no one say" This is a present active imperative with the negative particle which means "stop saying." The implication is that some believers were saying this or, more probably, that this reflects the literary technique called diatribe used often by James.
▣ "when he is tempted" The context implies that one saying that he is tempted by God is attempting to make his sin God's fault. The word tempted (peirasmois) is used in v. 2 in the sense of outward trials, but here the verbal form is used of temptation. God provides, or allows, testing (cf. Matt. 4:1), but Satan does it (i.e., Job 1-2). "Tempted" (peirazō) is a present passive participle (i.e., "he is being tempted"), which often has the connotation of "testing with a view toward destruction." It is the opposite connotation of the word "test" (dokimazō) used in 1:3,12. See Special Topic: Greek Terms for Testing at 1:3.
▣ "I am being tempted by God" God is not the source of evil (cf. Ecclesiasticus 15:11,15,20).
▣ "for God cannot be tempted by evil" This means either (1) not temptable or (2) "untrained in evil" which means that God has no connection or experience with evil.
▣ "He Himself does not tempt anyone" However, the Bible records several of God's tests: Abraham, Gen. 22:1; Israel, Deut, 8:2; Jesus, Matt. 4:1; and believers, Matt. 6:13. This statement seems to be caught up in the differing connotations between the terms "tempt" (peirazō, cf. 1:13), and "test" (dokimazō, cf. 1:3,12). God does not tempt so as to destroy, but He does test so as to strengthen.
1:14 "when he is carried away and enticed by his own lust" These two verbs were used of trapping and luring animals into captivity. We tend to blame others for our sin. We may blame God, the devil, parents, society, education, etc. We are own worst enemy (cf. I Pet. 1:14; II Pet. 2:18). The Bible speaks of three enemies of humanity: the world, the flesh, and the devil (cf. 4:1-7; Eph. 2:1-3). In this context, "the flesh," or our Adamic nature, is the culprit (cf. Ecclesiasticus 15:14-15). Notice that Satan is not even mentioned in this section on human sinfulness. Neither is he mentioned in Paul's section in Romans on human sin (cf. chapters 1-3). Satan is a real tempter, but he cannot force humans to sin and is, therefore, no excuse for their moral failures.
1:15 "when lust has conceived it gives birth to sin" Sin is personified and is viewed as beginning in the mind. The rabbis described temptations and sin in agricultural metaphors. The mind was like a plowed garden ready for seed. A person's eyes and ears were the windows of the mind. What we think about and dwell on develops into what we do! Guard your mind! Here the metaphor changes from capturing animals to "birth" used in a negative sense, while in v. 18 it was used in a positive sense.
▣ "death" The Bible speaks of three kinds of death: (1) spiritual death (cf. Gen. 2:17; Rom. 6:23; Eph. 2:1); (2) physical death (cf. Gen. 5); and (3) eternal death (cf. Rev. 2:11; 20:6,14). Often the first two senses are combined as in Ezek. 18:4.
Death has become a theological issue in the evangelical discussion over a young earth (30,000 - 10,000 years) versus an old earth (billions of years). Is physical death (and extinction of some species) the normal order of creation or is it a result of human rebellion and sin? These kinds of questions are not specifically addressed in the Bible. Modern people try to answer these questions by an appeal to science, the Bible, or a combination of them. The Bible provides clear information about God and redemption, but not every intellectual inquiry. If one appeals to modern science, theories change; if one appeals to commentators, theology is often parochial or denominational. See John L. Walton, The Lost World of Genesis One.
SPECIAL TOPIC: THE AGE AND FORMATION OF THE EARTH
1:16 "Do not be deceived" This is a present passive imperative with a negative particle which here means to "stop an act already in progress" with the added connotation of an ongoing outside temptation. This is a strong idiom which is used to introduce a major truth (cf. I Cor. 6:9; 15:33; Gal. 6:7; and I John 3:7). God gives good gifts, not evil temptations.
▣ "beloved brethren" See note at 1:2 and 1:9.
1:17 "every good thing given, and every perfect gift" This is the contrast to vv. 13-16. Two different words are used here which appear to be used as parallels. If they are not synonymous, then the first emphasizes the act of giving and the second the thing given. God wants to give us good things. He is not reluctant but often believers are not ready to receive and use God's gifts in healthy ways. The Bible does list some of the things God has given us.
1. Jesus (John 3:16; II Cor. 9:15)
2. the Spirit (Luke 11:13)
3. the Kingdom (Luke 12:32)
4. salvation (John 1:12; Eph. 2:8)
5. eternal life (I John 5:11)
6. peace (John 14:27)
7. wisdom (James 1:5)
▣ "coming down from" Phrases like this imply that heaven is above the earth. Often this is used to discredit the Bible. The Bible is written in phenomenological language, the language of description using the five senses. It is earth-centered or focused. This language is a literary way of expressing the priority of God's ultimate creation, mankind. The Bible is not a science book, but a theology book. It is not anti-scientific, but pre-scientific. In this way it relates to all cultures through time.
▣ "the Father of lights" Light is a biblical metaphor of good, of health, of insight or truth, of purity. The first mention of light is in Genesis 1 where YHWH creates light (cf. v. 3). He also names darkness (cf. Gen. 1:4-5) which shows His control over both. This does not refer to the sun, which is not brought into being until day four (cf. Gen. 1:14-19; Ps. 136:7). Light is often associated with God (cf. Ps. 104:2; Dan. 7:9; I Tim. 6:16; I Pet. 2:9; I John 1:5) or Christ (cf. John 1:4-5; 8:12; 9:5; 12:46).
Mankind's destiny is not controlled by angelic or demonic influences depicted in the movement or eclipse of heavenly lights. God is the creator (cf. Gen. 1:14-18) and controller of the heavenly bodies (cf. Ps. 147:4; Isa. 40:26). He always gives good things to His children; even trials have a positive, purposeful, intended outcome—our maturity and trust in Him (i.e., Christlikeness, cf. Rom. 8:28-29).
NASB"with whom there is no variation or shifting shadow"
NKJV"with whom there is no variation or shadow of turning"
NRSV"with whom there is no variation or shadow due to change"
TEV"who does not change or cause darkness by turning"
NJB"with him there is no such thing as alteration, no shadow caused by change"
These terms reflect the waxing and waning of the heavenly bodies of light or even the movement of constellations who the ancients thought affected their lives. God is not like them. He is unchanging (cf. Ps. 102:26-27; Mal. 3:6) , as is His Christ, (cf. Heb. 1:11-12; 13:8). This is not meant to imply that He is rigid or unsympathetic to human need (i.e., Exod. 32:12,14; Ps. 106:44-45; Jer. 18:6-10), but that His nature, His character of love and compassion towards humankind does not change. Believers can depend on His promises because His character is unchanging, immutable.
The ambiguity of this phrase caused scribes to alter the text in several ways. For a full discussion see Bruce Metzger's A Textual Commentary on the Greek New Testament pp. 679-680.
1:18 "In the exercise of His will" God always takes the initiative (aorist passive [deponent] participle) in mankind's situation and salvation (cf. John 6:44,65; Rom. 9; Eph. 1:4; 2:8; I Pet. 1:3).
▣ "He brought us forth" This is a common biblical familial metaphor for salvation as becoming God's children through a spiritual birth (cf. 1:12-13; John 3:3; Acts 17:29; Heb. 12:5-9; I Pet. 1:3,23; I John 2:29; 3:9; 4:7; 5:1,4,18).
This phrase could refer to the initial creation of Adam and Eve in Genesis. If this is true then it could explain the difficulty of 1:21 where believers are to welcome the word that is already implanted in them. This then would refer to the image of God in humans by creation (cf. Gen. 1:26; 5:1,3; 9:6) and its full restoration through faith in Jesus Christ.
However, in context this seems to refer to becoming a Christian because the agency is the word of truth which implies that salvation is only through the gospel, not creation. Part of the interpretive ambiguity is the fact that the term "father" is used in several distinct ways in the Bible.
1. creator of all things
2. begetter and sustainer of Israel (and Israel's king)
3. begetter and sustainer of spiritual Israel (the church)
4. relationship within the Trinity (Father - Son)
▣ "the word of truth" In Eph. 1:13; Col. 1:5; and II Tim. 2:15 it is synonymous with "the gospel." This word is described in I Pet. 1:23-25.
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS
▣ "first fruits" This means first
1. in the sense of time as in the OT where the first-ripened part of the crop was dedicated to YHWH to show His ownership of all the crops (cf. Exod. 23:19; 34:22,26; Lev. 23:10)
2. metaphorically first in priority and prominence
3. the first believers (i.e., Jews) to receive the gospel
This is not to imply that God loves believers more, but that He wants to use them and their changed lives of faith to reach the others.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do vv. 9-11 relate to the argument of chapter 1?
2. Is the rich man in v. 10 a Christian?
3. What does Matthew 6:13 mean if God does not tempt (v. 13)?
4. What is Satan's relationship to temptation?
5. List the types of trials mentioned in chapter 1.
6. Explain in your own words the three enemies which assault the children of Adam.
CONTEXTUAL INSIGHTS TO 1:19-27
A. There is an emphasis in this context on "the word."
1. spiritual birth comes through the word (v. 18)
2. the word is received (v. 21)
3. the word is implanted (v. 2)
4. the word acts as a mirror for God's will (v. 24)
5. the word is the law of the new age (v. 25)
B. There are three key imperatives which show the intended theological progress, similar to the process in Ezra 7:10
1. hear (v. 19)
2. receive (v. 21)
3. do (v. 22; this is the theme of James)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:19-25
19This you know, my beloved brethren. But everyone must be quick to hear, slow to speak and slow to anger; 20for the anger of man does not achieve the righteousness of God. 21Therefore, putting aside all filthiness and all that remains of wickedness, in humility receive the word implanted, which is able to save your souls. 22But prove yourselves doers of the word, and not merely hearers who delude themselves. 23For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; 24for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was. 25But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.
1:19 "This you know" This is a perfect active imperative. Although this could be taken as an indicative statement (Greek morphology), the introductory imperatives of 1:16 and 2:5 clue us that this is also a command relating to our understanding of the gospel (cf. I John 2:21). The word "know" is used in Hebrew of "personal relationship with" and in Greek as "facts about." Both are crucial aspects of the gospel, which are (1) a person to welcome; (2) truths about that person to believe; and (3) a life emulating that person to live. Believers must live appropriately! This entire section could be entitled "Results of the New Birth" or "The Life Changing Message." Eternal life has observable characteristics.
▣ "my beloved brethren" See note at 1:2 and 1:9.
▣ "quick to hear, slow to speak" This is a proverbial saying (cf. Pro. 10:19; 13:3; 16:32; 17:28; 29:20; see Special Topic: Human Speech at 1:26). Verses 22-25 relate to this first imperatival phrase. This injunction may refer to the informality and unstructured dynamic nature of the worship services of the early church (cf. 3:1ff). This openness was often abused. This same tension among rival singers, tongue speakers, and prophets can be seen in I Corinthians 14.
▣ "slow to anger" Anger is not a sin (lest Jesus be accused of sin in the cleansing of the Temple or His harsh words to the Pharisees), but it is an emotion easily used by the evil one (cf. Pro. 14:17; 16:32; Eccl. 7:9; Matt. 5:22; Eph. 4:26-27). Anger in this context may refer to (1) persecutions, trials, temptations or (2) personal pride or jealousy related to Christian worship (cf. I Cor. 14).
1:20 Angry Christians distort the message that God is trying to communicate to others through them.
1:21 "putting aside all filthiness" This is an aorist middle participle functioning as an imperative. This phrase emphasizes our volitional capacity and responsibility as believers. The removal of clothing is often used as a biblical metaphor for spiritual characteristics (cf. Rom. 13:12; Gal. 3:27; Eph. 4:22-24, 25-31; Col. 3:8,10,12,14; I Pet. 2:1). Dirty clothing is an OT metaphor which is often used for "sin" (cf. Isa. 64:6; Zech. 3:4).
▣ "all filthiness" This term often means "a wax build-up in the ear."
1. It may refer to unholy living which impairs a believer's hearing of God's word.
2. Its primary usage was "dirty," as in dirty clothing (cf. James 2:2).
3. "Vulgarity" is another possible usage of the term, which would refer to a believer's speech.
NASB"all that remains of wickedness"
NKJV"overflow of wickedness"
NRSV"rank growth of wickedness"
TEV"all wicked conduct"
NJB"remnants of evil"
This term is used in the NT of "that which is left over" or an "abundance of" something (cf. Rom. 5:17; II Cor. 8:2;10:15). Here it seems to mean to keep oneself within the appropriate God-given bounds. This term can be translated "malice" (NEB) or "vicious talk," which would relate it to James' continuing emphasis on the spoken word.
▣ "in humility" This Greek term and its related forms mean "gentleness," "meekness," and "consideration." It is the opposite of the harsh, selfish attitudes and actions delineated in v. 21.
Plato used this family of terms for the "golden mean," that is a wholesome balance in life brought about by one's control of himself. Believers are able to take off evil (i.e., the old man) and put on good (i.e., the new man) because of their trusting relationship with Christ and the indwelling Spirit. Humility is a word picture of Jesus (cf. Matt. 11:29; 21:5) and is God's will for every believer (cf. Matt. 5:5; I Pet. 3:4). See note at 3:13.
▣ "receive" This is an aorist middle (deponent) imperative. God's word, the gospel of Jesus Christ, must be received (cf. John 1:12; Acts 17:11; Rom. 10:9-13; I Thess. 2:13). This receiving is both initial repentance, faith unto salvation, and continuing repentance, faith unto godliness and Christlikeness. The hearing of faith must issue in a life of faith (cf. 2:14-26)!
▣ "the word implanted" This is the metaphor of planting (cf. Matt. 13:8; II Pet. 1:4). The Greek text implies that humans already have the implanted word which they must receive by faith. This could be referring to the original creation of humanity, as could v. 18. If so it would refer to God's image in humans (cf. Gen. 1:26-27), which was marred by the Fall (cf. Genesis 3), but is restored by faith in Christ. Three metaphors are used to illustrate the "word of truth": a seed (v. 21); a mirror (v. 23); and a law (v. 25). The gospel must be received and then lived out.
Verse 21 contains both prerequisites of NT salvation: repentance (laying aside) and faith (receiving, cf. Mark 1:15; Acts 3:16,19; 20:21). Salvation involves a negative "turning from" (repentance) and a positive "turning to" (faith).
▣ "which is able to save your souls" This implanted word is a powerful metaphor of believers' new relationships with God. The term "soul" speaks of the whole person. Humans are a soul (cf. Gen. 2:7); they do not have a soul (Greek concept). Theologically, soul (psuchē) and spirit (pneuma) are synonyms for the whole person.
The term "save" has an OT meaning of "physical deliverance" (yasha) and a NT meaning of "eternal salvation" (sōzō). The OT usage is found in James 5:15,20. But here and in 2:14; 4:12 the NT connotation fits best.
The current theological discussion over "a free salvation" versus "Lordship salvation" is a good example of how modern interpreters proof-text one passage (or category of passages) to the exclusion of others and thereby developing a dogmatic, systematic, theological position. However, the NT, like all ancient near eastern literature, is highly figurative and often dualistic in presenting truth in tension-filled pairs. In this context we are saved (eternal life) by God's word, but we must also act on God's word daily (OT saved or delivered). This combination of faith and works is James' central message, faith and works! They are covenant twins!
SPECIAL TOPIC: EASTERN LITERATURE
1:22 "But prove yourselves doers of the word" This is a present middle imperative. This verse is the central message of the entire book (cf. 1:22,23,25). Christianity is a volitional decision to a faith relationship with Jesus Christ which issues in a Christlike lifestyle. It is possible that this phrase is an indirect way of referring to OT obedience as in the Ten Commandments (cf. James 1:12 combined with Exod. 20:6 and Deut. 5:10).
▣ "not merely hearers" This word was used in Greek literature for those who attended lectures but never joined the groups. Hearing the truth is not enough; believers must act on it and continue to act on it daily (cf. 2:14-26; Matt. 7:21,24-27; Luke 8:21; 11:28; John 13:17; Rom. 2:13).
▣ "who delude themselves" This is a present middle participle (this verb appears only here and Col. 2:4). Modern Christianity is guilty of supposing that church attendance or civil responsibility is equated with Christian service. Our cultural segregation of the secular and sacred only achieves self-deception. Verses 23-25 are an example of such self-deception. Life belongs to God and each of us will give an account to God as to how we have lived it.
1:23 "if" This is a first class conditional sentence which is assumed to be true from the author's perspective or for his literary purposes. Modern believers often attend Sunday School and preaching but it does not affect their daily lives. In a sense this is practical atheism, the irrelevancy of God! Christianity is not a building, nor a creed only, but a faith relationship with God through Christ that impacts every area of life, every day!
NASB, NKJV"natural face"
NRSV (margin)"at the face of his birth"
TEV"see themselves"
NJB"sees what he looks like"
This metaphor, "face of birth," is used in the sense of seeing one's self. The whole point of vv. 23-24 is that believers must do more than hear the truth or know the truth. We must act on it.
▣ "mirror" Ancient mirrors were made of polished metal. They were very expensive and produced only a distorted reflection (cf. I Cor. 13:12). God's word functions as a spiritual mirror of perfect clarity.
1:24 A quick, superficial look at our true self issues in a settled life of rebellious self-deception!
1:25 "looked" There are two Greek terms in vv. 23-25 for "look" or "observe." The first is katanoeō, used in vv. 23 and 24. The second, used here, is a stronger term, parakuptō, which means "to look intently at" or "to closely examine" (cf. I Pet. 1:12).
Believers are to observe themselves in light of God's word, then they are to gaze intently at "the perfect law, the law of liberty," the gospel of Jesus Christ. Knowledge of self is helpful, but knowledge of God is eternal.
NASB"at the perfect law, the law of liberty"
NKJV"the perfect law of liberty"
NRSV"the perfect law, the law of liberty"
TEV"the perfect law that sets people free"
NJB"the perfect law of freedom"
This phrase is parallel to "the royal law" in 2:8 and "the law of liberty" in 2:12 (also, notice John 8:32,36; Rom. 8:2). This new liberty is illustrated in Rom. 14:1-15:13; I Corinthians 8; 10:23-33. God's word is not a barrier to our freedom, but is real freedom from our sin nature. Believers are now free to serve Him (cf. Romans 6).
▣ "this man will be blessed in what he does" Notice the criteria for blessing: (1) looking intently at the perfect law; (2) abiding by it; and (3) being an effectual doer of it.
The future tense could refer to temporal blessing now, but because of James' eschatological orientation (cf. 1:8-9,12; 5:7-8) it is probably end-time, Resurrection/Judgment Day blessings.
NASB (UPDATED) TEXT: 1:26-27
26If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless. 27Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.
1:26 "If anyone thinks himself to be religious" This is a first class conditional sentence, which is assumed to be true from the author's perspective or for his literary purposes. The King James adds "seems" but the phrase refers to self-deception, not the observation and evaluation of others. Often believers substitute the human performance of rules and ritual for daily, Christlike living. Verses 25-26 are not a reference to religious hypocrites, but to sincere, unfulfilled, uninformed, unfruitful religionists! The term "religious" means "one concerned with scrupulous details." James may envision (1) legalistic believers who trust in rules or (2) gnostic believers who trust in knowledge, neither of whom live godly lives.
▣ "does not bridle his tongue. . .this man's religion is worthless" Human speech is a major issue in James (cf. 1:19; 3:2-12). Self-control is a sign of Christian maturity (cf. Gal. 5:22-23). Unfortunately orthodoxy without orthopraxy is common among the people of God. This is an empty show (cf. Isa. 29:13; Col. 2:23-25; II Tim. 3:5). Religion can be a barrier to God (cf. Rom. 9:30-32).
▣ "heart" See Special Topic following.
1:27 "Pure and undefiled religion in the sight of our God and Father is this" This expresses true religion in terms of service, as do Deuteronomy and Matt. 25:31-46. Also, see Micah 6:6-8 for a definition of true religion. The verse reflects Judaism's almsgiving (cf. Matt. 6:1) which was thought of as an evidence of one's relationship to God. Holiness is not a radical separation from society, but an involvement in the needs of the poor and socially ostracized (cf. 2:15-17).
▣ "to visit orphans and widows" This refers to the social outcasts and socially vulnerable people (cf. Deut. 27:19; Ps. 68:5; Matt. 25:31). The true life-changing gospel always carries with it social concerns and activism. Truly knowing God must issue in serving others made in His image.
▣ "to keep oneself unstained" This is a present infinitive (cf. I Tim. 5:22). The term was associated with acceptable sacrificial animals. Faith has two practical aspects: social action and personal ethics (cf. Matt. 25:31-46).
▣ "by the world" Remember that as believers we are in the world, not of the world (cf. James 4:4; I John 2:15-17); lack of involvement and heavy involvement are both inappropriate.
SPECIAL TOPIC: PAUL'S USE OF KOSMOS (WORLD)
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What are we to understand from James 1:19?
2. List the items in vv. 19-27 that could relate to problems in public worship.
3. Explain the two elements of salvation which are discussed in v. 21.
4. In what way do religious people deceive themselves?
5. Why is the speech of believers mentioned so often in James (1:19,21,26; 3:1ff)?
6. Explain James' definition of true religion in vv. 26-27. What two items does he emphasize?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Warning Against Partiality | Beware of Personal Favoritism | The Respect Due to the Poor | Warning Against Prejudice | Respect for the Poor |
2:1-4 | 2:1-13 | 2:1-7 | 2:1-7 | 2:1-4 |
2:5-13 | 2:5-9 | |||
2:8-13 | 2:8-13 | |||
2:10-13 | ||||
Faith and Works | Faith Without Works is Dead | Faith and Works | Faith and Actions | Faith and Deeds |
2:14-17 | 2:14-26 | 2:14-27 | 2:14-17 | 2:14-17 |
2:18-26 | 2:18-26 | 2:18-24 | 2:18-23 | |
2:24-26 | ||||
2:25 | ||||
2:26 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 2:1-13
A. James 2:1-13 is an expansion of the discussion about the relationship between the rich and poor in 1:9-11,27.
B. It is uncertain whether the rich referred to in 1:10-11; 2:6 or 5:1-6 are believers. Possibly they were wealthy Jews, the very ones who persecuted the early Christians.
C. Wealth in the OT was a sign of God's pleasure (cf. Lev. 26; Deut. 27), but later teachings bring the needed balance to this concept (cf. Job, Ps. 73; Matt. 5-7). Poverty even came to be a metaphor for spiritual hunger (cf. Matt. 5:3; Luke 6:20).
D. The section develops into two related topics:
1. the ways of this age (vv. 1-7)
2. the ways of the coming Messianic Age (vv. 8-13)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1-7
1My brethren, do not hold your faith in our glorious Lord Jesus Christ with an attitude of personal favoritism. 2For if a man comes into your assembly with a gold ring and dressed in fine clothes, and there also comes in a poor man in dirty clothes, 3and you pay special attention to the one who is wearing the fine clothes, and say, "You sit here in a good place," and you say to the poor man, "You stand over there, or sit down by my footstool," 4have you not made distinctions among yourselves, and become judges with evil motives? 5Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him? 6But you have dishonored the poor man. Is it not the rich who oppress you and personally drag you into court? 7Do they not blaspheme the fair name by which you have been called?
2:1 "My brethren" See notes at 1:2 and 1:9.
▣ "do not hold" This is a present active imperative with a negative particle which usually means to stop an act that is already in process. The Williams translation has "stop trying to maintain. . ." This implies that the people acting this way were misguided believers.
NASB, NJB"your faith"
NKJV"the faith"
NRSV"really believe"
TEV"as believers"
This is not "faith" in the sense of doctrine, as in Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23; 6:10; Phil. 1:27; Jude 3 and 20, but personal trust in Christ (objective genitive).
▣ "in our glorious Lord Jesus Christ" This genitive phrase is literally "of the glory" and is in apposition to the genitive phrase literally "of the Lord." This is a title for deity in the Bible (cf. Ps. 29:1-9; Acts 7:2; Eph. 1:17). The rabbis used the term "Shekinah glory" to speak of YHWH dwelling with Israel (cf. Exod. 16:10; II Chr. 7:1-3).
Here the phrase describes Jesus (cf. Luke 2:32; John 1:14; 17:5; I Cor. 2:8; Heb. 1:3). Notice that Jesus is called (1) Messiah (Christ in Greek); (2) Lord (Greek translation of YHWH using the meaning of the substituted term Adonai); and (3) "of glory" (unique title for YHWH). These titles are a literary technique of attributing the divine characteristics of YHWH to Jesus of Nazareth.
▣ "Lord" The term Kurios only appears once in this context, not twice as in the RSV, NKJV, TEV, and NJB translations.
NASB"with an attitude of personal favoritism"
NKJV"with partiality"
NRSV"with your acts of favoritism"
TEV"you must never treat people in different ways according to their outward appearance"
NJB"do not let class distinctions enter"
This reflects an OT idiom, "to lift the face." God does not show partiality (cf. Deut. 10:17) nor should Israel's judges (cf. Lev. 19:15; Deut. 1:17; 16:19; 24:17). The NT counterpoint of God's impartiality is found in Acts 10:34; Rom. 2:11; Gal. 2:6; Eph. 6:9; and I Pet. 1:17. Believers must be careful of worldly distinctions. They must also be impartial. God (in Christ), has torn down every barrier that humans have raised to their fellow man: rich-poor; Jew-Gentile; slave-free; and men-women (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).
Grammatically, verse 1 is either a statement or a question which expects a "no" answer (NRSV). Most translations make it a statement (NASB, NKJV, TEV, NJB, NIV).
SPECIAL TOPIC: WOMEN IN THE BIBLE
2:2 "if" This is a third class conditional which refers to potential action. This refers to (1) hypothetical wealthy visitors coming to a Jewish, Christian worship meeting or (2) a synagogue-like Christian court setting.
▣ "your assembly" This is literally "synagogue," which means "to bring together." The use of this uniquely Jewish term (found only here in the NT) reflects (1) the early date of the letter when Christians and Jews were still worshiping together (cf. Heb. 10:25) or (2) the early Jewish Christians' worship services patterned after a synagogue structure. The presence of "seats of honor" and "footstool" in the Jewish Synagogue (cf. Matt. 23:6) seems to confirm this interpretation (cf. v. 3). I think the assembly described is not a worship setting but a Christian court similar to those held in the synagogue (cf. Mark 13:9; Luke 21:12). If so, the two visitors (litigants) are part of a legal proceeding. This may explain (1) why they do not know where to sit and (2) the reference to "drag you into court" in v. 6 (cf. Lev. 19:15).
▣ "gold ring" This was a sign of wealth; often in the Greco-Roman culture several rings were worn on each hand.
NASB, NRSV"poor man in dirty clothes"
NKJV"a poor man in filthy clothes"
TEV"a man in ragged clothes"
NJB"a poor man. . .in shabby clothes"
This implies not only poverty, but a beggar, the cultural opposite of the finely dressed man.
2:4 "have you not made distinctions among yourselves" Verses 4 and 5 are questions which expect a "yes" answer. Believers were and are guilty of showing distinctions and favoritism (much like the church in Corinth, i.e., chapter 11). "Distinctions" is a compound word of dia (through) with krina (judge).
2:5 "Listen" This is an aorist active imperative which expresses urgency. Remember James' emphasis is on the word of God!
▣ "my beloved brethren" See notes at 1:2 and 1:9.
▣ "did not God choose the poor of this world" "Choose" is an aorist middle indicative (cf. Eph. 1:4). We get the English word "elect" from this Greek term. Notice how election is linked with a certain socio-economic group, not a national group (i.e., Israel, Romans 9) nor individuals. God's ways are so different from the world (i.e., Isa. 55:6-13).. Reversals are typical (in Scripture).
"Of this world" is literally "in this world" used in the sense of this world's goods. The irony is that God has chosen to bless the poor and socially ostracized. God has chosen them and made them rich in faith and heirs of the kingdom, but the local worship leaders were favoring the wealthy and powerful. These were the very ones who were persecuting the early believers. The gospel being preached to the poor was a sign of the New Age (cf. Isa. 61ff; Matt. 11:5; Luke 1:51-53; 4:18; 7:22).
The poor have always felt ostracized from "official" religion, but they were wonderfully accepted and embraced by Jesus. The poor gladly accepted Christ, while the rich tended to trust in their own resources (cf. Matt. 19:23-26). This is not to imply that every poor person is saved, but they surely are welcome to come to Jesus. Most of the early church were from the poorer classes of society.
▣ "heirs" See Special Topic below.
SPECIAL TOPIC: BELIEVERS' INHERITANCE
▣ "the kingdom" This is a key phrase in the Synoptic Gospels. Jesus' first and last sermons, and most of His parables, dealt with this topic.
The phrase relates to the eschatological (end-time) thrust of Jesus' teachings (followed by James). This "already, but not yet" theological paradox relates to the Jewish concept of two ages (see Special Topic at 5:2-3), the current evil age and the righteous age to come, which will be inaugurated by the Spirit through the Messiah. The Jews expected only one coming of a Spirit-empowered military leader (like the Judges in the OT). The two comings of Jesus caused an overlapping of the two ages. The Kingdom of God has broken into human history with the incarnation at Bethlehem. However, Jesus came the first time not as the military conqueror of Rev. 19, but as the Suffering Servant (cf. Isa. 53) and the humble leader (cf. Zech.9:9).
SPECIAL TOPIC: THE KINGDOM OF GOD
▣ "which He promised to those who love Him" See note at 1:12.
2:6 "But you" This is an emphatic contrast (much like Heb. 6:9) to what God has done for the poor, powerless, and ostracized of v. 5.
▣ "the rich" The rich are characterized as (1) oppressing you; (2) dragging you to court; and (3) blaspheming the name by which you are called. Can these be wealthy believers? I think not! See note at 2:2.
2:7
NASB"blaspheme the fair name by which you have been called"
NKJV"blaspheme that noble name by which you are called"
NRSV"blaspheme the excellent name that was invoked over you"
TEV"who speak evil of that good name which has been given to you"
NJB"who insult the honorable name which has been pronounced over you"
This is literally "called upon you." Culturally this could refer to
1. a patriarchal family blessing (cf. Gen. 48:16)
2. a way to designate YHWH's people (cf. II Chr. 7:14; Jer. 14:9; Dan. 9:19; Amos 9:12 [quoted in Acts 15:17])
3. a wife taking her husband's name (cf. Isa. 4:1)
4. a slave becoming a permanent property of another
5. a baptismal formula (cf. Matt. 28:19; Acts 2:21,38)
6. an Old Testament title for the covenantal people of God (cf. Deut. 28:10; II Chr. 6:33, 7:14)
7. the title "Christian" (little Christs), first given in derision to believers at Antioch of Syria (cf. Acts 11:26).
In context #5 fits best.
NASB (UPDATED) TEXT: 2:8-13
8If, however, you are fulfilling the royal law according to the Scripture, "You shall love your neighbor as yourself," you are doing well. 9But if you show partiality, you are committing sin and are convicted by the law as transgressors. 10For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all. 11For He who said, "Do not commit adultery," also said, "Do not commit murder." Now if you do not commit adultery, but do commit murder, you have become a transgressor of the law. 12So speak and so act as those who are to be judged by the law of liberty. 13For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.
2:8 "If" Both verses 8 and 9 start with first class conditional sentences which are assumed to be true from the author's perspective or for his literary purposes. His hearers/readers were fulfilling the royal law if they loved appropriately.
▣ "royal law" This concept goes by several names (cf. 1:25; 2:12; Rom. 8:2; Gal. 6:2). It obviously points back to the Ten Commandments (cf. v. 11) but reaches into the inaugurated New Age of Jesus' teachings, a new way of treating God and our covenant partners (cf. Jesus' Sermon on the Mount in Matt. 5-7).
▣ "according to the Scripture" This is a quote from Lev. 19:18, but with an eye toward Lev. 19:15 (i.e., you shall not be partial).
▣ "You shall love your neighbor as yourself" Appropriate self-love, in a Christian sense, is crucial in appropriately loving others (cf. Matt. 19:19; Mark 12:31; Luke 10:27; Rom. 13:9). Jesus often used Lev. 19:18, along with Deut. 6:4-5, as summaries of the whole law (cf. Matt. 7:12; 22:40).
2:9 "if you show partiality" This is another first class conditional sentence, like v. 8. It is a strong word for the church today. We dare not play favorites with those for whom Christ died (cf. Rom. 14:15,20; I John 2:9-11; 3:9-18).
▣ "you are committing sin" "Sin" is in an emphatic position in the Greek sentence. Showing partiality was a violation of the Mosaic covenant and the law of love (the royal law).
▣ "convicted by the law as transgressors" Transgression means to "step over a known boundary" and was one of the OT definitions of sin. Notice this is not ignorance, but willful action against God's revealed will.
2:10 "For whoever keeps the whole law and yet stumbles in one point, he has become guilty of all" This is an important verse in helping to explain the theological difficulty of righteousness by human merit and the purpose of the Mosaic law (cf. Gal. 3:15-29). Partial obedience, or temporary obedience, was never enough to be accepted by God through the Mosaic covenant (cf. Matt. 5:19; Gal. 5:3). This type of summary statement about keeping the whole law (boys from age 13) and (Jewish girls from age 12) is the theological basis of Paul's OT quotes and strong summary statement of mankind's sinfulness in Rom. 3:9-23.
2:11 This is the order of the Ten Commandments in the Septuagint (which shows James' early Jewish flavor), which was the Greek translation of the OT begun about 250 b.c. and is quoted by most NT authors.
2:12 "So speak and so act" These are both present active imperatives. Believers' words and lives must agree. We must practice what we preach (cf. Matt. 7). This is the major theme of the book!
▣ "who are to be judged" All humans will be judged (cf. Matt. 25:31-46; Acts 17:31; Rom. 2:6,16; 3:6; Rev. 20:11-15). Even Christians will be judged (cf. Rom. 14:10; II Cor. 5:10), but apparently not for sin, but for their attitudes, availability and for the use of their spiritual gifts.
2:13 "judgment will be merciless to one who has shown no mercy" This is the spiritual principle that humans reap what they sow (cf. Matt. 6:14-15; 7:1-5; 18:22-35;Gal. 6:7). It may have been a well-known proverb in Palestine. It is the negative of Jesus' statement in Matt. 5:7. This is not works-oriented salvation, but the family characteristics of God should be evident in His children's lives (cf. Matt. 7:13-27; I Corinthians 13).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do we discriminate in our churches today?
2. Why has God chosen the poor to be blessed and saved? Why is it so hard for the rich to become believers? Why did this shock the Jews of Jesus' day?
3. Why is v. 10 so important?
4. How do the OT commandments relate to "the law of liberty"?
5. How do verses 12-13 relate to justification by faith?
CONTEXTUAL INSIGHTS INTO JAMES 2:14-26
A. This section of James has caused major theological controversy. This comes not so much from the passage, contextually understood, but from our theological presuppositions and dogmatic systems of proof-texted, western theology.
B. James and Paul do not contradict, but complement one another. The seeming contradiction comes from a misunderstanding of (1) the purpose; (2) the recipients; and (3) definitions of key words (i.e., faith, works) of the NT books of Romans and James.
1. Paul is writing to Jews who believe that they are right with God on the basis of (1) their race (nationality) and (2) their keeping the law of Moses (legalism). Paul speaks of entering into the Christian life. He uses Abraham's life as an OT example of being declared right with God before circumcision and before the Mosaic Law (cf. Gen. 15:6), based solely on God's initiating grace and the appropriate faith response (cf. Rom. 4:3; Gal. 3:6).
2. James is writing to church people who are making Christianity a creed instead of a lifestyle (antinomians or intellectualists, Jewish Gnostics). These folks are asserting orthodoxy as the basis for their assurance of salvation. The books of James and I John assert that daily love in action is not an option for Christians, but is the evidence of their being Christians. For James, "works" are not Jewish rules, but love in action (cf. I Corinthians 13).
3. Paul and James are not giving two ways of salvation, but two aspects of one salvation. Paul speaks of the beginning of Abraham's walk of faith (cf. Genesis 15), and James speaks of its ongoing characteristics (birth of Isaac versus offering of Isaac, cf. Genesis 22).
4. It is not "faith or works" but "faith and works." Not only is faith without works dead, but works without faith is also dead (cf. Matt. 7:21-23; John 15:1-6). Being a carnal, weak, baby Christian is possible (cf. I Cor. 3:1-3, 10-15; Heb. 5:11-14), but it is the exception, not the norm.
5. John Calvin said "faith alone justifies but the faith which justifies is not alone."
C. This section functions as an encouragement to active faith. In a sense it is a passage on assurance— not assurance as a doctrine, but as a lifestyle. Assurance is surely a biblical truth, but only in connection with daily Christlikeness, not systematic theology! We are saved to serve. Service is the evidence of salvation. It is never the means, but it is the goal, the fruit (cf. Eph. 2:8-9 and 10). This truth is much needed in our day of (1) easy believism and (2) assurance as a denominational theological tenet (usually given as a dogmatic statement at the beginning of the Christian life).
D. The entire book of James deals with the practical issue of how believers use their resources (physical and spiritual) on behalf of the Kingdom. Allocation of physical resources reveals the heart!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:14-17
14What use is it, my brethren, if someone says he has faith but he has no works? Can that faith save him? 15If a brother or sister is without clothing and in need of daily food, 16and one of you says to them, "Go in peace, be warmed and be filled," and yet you do not give them what is necessary for their body, what use is that? 17Even so faith, if it has no works, is dead, being by itself.
2:14
NASB"What use is it"
NKJV"What does it profit"
NRSV, TEV"what good is it"
NJB"How does it help"
Grammatically this question expects a "no" answer. Faith without works is of no use, no profit.
▣ "my brethren" See notes at 1:2 and 1:9.
▣ "if someone says" This is a third class conditional sentence, "someone may say." It is structured like the diatribe form (a supposed objector) of 1:26.
▣ "he has faith" Biblical faith (pistis) has several aspects: (1) doctrine (cf. I John 4:1-6; Jude 3,20; (2) personal relationship and commitment to Jesus (cf. John 1:12; 3:16; Rom. 10:9-13); and (3) godly lifestyle (cf. James and I John). All three aspects are involved in genuine, mature faith.
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (ןמא)
▣ "Can that faith save him" This is used in an eschatological sense. Judgment will be based on (1) works (cf. Matt. 25:31ff; Rom. 2:6; II Cor, 5:10; Gal. 6:7-9) and (2) faith (cf. Rom. 4; I Cor. 3:10-15; Gal. 3). This is the second question of verse 14. It also expects a "no" answer.
2:15 "if" This is a third class conditional sentence which is an example of how believers should not act, especially toward other believers.
2:16 "Go in peace" This phrase is a Present active imperative. "Be warmed" is a present middle (deponent) imperative and "be filled" is a present middle imperative. This is a veiled prayer for God to provide their needs. It is an OT idiom for God's provision (cf. Judg. 18:6; I Sam. 1:17; 20:42; II Sam. 15:9). It reflects a shallow, flippant response, much like our "I will pray for you" (cf. I John 3:17-18) when used in an insincere manner. One thing is sure, the ones saying these veiled prayers are not going to do anything themselves to help!
2:17 "if" This is another third class conditional sentence. James is using this literary construction which suggests a contingency to illustrate the difference between true faith and fake faith or possibly mature faith versus weak faith.
This is an important theological summary statement (cf. vv. 20 and 26). In his Study Guide Commentary on James Curtis Vaughan sees these three summary statements as constituting the main outline: (1) genuine faith is not an empty claim (vv. 14-17); (2) genuine faith is not mere acceptance of a creed (vv. 18-20); and (3) genuine faith is faith that produces an obedient life (vv. 21-26, p. 56).
NASB (UPDATED) TEXT: 2:18-26
18But someone may well say, "You have faith and I have works; show me your faith without the works, and I will show you my faith by my works." 19You believe that God is one. You do well; the demons also believe, and shudder. 20But are you willing to recognize, you foolish fellow, that faith without works is useless? 21Was not Abraham our father justified by works when he offered up Isaac his son on the altar? 22You see that faith was working with his works, and as a result of the works, faith was perfected; 23and the Scripture was fulfilled which says, "And Abraham believed God, and it was reckoned to him as righteousness," and he was called the friend of God. 24You see that a man is justified by works and not by faith alone. 25In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way? 26For just as the body without the spirit is dead, so also faith without works is dead.
2:18-20 Grammatically this is a very ambiguous passage as to punctuation and pronoun antecedents. It is uncertain whether there is (1) one supporter of James' position; (2) one objector to James' position; (3) one of each; or (4) two opposing hypothetical persons alluded to by James. It is uncertain whether the quotation stops at v. 18a (NKJV, NRSV, NIV) or 18b (NASB, TEV) or if it goes through v. 19.
It is possible that James' supposed objector is claiming that Christians have different spiritual gifts, some faith and some works. James responds that faith is not a gift, but a bedrock relationship of trust in Christ. To know Christ is to emulate Him; to live as He lived; to love as He loved; to give oneself to others as He gave Himself to others (cf. I John 3:16).
Spiritual giftedness is not a reduction of Christian responsibility, but an empowerment for effective ministry (in conjunction with other believers).
▣ "show me your faith without works" This is an aorist active imperative. This would be a similar truth to the parable of the sower in Matt. 13. Fruit-bearing, not initial response, proves genuineness (cf. Titus 1:16; I John 2:4). No fruit, no root!
2:19 "You believe that God is one" This truth (monotheism) was the first test of orthodoxy for Judaism (cf. Deut. 4:35,39; 6:4-5; Mark 12:29). Yet the demons believe this also (cf. Matt. 4:3; Mark 5:7). Christianity is not only correct doctrine, but a relationship of obedience and love. Orthodoxy alone, without orthopraxy, is empty (cf. I Corinthians 13). A theological, intellectual commitment to monotheism (cf. Rom. 3:30; I Cor. 8:4,6; Eph. 4:6; I Tim. 2:5) does not make one right with God. Proper belief cannot save, for who among fallen humanity has perfectly accurate theology? Salvation through Christ affects the head (doctrine), the heart (volitional trust in Christ), and the hand (lifestyle Christlikeness).
▣ "the demons also believe" Demons know who Jesus is! Demons believe in monotheism!
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
▣ "and shudder" This is possibly related to the practice of exorcism in YHWH's name. This term was often used in this sense in the magical papyri found in Egypt.
2:20
NASB"that faith without works is useless"
NKJV"that faith without words is dead"
NRSV"that faith apart from works is barren"
NJB"that faith without deeds is useless"
Three possible translations come from the most ancient Greek manuscripts:
1. א, A, C2 have "dead," (cf. v. 26)
2. B and CΑ have "barren"
3. P74, the Bodmer Papyri, has "vain" (used earlier in v. 20)
USB4 rates #2 as "B" (almost certain").
2:21 This question expects a "yes" answer.
▣ "Abraham" He is used by both Paul (cf. Gen. 15 quoted in Rom. 4) and James (quotes Gen. 22) to prove their theological points, but each uses different events in his life. Paul speaks of his initial call and promises (i.e., the birth of Isaac), but James speaks of the consummation of his faith years later (i.e., the offering of Isaac).
▣ "our father" This term seems to reflect Jewish Christian recipients (cf. Matt. 3:9; John 8:39). However, Paul uses this same concept for Gentiles (cf. Rom. 2:28-29; 4:11-12,16; Gal. 3:7; 6:16).
▣ "justified by works" This is the Greek verb dikaioō. The semantic field (possible meanings and connotations) this term has is interesting:
I. From Bauer, Arndt, Gingrich, and Danker, A Greek-English Lexicon of the New Testament (p. 196-197)
A. "Show justice" or "do justice to someone"
B. "Justify, vindicate, treat as just"
C. Paul uses the term for God's judgment
1. of men
a. "be acquitted"
b. "be pronounced and treated as righteous"
2. of God's activity - "make upright"
3. "to make free or pure" (ACTIVE)
or "to be made free or pure" (PASSIVE)
4. "God is proved to be right"
II. From Louw and Nida, Greek-English Lexicon of the New Testament based on Semantic Domains, 2nd edition (vol. 2 p. 64).
A. "to put right with" (vol. 1, 34:46, p. 452)
B. "show to be right" (vol. 1, 86:16, p. 744)
C. "acquit" (vol. 1, 56:34, p. 557)
D. "set free" (vol. 1, 37:138, p. 489)
E. "obey righteous commands" (vol. 1, 36:22, p. 468)
When one compares these lexical usages it becomes clear how Paul could use this term in one way (specialized forensic sense of "made righteous") and James in another (shown to be righteous by one's godly living). The term is fluid enough to allow both. But please remember it is a "both/and" situation, not an "either/or." Also be careful of a set theological definition of this term (or any term) which is then read into every usage of the word in Scripture. Words only have meaning in specific contexts! See SPECIAL TOPIC: RIGHTEOUSNESS at James 1:20.
▣ "offered up Isaac" The offering of Isaac (cf. Genesis 22) was not the grounds of Abraham's faith (cf. Genesis 12,15), but the result and expression. James is using the term "works" in a different way than Paul. James is speaking of the Christian's lifestyle faith (cf. I John), while Paul is speaking of a works-righteousness of the Jews (or Judaizers of Galatians) as a basis for being accepted by God (cf. Rom. 10:2-3).
2:22 "faith was working with his works" This is an Imperfect active indicative which denotes continual action in past time. There is a word play between "working with" (syn + ergon) and "works" (ergōn). The word "work" is used eleven times in vv. 14-26 and only three times in the rest of the book of James.
▣ "faith was perfected" This is an aorist passive indicative. Faith is initiated and perfected by God, but believers' volition and actions are also part of the equation. The term "perfected" means "mature," "equipped for the assigned task," "complete." The biblical covenant concept unites the sovereignty of God and the free will of humanity to form a contract or agreement which has both benefits and obligations, a gift and a requirement.
2:23 "the Scripture" This refers to Genesis 15:6, as do Romans 4:3 and Galatians 3:6. James is saying that this verse was "fulfilled" by Abraham's later actions in his willingness to obey God and offer Isaac, the son of promise, as a sacrifice on Mt. Moriah (cf. Genesis 22).
▣ "the friend of God" Abraham is called by this title two times in the OT (cf. II Chr. 20:7; Isa. 41:8).
2:24 "You" This is plural. James is now addressing his readers/hearers!
▣ "justified by works" See note at 2:21.
2:25 "Rahab the harlot" She was Judaism's ultimate proof of God's forgiveness and the power of repentance (i.e., a Canaanite prostitute, cf. Joshua 2). She also is an ancestor of Jesus (cf. Matt. 1:4). James uses two extremes, Abraham and Rahab, to prove his point.
2:26 Active love is to faith what the breath is to the human body. We could summarize James' description of lifeless faith as (1) demonic, v. 19; (2) vain, v. 20; and (3) dead, v. 26.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What is faith?
2. Define the minimum biblical requirements for salvation.
3. Do Paul and James contradict each other? Why or why not?
4. Why do Paul and James both use Abraham as an example?
5. List the ways that Rahab is an opposite of Abraham.
6. How does James' necessity of "works" relate to carnal Christians?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Tongue | The Untamable Tongue | True Wisdom | The Tongue | Uncontrolled Language |
3:1-5a | 3:1-12 | 3:1-5a | 3:1-5a | 3:1-2a |
3:2b-12 | ||||
3:5b-12 | 3:5b-12 | 3:5b-12 | ||
The Wisdom from Above | Heavenly Versus Demonic Wisdom | The Wisdom from Above | Real Wisdom and its Opposite | |
3:13-18 | 3:13-18 | 3:13-18 | 3:13-18 | 3:13-18 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 3:1-12
A. Human speech is a recurrent theme of James (cf. 1:19,26; 2:14; 3:1-12; 4:11,12, 5:12). He deals with it from several different angles in almost every chapter. Speech is part of the image of God in mankind (cf. 3:9).
B. A person's words, like a person's works in 2:14-26, truly reveals one's spiritual orientation (cf. Matt. 12:37).
C. The tongue can be a great blessing when controlled and energized by God, but a terrible, destructive force in the hands of the evil one.
D. Opening Thoughts From Proverbs on Human Speech
1. Human speech enables us to communicate to others how we feel about life. Therefore, it reveals who we really are (Pro. 18:2; 4:23,20-27). Speech is the acid test of the person (Pro. 23:7).
2. We are social creatures. We are concerned with acceptance and affirmation. We need it from God and from our fellow humans. Words have the power to meet these needs in both positive (Pro. 17:10) and negative (Pro. 12:18) ways.
3. There is tremendous power in human speech (Pro. 19:20-21)—the power to bless and heal (Pro. 10:11,21) and the power to curse and destroy (Pro. 11:9).
4. We reap what we sow (Pro. 12:14).
Principles from Proverbs on Human Speech
1. The negative and destructive potential of human speech
a. the words of evil men (1:11-19; 10:6; 11:9,11; 12:5-6)
b. the words of the adulteress (5:2-5; 6:24-35; 7:5ff; 9:13-18; 22:14)
c. the words of the liar (6:12-15,17,19; 10:18; 12:17-19,22; 14:5,25; 17:4; 19:5,9,28; 21:28; 24:28; 25:18; 26:23-28)
d. the words of the fool (10:10,14; 14:3; 15:14; 18:6-8)
e. the words of false witnesses (6:19; 12:17; 19:5,9,28; 21:8; 24:28; 25:18)
f. the words of a gossip (6:14,19; 11:13; 16:27-28; 20:19; 25:23; 26:20)
g. the words too quickly spoken (6:1-5; 12:18; 20:25; 29:20)
h. the words of flattery (29:5)
i. too many words (10:14,19,23; 11:13; 13:3,16; 14:23; 15:2; 17:27-28; ;18:2; 21:23; 29:20)
j. perverted words (17:20; 19:1)
2. The positive, healing and edifying potential of human speech
a. the words of the righteous (10:11,20-21,31-32; 12:14; 13:2; 15:23; 16:13; 18:20)
b. the words of the discerning (10:13; 11:12)
c. the words of knowledge (15:1,4,7,8; 20:15)
d.the words of healing (15:4)
e. the words of a gentle answer (15:1,4,18,23; 16:1; 25:15)
f. the words of a pleasant answer (12:25; 15:26,30; 16:24)
g. the words of the law (22:17-21)
Principles from the New Testament on Human Speech
1. Human speech enables us to communicate to others how we feel about life, therefore, it reveals who we really are (Matt. 15:1-20; Mark 7:2-23).
2. We are social creatures. We are concerned with acceptance and affirmation. We need it from God and from our fellow man. Words have the power to meet these needs in both positive ( II Tim. 3:15-17) and negative (James 3:2-12) ways.
3. There is tremendous power in human speech; the power to bless (Eph. 4:29) and the power to curse (James 3:9). We are responsible for what we say (James 3:2-12).
4. We will be judged by our words (Matt. 12:33-37; Luke 6:39-45) as well as our deeds (Matt. 25:31-46). We reap what we sow (Gal. 6:7).
E. There is an interesting discussion on the topic of "Biblical Perspectives on Language" in Foundations of Contemporary Interpretation, edited by Moises Silva, pp. 204-217.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:1-5a
1Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment. 2For we all stumble in many ways. If anyone does not stumble in what he says, he is a perfect man, able to bridle the whole body as well. 3Now if we put the bits into the horses' mouths so that they will obey us, we direct their entire body as well. 4Look at the ships also, though they are so great and are driven by strong winds, are still directed by a very small rudder wherever the inclination of the pilot desires. 5So also the tongue is a small part of the body, and yet it boasts of great things.
3:1 "many of you" This shows the tendency of a large section of the church to want to speak during the group meetings (cf. I Cor. 14:26-40). The worship service of the early church was dynamic and unstructured.
▣ "become" This is a present middle (deponent) imperative with a negative particle which means to stop an act already in process. This section of James begins with the responsibility of Christian leaders but easily transitions into the responsibility of every Christian in relation to speech.
▣ "teachers" This seems to reflect either (1) the early church's worship where anyone could speak or (2) the place of honor of the rabbi in Jewish society. Teaching is listed as a spiritual gift in I Cor. 12:28 and 14:26. It is also listed as a function of pastors (cf. I Tim. 3:1-2; Eph. 4:11). In Acts 13:1 it is connected to prophets. But here it is viewed as an option for all believers.
It is my theological opinion that all believers participate in the gifts at some practical level. Surely we would not accept a Christian saying
1. I do not have the gift of prayer so I do not pray
2. I do not have the gift of giving so I do not give
3. I do not have the gift of evangelism so I do not witness.
We would say these activities are for all believers. God gifts some for effective service in these areas, but all believers have responsibilities in these areas.
▣ "my brethren" See notes at 1:2 and 1:9.
▣ "as such we" James includes himself in this group. Paul calls himself a preacher, apostle, and teacher (cf. II Tim. 1:11). All Christians have at least one spiritual gift (cf. I Cor. 12), but some have several.
▣ "we will incur a stricter judgment" Knowledge and leadership bring greater responsibility (cf. Luke 12:48; I Cor. 3:10-15). I believe the New Testament does teach degrees of blessings and punishment.
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
3:2
NASB"we all stumble in many ways"
NKJV"we all stumble in many things"
NRSV"all of us make many mistakes"
TEV"all of us often make mistakes"
NJB"we all trip up in many ways"
This is a present active indicative indicating continual, habitual action. "Stumble" is used in the sense of "sin." The Bible teaches that all people are sinners (cf. Gen. 6:5,11-12,13; 8:21; I Kgs.8:46; II Chr. 6:36; Job 4:17; 9:2; 15:14-16; 25:4; Ps. 14:1-3; 53:1-4; 130:3; 143:2; Pro. 20:9; Eccl.7:20; Rom. 3:10-18,19,20,23; Gal. 3:22; I John 1:8-10). This may reflect the non-canonical Jewish wisdom book of Ecclesiasticus (cf. 5:13-14; 14:1; 19:16; 22:27; 28:13-26). There are several allusions in the book of James to this inter-biblical wisdom book, written about 180 b.c. In a sense James is NT Wisdom Literature.
▣ "If" This is a first class conditional sentence; all humans stumble.
▣ "what he says" James is concerned in 2:14-26 about faith without works. This section shows that one's speech, in a sense, reveals true spiritual character. The Bible stresses the importance of our speech (see Contextual Insights, D). We are known and judged by our words because our words reveal our character.
▣ "he is a perfect man" "Perfect" means "fully equipped," "full-grown," "complete," or "mature," not sinless (cf. Romans 7). James uses this term often (cf. 1:4,17,25; 2:22; 3:2) because of his emphasis on the functioning faith, this impossibility of separating (i.e., Gnosticism) faith from faithfulness!
▣ "able to bridle the whole body as well" The control of the tongue is a sign of Christlike maturity and self-control (cf. 1:26; Gal. 5:22-23).
3:3 "if" This is a first class conditional sentence; horses have been domesticated.
3:3-5 Here are examples of how a small thing can affect a large thing: bridle/horse, rudder/ship, and spark/fire. Horses and ships are used often in the Koine papyri from Egypt as metaphors for control.
3:4 "ship. . .great" The Greco-Roman world had large ships. Paul had been aboard a grain ship which carried 276 passengers plus cargo. Josephus records that he was on a ship with 600 passengers. He describes its dimensions as 180' by 65' by 44'.
3:5 "boasts of great things" Here James is alluding either to the power of human speech or the idea of "pride."
NASB (UPDATED) TEXT: 3:5b -12
5See how great a forest is set aflame by such a small fire! 6And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell. 7For every species of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race. 8But no one can tame the tongue; it is a restless evil and full of deadly poison. 9With it we bless our Lord and Father, and with it we curse men, who have been made in the likeness of God; 10from the same mouth come both blessing and cursing. My brethren, these things ought not to be this way. 11Does a fountain send out from the same opening both fresh and bitter water? 12Can a fig tree, my brethren, produce olives, or a vine produce figs? Nor can salt water produce fresh.
3:5b "great a forest" This could be translated (1) forest or (2) "stacked lumber." This metaphor of the tongue as a spark focused James' mind on the destructive and uncontrollable nature of the tongue (cf. vv. 6-8).
3:6
NASB"the very world of iniquity"
NKJV, NRSV"a world of iniquity"
TEV"a world of wrong"
NJB"a whole wicked world"
This seems to mean that human speech represents unrighteousness; it reveals the often hidden wickedness of the human heart. It defiles everything. James uses the term "world" (kosmos) in a negative sense in 1:27 and 4:4. See Special Topic: Kosmos at 1:27.
NASB"sets on fire the course of our life"
NKJV"sets on fire the course of nature"
NRSV"sets on fire the cycle of nature"
TEV"sets on fire the entire course of our existence"
NJB"set fire to the whole wheel of creation"
This is literally "the wheel of birth." For a good discussion of this rare term see M. R. Vincent's Word Studies in the New Testament, vol. 1, pp. 356-357. It seems to mean a person's life from birth until death, which can even affect future generations. Both of these phrases in v. 6 show the intensive and destructive potential of human speech.
▣ "set on fire by hell" This is literally "being inflamed by Gehenna," which refers to the valley of the sons of Hinnom, south of Jerusalem. This is the metaphor Jesus used to describe the punishment and place for those who reject faith in God. It was turned into the garbage dump for Jerusalem because this valley was the site in the OT where the fire god Molech was worshiped by child sacrifice (cf. II Kgs. 16:3; 17:17; 21:6; 23:10; II Chr. 28:3; 33:6; Jer. 7:31; 19:56; note Lev. 18:21). This is the only use of "Gehenna" outside of the words of Jesus (cf. Matt. 5:22,29,30; 10:28; 18:9; 23:15,33; Mark 9:43,47; Luke 12:5). This metaphor is referring to the activity of the evil one in our daily lives. James must have personally experienced or observed the negative effects of human speech!
SPECIAL TOPIC: Where Are the Dead?
3:7 This reflects the fourfold order of the creation of animal species in Genesis 1:26 and 9:2.
▣ "tamed" Mankind was given dominion (cf. Gen. 1:26,28; Ecclesiasticus 17:4). Humans can domesticate and control every animal except themselves.
3:8
NASB, NRSV"a restless evil and full of deadly poison"
NKJV"an unruly evil, full of deadly poison"
TEV"evil and uncontrollable, full of deadly poison"
NJB"a pest that will not keep still, full of deadly poison"
This is used of the nonstop movement of a snake's tongue (cf. Gen. 3:1,4-5; Ps. 140:3) and possibly satanically inspired "teachers."
There is a manuscript variation in the Greek texts.
1. restless (akatastaton)in MSS א, A, B, K, P, and the Old Latin, Vulgate, Peshitta, and Coptic translations
2. uncontrollable (akastascheton) in MS C and some versions and early church fathers
Both fit the context. UBS4 give #1 a "B" rating (almost certain) because of its MSS attestation.
3:9 "we bless our Lord and Father" This grammatical construction (one article and two nouns) is ambiguous. It can refer to Jesus and the Father (cf. 1:27) or to YHWH alone. Most translations prefer the second option because of the mention of human beings created in God's image. This is the only place in the NT this phrase occurs.
The blessings of God among contemporary Jewish synagogues would involve (1) liturgical blessings and (2) personal prayers. Surely this structure was followed in the early Christian meetings. For "Father" see Special Topic at 1:27.
▣ "curse men" This is a present middle (deponent) indicative. Cursing means to call down problems and evil on another using the power of God's name (cf. Luke 6:28; Rom. 12:14). In context it may refer to rival teachers (cf. v. 14).
▣ "who have been made in the likeness of God" This is a perfect active participle. Mankind was made in God's image and likeness (cf. Gen. 1:26,27; 5:1, 9:6; I Cor. 11:7), and they remain so, even though fallen (cf. Gen. 9:6; I Cor. 11:7). This verse reflects the worth and dignity of mankind whether poor or rich, slave or free, male or female, Jew or Gentile (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11). To speak evil of another is to criticize the God who made them (cf. Psalm 139). The term "likeness" (image) is left undefined in Genesis. There are several theories as to the exact components of "the image": (1) conscious life; (2) rational ability; (3) moral consciousness; and/or (4) volitional choice.
3:10-12 This reflects the truth of Matt. 7:15ff. Human speech has wonderful potential for good, but it also has terrible potential for evil.
▣ "my brethren" See notes at 1:2 and 1:9.
3:11-12 Both questions in vv. 11 and 12 expect negative responses.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why should the subject of teaching be brought up for special treatment?
2. Are there degrees of punishment?
3. Why is Christian speech so important?
4. Define "Gehenna" in v. 6.
CONTEXTUAL INSIGHTS INTO JAMES 3:13-18
A. The context concerning teachers continues from 3:1-12. Several warnings are given.
1. stricter judgment is a reality (cf. 3:1)
2. there is danger in human speech (cf. 3:2)
3. life must reflect teachings (cf. 3:13)
4. proper attitude is a must (cf. 3:15)
5. there is a demonic counterfeit (cf. 3:15).
This seems to confirm the presence of unqualified teachers in the early church (and today) who claimed to be spiritual and have special revelations from God. However, we need to be reminded that although the context may speak especially to teachers, it addresses all Christians. All Christians can ask for wisdom (cf. 1:5). All Christians must walk and talk in wisdom.
B. This section gives the test for "teachers."
1. wisdom from God
2. affirmed by lifestyle
3. dependent on proper attitude.
I would add, from I John 4:1-6, proper content about the person and work of Christ.
C. Remember that James is similar in genre to OT Wisdom Literature. In the Old Testament "wisdom" had both a religious orientation and a practical application to daily life.
D. Paul uses "the fruit of the Spirit," Gal. 5:22-23, to describe the appropriate Christian life, but James used the Old Testament category of wisdom (cf. Pro. 1-3; 8:22ff; Eccl.1:1). Wisdom involves more than content or orthodoxy. It is inseparably linked to lifestyle and proper motivation (cf. Matt. 11:19).
SPECIAL TOPIC: VICES AND VIRTUES IN THE NT
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 3:13-18
13Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.14But if you have bitter jealousy and selfish ambition in your heart, do not be arrogant and so lie against the truth. 15This wisdom is not that which comes down from above, but is earthly, natural, demonic. 16For where jealousy and selfish ambition exist, there is disorder and every evil thing. 17But the wisdom from above is first pure, then peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. 18And the seed whose fruit is righteousness is sown in peace by those who make peace.
3:13 "Who" This seems to imply that James is continuing the diatribe from chapter 1.
▣ "wise and understanding" In the OT this would refer to a teacher who could apply God's truth to daily life. It would refer to a professional teacher or scribe. "Wise" and "understanding" (1) may be synonymous (cf. LXX of Deut. 1:13,15; 4:6) or (2) may reflect the Hebrew distinction between practical wisdom and intellectual knowledge. Remember that believers are encouraged to ask God for wisdom (cf. 1:5). The gift of "teacher" involves a gift, a lifestyle, and a proper attitude.
▣ "Let him show" This is an aorist active imperative; it is the theme of 2:14-26.
▣ "by his good behavior" The King James Version has "good conversation," which in a.d. 1611 meant "lifestyle." This is a good example of why our English translations need a continual upgrading—because of the changing meaning and connotations of terms. The NKJV has "good conduct."
▣ "in the gentleness" This means the "controlled strength" of domesticated animals. This was a uniquely Christian virtue. It typifies the life of Christ (cf. Matt. 11:29; II Cor. 10:1; Phil. 2:8). It is advocated for all believers (cf. Matt. 5:5; Gal. 5:23; Eph. 4:2). Gentleness or meekness is a defining quality of God's wisdom.
▣ "of wisdom" Literally the full phrase is "meekness of wisdom." This is a startling paradox for fallen mankind! Teachers must live and teach humbly.
The wisdom James speaks about is not the wisdom related to the amount of information learned and the speed and accuracy by which it can be retrieved, but the wisdom of a redeemed heart and mind that seeks God's will so as to do it.
3:14 "if" This is a first class conditional sentence which is assumed to be true. Verses 14-16 describe false wisdom. This verse assumes the presence of unqualified teachers. Heresy is usually committed by sincere believers who (1) magnify one truth to the exclusion of other biblical truths or (2) claim special insight or spiritual power.
False teachers are characterized by
1. financial exploitation
2. sexual exploitation
3. a claim to special and exclusive revelation
If one walks like a duck, talks like a duck, acts like a duck—he is a duck!
NASB"bitter jealously"
NKJV, NRSV"bitter envy"
TEV"jealous, bitter"
NJB"bitterness of jealousy"
This is also listed as sin in II Cor. 12:20; Gal. 5:20; and Eph. 4:31. Egotism (the essence of the Fall) has no place among the people of God, especially in teachers.
▣ "selfish ambition" Originally this word meant "to spin for hire," but later was used metaphorically of aggressive, political ambition (cf. Phil. 1:17). It refers to an egotistical, jealous ambition—"my way or no way"—among leaders.
▣ "in your heart" This was the seat of the personality or the intellect. See Special Topic at 1:26.
▣ "do not be arrogant and so lie against the truth" These are two present middle (deponent) imperatives with a negative particle, which means to stop an act that is already in process. Teachers' and leaders' actions speak louder than their words (cf. Matt. 7:1-23. James 2 focused on Matt. 7:24-27).
3:15 "from above" This circumlocution was a rabbinical way of referring to YHWH. These teachers may have been vociferously claiming divine insight and knowledge. See fuller note at 1:17b.
▣ "earthly" This is in opposition to heavenly.
NASB"natural"
NKJV"sensual"
NRSV, TEV"unspiritual"
NJB"human"
This is from the Greek root psuche (reflecting the Hebrew term nephesh), which is that part of mankind which he shares with the animals. This would then mean natural as opposed to the supernatural, the earthly as opposed to the heavenly. This probably refers to (1) the "evil intent" (yetzer hara) in human nature or (2) a person who judges life by the five senses. Therefore, this is the opposite of spiritual.
▣ "demonic" This relates to content that is supernatural, but not from God (cf. I Tim. 4:1; Eph. 6:12). The presence of demonic wisdom leads to confusion and evil practices (v. 16). However, the context may imply that these teachers are not only doctrinally false, but also morally and motivationally false (cf. II Peter 2). The demons of 2:14 are doctrinally correct, but it does not affect their action. See Special Topic at 2:19.
3:17 "pure" The term hagnos has the same Greek root as "holy" (hagios). It implies that it is free from ethical defilement (cf. 4:8). Verses 17-18 are a list of qualities of godly wisdom as vv. 14-16 describe ungodly wisdom. True wisdom is known by its deeds. Paul's definition of true and false wisdom is seen in I Cor. 1:18-3:23.
▣ "peaceable" This is the Greek term eirēnē. It was used in the Septuagint to translate the Hebrew term shalom. In the OT "peace" is usually associated with (1) cessation of war and hostilities and the promotion of harmony and (2) the presence of health, prosperity and wholeness, ultimately in this sense of the reign of the Messiah and eschatological salvation (cf. Rom. 15:13). The form of the word used here also occurs in Heb. 12:11.
▣ "gentle" The word epiekēs means "sweet reasonableness" or "forbearance." It does not push its own rights or opinions without listening to others and respecting others (cf. Phil. 4:5; I Tim. 3:3; Titus 3:2; I Pet. 2:18).
▣ "reasonable" This implies a willingness to hear and respond appropriately, not selfishly or egotistically. It is found only here in the NT (note 4Macc. 12:6), but has the same meaning in the Egyptian papyri (Moulton, Milligan, p. 263).
▣ "full of mercy" This is not just feelings but actions. Biblical love and compassion issue in active love and service, not sentimentalities. This term is linked with the next one and both speak of the care of the poor, needy, and alienated of 2:15-16. Wisdom without works is also dead!
▣ "good fruits" This is linked with "full of mercy." This is a concern and care for those in need. In Phil. 1:9-11 ("fruit of righteousness") it is connected to love, knowledge, and discernment.
NASB"unwavering"
NKJV"without partiality"
NRSV, NJB"without a trace of partiality"
TEV"free from prejudice"
This term implies free from prejudice or divided loyalties and may relate to 2:4 (impartial) or even 1:6 (unwavering).
▣ "hypocrisy" This was a theatrical term used of one who never played a part for personal gain. It speaks of a transparent genuineness (cf. Rom. 12:9; II Cor. 6:6; I Tim. 1:5; II Tim. 1:5; I Pet. 1:22). These last two form a related pair as do the two before them.
3:18 "the seed whose fruit is righteousness" Notice it is not the fruit of wisdom; wisdom without righteousness is not wisdom. God's righteousness results in His children's righteousness. The whole life—the head (doctrine), the heart (volition), and the hand (lifestyle)—is affected and redirected.
▣ "is sown" This is a present passive indicative. The emphasis is on giving, not gathering! We are all sowing some kind of seed. What kind are you sowing?
▣ "in peace by those who make peace" This passage may reflect Isa. 32:17 (also note Pro. 11:18; Hos. 10:12). It is obvious that v. 18 is contrasting v. 16.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do you know who truly speaks for God?
2. Describe true wisdom.
Describe false wisdom.
3. How are Galatians 5 and James 3:13-18 related?
4. How does chapter 3 relate to chapter 2?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Friendship with the World | Pride Promotes Strife | The Contrast Between Godliness and Worldliness | Friendship with the World | Disunity Among Christians |
(4:1-5:6) | ||||
4:1-10 | 4:1-6 | 4:1-10 | 4:1-6 | 4:1-3 |
Humility Cures Worldliness | 4:4-10 | |||
4:7-10 | 4:7-10 | |||
Judging a Brother | Do Not Judge A Brother | Warning Against Judging One Another | ||
4:11-12 | 4:11-12 | 4:11-12 | 4:11-12 | 4:11 |
4:12 | ||||
Warning Against Boasting | Do Not Boast About Tomorrow | Warning Against Boasting | A Warning for the Rich and Self-Confident | |
(4:13-5:6) | ||||
4:13-17 | 4:13-17 | 4:13-5:6 | 4:13-16 | 4:13-5:6 |
4:17 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHT INTO JAMES 4:1-10
A. The diatribe (literary technique of using a supposed objector to present the author's message) of previous sections continues in James 4:1-10 with two rhetorical questions in v. 1.
B. This chapter deals with Christians' struggle with their fallen natures, exacerbated by the influence of worldly wisdom in the church (cf. 1 Corinthians 1-2). This may relate to the rivalry of church leaders (teachers, cf. 1 Corinthians 3)) of chapter 3, whose actions influence all Christians.
C. This section reflects Christians' continuing struggle with their fallen natures. Christians are addressed in such terms as "adulteresses," "sinners," and "double-minded." The three enemies of mankind are listed in this section.
1. fallen nature (vv. 1,2, and possibly 5)
2. the world system (v. 4)
3. the devil (v. 7)
These three enemies also appear in Ephesians 2:2-3 (cf. W. T. Conner, Christian Doctrine, pp. 248-249).
D. The Jerome Biblical Commentary outlines these verses as (1) root causes of conflict (vv. 1-6) and (2) remedies (vv. 7-10) (p. 374). This is a valid way to outline this section. It is related to the improper use of the tongue as in chapter 3.
E. Verse 5 is very ambiguous because
1. The Scriptural referent is uncertain
2. The original reading is uncertain (see Bruce M. Metzger, A Textual Commentary On the Greek NT, p. 683)
a. The causative form, katōkisev, which would mean God has caused His Spirit to be in believers (in MSS P74, א, A, B).
b. The intransitive form, katōkēsev, which would mean the Spirit indwells believers (in MSS K, L, P).
3. The punctuation is uncertain
a. One question leading to an unknown quote in NASB, NKJV, NRSV, TEV, NJB, NAB (possibly from a lost Jewish apocalyptic writing)
b. Two questions leading to the OT quote (Pro. 3:34 from the Septuagint) in v. 6 in ASV, Moffatt and Phillips translations
4. The meaning of "jealously desires" is uncertain
a. God yearns for His Spirit to guide believers' lives (Exod. 34:14; Deut. 4:24; 6:14-15). This would mean a positive connotation, "zealous" or "jealous" and a capital "s" Spirit.
b. Mankind's fallen nature yearns for world pleasures (cf. Rom. 8:1-8). This would mean a negative connotation, "envy" and a small "s" spirit.
5. The verse may refer to
a. God's jealous love for believers' complete allegiance to Him
b. Mankind's total corruption (v. 5), but God's grace (v. 6) (cf. TEV).
F. In verses 7-10 there is a series of ten aorist imperatives which denote urgent commands. This structure reminds one of the OT wisdom teachers and the rhetoric of the OT prophets.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-10
1What is the source of quarrels and conflicts among you? Is not the source your pleasures that wage war in your members? 2You lust and do not have; so you commit murder. You are envious and cannot obtain; so you fight and quarrel. You do not have because you do not ask. 3You ask and do not receive, because you ask with wrong motives, so that you may spend it on your pleasures. 4You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God. 5Or do you think that the Scripture speaks to no purpose: "He jealously desires the Spirit which He has made to dwell in us?" 6But He gives a greater grace. Therefore it says, "God is opposed to the proud, but gives grace to the humble." 7Submit therefore to God. Resist the devil and he will flee from you. 8Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 9Be miserable and mourn and weep; let your laughter be turned into mourning and your joy to gloom. 10Humble yourselves in the presence of the Lord, and He will exalt you.
4:1 "What is the source. . .is not the source" The conflict within the believer and within the church are not from God! They are (second question expects a "yes" answer) from the fallen aspect of the human experience (i.e., Gen. 3; 6:11-12, 13).
Believers, too, must be on constant guard (cf. Romans 7-8)! At salvation the intensified spiritual battle truly begins!
The "tongue" of 3:5 has set the church on fire!
1. attack each other (vv. 1,11)
2. pray inappropriately (vv. 2-3)
3. judge each other (v. 11)
4. use arrogant, self-directing sayings (vv. 13,16)
▣ "quarrels and conflicts" These are military terms with slightly different connotations. The first term (polemos) refers to an entire military campaign, while the second (maxē) refers to an individual battle. The NJB translation tries to combine these usages: "Where do these wars and battles between yourselves first start? Is it not precisely in the desires fighting inside your own selves?" Both are used here and in v. 2 metaphorically of strife within individual Christians (cf. 2 Cor. 7:5), while in 2 Tim. 2:23 and Titus 3:9 they refer to conflict within congregations.
▣ "pleasures" This same word is repeated in verse 3. From this Greek word we get the English term "hedonism," which is a passion for self gratification, pleasure, or position at any cost! This term is only used three other times in the NT, Luke 8:14; Titus 3:3; and 2 Pet. 2:13. It is always used in a negative sense.
NASB"wage war"
NKJV, NRSV"war"
TEV"constantly fighting"
NJB"fighting"
This is a present middle participle which emphasizes the emotional struggle within believers (cf. Romans. 7). It is literally the term "soldiering." From this Greek term we get the term "strategy" (cf. 1 Pet. 2:11).
▣ "in your members" Our physical bodies are not evil, nor the source of evil (Greek thought), but they are the battle ground of evil (cf. Rom. 6:12-14). This was a major ontological difference between Greek philosophy and biblical Christianity.
It is just possible the "members" may refer to the body of Christ, the Church. It is uncertain whether the warning is (1) internal (fallen nature); (2) external (problem in the church); or (3) both.
4:2 The punctuation of this verse is uncertain. There is an intended two or threefold parallelism. The thrust of the verse is that we desire things which we cannot obtain so we resort to violent acts in order to get them instead of asking God and trusting in His provision.
The NT offers modern readers a window into the diversity and divisiveness of the early church. The book of Romans reveals tensions between believing Jewish and believing Gentile leadership in the Roman Church. The book of I Corinthians reveals the party spirit in the Corinthian Church. Colossians reveals the struggle with Gnosticism (cf. Col. 2:14-26). Here James reveals the internal struggle of lust and the external struggle of criticism and judgmentalism among the Jewish Christian congregations of the Greco-Roman world.
▣ "lust" This term means "to desire," "to set one's heart upon something." That something can be good or evil. Usually in the NT the term has a negative connotation. It is possible, in context, that the things desired were not evil in themselves but became evil in the person's willingness to obtain them by any and every means apart from God's will.
▣ "murder" In his second edition of the Greek New Testament (a.d. 1519), Erasmus changed the Greek word to "envy." They are similar and the cognate nouns formed from these verbs "murder" and "envy" are confused in the Greek manuscript variations of 1 Pet. 2:1. This solution to the problem of v. 2 has been adopted by Luther and the modern translations by Moffatt and Phillips and the New International Commentary. There is no Greek manuscript support for this emendation in James!
The term may be used in the sense of "hate," like Matt. 5:21-26, as a means of comparison. James often alludes to Jesus' teachings in Matthew's Sermon on the Mount (cf. Matthew 5-7).
▣ "envious" This Greek term, like "lust," is a neutral term and can be used of "zeal" or "strong desire."
4:2-3 "ask" Un-Christlike motives and lack of prayer are two reasons why Christians often experience unfruitful lives. Often we use prayer as an attempt to obtain our will, not God's. In this attitude the worst thing that God could do for us would be to answer our self-centered prayers!
Prayer is a powerful weapon in Christians' battle against evil (cf. Eph. 6:18-19). I believe that the sovereign God has chosen to limit Himself to the appropriate prayers of His children. Believing, Christ-like prayer affects God, us, and situations. Oh, the tragedy of a prayerless Christian! Oh, the tragedy of a proof-texted promise out of context (cf. Matt. 7:7-11).
SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED
4:4 "adulteresses" This is a feminine form. This could refer to (1) literal adultery, (2) but it is probably an OT metaphor for spiritual adultery (examples: Isa. 54:4-8; Jer. 3:20; Hos. 9:1; Matt. 12:39; 16:4). The KJV adds "and adulterers" because the translators understood the term literally, but this is not found in the most ancient uncial manuscripts (א*, A, B) or the Vulgate (Latin), Peshitta (Syriac), or Coptic (Egyptian) versions. It is found in a later corrected copy of Sinaiticus (אc) and many later Greek manuscripts (mostly minuscules). The UBS4 gives the shorter reading an "A" rating (certain).
▣ "friendship with the world" The term "world" is often used metaphorically of "human society, organized and functioning apart from God" (cf. 1:27; 3:6; Matt. 6:24; John 15:19; 1 John 2:15-17). See Special Topic at 1:27. Even Christian prayer can exhibit "worldly" attitudes and characteristics.
4:5 Verse 5 is very ambiguous because (repeated from Contextual Insights)
1. The Scriptural referent is uncertain.
2. The original reading is uncertain
a. the causative form, katōkisev, which would mean God has caused His Spirit to be in believers (in MSS P74, א, A, B).
b. the intransitive form, katōkēsev, which would mean the Spirit indwells believers (in MSS K, L, P).
3. The punctuation is uncertain
a. one question leading to an unknown quote in NASB, NKJV, NRSV, TEV, NJB, NAB (possibly from a lost Jewish apocalyptic writing)
b. two questions leading to the OT quote (Pro. 3:34 from the Septuagint) in v. 6 in ASV, Moffatt and Phillips translations
4. The meaning of "jealously desires" is uncertain
a. God yearns for His Spirit to guide believers' lives to worship Him and Him alone (Exod. 34:14; Deut. 4:24; 6:14-15; Rom. 8:26-27). This would mean a positive connotation—"zealous" or "jealous" and a capital "s" Spirit.
b. mankind's fallen nature yearns for worldly pleasures (cf. Rom. 8:1-8). This would mean a negative connotation—"envy" and a small "s" spirit.
5. The verse may refer to
a. God's jealous love for believers' complete allegiance to Him
b. mankind's total corruption (v. 5), but God's grace (v. 6, cf. TEV).
4:6 "But He gives a greater grace" In respect to mankind's sin problem, which seems to interpret v. 5 in a negative sense, God gives even more grace (cf. Rom. 5:20-21). This phrase should not be turned into an item of systematic theology, but a literary emphasis.
▣ "God is opposed to the proud" This is from Pro. 3:34 in the Septuagint (cf. 1 Pet. 5:5-6). The spiritual battle lines have been drawn. The term "proud" comes from two Greek words: "above" and "to show oneself." This relates to the haughty teachers of 3:14-16.
▣ "but gives grace to the humble" This relates to the teachers with godly wisdom of 3:17-18. It is also a general principle.
4:7 "Submit therefore to God" This is an aorist passive imperative. This is a military term which means "to align oneself under authority" (cf. Eph. 5:21; 1 Pet. 2:13). Notice the twin aspects of submission (to God) and resistance (to evil). The first verbal form (aorist passive imperative) implies that believers must allow God to enable them to submit in a completed way to His will. (I must mention here that the passive voice was replacing the middle voice in Koine Greek. This text and 4:10 and 5:19 may be explained by this grammatical transition). The second verbal form (aorist active imperative) implies that the believer must combine God's work with active participation—resist the devil in a complete way!
SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)
▣ "Resist the devil" This is an aorist active imperative. This is literally "take a stand against" (cf. Eph. 6:13; 1 Pet. 5:9).
▣ "he will flee from you" Satan will flee before God's provision (cf. Eph. 6:11-18) and our faith, but only for a season (cf. Luke 4:13).
4:8 "Draw near to God" This is an aorist active imperative. This verse reflects OT regulations for the priests that now are applicable to all believers (cf. Exod. 19:22). The collective title for the OT Levitical priests has now been transferred to all of the NT saints (cf. 1 Pet. 2:5,9; Rev. 1:6). Notice the covenantal reciprocal requirement—believers draw near and God draws near (cf. 2 Chr. 15:2; Zech. 1:3; Mal. 3:7).
▣ "He will draw near to you" This is not a works-righteousness emphasis, but a promise that God responds to faith (cf. Deut. 4:7; Ps. 145:18).
▣ "Cleanse your hands, you sinners" This is another aorist active imperative. (cf. Ps. 24:3-6; Isa. 1:16). Notice that James calls believers "sinners"! This is OT metaphor that relates to the ceremonial purification worship rites for OT priests (cf. Exod. 30:17-21; Ezek. 44:15). It became an OT idiom for the turning from and removal of sin (cf. Ps. 24:4; 26:6). The "hand" becomes a revealer of the "heart." We become what we think, what we dwell on mentally. Believers need to have clean hearts and hands, as well as a single commitment to God (which is the exact opposite of a double-minded person, cf. 1:8; 4:5).
There is a good article on "Washing Hands" in Dictionary of Biblical Imagery, pp. 362-3.
▣ "purify your hearts" This is another aorist active imperative. This is not just outward ceremonial cleansing but inward spiritual cleansing (cf. Jer. 4:14; 1 Pet. 1:22; 1 John 3:3). The covenant has requirements! See Special Topic: The Heart at 1:26.
▣ "you double-minded" This same descriptive term is used of believers with unanswered prayers in 1:5-8. Here it is used of believers again. James is clearly asserting that believers' motives and lifestyles make a real difference in the way one experiences the Christian life. Peace, security, joy, and effectiveness are not automatic.
4:9 "Be miserable and mourn and weep; let your laughter be turned into mourning" These are four aorist imperatives (the first three are aorist active and the last one aorist passive). Collectively they refer to the need for spiritual mourning over sin like Matt. 5:3-9. This is a Hebraic way of referring to a repentant attitude and lifestyle (i.e., Isa. 32:11-12). This sorrow must be balanced with the joy of 1:2 and 5:13. Somehow Christianity is both!
4:10 "Humble yourselves" The form is an AORIST PASSIVE IMPERATIVE but used in the sense of a MIDDLE VOICE (notice the English translation, cf. 4:6; 1 Pet. 5:6). This may reflect the teachings of Jesus (cf. Matt. 23:12; Luke 14:11; 18:14) and/or possibly an OT allusion to Isa. 57:15. Believers' humility and repentance invoke a promised covenantal response from YHWH.
NASB"in the presence of the Lord"
NKJV"in sight of the Lord"
NRSV, TEV,
NJB"before the Lord"
This is a Hebrew idiom for (1) a worship service (cf. Deut. 33:10); or (2) the Lord's personal knowledge (cf. Gen. 19:13; Judg. 18:6). Since this is not a worship service setting but an emphasis on a repentant attitude, #2 fits best.
▣ "and He will exalt you" This also is an idiom meaning
1. God will raise up your spirit and give you joy
2. God will exalt you among your peers (cf. vv. 11-12; Matt. 23:12)
3. physical safety (cf. Job 5:11; 22:29)
Notice, victory comes through repentance and humility!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Does this chapter reflect the attitude and actions of believers or their unbelieving Jewish co-worshipers?
2. List the three enemies of mankind. Define them (cf. Eph. 2:2-3)
a.
b.
c.
3. Explain in your own words the different ways that verse 2 has been understood. Check several English translations.
4. Read verse 5 in several English translations and note the differences.
5. What does James want from us in verses 7-10?
CONTEXTUAL INSIGHT INTO JAMES 4:11-17
A. James 4:11-12 seems to form some type of closing summary about the improper use of the tongue. The topic is introduced in 1:19 but is developed in 3:1ff.
B. James 4:17 is also some type of closing summary, but its exact relevance to the context is uncertain. A. T. Robertson says it is the key summary verse of the entire letter.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:11-12
11Do not speak against one another, brethren. He who speaks against a brother or judges his brother, speaks against the law and judges the law; but if you judge the law, you are not a doer of the law but a judge of it. 12There is only one Lawgiver and Judge, the One who is able to save and to destroy; but who are you who judge your neighbor?
4:11 "Do not speak against one another" This is a present imperative with a negative particle, which usually means to stop an act that is in process. The Tyndale translation has "backbiting," possibly because this same word is used in this sense in the LXX of Ps. 50:20. The church had/has been guilty of this (cf. 5:9; 2 Cor. 12:20; 1 Pet. 2:1).
▣ "brethren. . .brother. . .brother" See notes at 1:2 and 1:9.
▣ "judges his brother, speaks against the law and judges the law" A judgmental attitude among Christians is a major spiritual problem (cf. Lev. 19:16,17-18; Matt. 7:1ff; Luke 6:36-38; Rom. 14:1-12). The term "law" here seems to refer to "the law of love" mentioned in 1:25; 2:8,12.
▣ "you are not a doer of the law but a judge of it" In James 1:22 we are told to be doers, not just hearers; here we are told to be lovers, not judges.
4:12 "one Lawgiver and Judge" "One" is placed first in the Greek for emphasis. This is another reference to monotheism, as in 2:19 and probably an allusion to Deut. 6:4. See SPECIAL TOPIC: THE TRINITY at Jude v. 20.
▣ "One who is able to save and to destroy" This phrase is often used of God the Father (cf. Matt. 10:28; Luke 12:4-5). In the OT all causality is attributed to YHWH. This was a theological way of asserting monotheism (cf. Deut. 32:39; 1 Samuel 2:6-7; 2 Kgs. 5:7).
▣ "who are you who judge your neighbor" This is an emphatic statement (cf. Rom. 14:3-4,10,13). Judging, criticizing, or comparing makes one look better at another's expense. This is another inappropriate use of the tongue.
In v. 11 James addresses his readers as "brothers" and the object of their criticism as "brothers" (see note at 1:2). This obviously refers to a Christian setting (see note at 1:9), but by using "neighbor" (cf. 2:8) in v. 12, he widens the specific admonition into a general command.
SPECIAL TOPIC: JUDGING (SHOULD CHRISTIANS JUDGE ONE ANOTHER?)
NASB (UPDATED) TEXT: 4:13-17
13Come now, you who say, "Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit." 14Yet you do not know what your life will be like tomorrow. You are just a vapor that appears for a little while and then vanishes away. 15Instead, you ought to say, "If the Lord wills, we will live and also do this or that." 16But as it is, you boast in your arrogance; all such boasting is evil. 17Therefore, to one who knows the right thing to do and does not do it, to him it is sin.
4:13 "Come now, you who say" It is uncertain to which group of recipients this refers: (1) unbelieving Jews; (2) believing Jews; or (3) a continuing diatribe with a supposed dissenter or objector.
▣ "Today or tomorrow we will go to such and such a city, and spend a year there and engage in business and make a profit" This refers to the specific plans of Jewish businessmen who do not take God into account. It is a glaring example of practical atheism.
4:14 This seems to relate to Pro. 27:1. This truth is also stated in Jesus' parable of Luke 12:16-21, called "the Rich Fool."
NASB, NKJV"vapor"
NRSV, NJB"mist"
TEV"like a puff of smoke"
We get the English word "atmosphere" from this Greek word (atmis). The frailty and fleetingness of human life is often alluded to in the Bible as:
1. a shadow (cf. Job 8:9; 14:2; Ps. 102:11; 109:23)
2. a breath (cf. Job 7:7.16)
3. a cloud (cf. Job 7:9; 30:15)
4. a wild flower (cf. Ps. 103:15; Isa. 40:6-8; 1 Pet. 1:24)
5. vanity or mist (cf. Eccl. 1:2,14; 2:1,11,15,17,19,21,23,26; 3:19; 4:4,7,8,16; 5:7,10; 6:2,4,9,22; 7:6,15; 8:10,14; 9:9; 11:8,10; 12:8).
▣ "that appears for a little while and then vanishes away" These are two Present participles that sound alike: "appears" (phainomenē) and "vanishes away" (aphanizomenē). Human plans come and go; only God's plan remains.
4:15 "If" This is a third class conditional sentence, which means potential action, but with a contingency.
▣ "the Lord wills" This type of phrase is used often by NT writers (cf. Acts 18:21; Rom. 1:10; 15:32; 1 Cor. 4:19; 16:7; Heb. 6:3; 1 Pet. 3:17). The biblical worldview attributes all knowledge and direction to God. This is a NT idiom affirming monotheism and should not be taken as a theological determinism. Believers know and assert that God is involved in their lives, but this does not link God to evil, tragedy, and random natural acts of violence. We live in a spiritually fallen and "cursed" world. This is not the world that God intended it to be! He is still active in His creation, but there is mystery in the how and why of individual actions and lives.
SPECIAL TOPIC: THE WILL (thelēma) OF GOD
4:16
NASB, NKJV,
NRSV"you boast in your arrogance"
TEV"you are proud and you boast"
NJB"how boastful and loud-mouthed you are"
Human plans apart from God are empty and vain as are human pride and boasting (cf. John 15:5; Rom. 14:8).
▣ "all such boasting is evil" Paul states this same truth in 1 Cor. 5:2 and 6. Mankind's problem from the beginning has been a desire for independence from God. Life apart from God is sin and rebellion. See SPECIAL TOPIC: BOASTING at 1:9.
4:17 This seems to be a significant independent summary statement, unrelated to the immediate context. This refers to the sins of omission (cf. Matt. 25:35-40). This may reflect the cryptic sayings of Jesus on the relationship between knowledge and sin (cf. Matt. 23:23; Luke 12:47; John 9:41; 15:22,24). In many ways it sounds like Rom. 14:23.
Robert B. Girdlestone's Synonyms of the Old Testament has an interesting remark on this verse:
"An important definition of sin is given by St. James—'to him that knoweth to do good, and doeth it not, to him it is sin' (4. 17). It would seem to be implied that where there is no knowledge of what is right or wrong there is no sin; and with this agree the words of our Lord to the Pharisees, 'If ye were blind, ye should have no sin: but now ye say, We see; therefore your sin remaineth' (John 9.41). The profession of knowledge involved responsibility, and caused the Pharisees to be condemned, out of their own mouth, as sinners. Absolute ignorance is excusable, even though it is a missing of the mark, but negligence is not (see Heb. 2:3)" (p. 85).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Why is judging among Christians such a serious sin?
2. Why is the frailty of human life such a recurring biblical theme?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
Warning to the Rich | Rich Oppressors Will be Judged | The Contrast Between Godliness and Worldliness | Warning to the Rich | A Warning for the Rich and Self-confident |
4:1-5:6 | 4:13-5:6 | |||
5:1-6 | 5:1-6 | 5:1-6 | ||
Patience and Prayer | Be Patient and Persevere | Concluding Encouragement | Patience and Prayer | The Coming of the Lord |
5:7-11 | 5:7-12 | 5:7-11 | 5:7-8 | 5:7-11 |
5:9-11 | ||||
5:12 | Meeting Specific Needs | 5:12 | 5:12 | 5:12 |
5:13-18 | 5:13-18 | 5:13-18 | 5:13-18 | 5:13-18 |
Bring Back the Erring One | ||||
5:19-20 | 5:19-20 | 5:19-20 | 5:19-20 | 5:19-20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 5:1-6
A. James' discussion of the inappropriate emphasis on wealth starts in 4:13 and continues through 5:6.
B. The topic of wealth issued from James' comparison of mankind's desires (yetzers) for things and self instead of God (cf. 4:1-5:6).
C. This paragraph has many terms and forms unique to this context. This causes one to wonder if it might be a quote or catechism possibly taken from unknown Jewish inter-biblical sources.
The context sounds so much like Amos. The illustration is obviously OT.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-6
1Come now, you rich, weep and howl for your miseries which are coming upon you. 2Your riches have rotted and your garments have become moth-eaten. 3Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire. It is in the last days that you have stored up your treasure! 4Behold, the pay of the laborers who mowed your fields, and which has been withheld by you, cries out against you; and the outcry of those who did the harvesting has reached the ears of the Lord of Sabaoth. 5You have lived luxuriously on the earth and led a life of wanton pleasure; you have fattened your hearts in a day of slaughter. 6You have condemned and put to death the righteous man; he does not resist you.
5:1 "Come now" This is parallel to 4:13. It is the literary technique of diatribe. James presents truth by making a statement and then showing how some will react to this stated truth.
▣ "you rich" This refers either to (1) rich believers as in 1:10 or (2) exploiting unbelievers (cf. 2:1-13). Wealth has its unique temptations and problems (cf. Matt. 6:2-4,19-34; Luke 6:24; I Tim. 6:9-10,17).
▣ "weep" This is an aorist active imperative, which speaks of urgency. It refers to eschatological judgment. In 4:9-10 these commands are related to a call to repentance and humility like Matt. 5:3-9; but this section, 5:1-12, relates to the Second Coming and Judgment Day.
▣ "howl" This is a present active participle used in an imperatival sense. This term is used in the OT to describe the pain of certain judgment (cf. Isa. 13:6; 14:31; 15:2,3; 16:7; 23:1,14; 65:14).
▣ "miseries" This is a very strong term (cf. Rom. 7:24; Rev. 3:17).
▣ "which are coming upon you" This is a present middle participle. This shows the certainty of God bringing mankind to account for their plans as well as their actions! This judgment is not only the future (eschatological) but also present (temporal). We reap what we sow (cf. Gal. 6:7-8).
To fully understand this text two aspects of wealth must be understood: (1) the Jews considered wealth to be an evidence of God's acceptance and blessing (cf. Deut. 28:1-13), but they ignored the contextual covenantal responsibilities and warnings (cf. Deut. 27: 28:15-68), and (2) the wealthy Jews were often the very ones who persecuted the early Christians.
It is uncertain whether the ones referred to are wealthy Jews or worldly believers. They were expecting God's blessing, but not so, judgment (cf. Isa. 13:6). They had fattened themselves for judgment (cf. v. 5; Jer. 12:3; 25:34).
5:2-3 "Your gold and your silver" There were three sources of wealth in the ancient world: (1) stored food; (2) clothing; and (3) precious metals. All three types of wealth are described by the perfect tense verbal forms denoting their complete and ongoing destruction: "rotted," "moth-eaten," and "rusted" (cf. Matt. 6:19-20).
▣ "consume your flesh like fire" Fire is often used as a symbol of God's judgment. Here it is related to the form of destruction that can happen to accumulated earthly wealth. Humans think that wealth will protect them and help them, but it may well cause their destruction (cf. Luke 12:15-21; 16:19-31). See Special Topic at 3:6.
▣ "the last days" This refers to the Jewish concept of two ages, one evil and one righteous. For Christians it relates to the period from the birth of Jesus until His Second Coming. In God's plan (cf. Acts 2:23; 3:18; 4:28; 13:29) the Messiah comes twice, once as Savior (cf. John 3:14-15,16-21) and later as Judge (cf. John 5:22,27; 9:39; Acts 10:42; 17:31). The last days refer to this period between the incarnation (God becoming a human) and the Parousia (Second Coming).
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME
▣ "that you have stored up your treasures" This reflects Jesus' Sermon on the Mount (cf. Matthew 6). James often alludes to Jesus' words in this sermon. See Intro., Content, B. One wonders if he was present or if the early church used Matthew's Gospel in their training of new believers (catechism).
5:4 "the pay of the laborers. . .which has been withheld by you" The poor needed their money every day in order to feed their families, but the rich withheld it to assure that they returned to work the next day (cf. Lev. 19:13; Deut. 24:14-15).
There is a manuscript variant in this verse which is typical of many of the variants in the scribal tradition. One term, aphustereō, (found only here in the NT) found in MSS א and B* , means "withhold payment" while apostereō, which means "deprive one of something," is found in MSS A, B2 and most later manuscripts, As for an interpretation or understanding of the meaning of the original author, these two options make little difference. UBS4 gives the second option an "A" rating (certain).
▣ "cries out" This is literally "shrieks." The cries of the exploited believer reach God (i.e., Deut. 24:14-15)!
▣ "has reached the ears of" The Bible often describes God in human terms: (1) human body parts; (2) human feelings; or (3) human relationships. Humans have no other language than human categories to describe a personal deity. This is called "anthropomorphisms" from the two Greek words anthrōpos, meaning man, and morphē, meaning form.
This type of language helps us express the biblical world-view that
1. God is a person and that humans made in His image represent "personal" attributes and characteristics. This is why God and mankind can understand and relate to each other.
2. Humans do not ultimately understand God. He is far greater and more majestic than our earth-bound, temporal categories. God has truly revealed Himself and we can trust His revelation, but He has not exhaustively revealed Himself because of the limited capacity and sinfulness of mankind.
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)
▣ "of the Lord of Sabaoth" This is an OT title for deity (YHWH Sabaoth), which is used well over 250 times, but not in the Pentateuch (Genesis - Deuteronomy). It is used in the OT in several different senses.
1. To discuss all created things (cf. Gen. 2:1; Neh. 9:6; Isa. 45:12).
2. To describe God in ancient royal categories
a. palace guards
b. royal entourage
c. Israel as the unique people of God (cf. II Sam. 7:26-29; Ps. 46:7; 48:8)
3. To describe God's military aspect
a. the leader of Israel's army (cf. Exod. 12:41; I Sam. 17:45; 60:12; Ps. 24:8-10; Isa. 31:4).
b. the leader of the heavenly angelic army (cf. Josh. 5:14-15; Ps. 147:4; Isa. 40:26)
4. To describe and refute the ancient Mesopotamian and Canaanite belief that the heavenly lights represented angelic powers to be worshiped and placated (cf. Deut. 4:19; 17:3; Isa. 24:21-23; 40:26; Jer. 8:2).
It is true that angels are depicted as stars (cf. Job 38:7; Judg. 5:20 and later Jewish apocalyptic literature), but they are servants of YHWH, not independent powers.
SPECIAL TOPIC: NAMES FOR DEITY
5:5 "lived luxuriously and led a life of wanton pleasure" This is similar to Jesus' parable in Luke 16:19-31. The term denoted self-centered, extravagant lifestyle (cf. Luke 7:25; I Tim. 5:6; II Pet. 2:13).
▣ "fattened your hearts in a day of slaughter" They were acting like pampered cattle, fattened for the market. This is so reminiscent of Amos' preaching.
5:6 "You have condemned" This refers to the financial and judicial exploitation of widows, orphans, strangers, the poor, and the socially powerless and outcast. God is the defender of the needy and neglected (cf. Deut. 10:18; 24:17-21; 26:12; 27:19).
▣ "put to death" This may possibly be like 3:2 in the sense of violent acts or hateful attitudes (cf. Matt. 5:21-26).
▣ "the righteous man" Some link this to Jesus (because of the last phrase and Isa. 53:7), but the context relates it to the suffering children of God, the saints.
▣ "he does not resist you" This is possibly a question expecting a "yes" answer [see the modern translations of (1) The Twentieth Century New Testament; (2) Edgar J. Goodspeed; and (3) J. B. Rotherham]. If so, it relates to Matt. 5:39. In this age God's people should not react and retaliate, but they will testify on Judgment Day!
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Is wealth a sin?
2. List the three sins of these wealthy people.
CONTEXTUAL INSIGHTS TO JAMES 5:7-12
A. The imminence of the Second Coming
1. James and other NT authors seem to assume the immediacy of the Lord's return.
2. There is a tension in the words of Jesus Himself concerning His return. Most believers have been taught that Jesus is coming soon, suddenly, and unexpectedly (cf. Matt. 10:23; 24:27,34,44; Mark 9:1; 13:30). But every generation so far has been wrong! The soonness (immediacy) of Jesus' return is a powerful hope of every generation, but a reality to only one (and that one a persecuted one). Believers must live as if He is coming tomorrow, but plan and implement the Great Commission (cf. Matt. 28:19-20; Luke 24:46-47; Acts 1:8) as if He tarries.
Some passages in the Gospels (cf. Mark 13:10; Luke 18:8) and I and II Thessalonians are based on a delayed Second Coming (Parousia). There are some historical events which must happen first:
a. world-wide evangelization (cf. Matt. 24:14; Mark 13:10)
b. the revelation of "the man of Sin" (cf. Matt. 24:15; II Thessalonians 2)
c. the great persecution (cf. Matt. 24:21,24)
There is a purposeful ambiguity (cf. Matt. 24:42-51; Mark 13:32-36)! Live every day as if it were your last, but plan and train for future ministry.
3. The believers' proper response to the delayed Second Coming is patience. Several examples are given:
a. the farmer (cf. v. 7)
b. the prophets (cf. v. 10)
c. Job (cf. v. 11)
4. The confident assurance and expectation of the return of the Lord is an existential hope of every generation of believers. H. E. Dana's Jewish Christianity has a helpful comment:
"James believed in the imminence of Christ's Second Coming. It cannot be justly charged that we have here a ‘mistake' in the New Testament. James is faithfully recording the impression of his own religious consciousness, and though the actual extent of time was far beyond anything of which he dreamed, it was right for him to be on the watch for his returning Lord. Inspiration must keep within the verdict of Jesus that, ‘It is not for you to know the times or seasons, which the Father hath set within his own authority' (Ac. 1:7). James could not know how near or distant in time was the Second Coming; he could only express its nearness in his own consciousness—and in that he was honest in his purpose and made no mistake" (pp. 124-125).
B. There is a continuing emphasis on a negative use of the tongue (James 5:9,12 as 5:13-20 is a positive use of the tongue).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:7-11
7Therefore be patient, brethren, until the coming of the Lord. The farmer waits for the precious produce of the soil, being patient about it, until it gets the early and late rains. 8You too be patient; strengthen your hearts, for the coming of the Lord is near. 9Do not complain, brethren, against one another, so that you yourselves may not be judged; behold, the Judge is standing right at the door. 10As an example, brethren, of suffering and patience, take the prophets who spoke in the name of the Lord. 11We count those blessed who endured. You have heard of the endurance of Job and have seen the outcome of the Lord's dealings, that the Lord is full of compassion and is merciful.
5:7 "Therefore" This shows the relationship of this paragraph to the previous one. The emphasis on the Second Coming in vv. 1-6 is continued.
▣ "be patient" This is an aorist active imperative. It is the theme and emphasis of this context (cf. 1:4). The word is used four times: v. 7 (twice), 8, and 10. Its basic meaning is "long-suffering." This term is used of God's patience with mankind (cf. Rom. 2:4; I Pet. 3:20), and is also one of the fruits of the Spirit (cf. Gal. 5:22-23).
▣ "brethren" See notes at 1:2 and 1:9.
▣ "until the coming of the Lord" This is literally "until the Parousia" which means "presence" and was used of a royal visit. The other NT terms used for the Second Coming are
1. epiphaneia, "face to face appearing"
2. apokalupis, "unveiling"
3. "the Day of the Lord" and the variations of this phrase
The antecedent of "Lord" in this passage is both YHWH, as in vv. 10 and 11, and Jesus in vv. 7,8, and 14. New Testament authors often used this grammatical ambiguity to assert the deity of Jesus.
The NT as a whole is written within the world-view of the OT which asserted
1. a current evil, rebellious age
2. a coming new age of righteousness
3. brought about by the Spirit's agency through the work of the Messiah (Anointed One).
The theological assumption of progressive revelation is required because the NT authors slightly modify Israel's expectation. Instead of a military, nationalistic (Israel) coming of the Messiah, there are two comings. The first coming is the incarnation of deity in the conception and birth of Jesus of Nazareth. He came as the non-military, non-judicial "suffering servant" fulfilling Isaiah 53 and as the mild rider on the colt of a donkey (not a war horse or kingly mule), fulfilling Zech. 9:9. The first coming inaugurated the New Messianic Age, the Kingdom of God on earth. In one sense the Kingdom is here, but of course, in another it is still far off. This tension between the two comings of the Messiah is the over-lapping of the two Jewish ages that was unseen, or at least unclear, from the OT. This dual coming emphasizes YHWH's commitment to redeem all humanity (cf. Gen. 3:15; 12:3; Exod. 19:5 and the preaching of the prophets, especially Isaiah and Jonah).
The church is not waiting for the fulfillment of OT prophecy because most prophecies refer to the first coming (cf. How to Read the Bible for All Its Worth, p. 166). What believers do anticipate is the glorious coming of the resurrected King of Kings and Lord of Lords, the expected historical fulfillment of the new age of righteousness on earth as it is in heaven (cf. Matt. 6:10). The OT presentations were not inaccurate, but incomplete. He will come again just as the prophets predicted—in the judicial power and material authority of YHWH.
The Second Coming is not a biblical term, but the concept is the world-view and framework of the entire NT. God will set it all straight. Fellowship between God and mankind made in His image will be restored. Evil will be judged and removed. God's purposes will not, cannot, fail!
▣ "The farmer" This is the first of three examples of patience: (1) a farmer (v. 7); (2) the OT prophets (v 10); and (3) Job (v. 11). The farmer is totally dependent on the weather, over which he has no control, but plows and sows in faith and hope.
▣ "the early and late rains" The early rains in Palestine were in October and November and were needed for the seeds to sprout. The late rains came in April and May and were needed for the crops to mature. This may imply that the recipients of James were in or near Palestine or else they knew about its climate.
Some early Greek texts (MSS P74, B) do not have the term "rain," but it is assumed. It seems that an early scribe added it for clarification (cf. MSS A, K, L, P).
5:8 "You too be patient" This is an aorist active imperative repeated from v. 7.
▣ "strengthen your hearts" This is another aorist active imperative (cf. I Thess. 3:13). Trust and wait on God's promises. See SPECIAL TOPIC: THE HEART at 1:26.
▣ "for the coming of the Lord is near" This is perfect active indicative which implies He came once, the influence continues, and He will come again (cf. I Pet. 4:7). The NT authors (and possibly Jesus Himself, compare Matt. 16:28 with 24:36) expected the consummation of the Second Coming to happen quickly. The imminence of the Second Coming is meant to encourage every generation of believers amidst worldly pressures. The time is uncertain, but the event is sure! Believers live every day in expectation of their Lord's glorious return. The major NT word to all believers is "be ready and be active."
5:9
NASB, TEV"do not complain"
NKJV, NRSV"do not grumble"
NJB"do not make complaints"
This is a present active imperative with a negative particle which usually means to stop an act in process. This could relate to
1. the unequal existential circumstances of some believers suffering and some not
2. the unexpected persecution of faithful believers
3. the jealousy among church leaders (teachers)
▣ "so that you yourselves may not be judged" The following verses are shocking in their warnings (cf. Matt. 6:14-15; 7:1-5; 18:35; Luke 6:38; James 2:13). Believers are not forgiven by forgiving, but our forgiving does reveal our new heart! Do we want God to treat us as we treat others?
▣ "the Judge is standing right at the door" The emphasis is on the immediacy of the Second Coming and its related judgment (cf. Matt. 24:33; Mark 13:29).
5:10 "the prophets" Their lives were far from easy and safe (cf. Matt. 5:10-12, also note Hebrews 11).
5:11 "who endured" This is a different word from the one used in vv. 7-10 although it reflects and continues the same emphasis. This word means "voluntary, steadfast endurance" with an emphasis on "remaining under a load." Job is known proverbially for his endurance. Believers of the OT and NT have revelation from God. We understand many things about spiritual reality, but there is still much mystery in our individual experiences.
▣ "the Lord is full of compassion and is merciful" These are two rare forms of the Greek terms for "pity" and "mercy." These same concepts are descriptive titles of God (cf. Exod. 34:6; Neh. 9:17; Joel 2:13). James may have been directly alluding to Ps. 103:8 or 111:4. If God treats us this way, we should treat others the same way (cf. v. 9).
NASB (UPDATED) TEXT: 5:12
12But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment.
5:12 "But above all" This is a logical connector to a new, but related, subject. It is surprising that James saw this truth as "above all" (cf. I Pet. 4:8, same idiom). It may relate to the improper use of the tongue by using the name of God which was sacred (cf. Exod. 20:7; Deut. 5:11).
▣ "my brethren" See notes at 1:2 and 1:9.
▣ "do not swear" Many modern translations see v. 12 as an independent unit (NASB, NRSV, NJB, NIV). It is a present active imperative with a negative particle which usually means to stop an act already in process. This does not refer to profanity but to rabbinical oath-taking which asserted the truthfulness of their statement by the flippant use of God's name (this may be another allusion to the Sermon on the Mount, cf. Matt. 5:34-37). They had developed an elaborate system of binding and nonbinding oaths. This is another negative use of the tongue.
▣ "so that you may not fall under judgment" The major problem was taking God's name in vain (cf. Exod. 20:7). Our words are significant (cf. Matt. 12:34-37), and we will answer for them (cf. Ecclesiasticus 23:9-10). Believers will also stand before Jesus for evaluation of their deeds, motives, and words (cf. II Cor. 5:10). Christ's death dealt with the sin problem; His Spirit empowers and gifts believers for service; but each of us is responsible for how we have used the gifts and opportunities for ministry.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Does James emphasize a temporal or eschatological judgment?
2. Explain the title "YHWH Sabaoth" (Lord of hosts).
3. How is James like Amos?
4. How or why is James 5:1-12 related to the Second Coming?
5. Why is v. 12 thought to be a separate unit of thought?
CONTEXTUAL INSIGHTS TO JAMES 5:13-20
A. The Church's role in physical healing (James 5:13-18)
1. Physical healing is a NT fact, as certain as spiritual healing. Its reality is a sign of ultimate salvation and the New Age.
2. Physical healing is an ongoing sign of God's love and care for believers. However, not everyone in the NT was healed:
a. Paul (II Cor. 12:7-9)
b. Epaphroditus (Phil. 2:25-27)
c. Trophimus (II Tim. 4:20)
3. The real questions concerning physical healing are not its reality or source but
a. Who is to be the recipient?
b. Who is to be the instrument?
c. What form, formula, or guidelines are to be involved?
d. When, where, why is it to be done?
4. There is a psychological element involved in healing, as can be seen here and in Mark 8:22-26. Certain cultural actions and symbols are used to encourage faith.
a. anointing with oil
b. spitting and making mud
c. laying on of hands in prayer
5. Read Gordon Fee, The Disease of the Health, Wealth Gospel.
B. The Church has an active and purposeful role in reclaiming backsliders (James 5:19-20)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:13-18
13Is anyone among you suffering? Then he must pray. Is anyone cheerful? He is to sing praises. 14Is anyone among you sick? Then he must call for the elders of the church and they are to pray over him, anointing him with oil in the name of the Lord; 15and the prayer offered in faith will restore the one who is sick, and the Lord will raise him up, and if he has committed sins, they will be forgiven him. 16Therefore, confess your sins to one another, and pray for one another so that you may be healed. The effective prayer of a righteous man can accomplish much. 17Elijah was a man with a nature like ours, and he prayed earnestly that it would not rain, and it did not rain on the earth for three years and six months. 18Then he prayed again, and the sky poured rain and the earth produced its fruit.
5:13-17 This entire section is primarily dealing with the importance and power of prayer (as a positive use of the tongue) in all circumstances, not only in healing procedures! It contrasts v. 12 by showing the proper use of the name of God.
In this context there are three questions related to suffering, joy, and sickness, but only the last one is expanded and discussed. The three questions provide guidelines for believers dealing with life's problems: (1) pray; (2) sing praises; and (3) ask for help from mature Christians.
▣ "he must pray. . .sing praises" These verbs are a present middle imperative and a present active imperative. We get the English word "psalm" from "praises" (cf. Rom. 15:9; I Cor. 14:15; Eph. 5:19; Col. 3:16). Verse 13 may be saying that prayer and praise are always appropriate to God (cf. Rom. 12:12; I Thess. 5:16-17) in all of our circumstances (suffering or joy).
5:14 "Is anyone among you sick" This is literally "without strength." The term astheneia was used of both lack of physical strength (i.e., II Cor. 11:30; 12:5; I Tim. 5:23) and lack of spiritual strength (cf. I Cor. 8:9; II Cor. 11:29) or purity (cf. Rom. 6:19; Heb. 4:15). This ambiguity may have been purposeful in a context where sin is linked to sickness. It is grammatically uncertain whether this should be a question (cf. NASB, NKJV, NRSV, TEV) or a statement (cf. NJB, New Century Version).
The theological question is whether (1) v. 13's suffering is paralleled to v. 14's sickness or (2) they are two separate experiences of believers in a fallen world. James has discussed "suffering and patience"; now he discusses "prayer and sickness."
SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?
▣ "call for the elders" This is an aorist middle (deponent) imperative. Notice that it is the responsibility of the sick one to request a visit from the "elders." These procedures were to be done at the home of the weak one, not necessarily the gathered church, especially if the "anointing" was a medical massage or rubdown. Also this scenario shows the need for women "deacons" or "elders" in the physical ministry to women. Notice that the term "elders" is plural, as it is so often in the NT. The context of James is a believing Jewish fellowship; therefore, "elders" is probably not used in the NT sense of "pastors," "bishops" (cf. Acts 20:17,28; Titus 1:5,7), but in the OT sense of "elders" of the synagogue. The rabbis and designated leaders of the synagogues regularly visited and anointed the sick.
▣ "of the church" This is the Greek term ekklesia, which literally meant "called out ones." It was used in the Septuagint to translate the Hebrew term qahal or "assembly" of Israel. In secular Greek it originally meant a local town assembly (cf. Acts 19:32,39,41). It is interesting theologically that the emphasis here is on local leaders, not itinerant faith healers. Healing is a spiritual gift which is mentioned in I Cor. 12:9, 28 and was widely practiced in the NT and the early church. Notice that the elders were to go to the sick when requested, not the sick to the gathered church meeting. This was to be a private spiritual procedure.
▣ "they are to pray over him" This is an aorist middle imperative. This is the main verb of the context. Prayer is the main subject of this entire context:
"he must pray" (v. 13)
"they are to pray" (v. 14)
"the prayer" (v. 15)
"pray for one another" (v. 16)
"effective prayer" (v. 16)
"in prayer he prayed" (v. 17)
"he prayed" (v. 18)
▣ "anointing" This is an aorist active participle. The word aleiphō is not the common word for ceremonial, religious anointing (chriō or chrisma), but it is the common term for rubbing on medicine. Physical touching is always emotionally significant to the sick. This may have been a culturally expected act like Mark 6:13; 7:33; 8:23; John 9:6,11.
There are several Greek terms used of anointing.
A. murizō, used in Mark 14:8 for the anointing with spices for burial. It is the Hebrew root from which we get the name Messiah (an anointed one).
B. aleiphō, also used of anointing with spices for burial (cf. Mark 16:1; John 12:3,7). In addition it was used for
1. anointing the sick (cf. Mark 6:13; Luke 10:34; James 5:14)
2. anointing oneself, apparently daily, as preparation for public activities (cf. Matt. 6:17)
3. the special anointing of Jesus by a sinful woman (cf. Luke 7:38,46)
C. chriō (chrisma), the normal term used in a religious sense often associated with the Spirit
1. anointing of Jesus (cf. Luke 4:18; Acts 4:27; 10:38; Heb. 1:9)
2. anointing of believers (cf. II Cor. 1:21; I John 2:20,27)
D. egchriō and epichriō, used exclusively of rubbing on salve (cf. Rev. 3:18)
SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)
▣ "with oil" Oil had many uses in the Jewish first century.
1. as medicine (cf. Isa. 1:6; Luke 10:34)
2. as a symbol of God's giftedness and empowerment of OT prophets, priests, and kings
3. as a ceremonial symbol of God's presence
4. as preparation for daily public activities or special times of joyful events (putting it on one's face)
▣ "in the name of the Lord" This shows the proper use of God's name. As a footnote let me point out that healing is a gift of the Spirit given to some members of the body of Christ for the common good (cf. I Cor. 12:7,9,11,28, and 30). This context, however, does not refer to these gifted believers, but to the local church leaders. This is a procedure for local church leaders, not a special gift given by the Spirit.
SPECIAL TOPIC: THE NAME OF THE LORD
5:15 "the prayer offered in faith" This relates to the prayer of the "elders," not the sick believer. Healing is not always linked to the faith of the one being healed (cf. Mark 2:5; 5:35-43; John 5:5-9).
This term for prayer (euchē) can mean "oath" (cf. Acts 18:18; 21:23) and may involve a public pledge of faith on behalf of the ill person; it may also imply a pledge of availability for God's service.
▣ "will restore" The Greek term sozō is used often in the NT for spiritual salvation (cf. 1:21; 2:14; 4:12), but here it is used in its OT sense of physical deliverance (cf. 5:20; Matt. 9:22; Mark 6:56). The term literally means "to make whole" (physically and/or spiritually).
▣ "if he has committed sins" The "if" is a combination of "and" (kai) and the third class conditional (ean) with the subjunctive "to be." This then is a periphrastic perfect active participle, which does not assume that sin is the cause of illness. However, in first century Judaism, sin and sickness had a theological connection (cf. I Cor. 11:30; Mark 2:5-11; John 5:14). However, Jesus' statements in John 9:3 show that this is not always the case.
This entire context (5:13-18), which deals with the physical restoration of believers, mentions several actions which would encourage first century believers: (1) the elders of the church come; (2) they pray; (3) in Jesus' powerful name; (4) they anoint (rub down) with oil; and (5) they hear and absolve guilt. God uses a variety of methods in human physical restoration—miracles, exorcisms, prayers of friends, self-limiting illness, positive mental attitude, confession, medicine, medical procedures, and the removal of the heavy weight of sin and guilt.
5:16 "confess your sins" This is a present middle imperative. "Therefore" shows the connection of v. 16 with the preceding discussion. Confession was and is an important part in the healing process (cf. Lev. 5:5; Num. 5:7; Ps. 51). It is an effective antidote to pride, self-centeredness, and sin.
The major interpretive issue at this point is whether James has moved from a discussion of prayer for the physically ill person to prayer for the spiritually ill person, or whether the context of physical illness and physical healing continues. At issue is the concept of "save." Does it refer to the OT sense of physical deliverance as in v. 15, or has it moved to the sense of spiritual salvation?
The textual evidence for the NT sense (spiritual salvation) is: (1) generalizing of "elder" to "one another" (v. 16) and (2) the generalized conclusion of vv. 19-20.
On the other hand, the context seems to continue in its emphasis on physical illness (OT sense of physical deliverance): (1) physical illness healed by prayer and confession; (2) Elijah is just another example of answered prayer (vv. 17-18).
▣ "to one another" Notice that it was not specifically stated to the "elders," which one would have expected from this context, but the generalized "one another." Possibly confession is to be made to those wronged. Often the early church dealt with sin corporately and publicly (cf. I Tim. 5:19-20).
▣ "pray for one another" This is another present middle imperative.
To summarize, confession is surely first made to God, but then to (1) the elders at the home; (2) the people sinned against; and (3) the whole gathered congregation. Confession cleanses the heart and warns other believers!
In the spiritual battle for purity and wholeness, confession and prayer are the believer's major weapons along with a knowledge of the gospel and the Word of God (cf. Eph. 6:10-20).
In one sense this is similar to the modern "twelve step" movement started by Alcoholics Anonymous. As we admit wrong to God and others, we find peace and acceptance. As we help others find hope and help, we find it ourselves.
SPECIAL TOPIC: INTERCESSORY PRAYER
▣ "so that you may be healed" This is an aorist passive subjunctive which adds an element of contingency. God is the one who heals. As there was ambiguity in the Greek term "sick" in v. 14, the same wide semantic field is found in the term "healed." It can refer to physical or spiritual healing (cf. Matt. 13:15, quoting Isa. 6:10; Heb. 12:11-13; I Pet. 2:24, quoting Isa. 53:5).
NASB"the effective prayer of a righteous man can accomplish much"
NKJV"the effective, fervent prayer of a righteous man avails much"
NRSV"the prayer of the righteous is powerful and effective"
TEV"the prayer of a good person has a powerful effect"
NJB"the heartfelt prayer of someone upright works very powerfully"
This seems to denote two conditions: (1) uprightness; and (2) persistence (cf. v. 17 and Matt. 7:7-8). The effectiveness of intercessory prayer is related to the spiritual life of the intercessor (cf. Pro. 15:29) and primarily to the will and power of God.
There are many questions related to this promise of effective prayer
1. How is the term "righteous" to be understood?
a. a believer (position in Christ)
b. a church leader (position in the church)
c. a godly believer (Christlikeness)
2. How is the term "effective" to be understood?
a. all prayers are positively answered
b. if we pray in God's will, all prayers are answered
c. offer up our human hopes, dreams, and desires, but trust God is giving His "best," His will for those believers in need (physical and spiritual)
3. How is this statement related to time?
a. the truly righteous pray consistently over a period of time and many times during that period (persistence and repetition)
b. time, persistence, and repetition are not the determining factors
4. If prayer is not answered, who is to "blame"?
a. the person prayed for (lack of faith or sin)
b. the intercessor (lack of faith or sin)
c. God's will (not always God's will or the right time)
d. a combination of all three (the mystery of unanswered believing prayer)
5. Is it possible that this is a proverbial statement which was not meant to be analyzed in detail?
See Special Topic at 1:7. For "righteous" see Special Topic at 2:21.
5:17 "Elijah" He was a very important prophet because of his connection with the coming of the Messiah in Mal. 4:5. James is surely written with an eschatological setting in mind.
NASB, NKJV"with a nature like ours"
NRSV"a human being like us"
TEV"the same kind of person as we are"
NJB"a human being as frail as ourselves"
There are no super saints! We are all human (cf. Acts 14:15). Remember Elijah was not a perfect believer. Please read I Kgs. 18-19.
▣ "prayed. . .three years and six months" The time element is not recorded in I Kgs. 17:1, but was part of rabbinical speculation (cf. Luke 4:25).
5:18 Elijah is an example of a prayer for no rain and later a prayer for rain, both of which God granted. God used Elijah to accomplish His own will and agenda. Elijah was His instrument. Prayer does not move a reluctant God, but channels His will and purposes through His children.
NASB (UPDATED) TEXT: 5:19-20
19My brethren, if any among you strays from the truth and one turns him back, 20let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins.
5:19 "my brethren" See notes at 1:2 and 1:9.
▣ "if" This is a third class conditional contingent on two actions: (1) one believer strays and (2) another believer is willing to help.
▣ "strays from the truth" The straying has both doctrinal and moral aspects (cf. Heb. 5:2; II Pet. 2:2). The term "strays" comes from a Greek word from which we get the English "planet." As the ancients watched and mapped the night sky, they saw that certain "stars" did not follow a regular orbit. We know these today as our solar system's planets. They called them "the wanderers."
The grammatical form of the verb is aorist passive subjunctive. The AORIST speaks of wandering. The passive voice is used to assert that the subject is being acted upon. Most translations translate it as a middle or active (NASB, NKJV, NRSV, TEV, NJB, and NIV). The passive idea is found in The Twentieth Century New Testament and the translation by Henry Alford. The passive voice was replacing the middle voice in Koine Greek (cf. A. T. Robertson's Studies in the Epistle of James p. 196 (footnote #6). This may explain 4:7 and 10 as well.
Believers wander (1) by willfulness; (2) by the trickery of false teachers (cf. Eph. 4:14); and (3) under the influence of the demonic (cf. Eph. 4:14). The exact cause is not the issue, but the need for confession, repentance, prayer, and the help of other believers.
▣ "one turns him back" Believers have a responsibility to help one another (cf. II Cor. 2:7;Gal. 6:1; Eph. 4:32; II Thess. 3:15).
5:20
NASB, NKJV"let him know"
NRSV"you should know"
TEV"remember this"
NJB"he may be sure"
This is a present active imperative. It is an idiom for confidence in the following statement.
▣ "turns" It is significant that the Greek word epistrephō is used in the Septuagint to translate the Hebrew term for "repentance" (shuv). Since Israel was considered the people of God, this "turning" was viewed as "turning back" to God or the renewing of a previous relationship. That same sense is reflected in this text in James.
▣ "he who turns a sinner from the error of his way will save his soul from death." In context this refers to (1) the supposed connection between sin and sickness in v. 15 or (2) the message of the whole book about warnings related to covenant responsibilities.
Our systematic theology tends to interpret passages like this (i.e., 5:19-20) in "acceptable" ways. The fact remains this is a shocking warning written to Christians. Sin causes death, physical death, spiritual death, eternal death. Unconfessed sin is a powerful and beguiling enemy. Flee from it. Confess it!
There is an interesting and insightful footnote in Hard Sayings of the Bible, published by IVP:
"Neither James nor the rest of the New Testament is concerned to answer the speculative question ‘How could a Christian who had eternal life lose it?' All of the theological answers given are based on various theological assumptions and either deny the meaning of the various texts (such as ‘The Christian does not really die eternally, but simply loses his or her reward') or explain the texts according to their theological beliefs (such as the Calvinist ‘They appeared to be Christian, but their lack of perseverance shows that they were not really regenerate,' or the Arminian ‘Yes, people can fall away from the faith and be lost'). James, like all New Testament writers, is not interested in theological neatness, but in pastoral concern. He simply sees the situation (a Christian on the wrong way), recognizes the danger (death) and goes to the rescue, rather than ask how it fits into his theology. So while theological responses are appropriate in their place, we ought not to expect a New Testament writer to select among them" (p. 708).
▣ "cover a multitude of sins" This refers to the forgiving of the wanderer's sins! Possibly this is related to Ps. 32:1; 85:2; Pro. 10:12; I Pet. 4:8 (a Semitic truism or proverb) or I Cor. 13:7 where love refuses to see faults in others. Christians love wounded Christians. The spiritual battle has casualties, but also reclamations.
At this point let us discuss the application of this context to today. It appears from v. 15 that James expected physical restoration. Does that imply that all of the early Jewish believers were healed? If so, how did they die? Verses 19-20 may have been the theological assurance that even those who died had their sins forgiven and possessed eternal life.
Bible-believing believers believe in God's miraculous presence, care, provision, and healing! The mystery is when, where, how, and who is to be involved and why physical healing often does not occur. Our biblical world-view asserts God's love, power, and sovereignty even amidst suffering, sickness, persecution, and death. Faith lives even when the body dies. Let us keep on praying, believing, confessing, anointing, encouraging, and loving each other.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Did the NT writers expect an immediate Second Coming in their lifetime? If so, does that mean the Bible is in error?
2. Why is patience such an important aspect of the believer's character?
3. How does one take God's name in vain?
4. Does James 5:13-20 give us a procedure to follow for healing?
5. How is confession of sin related to healing?
6. How are local elders to be involved in healing? Who are these elders?
7. Does wandering from the truth result in physical or spiritual death?
Copyright © 2012 Bible Lessons International
OPENING STATEMENTS
A. Jude is a frightening book about the recurrent danger of error, rebellion, and judgment. Believers must always be on guard. Their protection is
1. the Father's call
2. love
3. keeping power
4. knowledge of the Scriptures
5. godly living
6. mercy toward wounded fellow believers
B. Yet, even amidst the warnings, the conclusion of Jude (cf. vv. 24-25) is one of the strongest prayers of the keeping- power of God.
C. The relationship between Jude and II Peter is uncertain as to:
1. which one was written first
2. why they are so similar yet different
3. how one describes a coming heresy (cf. II Peter 2) and the other a present heresy (Jude)
4. whether there was an early church document from which both authors drew
5. whether any of the examples of rebellion involved believers
D. This book illustrates the theological balance between
1. the keeping power of God (vv. 1,24)
2. believers keeping themselves (v. 20-23)
AUTHOR
A. Jude (Hebrew, Judah, or Greek, Judas) characterizes himself by two designations
1. "a bond-servant of Jesus Christ" – This is not exactly the same as Paul's usual designation, although they look the same in English. Paul always puts the noun "slave" first, followed by the genitive descriptive phrase. This is also true of II Peter. However, the word order in Jude is the same as the word order in James (descriptive genitive phrase first).
2. "a brother of James" – There are many persons in the NT named James (Jacob), but the name by itself, without any description, reminds one of James 1:1. James, the half-brother of Jesus, was the leader of the Jerusalem church during Paul's missionary journeys (cf. Acts 15). It has been speculated that both half-brothers chose, out of humility, not to identify themselves as biologically related to Jesus.
B. The simple opening reflects someone who was well-known and active (cf. I Cor. 9:5) in the early church, but about whom no information has survived. If someone writing at a later period wanted to write in the name of a famous person from the past (pseudography), Jude would not be a good candidate.
C. The ancient tradition that Jude was a Hebrew Christian and half-brother of Jesus (cf. Matt. 13:55; Mark 6:3) rests on several assumptions
1. a family relationship to James (cf. James 1:1)
2. the extensive use of the OT
3. the characteristic Hebrew literary use of threes
a. three OT events of apostasy
b. three OT characters
c. opening greeting
(1) three verbs: "called," "beloved," "kept"
(2) three prayer requests: "mercy," "peace," "love"
D. The Greek style and form of Jude is an artificial Koine Greek (cf. The Cambridge History of the Bible, vol., 1, p. 336), possibly denoting that Greek was his second language.
E. As far as personality, he is much like James; he uses a no-nonsense, straight-forward approach to the mandate for godly living in this world of sin and rebellion.
DATE
A. There is no certainty, only speculation.
B. Let us list some of the parameters
1. during Jude's lifetime if he was the younger brother of James and half-brother of Jesus
2. the book of Jude's literary relationship to II Peter. Of the twenty-five verses in Jude, sixteen (vv. 3-18) have some association with II Pet. 2:1-18. If Peter is the author of II Peter, then the date is close to his lifetime (he died in a.d. 64). It is, however, uncertain who quotes who:
a. II Peter quotes Jude
b. Jude quotes II Peter
c. both use early catechistic documents or church tradition
C. The contents of the book imply a mid-first century date. Enough time had elapsed for heresy to develop. The physical presence of the Apostles had just passed (v. 17). However, a uniform doctrine had not developed. Jude mentions the moral problems of the false teachers, but does not discuss the doctrinal errors. He uses OT examples, not Jesus' teachings (quotes or stories).
D. In Historical Ecclesiasticus III:19:1-20:6, Eusebius mentions a tradition.
1. that Jude's grandsons were taken to Rome to face Domitian (reigned from a.d. 81-96) on charges of treason
2. that they were descendants of Jewish royalty
3. that they were relatives of Jesus of Nazareth
E. A date from the 60's to the 80's is possible.
RECIPIENTS AND OCCASION
A. The early church was not theologically monolithic; even the Apostles emphasized different aspects of the gospel. As the Apostles began to die (or at least were too few and too far away to be consulted) and the Second Coming continued to be delayed, the early church faced the challenge of "standardizing" acceptable parameters for gospel teachings. The OT, the words and stories of Jesus, and the preaching of the Apostles became the standards.
B. Jude was written in a day of flux and disruption of clear authority. The believers (whether a local church or geographical area is uncertain) were facing massive invasion of error through speculative theology/philosophy. What is known of the heresy:
1. the heretics were part of the church meetings ("love feasts" cf. v. 12)
2. the heretics were immoral, manipulative teachers who were causing divisions among God's people (cf. v. 19)
3. the heretics seem to have used or discussed "angels" in their theology
4. the heretics seem to have emphasized "knowledge" (gnosis)
If one is familiar with the Greco-Roman world of the first and second centuries, these characteristics imply the philosophical/theological movement known as "Gnosticism." We know the specific doctrines of Gnosticism from their second century writings, but aspects of their theological system were a common element of much Near Eastern thought. Elements of the dualism so characteristic of Gnosticism is present in the Dead Sea Scrolls. Many of the NT books (the Gospel of John, Ephesians, Colossians, I Timothy, Titus, II Timothy, I John, II John, III John) were written to combat a similar type of false teaching/teachers.
PURPOSE
A. The author desired to write about their common salvation (cf. v. 3).
B. The invasion of false teachings and teachers into the inner fellowship of the church (cf. v. 12) caused the author to address the burning issue of "the faith once and for all given to the church" (cf. vv. 3,20). His goal was orthodoxy, but he approached the subject through godly living (orthopraxy), not doctrine (very similar to James 2:14-24). How people lived was a clear window into their theology (cf. Matt. 7:15-23; 13:1-9,19-23; I John).
C. The author wants to encourage believers to
1. contend earnestly for the faith (cf. vv. 3,20)
2. be prepared for mockers and false teachers (cf. vv. 18-19)
3. build yourselves up on your most holy faith (cf. v. 20)
4. pray in the Holy Spirit (v. 20)
5. keep yourselves in the love of God (v. 21)
6. wait anxiously for the mercy of the Lord Jesus Christ to eternal life (v. 21)
7. have mercy on some of those who are doubting (vv. 22-23)
8. be assured of your salvation (vv. 24-25)
CANONIZATION
A. This book was initially accepted (cf. quote by Clement of Rome about a.d. 94), then later disputed and finally fully accepted (Council of Nicea, a.d. 325 and Carthage, a.d. 397).
B. Its major problem in acquiring canonical status was Jude's quote of non-canonical books (I Enoch and the Assumption of Moses). These books, especially I Enoch, circulated widely among the believers of the first century and were theologically influential.
1. Why is this a problem? Does it imply that the non-canonical books are authoritative?
a. the OT quotes non-inspired writing (cf. Num. 21:14-15,26-30 [Balaam's prophecies in Num. 22-23]; Josh. 10:13; II Sam. 1:18ff; I Kgs. 11:41; 14:19,29; 15:7,23,31)
b. Jesus used non-canonical sources as illustrative material (cf. Matt. 23:35)
c. Stephen used non-canonical sources (cf. Acts 7:4,14-16)
d. Paul often used non-canonical sources
(1) Rabbinic Midrash concerning Christ as a rock that followed the children of Israel during the wilderness wandering period (cf. I Cor. 10:4)
(2) the names of Pharaoh's magicians from Exod. 7:11,22; 8:7 (cf. II Tim. 3:8) were taken from some intertestamental Jewish writings
(3) Greek writers
a) the poet Aratus (Acts 17:28)
b) the poet Menander (I Cor. 15:33)
c) the poet Epimenides or Euripes (Titus 1:12)
e. James used rabbinical tradition in James 5:17
f. John used the mythology of near eastern cosmologies in Rev. 12:3
2. Why did Jude use these non-canonical sources?
a. possibly they were freely used by the false teachers
b. possibly they were respected and read by the recipients
C. Support for Jude's canonicity is supported by
1. quoted or alluded to by
a. Clement of Rome (a.d. 94-97)
b. Polycarp (a.d. 110-50)
c. Irenaeus (a.d. 130-202)
d. Tertullian (a.d. 150-220)
e. Athenagoras (a.d. 177)
f. Origen (a.d. 185-254)
(These are taken from International Critical Commentary, pp. 305-308)
2. named in
a. Clement of Alexandria (a.d. 150-215)
b. Cyril of Jerusalem (a.d. 315-386)
c. Jerome (a.d. 340-420)
d. Augustine (a.d. 400)
3. listed in the canonical lists of
a. Muratorian fragment (a.d. 200)
b. Barococcio (a.d. 206)
c. Athanasius (a.d. 367)
4. affirmed by Councils
a. Nicea (a.d. 325)
b. Hippo (a.d. 393)
c. Carthage (a.d. 397 and 419)
5. present in the translations of
a. Old Latin (a.d. 150-170)
b. Syriac Revision, the Peshitta (5th Century A.D.)
D. The later church was unsure of Jude's canonical (inspired) status. Eusebius listed it among the disputed books (Hist. Eccl. III.25). Both Chrysostom and Jerome mention Jude's quoting from non-canonical sources as the reason it is disputed by some as canonical. It was rejected by the early Syrian church along with II Peter, II and III John. This is probably because it was this area of the Empire which was affected by Gnostic use of Jewish angelology. Therefore, Jude and II Peter added fuel to the false teachers' arguments.
E. Just a word about I Enoch. It was originally written in Hebrew (but is now lost except for fragments in Aramaic among the Dead Sea Scrolls), translated into Greek (only fragments survive) and by a.d. 600 copied into Ethiopian (one copy survives). The book was written in the inter-biblical period, but was edited many times, as the Ethiopian copy shows. It was very influential in the early church; Tertullian quotes it as Scripture. It was cited in the Epistle of Barnabas (as Scripture) and by Irenaeus and Clement of Alexandria. It had lost favor in the early church by the fourth century.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Salutation | Greeting to the Called | Salutation | Introduction | Address |
vv. 1-2 | v. 1a | vv. 1-2 | vv. 1-2 | vv. 1-2 |
vv. 1b-2 | ||||
Judgment on False Teachers | Contend for the Faith | Occasion of the Letter | False Teachers | The Reason for this Letter |
vv. 3-4 | vv. 3-4 | vv. 3-4 | vv. 3-4 | vv. 3-4 |
Old and New Apostates | False Teachers | The False Teachers: The Certainty of Punishment | ||
vv. 5-7 | vv. 5-11 | vv. 5-7 | vv. 5-7 | vv. 5-7 |
Their Violent Language | ||||
vv. 8-13 | vv. 8-13 | vv. 8-13 | vv. 8-10 | |
Their Vicious Behavior | ||||
Apostates Depraved and Doomed | vv. 11-16 | |||
vv. 12-15 | ||||
vv. 14-16 | Apostates Predicted | vv. 14-16 | vv. 14-15 | |
vv. 16-19 | v. 16 | |||
Warnings and Exhortations | Exhortations | Warnings and Instructions | A Warning | |
vv. 17-23 | vv. 17-23 | vv. 17-21 | vv. 17-19 | |
Maintain Your Life with God | The Duties of Love | |||
vv. 20-23 | vv. 20-23 | |||
vv. 22-23 | ||||
Benediction | Glory to God | Prayer of Praise | Doxology | |
vv. 24-25 | vv. 24-25 | vv. 24-25 | vv. 24-25 | vv. 24-25 |
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: v. 1a
1Jude, a bond-servant of Jesus Christ, and brother of James,
v. 1 "Jude" In Hebrew this is Judah and in Greek it is Judas. Jesus' half-brother by this name is mentioned in Matt. 13:55 and Mark 6:3. From the information we have, all of His brothers and sisters were unbelievers until after the Resurrection (cf. John 7:5).
▣ "a bond servant" This may have been used as (1) a sign of humility (cf. Rom. 1:1) or (2) an OT honorific title, "servant of God," used of Moses, Joshua, and David as well as of the Messiah in Isa. 52:13-53:12. Clement of Alexandria asserts the first usage as the reason Jude, like James, did not call himself "brother of the Lord." The second usage may follow Paul's use of the phrase (cf. Rom. 1:1; Gal. 1:10; Phil. 1:1).
It is also interesting to note that although the phrase "a bond-servant (or slave) of Jesus Christ" sounds like Paul in English; it is more like James 1:1. Paul always put the noun first, followed by the genitive phrase, but not so Jude and James.
▣ "Jesus" This is Joshua in Hebrew and is the name designated by Gabriel to Mary. It means "YHWH saves" (cf. Matt. 1:21).
▣ "Christ" This is the Greek equivalent of the Hebrew term Messiah, which means "anointed one" (i.e., for a specific task or appointed by God).
▣ "and brother of" It is unusual in the ancient near-east and Greco-Roman world to designate oneself "brother of"; usually it is "son of." It is possible that both James and Jude were uncomfortable with the exalted title "brother of the Lord." Others in the church may have used this designation for them (cf. Matt. 13:55; John 7:3-10; Acts 1:14; 1 Cor. 9:5; and Gal. 1:19).
▣ "James" This is the Hebrew Jacob. He was another half-brother of Jesus who became the leader of the Jerusalem Church (cf. Acts 15) and wrote the canonical book of James.
SPECIAL TOPIC: JAMES, THE HALF-BROTHER OF JESUS
NASB (UPDATED) TEXT: vv. 1b-2
1bTo those who are the called, beloved in God the Father, and kept for Jesus Christ: 2May mercy and peace and love be multiplied to you.
▣ "who are the called" The term "called" (klētos, a dative plural) is placed last in the Greek sentence for emphasis. According to United Bible Societies' new, semantical domains lexicon (vol. 1. pp. 424-425), this term (and its related forms) was used of an urgent call to a particular task.
1. the office of apostle (cf. Rom. 1:1)
2. the life of a believer (cf. Rom. 1:6-7; Eph. 4:1)
3. the call to preach the gospel (cf. Acts 16:10)
4. in Jude the urgent call both to salvation and to live godly lives in faith, hope, and purity.
This theological emphasis on God's call (cf. John 6:44,65) is also found in 1 Pet. 1:1 ("chosen") and often in Paul's writings. Salvation is not simply a human choice; it is also a response to an initiation from God's Spirit. This is why it is so important that human beings respond immediately to the "still, small voice" of God's leadership in their lives, whether initial salvation or effective ministry or repentance. Humans are always the responders.
▣ "beloved" This is a perfect passive participle (as is "kept"). The King James Version has "sanctified" and follows the uncial manuscripts K, L, and P and the later Textus Receptus. Many textual scholars assume this follows the wording of 1 Cor. 1:2. The grammatical forms of "beloved" (ēgapēmenois) and "sanctified" (ēgiasmenois) are very similar in Greek. There is overwhelming manuscript evidence against the King James translation as can be seen in manuscripts P72, א, A, and B, which have "beloved." The UBS4 gives "beloved" and "A" rating (certain). God the Father used this title of Jesus in Psalm 2; Matt. 3:17; 17:5; Mark 1:11; and Eph. 1:6. It is now used for believers (cf. vv. 3,17,20; 1 Pet. 2:11; 4:12; 2 Pet. 3:1,8,14,17).
▣ "God the Father" YHWH's relationship to Israel was often expressed in family metaphors: (1) as husband; (2) as kinsman redeemer; or (3) as father/mother (parental). These metaphors allow fallen mankind to comprehend an eternal, non-corporeal, holy God. They express the intimacy and intensity of YHWH's love for covenant Israel and the Church. They are not intended to express any temporal significance (i.e., first the Father then later the Son) nor any sense of sexual generation. The virgin birth was not a sexual experience for God or Mary.
Jesus' use of Abba for YHWH opens the opportunity for all humans who turn to God in faith and repentance to experience the family love of the Trinity (cf. John 17).
Our hope as believers is in the unchanging, loving character of God our Father. He is our hope, our assurance, our peace, and our life (cf. Eph. 1:3-14; 1 Pet. 1:2).
▣ "and kept" This could mean "guarded" or "preserved." Believers have been and continue to be guarded by God (cf. 1 Pet. 1:4-5; 1 John 5:18). This is the emphasis of the closing prayer in vv. 24-25. Paul often used the terms "called" and "beloved" in his greetings, but never the term "kept!"
The term "kept" is parallel to the perfect passive participle "beloved." Believers have been and continue to be loved and kept. What a powerful promise in a book like Jude where so many are falling away! God's keeping power is emphasized in this book in two covenantal ways: (1) it is "of God" (cf. John 17:11; 1 Pet. 1:4-5) and (2) it must be responded to by repentant, believing humans (cf. vv. 3,20-21). It is both a passive experience (given and maintained by the Spirit, cf. Phil. 1:6; 2:13) and an active experience (diligent effort on the part of the individual believer and family of faith, cf. Phil. 2:12).
The United Bible Societies' A Handbook on the Letter from Jude and the Second Letter from Peter by Daniel Arichea and Howard Hatton, makes an interesting comment about these three designations: "called," "loved," and "kept":
"It should be noted that these three expressions are influenced by and perhaps derived from the passages in Isaiah known as the Servant Songs, where Israel is described in the same manner, that is, called, loved, and kept by God (for "called," see Isa. 41:9; 42:6; 48:12; for "loved," see 42:1; 43:4; for "kept," see 42:6; 49:8)" (p.7).
NASB, NJB"for Jesus Christ"
NKJV
(footnote)"in Jesus Christ"
NRSV
(footnote)"by Jesus Christ"
TEV"of Jesus Christ"
This is an instrumental construction. There seems to be a parallel between believers "beloved by the Father" and "kept by/for/in the Son." Within the dative (five case) form three other options are possible: (1) "kept for Jesus" (cf. Col. 1:16); (2) "kept in Jesus"; or (3) "kept by Jesus."
v. 2 "may mercy, peace, and love" Jude uses many triads. Paul's usual triad is grace, peace, and love (cf. 1 Tim. 1:2). This is a powerful prayer. It is a summary of the whole book.
▣ "be multiplied to you" This is a rare aorist passive optative. It denotes a wish or prayer. It is also singular, directed to each believer. It expresses Jude's prayer for his readers. The passive denotes that it is Father/Son/Spirit who produce the mercy, peace, and love.
This very same rare verb form appears in 1 Pet. 1:2 and 2 Pet. 1:2, but with "grace" and "peace."
Verses 1-2 form a typical but Christianized standard opening to a letter. Jude appears to be a combination of a sermon and a letter. There is no characteristic greeting at the conclusion. These one page (one papyrus sheet) letters were common in the Greco-Roman world as the means of regular communication. Hundreds have been found in the papyri from Egypt, but only three are found in the NT (II, 3 John and Jude).
NASB (UPDATED) TEXT: vv. 3-4
3Beloved, while I was making every effort to write you about our common salvation, I felt the necessity to write to you appealing that you contend earnestly for the faith which was once for all handed down to the saints. 4For certain persons have crept in unnoticed, those who were long beforehand marked out for this condemnation, ungodly persons who turn the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ.
v. 3 "Beloved" Jude uses this phrase several times (cf. vv. 1,3,17,20). He emulated God's love and he truly cared for his readers. There are several possible origins of the term.
1. Old Testament
a. used of Israel (cf. Deut. 33:12, who rebelled)
b. used of Solomon (cf. Neh. 13:26, who rebelled)
c. used of believers (cf. Ps. 60:5; 108:6, who need to be delivered)
2. New Testament
a. common title in 2 Pet. (cf. 3:1,8,14,15,17)
b. common title in I and 2 John (which also deals with heresy, cf. 3:2, 21; 4:1, 2, 11; 2 John 3, 5, 11)
c. sometimes used by James (Jude's brother, cf. 1:16,19; 2:5)
NASB"while I was making every effort to write you"
NKJV"while I was very diligent to write to you"
NRSV"while I was eagerly preparing to write to you"
TEV"while I was doing my best to write to you"
NJB"at a time when I was eagerly looking forward to writing to you"
The term spoudē means eagerness or zeal. It is used in 2 Peter twice: 1:5 and 3:12. Jude felt an urgency to write about one subject, but the Spirit and the circumstances mandated another topic.
▣ "our common salvation" One wonders what this phrase would have meant to Jude's readers. It is similar to "a faith of the same kind as yours" in 2 Pet. 1:2. 2 Peter 2 and Jude obviously have some literary connection.
Was the commonality in (1) the person of Christ, (2) the gospel about Christ, (3) the way of receiving Christ, or (4) living for Christ?
We may wish the NT writers had given us more information, but the truth is, we have all the information we need ("faith once and for all given to the saints" vv. 3,20). The issue is whether we will respond to what has been given (revelation).
▣ "I felt the necessity to write" This shows the Spirit's leadership in writing (cf. 2 Pet. 1:21). Notice that the infinitive "to write" appears twice in v. 3. The first is present tense. Jude was in the process of writing about the common salvation, but something happened (an event, a message, an intensification of evil, etc.) and he had to write (aorist tense), which refers to the book of Jude.
▣ "contend earnestly" This is a present middle (deponent) infinitive. This is an athletic term (this intensified form is found only here) from which we get the English word "agony" (cf. 1 Tim. 6:12). Believers are to have the ability to articulate their faith before and for others (cf. 1 Pet. 3:15). In this context it means "to aggressively continue to defend the faith against false teachers."
▣ "the faith" This term is used here in the sense of the body of Christian truth (cf. v. 20; Acts 6:7; 13:8; 14:22; Gal. 1:23; 3:23;6:10; Phil. 1:27). It is surprising that Jude mentions this body of Christian truth but then discusses the lifestyle of the false teachers, not their doctrine. Obviously Christianity is both truths about Christ and emulation of the life of Christ. The false teachers of the NT period often tried to separate truth (orthodoxy) from life (orthopraxy). Christianity is not only what we affirm, but how we live out these affirmations.
The term faith (pistis) has several usages in the Bible.
1. in the OT it denotes "faithfulness"
2. in the NT (by context)
a. an initial believing/trusting response to the gospel (i.e., Acts 14:27; 20:21)
b. godly, daily Christlike living (i.e., Eph. 1:15)
c. the doctrines emerging from the preaching/teachings of Jesus and the Apostles (usually with the definite article, i.e., Acts 6:7; 14:22; 16:5; 1 Tim. 4:6)
▣ "which was once for all handed down to the saints" This is an aorist passive participle. The Greek term "handed down" (paradidōmi) meant a passed-on tradition (cf. 2 Pet. 2:21; 1 Cor. 11:2; 2 Thess. 2:15; 3:6). It is used in the sense of "entrusted." Believers are stewards of the gospel (cf. 1 Tim. 6:20; 2 Tim. 1:14; 1 Pet. 4:10) and will give an account (cf. 2 Cor. 5:10) of how they passed on the faith.
"Saints" always appears in the plural in the NT except once in Phil. 4:21, but even there it is in a corporate context. To be saved is to be part of a family! We are holy because of our relationship with Christ (cf. 2 Cor. 5:32). This is our positional standing in justification (cf. Romans 4). Hopefully our position will progress into lifestyle Christlikeness (cf. Eph. 4:1; 5:2; and 1 John 1:7).
v. 4 "For certain persons have crept in unnoticed" False teachers usually come from within the group (cf. 1 John 2:18-19). This refers to the false teachers who used cunning schemes (cf. vv. 8,10, 11-12,16,18-19) in order to manipulate the people of God. Other false teachers are mentioned in the NT in Matt. 7:15-23; 2 Cor. 11:13-15; Gal. 2:4; Eph. 4:14; Col. 2:8-23; 2 Tim. 3:1ff and of course, 2 Peter 2. See Special Topic at v. 12.
▣ "those who were long beforehand marked out for this condemnation" This is a perfect passive participle. A similar concept is found in 2 Pet. 2:3. This may be (1) an allusion to the non-canonical book of I Enoch (cf. v. 14) or (2) an example of Jude's following OT examples. False teachers have crept in unnoticed throughout history and the tragedy continues (cf. Eph. 4:14).
See Special Topic at v. 12.
▣ "ungodly persons" This is the term "godly" (eusebēs, cf. 2 Pet. 2:9 or eusebeia, cf. 2 Pet. 1:3,6,7; 3:11) with an alpha privitive (asebēs, cf. 2 Pet. 2:5; 3:7; Jude 4,15 or asebeō, cf. 2 Pet. 2:6; Jude 15). This is a key term in Jude (used six times) and 2 Pet. 2. It is also a common designation of rebellion in I Enoch. These teachers are doctrinally false, which led to moral ungodliness. "By their fruit you shall know them" (cf. Matthew 7, 13).
NASB, NKJV"turn"
NRSV, NJB"pervert"
TEV"distort"
This term (metatithēmi), in this context, implies to change something (in the gospel) by substituting something else (here, from Greek philosophy). It denotes an intentional change or alteration.
Normally the word means to remove or to transfer (i.e., Heb. 7:12; 11:5).
▣ "the grace of our God into licentiousness" Antinomians/Libertines use God's grace as a license for the flesh (cf. Rom. 6:1-23; 14:16; 1 Pet. 2:16; 2 Pet. 2:19), particularly sexual exploitation.
The term "grace" can be understood in two ways. First, as the character of God who loves and receives fallen mankind solely on the basis of His provisions and promises. It has been defined as the undeserved and unmerited love, acceptance, and forgiveness of God. Its synonym would be mercy. Second, it may be another way of referring to the Christian faith, like "the faith once and for all given to the saints."
Whichever is true, these false teachers are exploiting the loving, forgiving character of God for their own selfish purposes, which is the essence of sin—independence from God. These are wolves in sheep's clothing (cf. Matt. 7:15). The tragedy is that God's people often do not recognize them and even yield themselves to them.
▣ "deny our only Master and Lord, Jesus Christ" This is the present middle (deponent) participle meaning "they continue to deny." Literally, it means "renounce," which may refer to renouncing Christ by their lifestyle (cf. 1 Tim. 5:8; 2 Tim. 3:5; Titus 1:16).
This separation of profession from lifestyle was characteristic of the first-century false teachers. Later Gnosticism (see Special Topic below) asserted that one is saved by secret knowledge of the angelic spheres (aeons) between a high holy god and physical creation. Salvation was an intellectual concern and did not affect one's lifestyle. Jude and James respond harshly to this disjunction between faith and life (following Jesus' teachings in Matthew 5-7).
There is a Greek manuscript variant in v. 4. The NKJV has "deny the only Lord God and our Lord Jesus Christ." The oldest and most reliable Greek texts (P72,78, א, A, B, and C) do not have "God." One article seems to identify one person who is (1) master, (2) Lord, and (3) Jesus Christ.
▣ "Master" Literally this is "despot." This term is also used of Jesus in 2 Pet. 2:1. If Jesus is master of our lives, we cannot be (cf. Luke 6:46).
NASB (UPDATED) TEXT: vv. 5-7
5Now I desire to remind you, though you know all things once for all, that the Lord, after saving a people out of the land of Egypt, subsequently destroyed those who did not believe. 6And angels who did not keep their own domain, but abandoned their proper abode, He has kept in eternal bonds under darkness for the judgment of the great day, 7just as Sodom and Gomorrah and the cities around them, since they in the same way as these indulged in gross immorality and went after strange flesh, are exhibited as an example in undergoing the punishment of eternal fire.
v. 5 "Now I desire to remind you" We need to be reminded over and over again of the truths of God, even the basics (cf. v. 17; 2 Pet. 1:12-13). Verses 5-7 form one sentence in Greek.
NASB"though you know all things once for all"
NKJV"though you once knew this"
NRSV"though you are fully informed"
TEV"for even though you know this"
NJB"though you have already learnt it once for all"
There is a question among English translations as to which word the adverb "once" (hapax) should relate
1. to "knowing" or
2. to "saving"?
Does the verse teach that the readers are fully informed or that the Israelites of the exodus were fully informed? The first option is explained in two ways: (1) Jude is using a Greek idiomatic phrase or (2) Jude is referring to the work of the Spirit in leading believers into truth (cf. John 14:26; 16:13; 1 John 2:20,27). The second option has in its favor (1) the use of "subsequently" (or "in the second place" ) and (2) the manuscript variations of later scribes who moved "once" in the hoti clause.
It seems to me that option two (cf. UBS4, NRSV, and TEV) fits the context best, but not the best and oldest manuscript tradition. This may be an allusion to the "New Covenant" of Jer. 31:31-34.
▣ "Lord" Because of the fact that NT authors regularly relate Jesus with YHWH, the OT covenant title for Deity, there occasionally occurs an ambiguity as to which person of the Trinity is being addressed. This has caused Greek manuscript variations in both v. 4 and v. 5. Some Greek texts add "God" after "master" in v. 4 (cf. NKJV). This term (despotēn) normally refers to the Father in the NT, but in 2 Pet. 1:1 it refers to Christ.
This same ambiguity affects v. 5. There is a wide variety of variations in the Greek manuscripts:
1. "God Christ" in P72
2. "Lord" in א
3. "Jesus" in A, C
4. "the Lord" in C*
5. "the God" in the Vulgate
The best solution is that "Lord" is referring to YHWH's activity in the Exodus, although some theologians believe that "the angel of the Lord," who led Israel, could have been the pre-incarnate Christ (cf. 1 Cor. 10:4).
SPECIAL TOPIC: THE ANGEL OF THE LORD
▣ "saving a people" This use of the term "save" (sōzō) refers to physical deliverance (its OT sense, cf. v.5; James 5:15), not spiritual salvation (its NT sense, cf. v. 23). The Israelites were "called" and "chosen" to be God's people.
▣ "subsequently destroyed those who did not believe" This obviously refers to some historical account from the OT books of Exodus and Numbers (the exodus and wilderness wandering period). Hebrews 3-4 uses this same period as an example of apostasy. The problem is to which event it refers.
1. the first rebellious attempt to enter the Promised Land
2. another period of rebellion
3. Korah's rebellion
4. Ba'al worship at Shittim
Does this term "destroyed" imply (1) physical death or (2) eternal death? If physical death, then it refers to those who refused to believe the two faithful spies, Joshua and Caleb, the generation of fighting men (20 to 50 years of age) who left Egypt but balked at entering the Promised Land and died in the wilderness (cf. Num. 14). If eternal death, then it probably refers to those who died on the border of the Promised Land, on the plains of Moab at Shittim, where some of the Israeli people participated in fertility worship with the women of Moab. It seems that all three of Jude's OT examples involve sexual sins (cf. 2 Pet. 2:2,13-14,18). The context fits option #1 best.
SPECIAL TOPIC: DESTRUCTION (APOLLUMI)
v. 6 "angels" Jude adds "angels" to his lists of those who initially worshiped and later rebelled against YHWH and were thus destroyed or judged. But which "angels?" Some information is given to describe this particular group of angels.
1. they did not keep their own domain
2. they abandoned their proper abode
3. they will be kept in eternal bonds under darkness for judgment day
4. "sinned" (2 Pet. 2:4)
5. "committed them into Tartarus" (2 Pet. 2:4)
6. "committed them to pits of darkness reserved for judgment" (2 Pet. 2:4)
Which angels in the OT rebelled and sinned?
1. angels as powers behind pagan worship
2. the lesser angelic beings, called by specific demonic names in the OT. Examples: Lilith (cf. Isa. 34:14), Azazel (cf. Lev. 16:8), and goat demons (cf. Lev. 17:7).
3. the "sons of God" in Genesis 6 (often discussed in intertestamental apocalyptic writings, I Enoch 86-88; 106; II Enoch 7,18; II Baruch 56; Jubilees 5)
4. angels mentioned in an example from a Jewish apocalyptic inter-testamental writing (because of Jude's use of other books of this kind in vv. 9 and 14)
SPECIAL TOPIC: "THE SONS OF GOD" IN GENESIS 6
NASB"who did not keep their own domain"
NKJV"who did not keep their proper domain"
NRSV"who did not keep their own position"
TEV"who did not stay within the limits of their proper authority"
NJB"who did not keep to the authority they had"
There is a play on the tense of the verb "keep" in v. 6. The angels did not keep their place (aorist active participle) so God has kept them in a place of imprisonment until judgment day (perfect active indicative). Those angels who violated God's will faced both temporal and eschatological judgment, just as the rebels of Israel during the wilderness wandering period and the inhabitants of Sodom and Gomorrah.
NASB"but abandoned their proper abode"
NKJV"but left their own habitation"
NRSV"but left their proper dwelling"
TEV"but abandoned their own dwelling place"
NJB"but left their appointed sphere"
These angels left (aorist active participle) their heavenly domain and went to another (earth). This fits the angelic interpretation of Gen. 6:1-4 very well. This act was a willful rejection of God's will and authority.
▣ "in eternal bonds" This is literally "chains." Chains are used on angels in I Enoch and Satan is bound with a "great chain" in Rev. 20:1-2. The term "eternal" may mean "powerful," "adequate," "sure," not literally eternal, because these angels are only held until judgment day, when other means of incarceration shall be used (cf. Rev. 20:10,14-15). The point is, some are imprisoned now, so as to control their evil activities.
▣ "under darkness" The term Tartarus (not used in Jude, but present in the 2 Pet. 2:4 parallel) was used in Greek mythology for the holding place of the Titans, the half divine, half human giants. This fits the angelic interpretation of Gen. 6. I Enoch describes the new abode of these rebellious angels (cf. I Enoch 10:5,12) as eternal darkness. How different from heavenly brilliance (glory). The rabbis divided Sheol into "Paradise" (for the righteous) and Tartarus (for the wicked). The term "abyss" (cf. Luke 8:31, Rev. 9:1; 11:7; 20:3) is synonymous with the metaphors of darkness used in verse 13b.
▣ "the great day" This is another way of referring to Judgment Day (cf. Matt. 25:31-46; Rev. 20:11-15), the day when God will hold all conscious creation responsible for the gift of life (cf. Phil. 2:10-11; Isa. 45:23; Rom. 14:10-12).
v. 7 "Sodom and Gomorrah" This is the third OT example of rebellion that involved sexual activities outside of God's revealed plan of marriage
1. the Canaanite fertility worship at Shittim (cf. Numbers 25)
2. the attempt by angels to mix the orders of creation (cf. Gen. 6:1-4; 2 Pet. 2:4)
3. the homosexual activity of Sodom and Gomorrah toward angels (cf. Gen. 19; 2 Pet. 2:6)
▣ "and the cities around them" These cities are listed by name in Deut. 29:23.
▣ "same way" This is an ACCUSATIVE which relates grammatically to the angels (cf. v. 6), not "the neighboring towns." It has been speculated that Jude used these OT illustrations because as angels took women in Gen. 6, so here men tried to take angels (cf. Gen. 18:22; 19:1). If so, this would be another example of the attempt to mix the orders of creation. However, to me it seems that the inhabitants of Sodom did not know these were angels and thought them to be men (cf. Gen. 18:22).
▣ "gross immorality and went after strange flesh" This is in reference to "different kind of (heteros) flesh." This may relate to (1) the angels and women according to Josephus in Antiquities of the Jews 1.3.1 or (2) the homosexuality (cf. Rom. 1:26-27) so prevalent in the area of Sodom.
▣ "are exhibited as an example in undergoing the punishment of eternal fire" Jude uses these OT examples as a clear warning to his readers. Beware of sexual exploitation by anyone.
The NT speaks clearly of eternal punishment (cf. Matt. 18:8; 25:41,46; II Thess. 1:9; Heb. 6:2; Rev. 19:20; 20:11,14-15; 21:28; and also I Enoch 54:1). This subject is difficult to discuss because the Bible does not give much information about heaven or hell. It affirms their reality, but does not reveal specific information, usually describing them in metaphorical language. Jesus uses the "valley of the sons of Hinnom," which was just south of Jerusalem and was used by the Israelis under Manasseh for the worship of Molech, the Canaanite fire god who required child sacrifice. The Jews, out of shame and regret for their own participation in these fertility rites, turned this locality into the garbage dump for Jerusalem. Jesus' metaphors of fire, smoke, and worms came from this place, Gehenna.
This place of torment was not created for mankind, but rebellious angels (cf. Matt. 25:41). Evil at all levels will be removed and segregated from God's creation. Hell is the Bible's way of describing this permanent divide.
Before I leave this topic let me express the pain with which I approach this subject. This is the only suffering in the Bible that is not redemptive. This is not the will of God for anyone. It is a result of willful, continuous rebellion, both angelic and human. It is an open, bleeding sore in the heart of God that will never heal! God's willingness to allow free will among His creatures results in some painful, eternal losses.
The Jerome Biblical Commentary, vol. II, p. 379 mentions that Jude's description of the punishment of these angels is very similar to I Enoch 10:4-6,11,13; 12:4; 15:3; 19:1. This seems to confirm Jude's familiarity with this inter-biblical Jewish apocalyptic work.
NASB (UPDATED) TEXT: vv. 8-13
8Yet in the same way these men, also by dreaming, defile the flesh, and reject authority, and revile angelic majesties. 9But Michael the archangel, when he disputed with the devil and argued about the body of Moses, did not dare pronounce against him a railing judgment, but said, "The Lord rebuke you!" 10But these men revile the things which they do not understand; and the things which they know by instinct, like unreasoning animals, by these things they are destroyed. 11Woe to them! For they have gone the way of Cain, and for pay they have rushed headlong into the error of Balaam, and perished in the rebellion of Korah. 12These are the men who are hidden reefs in your love feasts when they feast with you without fear, caring for themselves; clouds without water, carried along by winds; autumn trees without fruit, doubly dead, uprooted; 13wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever.
v. 8 "Yet in the same way" The false teachers of Jude's day had similarities to the rebellious ones of old. The exact nature of the similarity is not specified.
▣ "these" This is Jude's way of referring to the false teachers who had invaded the church (cf. vv. 8,10,12,14,16,19).
▣ "also by dreaming" This term is used of OT false prophets (cf. Deut. 13:1-5; Jer. 23:25-32), those who claimed special revelations from God (cf. Col. 2:18).
▣ "defile the flesh" This is the metaphorical use of the term "stain." There was obviously an amoral aspect to their teachings and/or lifestyles (cf. Titus 1:15). All of these OT examples involved some type of sexual sin (cf. 2 Tim. 3:1ff; 2 Pet. 2).
▣ "reject authority and revile angelic majesties" There are three characteristics of "these":
1. "defile the flesh"
2. "reject authority" (NASB, NKJV, NRSV)
"despise God's authority" (TEV)
"disregard Authority" (NJB)
3. "revile angelic majesty" (NASB)
"speak evil of dignitaries" (NKJV)
"slander the glorious ones" (NRSV)
"insult the glorious beings above" (TEV)
"abuse the Glories as well" (NJB)
It is obvious the first has to do with sexual sins, but what of the second and third? The second designation, "reject authority," has been interpreted at least two ways:
1. the Greek term for "authority" is kuriotēta, which is related to the term "Lord" (kurios), therefore some link this rejection (although the verbals are different) to the denial of Jesus in v. 4 (or God the Father)
2. the Greek term for "authority" is kuriotēta, which is related to kuriotēs, used in 2 Pet. 2:10 (cf. Eph. 1:21; Col. 1:16) to refer to angels
This context seems to be referring to angels, so #2 fits best.
The third designation uses an OT term "glory" (kabod), which was used of God (cf. vv. 24,25; 2 Pet. 1:3,17; 3:18) and all things connected to God, especially in heaven or the life to come. In this instance Jude is picking up on the inter-biblical expansion of this OT concept to refer to angelic beings, beings of power and authority.
This might even refer to the rejection of the OT Law because the Jews believed that angels served as mediators for YHWH giving the Law to Moses on Mt. Sinai (cf. Acts 7:35).
This point of the context is the out-of-bounds lifestyle of "these" false teachers in the area of morality and authority.
v. 9 "Michael" His Hebrew name means "who is like God" (cf. Dan. 10:13; 21; 12:1). He is Israel's guardian angel. In the Septuagint text of Deut. 32:8 all nations have an angel. In I Enoch 20 Michael is listed as one of the seven archangels. In the DSS Michael is the angel of light opposed to Belial (Satan), the angel of darkness (NIDOTTE, vol. 1, p. 452).
▣ "archangel" This term is only used in the NT here and in 1 Thess. 4:16. In the OT it refers to a national angel (cf. Dan. 10:13,21; 12:1). There are apparently many levels of angelic authority (cf. Rom. 8:38-39; Eph. 4:21; Col. 1:16), but they are never discussed in detail or defined in the Scriptures. Be careful of curiosity, ambiguous texts, and modern novels.
▣ "when he disputed with the devil and argued about the body of Moses" This relates to Moses' death and burial on Mt. Nebo (cf. Deut. 34:6). The issue (according to Jewish tradition, not Scripture) involves Moses' body, which Satan claimed because he had sinned by killing the Egyptian (cf. Exod. 2:12). Apparently Michael had been sent by YHWH to retrieve the physical remains of Moses, but was hindered by an angelic majesty (Satan, cf Job 1-2). This seems to parallel 2 Pet. 2:11.
▣ "The Lord rebuke you!" This is the same phrase used by the angel of the Lord to Satan in Zech. 3:2. It could also be a quote from The Assumption of Moses, a Pharisaical book, probably written in the first century. We only know of it from a later Latin fragment and quotes from Clement of Alexandria, Origen, and Didymus (also note Deut. Rabbah 10:11). It is used to show the Archangel Michael's respect for Satan's position (with the sons of God, Job 2, and at the right hand of the angel of the Lord in Zech. 3:1), which was so different from "these" false teachers' comments about the angelic authorities. The term "Lord" refers to YHWH, while elsewhere in Jude it refers to Jesus.
v. 10 This is a difficult verse to understand. It is paralleled by 2 Pet. 2:12. Verse 10 is a contrast to how Michael handled angelic authority in v. 9.
1. what they do not know, they rail at (or blaspheme)
2. what they know, they know like irrational animals
3. what they know, will destroy (or corrupt) them
Their animal-like instincts for sex, sin, and rebellion (cf. 2 Pet. 2:12-14) will eventually destroy them (cf. Phil. 3:19). What irony, that this so-called special knowledge is the very thing that causes their demise (i.e., "the Tree of the Knowledge of Good and Evil," cf. Genesis 3).
v. 11 This verse is another illustration of Jude's use of threes (Cain, Balaam, Korah). It is structured in an OT prophetic pattern of a funeral dirge (cf. Isa. 3:9,11; 6:5; Habakkuk 2) or curse oath (cf. Deut. 27:15-26). Jesus uses "woe" often in the Gospels (esp. Luke). Their destruction is sure! They allowed their own jealousy, greed, sensuality, and lust for power to destroy them (and their teachings destroyed others, cf. James 3:1).
F. F. Bruce, Answers to Questions, p. 134, tells us that Christian tradition (i.e., Epiphanius) used all three of these examples given as relating to certain Gnostic groups who used these very OT people as role models.
▣ "have gone" The verb poreuomai is used metaphorically several times in this book (and 2 Peter), referring to godless living.
1. v. 11, "they went in the way of Cain"
2. v. 16, "following after. . ."
3. v. 18, "following after. . ."
4. 2 Pet. 2:10, "indulge" (lit. "go after")
5. 2 Pet. 3:3, "following after. . ."
▣ "Cain" The account of Cain's jealousy of Abel and his murder are recorded in Genesis 4. The rabbis use Cain as an example of a cynical, materialistic unbeliever in the Jerusalem Targum on Gen. 4:7 and Pirke Aboth 5:19. Philo used Cain as an example of self-centeredness (Post. C. 38, 233).
▣ "Balaam" The record of Balaam, a prophet of YHWH, is found in Num. 22-25; 31:8,16. Balaam is an example of a worldly-minded prophet who led Israel into fertility worship as these false teachers exploited believers to improper sexual activity (cf. 2 Pet. 2:15).
▣ "Korah" Korah's sin was rebellion against God's appointed authority, Aaron and Moses (cf. Num. 16:1-35).
vv. 12-13 Jude characterizes "these" false teachers as
1. hidden reefs (unseen dangers)
2. clouds without water (promise, but no fulfillment)
3. trees without fruit (promise, but no fulfillment)
4. wild waves (chaos and its debris)
5. wandering stars (metaphor of error and sin)
Numbers 2-5 may reflect I Enoch 2:1-5:4, which describes the orderly working of God's creation. Jude uses examples of created order that do not fulfill the expected assignment.
SPECIAL TOPIC: APOSTASY (APHISTĒMI)
NASB"hidden reefs"
NKJV"spots"
NRSV"blemishes"
TEV"dirty spots"
NJB"a dangerous hazard"
The Greek term spilas has two distinct meanings (Arndt, Gingrich, Danker, 2 ed., p. 762).
1. an older one from Greek literature of "hidden reefs" (i.e., unseen, unexpected danger)
2. a later sense of "blemishes," "stains," or "spots" (cf. Eph. 5:27; James 3:6; 2 Pet. 2:13; Jude 23).
Option #1 fits the context best. The NASB and NRSV footnotes have "hidden reefs," but the word was also used in the NT of "spots" (cf. 2 Pet. 2:13).
▣ "love feasts" This was the common communal meal of the early church (cf. 1 Cor. 11:17-22). 2 Pet. 2:13-14 reveals the sexual lust practiced by these false teachers even at the Lord's Supper and communal meal.
▣ "caring for themselves" This means "shepherding themselves" (cf. Ezek. 34:2,8-10), driven by passion, not by reason or love for God. This is the essence of sin—independence from God and His love and will for all mankind. God's love is corporate, for the whole. Fallen mankind's love is individual; "what's in it for me?" It is self-directed, self-seeking, self-centered.
▣ "clouds without water. . .autumn trees without fruit" These are metaphors that focus on the promise of something, but without fulfillment—no water, no food! The false teachers made many empty claims (cf. 2 Pet. 2:17).
▣ "doubly dead" This may be (1) a metaphor of apparent physical life, but in reality, a dead spiritual life; (2) a reference to the second death of Rev. 20:14; or (3) both unfruitful and uprooted, thereby doubly dead.
▣ "uprooted" The TEV and NJB combined the last two descriptions as relating to the trees. The NJB has "like autumn trees, barren and uprooted and so twice dead."
v. 13 "casting up their own shame like foam" This seems to refer to debris left on the shore after a storm (cf. Isa. 57:20). Its exact metaphorical meaning in this context is uncertain (cf. Phil. 3:19).
▣ "wandering stars" This refers to meteors or planets which had no regular orbit like the constellations and, therefore, came to be metaphors for waywardness or lostness. In I Enoch this metaphor relates to seven fallen angels (cf. I Enoch 18-21).
▣ "black darkness" The last descriptive clause of v. 13 may reflect v. 6 (cf. 2 Pet. 2:17b), which refers to eternal judgment as "black darkness" (cf. I Enoch 10:4-5; 63:6; Jesus also uses darkness in Matt. 8:12; 22:13; 25:30).
▣ "has been reserved forever" Here again Jude uses one of his favorite words, "kept" (cf. tēreō in vv. 1,6,13,21 and phulassō in v. 24). It is a perfect passive indicative. The tense and mood imply that God kept them imprisoned in darkness in the past and they remain imprisoned (cf. 2 Pet. 2:17).
NASB (UPDATED) TEXT: vv. 14-16
14And it was also about these men that Enoch, in the seventh generation from Adam, prophesied, saying, "Behold, the Lord came with many thousands of His holy ones, 15to execute judgment upon all, and to convict all the ungodly of all their ungodly deeds which they have done in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him." 16These are grumblers, finding fault, following after their own lusts; they speak arrogantly, flattering people for the sake of gaining an advantage.
v. 14 "Enoch" Enoch was the person in the genealogical list of Gen. 5 who walked with YHWH. Everyone lived and died, but Enoch was transported to be with God. He became an example of hope and fellowship/intimacy with God. Sometime before the first century a Jewish apocalyptic book entitled I Enoch (part of the pseudepigrapha) was written and became a very influential book among Jews and Christians. The Hebrew original has been lost. All modern readers have is a much later (a.d. 600) copy from Ethiopia which has been edited by Christians. When one reads this long Ethiopian copy it becomes obvious why it was so popular: it speculates on many events that occurred in the OT (such as the flood) as well as future events (heaven, hell).
Jude, like most first century Jewish people, was familiar with the pseudographic apocalyptic writing. His using it as an illustration does not mean he thought it was inspired. But his use of "prophesied" does tend to give the book a credibility. This very issue is the reason that Jude had such a hard time being included in the canon of the NT.
Paul quotes Jewish Midrash, unnamed Jewish inter-biblical sources and Greek poets, but this does not imply a belief that they were inspired. Jude could have used "prophesied" in a non-technical sense.
The phrase "the seventh" was used of Enoch's lineage from Adam in I Enoch 60:8; 93:3. Jude was familiar with this inter-biblical book.
▣ "prophesied" Jude may have accepted I Enoch as true.
vv. 14-15 These verses are a quote from I Enoch 1:9 (or Ethiopian Enoch), of which only fragments were found in the Dead Sea Scrolls. There is a play on the term "godless" (asebeia). It was used in I Enoch to refer to the punishment of the angels in Gen. 6 (cf. vv. 15,16). The direct quote from The Old Testament Pseudepigrapha vol. 1, edited by James H. Charlesworth of I Enoch 1:9 is
"Behold, he will arrive with ten million of the holy ones in order to execute judgment upon all. He will destroy the wicked ones and censure all flesh on account of everything that they have done, that which the sinners and the wicked ones committed against him" (pp. 13-14 ).
There is a fluidity in Jude between the OT examples and the NT "these" false teachers. This context seems to apply to the contemporary heretics using I Enoch's terminology "the seventh from Adam" (cf. I Enoch 60:8; 93:3). Because I Enoch viewed Gen. 6 as involving angels and human women does not mean that it is true. The Bible is ambiguous and unspecific at many points, but the central truth of the context is clear. Our problem as modern readers is that we want very specific and detailed information about subjects and issues which revelation chooses not to clarify. These subjects are interesting, but not necessary for salvation and godly living.
▣ "with many thousands of His holy ones" This refers to the countless angelic servants that surround YHWH (cf. Deut. 33:2; Dan. 7:10). In this quote from I Enoch "Lord" must refer to YHWH. In the NT Jesus is often predicted as returning on the clouds of heaven with many angels (cf. Matt. 16:27; 25:31; Mark 8:38; Luke 9:26; 2 Thess. 1:7).
▣ "have spoken against Him" One wonders if this phrase from I Enoch, which relates to blasphemy against YHWH, relates somehow to v. 8, "reject authority." Some English translations (NASB, NKJV, New Berkley Version) capitalize this pronoun, implying a reference to God. It is possible that "grumblers" in v. 16 relates to the Israelite's words toward YHWH and His chosen leadership (Moses and Aaron) during the wilderness wandering period.
v. 15 "ungodly" The word is repeated four times in v. 15. See note at Jude v. 4.
v. 16 "grumblers" This term is used of Israel in the Septuagint to describe the wilderness wandering period (Exod. 15:24; 17:3; Num. 14:29). This is possibly an allusion to I Enoch 5:5.
Jude characterizes "these" false teachers, as he did in vv. 12-13.
1. grumblers
2. finding fault
3. following their own lusts (cf. 2 Pet. 2:2,14,18; 3:3)
4. speaking arrogantly (cf. 2 Pet. 2:10,18)
5. using flattery to seek personal gain (sexual, monetary, or power, cf. 2 Pet. 2:3).
These characteristics are not unique to OT or NT times, but are the result of the fall (cf. Genesis 3) with its focus on independence and personal freedom/rights/power. When these characteristics appear in the leadership of churches the continuing influence of the Adamic nature and the demonic evil becomes clear.
NASB (UPDATED) TEXT: vv. 17-23
17But you, beloved, ought to remember the words that were spoken beforehand by the apostles of our Lord Jesus Christ, 18that they were saying to you, "In the last time there will be mockers, following after their own ungodly lusts." 19These are the ones who cause divisions, worldly-minded, devoid of the Spirit. 20But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit, 21keep yourselves in the love of God, waiting anxiously for the mercy of our Lord Jesus Christ to eternal life. 22And have mercy on some, who are doubting; 23save others, snatching them out of the fire; and on some have mercy with fear, hating even the garment polluted by the flesh.
v. 17 "But you, beloved" This is a strong logical contrast.
▣ "ought to remember" This is an aorist passive (deponent) imperative. Believers are called on to remember the spiritual truths given to them by the spoken word (cf. 2 Pet. 3:2 – OT Prophets, Jesus, and Apostles) as well as the later canonized written word (possibly some parts of the NT were circulating at this time).
▣ "by the apostles of our Lord Jesus Christ" This relates to the preaching and writing ministry of the select group of disciples called "Apostles." This verse implies that Jude is addressing second generation believers. Some readers may have heard the Apostles speak, but now that option is not possible. This period of transition from the "spoken gospel" to the "written gospel" was a time of great flux and confusion. Many people claimed to know and speak for God. Jude, like Jesus in Matt. 7, directs believers to evaluate leaders by their words and lifestyles.
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
v. 18 "that they were saying" This is an imperfect active indicative which refers to recurrent action in past time. Exactly where an Apostle said this is uncertain, but 2 Pet. 3:3 is similar, as are Acts 20:29; 1 Tim. 4:1ff; 2 Tim. 3:10-13; 4:3. It may be an idiom for apostolic truth (i.e., the faith once for all given to the saints).
▣ "'In the last time'" This is parallel to 2 Pet. 3:3 "in the last days." Jude and Peter (as most NT authors) thought they were living in the last days. The delayed second coming surprised everyone (cf. 2 Pet. 3:4). The characterization of the last days in vv. 18-19 are true of every age of fallen human history. Life apart from God is an orgy of self!
The Jews saw history as divided into two distinct periods: a current evil and rebellious period and a coming new age of righteousness, inaugurated by the powerful coming of God's Anointed One (Messiah). From NT revelation this two-fold time frame has been modified. There is an unexpected overlapping of these two ages. Jesus of Nazareth has inaugurated the Kingdom of God, but it will not be fully consummated until His glorious return. This overlapping period has been described as the "already, but not yet" experience of the church.
vv. 18-19 "there will be. . ." Jude again describes "these" end-time false teachers:
1. mockers (by word and deed, cf. 2 Pet. 3:3)
2. divisive (i.e., causing divisions or making distinctions)
3. worldly-minded
4. devoid of the Spirit
Why do so many follow this kind of person? If the goal of life is to serve self, then this existential "me first" approach makes sense. But, what if there is a God who will demand a personal accounting of the gift of life? The gospel frees believers from the tyranny of self (cf. Romans 6) and enables them to freely serve the one true God.
v. 19 "devoid of the Spirit" There are several theories as to the meaning of this phrase but the best seems to be that they live on the level of instinct and mere animal appetite (cf. v. 10).
v. 20 "But you" There is a contrast (cf. v. 17) between "the beloved" true believers and "these" false teachers (very similar to Heb. 6:9). Jude gives true believers a list of expectations (cf. vv. 20-23):
1. build yourselves up on your most holy faith
2. pray in the Holy Spirit
3. keep yourselves in the love of God
4. wait anxiously for eternal life
5. have mercy on doubters
6. snatch doubters from the fire
7. watch out from being polluted by those you help
▣ "building yourselves up" This is a present active participle used in the sense of an imperative. This is one of a series of participles used as imperatives in the close of this letter. They represent the believers' covenant responsibilities. Notice the contrast between
1. the keeping power of God in the introduction (v. 1) and the doxology (vv. 24-25) and
2. these calls to personal action (cf. vv. 20-23)
Believers live/serve as if it all depended on them but rest knowing that it all depends on Him. This same comparison is found in Ezek. 18:31 versus 36:26 (cf. Acts 20:32; Phil. 2:12-13).
The metaphor of the Christian faith as a building is common in the writings both of Paul (cf. Acts 20:32; 1 Cor. 3:10,12,14,17; Eph. 2:20-22; Col. 2:7) and Peter (cf. 1 Pet. 2:5). This metaphor is stated in several ways.
1. the believer as a building (or part of the building) or temple
2. the admonition to build ourselves up
3. the concept of a good foundation to build on
▣ "on your most holy faith" This grammatical form can mean
1. "on your most holy faith" (cf. NASB, NKJV, NRSV, TEV, NJB)
2. "by means of your most holy faith" (cf. New Century Version)
3. "in your most holy faith" (cf. NEB, NAB, NIV)
The Greek term "faith" (pistis) is translated into English by three terms: "faith," "believe," or "trust." Faith is used in three senses in the NT.
1. as personal acceptance of Jesus as the Christ of God
2. as faithfully living for Him
3. as a body of truths about Him (cf. v. 3; Gal. 1:23; 3:23-25).
Mature Christianity involves all three senses.
vv. 20-21 Notice that the Triune God is mentioned: Spirit (v. 20); God (v. 21); Lord Jesus Christ (v. 21). The term "trinity" is not a biblical term, but the concept surely is—"one divine essence" (monotheism) but three personal and eternal manifestations. If Jesus is divine and the Spirit is personal, then "monotheistic" means one divine essence but three personal manifestations—Father, Son and Spirit (cf. Matt. 3:16-17; 28:19; John 14:26; Acts 2:32-33,38-39; Rom. 1:4-5; 5:1,5; 8:1-4,8-10; I Cor. 12:4-6; 2 Cor. 1:21-22; 13:14; Gal. 4:4-6; Eph. 1:3-14,17; 2:18; 4:4-6; 2 Thess. 2:13; Titus 3:4-6; 1 Pet. 1:2; Jude 20-21).
v. 20 "praying in the Holy Spirit" This is another present middle (deponent) participle used in the sense of an imperative. What does it mean to pray in the Holy Spirit?
1. the Spirit prays for the believer (cf. Rom. 8:26-27)
2. the believer prays in the power/presence of the Spirit (cf. Eph. 6:18)
3. the believer prays in the gift of tongues (cf. 1 Cor. 12:10; 14:14, but notice in 1 Cor. 12:29-30, a series of questions which expect a "no" answer shows that the gift of tongues is not for every believer)
4. since there is no article with "Spirit," the Greek form is exactly like John 4:23, where Jesus describes true worship to the Samaritan woman as worshiping "in Spirit and Truth" (cf. Phil. 3:3).
In the midst of a series of commands (participles with imperatival force) for believers to fight the good fight, there is an acknowledgment of the necessity of the Spirit's power bringing the needed theological balance between the sovereign God and required covenantal response. See SPECIAL TOPIC: INTERCESSORY PRAYER at James 5:16.
v. 21 "keep yourselves in the love of God" This is the main verb of the context (this was a favorite concept for Jude [cf. vv. 1,6,13,21]), and another aorist active imperative. How does one keep oneself in the love of God? The aorist active imperative speaks of an urgent act. Salvation is described in the NT as
1. a past completed act (aorist indicative)
2. a state of being (perfect tense)
3. an ongoing process (present tense)
4. a future consummation (future tense).
Evangelicals have been guilty of over-emphasizing the initial act (which is surely necessary), but depreciating the process by neglecting to discuss the paradox of a free gift in Jesus versus a continuing life of faith and service. God has chosen to deal with humans through covenant. There are benefits and requirements. We love the benefits and neglect the requirements. True faith is a faith that perseveres. God's love initially draws us (cf. John 6:44,65) and sustains us, but we must co-operate with Him in covenantal response at every stage (cf. Phil. 2:12-13; 1 Pet. 1:5-11). The Bible sets the ideal of mature, Christlike Christianity and we are forever trying to minimize the mandated responses.
SPECIAL TOPIC: SALVATION (GREEK VERB TENSES)
NASB"waiting anxiously for the mercy of our Lord Jesus Christ to eternal life"
NKJV"looking for the mercy of our Lord Jesus Christ unto eternal life"
NRSV"look forward to the mercy of our Lord Jesus Christ that leads to eternal life"
TEV"as you wait for our Lord Jesus Christ in his mercy to give you eternal life"
NJB"wait for the mercy of our Lord Jesus Christ to give you eternal life"
This is another present middle (deponent) participle. It is similar to 2 Pet. 3:14. An eager expectation of the Second Coming is a characteristic of believers (cf. Rom. 8:19-25; 1 Cor. 1:7; Titus 2:13). Believers are not "fully" saved until they have their new resurrected bodies (cf. 1 John 3:2). This refers to the ultimate salvation at the Second Coming. One could describe these stages as: justification (salvation as a free gift in the finished work of Jesus Christ); sanctification (salvation demonstrated by Christlike living— not sinlessness, but surely sinning less); and glorification (salvation from the penalty, power, and even presence of sin at the consummation of the new age).
The expression "eternal life" is a NT metaphor of the new age, the kingdom of God, heaven, or face-to-face fellowship with God forever. It is very common in John's writings, but it also occurs in the other Gospels and in Paul's writings. Notice that eternal life is connected not only with the reception of the gospel, but also with the consummation of the new age at the return of Jesus Christ. So it is both present and future, like the kingdom!
▣ "mercy" Jude's unique introduction used "mercy." There is a play on this term in vv. 21 and 22. Mercy experienced (cf. v. 21) issues in mercy given (cf. vv. 22-23; Matt. 6:14-15; 18:35).
v. 22 "on some" This seems to speak of three groups of church folks who were deceived by the false teachers (ASV, NASB, TEV, NJB, NIV following the ancient Greek manuscripts א and A). Jude is fond of threes (cf. vv. 2,4,8,11).
1. some doubters
2. some followers of the false teachers
3. some false teachers
Other translations see two groups (cf. KJV, NEB, and Williams following the Greek manuscripts P72, B, C, K, L). In Answers to Questions, F. F. Bruce says:
"I think that most probably two classes are envisaged; those who are responsible for maintaining due order in the churches must use different methods towards those who persist in inculcating subversive and immoral doctrine and those who have been misled by false teachers" (p. 135).
There is also another ancient Greek manuscript variation. The MSS א, B and C2 have the present active imperative plural of "mercy," while MSS A and C*, have the present active imperative of "convince" or "refute" (cf. RSV).
▣ "who are doubting" It is possible because of P72 (also Greek text used by Clement and Jerome) to see the Greek participle translated "doubting" (NASB); "wavering" (NRSV, NJB), as really meaning "making distinctions" or "causing divisions." P72 leaves out the verb "have mercy on" and relates the term "divisions" to a way to further characterize "some" (i.e., heretics). See The Cambridge History of the Bible, vol. 1, p. 336.
This probably refers to those in the church who are being influenced by the false teachers. They are beginning to loosen their grip on "Apostolic truth," "the most holy faith," "the faith once and for all given to the saints." Believers must be proactive, not just reactive in the reclamation and restoration of weak brothers and sisters. This is an admonition not to accept false teachers or teachings, but to show the priority of compassionate love and mercy to wavering covenant partners (cf. Gal. 6:1) by restoring them to godly living and true belief.
The possible structural parallel is 2 Pet. 2:20-21. If so, the consequences of continual rebellion are catastrophic!
v. 23 "save others, snatching them out of the fire" This could be (1) the fire of God's temporal judgment or (2) the fire of God's eschatological judgment. This may be an OT allusion to Amos 4:11 or Zech. 3:1-5.
One's denominational tradition often determines which judgment option is chosen. If Zech. 3:1-5 is the background which seems to be the case because of
1. the term "snatch"
2. the metaphorical use of "soiled garments" as sin, then the allusion points toward the lives of the High Priest, Joshua the companion and helper of Zerubbabel (i.e., 538 b.c.), who is obviously a faithful believer (and even a metaphor for the Messiah in Zechariah 4).
However, the obvious thrust of the entire book is those who were once faithful to God have rebelled and have been judged. This is a frightful warning.
▣ "on some have mercy with fear" This means "fearing contamination" (cf. 2 Cor. 7:1; Gal. 6:1).
▣ "garment" This refers to an inner garment worn in the first century. These clothing metaphors are often used of lifestyle characteristics in the Bible (cf. Zech. 3:1-5; Isa. 61:10; Job 29:14; Ps. 109:29; Eph. 4:22,24,25; Col. 3:9,10). The false teachers' converts' lives were "soiled."
NASB (UPDATED) TEXT: vv. 24-25
24Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy, 25to the only God our Savior, through Jesus Christ our Lord, be glory, majesty, dominion and authority, before all time and now and forever. Amen.
vv. 24-25 This is one of the most beautiful prayers in the entire NT. What a stark contrast between these words of secure and confident faith and the arrogance and immorality of the false teachers.
v. 24 "to Him who is able" This is a present middle (deponent) participle. God the Father continues to be able to perform His will in an evil world. This is a wonderful title for God.
1. "Now to Him who is able to establish you according to my gospel and the preaching of Jesus Christ" (Rom. 16:25)
2. "Now to Him who is able to do exceeding abundantly above all that we ask or think, according to the power that works in us" (Eph. 3:20)
3. "Now to Him who is able to keep you from falling" (Jude 24)
▣ "to keep you from stumbling" This metaphor of sure-footed horses is used to describe God's care for faithful believers in Ps. 121:3 (also cf. Ps. 17:5; 66:9; 94:17-18) and stable believers in 2 Pet. 1:10. The book of Jude is characterized by those who have stumbled, but God is able to stabilize true believers.
▣ "to make you stand" We are "guarded by God" so as to stand firm in faith (cf. Eph. 6:11,13,14; Rom. 5:2; 1 Cor. 15:1).
SPECIAL TOPIC: CHRISTIAN ASSURANCE
▣ "in the presence of His glory" "Glory" is an OT term for brightness. God's presence is described as a glorious shining. Sinful mankind cannot approach this glorious light of purity and holiness. But now in Christ, believers have been transformed by God's grace, Christ's work, and the Spirit's empowerment to approach and maintain fellowship with the Holy One of Israel. See Special Topic at James 2:1.
▣ "blameless" This is an OT sacrificial term used of an animal without blemishes, acceptable for an offering on the altar of sacrifice. This phrase is used of (1) Christ's blamelessness in 1 Pet. 1:19; (2) believers' blamelessness (cf. Eph. 1:4; Phil. 2:15; Col. 1:22), which is only available in the finished sacrificial work of Christ (cf. 2 Cor. 5:21; Col. 1:22) and (3) the glorified church in Eph. 5:20-27.
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
▣ "with great joy" In this eschatological setting, sorrow, suffering, sin, and temptation are no more. It has always been God's will that His special creation (mankind) approach Him with joy and thanksgiving (cf. Psalm 100). Mankind's fear is a terrible sign of the reality of rebellion.
v. 25 "to the only God" This is a reference to monotheism (cf. Deut. 6:4-5). It is grammatically parallel to (the dative) "to Him who is able" of v. 24. We must hold to the OT affirmation of the oneness of God but add the NT emphasis on the Deity of Jesus and the personality of the Spirit. We affirm one divine essence but three eternal personal manifestations.
▣ "our Savior" This is also used of God the Father (cf. Luke 1:47; 1 Tim. 1:1; 2:3, 4:10; Titus 1:3; 2:10; 3:4). It is an example of a title used both for the Father and the Son. Notice the usage in Titus:
1. "God our Savior" (Titus 1:3)
"Christ Jesus our Savior" (Titus 1:4)
2. "God our Savior" (Titus 2:10)
"our Saviour Jesus Christ" (Titus 2:13)
3. "God our Savior" (Titus 3:4)
"Jesus Christ our Savior" (Titus 3:6)
▣ "through Jesus Christ our Lord" He is the only channel of God's grace, mercy, love, and forgiveness to fallen mankind (cf. John 14:6; Acts 4:12; 1 Tim. 2:5). He is God the Father's agent of creation, salvation, and judgment. Every blessing and provision comes through Him (cf. Col. 1:15-22).
It is interesting that 2 Pet. 3:18 closes in an affirmation of "glory" and eternality to Christ, while Jude closes with an affirmation to God the Father.
▣ "glory" This is the splendor (Hebrew kabod) of the holiness of the one true God. This brightness attaches to everything in His presence (cf. 1 Pet. 4:11). See note at James 2:1.
▣ "majesty" The root term is "great." It is a periphrasis for God (cf. Heb. 3:1; 8:1). A related term is used of Christ in 2 Pet. 1:16.
NASB, NKJV"dominion"
NRSV"power"
TEV"might"
NJB"authority"
Paul and Peter use this term to describe God's power unto the ages (cf. Rom. 16:25-27; Eph. 3:20; 1 Tim. 1:17; 1 Pet. 4:11; 5:11). It describes God's strength to accomplish His purposes (cf. Acts 19:20; Eph. 1:19).
▣ "authority" This is the Greek term exousia, which means (1) freedom to act; (2) ability to act; (3) right (legal) to act; and therefore, (4) absolute power to act. It is used of God and in a derived sense of angels and human rulers.
This series of powerful terms describes the God who is able (versus the angels and false teachers who are not able) to deliver His promises.
▣ "now" God is still able and ready to provide every need through Christ to Jude's readers.
▣ "forever" God's character and promises are sure and trustworthy unto all the ages (cf. Ps. 102:25-27 [Heb. 1:1-11]; Mal. 3:6; Heb. 13:8; James 1:17).
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What did Jude want to write about?
2. Who is he writing against?
3. What is Jude's relation to 2 Peter 2?
4. List the two characteristics of the false teachers mentioned in v. 4.
5. Why does Jude talk about angels so much?
6. What were "love feasts" and how are they related to the Lord's Supper?
7. Who were the mockers? What were they ridiculing?
8. Were these mockers Christians?
9. How do Christians keep themselves in God's love?
10. List the groups mentioned in vv. 22-23 to whom we are to witness.
11. Does God keep us or do we keep ourselves?
Copyright © 2012 Bible Lessons International
Study Guide Commentary Series, New Testament, Vol. 12. See attached PDF (216 pages)
SPECIAL TOPIC: OLD TESTAMENT PREDICTIONS OF THE FUTURE VS. NEW TESTAMENT PREDICTIONS
Through the years of my study of eschatology I have learned that most Christians do not have or want a developed, systematized, end-time chronology. There are some Christians who focus or major on this area of Christianity for theological, psychological, or denominational reasons. These Christians seem to become obsessed with how it will all end, and somehow miss the urgency of the gospel! Believers cannot affect God's eschatological (end-time) agenda, but they can participate in the gospel mandate (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8). Most believers affirm a Second Coming of Christ and an end-time culmination of the promises of God. The interpretive problems arising from how to understand this temporal culmination come from several biblical paradoxes.
1. the tension between Old Covenant prophetic models and New Covenant apostolic models
2. the tension between the Bible's monotheism (one God for all) and the election of Israel (a special people)
3. the tension between the conditional aspect of biblical covenants and promises ("if. . .then") and the unconditional faithfulness of God to fallen mankind's redemption
4. the tension between Near Eastern literary genres and modern western literary models
5. the tension between the Kingdom of God as present, yet future.
6. the tension between belief in the imminent return of Christ and the belief that some events must happen first.
Let us discuss these tensions one at a time.
FIRST TENSION (OT racial, national, and geographical categories vs. all believers over all the world)
The OT prophets predict a restoration of a Jewish kingdom in Palestine centered in Jerusalem where all the nations of the earth gather to praise and serve a Davidic ruler, but Jesus nor the NT Apostles ever focus on this agenda. Is not the OT inspired (cf. Matt. 5:17-19)? Have the NT authors omitted crucial end-time events?
There are several sources of information about the end of the world.
1. OT prophets (Isaiah, Micah, Malachi)
2. OT apocalyptic writers (cf. Ezekiel 37-39; Daniel 7-12; Zechariah)
3. intertestamental, non-canonical Jewish apocalyptic writers (like I Enoch, which is alluded to in Jude)
4. Jesus Himself (cf. Matt. 24; Mark 13; Luke 21)
5. the writings of Paul (cf. 1 Corinthians 15; 2 Corinthians 5; 1 Thessalonians 4-5; 2 Thessalonians 2)
6. the writings of John (1 John and Revelation)
Do these all clearly teach an end-time agenda (events, chronology, persons)? If not, why? Are they not all inspired (except the Jewish intertestamental writings)?
The Spirit revealed truths to the OT writers in terms and categories they could understand. However, through progressive revelation the Spirit has expanded these OT eschatological concepts to a universal scope ("the mystery of Christ," cf. Eph. 2:11-3:13). Here are some relevant examples:
1. The city of Jerusalem in the OT is used as a metaphor of the people of God (Zion), but is projected into the NT as a term expressing God's acceptance of all repentant, believing humans (the new Jerusalem of Revelation 21-22). The theological expansion of a literal, physical city into the new people of God (believing Jews and Gentiles) is foreshadowed in God's promise to redeem fallen mankind in Gen. 3:15, before there even were any Jews or a Jewish capital city. Even Abraham's call (cf. Gen. 12:1-3) involved the Gentiles (cf. Gen. 12:3; Exod. 19:5).
2. In the OT the enemies of God's people are the surrounding nations of the Ancient Near East, but in the NT they have been expanded to all unbelieving, anti-God, Satanically-inspired people. The battle has moved from a geographical, regional conflict to a worldwide, cosmic conflict (cf. Colossians).
3. The promise of a land which is so integral in the OT (the Patriarchal promises of Genesis, cf. Gen. 12:7; 13:15; 15:7,15; 17:8) has now become the whole earth. New Jerusalem comes down to a recreated earth, not the Near East only or exclusively (cf. Revelation 21-22).
4. Some other examples of OT prophetic concepts being expanded are
a. the seed of Abraham is now the spiritually circumcised (cf. Rom. 2:28-29)
b. the covenant people now include Gentiles (cf. Hos. 1:10; 2:23, quoted in Rom. 9:24-26; also Lev. 26:12; Exod. 29:45, quoted in 2 Cor. 6:16-18 and Exod. 19:5; Deut. 14:2, quoted in Titus 2:14)
c. the temple is now Jesus (cf. Matt. 26:61; 27:40; John 2:19-21) and through Him the local church (cf. 1 Cor. 3:16) or the individual believer (cf. 1Cor. 6:19)
d. even Israel and its characteristic descriptive OT phrases now refer to the whole people of God (i.e.,"Israel," cf. Rom. 9:6; Gal. 6:16, i.e.,"kingdom of priests," cf. 1 Pet. 2:5, 9-10; Rev. 1:6)
The prophetic model has been fulfilled, expanded, and is now more inclusive. Jesus and the Apostolic writers do not present the end-time in the same way as the OT prophets (cf. Martin Wyngaarden, The Future of The Kingdom in Prophecy and Fulfillment). Modern interpreters who try to make the OT model literal or normative twist the Revelation into a very Jewish book and force meaning into atomized, ambiguous phrases of Jesus and Paul! The NT writers do not negate the OT prophets, but show their ultimate universal implication. There is no organized, logical system to Jesus' or Paul's eschatology. Their purpose is primarily redemptive or pastoral.
However, even within the NT there is tension. There is no clear systemization of eschatological events. In many ways the Revelation surprisingly uses OT allusions in describing the end instead of the teachings of Jesus (cf. Matthew 24; Mark 13)! It follows the literary genre initiated by Ezekiel, Daniel, and Zechariah, but developed during the intertestamental period (Jewish apocalyptic literature). This may have been John's way of linking the Old and New Covenants. It shows the age-old pattern of human rebellion and God's commitment to redemption! But it must be noted that although Revelation uses OT language, persons, and events, it reinterprets them in light of first century Rome (cf. Revelation 1:7).
SECOND TENSION (monotheism vs. an elect people)
The biblical emphasis is on one personal, spiritual, creator-redeemer, God (cf. Exod. 8:10; Isa. 44:24; 45:5-7,14,18,21-22; 46:9; Jer. 10:6-7). The OT's uniqueness in its own day was its monotheism. All of the surrounding nations were polytheists. The oneness of God is the heart of OT revelation (cf. Deut. 6:4). Creation is a stage for the purpose of fellowship between God and mankind, made in His image and likeness (cf. Gen.1:26-27). However, mankind rebelled, sinning against God's love, leadership, and purpose (cf. Genesis 3). God's love and purpose was so strong and sure that He promised to redeem fallen humanity (cf. Gen. 3:15)!
The tension arises when God chooses to use one man, one family, one nation to reach the rest of mankind. God's election of Abraham and the Jews as a kingdom of priests (cf. Exod. 19:4-6) caused pride instead of service, exclusion instead of inclusion. God's call of Abraham involved the intentional blessing of all mankind (cf. Gen. 12:3). It must be remembered and emphasized that OT election was for service, not salvation. All Israel was never right with God, never eternally saved based solely on her birthright (cf. John 8:31-59; Matt. 3:9), but by personal faith and obedience (cf. Gen. 15:6, quoted in Romans 4). Israel lost her mission (the church is now a kingdom of priests, cf. 1:6; 2 Pet.2:5,9), turned mandate into privilege, service into a special standing! God chose one to choose all!
THIRD TENSION (conditional covenants vs. unconditional covenants)
There is a theological tension or paradox between conditional and unconditional covenants. It is surely true that God's redemptive purpose/plan is unconditional (cf. Gen. 15:12-21). However, the mandated human response is always conditional!
The "if. . .then" pattern appears in both OT and NT. God is faithful; mankind is unfaithful. This tension has caused much confusion. Interpreters have tended to focus on only one "horn of the dilemma," God's faithfulness or human effort, God's sovereignty or mankind's free will. Both are biblical and necessary.
This relates to eschatology, to God's OT promises to Israel. If God promises it, that settles it! God is bound to His promises; His reputation is involved (cf. Ezek. 36:22-38). The unconditional and conditional covenants meet in Christ (cf. Isaiah 53), not Israel! God's ultimate faithfulness lies in the redemption of all who will repent and believe, not in who was your father/mother! Christ, not Israel, is the key to all of God's covenants and promises. If there is a theological parenthesis in the Bible, it is not the Church, but Israel (cf. Acts 7 and Galatians 3).
The world mission of gospel proclamation has passed to the Church (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8). It is still a conditional covenant! This is not to imply that God has totally rejected the Jews (cf. Romans 9-11). There may be a place and purpose for end-time, believing Israel (cf. Zech. 12:10).
FOURTH TENSION (Near Eastern literary models vs. western models).
Genre is a critical element in correctly interpreting the Bible. The Church developed in a western (Greek) cultural setting. Eastern literature is much more figurative, metaphorical, and symbolic than modern, western culture's literary models. It focuses on people, encounters, and events more than succinct propositional truths. Christians have been guilty of using their history and literary models to interpret biblical prophecy (both OT and NT). Each generation and geographical entity has used its culture, history, and literalness to interpret Revelation. Every one of them has been wrong! It is arrogant to think that modern western culture is the focus of biblical prophecy!
The genre in which the original, inspired author chooses to write is a literary contract with the reader. The book of Revelation is not historical narrative. It is a combination of letter (chapters 1-3), prophecy, and mostly apocalyptic literature. It is as wrong to make the Bible say more than was intended by the original author as it is to make it say less than what he intended! Interpreters' arrogance and dogmatism are even more inappropriate in a book like Revelation.
The Church has never agreed on a proper interpretation of Revelation. My concern is to hear and deal with the whole Bible, not some selected part(s). The Bible's eastern mindset presents truth in tension-filled pairs. Our western trend toward propositional truth is not invalid, but unbalanced! I think it is possible to remove at least some of the impasse in interpreting Revelation by noting its changing purpose to successive generations of believers. It is obvious to most interpreters that Revelation must be interpreted in light of its own day and its genre. An historical approach to Revelation must deal with what the first readers would have, and could have, understood. In many ways modern interpreters have lost the meaning of many of the symbols of the book. Revelation's initial main thrust was to encourage persecuted believers. It showed God's control of history (as did the OT prophets); it affirmed that history is moving toward an appointed terminus, judgment or blessing (as did the OT prophets). It affirmed in first century Jewish apocalyptic terms God's love, presence, power, and sovereignty!
It functions in these same theological ways to every generation of believers. It depicts the cosmic struggle of good and evil. The first century details may have been lost to us, but not the powerful, comforting truths. When modern, western interpreters try to force the details of Revelation into their contemporary history, the pattern of false interpretations continues!
It is quite possible that the details of the book may become strikingly literal again (as did the OT in relation to the birth, life, and death of Christ) for the last generation of believers as they face the onslaught of an anti-God leader (cf. 2 Thessalonians 2) and culture. No one can know these literal fulfillments of the Revelation until the words of Jesus (cf. Matthew 24; Mark13; and Luke 21) and Paul (cf. 1 Corinthians 15; 1 Thessalonians 4-5; and 2 Thessalonians 2) also become historically evident. Guessing, speculation, and dogmatism are all inappropriate. Apocalyptic literature allows this flexibility. Thank God for images and symbols that surpass historical narrative! God is in control; He reigns; He comes!
Most modern commentaries miss the point of the genre! Modern western interpreters often seek a clear, logical system of theology rather than being fair with an ambiguous, symbolic, dramatic genre of Jewish apocalyptic literature. This truth is expressed well by Ralph P. Martin in his article, "Approaches to New Testament Exegesis," in the book New Testament Interpretation, edited by I. Howard Marshall:
"Unless we recognize the dramatic quality of this writing and recall the way in which language is being used as a vehicle to express religious truth, we shall grievously err in our understanding of the Apocalypse, and mistakenly try to interpret its visions as though it were a book of literal prose and concerned to describe events of empirical and datable history. To attempt the latter course is to run into all manner of problems of interpretation. More seriously it leads to a distortion of the essential meaning of apocalyptic and so misses the great value of this part of the New Testament as a dramatic assertion in mythopoetic language of the sovereignty of God in Christ and the paradox of his rule which blends might and love (cf. Rev. 5:5,6; the Lion is the Lamb)" (p. 235).
W. Randolph Tate in his book Biblical Interpretations said:
"No other genre of the Bible has been so fervently read with such depressing results as apocalypse, especially the books of Daniel and Revelation. This genre had suffered from a disastrous history of misinterpretation due to a fundamental misunderstanding of its literary forms, structure, and purpose. Because of its very claim to reveal what is shortly to happen, apocalypse has been viewed as a road map into and a blueprint of the future. The tragic flaw in this view is the assumption that the books' frame of reference is the reader's contemporary age rather than the author's. This misguided approach to apocalypse (particularly Revelation) treats the work as if it were a cryptogram by which contemporary events can be used to interpret the symbol of the text. . .First, the interpreter must recognize that apocalyptic communicates its messages through symbolism. To interpret a symbol literally when it is metaphoric is simply to misinterpret. The issue is not whether the events in apocalyptic are historical. The events may be historical; they may have really happened, or might happen, but the author presents events and communicates meaning through images and archetypes" (p. 137).
From Dictionary of Biblical Imagery, edited by Ryken, Wilhost and Longman III:
"Today's readers are often puzzled and frustrated by this genre. The unexpected imagery and out-of-this-world experiences seem bizarre and out of sync with most of Scripture. Taking this literature at face value leaves many readers scrambling to determine 'what will happen when,' thus missing the intent of the apocalyptic message" (p. 35)
FIFTH TENSION (the Kingdom of God as present yet future)
The kingdom of God is present, yet future. This theological paradox becomes focused at the point of eschatology. If one expects a literal fulfillment of all OT prophecies to Israel then the Kingdom becomes mostly a restoration of Israel to a geographical locality and a theological pre-eminence! This would necessitate that the Church is secretly raptured out at chapter 5 and the remaining chapters relate to Israel (but note Rev. 22:16).
However, if the focus is on the kingdom being inaugurated by the promised OT Messiah, then it is present with Christ's first coming, and then the focus becomes the incarnation, life, teachings, death, and resurrection of Christ. The theological emphasis is on a current salvation. The kingdom has come, the OT is fulfilled in Christ's offer of salvation to all, not His millennial reign over some!
It is surely true that the Bible speaks of both of Christ's comings, but where is the emphasis to be placed? It seems to me that most OT prophecies focus on the first coming, the establishment of the Messianic kingdom (cf. Daniel 2). In many ways this is analogous to the eternal reign of God (cf. Daniel 7). In the OT the focus is on the eternal reign of God, yet the mechanism for that reign's manifestation is the ministry of the Messiah (cf. 1 Cor. 15:26-27). It is not a question of which is true; both are true, but where is the emphasis? It must be said that some interpreters become so focused on the millennial reign of the Messiah (cf. Revelation 20) that they have missed the biblical focus on the eternal reign of the Father. Christ's reign is a preliminary event. As the two comings of Christ were not obvious in the OT, neither is a temporal reign of the Messiah!
The key to Jesus' preaching and teaching is the kingdom of God. It is both present (in salvation and service), and future (in pervasiveness and power). Revelation, if it focuses on a Messianic millennial reign (cf. Revelation 20), is preliminary, not ultimate (cf. Revelation 21-22). It is not obvious from the OT that a temporal reign is necessary; as a matter of fact, the Messianic reign of Daniel 7 is eternal, not millennial.
SIXTH TENSION (imminent return of Christ vs. the delayed Parousia)
Most believers have been taught that Jesus is coming soon, suddenly, and unexpectedly (cf. Matt. 10:23; 24:27,34,44; Mark 9:1; 13:30; Rev. 1:1,3; 2:16; 3:11; 22:7,10,12,20). But every expectant generation of believers so far has been wrong! The soonness (immediacy) of Jesus' return is a powerful promised hope of every generation, but a reality to only one (and that one a persecuted one). Believers must live as if He were coming tomorrow, but plan and implement the Great Commission (cf. Matt. 28:19-20) if He tarries.
Some passages in the Gospels and 1 and 2 Thessalonians are based on a delayed Second Coming (Parousia). There are some historical events that must happen first:
1. world-wide evangelization (cf. Matt. 24:14; Mark 13:10)
2. the revelation of "the man of Sin" (cf. Matt. 24:15; 2 Thessalonians 2; Revelation 13)
3. the great persecution (cf. Matt. 24:21,24; Revelation 13)
There is a purposeful ambiguity (cf. Matt. 24:42-51; Mark 13:32-36)! Live every day as if it were your last but plan and train for future ministry!
CONSISTENCY AND BALANCE
It must be said that the different schools of modern eschatological interpretation all contain half truths. They explain and interpret well some texts. The problem lies in consistency and balance. Often there is a set of presuppositions which use the biblical text to fill in the pre-set theological skeleton. The Bible does not reveal a logical, chronological, systematic eschatology. It is like a family album. The pictures are true, but not always in order, in context, in a logical sequence. Some of the pictures have fallen out of the album and later generations of family members do not know exactly how to put them back. The key to proper interpretation of Revelation is the intent of the original author as revealed in his choice of literary genre. Most interpreters try to carry their exegetical tools and procedures from other genres of the NT into their interpretations of Revelation. They focus on the OT instead of allowing the teachings of Jesus and Paul to set the theological structure and let Revelation act as illustrative.
I must admit that I approach this commentary on the Revelation with some fear and trepidation, not because of the curse of Rev. 22:18-19, but because of the level of controversy the interpretation of this book has caused and continues to cause among God's people. I love God's revelation. It is true when all men are liars (cf. Rom. 3:4)! Please use this commentary as an attempt to be thought provoking and not definitive, as a sign post and not a road map, as a "what if," not a "thus says the Lord." I have come face to face with my own inadequacies, biases, and theological agenda. I have also seen those of other interpreters. It almost seems that people find in Revelation what they expect to find. The genre lends itself to abuse! However, it is in the Bible for a purpose. Its placement as the concluding "word" is not by accident. It has a message from God to His children of each and every generation. God wants us to understand! Let us join hands, not form camps; let us affirm what is clear and central, not all that may be, might be, could be true. God help us all!
Copyright © 2012 Bible Lessons International
I. INTRODUCTION
A. Opening Statements
1. The believing community does not agree on how to interpret prophecy. Other truths have been established as to an orthodox position throughout the centuries, but not this one.
2. There are several well defined stages of OT prophecy
a. premonarchial
(1) individuals called prophets
(a) Abraham – Gen. 20:7
(b) Moses – Num. 12:6-8; Deut. 18:15; 34:10
(c) Aaron – Exod. 7:1 (spokesman for Moses)
(d) Miriam – Exod. 15:20
(e) Medad and Eldad – Num. 11:24-30
(f) Deborah – Jdgs. 4:4
(g) unnamed – Jdgs. 6:7-10
(h) Samuel – 1 Sam. 3:20
(2) references to prophets as a group – Deut. 13:1-5; 18:20-22
(3) prophetic group or guild – 1 Sam. 10:5-13; 19:20; 1 Kgs. 20:35,41; 22:6,10-13; 2 Kgs. 2:3,7; 4:1,38; 5:22; 6:1, etc.
(4) Messiah called prophet – Deut. 18:15-18
b. non-writing monarchial (they address the king):
(1) Gad – 1 Sam. 22:5; 2 Sam. 24:11; I Chr. 29:29
(2) Nathan – 2 Sam. 7:2; 12:25; 1 Kgs. 1:22
(3) Ahijah – 1 Kgs. 11:29
(4) Jehu – 1 Kgs. 16:1,7,12
(5) unnamed – 1 Kgs. 18:4,13; 20:13,22
(6) Elijah – 1 Kings 18 - 2 Kings 2
(7) Micaiah – 1 Kings 22
(8) Elisha – 2 Kgs. 2:9,12-13
c. classical writing prophets (they address the nation as well as the king): Isaiah – Malachi (except Daniel)
B. Biblical Terms
1. Ro'eh = "seer" (BDB 906), 1 Sam. 9:9. This reference itself shows the transition to the term nabi. Ro'eh is from the general term "to see." This person understood God's ways and plans and was consulted to ascertain God's will in a matter.
2. Hozeh = "seer" (BDB 302), 2 Sam. 24:11. It is basically a synonym of Ro'eh. It is from a rarer term "to see." The participled form is used most often to refer to prophets (i.e., "to behold").
3. Nabi' = "prophet" (BDB 611), cognate of Akkadian verb Nabu = "to call" and Arabic Naba'a = "to announce." This is the most common term in the Old Testament to designate a prophet. It is used over 300 times. The exact etymology is uncertain but "to call" at present seems the best option. Possibly the best understanding comes from YHWH's description of Moses' relationship to Pharaoh through Aaron (cf. Exod. 4:10-16; 7:1; Deut. 5:5). A prophet is someone who speaks for God to His people (Amos 3:8; Jer. 1:7,17; Ezek. 3:4.)
4. All three terms are used of the prophet's office in 1 Chr. 29:29; Samuel – Ro'eh; Nathan – Nabi' and Gad – Hozeh.
5. The phrase, 'ish ha – 'elohim, "Man of God," is also a broader designation for a speaker for God. It is used some 76 times in the OT in the sense of "prophet."
6. The term "prophet" is Greek in origin. It comes from: (1) pro = "before" or "for" and (2) phemi = "to speak."
II. DEFINITION OF PROPHECY
A. The term "prophecy" had a wider semantic field in Hebrew than in English. The history books of Joshua through Kings (except Ruth) are labeled by the Jews as "the former prophets." Both Abraham (Gen. 20:7; Ps. 105:15) and Moses (Deut. 18:18) are designated as prophets (also Miriam, Exod. 15:20). Therefore, beware of an assumed English definition!
B. "Propheticism may legitimately be defined as that understanding of history which accepts meaning only in terms of divine concern, divine purpose, divine participation," Interpreter's Dictionary of the Bible, vol. 3, p. 896.
C. "The prophet is neither a philosopher nor a systematic theologian, but a covenant mediator who delivers the word of God to His people in order to shape their future by reforming their present," Prophets and Prophecy, Encyclopedia Judaica vol. 13 p. 1152.
III. PURPOSE OF PROPHECY
A. Prophecy is a way for God to speak to His people, providing guidance in their current setting and hope in His control of their lives and world events. Their message was basically corporate. It is meant to rebuke, encourage, engender faith and repentance, and inform God's people about Himself and His plans. They hold God's people to fidelity to God's covenants. To this must be added that often it is used to clearly reveal God's choice of a spokesman (Deut. 13:1-3; 18:20-22). This, taken ultimately, would refer to the Messiah.
B. Often, the prophet took a historical or theological crisis of his day and projected this into an eschatological setting. This end-time view of history is unique in Israel and its sense of divine election and covenant promises.
C. The office of prophet seems to balance (Jer. 18:18) and usurp the office of High Priest as a way to know God's will. The Urim and Thummim transcend into a verbal message from God's spokesman. The office of prophet seems to also have passed away in Israel after Malachi. It does not reappear until 400 years later with John the Baptist. It is uncertain how the New Testament gift of "prophecy" relates to the Old Testament. New Testament prophets (Acts 11:27-28; 13:1; 15:32; 1 Cor. 12:10,28-29; 14:29,32,37; Eph. 4:11) are not revealers of new revelation or Scripture, but forth-tellers and foretellers of God's will in covenant situations.
D. Prophecy is not exclusively or primarily predictive in nature. Prediction is one way to confirm his office and his message, but it must be noted "less than 2% of OT prophecy is Messianic. Less than 5% specifically describes the New Covenant Age. Less than 1% concerns events yet to come." (Fee and Stuart, How to Read the Bible For All Its Worth, p. 166)
E. Prophets represent God to the people, while Priests represent the people to God. This is a general statement. There are exceptions like Habakkuk, who addresses questions to God.
F. One reason it is difficult to understand the prophets is because we do not know how their books were structured. They are not chronological. They seem to be thematic but not always the way one would expect. Often there is no obvious historical setting, time frame, or clear division between oracles. These books are difficult
1. to read through in one sitting
2. to outline by topic
3. to ascertain the central truth or authorial intent in each oracle
IV. CHARACTERISTICS OF PROPHECY
A. In the Old Testament there seems to be a development of the concept of "prophet" and "prophecy." In early Israel there developed a fellowship of prophets, led by a strong charismatic leader such as Elijah or Elisha. Sometimes the phrase, "the sons of the prophets," was used to designate this group (2 Kings 2). The prophets were characterized by forms of ecstasy (1 Sam. 10:10-13; 19:18-24).
B. However, this period passed rapidly into individual prophets. There were those prophets (both true and false) who identified with the King, and lived at the palace (Gad, Nathan). Also, there were those who were independent, sometimes totally unconnected with the status quo of Israeli society (Amos). They are both male and female (2 Kgs. 22:14.)
C. The prophet was often a revealer of the future, conditioned on man's immediate response. Often the prophet's task was an unfolding of God's universal plan for His creation which is not affected by human response. This universal eschatological plan is unique among the prophets of the Ancient Near East. Prediction and Covenant fidelity are twin foci of the prophetic messages (cf. Fee and Stuart, p. 150). This implies that the prophets are primarily corporate in focus. They usually, but not exclusively, address the nation.
D. Most prophetic material was orally presented. It was later combined by means of theme, chronology, or other patterns of Near Eastern Literature which are lost to us. Because it was oral it is not as structured as written prose. This makes the books difficult to read straight through and difficult to understand without a specific historical setting.
E. The prophets use several patterns to convey their messages.
1. Court Scene – God takes His people to court, often it is a divorce case where YHWH rejects his wife (Israel) for her unfaithfulness (Hosea 4; Micah 6).
2. Funeral dirge – the special meter of this type of message and its characteristic "woe" sets it apart as a special form (Isaiah 5; Habakkuk 2).
3. Covenant Blessing Pronouncement – the conditional nature of the Covenant is emphasized and the consequences, both positively and negatively, are spelled out for the future (Deuteronomy 27-28).
V. HELPFUL GUIDELINES FOR INTERPRETING PROPHECY
A. Find the intent of the original prophet (editor) by noting the historical setting and the literary context of each oracle. Usually it will involve Israel breaking the Mosaic Covenant in some way.
B. Read and interpret the whole oracle, not just a part; outline it as to content. See how it relates to surrounding oracles. Try to outline the whole book.
C. Assume a literal interpretation of the passage until something in the text itself points you to figurative usage; then put the figurative language into prose.
D. Analyze symbolic action in light of historical setting and parallel passages. Be sure to remember this Ancient Near Eastern literature is not western or modern literature.
E. Treat prediction with care.
1. Are they exclusively for the author's day?
2. Were they subsequently fulfilled in Israel's history?
3. Are they yet future events?
4. Do they have a contemporary fulfillment and yet a future fulfillment?
5. Allow the authors of the Bible, not modern authors, to guide your answers.
F. Special concerns
1. Is the prediction qualified by conditional response?
2. Is it certain to whom the prophecy is addressed (and why)?
3. Is there a possibility, both biblically and/or historically, for multiple fulfilment?
4. The NT authors under inspiration were able to see the Messiah in many places in the OT that are not obvious to us. They seem to use typology or word play. Since we are not inspired we best leave this approach to them.
VI. HELPFUL BOOKS
A. A Guide to Biblical Prophecy by Carl E. Amending and W. Ward Basque
B. How to Read the Bible for All Its Worth by Gordon Fee and Douglas Stuart
C. My Servants the Prophets by Edward J. Young
D. Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic by D. Brent Sandy
E. New International Dictionary of Old Testament Theology and Exegesis, vol. 4, pp. 1067-1078
Copyright © 2012 Bible Lessons International
OPENING STATEMENTS
A. Most of my adult academic/theological life I have had the presupposition that those who believe the Bible take it "literally" (and that is surely true for historical narrative). However, it has become more and more obvious to me that to take prophecy, poetry, parables, and apocalyptic literature literally is to miss the point of the inspired text. The author's intent, not literalness, is the key to a proper understanding of the Bible. To make the Bible say more (doctrinal specificity) is as dangerous and misleading as to interpret it in such a way as to make it say less than was intended by the original, inspired writer. The focus must be the larger context, the historical setting, and the intention the author expressed in the text itself and in his choice of genre. Genre is a literary contract between the author and the reader. To miss this clue is surely to lead to misinterpretation!
The book of Revelation is surely true, but not historical narrative, not meant to be taken literally. The genre itself is screaming this point to us if we will only hear it. This does not mean that it is not inspired, or not true; it is just figurative, cryptic, symbolic, metaphorical, and imaginative. The first century Jews and Christians were familiar with this type of literature, but we are not! The Christian symbolism in The Lord of the Rings or the Chronicles of Narnia might possibly be modern parallels.
B. Revelation is a uniquely Jewish literary genre, apocalyptic. It was often used in tension-filled times (i.e., Israel dominated by Gentile powers) to express the conviction that God was in control of history and would bring deliverance to His people. This type of literature is characterized by
1. a strong sense of the universal sovereignty of God (monotheism and determinism)
2. a struggle between good and evil, this evil age and the age of righteousness to come (dualism)
3. use of secret code words (usually from the OT or intertestamental Jewish apocalyptic literature)
4. use of colors, animals, sometimes animals/humans
5. use of symbolic numbers (i.e. 4, 6, 7, 10, 12)
6. use of angelic mediation by means of visions and dreams, but usually through angelic interpretation
7. primarily focuses on the soon-coming, climatic events of the end-time (new age)
8. use of a fixed set of symbols, not reality, to communicate the end-time message from God
9. Some examples of this type of genre are:
a. Old Testament
(1) Isaiah 13-14; 24-27; 56-66
(2) Ezekiel 1; 26-28; 33-48
(3) Daniel 7-12
(4) Joel 2:28-3:21
(5) Zechariah 1-6, 12-14
b. New Testament
(1) Matthew 24, Mark 13, Luke 21, and I Corinthians 15 (in some ways)
(2) II Thessalonians 2 (in most ways)
(3) Revelation (chapters 4-22)
c. Daniel 7-12 and Rev. 4-22 are the classic examples of this genre in the Bible
10. non-canonical (taken from D. S. Russell, The Method and Message of Jewish Apocalyptic, pp. 37-38)
a. I Enoch, II Enoch (the Secrets of Enoch)
b. The Book of Jubilees
c. The Sibylline Oracles III, IV, V
d. The Testament of the Twelve Patriarchs
e. The Psalms of Solomon
f. The Assumption of Moses
g. The Martyrdom of Isaiah
h. The Apocalypse of Moses (Life of Adam and Eve)
i. The Apocalypse of Abraham
j. The Testament of Abraham
k. II Esdras (IV Esdras)
l. II & III Baruch
11. There is a sense of duality in this genre. It sees reality as a series of dualisms, contrasts, or tensions (so common in John's writings) between:
a. heaven - earth
b. evil age (evil humans and evil angels) - new age of righteousness (godly humans and godly angels)
c. current existence - future existence
All of these are moving toward a consummation brought about by God. This is not the world God intended it to be, but He is continuing to plan, work, and project His will for a restoration of the intimate fellowship begun in the Garden of Eden. The Christ event is the watershed of God's plan, but the two comings have brought about the current dualisms.
C. These apocalyptic works were never presented orally; they were always written. They are highly structured, literary works. The structure is crucial to a proper interpretation. A major part of the planned structure of the book of Revelation is seven literary units, which parallel each other to some extent (e.g., the seven seals, seven trumpets, and seven bowls). With each cycle the judgment increases: seals, 1/4 destruction; trumpets, 1/3 destruction; bowls, total destruction. Within each literary unit the Second Coming of Christ or some eschatological event occurs: (1) sixth seal, 6:12-17; (2) seventh trumpet, 11:15-18; an end-time angel judgment in 14:14-20; (3) seventh bowl, 16:17-21 and again in 19:11-21 and still again in 22:6-16 (also note the three-fold title for God in 1:4,8 and Christ in 1:17,18, "who is, who was, and who is to come," notice the future aspect is left out in 11:17 and 16:5 which means the future has come [i.e. second coming]). This shows that the book is not chronologically sequential, but a drama in several acts which foresees the same period of time in progressively violent OT judgment motifs (cf. James Blevins, Revelation as Drama and "The Genre of Revelation" in Review and Expositor, Sept. 1980, pp. 393-408).
There are seven literary sections plus a prologue and an epilogue
1. prologue, 1:1-8
2. chapters 1:9-3 (Christ and the seven churches)
3. chapters 4-8:1 (heaven and the seven seals [2:1-17 interlude between 6th and 7th seals])
4. chapters 8:2-11 (seven angels with trumpets [10:1-11:13 interlude between 6th and 7th trumpets])
5. chapters 12-14 (the two communities and their leaders)
6. chapters15-16 (seven angels with bowls)
7. chapters 17-19 (Babylon and its judgment)
8. chapters 20-22:5 (judgment and the new heaven and earth)
9. epilogue, 22:6-21
Another author who believed in the recapitulation theory is William Hendriksen. In his book, More Than Conquerors, he outlines the book this way:
1. chapters 1-3 (Christ in the midst of the Seven Lampstands)
2. chapters 4-7 (The Book with Seven Seals)
3. chapters 8-11 (the Seven Trumpets of Judgment)
4. chapters 12-14 (the woman and the man-child persecuted by the Dragon and His Helpers [the Beast and the Harlot])
5. chapters 15-16 (the Seven Bowls of Wrath)
6. chapters 17-19 (the fall of the Great Harlot and of the Beasts)
7. chapters 20-22 (the judgment upon the Dragon (Satan) followed by the New Heaven and Earth, New Jerusalem), p. 28
In More Than Conquerors, William Hendriksen says that Revelation has seven sections: 1-3; 4-7; 8-11; 12-14; 15-16; 20-22 and that each of these is parallel and covers the period between Christ's first coming and His second coming. Each ends with some aspect related to judgment and the Second Coming (pp. 22-31).
Although I surely agree in the dramatic parallelism of the seals, trumpets, and bowls and I also am very attracted to 17-19 being parallel to 20-22 (there is the second coming in 19:11-21 and another second coming in 22:6-16), I cannot see where each of his seven sections ends in the Parousia, especially chapters 1-3, unless there is an aspect of judgment seen as an eschatological event (cf. 2:5,7,11,16-17,25-26; 3:5,10,12,18-21). However, for me, this seven-fold recapitulation is becoming more and more a possibility for understanding the parallel structure of the whole book.
D. It is obvious that the number "seven" plays a large part in the structure of the book as can be seen from the seven churches, seven seals, seven trumpets, and seven bowls. Some other examples of "seven" are:
1. 7 blessings, 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14
2. 7 lampstands, 1:12
3. 7 spirits of God, 1:4; 3:1; 4:5; 5:6
4. 7 stars, 1:16,20; 2:1
5. 7 lamps of fire, 4:5
6. 7 seals on the scroll, 5:1
7. 7 horns, 7 eyes of the lamb, 5:6
8. 7 attributes of Jesus praised, 5:12
9. 7 signs in nature, 6:12-14
10. 7 types of men, 6:15
11. 7 attributes of God praised, 7:12
12. 7 angels before God, 8:2,6
13. 7 trumpets held by the seven angels, 8:6 (15:1,6,7,8; 17:1; 21:9)
14. 7 signs, 12:1,3; 13:13,14; 15:1; 16:14; 19:20
15. 7 heads, 7 diadems of the red dragon, 12:3
16. 7 heads of the sea beast, 13:1; 17:3,7
17. 7 angels, 14:6-20
18. 7 plagues, 15:1; 21:9
19. 7 hills, 17:9
20. 7 kings 17:10
21. 7 things that are no more in chapters 21-22 (21:1,4[four times]; 21:25; 22:3)
E. The interpretation of this book is most susceptible to theological bias. One's presuppositions drive the interpretation of the ambiguous details. These theological presuppositions function on several levels
1. the origin of the symbols
a. Old Testament allusions
(1) the OT themes like creation, the fall, the flood, the exodus, restored Jerusalem
(2) hundreds of allusions (not direct quotes) from the OT prophets
b. intertestamental Jewish literature (I Enoch, II Baruch, Sibylline Oracles, II Esdras)
c. first century Greco-Roman world
d. ancient Near Eastern cosmological-creation accounts (especially Rev. 12)
2. the time frame of the book
a. first century
b. every century
c. last generation
3. systematic theological grids (see definitions on p. 14, "Historical Theories of Interpretation," C; a good summary, Four Views on the Book of Revelation, ed. C. Marvin Pate)
a. preterist
b. historicist
c. futurist
d. idealist
4. theological positions on chapter 20 (see chart on p. 193; good summaries: (1) The Meaning of the Millennium: Four Views, ed. Robert G. Clouse and Three Views of the Millennium and Beyond, ed. Darrell L. Bock)
a. a millennial
b. post millennial
c. pre millennial
d. dispensational pre-millennial
In light of hermeneutical divergence (the different approaches to interpretation) and inappropriate dogmatism (the know-it-all attitude), how should an interpreter proceed?
1. let us admit that modern western Christians do not understand the genre and do not recognize the historical allusions that first century Christians would have immediately understood.
2. let us admit that every generation of Christians has forced the Revelation into its personal historical setting and all have been wrong so far.
3. Let us read the Bible before we read the theological systems. Look for the literary context of each vision/oracle and state the central truth in one declarative sentence. The central truth will be the same for every generation of believers while the specificity of the details may be relevant for only the first and/or last generation of believers. The details may be relevant, but history, not theology, will reveal their fulfillment.
4. Let us remember that this book is primarily a word of comfort and encouragement to faithfulness amidst the persecution of believers by unbelievers. This book is not meant to answer the curiosity of every generation of believers, nor outline a detailed plan of end-time events.
5. It is safe to affirm that fallen human society is on a collision course with the kingdom of God. It will appear at first that the world has won (like Calvary), but wait; God is sovereign, He is in control of history, of life and death. His people are victorious in Him!
F. Despite the difficulty and ambiguity of interpretation, this book has a message and is an inspired word from God to His people in every age. It is worth the extra effort necessary to study this unique book. Its strategic position in the NT canon speaks of its capstone message. Alan Johnson, The Expositor's Bible Commentary, vol. 12, says
"Indeed, it may well be that, with the exception of the Gospels, the Apocalypse contains the most profound and moving teaching on Christian doctrine and discipleship found anywhere in Holy Scripture. Neither the fanaticism of some who have fixed their attention on prophecy rather than on Christ, nor the diversity of interpretive view-points should discourage us from pursuing Christian truth in this marvelous book" (p. 399).
Remember, these are truly the last words of Jesus to His church! The modern Church dares not ignore or minimize them! They are to prepare believers for persecution and conflict in light of God's sovereignty (monotheism), the reality of the evil one (limited dualism), the ongoing results of the fall (human rebellion), and God's promises to redeem mankind (unconditional covenant, cf. Gen. 3:15; 12:1-3; Exod. 19:5-6; John 3:16; II Cor. 5:21).
AUTHOR
A. Internal evidence of John the Apostle's authorship
1. Author named himself four times as John (cf. 1:1,4,9; 22:8)
2. He also called himself
a. a bond servant (cf.1:1; 22:6)
b. a brother and fellow-partaker in tribulation (cf. 1:9)
c. a prophet (cf. 22:9), and called his book a prophecy (cf. 1:3; 22:7,10,18,19)
3. He knows the OT (does not use LXX, but Targums) as well as the wilderness wandering period, the Tabernacle and contemporary Synagogue procedures.
B. External evidence of John the Apostle's authorship from early Christian authors
1. John the Apostle, son of Zebedee
a. Justin Martyr (Rome A.D. 110-165) in Dialogue with Trypho 81.4
b. Irenaeus (Lyons A.D. 120-202) in Against Heresies IV.14.2; 17.6; 21.3; V.16.1; 28.2; 30.3; 34.6; 35.2
c. Tertullian (North Africa A.D. 145-220) in Against Praxeas 27
d. Origen (Alexandria A.D. 181-252) in
(1) On the Soul, L:8:1
(2) Against Marcion, II:5
(3) Against Heretics, III:14, 25
(4) Against Celsus, VI:6, 32; VIII:17
e. The Muratorian Canon (Rome A.D. 180-200)
2. Other Candidates
a. John Mark – This was first mentioned by Dionysius, Bishop of Alexandria (a.d. 247-264), who denied the authorship of John the Apostle but still held the work as canonical. He based his rejection on vocabulary and style as well as the anonymous nature of John's other writings. He convinced Eusebius of Caesarea.
b. John the elder – This comes from a quote in Eusebius from Papias (Eccl. His. 3.39.1-7). However, Papias' quote probably used this title for John the Apostle rather than its asserting another author.
c. John the Baptist – (with later editorial additions) has been suggested by J. Massyngberde Ford in the Anchor Bible commentary, based primarily on John the Baptist's use of "lamb" for Jesus. The only other occurrence of this title is in Revelation.
C. Dionysius, the bishop of Alexandria (A.D. 247-264) and student of Origen, was the first to express doubts (his book has been lost, but he is quoted by Eusebius of Caesara, who agreed with him) about John the Apostle's authorship, based on
1. John the Apostle does not refer to himself as John in the Gospel nor his letters, but Revelation is from "John"
2. the structure of Revelation is different from the Gospel and the letters
3. the vocabulary of Revelation is different from the Gospel and the letters
4. the grammatical style of Revelation is of inferior quality to the Gospel and the letters
D. Probably the most serious modern challenge to John the Apostle's authorship comes from R. H. Charles in Saint John, Vol. I p. xxxixff.
E. The majority of modern scholarship has rejected the traditional authorship of many of the NT books. A good example of this trend related to the authorship of Revelation might be Raymond E. Brown, a renowned Catholic Johannine scholar. The introductory volume of the Anchor Bible Commentary series says, "written by a Jewish Christian prophet named John who was neither John, son of Zebedee, nor the writer of the Johannine Gospel or of the Epistles" (p. 774).
F. In many ways authorship is uncertain. There are striking parallels with the Apostle John's other writings and also striking differences. The key to understanding this book is not in its human author, but in its Divine author! The author believed himself to be an inspired prophet (cf. 1:3; 22:7,10,18,19).
DATE
A. This is certainly integrally linked to authorship and interpretive perspective (cf. Historical Theories C.)
B. Some possible dates
1. The traditional date is during Domitian's reign (A.D. 81-96) because it fits internal evidence of persecution
a. Irenaeus (quoted by Eusebius) in Against Heresies, 5.30.3. "It (this persecution) was seen not very long ago, almost in our generation, at the close of the reign of Domitian"
b. Clement of Alexandria
c. Origin of Alexandria
d. Eusebius of Caesarea, Church History, iii.23.1
e. Victorinus, Apocalypse x.11
f. Jerome
2. Epiphanius, a third century writer, in Haer, 51.12, 32, says that John wrote it after his release from Patmos which was during Claudius' reign (A.D. 41-54).
3. Others supposed it to be during Nero's reign (A.D. 54-68) because of:
a. the obvious background of Emperor cult persecution
b. Caesar Nero, written in Hebrew, equals the number of the beast, 666
c. If preterists are correct that John's Revelation refers to the destruction of Jerusalem, then for the book to be prophecy, it must have been written before a.d. 70
RECIPIENTS
A. From 1:4 it is obvious that the original recipients were seven churches in the Roman Province of Asia. These churches are addressed in such a way as to imply the travel route of the bearer of the letter.
B. The message of Revelation uniquely relates to all churches and believers who are experiencing persecution from a fallen world system.
C. As the canonical conclusion to the NT this book is a message of consummation to all believers of all ages.
OCCASION
A. The setting was persecution caused by the separation of the local churches from the legal protection Rome accorded to Judaism. This division occurred officially in the A.D. 70's when the rabbis from Jamnia instituted an oath formula which demanded the members of the local synagogues to curse Jesus of Nazareth.
B. Roman documents indicate that Emperor worship became a major conflict with the church from the reigns of Nero (A.D. 54-68) to Domitian (a.d. 81-96). However, there is no documentation of an official empire-wide persecution. Apparently Revelation reflected the exuberance of local Emperor worship cults in the Eastern Provinces of the Roman Empire (cf. "Biblical Archaeology Review," May/June 1993 p. 29-37).
THE SYNTAX
A. There are many grammatical problems in the Greek text.
B. Some possible reasons for these problems
1. John's Aramaic thought patterns.
2. He had no scribe on Patmos to write for him.
3. The excitement of the visions was overwhelming.
4. They are purposeful for the effect.
5. The genre (apocalyptic) was highly figurative.
C. Similar grammatical idiosyncrasies are found in other Jewish apocalyptic writings. Therefore, Revelation is not written in a poor grammatical style, but in a genre with grammatical distinctives.
CANONICITY
A. It was rejected early by the Eastern Church; the book does not appear in the Peshitta (fifth century Syriac version).
B. In the early fourth century Eusebius, following Dionysius of Alexandria in the late third century, said Revelation was not written by the Apostle John. He listed it as one of the "disputed" books but included it in his canonical list (cf. Ecclesiastical History, III.24.18; III.25.4; and III.39.6).
C. The Council of Laodicea (about A.D. 360) omitted it from the list of canonical books. Jerome rejected it as canonical, but the Council of Carthage (a.d. 397) included it. Revelation was admitted by means of a compromise between the eastern and western churches by which both Hebrews and Revelation were accepted into the NT canon.
D. We should acknowledge that it is a faith presupposition of believers that the Holy Spirit guided the historical process of developing a Christian canon.
E. The two major theologians of the Protestant Reformation rejected its place in Christian doctrine
1. Martin Luther called it neither prophetic or apostolic, in essence rejecting its inspiration.
2. John Calvin, who wrote a commentary on every book of the NT except Revelation, in essence is rejecting its relevance.
HISTORICAL THEORIES OF INTERPRETATION
A. It has been notoriously difficult to interpret; therefore, dogmatism is inappropriate!
B. The symbols are drawn from
1. Old Testament apocalyptic passages in
a. Daniel
b. Ezekiel
c. Zechariah
d. Isaiah
2. intertestamental Jewish apocalyptic literature
3. the first century Greco-Roman historical setting (especially Revelation 17)
4. ancient Near Eastern mythological creation accounts (especially Revelation 12)
C. In general there are four interpretive grids or presuppositions
1. PRETERIST – this group sees the book as primarily or exclusively related to the first century churches in the Roman Province of Asia. All the details and prophecies were fulfilled in the first century (see John L Bray, Matthew 24 Fulfilled).
2. HISTORICIST – this group sees the book as an overview of history, primarily of Western civilization and in some sense the Roman Catholic Church. Often the letters to the seven churches of chapters 2 and 3 are used as a description of certain periods of time. Some see these as temporally synchronous and others as chronologically sequential.
3. FUTURIST – this group sees the book as referring to the events immediately preceding and following the Parousia (Second Coming of Christ) which will be literally and historically fulfilled (see Progressive Dispensationalim,by Craig A. Blaising and Darrell L Bock).
4. IDEALIST – this group sees the book as totally symbolic of the struggle between good and evil which has no historical references (see Ray Summers, Worthy Is the Lamb; William Hendriksen, More Than Conquerors).
All of these have some validity, but they miss the intentional ambiguity of John's choice of genre and imagery. The problem is balance, not which one is correct.
PURPOSE OF THE BOOK
A. The purpose of Revelation is to show God's sovereignty in history and the promise of the culmination of all things in Him. The faithful are to remain in faith and hope amidst the persecution and aggression of this fallen world system. The focus of the book is the persecution (Emperor worship in the eastern provinces) and faithfulness (false teachers and cultural compromise) of believers in the first century and in every century (cf. 2:10). Remember, prophets spoke of the future in an effort to reform the present. Revelation is not only about how it will end, but how it is going. In his article in The Expositors Bible Commentary, Vol. I entitled, "The Eschatology of the Bible," Robert L. Sancy said,
"the biblical prophets were not concerned primarily with the time and chronological arrangement of future events. For them the spiritual state of their contemporaries was the point of importance and the great eschatological visitation of God for the judgment of unrighteousness and the blessing of the pious was interjected for its ethical impact in the present" (p. 104).
B. The general purpose is summed up well in the brief introduction to the TEV and NJB translations
1. TEV, p. 1122, "The Revelation to John was written at a time when Christians were being persecuted because of their faith in Jesus Christ as Lord. The writer's main concern is to give his readers hope and encouragement, and to urge them to remain faithful during times of suffering and persecution."
2. NJB, p. 1416, "The Bible is summed up in the message of hope and the rich symbolism of this book. It is a vision of rescue from the trials which beset God's people, and a promise of a glorious future. The message is expressed by means of imagery which draws on the whole of the Bible, so that every feature, animals, colors, numbers, is evocative and full of overtones to a reader familiar with the OT. In this way it is a secret and allusive revelation of what is to come, though the natural symbolism of the great acts of worship and the final vision of the messianic splendor of the new Holy City are clear enough. There was a tradition of such writing in Judaism from Daniel onwards, to strengthen God's people in persecution with assurance of eventual deliverance and triumph."
C. It is crucial that the interpreter give the redemptive theme priority.
1. God has brought individual, corporate, and cosmic salvation through Christ.
2. God's redemption is both spiritual and physical. The Church is saved, but not safe! One day She will be!
3. God still loves fallen, rebellious, self-centered humanity. The wrath of God in the seals and trumpets is for redemption (cf. 9:20-21; 14:6-7; 16:9,11; 21:6b-7; 22:17).
4. God not only restores fallen mankind, but also fallen creation (cf. Rom. 8:18-25). Evil at every level will be purged!
The recurrent attempt by God to reach lost humanity with the gospel magnifies the gracious character of God. The bowl judgments are the result of recalcitrant evil, not an unloving God. God only judges and isolates evil when it refuses again and again to repent. In many ways the book justifies the judgment of God on fallen, irreconcilable humanity! The book ends in a gospel invitation (cf. 22:17).
D. This book must not be seen as a chronological chart of the events, times, and manner of the Second Coming. It has often been interpreted as the "secret" to western history (the seven churches seen as ages). Every generation has forced its histories into the apocalyptic symbols; every one has been wrong so far.
The details of these prophecies will be much more obvious to the last generation of believers suffering under the Anti-Christ. A literal interpretation has caused this book to be ignored by some (Calvin), depreciated by others (Luther, "neither apostolic nor prophetic"), and overemphasized by others (millennialists).
BOB'S KEYS TO INTERPRETATION
A. We need to take into account the OT aspect
1. OT apocalyptic genre is a highly symbolic literary type.
2. Numerous allusions are drawn from the OT (some estimate that of 404 verses 275 include allusions to OT texts); the meaning of these symbols have been reinterpreted in light of the first-century Roman situation.
3. Prophetic foreshadowing takes current events to foreshadow eschatological events. Often these first- century historical fulfillments point to ultimate end-time historical fulfillments.
B. The overall structure of the book helps us to see the author's purpose
1. The seals, trumpets, and bowls cover basically the same period of time (chapters 6-16). Revelation is a drama in sequential acts.
2. It is possible that chapters 17-19 are parallel to 20-22. Parts of chapter 19 (i.e.,19:11-21) are recapitulated in 20:7-10.
3. See the seven literary units at Opening Statements, C.
C. The historical context must be taken into account in any interpretation of the book
1. The presence of Emperor worship
2. Local persecution in the Eastern Provinces
3. The Bible cannot mean what it never meant. The interpretation of Revelation must be related to John's day first. It may have multiple fulfillments or applications, but they must be grounded in the first century.
D. The meaning of some of the cryptic terms has been lost to us due to our cultural, linguistic and existential setting. Possibly the end-time events themselves will shed light on the proper interpretation of these symbols. Be careful not to push all of the details of this apocalyptic drama. Modern interpreters must seek the major truth in each of these visions.
E. Let me summarize some of the key interpretive elements
1. The historical origins of the symbolism
a. OT themes, OT allusions
b. Ancient Near Eastern mythology
c. Intertestamental apocalyptic literature
d. Greco-Roman first century setting
2. The author's ways of defining his symbolism
a. Conversations with angelic guides
b. The hymn of heavenly choirs
c. Author himself states the meaning
3. The structure of the book (dramatic parallelism)
F. Further help
1. My two favorite commentators on Revelation are George Eldon Ladd and Alan F. Johnson. They do not agree. There is so much disagreement among godly, educated, sincere scholars that a word of caution is appropriate. Let me quote Alan Johnson in his Commentary on Revelation published by Zondervan:
"In view of the elaborate use of imagery and visions from 4:1 through the end of Revelation and the question how this material relates to chapters 1-3, it is not surprising that commentators differ widely in their treatment of these chapters. One problem is that of interpretation: What do the imagery and visions mean? Another problem involves chronology: When do these things take place? Furthermore, does John interpret his frequent Old Testament images in exact accordance with their Old Testament sources, or does he freely reinterpret these images? What is symbolic and what is literal? Answers to such questions will determine the interpreter's approach. Since few of these questions are capable of dogmatic answers, there is a need for tolerance of divergent approaches in the hope that the Spirit may use open-minded discussion to lead us further into the meaning of the Apocalypse" (p. 69).
2. For a general introduction to Revelation's relationship to the OT, I recommend John P. Milton's Prophecy Interpreted and John Bright's The Authority of the Old Testament. For a good discussion of Revelation's relationship to Paul, I recommend James S. Stewart's A Man In Christ.
READING CYCLE ONE (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book at one sitting. State the central theme of the entire book in your own words.
1. Theme of entire book
2. Type of literature (genre)
READING CYCLE TWO (from "A Guide to Good Bible Reading")
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Therefore, read the entire biblical book a second time at one sitting. Outline the main subjects and express the subject in a single sentence.
1. Subject of first literary unit
2. Subject of second literary unit
3. Subject of third literary unit
4. Subject of fourth literary unit
5. Etc.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS*
UBS4 | NKJV | NRSV | TEV | NJB |
Introduction and Salutation | Introduction and Benediction | The Prologue | Introduction | Prologue |
1:1-3 | 1:1-3 | 1:1-2 | 1:1-3 | 1:1-3 |
1:3 | ||||
Greeting the Seven Churches | Introductory Salutation | Greeting to the Seven Churches | Address and Greeting | |
1:4-5a | 1:4-8 | 1:4-5a | 1:4-5a | 1:4-8 |
1:5b-7 | 1:5b-7 | 1:5b-6 | ||
5:7 | ||||
5:8 | 5:8 | 5:8 | ||
A Vision of Christ | Vision of the Son of Man | Preparatory Vision | A Vision of Christ | Preliminary Vision |
1:9-11 | 1:9-20 | 1:9-11 | 1:9-11 | 1:9-16 |
1:12-16 | 1:12-16 | 1:12-20 | ||
1:17-20 | 1:17-20 | 1:17-20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.
CONTEXTUAL INSIGHTS TO 1:1-3:22
A. Verses 1-8 form a prologue to the entire prophecy. The first three verses introduce the author, the time, the genre, and the blessing.
1. The author is John (a common Jewish name).
2. The time is soon (1b; 3c).
3. The message is communication in visions and by angelic mediation and is called a prophecy (v. 3). The first three chapters are very similar to the normal style for letters of the first century.
4. The blessing is for those who hear its reading and obey its exhortation to faithfulness amidst persecution.
B. The next four verses (4-7) address the recipients in the form of the seven churches (1:11) and their seven spirits (cf. 1:4,20; 3:1; 4:5; 5:6). This section is marked by
1. YHWH being characterized (v. 4)
2. Jesus being characterized (vv. 5,6b,7)
3. Believers being characterized (v. 6a)
4. YHWH speaking (v. 8)
C. Verses 1:9-3:22 are Jesus' last words to His Church(es). In 1:9-20 and at the beginning of the address to each of the seven Churches, Jesus is characterized by the OT titles used for YHWH.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 1:1-3
1The Revelation of Jesus Christ, which God gave Him to show to His bond-servants, the things which must soon take place; and He sent and communicated it by His angel to His bond-servant John, 2who testified to the word of God and to the testimony of Jesus Christ, even to all that he saw. 3Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near.
1:1 "The Revelation" This Greek term apocalypsis is found only here in the book. It came from two Greek terms which meant "from a hiding place" or "to reveal or unveil something." It was used in several senses (BAGD p. 92).
1. the revelation of truth – Luke 2:32; Rom. 16:25; I Cor. 14:6,26; Gal. 1:12; Eph. 1:17
2. a secret made known – Eph. 2:11-3:13
3. a revelation by vision/dream – II Cor. 12:1,7; Gal. 2:2
4. secrets related to the end-times – Luke 17:30; I Cor. 1:7; II Thess. 1:7; I Pet. 1:7,13; 4:13; 5:1
In this book it means truth from God through Jesus Christ mediated by visions and angelic interpretation. It focuses on the evil present and the coming victory of righteousness through God's supernatural intervening. God will set things straight!
▣ "of Jesus Christ" This is either an objective genitive relating the message about Jesus Christ (cf. Gal. 1:12), or subjective genitive, relating the message given by Jesus Christ.
▣ "Jesus" This Hebrew name meant "YHWH saves," "YHWH is salvation," "YHWH brings salvation." It is the same as the OT name "Joshua." "Jesus" is derived from the Hebrew word for salvation, "hosea," suffixed to the covenant name for God, "YHWH" (see Special Topic: Names for Deity at Col. 1:3). It was the name designated by God through an angel of the Lord (cf. Matt. 1:21).
▣ "Christ" This was the Greek equivalent of the Hebrew term "messiah," which meant "an anointed one." It implied "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets, were anointed. Jesus fulfilled all three of these anointed offices (cf. Heb. 1:2-3).
▣ "which God gave Him" Jesus neither taught nor did anything without revelation or permission from the Father (cf. John 3:11-13, 31-36; 4:34; 5:19-23,30; 6:38; 7:16; 8:26,28-29,40; 12:49-50; 14:10,24; 15:15). Theologically this is characteristic of John's writings.
▣ "to show to His bond-servants, the things which must soon take place" Notice how this opening paragraph is mirrored in 22:6-21. This was a literary technique of the first century.
NASB, NKJV"the things which must shortly take place"
NRSV"what must soon take place"
TEV"what must happen very soon"
NJB"what is now to take place very soon"
The time element is very important for interpretation of the whole book because it specifically states that John's message had a relevance for his day as well as the future. The term "must" (dei) meant "that which is binding, which is morally necessary, which is proper, or inevitable" (cf. Rev. 22:6).
▣ "communicated it" This is literally "signified" (semainō) (cf. NKJV). "Signs" are one of the literary structures that John uses to communicate his message in his Gospel (semeion, cf. 12:33; 18:32; 21:19). This may have an OT link to the OT prophets (cf. Isa. 7:11,14; 8:18; 19:20; 20:3; 37:30; 38:7,22; 55:13; 66:19; Jer. 10:2; 32:20-21; 44:29 and Ezek. 4:3; 14:8; 20:12,20). The fact that this book is called "a revelation" through "signs" and "prophecy" gives us a clue to the literary genre of this book. The modern literary term "apocalyptic" used to describe a genre was unknown to John.
▣ "to His bond-servant" In this introductory verse, this phrase refers to the book's Apostolic author. Other places in the book the plural is used of God's prophets/messengers/preachers (cf. 10:7; 11:18; 22:6).
However, in other places in the book the title is used of all believers (cf. 7:3; 19:2,5; 22:3), which implies all believers should be witnesses (cf. Matt. 28:18-20; Col. 4:6; II Tim. 2:24-25; I Pet. 3:15). Jesus is the model to follow (cf. 1:5; 3:14; John 20:21)! Many will be killed, as Jesus was (cf. 6:9; 12:17; 17:6; 18:24; 20:4). Remember the theme of the book is be faithful unto death! I (Jesus) have overcome!
▣ "John" Unlike most apocalyptic authors, John identified himself and structured the opening of his prophetic witness in the form of seven letters (chapters 1-3). Some have denied John the Apostle's authorship of the book of the Revelation because he is anonymous in his other writings (he calls himself "the beloved disciple" in his Gospel and "elder" in II and III John), but names himself in Rev. 1:4, 9; 22:8.
1:2 "the testimony of Jesus Christ" Like v. 1, this can be either an objective, the testimony about Jesus, or subjective genitive, the testimony given by Jesus. Sometimes in John's writings there is purposeful ambiguity which combines both connotations.
1:3 "Blessed" This is the first of seven blessings in this book (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). The fact that those who read it were blessed shows not only its inspired nature but also its relevance to the people of that day and every day.
▣ "he who reads" The NRSV adds "aloud," implying a public reading (cf. I Tim. 4:13). Congregational reading of the Scripture was done originally by specially trained members of the Church as in the synagogue (cantor). The Church adopted the worship forms of the early synagogue (cf. Luke 4:16; Acts 13:15; Col. 4:16; I Thess. 5:27). We have a historical confirmation of the public reading of Scripture from Justin Martyr, a.d. 167, who mentioned that the Church read a portion from the Gospels and a portion from the Prophets.
▣ "who hear. . . and heed it" This hearing and doing (both present active participles) are the essence of the Hebrew term "Shema" (cf. Deut. 5:1; 6:4-6; 9:1; 20:3; 27:9-10; Luke 11:28). Notice the conditional nature of the blessing. Those who hear must respond. This "if. . .then" covenantal pattern is both OT and NT. Blessing is connected not only to knowledge but also to lifestyle.
▣ "of this prophecy" This term addresses both the divine content of this book and the literary genre. This book is a combination of a letter (chapters 1-3), an apocalyptic presentation (seals, trumpets, bowls), and a prophecy (cf. 22:7,10,18,19). It is important to remember that "prophecy" had two connotations: (1) to address the current hearers with God's message and (2) to show how current faith effected future events. It is both proclamation and prediction. See Introductory Article.
▣ "for the time is near" This again shows the relevancy of the prophecy to its own day (cf. 22:10, another example is in Rom. 16:20). See Special Topic: Soon Return at v. 1
NASB (UPDATED) TEXT: 1:4-7
4John to the seven churches that are in Asia: Grace to you and peace, from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, 5and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood— 6and He has made us to be a kingdom, priests to His God and Father— to Him be the glory and the dominion forever and ever. Amen. 7Behold, He is coming with the clouds, and every eye will see Him, even those who pierced Him; and all the tribes of the earth will mourn over Him. So it is to be. Amen.
1:4 "to the seven churches" Exactly why only seven churches were addressed is uncertain. There are several theories:
1. some have asserted that these were the churches that John had a special ministering relationship with
2. others have asserted that they form a postal route in the Roman Province of Asia
3. the number seven had great significance to the Jews, especially in inter-biblical apocalyptic literature
It was the number of perfection from its use of the days in Genesis 1. Therefore, it was probably used in both a literal sense—John did write to several churches which formed a Roman postal route in Asia Minor—and symbolically as a way of referring to all churches of all days.
SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE
SPECIAL TOPIC: CHURCH (EKKLESIA)
▣ "in Asia" This refers to the western end of the modern country of Turkey, which was, in large part, the old country of Phrygia, which became the Roman province of "Asia Minor."
▣ "Grace to you and peace" This was a traditional form of greeting which is seen so often in Paul's writings. Many assert that the Christians changed the traditional Greek literary greeting from "charein" (cf. James 1:1) to the similar sounding Christian greeting of charis, which meant "grace." "Peace" may have referred to the Hebrew term "shalom," thereby combining the Greek and Hebrew greetings so as to relate to both groups in the churches. However, this is simply speculation.
▣ "from Him who is and who was and who is to come" This is obviously a title for the unchanging Covenant God (cf. Ps. 102:7; Mal. 3:6; James1:17). Its grammatical form is awkward in Greek but may reflect an Aramaic background. The literal phrase is "from the One who is, from the One who was, and the One coming" (cf. 4:8). This phrase reflects the OT covenant title "I Am" (YHWH, cf. Exod. 3:14, see SPECIAL TOPIC: NAMES FOR DEITY at 1:8). This phrase is used for God the Father in vv. 4 and 8, and of Jesus Christ in vv. 17 and 18 (cf. Heb. 13:8). The purposeful transfer of titles from YHWH to Jesus was one way the NT authors asserted the Deity of Jesus.
This threefold phrase of God as past, present, and future is modified in 11:17 and 16:5, which is the Second Coming at the end of the trumpets, to just the present and past because the future (end-time) has dawned.
▣ "and from the seven Spirits who are before His throne" See Special Topic below.
1:5 "and from Jesus Christ, the faithful witness" This is the first of three phrases which describe Jesus the Messiah. These opening verses are paralleled in 20:6-21. "Faithful" had an OT connotation of one who is loyal, true, and dependable (cf. Isa. 55:3-5). As God's written Word (the Bible) is trustworthy, so is His ultimate revelation, the Living Word, Jesus (cf. 3:14). The gospel is a message to be believed, a person to be received, and a life emulating that person to be lived.
The Greek phrase, "the faithful witness," can mean
1. "My witness, My faithful One" – as two phrases, see 2:13 (with the addition of the personal pronoun)
2. "the faithful and true Witness," see 3:14 (with the addition of "and true")
▣ "the firstborn of the dead"
▣ "and the ruler of the kings of the earth" This phrase, like the previous one, is an allusion to Ps. 89:27 (cf. Ps. 72:11; Isa. 48:23), which speaks of Jesus as the promised Messiah. It also reflects John's reaction to
1. the emperor worship of the eastern provinces of the Roman Empire
2. the use of the royal Mesopotamian phrase "King of kings" (cf. Rev. 11:15; 17:14; 19:16)
▣ "To Him who loves us" This is a present active participle, meaning "Jesus continues to love us." This affirmation is very important in light of the weaknesses and failures of five of the seven churches (cf. chapters 2-3).
▣ "and released us from our sins" This is an aorist active participle. The Vulgate and Coptic versions, as well as some minuscule Greek manuscripts, and the King James Version have the verb "washed" (louō) which was pronounced exactly like the word "released" (luō). The ancient scribes produced texts of the NT by one person reading the text aloud while others wrote it down.
The term "released" (with additions) appears in the ancient Greek manuscripts P18, א* (with preposition), א2, A, and C while "washed" is found only in later uncial manuscripts, P (sixth century) and 046, as well as in several later minuscule (running Greek script) manuscripts. Hence, "released" or "freed" is the preferred reading. The UBS4 gives "released" a "certain" rating. See Appendix Two: Textual Criticism.
▣ "by His blood" This is an obvious allusion to the sacrificial (cf. Leviticus 1-7), vicarious atonement of Jesus Christ (cf. 5:9; 7:14; 12:11; Mark 10:45; II Cor 5:21; Isa. 52:13-53:12). "By His blood" is a recurrent gospel truth (cf. Rom. 3:25; Eph. 1:7; 2:13; Col. 1:20; I Pet. 1:18-19. Somehow in the mystery of God, His justice and mercy for all fallen humans met in the substitutionary death of Jesus (cf. Heb. 9:11-28).
SPECIAL TOPIC: THE KERYGMA OF THE EARLY CHURCH
1:6 "He has made us" This is an aorist active indicative. As Jesus has released us from our sins (v. 5), He has also made us a kingdom of priests to represent Him!
NASB"a kingdom, priests to His God"
NKJV"kings and priests to His God"
NRSV"a kingdom, priests serving His God"
TEV, NJB"a kingdom of priests to serve His God"
This is an allusion to the OT terms used of Israel in Exod. 19:6 and Isa. 61:6, where the nation was considered to be a kingdom of priests. God chose Abraham to choose Israel to choose a lost world (cf. Gen. 3:15; 12:3). Israel was meant to be a nation of witnesses (i.e., priests) but they failed in this assigned evangelistic task (cf. Ezek. 36:22-38). Therefore, God chose the Church to reach the world (cf. Matt. 28:19-20; Luke 24:47; Acts 1:8). The very same phrases which were used for Israel are now used for the Church (cf. Gal. 3:29; 6:16; Phil 3:3; I Pet. 2:5,9; Rev. 1:6; 5:10; 20:6).
It is important to notice the corporate, biblical emphasis of "the priesthood of believers." Western Christianity has over- emphasized the place and role of the individual and under-emphasized biblical corporality. The NT metaphor of the body of Christ (cf. I Corinthians 12) is a similar metaphor. The OT title was never meant as an excuse for believers to assert their individual freedoms. This emphasis developed from the historical struggle between Martin Luther and the Catholic Church of his day. The focus of this context is evangelism (cf. v. 7), involving every believer, attempting to reach every lost and needy human made in God's image for whom Christ died (cf. John 3:16; I Tim. 2:4; II Pet. 3:9; I John 2:2; 4:14).
SPECIAL TOPIC: CHRISTIANITY IS CORPORATE
▣ "to His God and Father" This phrase may seem to depreciate the full deity of the Son (see SPECIAL TOPIC: THE TRINITY at 22:17), but it is really a way of asserting Jesus' subordination while incarnated. The same phrase is used by Paul in Rom. 15:6. The sense of equality can be seen in 3:21; 14:1.
▣ "to Him be the glory and the dominion" The term "glory" is an OT commercial term (using scales for purchases) that meant "to be heavy"; that which was heavy (e.g., gold) was valuable. The term came to be used of God's brightness, majesty, holiness, from the Shekinah Cloud of Glory in Exodus. Glory was often ascribed to God the Father in the NT (cf. Rom. 11:36; 16:27; Eph. 3:21; Phil. 4:20; I Tim. 1:17; II Tim. 4:18; I Pet. 4:11; 5:11; II Pet. 3:18; Jude 25; Rev. 1:6; 5:13; 7:12). See Special Topic: Glory at 15:8.
The term "dominion" addressed to God the Father, is similar theologically to the subordination of the Son (cf. John 17). Jesus is the Father's agent in all things, but the goal is the ultimate glorification of the Father (cf. I Cor. 15:27-28).
▣ "forever and ever" This is literally "into the ages of the ages." This double use of aiōnos, singular then plural, is common in Revelation (cf. 1:18; 4:9,10; 5:13; 7:12; 10:6; 11:15; 15:7; 19:3; 20:10; 22:5). It is surprising that early Greek witnesses omitted the second one (MSS P18, A, P). UBS4 cannot decide which reading is original.
SPECIAL TOPIC: FOREVER (GREEK IDIOM)
SPECIAL TOPIC: FOREVER ('OLAM)
▣ "Amen" This is a form of the OT Hebrew term for "faith" (cf. Hab. 2:4). Its original etymology was "to be firm or sure." However, the connotation changed to that which is to be affirmed (cf. II Cor. 1:20). It was used metaphorically of someone who was faithful, loyal, steadfast, trustworthy (a title for Jesus in 3:14, cf. II Cor. 1:20).
1:7 "Behold, He is coming with the clouds" This verse may have been an exclamation by the angel of v. 1. It is an obvious reference to the Second Coming of Christ.
SPECIAL TOPIC: COMING ON THE CLOUDS
▣ "and every eye will see Him" This seems to imply the bodily, physical, visible, universal return of Christ, not a secret rapture of believers. In my opinion the Bible never teaches a secret rapture or coming. Those verses in the Gospels (cf. Matt. 24:37-44; Luke 17:22-37) that are often used to support a secret rapture, contextually relate to a comparison with the days of Noah. These texts denote the unexpected suddenness of His coming. In Noah's day the one taken was destroyed! Be careful of proof-texting small passages of Scripture out of the inspired original setting and using them to back up your presuppositional theological eschatological system!
▣ "even those who pierced Him, and all the tribes of the earth will mourn over Him" This is an allusion to Zech. 12:10,12 (cf. John 19:37). This is a good example of how John reworks OT texts to fit his Roman situation (a Jewish type of reinterpretation called pesher). The text of Zechariah is a spring-board to John's new application. In Zechariah the text refers to the inhabitants of Jerusalem who grieve over "one pierced," but here John used it of the Romans and Jewish leaders who crucified Christ (cf. John 19:37). The pronoun "they" in the Masoretic Hebrew text is changed to "all the tribes of the earth" (cf. Matt. 24:30, this phrase is not from the Septuagint). Also, "mourn," in the context of the Zechariah passage is often interpreted as relating to Romans 11, where the Jews repent and trust Jesus as Messiah. However, in Rev. 1:7 the mourning is not for repentance, but because the judgment of God has fallen on unbelievers from all tribes (cf. Matt. 24:30). The Zechariah context alludes to the end-time judgment of the nations by mentioning "the plain of Megiddo," in Hebrew it is called Armageddon (cf. Zech. 12:11; II Chr. 35:22 and Psalm 2; Rev. 16:16), the site of an end-time battle between God and His people and Satan and his people, the unbelieving nations.
▣ "So it is to be. Amen." This is the Greek word for affirmation (nai) and the Hebrew word for affirmation (amen) placed side by side for emphasis (cf. 22:20).
NASB (UPDATED) TEXT: 1:8
8"I am the Alpha and the Omega," says the Lord God, "who is and who was and who is to come, the Almighty."
1:8 YHWH Himself speaks this verse, affirming the truth of the previous statements about Jesus. It combines four titles for Him with an allusion to a fifth and possibly a sixth. Apparently, v. 8 was God adding His personal affirmation to the above statement by the use of these magnificent names.
1. "I Am," which is an allusion to the Covenant name YHWH (cf. Exod. 3:14), a form of the verb "to be." Jesus used this of Himself (cf. John 8:56-59). The title "Lord" (kurios) in the NT reflects this OT title.
2. "Alpha and Omega" are the first and last letters of the Greek alphabet which assume that God is the beginning and the ending, the controller of history (cf. Isa. 44:6; Rev. 21:6); this title is also used of Jesus in Rev. 1:17 and 22:13.
3. "The Lord" is the modern way of translating YHWH (se Special Topic following).
4. "God" in Gen. 2:4, YHWH, and Elohim are combined (the LORD God) as a name for deity. El is the general name for god in the Near East, from the root "to be strong."
5. "The One who is the One who was, the One coming" is the phrase used earlier in v. 4, which speaks of the unchanging, ever-living God (cf. Ps. 102:27; Mal. 3:6; James1:17). This phrase is used of God the Father, YHWH, in vv. 4 and 8 and of Jesus, God the Son, in vv. 17,18 and 22:13 (cf. Heb. 13:8).
6. "The Almighty" which was the OT term, (1) "El-Shaddai," the patriarchal name for God (cf. Exod. 6:3) or (2) "YHWH Sabaoth," from the LXX's "The Lord God Almighty. It is found often in this book (i.e., pantokratōr, cf. 4:8; 11:17; 15:3; 16:7,14; 19:6,11; 21:22), but only once in the other NT books (i.e., II Cor. 6:18).
One early Greek manuscript, aleph (א*), and several later manuscripts add the phrase "the beginning and the end" after "the Alpha and the Omega." Scribes inserted it from 21:6, but it is probably not an original part of the inspired original Greek text. The UBS4 rates its exclusion as "certain."
SPECIAL TOPIC: NAMES FOR DEITY
NASB (UPDATED) TEXT: 1:9-11
9I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos because of the word of God and the testimony of Jesus. 10I was in the Spirit on the Lord's day, and I heard behind me a loud voice like the sound of a trumpet, 11saying, "Write in a book what you see, and send it to the seven churches: to Ephesus and to Smyrna and to Pergamum and to Thyatira and to Sardis and to Philadelphia and to Laodicea."
1:9-20 This is John's vision of the resurrected, ascended, exalted Christ. These same descriptions are used to address the seven churches (chapters 2-3). John shows His identification with the readers by (1) using the term "your brother" and (2) mentioning his own experiences of suffering, the kingdom, and endurance. These key terms — tribulation, the kingdom, and perseverance — are also examples of Jesus' life which the readers, like John, are to emulate (cf. John 16:33; Acts 14:22; Rom. 8:17).
One reason modern western interpreters do not understand the Revelation is because we have never experienced the persecution and trials of the first century Roman world. Revelation is a word to hurting, dying, frightened believers.
1:9 "fellow partaker in the tribulation" See note at 7:14.
▣ "kingdom"
SPECIAL TOPIC: THE KINGDOM OF GOD
▣ "perseverance" This word is used in 2:2,3,19; 3:10; 13:10; 14:12. See SPECIAL TOPIC: PERSEVERANCE at 2:2.
▣ "on the island called Patmos" The Romans used these small islands off the coast of Asia Minor to exile political prisoners (cf. Tacitus' Annals, 3.68; 4.30; 15.71). Apparently John was exiled to this small island, 37 miles from Miletus. The island was crescent shaped, facing east, ten miles long and six miles wide.
▣ "because of the word of God and the testimony of Jesus" There are two possible interpretations of this phrase. It can refer (1) to John's preaching the gospel or (2) to John's receiving the revelation. We have several historical references to John's political banishment.
1. Tertullian, On the Prescription of Heretics, 36
2. Origen, Homilies on Matthew
3. Clement of Alexandria, The Rich Man's Salvation, 47
4. Eusebius, Ecclesiastical History, III.20.8-9; and (4) Jerome, Concerning Illustrious Men, 9.
1:10 "I was in the Spirit" This is a special phrase that marks off the different visions that John received (cf 1:10; 4:2; 17:3; 21:10). It seems to refer to a trance-like state in which a revelation was given (cf. Acts 10:10; 22:17; II Cor. 12:1ff). This is characteristic of Jewish apocalyptic literature.
▣ "on the Lord's day" This is the only reference in the Bible, referring to Sunday, which uses this phrase. Sunday was referred to as "the first day of the week" in John 20:19; Acts 20:7 and I Cor. 16:2.
▣ "like the sound of a trumpet" This phrase was used in the context of God giving the Ten Commandments on Mt. Sinai (cf. Exod. 19:16). However, because of vv. 12a and 4:1, it may refer to the voice of an angel. Angelic mediation is characteristic of Jewish apocalyptic literature. Revelation speaks more about angels than any other NT book.
SPECIAL TOPIC: HORNS USED BY ISRAEL
1:11 "in a book" This is the Greek term biblion. It was used in the sense of a booklet or scroll. It later became a technical term for a codex or book. John was commanded to write down his visions. They are the self disclosures of Deity. They are not for John's personal benefit, but for the Church. One characteristic of apocalyptic literature is that it was a highly structured written genre, not given orally, like OT prophecies. A book or scroll occurs repeatedly in Jewish apocalyptic literature as a way to pass on the message for future readers.
▣ "send it to the seven churches" The order of these churches followed a Roman postal route which began and ended in Ephesus. Paul's circular book known as "Ephesians" may have traveled this same route. God's revelation is never for an individual only, but for the people of God, the body of Christ!
▣ The King James translation adds the phrase "I am the Alpha and the Omega" again, but there is no ancient Greek manuscript support for this phrase in this verse.
NASB (UPDATED) TEXT: 1:12-16
12Then I turned to see the voice that was speaking with me. And having turned I saw seven golden lampstands; 13and in the middle of the lampstands I saw one like a son of man, clothed in a robe reaching to the feet, and girded across His chest with a golden sash. 14His head and His hair were white like white wool, like snow; and His eyes were like a flame of fire. 15His feet were like burnished bronze, when it has been made to glow in a furnace, and His voice was like the sound of many waters. 16In His right hand He held seven stars, and out of His mouth came a sharp two-edged sword; and His face was like the sun shining in its strength.
1:12 "I saw seven golden lampstands" This does not refer to the Menorah (seven-stemmed candelabrum) which was in the Tabernacle (cf. Exod. 25:31-40) nor to the lampstand of Zech. 4:2. These separate, single lampstands were a symbolic way of referring to the seven churches (cf. 1:20; 2:1).
1:13-18 In this description of Jesus much of the imagery has two possible OT backgrounds: (1) YHWH, but also (2) the angel of Daniel 10.
1:13
NASB"one like a son of man"
NKJV"One like the Son of Man"
NRSV"one like the Son of Man"
TEV"looked like a human being"
NJB"one like a Son of Man"
Notice the variety in capitalization. The reason is the ambiguity of the term. In the OT it was a descriptive phrase for a human being (cf. Ps. 8:4; Ezek. 2:1 and many more). However, it also was used in Dan. 7:13 and possibly Ezek. 1:26 to refer to a human Messiah, whose deity (cf. 2:18, where this same personage is called "Son of God") is assumed because
1. he appears before God
2. he rides on the clouds of heaven
3. he is given the eternal kingdom.
Jesus used this term to refer to Himself because it had no rabbinical usages, no nationalistic or militaristic connotations. It combined the human and divine aspects of Jesus' person (cf. I John 4:1-3; John 1:1-2,14).
Notice that the NKJV and NRSV have "the" while NASB, TEV, and JB have "a." There is no definite article in the Greek text (cf. Dan. 7:13; Heb. 1:2; 3:6; 5:8; 7:28). However, the fact that it is a title makes it definite. The ambiguity may be purposeful (an aspect of John's writings). Jesus is a real human being and also the Divine Messiah.
▣ "clothed in a robe reaching to the feet, and girded across His chest with a golden sash" This phrase has been understood in several ways.
1. as a reference to the High Priest (cf. Exod. 28:4; 29:5; Lev. 16:4 and Zech. 3:4)
2. as a reference to a royal, wealthy person (cf. I Sam. 18:24; 24:12 and Ezek. 26:16)
3. as a vision of the glorious interpreting angel of Dan. 10:5-21, which might signify Jesus as bringing God's message.
Josephus, in his book, Antiquities of the Jews III.7.2,4, said that the High Priest wore a girdle interwoven with gold. Therefore, Jesus is the High Priest (cf. Ps. 110:4-7; Zechariah 3) of the heavenly sanctuary (cf. Heb. 8:1-13; Psalm 110).
1:14 "His head and His hair were white like white wool" This is an allusion to the Ancient of Days in Dan. 7:9. This is an example of NT authors attributing titles and descriptions of YHWH to Jesus, emphasizing Jesus' deity.
▣ "His eyes were like a flame of fire" This symbolized His penetrating knowledge (cf. Dan. 10:6; Rev. 2:18; 19:12).
1:15
NASB"like burnished bronze, when it has been caused to glow in a furnace"
NKJV"like fine brass, as if refined in a furnace"
NRSV"like burnished bronze, refined in a furnace"
TEV"like brass that has been refined and polished"
NJB"like burnished bronze when it has been refined in a furnace"
This word for bronze (chalkolibanon) is uncertain. Brass is the related term, chalkos (cf. Matt. 10:9; I Cor. 13:1; Rev. 18:22). It was used in Ezek. 1:7 for the cherubim's feet and in Dan. 10:6 for the angelic messenger. Jesus' feet are described in these same terms (cf. 1:15; 2:18) to show His heavenly origin or majestic character.
"NASB, NKJV,
NRSV"voice was like the sound of many waters"
TEV"voice sounded like a roaring waterfall"
NJB"voice like the sound of the ocean"
This was used of
1. YHWH in Ezek. 1:24; 43:2
2. the wings of the cherubim of Ezek. 1:24
3. of the angelic messenger (possibly) in Dan. 10:6
Apparently it was a symbol of a heavenly person's authoritative voice (cf. 14:2; 19:6).
1:16 "In His right hand He held seven stars" This phrase is repeated in 1:16,20; 2:1; 3:1. This shows Jesus' personal care of His local churches.
▣ "and out of His mouth came a sharp two-edged sword" Hromphaia refers to the large Thracian, broadsword which the Roman soldiers carried. This metaphor appears in the OT in Isa. 11:4; 49:2. It symbolizes both (1) war (cf. 2:16; 6:8) and (2) the power of the word of God, especially judgment (cf. 2:12; 19:15,21; II Thess. 2:8). Hebrews 4:12 uses another type of sword (machaira), but the same idea — the power of the word of God.
▣ "His face was like the sun shining in its strength" A similar phrase is used to describe the angelic messenger of Dan. 10:6 and Rev. 10:1. In Dan. 12:3 (cf. Matt. 13:43) it was a symbol of the resurrected righteous ones. Jesus is described in similar terms at His transfiguration (cf. Matt. 17:2).
NASB (UPDATED) TEXT: 1:17-20
17When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, "Do not be afraid; I am the first and the last, 18and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. 19Therefore write the things which you have seen, and the things which are, and the things which will take place after these things. 20As for the mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: the seven stars are the angels of the seven churches, and the seven lampstands are the seven churches."
1:17 "I fell at His feet as a dead man" This type of revelation has always caused consternation to humans receiving it (cf. Dan. 8:17; 10:9; Ezek. 1:28; 3:23; II Baruch 21:26; IV Ezra 5:14). It is an awesome thing for the supernatural spiritual realm to unveil itself to a human being.
▣ "He placed His right hand on me" This gesture shows Jesus' care and attention to His people (cf. Dan. 8:18; 10:10, 18).
▣ "Do not be afraid" This is a present imperative with the negative particle, usually meaning to stop an act that is already in process. Humans are afraid of the supernatural realm (cf. Jesus' words in Matt. 14:27; 17:7; 28:10; Mark 6:50; Luke 5:10; 12:32; John 6:20 and the angel's words in Matt. 28:5; Luke 1:13,30; 2:10).
▣ "for I am the first and the last" This was usually a reference to YHWH (cf. Isa. 41:4; 44:6; 48:12), but here it is used of the exalted Christ (cf. v. 8; 2:8; 22:13). This is an equivalent to the phrase "Alpha and Omega." See notes at vv. 4 and 8.
1:18
NASB, NRSV"the living One"
NKJV"I am He who lives"
TEV"I am the living one!"
NJB"I am the Living One"
This is an allusion to the covenant name for God, YHWH, which comes from the Hebrew verb "to be" (cf. Exod. 3:14). See Special Topic: Names for Deity at 1:8. He is the ever-living, only-living One (cf. Dan. 12:7; John 5:26). Again, this is the NT author's use of an OT title for God to describe Jesus. This is very similar to Jesus using YHWH's name for Himself in John 8:58.
▣ "I was dead, and behold, I am alive forevermore," The resurrection was:
1. the Father's stamp of approval (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30,33,34,37; 17:31; Rom. 4:24; 10:9; I Cor. 6:14; 15:15; Eph. 1:20; Col. 2:12; Heb. 13:20; I Pet. 1:21)
2. a demonstration of the Spirit's power (cf. Rom. 8:11)
3. a demonstration of Jesus' personal power (cf. John 10:11,15,17,18)
This reference to Jesus' death may also have been a way to thwart the Gnostic false teachers who denied His humanity.
▣ "I have the keys of death and of Hades" The Jews saw death as a prison with gates (cf. Job 38:17; Ps. 9:13; 107:18; Isa. 38:10; Matt. 16:19). Keys are a metaphor for authority. This is symbolic of Jesus' authority over death for Himself and His followers (cf. 5:9-10; I Cor. 15).
NASB, NKJV,
NRSV, NJB"Hades"
TEV"the world of the dead"
The King James Version translates this as"hell," but this is an English translation confusion of the Greek words, Hades and Gehenna. Hades corresponds to the OT word Sheol (cf. 6:8; 20:13-14). In the OT humans were pictured as descending into the earth where they were gathered into families. It was a conscious but joyless existence. Slowly God began to reveal more and more (progressive revelation) about the afterlife. The rabbis asserted that there was a righteous (Paradise) and wicked (Tartarus) division in Sheol (cf. Luke 23:43). The Bible is sketchy on the details about the afterlife. It speaks in metaphors of heaven (i.e., streets of gold, city 1500 miles cubed, no closed gates, etc.) and hell (fire, darkness, worms, etc.)
SPECIAL TOPIC: Where Are the Dead?
1:19 This phrase has been used as the pattern for interpreting the book of the Revelation. It is seen as either a twofold or a threefold vision. The Greek phrase is a twofold description of what is current and what will occur. John was speaking to his day as well as to the future. This book combines both aspects in the traditional prophetic sense of current events foreshadowing eschatological events. This book addressed the persecution of John's day and the persecution in every age but also ultimately persecution of the end-time anti-Christ (cf. Dan. 9:24-27; II Thessalonians 2).
1:20 "mystery of the stars" This term (mustērion) is used in several senses by Paul, but all relate to the eternal, but hidden plan of God for humans' salvation, which is believing Jews and Gentiles being united into one new body in Christ (cf. Eph. 2:11-3:13). Here, however, it seems to be used in connection with the seven churches Jesus is addressing in chapters 2 and 3. From verse 20 it is obvious that the seven spirits, seven stars, seven golden lampstands, and seven angels are all symbolic in some way of the seven churches. This term is used in a similar way of a hidden meaning to a symbol in 17:7. See notes and Special Topic at 10:7.
▣ "the angels" The Greek (aggelos) and Hebrew (malak) terms can be translated "messengers" or "angels." There have been several theories as to their identity.
1. Some say they were the seven spirits which are mentioned in verse 4.
2. Others say they were the pastors of these churches (cf. Mal. 2:7).
3. others say it refers to the guardian angel of these churches (cf. Dan. 10:13,20,21).
It seems best that they refer to a personification of the churches as a whole, whether symbolized in a pastor or an angel.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does chapter 1 give any clues on how to interpret the book of the Revelation? If so, what are they?
2. Is the book of the Revelation primarily for its day or the last days? Why?
3. Why did John make so many allusions to the Old Testament but never directly quote from it?
4. Why are there so many different titles used for God in this chapter?
5. Why are the descriptions of vv. 12-20 used to introduce each of the seven churches in chapters 2 and 3?
6. Why is the glorified Jesus described so similarly to the angel of Dan. 10?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Message to Ephesus | The Loveless Church | The First Letter | The Message to Ephesus | Ephesus |
2:1a | 2:1-7 | 2:1 | 2:1a | 2:1-7 |
2:1b-7 | 2:2-7 | 2:1b-7a | ||
2:7b | ||||
The Message to Smyrna | The Persecuted Church | The Second Letter | The Message to Smyrna | Smyrna |
2:8a | 2:8-11 | 2:8 | 2:8a | 2:8-11 |
28b-11 | 2:9-11 | 2:8b-10 | ||
2:11a | ||||
2:11b | ||||
The Message to Pergamum | The Compromising Church | The Third Letter | The Message to Pergamum | Pergamum |
2:12a | 2:12-17 | 2:12 | 2:12a | 2:12-13 |
2:12b-17 | 2:13-17 | 2:12b-16 | 2:14-17 | |
2:17a | ||||
2:17b | ||||
The Message to Thyatira | The Corrupt Church | The Fourth Letter | The Message to Thyatira | Thyatira |
2:18a | 2:18-29 | 2:18 | 2:18a | 2:18-29 |
2:18b-29 | 2:19-29 | 2:18b-23 | ||
2:24-28 | ||||
2:29 | ||||
The Message to Sardis | The Dead Church | The Fifth Letter | The Message to Sardis | Sardis |
3:1a | 3:1-6 | 3:1a | 3:1a | 3:1-6 |
3:1b-6 | 3:1b-6 | 3:1b-5 | ||
3:6 | ||||
The Message to Philadelphia | The Faithful Church | The Sixth Letter | The Message to Philadelphia | Philadelphia |
3:7a | 3:7-13 | 3:7 | 3:7a | 3:7-13 |
3:7b-13 | 3:8-13 | 3:7b-12 | ||
3:13 | ||||
The Message to Laodicea | The Lukewarm Church | The Seventh Letter | The Message to Laodicea | Laodicea |
3:14 | 3:14-22 | 3:14 | 3:14a | 3:14-22 |
3:14b-22 | 3:15-22 | 3:14b-21 | ||
3:22 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
GENERAL BACKGROUND
A. This literary unit (chapters 2-3) is connected to the OT titles for YHWH used of the Messiah (cf. 1:12-20). This is one way the NT author affirmed Jesus' Deity. John's revelation transfers Old Testament titles and actions of YHWH to Jesus, the ascended, glorified Messiah.
B. Its purpose is to show the spiritual needs of these first century churches, and by analogy, all churches (i.e., the number seven). John's ministry in his old age was in Asia Minor, especially in Ephesus. John is obviously well acquainted with these churches and cities. These letters show the ethical aspect of Christianity. They are a call to faithfulness and godliness. The church will also be judged (cf. II Cor. 5:10).
C. There were many churches in the Roman province of Asia Minor in John's day. Why did the author only write to seven of them?
1. It is the biblical number to denote perfection (cf. Genesis 1). There are numerous literary structures of sevens in John's prophecy.
2. These churches formed a travel route, starting at Ephesus and ending at Laodicea. It was possibly the Imperial postage route.
3. They are to some extent representative of the types of churches found in every age and culture.
D. What is the significance of this literary unit to us today?
1. Some interpret these churches as prophetic descriptions of Western history from Pentecost to the Second Coming
a. Ephesus = the Apostolic Period, a.d. 33-100 (Pentecost to John)
b. Smyrna = the Period of Persecution, a.d. 100-313 (John to Constantine)
c. Pergamum = the Period of Constantine, a.d. 313-590 (Constantine to Gregory)
d. Thyatira = Papal Rome, A.D. 590-1517 (Gregory to Luther)
e. Sardis = Reformation, A.D. 1517-1792 (Luther - Carey)
f. Philadelphia = Modern Missionary Movement, a.d. 1792-1914 (Carey to rapture)
g. Laodicea = Period of Apostasy, A.D. 1914 - Parousia (WWI - Parousia)
This is a relatively recent interpretative grid which has come to characterize "Dispensational Premillennialism" (which usually sees Matthew 13 as a parallel to the 7 churches). However, there is nothing in the text itself to commend this view. Although some aspects of western history fit this scheme, others do not. It is arrogant to assert that the Bible was written exclusively to address only western culture. Such a scheme would have been meaningless to a first century audience.
2. Some interpret these churches as a representative sample of the types of churches which are found in all ages and cultures.
E. One of the books that has helped me interpret prophecy/apocalyptic is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic. He makes an interesting theological point about all the promises made to faithful believers in chapters 2-3 (pp. 28-32). He lists the promises as
1. the tree of life
2. the crown of life
3. the white stone
4. authority over the nations
5. the Morning Star
6. dressed in white
7. a pillar in God's temple
8. the name of God
9. the name of Jerusalem
10. sit on God's throne
He says these are not meant to be interpreted literally or individually, but as a corporate fulfillment, as is seen in 21:3. I think this is a proper hermeneutical approach to this genre.
STRUCTURAL UNITY OF THE SEVEN LETTERS
A. Many commentators see a seven element structure present in most letters, although not all seven are present in every church.
1. Jesus' common address "to the angel of the church of write . . ." (cf. 2:1,8,12,18; 3:1,7,14).
2. Description of Jesus taken from 1:12-20, which are Old Testament titles and actions of YHWH, introduce each message.
3. Jesus' knowledge of the churches, both positive and negative, "I know . . ." (cf. 2:2, 9,13,19; 3:1,8,15).
4. Jesus addresses the individual churches and their cultural, geographical and spiritual opportunities.
5. Jesus speaks of His sudden, soon coming, either in temporal judgment or the Second Coming, (cf. 1:1,3; 2:5,16,25; 3:3,11).
6. Jesus admonishes spiritual hearing and understanding, (cf. 2:7,11,17,29; 3:6,13,22). Jesus used "He who has an ear, let him hear" in the Gospels (cf. Matt. 11:15, 13:9, 43; Mark 4:24.)
7. Jesus promises a reward for faithful followers, (cf. 2:7,11,17,25-26; 3:4-5,11-12,21).
These seven steps are not consistent in each letter. The order changes and some elements are left out in certain churches, but overall this structure shows one of several of John's seven-fold literary structures.
THE CITIES TO WHICH THE LETTERS WERE DIRECTED
A. Ephesus
1. It was the largest city of the Roman province of Asia Minor. It was not the capital, though the Roman governor lived there. It was a commercial center because of its excellent natural harbor.
2. It was a free city, which allowed it to have local government and much freedom, including no garrison of Roman soldiers.
3. It was the only city which was allowed to hold the biannual Asian games.
4. It was the site of the Temple to Artemis (Diana in Latin), which was one of the seven wonders of the world of its day. It was 425' x 220' with 127 columns which were 60' tall; 86 of them were overlaid with gold (see Pliny's Hist. Nat. 36:95 ff). The image of Artemis was thought to have been a meteor which resembled a many breasted female figure. This meant that there were many cultic prostitutes present in the city (cf. Acts 19). It was a very immoral, multicultural city.
5. Paul stayed in this city more than three years (cf. Acts 18:18 ff; 20:13).
6. Tradition asserts that it became John's home after Mary's death in Palestine.
B. Smyrna
1. It was supposedly founded by an Amazon (strong woman leader) named Smyrna. In John's day it was a city of about 200,000.
2. It was located on the Aegean Sea. It had an ideal natural harbor and was, therefore, a commercial center surpassed only by Ephesus in Asia Minor. It was a very wealthy city.
3. It was destroyed by the Lydians about 600 b.c., but was rebuilt by Lysimicus following Alexander the Great's plans whereby the sea breeze blew down every street.
4. It was also a free city because it had helped the retreating Roman soldiers after their defeat by Mithradates.
5. It was a center of worship of the goddess Roma (195 b.c.) and Emperor worship. It had the first temple to Emperor Tiberius (A.D. 26).
6. It was a religious center with the worship of Cybele and the pantheon of Homer. There was even a tradition that Homer was born here. Its many temples were located on the Acropolis called Pagos with a golden road between the Temple of Zeus and Cybele.
7. It had a large active anti-Christian Jewish population.
8. It was the city in which Polycarp (John the Apostle's disciple) was martyred in a.d. 155.
C. Pergamum
1. It was a large wealthy city and the capital of Asia Minor (since 282 b.c.), although not located on a major trade road.
2. It boasted of the largest library in the Roman world outside of Alexandria, Egypt. It had over 200,000 parchment scrolls!
3. Vellum was invented here. It was processed animal skins which were used for writing. This writing medium was developed because Alexandria, Egypt, refused to sell them papyrus reeds. This was because their king, Eumenes II (197-159 b.c.) tried to hire Alexandria's librarian, Aristophanes. When the Ptolemian king, Epiphanes (205-182 b.c.) of Alexandria found out, he arrested the librarian and embargoed papyri from Pergamum. There was a real rivalry between these two learning centers. Anthony later sent Pergamum's library to Alexandria as a present to Cleopatra.
4. It was the home of Galen the physician and the center of the healing arts of Asclepios. It is even said that Asclepios was "a Pergamum god." The symbol for this god was the snake.
5. It also had a temple to Roma and the Emperor Augustus (A.D. 29) and was the administrative center (neokopros) of the Emperor's cult. Its loyalty to Rome was well known.
6. It was known for its worship and defense of the Greek pantheon. There was a huge Temple to Zeus on the acropolis that overlooked the whole city. It was shaped like a throne (i.e.,Satan's throne).
D. Thyatira
1. It was a smaller trade-oriented city. There are many records of its numerous and flourishing trade guilds, each with its own patron deity. It was located on a major road between Pergamum and Sardis which continued on to Philadelphia and Laodicea. It was famous for its woolen products. Lydia (cf. Acts 16:14), a seller of purple cloth, was from this city.
2. It was enlarged by Seleucus Nicateo, who settled his Macedonian soldiers here.
3. It had several temples to local deities
a. Tyrimnos (Apollo) – the sun god
b. Artemis (Diana) – the love goddess
c. Sibyl Sambathe – a local female fortune teller
E. Sardis
1. It was a large, wealthy ancient city. For years it was the opulent capital of the Lydian Empire because of its superb military position, 1500' up on a mountain spur. It is mentioned in Persian records because Cyrus the Great captured the city. It is also mentioned in Obadiah v. 20. It had greatly declined by John's day.
2. It was noted for its dyed wool products. The process was invented there, so they claimed.
3. It was the center of the worship of Cybele, the mother goddess. The ruins of the temple are still visible on the acropolis. The excesses of this worship were known and deplored throughout the Roman Empire.
F. Philadelphia
1. It was located on a plateau and was protected by water. This made it a highly desirable military position. It was the newest of the seven cities. It was founded by Attalus II (159 - 138 b.c.).
2. It was located on a major trade route to Sardis and it had flourished.
3. It was located in a fine agriculture area, especially for grapes. The god Bacchus, or Dionysus, was one of its chief deities. It was also an active earthquake area and was destroyed in the huge quake of a.d. 17, which also destroyed ten other major cities of the area. However, the after-shocks continued in this area and the population moved to the surrounding countryside.
4. It was also a center for the Emperor's cult (as were Smyrna and Pergamum) which was possibly the source of much of the Churches' persecution in the provinces.
5. It was a major center of Hellenistic culture and aggressively exported its influence. It seems to have been founded for this very purpose on the border of Mysia, Lydia and Phrygia.
G. Laodicea on the Lychus River
1. It was one of three cities in the Lychus River valley (the other cities were Colossae and Hierapolis). Churches were founded in each of these three cities, probably by Paul's convert, Epaphras (cf. Col. 1:17; 4:12-13).
2. It was founded by the Seleucid ruler, Antiochus II, who named it after his wife, Laodice, in 250 b.c. It was located on a militarily defensible site like Philadelphia.
3. It was located on a major east/west trade route. It was noted as a banking center.
4. It was located in a fertile agricultural and pastoral region, especially suited for raising a special black sheep for which it became famous worldwide. It mass-produced a black outer garment called a "trimeta."
5. It had a very large Jewish population.
6. It, like Pergamum, was a center for the worship of the healing god Asclepios. The city was the site of a medical school which was noted for its ear and eye salve.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 2:1
1"To the angel of the church in Ephesus write: The One who holds the seven stars in His right hand, the One who walks among the seven golden lampstands, says this:
2:1 "the angel" The Hebrew and Greek term for angel can mean messenger. It could refer to
1. the pastor (cf. Mal. 2:7)
2. the angel of the church (cf. Daniel 10)
3. the unique spirit or character of the individual congregations
This same phrase introduces every letter (cf. 2:1, 8, 12, 18; 3:1, 14).
▣ "church" This Greek compound term ekklesia is a combination of two Greek terms, "out of" and "to call." It was used in the Septuagint to translate the Hebrew term, qahal, or "assembly of Israel." The early Christians used it to designate themselves because
1. they saw themselves as the people of God, like Israel
2. they saw themselves as divinely called by God both for salvation and ministry
See Special Topic at 1:4.
▣ "The One who holds the seven stars" This is a description of Jesus taken from 1:16. These seven stars referred to the churches (cf. 1:20). The term "holds" (present active participle) speaks of a firm, sure grasp (cf. John 10:28). Nothing and no one could separate these churches from Jesus (cf. Rom. 8:31-39) except their own refusal to repent and follow Him! Only unbelief can separate.
▣ "in His right hand" This is an anthropomorphic (speaking of God in physical terms) metaphor for power and authority (cf. 1:16,17,20; 2:1; 5:1,7).
▣ "walking among" This anthropomorphic metaphor is used in Gen. 3:8 as a symbol of God's presence with mankind (cf. Lev. 26:12).
SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)
▣ "the golden lampstands" This does not refer to the Menorah of the Tabernacle, but is another symbol for the seven churches (cf. 1:12-13).
▣ "says" Jesus' last words to His church are not Matt. 28:18-20 or Acts 1:7-11, but Revelation chapters 2-3.
NASB (UPDATED) TEXT: 2:2-7
2I know your deeds and your toil and perseverance, and that you cannot tolerate evil men, and you put to the test those who call themselves apostles, and they are not, and you found them to be false; 3and you have perseverance and have endured for My name's sake, and have not grown weary. 4But I have this against you, that you have left your first love. 5Therefore remember from where you have fallen, and repent and do the deeds you did at first; or else I am coming to you and will remove your lampstand out of its place—unless you repent. 6Yet this you do have, that you hate the deeds of the Nicolaitans, which I also hate. 7"He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.
2:2 "I know" The form is a perfect active indicative of oida, but translated as a present. Jesus sees, understands, and cares for His churches. His concern involves both affirmation and discipline (which is a form of parental love). This same phrase is repeated in all seven letters (cf. 2:2,4,13,19; 3:1,8,15).
The Old Testament background of this term implies intimate, personal relationship (cf. Gen 4:1; Jer. 1:5).
SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)
▣ "your deeds and your toil" This was an active church, but they had forgotten the priority of fellowship with Christ (cf. 2:4). Too many good things had robbed them of the best (cf. Gal. 3:1).
▣ "perseverance" This term implies a voluntary, active, steadfast endurance. This is a major theme of the book (cf. 1:9; 2:2,3,19; 3:10; 13:10; 14:12).
Perseverance must be balanced with security (cf. 2:7,11,17,26; 3:5,11-12,21). Most biblical truths are presented in dialectical, seemingly paradoxical, pairs. Both are equally true, but neither is true alone. Salvation is an initial repentance and faith followed by lifestyle repentance, faith, obedience, service, and steadfastness! See Special Topic below.
NASB"evil men"
NKJV"those who are evil"
NRSV"evildoers"
TEV"evil people"
NJB"wicked people"
This is literally kakous (kakos), which is often used of "evil people." The synonym ponēros can be used of evil (neuter) or evil people and ultimately of the evil one (masculine, cf. Matt. 5:37; 13:38; John 17:15). Context and usage confirm that this text must refer to "bad people" (cf. Rom. 2:9; 13:4) in the church (false teachers) or possibly in the community.
Kakos is used only twice in Revelation, here and 16:2, where it is used to describe the results of the "bowls of the wrath of God" (i.e., sores).
▣ "you put to the test" This Greek term (peirazō) meant to test with either good or bad (majority) intentions (cf. 2:2,10; 3:10). The related term (peirasmos) had the connotation of testing with the view toward destruction. The balance is found in I John 4:1 where believers are to test (dokimazō) with a view toward approval those who claim to speak for God. The call for believers to examine those who claim to speak for God is found in both Testaments (cf. Deut. 13:1-5; 18:22; Matt. 7:15-23; I John 4:1-6).
There is tension in the NT related to believers critically judging each other (cf. Matt. 7:1-5). However, Christians are called to evaluate each other for leadership roles (cf. Matt. 7:5,6,15; I Cor. 5:1-12; I Timothy 3; I John 4:1-6). Attitude and motive are the keys to proper evaluation (cf. Gal. 6:1; Rom. 2:1-11; 14:1-23; James 4:11-12).
SPECIAL TOPIC: GREEK TERMS FOR "TESTING" AND THEIR CONNOTATIONS
▣ "those who call themselves apostles" This use of the term "apostles" does not refer to The Twelve, but to the wider use of the term (cf. Acts 14:14; Rom. 16:7; I Cor. 15:7; Gal. 1:19; Eph. 4:11; I Thess. 2:6). The NT often addresses the subject of false apostles or teachers (cf. Matt. 7:15-16; 24:24; Acts 20:29; II Cor. 11:13-15; I John 4:1 and throughout the Pastoral Epistles). This church had correctly identified these false apostles and rejected them.
2:3 This church was faithful amidst difficult circumstances, even persecutions. They had not denied Christ or grown weary in well-doing (cf. Gal. 6:9; Heb. 12:3; James5:7-8). See note at 2:7.
2:4
NASB, NKJV"you have left your first love"
NRSV"you have abandoned the love you had at first"
TEV"you do not love me now as you did at first"
NJB"you have less love now than formerly"
There have been several theories as to what this meant.
1. TEV and Charles Williams translations assume it means love for Christ.
2. James Moffatt assumed it means love for one another.
3. Hershell Hobbs in his commentary assumed it means love for the lost.
4. J. B. Phillips in his translation combined all of the above.
5. Some think it is related to the problem of second generation believers (cf. Jdgs. 2: 7-10).
6. Some see it as a loveless church of cold orthodoxy (cf. I Corinthians13).
2:5 "remember" This is a present active imperative meaning "always keep in mind." Believers are often admonished to remember their previous condition in sin and their new position in the grace and mercies of God through Christ.
▣ "from which you have fallen" This is a perfect active indicative. Leaving their "first love" had become a settled condition of neglect!
▣ "repent and do the deeds you did at first" These are two aorist active imperatives. Notice the church as a whole is called on to make a decisive repentance (cf. II Chr. 7:14) and to become active in its love for Christ, for each other, and for the lost.
Repentance is crucial for a faith relationship with God (cf. Matt. 3:2; 4:17; Mark 1:15; 6:12; Luke 13:3,5; Acts 2:38; 3:19; 20:21). The Hebrew term meant a change of actions, while in Greek it meant a change of mind. Repentance is a willingness to change from one's self-centered existence to a life informed and directed by God. It calls for a turning from the priority and bondage of the self. Basically it is a new attitude, a new worldview, a new master. Repentance is God's will for every fallen child of Adam, made in His image (cf. Ezek. 18:21,23,32 and II Pet. 3:9).
The NT passage which best reflects the different Greek terms for repentance is II Cor. 7:8-12.
1. lupē, "grief" or "sorrowing" vv. 8 (twice), 9 (thrice), 10 (twice), 11
2. metamelomai, "after care," vv. 8 (twice), 9
3. metanoeō, "repent," "after mind," vv. 9, 10
The contrast is between a false repentance (metamelomai, cf. Judas, Matt. 27:3 and Esau, Heb. 12:16-17) and a true repentance (metanoeō, cf. Peter, John 21:15-23; Matt. 26:75; Mark 14:72; Luke 22:62).
True repentance is theologically linked to
1. Jesus' preaching on the conditions of the New Covenant (cf. Matt. 4:17; Mark 1:15; Luke 13:3,5)
2. the Apostolic sermons in Acts (kerygma, cf. Acts 3:16,19; 20:21)
3. God's sovereign gift (cf. Acts 5:31; 11:18 and II Tim. 2:25)
4. perishing (cf. II Pet. 3:9)
Repentance is not optional!
▣ "or else I am coming to you" This is a common theme in this book; Christ is coming soon (cf. 1: 2,3; 2: 5,16; 25; 3:3,11). In the OT the coming of God could bring blessing or judgment. In this context Christ was coming to discipline His church (cf. I Pet. 4:17)! Therefore, it has a temporal, as well as eschatological, orientation.
▣ "and will remove your lampstand out of its place" The lampstand symbolizes the entire church. This may have involved the removal of Christ's presence and blessing. The entire congregation was not facing apostasy, but the loss of their effective ministry. This also applies to the churches of Pergamum (cf. 2:16); Thyatira (cf. 2:22-23); Sardis (cf. 3:3); and Laodicea (cf. 3:19). It is possible that each of these churches were affected by a Nicolaitan type of false teaching which promoted compromise with pagan culture.
2:6 "that you hate the deeds of the Nicolaitans" There has been much speculation about who these Nicolaitans were and what they believed. The only biblical source we have is Rev. 2:6, 14-15. Speculation began early in the Church around a.d. 180 when Irenaeus and Hippolitus supposed that these were the followers of one of "the seven" chosen in Acts 6:5 named Nicolas. This is totally unsubstantiated. Irenaeus, in his book, Contra-heresies, 3:11:7, assumed that they were followers of Cyrenian Gnosticism of the second century. Eusebius, in his book, Ecclesiastical History, 3:29:1, said that this particular sect did not last long.
In 2:14-15, the teachings of Balaam and the teachings of the Nicolaitans are similar. There is a possible etymological connection between their names in Greek; it means "conqueror" and "people" (very similar to the meaning of the name Nicodemus). What is obvious is that both were encouraging believers to participate in pagan worship practices which involved ritual sexual activity. In this sense the Nicolaitans and Balaamites (cf. Num. 25:1-9; 31:16-18) are very similar to the teachings of Jezebel (cf. 2:20).
2:7 "He who has an ear, let him hear what the Spirit says to the churches" This admonition is repeated throughout the letters to the seven churches (cf. 2:7,11,17,29; 3:6,13,22). It was a phrase that came from the words of Jesus (cf. Matt. 11:15; 13:9,43). Spiritual truth must be responded to by mind and hand. This is similar to the Hebrew term shema, "hear so as to do" (cf. Deut. 5:1; 6:4; 9:1; 20:3; 27:9-10).
▣ "churches" See Special Topic at 1:4.
▣ "To him who overcomes" There is a continuing theological emphasis on the perseverance of believers (cf. 2:7,11,17,25-26; 3:4-5,11-12,21). It is the experiential evidence of a true conversion (cf. Matt. 24:13; Gal. 6:9)! Jonathan Edwards said, "Sure proof of election is that one holds out to the end." W. T. Conner said, "The salvation of a man elected to salvation is from all eternity certain in the mind and purpose of God, yet it is conditioned upon faith, and a faith that perseveres and conquers." See Special Topic at 2:2.
▣ "I will grant to eat of the tree of life which is in the Paradise of God" This is an allusion to a tree in the Garden of Eden (cf. Gen 2:9). As humans began in fellowship with God and with the animals in a garden, so the Bible ends in the same manner (cf. Isa. 11:6-9; Rev. 22:2,14,19).
The term "paradise" was a Persian word for a nobleman's walled garden, which was used in the Septuagint to translate the Garden of Eden (cf. Ezek. 28:13; 31:8). It is one of the many references to the Messianic age that is found throughout the letters to the seven churches.
The term "paradise" is used in two senses: (1) in Luke 23:4 it may refer to the righteous part of Sheol/Hades (see Special Topic at 1:8). Jesus tells the repentant thief that he would be with Him there that day (Jesus did not return to heaven for 40 days, cf. John 20:17) and (2) in II Cor. 12:3 it refers to God's presence, God's heavenly throne room ("the third heaven").
God's purpose for mankind, made in His image and likeness (Gen. 1:26-27), has always been eternal life. The fall of Genesis 3 and the rest of the Bible document God's commitment to mankind's redemption and eternal fellowship with Him. This fallen world, this gap in full fellowship, was not God's desire, but mankind's shame. God will restore creation for His purposes.
NASB (UPDATED) TEXT 2:8-11
8And to the angel of the church in Smyrna write: The first and the last, who was dead, and has come to life, says this: 9I know your tribulation and your poverty (but you are rich), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan. 10Do not fear what you are about to suffer. Behold, the devil is about to cast some of you into prison, so that you will be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life. 11He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt by the second death."
2:8 "The first and the last" This is one of the recurrent titles for Jesus found in 1:17 and 22:13. Initially it referred to YHWH (cf. Isa. 41:4; 44:6; 48:12). It is synonymous with the phrase "I am the Alpha and Omega" (cf. 1:8; 21:6; 27:13) and "the beginning and the end" (cf. 21:6; 22:13). See fuller note at 1:8.
▣ "who was dead, and has come to life" This may have been a slap at the nature cult of Cybele, the mother goddess. Many of the ancient fertility religions based their worldview on personified cycles of nature, winter death, and spring rebirth. In context this relates theologically to 1:18; 5:6, where Jesus is the lamb that was slain but is now alive. It emphasizes Jesus' once-for-all (not repeated) substitutionary death and resurrection (cf. Heb. 7:27; 9:12,28; 10:10).
2:9 "I know your tribulation and your poverty" These are two very strong Greek words. They are significant because the city of Smyrna was very prosperous. The fact that the church was poor seems to imply economic persecution. It is theologically significant that in the book of the Revelation believers suffer "tribulations" from unbelievers and the evil one, but unbelievers suffer "the wrath of God." See full note at 7:14. Believers are always protected (sealed, see Special Topic at 7:2) from divine judgment.
▣ "(but you are rich)" Believers cannot judge their standing in Christ by worldly standards (cf. Matt. 6:33).
NASB, NKJV"blasphemy"
NRSV, NJB"slander"
TEV"evil things said against you"
This is literally the term "blasphemy," which had an OT connotation of "to revile" and was usually used in connection with verbal attacks on YHWH (cf. Lev. 24:13-23). Twice in the OT the term "blessed" (barak) is used in the sense of blasphemy (cf. I Kgs. 21:10,13). In context these Jewish religionists claim to know God ("bless God"), but they do not (cf. Matt. 7:21-23).
▣ "who say they are Jews and are not" A very similar phrase is used in 3:9; there it is obvious that they are racial Jews who claim to be God's people but really are not (cf. John 8:44; Rom. 2:28-29; Gal. 3:29; 6:16). From Acts and Galatians we know that the Jews caused great opposition to the proclamation of the gospel (cf. Acts 13:50; 14:2, 5, 19; 17:5).
Revelation 2:13 suggests that this refers to local cults of emperor worship called the Concilia which demanded that Christians call Caesar "Lord" and burn incense to him once a year.
▣ "a synagogue of Satan" John saw the world in sharp contrast, God versus Satan. Satan (see SPECIAL TOPIC: SATAN at 12:3) is mentioned often in the book (cf. 2:9,13; 3:9; 12:9,10; 20:2,7). He slanders the believers and energizes their persecutors. This conflict or dualism in the spiritual realm characterizes apocalyptic literature. There is a battle for control of the hearts and minds of the children of Adam.
2:10 "Do not fear" This is a present middle or passive (deponent) imperative with the negative particle which usually meant to stop an act already in process. These churches were afraid. Persecutions were a sign of their salvation and God's blessings (cf. Matt. 5:10-12).
▣ "the devil is about to cast some of you into prison" Behind evil human leaders lurks a supernatural personal force of evil (cf. Eph. 6:10-19).
The term Satan is an OT title and description. His God-given task was to provide a rebellious, self-centered alternative to mankind and thereby accuse them when they yielded to temptation (cf. Genesis 3; Job 1-2; Zechiah 3). There is a development of evil in the OT. Satan was created as a servant and progressed into an enemy (cf. An Old Testament Theology by A. B. Davidson p. 300-306).
It is surely an assumption that the highly figurative language of Isaiah 14, which directly refers to the arrogant King of Babylon, and Ezekiel 28, which directly refers to the prideful King of Tyre, ultimately identifies the spiritual pride and fall of Satan. The language of Ezekiel 28 is taken from a description of the Garden of Eden. It is difficult to accept a description of a human, historical, pagan king in angelic terms taken from Eden (cf. Genesis 3). However, Ezekiel does the very same thing with the King of Egypt in chapter 31. He is described as a huge tree in the garden of Eden.
All believers long for more information, especially about the origins of God, angels, evil, etc. We must be cautious of turning metaphorical, prophetic description into dogmatic theology. Much modern theology comes from isolated, figurative texts mixed with modern concepts, both theological and literary (Dante and Milton).
In the NT he is called the devil (cf. 12:9,12; 20:2,10), which is a composite Greek term meaning "to throw across," "to slander," or "bring accusations against." This again reflects his task of accusing and tempting. These terms are synonymous in the Revelation (cf. 12:9; 20:2). See SPECIAL TOPIC: PERSONAL EVIL at 12:9.
▣ "that you may be tested" This term is used in two senses: (1) believers are tested so as to show their true faith and grow stronger (cf. 2:10; Acts 14:27; Rom. 5:3-4; 8:17-19; Heb. 5:8; James 1:2-4; I Pet. 4:12-19) and (2) unbelievers are tested to show their unbelief and deserved judgment (cf. 3:10). In Revelation the Christian's trials are called "tribulations" (see Special Topic at 2:9), while the unbelievers are subjected to "the wrath of God."
There were two Greek terms translated "test," "try," or "tempt." One had the connotation of "to test with a view toward destruction" (peirasmos, peirasmo). The other terms (dokimos, dokimazo) were used with the connotation of "to test with a view toward approval." Satan tempts to destroy; God tests to strengthen (cf. I Thess. 2:4; I Pet. 1:7; Gen. 22:1; Exod. 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; II Chr. 32:31). See Special Topic at 2:2.
▣ "ten days" There has been much speculation about the phrase "ten days":
1. some say that it referred to a literal ten day period of persecution in the city of Smyrna in John's day
2. others say that because ten is the number of completion, it simply meant a complete number of days of persecution
3. some say that it referred to an unspecified period of persecution
The good news is that it has a limit. The persecution will end!
However, in an apocalyptic book one is never sure if the numbers are used figuratively or literally. If the number was often used in the OT and interbiblical apocalyptic literature with a symbolic meaning then probably it is figurative. The most often used symbolic numbers are 3, 4, 6, 7, 10, 12 and their multiples (see Special Topic at 1:4).
▣ "be faithful unto death" This is a present middle or passive (deponent) imperative which emphasizes the believer's need to continue in faith even if it means physical death (cf. Matt. 2:13; 12:11; 10:22; 24:13; Luke 12:4; Gal. 6:9). Some believers were and are killed. This is the paradox of the sovereignty of God and our experience in a fallen world.
▣ "and I will give you the crown of life" This was the victor's crown called the "stephanos" (cf. I Cor. 9:25). It was the reward of Christian martyrs. We learn from Eusebius' Ecclesiastical History, 4:15, that there were many martyrs, including Bishop Polycarp of Smyrna. There are also other crowns (rewards) mentioned in the New Testament (cf. II Tim. 4:8; James1:12; I Pet. 5:4; Rev. 3:11).
John uses the term for life, zoē, to refer to eternal life, resurrection life (cf. John 1:4; 3:15,36; 4:14,36; 5:24,26,29,39,40; 6:27,33,35,40,47,48,51,53,54,63,68; 8:12; 10:10,28; 11:25; 12:25,50; 14:6; 17:2,3; 20:31; Rev. 2:7,10; 3:5; 13:8; 17:8; 20:12,15; 21:6,27; 22:1,2,14,17,19). True life is far more than physical existence!
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
2:11 "He who overcomes" This is also a recurrent admonition to faithfulness (cf. 2:7,17,26; 3:5,12,21; 21:7). It is certainly an emphasis on perseverance (see Special Topic at 2:2).
▣ "will not be hurt by the second death" This is a double negative construction with aorist passive subjunctive which shows God's ultimate care for those who are martyred (cf. 12:11). The "second death" referred to hell (see Special Topic at 1:18) or eternal separation from fellowship with God (cf. Rev. 20:6,14; 21:8).
▣ "He who has an ear, let him hear" This is a recurrent admonition for spiritual attention and discernment (cf. 2:7,11,17,29; 3:6,13,22; 13:9).
NASB (UPDATED) TEXT 2:12-17
12"And to the angel of the church in Pergamum write: The One who has the sharp two-edged sword says this: 13'I know where you dwell, where Satan's throne is; and you hold fast My name, and did not deny My faith even in the days of Antipas, My witness, My faithful one, who was killed among you, where Satan dwells. 14But I have a few things against you, because you have there some who hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the sons of Israel, to eat things sacrificed to idols and to commit acts of immorality. 15So you also have some who in the same way hold the teaching of the Nicolaitans. 16Therefore repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. 17He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, to him I will give some of the hidden manna, and I will give him a white stone, and a new name written on the stone which no one knows but he who receives it.'"
2:12 "The One who has the sharp, two-edged sword" This is the same reference to the glorified Jesus found in 1:16. It was an OT metaphor for YHWH (cf. Isa. 11:4; 49:2). It is used in the NT for the penetrating power of the word of God (cf. 2:16; II Thess. 2:8; Heb. 4:12).
2:13 "I know where you dwell" "Dwell" in the OT implied "to live permanently with." These believers faced strong local governmental and demonic pressure. Jesus knew them and their perilous situation. He was there with them.
▣ "where Satan's throne is" There have been several possible interpretations of this phrase:
1. It could refer to the large throne of Zeus which was located in Pergamum.
2. It could refer to the god of healing, Asclepios, whose symbol was a serpent.
3. It seems that the whole city looked like a giant throne because of the Acropolis which stood hundreds of feet above the city itself.
4. It could be a reference to the Concilia, the local organization to promote emperor worship, which was very powerful in Pergamum.
Because of the historical context, either #1 or #4 seems best.
▣ "you hold fast My name" This is a present active indicative. It shows the significance of the name as representing the character of a person. Believers trust by calling on His name (cf. John 1:12; 3:18; Rom. 10:9-13) and worship by calling on His name (cf. Gen. 4:26; 12:8; 26:25) and persevere by calling on His name (cf. John 17:11-12).
SPECIAL TOPIC: THE NAME OF THE LORD
▣ "and did not deny My faith" This is an aorist middle (deponent) indicative. During these early centuries of Christianity, and even today in certain societies, there was a real temptation to save one's prosperity or life by denying faith in Christ during physical or judicial trials. The church has always struggled with how to handle these apostates.
SPECIAL TOPIC: FAITH (PISTIS [noun], PISTEUŌ, [verb], PISTOS [adjective])
▣ "Antipas, My witness" We know nothing about this man. The title given him is the same that was used for Christ in 5:1. The term "witness" can mean "martyr" (cf. 11:3; 17:6). Tertullian said that Antipas was roasted in a brazen bull, but this is simply later tradition.
2:14 "yet I hold it somewhat against you" Jesus had a negative statement for six of the seven churches. Righteous living in some areas does not excuse sin in others!
▣ "because you have there some who hold to the teaching of Balaam" Balaam was a prophet of God (cf. Num. 24:2) who was lured into helping to compromise the people of Israel (cf. Num. 22-25 and 31:16). He is condemned in both the OT and the NT (cf. Num. 31:16; II Pet. 2:15; Jude 11).
It is possible that the name Balaam in Hebrew meant "conqueror of the people" and the name Nicolaitans may have meant the same thing in Greek (Nicodemus of John 3 also has a similar meaning). This would identify these two groups as to their immoral practices (cf. Jezebel, 2:20).
▣ "who kept teaching Balak to put a stumbling block before the sons of Israel" Balaam's suggestion to Balak, King of Moab, was to involve the children of Israel in the fertility worship of Ba'al (cf. Num. 25:1-3). There was a continuing cultural temptation to the sexual worship practices of first century pagans.
SPECIAL TOPIC: ISRAEL (THE NAME)
▣ "to eat things sacrificed to idols and to commit acts of immorality" These two sins involved pagan worship practices (cf. Num. 25:1-3 and 31:16). Not only were there pagan meals where the food was sacrificed to idols (cf. I Cor. 8:1-13), but often sexual immorality was the normal and expected worship practice at these pagan assemblies. Human sexual activity was a supposed means of assuring the health and fertility of herds, crops, and society.
2:15 "you also have some who in the same way hold the teaching of the Nicolaitans" Because of the similarity of the teachings of Balaam, the Nicolaitans (cf. 2:6), and Jezebel (cf. 2:20), all three of these refer to pagan, idolatrous worship practices. Believers must not revert to, or compromise with, the pagan cultures.
2:16 "Therefore repent" See note at 2:5.
▣ "or else I am coming to you quickly, and I will make war against them with the sword of My mouth" This is an aorist active imperative. There is an ongoing emphasis concerning repentance (cf. 2:5,16,22; 3:3,19). The coming could refer to temporal judgment against the church or to the Second Coming of Christ to judge the world. It is significant that the church as a whole was called on to repent (cf. 3:20; II Chr. 7:14) because of the sins of some; if they did not, the consequences were corporate discipline! See Special Topic: Soon Return at 1:2.
2:17 "to him I will give some of the hidden manna" Manna was God's supernatural provision for the children of Israel during the Wilderness Wandering Period (cf. Exod. 16:14-15,31; Ps. 78:17-33, especially v. 24). There have been several theories proposed to interpret this cryptic phrase:
1. It could refer to the Ark of the Covenant being brought out of hiding by Jeremiah from Mt. Nebo (cf. II Maccabees 2:4-8) because it contained a jar of manna (cf. Exod. 16:32-34; Heb. 9:4).
2. It could refer to the food of the new age of righteousness (cf. II Baruch 29:8).
The exact reference is uncertain but it was obviously an allusion to the new age of the Spirit inaugurated by Christ. Some have even asserted that because of John 6:31-35, the hidden manna referred to Christ Himself. This is a good example of the difficulty in interpreting the specific details of this book which the contemporary hearer understood, but the exact reference has since been lost.
▣ "and I will give him a white stone" This stone, also called Tessera, had many usages in the Ancient Near East.
1. it could be used for a ticket to special banquets
2. it could be used to vote for acquittal by a jury
3. it could be used as a symbol of victory for an athlete
4. it could be used to show the freedom of a slave.
In this context, #1 seems to be the best, referring to the Messianic Banquet (a common theme in Jewish apocalyptic literature).
▣ "and a new name written on the stone which no one knows but he who receives it" This new name seems to be a symbol of the New Age or a title for the Messiah (cf. Isa. 56:5; 62:2; 65:15; see SPECIAL TOPIC: MESSIAH at 1:1). This new name is mentioned often in the book of the Revelation (cf. 3:12; 14:1; 19:12,13,16; 22:4).
NASB (UPDATED) TEXT: 2:18-29
18"And to the angel of the church in Thyatira write: The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this: 19'I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. 20'But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols. 21'I gave her time to repent, and she does not want to repent of her immorality. 22'Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. 23'And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. 24'But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them—I place no other burden on you. 25'Nevertheless what you have, hold fast until I come. 26'He who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; 27and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father; 28 and I will give him the morning star. 29'He who has an ear, let him hear what the Spirit says to the churches.'
2:18 "The Son of God" It was very common to refer to Jesus as "Son." The most common title using this metaphor was "Son of man," which was Jesus' self-chosen title. The other term was "Son of God" which was a common designation for Jesus in John's writings (cf. John 1:34,49; 5:25; 9:35; 10:36; 11:4,27; 19:7; 20:31; I John 3:8; 4:15; 5:5,10,12,13,20). A third use of "son" is found in the book of Hebrews (cf. 1:2; 3:6; 5:8; 7:28) where Jesus is contrasted with a servant (i.e., Moses, the prophets). He is a full family member with the Father.
This is not one of the descriptive phrases from chapter 1. This term, like "virgin-born," was used sparingly by NT authors probably because of the possible misunderstanding of pagan hearers, who would immediately relate these terms to their usages in the pagan pantheons. The Homeric gods and goddesses often were sexually active with humans, producing special offspring.
▣ "who has eyes like a flame of fire, and His feet are like burnished bronze" This was another title for Jesus taken from 1:14,15. It is an allusion to Dan. 10:6 showing Jesus' heavenly origin. It is possible that it was used in connection with Thyatira because this city was famous for its bronzeware.
2:19 This verse is Jesus' acknowledgment of the ministry of the believers at Thyatira. They were active in kingdom work and getting even more active. This affirmation, however, did not excuse the heresy of v. 20.
2:20 "But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess" This is an allusion to the Jezebel of I Kgs. 16:31-33; II Kgs. 9:21-22. Alexandrinus (MSS A) adds "Thy" before Jezebel, which implied that she may have been the wife of the pastor of this church or an active church leader. But this is speculation. Her teachings (cf. v. 20c) were similar to the Balaamites in v. 14b and the Nicolaitans in v. 15.
Jezebel was not rejected because she was a woman prophetess. There are many biblical examples of godly women leaders.
1. Miriam, Exod. 15:20
2. Deborah, Judges 4:4
3. Huldah, II Kings 22:14
4. Anna, Luke 2:36
5. Philip's daughters, Acts 21:9
6. Phoebe, Romana 16:1
SPECIAL TOPIC: WOMEN IN THE BIBLE
2:21 God's mercy and patience as well as His justice are evident in vv. 21-23 (cf. Rom. 2:5).
2:22 "I will throw her on a bed of sickness" This is sarcasm related to her bed of adultery (teachings about immorality).
▣ "great tribulation" See SPECIAL TOPIC: TRIBULATION at 2:9 and the big end-time one at 7:14.
▣ "unless they repent of her deeds" This is a third class conditional, which referred to potential future action but with an element of contingency.
2:23 "and I will kill her children" This does not refer to literal children, but to her followers (cf. 2:22; II John v. 1).
▣ "and all the churches will know" This shows that the seven letters were to be read and the truth applied by all the churches, then and now. For "church" see Special Topic at 1:4.
▣ "I am He who searches the minds and hearts" The Bible asserts that God knows the motives and thoughts of all humans (cf. Ps. 7:9, 26:2; 39:1; Pro. 24:12; Jer. 11:20; 17:10; Luke 16:15; Acts 1:24; Heb. 4:12-13; 8:27).
▣ "and I will give to each one of you according to your deeds" This spiritual truth is presented so clearly in Gal. 6:7. We reap what we sow. This principle does not imply a salvation by human effort (cf. Eph. 2:8-9), but that those who have met God in Christ will live godly, loving, serving lives (cf. 3:12; Matt. 25:1-46; Eph. 2:10).
This is a spiritual principle. God is ethical-moral and so is His creation. Humans break themselves on God's standards. We reap what we sow. This is true for believers (but does not effect salvation) and unbelievers (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II cor. 5:10; Gal. 6:7-10; I Tim. 4:14; I Pet. 1:17; Rev. 2:23; 20:12; 22:12).
2:24 "the deep things of Satan" There are several theories relating to this phrase. It could refer
1. to a catch-phrase of Jezebel and her followers
2. to the Gnostic false teachers' emphasis on knowledge
3. to the initiation rites of the mystery religions of the Roman Empire
4. in an antithetical way, to "the deep things of God" (cf. Rom. 11:33; I Cor. 2:10; Eph. 3:18)
▣ "I place no other burden on you" This is an affirmation of the true believers in the city of Thyatira. They had an active, aggressive faith (cf. v. 19).
2:25 "hold fast until I come" Christ's followers must persevere (cf. v. 20) amidst persecution, heresy and apathy. This is a command (aorist active imperative). Jesus is on His way; He is coming soon (cf. 2:16; 22:7,20). This is the hope and encouragement of every generation of Christians.
2:26-27 This is an allusion to Psalm 2:8-9, possibly with Isa. 30:14 and Jer. 19:11 added in. Jesus is the Messianic king. His kingdom is coming in worldwide power and consummation. It will be worth it all when His followers see Him!
2:26 "nations" The use of this term from the OT implies that it refers to those outside the covenant of YHWH (the exception is 7:9). It becomes a way of referring to godless, wicked peoples (cf. 2:26; 5:9; 10:11; 11:2,9,18; 12:5; 13:7; 14:6,8; 16:19; 17:15; 18:3,23; 19:15; 20:8).
2:27 "I also have received authority from my Father" Jesus has already been given all authority (cf. Psalm 2; Matt. 28:18; Phil. 2: 9-11). Jesus' kingdom was present, but not consummated.
The OT quote in verse 27 is from Ps. 2:8 which initially referred to the Messiah (cf. 12:5; 19:15), but here it is used for believers who put their trust in Jesus Christ. They reign with Him. See Special Topic at 5:10.
2:28 "and I will give him the morning star" There have been several possible interpretations of this phrase:
1. it referred to a metaphor for Christ (cf. Rev. 22:16)
2. it referred to intimate knowledge and fellowship with Christ (cf. II Pet. 1:19)
3. it referred to resurrection (cf. Dan. 12:3)
4. it referred to the military Messiah mentioned in Num. 24:17
5. it referred to the joy of God's people (cf. Job 38:7)
6. it referred to a phrase used of Satan in Isa. 14:12, but now for Christ
2:29 See note at 2:7.
NASB (UPDATED) TEXT: 3:1-6
1To the angel of the church in Sardis write: "He who has the seven Spirits of God and the seven stars, says this: 'I know your deeds, that you have a name that you are alive, but you are dead. 2Wake up, and strengthen the things that remain, which were about to die; for I have not found your deeds completed in the sight of My God. 3So remember what you have received and heard; and keep it, and repent. Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. 4But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. 5He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My father and before his angels. 6He who has an ear, let him hear what the spirit says to the churches.'"
3:1 "church" See Special Topic at 1:4.
▣ "He who has the seven Spirits of God and the seven stars" This phrase is another allusion to the glorified Christ (cf. 1:4,16,20). The seven stars refer to the churches and her leaders in 1:20; the seven spirits may be a related metaphor because in 4:5 they are related to the seven lampstands, which are also mentioned in 1:20 as referring to the churches. These seven spirits of God are also mentioned in 5:6 as part of the description of the lamb. See Special Topic: The Seven Spirits at 1:4.
▣ "I know your deeds" Jesus was aware of the strengths and weaknesses of His churches (cf. 2:2,19; 3:1,8,15).
NASB, NKJV"that you have a name that you are alive"
NRSV"that you have a name of being alive"
TEV"that you have a reputation of being alive"
NJB"how you are reputed to be alive"
This was a devastating revelation. They thought they were right with God, spiritually pleasing to Him (cf. Isa. 29:13; Rom. 2:19-20; Col. 2:16-23; II Tim. 3:5), but they were not!
3:2
NASB, NRSV,
TEV, NJB"Wake up"
NKJV"Be watchful"
This is a present middle (deponent) imperative (with a present active participle), literally "be thou continually watching." It is the first of five present imperatives found in verses 2 and 3. Jesus commands His church to keep watching!
NASB, NKJV"strengthen the things that remain"
NRSV"strengthen what remains"
TEV"strengthen what you still have"
NJB"put some resolve into what little vigor you have left"
This is an aorist active imperative. They were to act now and continue to act to preserve what remained of their dying faith.
▣ "for I have not found your deeds completed in the sight of My God" The first verb is a perfect active indicative. They may have looked spiritual (cf. Isa. 29:13), but they were much like the religious people mentioned in Matt. 7:21-23 and Col. 2:16-23.
The term "completed" is a perfect passive participle meaning "mature, perfect, equipped for the assigned task." They had not allowed God to complete what faith had started (cf. Phil. 1:6).
3:3 "remember what you have received and heard" This is a present active imperative followed by a perfect active indicative and an aorist active indicative. This relates to the gospel which they heard and continued to receive. Christianity is not a decision only, but a lifestyle relationship. It involves believing a message and receiving a person. It results in a changed and changing life of repentance (aorist active imperative, v. 3b) and obedience (present active imperative, v. 3b).
▣ "keep it" This is a present active imperative which is an ongoing command.
▣ "repent" This is an aorist active imperative which implies a complete repentance. See note at 2:5.
▣ "Therefore if you do not wake up" This is a third class conditional sentence like 2:22. The action is potential, contingent on their response to Jesus' commands, but not assured.
▣ "I will come like a thief" This is often used of the Second Coming (cf. Matt. 24:43-44; Luke 12:39-40; I Thess. 5:2,4; II Pet. 3:10; Rev. 16:15). However, in this context it seems to refer to a temporal judgment of this church.
3:4 "a few people in Sardis who have not soiled their garments" The putting on and taking off of clothing was used as a metaphor of the Christian life (cf. Eph. 4:22,24,25,31; Col. 3:8,10,12,14; Heb. 12:1; James1:21; I Pet. 2:1). Some believers had not compromised with pagan culture.
▣ "they will walk with Me in white" White clothing is used as a symbol of purity or victory in vv. 4,5,18; 6:11; 7:9,13-14; 19:14. The term "walk" is often used as a metaphor of the Christian life (cf. 3:5; 21:24; I John 1:6,7; 2:6,11; III John 3-4).
3:5 "He who overcomes" Four things will be given to the one who overcomes.
1. they will walk with the Messiah, v. 4
2. they will be clothed in white
3. their names will never be blotted out of the book of life
4. the Messiah will acknowledge them as His own in the presence of the Father and His angels
See Special Topic on Perseverance at 2:2.
▣ "I will not erase his name from the book of life" This is a strong Double negative. When citizens died, their names would be erased from the rolls of their city but God will never erase believers from His rolls.
This metaphorical phrase "the book of life" is also found in Rev. 20:12-15, where two books are mentioned:
1. the book of life which is made up of the names of God's people (cf. Exod. 32:32-33; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev 13:8; 17:8; 20:12,15; 21:27)
2. the book of deeds or remembrances which records the deeds of both the wicked and righteous (cf. Ps. 56:8, 139:16; Isa. 65:6; Mal. 3:16)
For "book" see notes at 5:1.
▣ "I will confess his name before My Father and before His angels" As believers confess Christ ("call on His name," cf. Rom. 10:9-13), He also confesses them before the Father (cf. Matt. 10:32; Luke 12:8).
"Confess" is the Greek term exomulogeō. It was used in three senses:
1. to publically confess sins to God and others present (cf. Matt. 3:6; Mark 1:5; Acts 19:18; James5:16)
2. to publically confess faith in Christ (cf. Phil. 2:1; and possibly Rom. 14:11)
3. to publically praise God (cf. Matt. 11:25; Luke 10:21; Rom. 14:11 {Isa. 45:23}; 15:9 [Ps. 18:49])
The related Greek word homologeō was used in similar ways:
1. to acknowledge sin (cf. I John 1:9)
2. to acknowledge faith in Christ (cf. Matt. 10:32; Luke 10:32; John 9:22 [negatively, John 1:20; 12:42])
3. to affirm a belief in something (cf. Acts 23:8; 24:14; Heb. 11:13)
3:6 See note at 2:7.
NASB (UPDATED) TEXT: 3:7-13
7"And to the angel of the church in Philadelphia write: He who is holy, who is true, who has the key of David, who opens and no one will shut, and who shuts and no one opens, says this: 8'I know your deeds. Behold, I have put before you an open door which no one can shut, because you have a little power, and have kept My word, and have not denied My name. 9Behold, I will cause those of the synagogue of Satan, who say that they are Jews and are not, but lie—I will make them come and bow down at your feet, and make them know that I have loved you. 10Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that hour which is about to come upon the whole world, to test those who dwell on the earth. 11I am coming quickly; hold fast what you have, so that no one will take your crown. 12He who overcomes, I will make him a pillar in the temple of My God, and he will not go out from it anymore; and I will write on him the name of My God, and the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God, and My new name. 13He who has an ear, let him hear what the Spirit says to the churches.'"
3:7 "He who is holy, who is true" Verse 7 is a series of four descriptive clauses describing Jesus with titles for YHWH. "Holy" was used 30 times in Isaiah to describe YHWH. John usually substituted the term "righteous" (cf. 15:3; 16:7; 19:2). "True" was often used of YHWH (cf. Isa. 65:16; Jer. 10:10; I John 5:20; Rev. 15:3; 16:7; 19:2). The first two, "holy" and "true," are used again of God in Rev. 6:10. The term "true" in Greek meant "true as over against false," but in Hebrew it meant "faithful or trustworthy." Jesus is surely both (cf. 3:14; 19:11; 21:5; 22:6).
▣ "who has the key of David" This is an allusion to the royal Davidic Messiah of II Samuel 7, but particularly of Isa. 22:22, from where this exact imagery is drawn.
▣ "Who shuts and no one opens" This refers to the preaching of the gospel (see note at v. 8).
SPECIAL TOPIC: USE OF "DOOR" IN THE NT
3:8 "I have put before you an open door which no one can shut" This is a perfect active indicative and a Perfect passive participle. This refers to either
1. preaching opportunities (keys, cf. Matt. 16:19)
2. entrance into the Messianic banquet (clothed in white, cf. v. 4)
3. a divine opportunity for service (cf. Acts 14:27; I Cor. 16:9; II Cor. 2:12; Col. 4:3)
▣ "because you have a little power" This is the first of three reasons why Jesus opened such a wonderful door of opportunity. This is the only one of the seven churches to which Jesus had nothing negative to say.
▣ "and have kept My word" The verb tense (aorist active indicative) implies a particular time of persecution or a decisive act of obedience. They had "little faith," but they used it well!
▣ "and have not denied My name" This may be a reference to the persecution caused by the demands of the Concilia, local supporters of the Emperor worship (cf. 2:13).
3:9 "I will cause those of the synagogue of Satan," This may refer to Jewish opposition to the gospel. The Church, not unbelieving Jews, is the true people of God.
▣ "I will make them come and bow down at your feet" This is an allusion to Isa. 45:14; 49:23; 60:14, which initially spoke of the Gentiles coming into the Jewish nation, but because these so-called Jews rejected the Messiah they would come to bow to these Gentile believers to show God's love to them (cf. Isa. 43:4,9). This is a good example of how the NT in general, and John in particular, has modified the OT prophecies concerning Israel. John uses a text that originally saw the Gentiles coming to a restored Jerusalem to worship YHWH, but in the new age of righteousness this geo-political image is expanded to include a believing world (Jew and Gentile) having unbelieving Jews come and bow down! This universalization of Israel and Jerusalem shows that Revelation, far from substantiating a literal fulfillment of OT prophecies to a Jewish nation, has transformed them (cf. Eph. 2:11-3:13). This is the "mystery of the gospel hidden from the ages"!
3:10
NASB"Because you have kept the word of My perseverance"
NKJV, NJB"Because you have kept My command to persevere"
NRSV"Because you have kept my word of patient endurance"
TEV"Because you have kept my command to endure"
This may be a reference to John 8:51 or 17:6. Jesus is not promising to keep His church from persecution because in the letters to the seven churches persecution, even death, was occurring.
Verse 10 refers to a world-wide judgment of God on unbelievers. It is crucial to distinguish between the "tribulations" believers endure in faith and "the wrath of God" that falls on an unbelieving world.
Interpreters differ over how the church will be spared amidst this eschatological judgment:
1. some see the church as going through it protected by God (cf. John 17:15)
2. others see this as pointing toward a secret rapture of believers before this period
I prefer #1. God's people were not spared persecution and death during the first few centuries in a Greco-Roman culture or the continuing persecution and death as the gospel spread, nor will they be spared the end-time birth pains of the New Age. Persecution has always purged and strengthened the church!
The literary unit of chapters 2-3, in which the Church experiences persecution, is followed by the literary unit of heaven, in which the martyred Church prays for revenge. This "wrath of God" is given in stages of severity (seals-1/4, trumpets-1/3, bowls–total destruction), each stage given for the purpose of calling the lost to salvation. God's ultimate wrath, the second death, the lake of fire (cf. Revelation 20), is no longer for redemption, but is totally punitive.
The persecuted church becomes the victorious church and the persecuting unbelievers experience persecution! God is in control! See Special Topic: Perseverance at 2:2.
▣ "to test those who dwell on the earth" This phrase is used repeatedly throughout to refer to a settled state of rebellion by unbelievers (cf. Rev. 6:10; 18:13; 1:10; 12:12; 13:8, 12, 14; 17:8). God wants them to repent and believe (cf. I Tim. 2:4; II Pet. 3:9), but they will not, even amidst the expanding judgments of the seals, trumpets, and bowls. See Special Topic: Greek Terms for Testing at 2:2.
3:11 "I am coming quickly" This is a continuing emphasis upon the immediacy of the Lord's coming (cf. 1:1, 3; 2:16; 22:7,12,20). The early church expected the immediate return of the Lord. This is the hope of every generation of Christians. See Special Topic: Soon Return at 1:3.
▣ "hold fast what you have" This is a present active imperative, meaning "continue to hold fast" as the aorist active imperative of 2:25 focused on a decisive act of holding fast (see Special Topic at 2:2). As believers hold on to God, He will hold on to them (cf. Gal. 6:9). This is the covenant relationship of God's sovereignty and mankind's mandated response!
Salvation is an initial decision of repentance and faith (cf. Mark 1:15; Acts 3:16,19; 20:21) followed by lifestyle repentance and faith, obedience, service, and perseverance. All of these items are necessary for mature Christianity.
▣ "crown" This is another reference to the stephanos crown mentioned in 2:10. It was a reward for faithfulness.
3:12 "He who overcomes" See note at 2.2.
▣ "I will make him a pillar in the temple of My God" Philadelphia was in an earthquake area; the metaphor of a pillar conveyed the concept of stability. Prominent citizens' names were inscribed on the pillars of the temples in Philadelphia. The term "temple" here is a term (naos) from the verb "to dwell" and was used of the place where deity's very presence dwelt. The overcoming believers will never have to leave God's presence (cf. Ps. 23:6; 27:4-6).
This may be a metaphor because apparently there will be no temple in the new age (cf. 21:22).
▣ "I will write on him the name of My God" Notice the five-fold repetitions of "My" in v. 12. This is a wonderful acknowledgment of intimacy with God. The name symbolized ownership (cf. 7:3; 14:1; 22:4).
▣ "the new Jerusalem. . .new name" Revelation picks up on the prophecies of Isaiah.
1. new things, 42:9; 43:19; 48:6 (Rev. 21:5)
2. new song, 42:10 (Rev. 5:9; 14:3)
3. new name, 62:2; 65:15 (Rev. 2:17)
4. new heaven and new earth, 65:17; 66:22 (Rev. 3:12; 21:1).
The new heavenly city, Jerusalem, is also prophesied in Isaiah: 40:2,9; 41:27; 44:20,28; 52:1,2,9; 62:1,6,7; 65:18,19; 66:10,13,20 (Rev. 21:2,10). It is the metaphor for the presence of God among His people. The OT prophecies have been universalized. New Jerusalem is not a city in Palestine, but the promise of a new age of righteousness.
3:13 See note at 2:6.
NASB (UPDATED) TEXT: 3:14-22
14"To the angel of the church in Laodicea write: The Amen, the faithful and true Witness, the Beginning of the creation of God, says this: 15'I know your deeds, that you are neither cold nor hot; I wish that you were cold or hot. 16So because you are lukewarm, and neither hot nor cold, I will spit you out of My mouth. 17Because you say, "I am rich, and have become wealthy, and have need of nothing," and you do not know that you are wretched and miserable and poor and blind and naked, 18I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see. 19'Those whom I love, I reprove and discipline; therefore be zealous and repent. 20Behold, I stand at the door and knock; if anyone hears My voice and opens the door, I will come in to him and will dine with him, and he with Me. 21He who overcomes, I will grant to him to sit down with Me on My throne, as I also overcame and sat down with My Father on His throne. 22He who has an ear, let him hear what the Spirit says to the churches.'"
3:14 "The Amen" This is an allusion to a title of YHWH, "the God of the Amen," in Isa. 65:16. The term "Amen" is a form of the OT word for "believe" or "faith" (cf. Gen. 15:16; Hab. 2:4). It usually emphasized faithfulness or trustworthiness (cf. 1:6; II Cor. 1:20). See Special Topic at 1:6.
▣ "the faithful and true Witness" This may be another phrase from chapter 1 (cf. 1:5). In the Septuagint both of these adjectives are used to refer to YHWH. It is possible that emeth, which is the Hebrew word for "faith," "believe" or "trust," was translated as pistos (faithful) and alētheia (truth). These two Greek terms are used often in Revelation for Jesus (cf. 3:14; 19:11; 21:5; 22:6).
NASB, NKJV"the Beginning of the creation of God"
NRSV"the origin of God's creation"
TEV"the origin of all that God has created"
NJB"the Principle of God's creation"
This is an allusion to both Gen. 1:1 and John 1:1. The terms "beginning" (Hebrew, bereshith) and "origin" (Greek, archē) have two connotations: (1) start or (2) origin, source.
This phrase was used in the Arian/Athanasius (Trinitarian) controversy of the fourth century and is an allusion to Pro. 8:22-31. Wisdom was YHWH's first creation and through wisdom all else was created. This was probably the origin of John's use of "logos" in his Gospel (cf. John 1:1). This is one of the strongest passages on the pre-existence of Christ (cf. John 1:1; 8:57-58; II Cor. 8:4; Phil. 2:6-7; Col. 1:17), and also of Christ being the Father's agent in creation (cf. John 1:3; I Cor. 8:16; Col. 1:15,18; Heb. 1:2).
3:15 "you are neither cold nor hot" This may be an allusion to the lukewarm water that the people of this city had to drink because of the local hot springs. A similar charge is made against the church of Sardis (cf. 3:1).
3:16 "I will spit you out of My mouth" The warnings of 2:5; 3:3,16,17 are shocking when it is realized that they are addressed to the visible churches of the first century. This is not the loss of salvation, but the loss of effective ministry (cf. 3:19; Heb. 12:5-13).
3:17 "Because you say, 'I am rich, and have become wealthy, and have need of nothing'" Verses 17 and 18 are a historical allusion to Laodicea as a center of banking, a center for dyed wool, and a center for eye salve. The tragedy of their prosperity was that they thought they had so much when they had so little (cf. 3:1).
3:18 "buy from Me" This may be an allusion to Isa. 55:1-3, where God's offer of salvation was free, but described as a cost.
▣ "white garments" See note at 3:4.
▣ "that the shame of your nakedness will not be revealed" In the OT nakedness was a sign of defeat, judgment, and poverty.
3:19 "I reprove" This Greek term elegchō is used in the sense of "to expose and thereby to heal or correct" (cf. John 3:20; Eph. 5:11-14).
▣ "and discipline" Being disciplined by God is a sign that we are members of His family (cf. Job 5:17; Pro. 3:12; Ps. 94:12; Heb. 12:6).
▣ "be zealous" This is a Present active imperative. It is from the same word root as "hot" or "boiling" (zestos) used in 3:15-16. Knowing and serving God must be a flaming passion and lifestyle.
▣ "and repent" This is an aorist active imperative. There is a recurring insistence throughout these seven letters that Christians, not just unbelievers, must repent and return to Christ for maturity, stability, and joy (cf. 2:5, 16, 22; 3:3, 19). Repentance is a lifestyle, not only an initial action!
3:20 "I stand at the door and knock" This is a Perfect active indicative, "I stand and continue to stand at the door" followed by a present active indicative "and continue to knock." Although this church received no word of praise, it did receive a warm invitation. This is not the invitation to become a Christian, but rather an invitation for the church members to return to vital fellowship with Christ. This verse is often used out of context to refer to evangelism.
The metaphor of "a door" was used in the Gospels (cf. Mark 13:28-29; Luke 12:36) as a way of referring to the nearness of Christ's coming. See Special Topic: Door at 3:7.
▣ "if anyone hears My voice and opens the door" This is a Third class conditional sentence implying potential but not certain action. In many parts of the world knocking is accompanied by a verbal greeting. Notice the volitional element; the person/church must respond and open the door. This is the covenantal aspect of all of God's relationships with humans. He takes the initiative, He sets the agenda, but humans must respond. Also, notice that the response is not just initial but continual. Salvation is not a product, but a lifestyle relationship. It has its ups and downs, but the existential fellowship is sure!
▣ "I will come in to him and will dine with him, and he with Me" This is an allusion to the peace offering (cf. Leviticus 3, and 7), a time of fellowship where God symbolically ate with the offerer. Others see this as a reference to the eschatological Messianic banquet.
The term used here for a meal is the one used for the meal at the end of the day, which was the major time of family fellowship and companionship. In the East eating has always been a sign of covenant, friendship, and fellowship.
3:21 "I will grant to him to sit down with Me on My throne," This is a powerful image of intimate fellowship and inclusion. There are many allusions in the NT to believers' reigning with Christ (cf. 2:26, 27; Luke 22:30; Matt. 19:28; I Cor. 6:2 ff; II Tim 2:12; Rev. 20:4). Revelation 22:5 implies Christians' eternal reign with Christ. See Special Topic on Reigning in the Kingdom of God at 5:10.
▣ "as I also overcame and sat down with My Father on His throne" It is wonderful to know that Jesus has already overcome the world (cf. John 16:33; Eph. 1:21-22) and that He is already seated at the Father's right hand (cf. Eph. 1:20; I John 2:1 and Rev. 22:1) and that He wants us to join Him in His victory!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why does John's prophecy of the end-times begin with a letter to seven (and only seven) churches in Asia Minor?
2. Why does each letter begin with a description of Christ from chapter 1?
3. How do these letters relate to the Church today?
4. How do you interpret these strong warnings addressed to these churches?
5. How does the doctrine of "once saved, always saved" relate to the warnings and call to perseverance in these letters?
6. Why is 3:20 not a salvation promise?
7. How is the next literary unit related to the letters to the seven churches? Will God spare the end-time believers from persecution, but not the believers of the first century?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Heavenly Worship | The Throne Room of Heaven | Visions of the Glory of God and of the Lamb | Worship in Heaven | God Entrusts the Future of the World to the Lamb |
4:1-6a | 4:1-11 | 4:1-6a | 4:1-6a | 4:1-11 |
4:6b-11 | 4:6b-11 | 4:6b-8 | ||
4:9-11 | ||||
The Scroll and the Lamb | The Lamb Takes the Scroll | The Scroll and the Lamb | ||
5:1-14 | 5:1-7 | 5:1-5 | 5:1-5 | 5:1-5 |
Worthy is the Lamb | 5:6-10 | 5:6-10 | 5:6-10 | |
5:8-14 | ||||
5:11-14 | 5:11-14 | 5:11-14 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. These two chapters form a literary unit; chapter 4 shows God as Creator (the connotation of Elohim, God as creator, provider, and sustainer of all life, cf. Psalm 104) and chapter 5 shows God's Lamb (Jesus) as Redeemer (the connotation of YHWH, God as Savior, Redeemer, and covenant-making God, cf. Psalm 103). The larger literary context continues through the opening of the seven seals. However, the seals themselves begin in chapter 6 and continue through 8:1.
B. Chapter 4 forms a central theme (the secure glory and rule of YHWH) of the book of the Revelation. This heavenly throne scene is similar to the heavenly tabernacle of Hebrews 8 and 9. This motif (God's heavenly glory) forms the central goal of early Jewish mysticism.
C. The book of the Revelation is not primarily the how and when of the Second Coming; it is primarily the sovereignty of God in human history. These two chapters are essential in understanding the remainder of the book and its purpose!
D. It is obvious from these two chapters that John was using apocalyptic language to describe spiritual truth. John used imagery from OT apocalyptic passages, particularly Ezekiel, chapters 1 and 10; also 2:9,10; Daniel 4; 7:13-14 and also innumerable references to Jewish intertestamental apocalyptic writings, such as I Enoch. If this is true then it is extremely inappropriate to force Revelation into a literal, totally historical interpretive grid, especially when we force the events of our day, our culture, our geographical setting into the details of an ancient apocalyptic book. This is not to imply in any sense that Revelation is not true. It was not meant to be interpreted like historical narrative; a better hermeneutical model may be the parables of Jesus (see Fee and Stuart, How To Read The Bible For All Its Worth, p. 256)!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 4:1-11
1After these things I looked, and behold, a door standing open in heaven, and the first voice which I had heard, like the sound of a trumpet speaking with me, said, "Come up here, and I will show you what must take place after these things." 2Immediately I was in the Spirit; and behold, a throne was standing in heaven, and One sitting on the throne. 3And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance. 4Around the throne were twenty-four thrones; and upon the thrones I saw twenty-four elders sitting, clothed in white garments, and golden crowns on their heads. 5Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God; 6and before the throne there was, something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind. 7The first creature was like a lion, and the second creature like a calf, and the third creature had a face like that of a man, and the fourth creature was like a flying eagle. 8And the four living creatures, each one of them having six wings, are full of eyes around and within; and day and night they do not cease to say, "Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come." 9And when the living creatures give glory and honor and thanks to Him who sits on the throne, to Him who lives forever and ever, 10the twenty-four elders will fall down before Him who sits on the throne, and will worship Him who lives forever and ever, and will cast their crowns before the throne, saying, 11"Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created."
4:1
NASB, NKJV"after these things I looked"
NRSV"after this I looked"
TEV"at this point I had another vision and saw"
NJB"then, in my vision, I saw"
This grammatical formula, with a slight variation, is also found in 7:1,9; 15:5; 18:1 and possibly 19:1. These is a series of visions. Most OT prophetic visions were covenantally conditioned, emphasizing the "if. . .then" of God's covenant with Israel. Israel's current faith determined her future fate. This is also true of John's visions in the Revelation.
1. Jesus' words to the seven churches are conditional. Their response to His warning determined their future.
2. The judgments of the seals and trumpets are also conditional. God wants unbelievers to repent and turn to Him.
As in the OT, God's universal redemptive plan (cf. Gen. 3:15; 15:12-2; 17:1-8, also note Acts 2:23; 3:18; 4:28; 13:29) is unconditional based on His promises but also conditional (cf. Gen. 12:1; Revelation 2-3) on human covenantal response . This universal redemptive plan is revealed in the heavenly scenes of chapters 4 and 5.
SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN
▣ "a door standing open in heaven" This is a perfect passive participle, meaning that the door was opened by deity (passive voice) and remained open (perfect tense). This is another way of expressing God's revelation of Himself to mankind. It is very similar to 19:11; Ezek. 1:1; Matt. 3:16; John 1:51 and Acts 7:55-56. See Special Topic at 3:7.
The word "heaven" is used more than 50 times in John's writings and always in the singular except for one time in 12:12. The exact meaning of this change, from the singular to the plural, is theologically uncertain. The rabbis discussed whether there were three or seven heavens (cf. 2 Cor. 12:2). John focuses on one heaven, wherein God dwells; He chooses to let us see into His realm. Though there is chaos on earth, there will be none in heaven.
SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN
▣ "and the first voice which I had heard, like the sound of a trumpet" A voice like a trumpet was mentioned in 1:10 (see note). At first this implies Jesus speaking, but because chapters 4 & 5 are a literary unit and Jesus is not introduced until 5:5,9-10,12,13, this probably refers to a revealing angel (very characteristic of apocalyptic literature). An angel's voice and a trumpet blast are related in Paul's description of the Second Coming (cf. 1 Thess. 4:16).
▣ "come up here" Dispensationalists have assumed that this is the secret rapture of the Church because of their presuppositional understanding of the book of the Revelation (all OT prophecies must be literally fulfilled; the church and Israel are totally separate; the church will be secretly raptured to heaven so that OT prophecies can be fulfilled to an earthly Israel). Often this interpretation is supported by an argument from silence, since the word "church" does not appear in Revelation after chapter 3 (except in 22:10). However, there is nothing in the text to imply that anyone but John was called up to heaven.
Because of the "lightning" and "thunder" of v. 5, this may be an allusion to Moses being called up (cf. Exod. 19:20,24) on Mt. Sinai to receive God's revelation (cf. Exodus 19-20, esp. 19:16,19).
Also notice the mention of God's voice like a loud trumpet in Exod. 19:19 (see Special Topic: Horns Used in Israel at 1:10).
▣ "what must take place after these things" This phrase may be an allusion to Dan. 2:29,45. If so, it refers to historical events in a series, not future events. Revelation is not things in the first century and things in a far distant future century, but events that:
1. recur in every age (cf. Matt. 24:4-14)
2. reflect the whole period between Christ's first coming and His second coming (the seven literary units of the book)
This phrase is similar to 1:1. God's word and will must (dei) come to pass. Here the time element (i.e., shortly) is left out, but the certainty remains. God will accomplish His redemptive plan!
4:2 "Immediately I was in the Spirit" John is described as being in the Spirit in 1:10; 17:3 and 21:10. This may be similar to what happened to Ezekiel in Ezek. 8:1-4; 11:1, to Jesus in Matt. 4:8; to Philip in Acts 8:39-40, and to Paul in 2 Cor. 12:1-2. Whether this is a spiritual trance or a physical transportation is uncertain.
▣ "a throne was standing in heaven, and One sitting on the throne" The term "throne" (thronos) is used over 47 times in this book. God's reign is the central motif of this heavenly vision (chapters 4 & 5). The throne is a symbolic, apocalyptic way of showing that YHWH is in control of all history. God is a spiritual, eternal, personal spirit; He does not sit on a throne (see Special Topic at 2:1)!
One purpose of the genres of prophecy and apocalyptic is God's knowledge and control of future events. All history is known and purposeful (telos, cf. Matt. 24:14; 1 Cor. 15:24-28).
The throne is described as "was standing." This imperfect tense can have two meanings: (1) it has always stood or (2) it was just set up. This may be an allusion to Dan. 7:9, "thrones were set up."
4:3 "He who was sitting was like" John is not going to describe the appearance of God because in Jewish thought, this was extremely inappropriate (cf. Exod. 33:17-23; Isa. 6:5). But he will describe the glory of God in the colors of three precious gems. Gems are also used in Ezek. 28:13 to describe heavenly (Garden of God) imagery.
NASB, NKJV,
NRSV, TEV"jasper"
NJB"diamond"
The exact color and name of gems is very uncertain in ancient literature. The names of gems and colors were changed from country to country and period to period. The jasper was the first stone found in the breastplate of the High Priest which is mentioned in Exod. 28:17-21. This stone seems to be a clear stone. It will be connected with the "sea of glass" (cf. 4:6; 15:2; 21:11,18,21). It may refer to our diamond.
NASB, NKJV"sardius"
NRSV, TEV"carnelian"
NJB"ruby"
The sardius was a blood red stone. It was the last stone on the breastplate of the High Priest. This may be an allusion to God as being the First and the Last with the emphasis on the Messianic tribe of Judah (the emerald rainbow). These two stones are listed in ancient writings as a summary of all jewels.
▣ "and there was a rainbow around the throne, like an emerald in appearance" The emerald is the stone for Judah on the breastplate of the High Priest. The emphasis of the rainbow has been greatly conjectured but there are two main theories.
1. Some see it as an allusion to Gen. 9:16, where the rainbow is a symbol of God's covenant protection and a sign that the storm is over; in the midst of judgment there was promise and mercy.
2. Others relate it to Ezek. 1:28, a symbol of the glory of YHWH.
Whether the rainbow is a sign of judgment or of covenant is uncertain, but it obviously was an unusual rainbow because it was green in color and not simply a refraction of normal light.
4:4 "Around the throne were twenty-four thrones" The reason for twenty-four thrones has been disputed.
1. some see it as connected with the orders of the Aaronic priesthood set up by David in 1 Chr. 24:7-19
2. others see it as an allusion to the heavenly council which is mentioned in 1 Kgs. 22:19; Isa. 24:23; Dan. 7:9-10,26
3. still others see it as a combination of the twelve tribes of Israel and the twelve apostles, which symbolizes the complete people of God (cf. 21:12,14)
It is surprising that this number does not occur in Jewish intertestamental apocalyptic literature.
▣ "twenty-four elders sitting" There has also been much debate about the identity of these elders. There are two major theories
1. They represent believers:
a. pictured as being clothed in white (cf. 1 Cor. 9:25; 1 Thess. 2:19; 2 Tim. 4:8; James1:12; 1 Pet. 5:4)
b. angels are never said to wear crowns and sit on thrones (cf. vv.4,10)
c. they are in lists which specifically include angels (cf. 5:11)
d. 5:9-10 in the Vulgate, Peshitta, and later the Textus Receptus includes the elders in the songs of redemption
2. They represent angels:
a. angels do wear white garments (cf. Matt. 28:3; John 20:12; Mark 16:5; Acts 1:10; Rev. 15:6 and Dan. 10:5,6)
b. these elders are always identified with the living creatures as in 5:11,14, which seem to list three different orders of angels
c. one of the elders acts as a revealing angel (cf. 5:5)
d. in Isa. 24:23 the angels of God's heavenly council are called "elders"
e. the textual evidence of 5:10 implies that the elder does not include himself in the song of redeemed humanity
▣ "golden crowns" Nowhere in Scripture are angels said to wear crowns (even the powerful angel in Daniel 10). The demonic hordes from the abyss are described as wearing something similar to golden crowns in 9:7.
4:5 "from the throne proceed flashes of lightning and sounds and peals of thunder" This is similar to Exod. 19:16-19, which describes physical phenomena that surround the presence of God on Mt. Sinai. These phrases indicate God's presence (cf. 11:19) or His judgments (cf. 8:5; 16:18).
▣ "seven lamps of fire" These appear to be seven separate lamps (torches), not one bowl with seven wicks (cf. Exod. 25:37; Zech. 4:2). They function in a way similar to all the other "sevens," referring to the very presence of God.
▣ "which are the seven spirits of God" This same phrase is used in 1:4; 3:1 and 5:6. It is often interpreted as a reference to the Holy Spirit based on 1:4, but none of the other references confirm that interpretation. This phrase seems to be equated with the churches (seven stars, 3:1; seven lamps, 4:5) or with the omnipotence and omniscience of the Lamb (5:6). See Special Topic: The Seven Spirits at 1:4.
4:6 "a sea of glass like crystal" There have been numerous theories about this phrase:
1. it refers to the laver in the Temple (cf. 1 Kgs. 7:23; 2 Chr. 4:2-6)
2. it is related to the concept of the crystal sea found in Exod. 24:9-10
3. it is part of the portable throne chariot of God in Ezek. 1:22,26; 10:1
4. it is a symbol of separation from the holiness of God (cf. 15:2).
This sea is removed in Rev. 21:1, showing the curse (cf. Genesis 3) of mankind's sin and separation has been removed. See note at 21:1.
▣ "four living creatures" These living creatures are described in vv. 6-8. They are a combination of the cherubim of Ezek. 1:5-10 and 10:1-17 and the seraphim of Isa. 6:2,3. The numbers of wings and faces vary, but it is a composite picture of these human/animal/angels which surround the throne of God (cf. 4:6,8,9; 5:6,8,11,14; 6:1,3,5,7; 7:11; 14:3; 15:7; 19:4).
▣ "full of eyes in front and behind" This may refer to the eyes of each of the four faces or it may be a biblical metaphor of God's omniscience (cf. v. 8; Ezek. 1:18; 10:12).
4:7 "lion. . .calf. . .man. . .eagle" This is an obvious allusion to Ezek. 1:6,10. In rabbinic literature these are listed as the strongest of the different orders of God's creation. Irenaeus (A.D. 120-202) used these four different faces to describe the four Gospel writers (church tradition finally settled on John, eagle; Luke, human; Mark, ox; Matthew, lion) but this is too speculative and allegorical. These composite creatures are symbolic, not literal. Knowing the OT emphasis on maintaining God's orders of creation, a composite human and animal creature would be Levitically unclean. This is not historical narrative of actual things and events, but a highly symbolic genre seeking to describe ultimate, spiritual truths; in this case God as the ever living One (vv. 8,9), the Holy One (v. 8), and the creator of all things (v. 11).
4:8 "holy, holy, holy" These living creatures are repeating the song of the seraphim in Isa. 6:2,3. This is the first of many hymns that are found in the book of the Revelation (cf. 4:8,11; 5:9-10,12,13; 7:12; 11:17-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:1-3, 6-7). Often the hymns are a means of interpreting the visions. Another symbol, like the sea of glass, it functions as a Hebrew superlative of the ultimate holiness of God.
▣ "the Lord God, the Almighty" These were three of the OT titles for God (cf. 1:8):
1. Lord = YHWH (cf. Exod.3:14; Psalm 103)
2. God = Elohim (cf. Psalm 104)
3. the Almighty = El Shaddai, the patriarchal name for God (cf. Exod. 6:3)
See SPECIAL TOPIC: NAMES FOR DEITY at 1:8.
▣ "who was and who is and who is to come" This phrase is a recurrent title (cf. 1:4; 4:8; see full note at 1:4). This is a play on God's covenant name, YHWH, which comes from the verb "to be." This same theme is repeated in vv. 9 and 10 in the phrase "to Him who lives forever and ever" (cf. 10:6; 15:7).
4:9-11 This is one sentence in Greek, which shows that ultimate worship is due Him who sits on the throne and lives forever (cf. Psalm 47; Dan. 4:34; 12:7). This may be an allusion to the angelic attendants called the heavenly council (cf. 1 Kgs. 22:19; Job 1:6; Dan. 7:10) or the Jewish "angels of presence" (i.e., Tobit 12:15).
4:9 "the living creatures" These angelic beings are mentioned often in the book (cf. 5:6,8,14; 6:1; 7:11; 14:3; 15:7; 19:4).
4:10 "will cast their crowns before the throne" This is a symbol of their acknowledgment that God deserves all the praise and honor! Whatever was the reason for their having crowns, they recognized that the power was from God!
4:11 "You created all things" The elders and living creatures praise God as the Creator, Sustainer and Provider of all things. This is the theological emphasis of the name Elohim (cf. Genesis 1; Job 38-41; Psalm 104). This chapter uses the theological meaning of the two most used names for God to describe His actions. The progressive revelation of the NT makes it clear that Jesus was the Father's agent of creation (cf. John 1:3; 1 Cor. 8:6; Col. 1:16 and Heb. 1:2).
NASB (UPDATED) TEXT: 5:1-5
1I saw in the right hand of Him who sat on the throne a book written inside and on the back, sealed up with seven seals. 2 And I saw a strong angel proclaiming with a loud voice, "Who is worthy to open the book and to break its seals?" 3And no one in heaven or on the earth or under the earth was able to open the book or to look into it. 4Then I began to weep greatly because no one was found worthy to open the book or to look into it; 5and one of the elders said to me, "Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals."
5:1 "and I saw in the right hand of Him who sat on the throne" A better translation of this phrase would be "on the right hand of Him" (Peshitta translated into English by Lamsa and the Amplified Bible). It is not the idea of God holding tightly to the book, but God holding it out for someone to take and open.
The phrase "the right hand of Him" is a biblical anthropomorphism to describe God's power and authority (see Special Topic at 2:1). God does not have a physical body; He is a spiritual being (cf. John 4:24), uncreated and eternal.
▣ "book" The Greek term is "biblion" which later was used to refer to a codex (book). Most commentators agree that books did not appear until the second century, so what we have here is a papyrus or parchment scroll (NKJV, NRSV, TEV and NJB). There are several theories as to the meaning of this book.
1. the book of woes found in Ezek. 2:8-10; and Rev. 10:8-11
2. the book which the people are unwilling to read because God has spiritually blinded them (cf. Isa. 29:11; Rom. 11:8-10,25)
3. the events of the end-time (cf. Dan. 8:26)
4. a Roman last will or testament, which was traditionally sealed with seven seals
5. the book of life (cf. Dan. 7:10; 12:1), which is mentioned so often in the book of the Revelation (cf. 3:5; 17:8; 20:12,15)
6. the Old Testament (cf. Col. 2:14; Eph. 2:15)
7. the heavenly tablets of I Enoch 81:1,2.
In my opinion aspects of #1, #2, or #3 seem to be best; the scroll is a book of the destiny of mankind and God's culmination of history.
▣ "written inside and on the back" This was very unusual in the ancient world because of the difficulty of writing on the back side of papyrus, although it is mentioned in Ezek. 2:8-10 and Zechariah 5:3. It symbolizes God's complete and full control over history and human destiny.
Both of the participles (written and sealed) that describe this scroll are perfect passives. The first is a special grammatical form used to describe Scripture as being inspired (i.e., John 6:45; 8:17; 10:34, etc). The second is a way of expressing that the scroll was protected, preserved, and reserved by God.
▣ "sealed up with seven seals" The seven seals have two possible origins.
1. Seven was the number of perfection from Genesis 1, therefore, it was perfectly sealed.
2. Roman wills were sealed with seven seals.
The seals were small blobs of wax containing the imprint of the owner, placed where the book or scroll would be opened (see Special Topic at 7:2). In 6:1-8:1 the breaking of these seals brings woes upon the earth, but the content of the scroll is not revealed in this literary unit. As a matter of fact, in the structure of the book, the seventh seal starts the seven trumpets which is the seventh seal.
5:2 "I saw a strong angel" Some see a connection etymologically to the name Gabriel, which means "God's strong man." Another strong angel is mentioned in 10:1 and 18:21. Angelic mediation is common in Jewish intertestamental apocalyptic literature.
▣ "proclaiming with a loud voice" He was addressing all creation.
▣ "Who is worthy to open the book and to break its seals?" The term "worthy" is a commercial term relating to the use of a pair of scales. It came to mean "that which corresponds to." Something is put on one side of the scales and what is put on the other is equal. It could be used in a negative or positive sense. Here, it is the inestimable value of the sinless Savior. Only Jesus was equal to the task of redemption. Only Jesus was equal to the task of consummation. Only Jesus is worthy (cf. 5:7, 9-10,12).
5:3 "And no one in heaven or on the earth or under the earth was able to open the book or to look into it" This shows the total inability of angels or humans to bring about the will of God! Rebellion has affected them all! Creation cannot help itself! No one is worthy!
5:4 "I began to weep greatly" This is an imperfect tense verb, which denotes the beginning of an action or repeated action in past time. This meant "loud wailing," so characteristic of the Ancient Near East.
5:5 "one of the elders said to me" Here we find one of the elders acting in the role of an angelic interpreter, as in the book of Daniel. See SPECIAL TOPIC: ELDER at 4:4.
▣ "Stop weeping" This is a present imperative with the negative particle which usually meant to stop an act which is already in process.
▣ "the Lion that is from the tribe of Judah" This is an allusion to Gen. 49:9-10 (cf. II Esdras 12:31,32). The Messiah is the conquering Lion (king) from the tribe of Judah.
▣ "the Root of David" This is an allusion to 2 Samuel 7 and particularly Isa. 11:1-10. This same idea of a royal Davidic Messiah can be found in Jer. 23:5; 33:5 and Rev. 22:16.
▣ "has overcome" This is an aorist active indicative, which implies it was an accomplished fact (i.e.,Calvary and the empty tomb). Notice that the Lion is not going to conquer by His power, but by His sacrifice (cf. v. 6).
NASB (UPDATED) TEXT: 5:6-10
6And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. 7And He came and took the book out of the right hand of Him who sat on the throne. 8When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the saints. 9And they sang a new song, saying, "Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. 10You have made them to be a kingdom and priests to our God; and they will reign upon the earth."
5:6 "a Lamb standing" This concept of a sacrificial Lamb (i.e., baby lamb, arnion) depicts the vicarious atonement and resurrection of Jesus Christ. The Lamb is mentioned throughout the book of the Revelation (cf. 5:6,8,12,13; 6:1,16; 7:9,10,14,17; 12:11; 13:8; 14:1,4(twice),10; 15:3; 17:14; 19:7,9; 21:9,14,22,23,27; 22:1,3). The sacrificial metaphor is from
1. the Passover Lamb (Exodus 12)
2. one of the lambs that was sacrificed daily in the morning and evening (the continual, cf. Exod. 29:38-46; Num. 28:3,6,10,23,31; 29:11,16,19,22,25,28,31,34,38)
3. the slain lamb of Isa. 53:7 or John 1:7,29
This metaphor is used of Jesus in two distinct senses: (a) as an innocent sacrificial victim and (b) as the overcoming victor (also found in Jewish apocalyptic literature, cf. I Enoch 90:9; Testament of Joseph 19:8-9). In the NT only John the Baptist in John 1:29,36 and John in Revelation 5:6,8,12,13; 61:1, refer to Jesus as "Lamb" (Paul asserts this, but without the term in 1 Cor. 5:7).
▣ "as if slain" He was dead but now alive. The Messiah's resurrection is parodied by the sea beast (cf. 13:3).
▣ "having seven horns and seven eyes" The first term refers to power or omnipotence (cf. Exod. 27:2; 29:12; Deut. 33:17; 2 Chr. 18:10; Ps. 112:9; 132:17; Jer. 48:25; Ezek. 29:21; Zech. 1:18-21). The second term refers to God's omniscience (cf. 4:6,8; Ezek. 1:18; 10:12; Zech. 3:9 and 4:10). This symbolism is similar to Dan. 7:13-14.
▣ "which are the seven Spirits of God" See Special Topic at 1:4 and note at 4:5.
5:8 "When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb" This shows the worship of the Lamb as well as the worship of God (cf. v. 13), which is a central theme in Revelation.
▣ "and golden bowls full of incense, which are the prayers of the saints" Angels were the regular bearers of prayers to God in inter-biblical Jewish literature (cf. Tobit 12:15; III Baruch 11). The idea of incense representing prayers is used several times in Scripture (cf. 8:3-4; Ps. 141:2; Luke 1:10).
▣ "saints" Although the word "church" does not appear after chapter 3, the concept of "saints" does continue throughout the book and must refer to the people of God. The concept of believers as "saints" is common in Revelation (cf. 8:3-4; 11:18; 13:7,10; 14:12; 16:6; 17:6; 18:20,24; 19:8 and 20:9).
5:9-10 There is a significant Greek manuscript variant related to the pronoun "us." The NKJV has the pronoun "us" in v. 9, "have redeemed us to God," and in v. 10, "and have made us kings and priests to our God." Most modern translations (NASB, NRSV, TEV, NJB) omit "us" in both verses. If "us" is present in both verses then Jesus' sacrificial death includes the twenty-four elders who seem to be angelic creatures. Nowhere in the Bible is Jesus' death related to angelic redemption. Also, the presence of "them" (autous) in v. 10 grammatically excludes the possibility of "us" being original. The United Bible Society's fourth edition rates the two plural pronoun's omission as "certain."
5:9 "And they sang a new song" In the OT there are many allusions to the new song (cf. Ps. 33:3; 40:3; 98:1; 144:9; 149:1 and Isa. 42:10). At every major event in the OT, the people of God were encouraged to sing a new song praising God's activity. This is the ultimate song about God's revealing Himself in the Messiah and the Messiah's work of redemption on behalf of all believers (cf. vv. 9,12,13; 14:3).
The emphasis on "new" things is characteristic of the new age in Isaiah 42-66.
1. "new things," 42:9
2. "new song," 42:10
3. "do something new," 43:19
4. "new things," 48:6
5. "new name," 62:6
6. "new heavens and new earth," 65:17; 66:22.
In Revelation there are also many "new things."
1. "new Jerusalem," 3:12; 21:2
2. "new name," 2:17; 3:12
3. "new song," 5:9,10,12,13; 14:3
4. "new heaven and new earth," 21:1
▣ "Worthy are You to take the book and to break its seals" This new song (vv. 9-10) is a fivefold description of the worthiness of the Lamb.
1. substitutionary death (cf. 5:6,9,12; 13:8; 1 Pet. 1:18-19)
2. redemptive price paid (cf. 5:9; 14:3-4; Mark 10:45; 1 Cor. 6:19-20; 7:23; 1 Tim. 2:6)
3. purchased men from every nation (cf. 5:9; 7:9; 14:6)
4. made the believers a kingdom of priests (cf. 1:6; 5:10)
5. they will reign with Him (cf. 3:21; 5:10; 20:4)
▣ "from every tribe and tongue and people and nation" This is a recurrent metaphor of universality (cf. 7:9; 11:9; 13:7; 14:6). It may be an allusion to Dan. 3:4,7.
▣ "and purchases for God with Your blood" This is surely a reference to the vicarious atonement of the Lamb of God. This concept of Jesus as the sacrifice for sin is central in Revelation (cf. 1:5; 5:9,12; 7:14; 12:11; 13:8; 14:4; 15:3; 19:7; 21:9,23; 22:3) and also in all the NT (cf. Matt. 20:28; 26:28; Mark 10:45; Rom. 3:24-25; 1 Cor. 6:20; 7:23; 2 Cor. 5:21; Gal. 3:13; 4:5; Eph. 1:7; Phil. 2:8; 1 Tim. 2:6; Titus 2:14; Heb. 9:28; and 1 Pet. 1:18-10).
5:10 "have made them to be a kingdom and priests" This is an allusion to Exod. 19:6 and Isa. 61:6. This terminology is now used for the Church, the new Great Commission people of God (cf. Rev. 1:6; 20:6; 1 Pet. 2:5,9). See note at 1:6.
▣ "they will reign upon the earth" Some translators see this in a future sense and some see it as a present reality. There is a Greek manuscript variant between the future tense in MSS א, P and the present tense in MS A (Alexandrinus). If it is in a present sense it is similar to Rom. 5:17 and Eph. 2:6. If future it possibly deals with the reigning of the people of God with Christ (cf. Matt. 19:28; Luke 22:30; I Cor. 4:8; 2 Tim. 2:12; Rev. 3:21; 5:10). Even this future reign is seen in two ways.
1. in Rev. 20:4 & 6 it seems to refer to a millennial reign
2. in Rev. 22:5 it seems to refer to an eternal reign (cf. Ps. 145:13; Isa. 9:7; Dan. 2:44; 7:14,18,27)
3. possibly the millennium is a symbol of eternity
The UBS4 gives the future tense an "A" rating (certain).
SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD
NASB (UPDATED) TEXT: 5:11-14
11Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12saying with a loud voice, "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing." 13And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever." 14And the four living creatures kept saying, "Amen." And the elders fell down and worshiped.
5:11 "many angels" This verse lists three groups of angels: (1) many angels (thousands of thousands); (2) living creatures (four); or (3) elders (twenty-four).
▣ "the number of them was myriads of myriads, and thousands of thousands" This seems to be an allusion to the heavenly court of Dan. 7:10 (see note at 5:1).
5:12 "the Lamb that was slain to receive power" This is the affirmation of the Son from the angelic beings. "Was slain" is a perfect passive participle (cf. 5:6; 13:8), which implies "slain in the past" with the marks and effect of the slaying remaining. When we see Jesus He will still have the marks of the crucifixion. They have become His badge of honor! The concept of the cross is implicit and central in Revelation. See note at 5:9.
In this verse seven attributes are given unto the Lamb by the angelic orders:
1. power
2. riches
3. wisdom
4. might
5. honor
6. glory
7. blessing
These attributes may come from 1 Chr. 29:10-12, which may also be the OT source for the liturgic conclusion to the Lord's Prayer in Matt. 6:13 in the Greek manuscript tradition.
The NASB Study Bible (p. 1855) adds the note that the attributes of God begin with three in 4:11, then four in 5:13, and finally seven in 5:12 and 7:12. Remember apocalyptic literature is a highly structured genre which uses symbolic number often.
5:13 All conscious human creation (the largest human choir possible), humans (both alive and dead) in v. 13 bless the Father and the Son with a fourfold blessing (cf. v. 14; Ps. 103:19-20; Phil. 2:8-11) and the angelic orders (the four living creatures and the twenty-four elders) surrounding the throne affirm the blessing (cf. v. 14).
5:14 "Amen" This is an affirmation from the four throne angels (the four living creatures). See Special Topic at 1:6.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. How do chapters 4 and 5 fit into the overall purpose of the book?
2. What is the literary genre of chapters 4 and 5?
3. From what sources does John pull his imagery?
4. Who are the elders?
5. Are the creatures described in 4:7-10 cherubim or seraphim?
6. List the OT titles of the Messiah which are found in chapter 5.
7. List the fivefold description of the Messiah's worthiness found in 5:9 and 10.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Seals | First Seal: the Conqueror | The Opening of the First Six Seals | The Seals | The Lamb Breaks the Seven Seals |
6:1-2 | 6:1-2 | 6:1-2 | 6:1-2 | 6:1-2 |
Second Seal: Conflict on Earth | ||||
6:3-4 | 6:3-4 | 6:3-4 | 6:3-4 | 6:3-4 |
Third Seal: Scarcity on Earth | ||||
6:5-6 | 6:5-6 | 6:5-6 | 6:5-6 | 6:5-6 |
Fourth Seal: Widespread Death on Earth | ||||
6:7-8 | 6:7-8 | 6:7-8 | 6:7-8 | 6:7-8 |
Fifth Seal: The Cry of the Martyrs | ||||
6:9-11 | 6:9-11 | 6:9-11 | 6:9-11 | 6:9-11 |
Sixth Seal: Cosmic Disturbances | ||||
6:12-17 | 6:12-17 | 6:12-17 | 6:12-17 | 6:12-17 |
The 144,000 of Israel Sealed | The Sealed of Israel | An Interlude | The 144,000 People of Israel | God's Servants will be Preserved |
7:1-8 | 7:1-8 | 7:1-8 | 7:1-8 | 7:1-8 |
The Multitude from Every Nation | A Multitude from the Great Tribulation | The Enormous Crowd | The Rewarding of the Saints | |
7:9-12 | 7:9-17 | 7:9-12 | 7:9-12 | 7:9-12 |
7:13-17 | 7:13-17 | 7:13 | 7:13-17 | |
7:14a | ||||
7:14b-17 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This section relates contextually to chapters 4 and 5. Chapters 4 and 5 describe events in heaven, while 6:1-8:1 describes the unfolding judgments of God on the earth. As a matter of fact, 4:1-16:21 forms one literary unit.
B. The identity of the first rider (cf. v. 2) is difficult, but assuming it is a symbol of evil, the four riders are symbolic of the persecutions believers face in a fallen, hostile world (cf. Matt. 24:6-7). The term "tribulation" (thlipsis) is used consistently and solely of the persecution of Christians by unbelievers.
The sixth seal beginning in v. 12 describes God's wrath on unbelievers. Believers are exempt from the wrath (orgē, cf. v. 16) of God, but they do face the persecution and rage of the unbelieving world.
C. There are three major interpretive problems in this section.
1. how do the seals, trumpets, and bowls relate to each other in history
2. who are the 144,000 of 7:4 and how do they relate to the second group mentioned in 7:9
3. to which period of tribulation and which type of tribulation does the group in 7:14 refer
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 6:1-2
1Then I saw when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, "Come." 2I looked, and behold, a white horse, and he who sat on it had a bow; and a crown was given to him, and he went out conquering and to conquer.
6:1 "when the Lamb broke one of the seven seals" This verse shows the connection between chapters 5 and 6. These seals are broken before the book is read, so many interpreters have assumed that they are representative of problems that occur in every age (cf. Matt. 24:6-12). However, because of the growing intensity of the judgments, some see these as immediately preparatory to the end of the age. Here is the interpretive tension between the kingdom as present and future. There is a fluidity in the NT between the "already" and the "not yet." The book of the Revelation itself illustrates this tension. It was written for the persecuted believers of the first century (and every century) and yet prophetically addresses the last generation of believers. Tribulations are common in every age!
The seventh seal is the seven trumpets and the seventh trumpet is the seven bowls. As has been noted, each is more intense than the previous one. The first two are redemptive in purpose. They basically demonstrate that God's judgment is just because unbelievers will not repent, so the last cycle (i.e., bowls) have no opportunity for repentance, only judgment! But it seems to me that the sixth seal and the sixth trumpet describe the end of the age. Therefore, these are synchronous in nature and not chronologically sequential.
The one Second Coming is discussed three times, at the end of the seals (cf. 6:12-17) and trumpets (cf. 11:15-18), and not just at the end of the bowls in 16:17-21 and again in chapter 19:11-21. This is the structural pattern of the book. It is an apocalyptic drama in several acts! See Introduction to Revelation, C.
▣ "one of the four living creatures saying as with a voice of thunder" The four living creatures, like the elders, are levels of angelic creation. This voice, like thunder, is also mentioned in 14:2 and 19:6.
▣ "'Come'" This term means either "come" or "go forth." The text of the ancient Greek uncial manuscript Sinaiticus (א) adds "and see" (cf. KJV, NKJV, which wold refer to John), but Alexandrinus (A) has only "come" (which would refer to the four horses). UBS4 gives this shorter form a "B" rating (almost certain). In context this command (present imperative) does not refer to John or the church, but to the four horsemen (cf. 6:3,5,7).
6:2 "I looked, and behold, a white horse" This context is an allusion to Zech. 1:8 (the four horses) and 6:1-8 (the four chariots). There has been much discussion about the identity of this horseman. The interpretations range all the way from Jesus (Irenaeus) to the anti-Christ. With that kind of confusion, dogmatism is inappropriate. Some believe that it refers to Christ because of a similar description found in 19:11-21, but the only similarity seems to be the color of the horse. Others see this as a reference to the spreading of the gospel. This is because they see these chapters as paralleling the Olivet discourse of Matt. 24; Mark 13, and Luke 21. Therefore, this is assumed to be a reference to Matthew 24:14 and Mark 13:10.
It has even been proposed, based on Ezekiel 39, that this refers to Gog leading his troops against God's people. This would symbolize the end-time anti-Christ (cf. II Thessalonians 2). It seems highly unusual that an angel could command Jesus to come. Although Jesus wears a crown in chapters 6 and 19, the Greek words to describe these crowns are different. There, Jesus is called "faithful and true," but not here. The conquest of the rider is not described at all. The rider is described as having a bow in chapter 6, but in chapter 19, Christ has a double edged sword in His mouth, therefore, the similarity is far overshadowed by the differences. This may be just one of the plagues of the OT. These plagues, which are an allusion to Leviticus 26 and Ezek. 14:21, are spelled out in v. 8. White was not only a color symbol for righteousness, but also a Roman symbol of military victory. Roman generals who had been victorious in battle rode in a chariot through the streets of Rome pulled by four white horses.
▣ "and he who sat on it had a bow" The bow was the weapon of choice of the feared mounted archers of the Parthian Hordes (who rode on white horses). The bow is often used in the OT to describe YHWH as Warrior (cf. Ps. 45:4-5; Isa. 41:2; 49:2-3; Hab. 3:9; Zech. 9:13 and possibly Gen. 9:13). There are also examples of YHWH judging other nations in the metaphor of His breaking their bow (cf Ps. 46:9; Jer. 51:56 and Hosea 1:5).
▣ "a crown was given to him" This is a "stephanos" crown, meaning a victor's crown, while the one mentioned in 19:11 of Christ is a "diadema," a royal crown.
▣ "he went out conquering and to conquer" The symbols in v. 1 are of war and conquest. Because the first and second horsemen are described with similar purposes, some see this first one as a war of conquest and the second as a civil war. This is speculation, but the two horses are somehow parallel.
NASB (UPDATED) TEXT: 6:3-4
3When He broke the second seal, I heard the second living creature saying, "Come." 4And another, a red horse, went out; and to him who sat on it, it was granted to take peace from the earth, and that men would slay one another; and a great sword was given to him.
6:4 "another, a red horse" This is an allusion to some kind of military slaughter.
▣ "a great sword was given to him" This was the small Roman sword called "machaira." It was worn on the belt of Roman soldiers and was used for capital punishment of Roman citizens (cf. Rom. 13:4). The phrase "men would slay one another" is interesting because in the OT this is one of the means YHWH used to defeat His people's enemies (cf. Jdgs. 7:22; I Sam. 14:20; II Chr. 20:22).
NASB (UPDATED) TEXT: 6:5-6
5When He broke the third seal, I heard the third living creature saying, "Come." I looked, and behold, a black horse; and he who sat on it had a pair of scales in his hand. 6And I heard something like a voice in the center of the four living creatures saying, "A quart of wheat for a denarius, and three quarts of barley for a denarius; and do not damage the oil and the wine."
6:5 "I looked, and behold, a black horse" This is a symbol of famine (cf. Matt. 24:7) which follows war.
6:6 "A quart of wheat for a denarius" A denarius was a day's wage for a soldier or a laborer (cf. Matt. 20:2). We learn from Herodotus that this would purchase the normal amount of food required for one man for one day. This shows the severity of the famine: that a man could work all day and have only enough food for himself.
SPECIAL TOPIC: COINS IN USE IN PALESTINE IN JESUS' DAY
▣ "three quarts of barley for a denarius" Barley was the staple diet of the poor. This Greek word "quarts" is "choinix" and equaled about 1.92 pints.
▣ "and do not damage the oil and the wine" It is amazing how many interpretations there are of this detail. Many try to go back to the Temple scroll of the Dead Sea Scrolls to find some allusion to Jewish sacrifice. Oil and wine were staples of the diet of Mediterranean people. The fact that these were not hurt shows a limited famine. This limitation can also be seen in v. 8. God limits His judgment so that unbelievers will have time to repent (cf. 16:9). It is also possible that both of these were used for medical purposes.
NASB (UPDATED) TEXT: 6:7-8
7When the Lamb broke the fourth seal, I heard the voice of the fourth living creature saying, "Come." 8I looked, and behold, an ashen horse; and he who sat on it had the name Death; and Hades was following with him. Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence and by the wild beasts of the earth.
6:8
NASB"an ashen horse"
NKJV"a pale horse"
NRSV"pale green horse"
TEV"a pale-colored horse"
NJB"deathly horse"
The term "pale" referred to a yellowish green or off-white color. In English we get the word "chlorine" from this Greek word. It was possibly the color of a dead body. Because of the list of the means of death in v. 8, this may refer to those killed or eaten by wild animals, which was one of the OT curses (cf. Lev. 26:22; Jer. 15:3; Ezek. 5:17; 14:21).
▣ "he who sat on it had the name Death; and Hades was following" This is an OT allusion to Pro. 5:5 or Hosea 13:14. It is a personification of the terms for the termination of physical life. These two terms are used three times together in the Revelation (cf. 1:18; 20:13-14).
The term "Hades" is synonymous to the OT term "Sheol," which meant "the holding place of the dead." See SPECIAL TOPIC: Where Are the Dead? at 1:18.
▣ "Authority was given to them over a fourth of the earth" Notice the pronoun "them" refers to all four horses and their riders. There is an intensification of the judgment in the trumpets (i.e.,one third, cf. 8:7,8,10,12); there is complete destruction in the bowls (cf. 16:1-21). These fractions are a literary device to show that God's judgments had a redemptive purpose (cf. 9:20-21; 14:7; 16:9,11), but fallen, rebellious, hardened mankind would not respond (although a few may have, cf. 11:13).
▣ "to kill with" These four horsemen represent the OT covenant judgments (cf. Lev. 26:21-26; Jer. 15:2-3; 24:10; 27:8; 29:17-18; 32:24,36; 34:17; Ezek. 5:12,17; 14:21; Amos 4:6-10). The term for "sword" is different from v. 4. This refers to the large battle sword, hromphaia. All four of the OT judgments of war, famine, plague, and wild animals are listed in Lev. 26:21-26 and Ezek. 14:21. These covenant judgments are clearly discussed in Deuteronomy 27-29. Remember, originally their purpose was to cause Israel to repent and turn back to YHWH. They function in that same redemptive sense here (cf. 9:20-21; 11:13; 14:7; 16:9,11).
NASB (UPDATED) TEXT: 6:9-11
9When the Lamb broke the fifth seal, I saw underneath the altar the souls of those who had been slain because of the word of God, and because of the testimony which they had maintained; 10and they cried out with a loud voice, saying, "How long, O Lord, holy and true, will You refrain from judging and avenging our blood on those who dwell on the earth?" 11And there was given to each of them a white robe; and they were told that they should rest for a little while longer, until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also.
6:9 "I saw underneath the altar" There has been much discussion as to which altar this refers. The term "altar" is used quite often in Revelation (cf. 8:3,5; 9:13; 11:1; 14:18; 16:7). Some believe that this refers to the sacrificial altar mentioned in Lev. 4:7 and by Paul in Phil. 2:17, while others believe that it is the altar of incense in the Holy Place of the Tabernacle (cf. 8:3-5) or temple of Rev. 11:1. It is probably the altar of sacrifice because
1. the rabbis saw this as a place of great honor
2. it is referring to death (i.e., blood) of the martyrs
One might ask, "Why do martyrs assemble under the altar?" Remember that in the OT "blood" was the symbol of life (cf. Gen. 9:4; Lev. 17:11,14). In the sacrificial system of Israel the blood was not placed on the horns of the sacrificial altar, but poured out at the base (i.e., Exod. 29:12; Lev. 4:7,18,25; 8:15; 9:9). Therefore, the life (i.e., souls) of the slain martyrs was at the base of the altar.
▣ "the souls of those who had been slain" These souls are the disembodied (between death and resurrection) martyred believers (cf. 13:15; 18:24; 20:4). This is surprising because it is more a Greek thought than a Hebrew concept. All Christians are called to be martyrs if the situation demands (cf. 2:10,13; Matt. 10:38-39; 16:24).
There seems to be no connection between those killed by the four horsemen of 6:1-8 and these martyrs!
NASB"because of the word of God, and because of the testimony which they had maintained"
NKJV"for the word of God and for the testimony which they held"
NRSV"for the word of God and for the testimony they had given"
TEV"because they had proclaimed God's word and had been faithful in their witnessing"
NJB"on account of the Word of God, for witnessing to it"
This phrase is a recurrent theme in Revelation (cf. 1:9; 12:11,17; 19:10; 20:4). It is very similar in meaning to the phrase "to him who overcomes" (cf. 2:6,11,17,26; 3:5,12,21). These were killed because they were active Christians.
6:10 "How long. . .will You refrain from judging and avenging our blood" Many commentators view this as being sub-Christian. This is probably because these commentators have never been in severe persecution from unbelievers themselves. These people are not asking for vengeance, but for justice! This may be an allusion to Deut. 32:43 (cf. Rev. 19:2). This request follows Paul's admonition in Rom. 12:19.
▣ "O Lord" This term "Lord" (despotēs) describes total authority. We get the English term "despot" from this Greek word. It is used of YHWH in Luke 2:29 and Acts 4:24 and of Jesus in II Pet. 2:1 and Jude v. 4.
▣ "those who dwell on the earth" This is a very common phrase in Revelation; it always refers to unbelievers (cf. 3:10; 8:13; 11:10; 13:8,12,14; 17:2,8).
6:11 "there was given to each of them a white robe" This is a metaphor for "rest," "blessedness," or "victory." For some the theological problem involved here is how a disembodied soul could wear a piece of clothing. Be careful of hyper literalism, especially when interpreting an apocalyptic drama! The fact that commentators even discuss this shows how much they misunderstand the genre of the book! Do not push the details in Revelation!
▣ "until the number of their fellow servants and their brethren who were to be killed even as they had been, would be completed also" One of the major truths of this book is that God is in control of all things (cf. v. 8), even the death of Christian martyrs! All of history is in His hand. God is not surprised by any events, actions, or outcomes. Yet there is still pain, suffering and unfairness in this fallen world. For a good discussion of the problem of evil see John W. Wenham's The Goodness of God.
This concept of a completed number of martyrs (cf. I Enoch 47:4) is a symbolic way of referring to God's knowledge and plan for mankind. This is similar to Paul's concept of "the fullness of the Gentiles" (cf. Rom. 11:12,25) which refers to God's knowledge of all the Gentiles who would be saved.
NASB (UPDATED) TEXT: 6:12-17
12I looked when He broke the sixth seal, and there was a great earthquake; and the sun became black as sackcloth made of hair, and the whole moon became like blood; 13and the stars of the sky fell to the earth, as a fig tree casts its unripe figs when shaken by a great wind. 14The sky was split apart like a scroll when it is rolled up, and every mountain and island were moved out of their places. 15Then the kings of the earth and the great men and the commanders and the rich and the strong and every slave and free man hid themselves in the caves and among the rocks of the mountains; 16and they said to the mountains and to the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; 17for the great day of their wrath has come, and who is able to stand?"
6:12 "He broke the sixth seal" This verse is Jewish apocalyptic language for the end of the age (cf. Joel 2:30-31; 3:15-16; Isa. 13:9,10; 34:4; Jer. 4:23-28; Hag. 2:6; Matt. 24:29; and The Assumption of Moses, 10:5). Notice the seven items in vv. 12-14. This language is used in the OT for the Lord's Day. Its use here in the sixth seal and later in the sixth trumpet is the one reason, I believe, that each of these series of sevens terminates with the end of the age, the Second Coming of Christ (cf. 6:12-17; 11:15-18; 14:14-20; 16:17-21; 19:11-21; 22:6-16). Revelation is not chronologically sequential. It is a drama of seven acts.
▣ "there was a great earthquake" There are many earthquakes mentioned in this book (cf. 8:5; 11:13,19; 16:18). It is interesting to note that there are seven aspects to this end-time, apocalyptic event. There are also seven different categories listed in v. 15 (see Special Topic: Symbolic Number in Scripture at 1:4). This is another example of the highly structured, literary pattern of apocalyptic literature (cf. 5:12).
▣ "the sun became black. . .moon became like blood" This is an OT allusion to judgment day (cf. Isa. 13:10; 24:23; 50:3; Ezek. 32:7; Joel 2:2,10,31; 3:15; Matt. 24:29; Mark 13:24-25; Luke 21:25).
6:13 "stars of the sky fell" This metaphor may have two origins:
1. the stability of God's created order (cf. Job 38:31-33; Ps. 89:36-37; Isa. 13:10; Jer. 31:35-36; 37:20-26; Enoch 2:1) dissolves amidst God's judgments (cf. Matt. 24:29)
2. stars falling is a common intertestamental apocalyptic metaphor (which usually refers to angels, i.e., 12:4; Dan. 8:10)
In this context #1 fits best.
6:14 "the sky was split apart" The ancients viewed the sky as a solid dome of stretched skin (cf. Job 22:14; Ps. 104:2; Pro. 8:27; Isa. 40:22). This is a metaphor of deity breaking into the natural order (cf. Isa. 34:4).
▣ "every mountain and island were moved out of their places" In the OT, whenever God visited His creation, either for blessing or judgment, it convulsed. The description is often painted in apocalyptic terms. Verses 15-17 describe God's wrath on the unbelieving persecutors (cf. 16:20). These same descriptions are used in the OT to make physical access to God's presence easier, like the lowering of mountains, the drying up of rivers, etc. (cf. Isa. 40:4).
6:15 "hid themselves in the caves and among the rocks of the mountains" As God's persecuted people had to hide from the persecutions of unbelievers (cf. Heb. 11:38), so now the rich and powerful (possible allusion to Ps. 2:2) seek shelter from God's wrath (cf. Isa. 2:10,19,21). This verse describes fallen, unbelieving mankind in seven ways. This use of sevens is a basic pattern in John's book (see Special Topic at 1:4).
6:16 "fall on us and hide us from the presence of Him who sits on the throne" This is an allusion to Hosea 10:8 (cf. Isa. 2:19,21 and Luke 23:30). Notice that the Father's and the Son's wrath are linked as they deplore what is happening to their family of faith. They act in history to vindicate the faithful and punish the rebellious (cf. Gal. 6:7).
▣ "wrath of the Lamb" This is a powerful mixed metaphor. This imagery of a victorious lamb is from Jewish interbiblical literature. For "wrath" (orgē) see note at 7:14.
6:17 Verse 17 seems to be an allusion either to Joel 2:11 or Mal. 3:2. Many commentators believe that v. 17 sets the stage for the interlude found in chapter 7, which attempts to answer the question, "What about the believers who are on the earth during these apocalyptic events and series of judgments?" There has always been a debate among commentators as to whether the seals in chapter 6 are redemptive or judicial (cf. 9:20-21; 14:7-8; 16:9,11). Chapter 6 refers to God's judgment on unbelievers who refuse to believe. These judgments start out effecting 1/4 of the world, then 1/3 and finally in the bowls the entire unbelieving world (cf. Zeph. 1:14-18).
CONTEXTUAL INSIGHTS TO 7:1-17
A. Chapter 7 forms an interlude between the sixth seal and the opening of the seventh seal (cf. 8:1, as does 10:1-11:13 between the sixth and seventh trumpets). It deals with the question of what is happening to believers during these cycles of God's judgment on unbelievers. The seventh seal becomes the seven trumpets.
B. This interlude deals with two groups of believers
1. The 144,000 from the Twelve Tribes on earth (cf. vv. 1-8, esp. v. 4)
2. The innumerable host from the tribes of the whole earth who are now in heaven (cf. vv.9-17, esp. v. 9)
C. God acts in powerful, protective, assuring ways on behalf of His people. There is no distinction in Revelation between believing Jews and Gentiles (cf. Rom. 2:28-29; 3:22; I Cor. 12:13; Gal. 3:28; Col. 3:11). The OT's racial distinctions have been universalized into believers and unbelievers.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 7:1-3
1After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, so that no wind would blow on the earth or on the sea or on any tree. 2And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried out with a loud voice to the four angels to whom it was granted to harm the earth and the sea, 3saying, "Do not harm the earth or the sea or the trees until we have sealed the bond-servants of our God on their foreheads."
7:1 "I saw four angels. . .standing at the four corners of the earth, holding back the four winds of the earth" In OT number symbolism, four referred to the whole earth (cf. Isa. 11:12; Jer. 49:36; Dan. 7:2; Zech. 1:8; 6:1,5; Matt. 24:31, see Special Topic at 1:4).
There have been several interpretations of these four winds.
1. the rabbis viewed the quarterly winds as evil (cf. Acts 27:14)
2. some refer it to the evil winds or possibly the judgments of God of Jer. 49:36 and Dan. 7:2
3. some see it as an allusion to the number four in Zech. 1:8 and 6:5, where the four horsemen and four chariots are servants of God throughout the world (cf. Matt. 24:31)
▣ "no wind would blow on the earth or on the sea or on any tree" This, like 6:6 and 8, shows a limited judgment (cf. 7:3; 9:4).
7:2 "saw another angel ascending from the rising of the sun" The east (sun) was a symbol of life, health, or a new day.
▣ "having the seal of the living God" God's seal is referred to again in 9:4 and 14:1 and probably 22:4. Satan's seal is mentioned in 13:16; 14:9; and 20:4. The purpose of this seal is to identify God's people so that the wrath of God will not affect them. Satan's seal identifies his people, who are the object of God's wrath.
In Revelation "tribulation" (i.e., thlipsis) is always unbelievers persecuting believers, while wrath/anger (i.e., orgē or thumos) is always God's judgment on unbelievers so that they might repent and turn to faith in Christ. This positive purpose of judgment can be seen in covenant curses/blessings of Deuteronomy 27-28.
The phrase "the living God" is a word play on the title YHWH (cf. Exod. 3:14; Ps. 42:4; 84:2; Matt. 16:16, see Special Topic at 1:8). This same word play is often found in biblical oaths, "as the Lord lives."
▣ "the four angels to whom it was granted to harm the earth and the sea" This is an aorist passive indicative. God is in control of the judgments on the earth and unbelievers. His limits on judgment have two purposes:
1. that believers will not be hurt by them
2. that unbelievers might repent, call upon His name, and give Him glory (cf. 9:20-21; 14:6-7; 16:9,11; 21:7; 22:17)
7:3 "until we have sealed the bond-servants of our God on their foreheads" This is an allusion to Ezek. 9:4,6 (cf. Rev. 9:4; 14:1). The opposite of this sealing is Satan's sealing, the mark of the beast (cf. 13:16,17; 14:9,11; 16:2; 19:20; 20:4).
NASB (UPDATED) TEXT: 7:4
4And I heard the number of those who were sealed, one hundred and forty-four thousand sealed from every tribe of the sons of Israel:
7:4 "one hundred and forty-four thousand" This same mysterious group is mentioned in 14:1,3. There has been much discussion about this number and who it represents. This number is symbolic, not literal, for the following reasons.
1. the number itself is a round number and all the tribes have an equal number (which they never did in the OT)
2. the number is a multiple of twelve which is the biblical number of organization (or possible the people of God) and ten, which is the biblical number of completion (see Special Topic at 1:4)
3. chapter 7 is in apocalyptic language
4. the list of the tribes of Israel is slightly altered (Dan is omitted, and Ephraim is replaced by Joseph). A Jew would know that it was not meant to be taken literally.
Some of the possible interpretations of this group have been:
1. that it is literally end-time believing Israel (cf. Zech. 12:10)
2. that it is those newly-converted believers present after the secret rapture of the Church
3. that it is the believing Jewish remnant (cf. Romans 11)
4. that it is a title for the NT Church (cf. 1:6)
The sealing is not limited in Revelation to one group, but represents God's ownership and protection of His people (cf. 2:20; 11:18; 19:2,5; 22:36). Satan seals all of his followers (cf. 13:16,17; 14:9,11; 16:2; 19:20; 20:4), mimicking God (cf. 3:12; 7:3; 14:1; 22:4).
The NT often describes the Church in terms which were used of Israel (cf. Rom. 2:28-29; 4:11; 9:6,8; Gal. 3:29; 6:16; Phil. 3:3) and particularly in the book of the Revelation where in 1:6 the Church is addressed by a title used of Israel in Exod. 19:4-6 (cf. I Pet. 2:5,9). In the books of James (cf. 1:1) and I Peter (cf. 1:1) the Church is also described as the "Diaspora," the name for scattered Jews who were not living in Palestine.
It seems best to me at this point in my study of this book to identify the 144,000 in v. 4 and "the great multitude" of v. 9 as the NT people of God—those who trust Christ, but viewed in two different senses (believing Jews and believing Gentiles).
SPECIAL TOPIC: THE NUMBER TWELVE
NASB (UPDATED) TEXT: 7:5-8
5from the tribe of Judah, twelve thousand were sealed, from the tribe of Reuben twelve thousand, from the tribe of Gad twelve thousand, 6the tribe of Asher twelve thousand, from the tribe of Naphtali twelve thousand, from the tribe of Manasseh twelve thousand, 7the tribe of Simeon twelve thousand, from the tribe of Levi twelve thousand, from the tribe of Issachar twelve thousand, 8the tribe of Zebulun twelve thousand, from the tribe of Joseph twelve thousand, from the tribe of Benjamin, twelve thousand were sealed.
7:5 "from the tribe of Judah" The list of tribes in v. 5 does not agree with any of the twenty-plus lists found in the OT. It especially does not agree with Ezek. 48:2-7, which lists the eschatological people of God. Dan is omitted, Judah is listed first, Ephraim is left out, but Joseph is listed in its place and Levi is included with the other tribes. Any Jew would recognize that this list is irregular and meant to be taken symbolically.
F. F. Bruce, Answers to Questions, p. 139, mentions that the reason the tribe of Dan was omitted from the list in Church tradition goes back to Irenaeus' interpretation of Jer. 8:16 in the Septuagint. It reads:
"We shall hear the neighing of his swift horses out of Dan: the whole land quaked at the sound of the neighing of his horses; and he shall come, and devour the land and the fulness of it; the city, and they that dwell in it."
Irenaeus saw the coming Antichrist as coming out of the tribe of Dan. This is mere speculation, not exegesis!
NASB (UPDATED) TEXT: 7:9-12
9After these things I looked, and behold, a great multitude which no one could count, from every nation and all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, and palm branches were in their hands; 10and they cry out with a loud voice, saying, "Salvation to our God who sits on the throne, and to the Lamb." 11And all the angels were standing around the throne and around the elders and the four living creatures; and they fell on their faces before the throne and worshiped God, 12saying, "Amen, blessing and glory and wisdom and thanksgiving and honor and power and might, be to our God forever and ever. Amen."
7:9 The great multitude mentioned in this verse is obviously different from the one hundred forty-four thousand which are mentioned in v. 4. As the first group came from different tribes of Israel, this group comes from every tribe of the earth. It seems that these two groups represent the same group of people in two different senses. If vv. 1-8 refer to believing Jews, then v. 9 refers to the people of God of all people groups (cf. 5:9; 11:9; 13:7; 14:6; 17:15).
However, the fact that they are said to (1) have come out of the great tribulation (cf. v. 14); (2) were standing before the throne (cf. v. 9); and (3) they have white robes (cf. 6:11) may identify them as the complete number of martyrs (cf. 6:11; 17:6; 18:24; 19:2; 20:4).
▣ "which no one could count" This may be an allusion to the promises to Abraham of abundant descendants.
1. dust of the earth – Gen. 13:16; 28:14; Num. 23:10
2. stars of heaven – Gen. 15:5; 22:17; 26:4; Deut. 1:10
3. sand on the seashore – Gen. 22:17; 32:12
4. a general statement – Gen. 16:10
▣ "palm branches were in their hands" Some try to identify this with Lev. 23:40 or Neh. 8:15 as a sign of joy and triumph. Others relate it to the rituals of the Feast of Passover as in John 12:13 and still others, because this passage is linked to the Wilderness Wandering Period (cf. vv. 15-16), with the Feast of Tabernacles. The palm branches may simply be a symbol of victory.
7:10 "Salvation to our God" This is the normal Greek term for "salvation" (sōteria from sōzō), but it may be used in the sense of "victory" (NEB) or "have completely overcome." Therefore, it could refer to (1) deliverance from the problems of life on earth or (2) spiritual, eternal salvation. The OT term (yasha) meant physical deliverance (cf. James 5:15). This same term is used in a series of blessings to God three times in Revelation (cf. 7:10; 12:10; 19:1).
▣ "and to the Lamb" Notice that the Messiah is blessed in the same way as YHWH. This stresses the divine essence of the Son.
7:11 Notice that several groups are differentiated.
1. the angels
2. the elders
3. the four living creatures
These groups are all connected to the throne room of God in heaven. They are separate from the 144,000 and the great multitude.
For "the elders" see SPECIAL TOPIC: ELDER at 4:4.
7:12 "saying" Notice the sevenfold blessing to God (and Messiah, cf. v. 10), which is similar to the sevenfold blessing of the slain lamb of 5:12.
▣ "Amen" Notice how it starts and concludes the blessing. See Special Topic at 1:6.
NASB (UPDATED) TEXT: 7:13-17
13Then one of the elders answered, saying to me, "These who are clothed in the white robes, who are they, and where have they come from?" 14I said to him, "My lord, you know." And he said to me, "These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb. 15For this reason, they are before the throne of God; and they serve Him day and night in His temple; and He who sits on the throne will spread His tabernacle over them. 16They will hunger no longer, nor thirst anymore; nor will the sun beat down on them, nor any heat; 17for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes."
7:14 "I said to him, 'My Lord, you know'" This is a common human response to angelic messengers (cf. Zech. 4:5,13; Dan. 10:16), which reinforces the identification of the elders with a group of angelic beings.
Apocalyptic literature is characterized by angelic mediation and interpretation. These interpretations become crucial (as are the choir's songs) in defining and understanding the symbolic language.
▣ "these are the ones who come out of the great tribulation" This is a present participle and is an allusion to the persecuted churches in John's day (cf. 1:9; 2:9,10,22). However, it is obvious that the historical allusions in the Revelation address the persecution of the saints in every age and also point to an end-time intensification of persecution (cf. Dan. 12:1). This is related to
1. the persecution of God's children (cf. Matt. 24:21-22; Mark 13:19; II Thess. 2:3ff; Rev. 2:10; Dan. 12:1)
2. God's coming wrath on unbelievers (cf. II Thess. 1:6-9; Rev. 3:10; 6:17; 8:2ff; 16:1ff)
These problems, to some degree, have been associated with every age. Christians have often suffered in Jesus' name (cf. John 16:33; Acts 14:22; Rom. 5:3; I Pet. 4:12-16). Both of these events are often called the birth pangs of the new age of righteousness (cf. Mark 13:8 and the apocryphal book of II Baruch, chapters 25-30).
The Greek term thlipsis (tribulation) in Revelation is always used of believers' suffering persecution at the hands of unbelievers (cf. 1:9; 2:9,10,22; 7:14). The Greek terms thumos (cf. 12:12; 14:8,10,19; 15:1,7; 16:1; 18:3; 19:15) and orgē (cf. 6:16,17; 11:18; 14:10; 16:19; 19:15) are always used of the Father's or the Son's wrath on rebellious, stubborn unbelievers.
As a theological aside, if the book was written to encourage believers going through tribulations, why do some interpreters insist on a secret rapture to spare some future generation of believers persecution? Persecution was the lot of most of the Church's first leaders, and every generation of believers. Why then should one future group be spared?
▣ "they have washed their robes and made them white in the blood of the Lamb" This apparently refers to martyrs who die for their faith in Christ during the Great Tribulation. What a striking metaphor of redemption (cf. 22:14)! This idea of cleansing by means of the sacrificial death of Christ can be seen in Rom. 3:25; 5:9; II Cor. 5:21; Eph. 1:7; Col. 1:20; Heb. 9:14; I Pet. 1:19; and I John 1:7. The truth of the cross is often alluded to in Revelation (cf. 1:5; 5:12; 7:14; 12:11; 13:8; 14:4; 15:3; 19:7; 21:9,23; 22:3).
Notice the combination of Christ's provision and mankind's need to respond to God's invitation. The covenantal aspect of both Testaments asserts God's initiation and provision, but the sovereign God has also chosen that fallen mankind must respond (cf. John 1:12; Mark 1:15; Acts 3:16,19; 20:21; Rom. 10:9-13).
7:15-16 A future time of bliss and heavenly peace is described in OT terms. This is an allusion to the wilderness wandering period and the Tabernacle (cf. Exod. 40:34-38; Num. 9:15-23). It is an additional allusion to the Shekinah cloud of glory, which symbolized God's presence with the people (cf. Isa. 49:10; Matt. 5:6; John 4:14; 6:35; 7:37). This period of Israel's history was in reality a period of judgment. However, YHWH was never closer and more attentive than during this period of judgment. It is often referred to by the rabbis as YHWH and Israel's honeymoon.
7:15 "they serve Him day and night" In the OT this referred to Levitical priests (cf. Ps. 134:1; I Chr. 9:33). The access to God and the service of God has been expanded to (1) persecuted believers and (2) all believers. There is no longer a Jewish elite priesthood! All believers are priests (cf. I Pt. 2:5,9; Rev. 1:6).
The phrase "day and night" is a metaphor for continuance. It is found several times in Revelation (cf. 4:8; 7:15; 12:10; 14:11; 20:10).
▣ "in His temple" It is somewhat difficult to relate this passage (and Ezekiel 40-48) to Rev. 21:22 which says there will be no temple in heaven. Some try to make a distinction between a temporal millennial reign and the eternal reign. Obviously, the metaphors and time frame in this book are fluid. This may refer to the spiritual Tabernacle in heaven (cf. Heb. 9:23).
▣ "will spread His tabernacle over them" This is a verbal metaphor of God's dwelling intimately with His people. God's tent represents His permanent presence with His new people from every kindred and tribe. The initial purpose of the Garden of Eden is restored. Humanity is redeemed (cf. Gen. 3:15). Intimate fellowship with God is again possible (i.e., Gen. 3:8).
7:16-17 These are blessings (from the OT) for all believers, not just martyrs.
7:16 "they will hunger no more, nor thirst anymore" Verse 16 is an allusion to Isa. 49:10-13. God's physical provisions are used as a symbol of God's spiritual provisions (cf. Matt. 5:6; John 4:14; 6:35; 7:37).
▣ "nor will the sun beat down on them; nor any heat" This is an allusion to the shade provided by the Shekinah cloud of glory during the 38 year Wilderness Wandering Period (cf. Ps. 121:5-7).
7:17 "for the Lamb in the center of the throne will be their shepherd" This is an OT allusion to Ezek. 34:23. Notice that the slain but risen Redeemer is the focal point of God's redemptive activity. The Good Shepherd of John 10:11 is now the Shepherd of all the sheep (cf. John 10:16).
▣ "and will guide them to springs of the water of life" For desert people water has always been a symbol of abundance and life. This is an allusion to Isa. 49:10 (cf. Ps. 23:2), which is repeated at the close of the book in Rev. 21:6; 22:1.
▣ "and God will wipe every tear from their eyes" This allusion is to the Messianic banquet and new city of God in Isa. 25:6-9 (cf. Rev. 21:4). What a comfort this must have been to the persecuted believers of John's day and every age!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Who are the 144,000? Explain your answer from the text of Revelation.
2. How do the 144,000 relate to the large group in v. 9?
3. Why are these symbols so hard for us to interpret?
4. What is the major thrust of chapters 6 and 7?
5. What is meant when it is said that chapter 7 is an interlude? Where are other interludes found in the book?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Seventh Seal and the Golden Censer | Seventh Seal: Prelude to the Seven Trumpets | The Seventh Seal | The Seventh Seal | The Seventh Seal |
8:1-2 | 8:1-6 | 8:1-2 | 8:1-2 | 8:1 |
The Prayers of the Saints Bring the Coming of the Great Day Nearer | ||||
8:2-5 | ||||
8:3-5 | 8:3-5 | 8:3-5 | ||
The Trumpets | The First Six Trumpets | The Trumpets | The First Four Trumpets | |
8:6 | The First Six Trumpets | 8:6 | 8:6 | 8:6-12 |
8:7 | 8:7 | 8:7 | 8:7 | |
Second Trumpet: The Seal Struck | ||||
8:8-9 | 8:8-9 | 8:8-9 | 8:8-9 | |
Third Trumpet: The Waters Struck | ||||
8:10-11 | 8:10-11 | 8:10-11 | 8:10-11 | |
Fourth Trumpet: The Heavens Struck | ||||
8:12 | 8:12 | 8:12 | 8:12 | |
8:13-9:6 | 8:13 | 8:13 | 8:13 | 8:13 |
Fifth Trumpet: The Locusts from the Bottomless Pit | The Plague of Demonic Locusts | The Fifth Trumpet | ||
9:1-12 | 9:1-6 | 9:1-6 | 9:1-6 | |
9:7-11 | 9:7-11 | 9:7-11 | 9:7-11 | |
9:12 | Sixth Trumpet: The Angel from the Euphrates | 9:12 | 9:12 | 9:12 |
9:13-19 | 9:13-21 | 9:13-19 | 9:13-19 | 9:13-21 |
9:20-21 | 9:20-21 | 9:20-21 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO 8:1-9:21
A. As the seven trumpets proceed out of the seventh seal, the question is, "what is the relationship between the trumpets, the seals, and the bowls?" There is a partial, if not complete, recapitulation. They cover the same time period. They are built on the same pattern and proceed out of each other. A partial recapitulation theory seems to have first been advanced in the third century by Victorinus of Pettau (see The Ante-Nicene Fathers, vol. 7, pp. 344-360). He only mentions a parallel relationship between the trumpets and bowls. When one compares the three, they seem to be apocalyptic, progressively destructive metaphors of the same eschatological period. It is quite possible that as the sixth seal (cf. 6:12-17) brings us up to the end, the seven trumpets (cf. 11:15-19) and seven bowls (cf. 16:17-21) describe the events of the end.
B. From where does John draw his imagery for these apocalyptic visions? There are several theories:
1. There are allusions to several OT passages, particularly in chapters 8 and 9, to the plagues of Egypt and to the locust invasion of Joel 2. As always in Revelation, the imagery of Daniel, Ezekiel and Zechariah form the basic background.
2. Jewish intertestamental apocalyptic writings, like I Enoch. I Enoch was widely known in first century Judaism, as well as in the church and was alluded to by NT authors (cf. II Peter 2 and Jude).
3. The historical setting of the first century, particularly Roman Emperor worship and local persecution.
The option we choose as the major source of imagery will determine how we interpret these two chapters. If we see this against the background of Imperial Rome, we will fit it into Roman history (preterist). If we see it against Jewish apocalyptic language, we will be more likely to interpret it as symbolic (idealist). If we see it against OT prophecies, we will project it into an end-time Jewish setting (futurist).
C. These two chapters describe an incrementally intensifying judgment on unbelievers. However, it must be emphasized that God brings judgment on them for the purpose of their redemption (cf. 9:20-21; 14:7; 16:9,11). Therefore, they function like the covenantal curses of Deuteronomy 27-29.
D. As in previous chapters, the symbolism is so vague that what some commentators ascribe to Christ, some ascribe to Satan. With that kind of fluidity of symbolism, dogmatism is totally inappropriate. Interpreters must summarize the complete vision in one central truth. This central truth should guide the interpretation of the details and remain the central theological issue to be emphasized!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 8:1-2
1When the Lamb broke the seventh seal, there was silence in heaven for about half an hour. 2And I saw the seven angels who stand before God. And seven trumpets were given to them.
8:1 "When the Lamb broke the seventh seal" Jesus is the One who opens the seventh seal, but from this point on angels will be involved in announcing the seven trumpets and later the seven bowls.
▣ "there was silence in heaven for about half an hour" There have been several theories connected with this silence. The rabbis relate it to a period of silence to let the prayers of the saints be heard
1. some relate it to the book of II Esdras 7:29-31, where the silence is the beginning of the New Age
2. others relate it to several OT passages where humans are to be silent in the coming presence of God (cf. Hab. 2:20; Zeph. 1:7; Zech. 2:13)
3. some relate it to dramatic effect for the coming intense judgment on unbelievers
4. Victorinus related it to the beginning of eternity
8:2 "and I saw the seven angels who stand before God" It is interesting that the definite article appears, "the seven angels." In rabbinical Judaism the seven angels of the presence are named in Tobit 12:15; Jubilees 1:27,29; 2:1-2,18; and I Enoch 20:1-7. They are Uriel, Raphael, Raguel, Michael, Saraqael or Sariel, Gabriel, and Remiel. Others see this phrase as related to the Messiah (paralleled to "the Angel of His Presence") in Isa. 63:9 or to judgment on those who rebel and grieve the Holy Spirit (cf. Isa. 63:10). The Exodus connection may be seen in the angel in Exod. 23:20-23; 33:12-16.
▣ "seven trumpets were given to them" There are seven angels to correspond to the seven trumpets (cf. v. 6). In the OT trumpets were often used to communicate to God's people, either religiously or militarily (cf. Exod. 19:16; Num. 10:1-10; Isa. 27:13; Jer. 4:5-9; Joel 2:1; Zeph. 1:16; Zech. 9:14; II Esdras 6:23, see Special Topic at 1:10). In the NT a trumpet will announce the Second Coming of Christ (cf. Matt. 24:31; I Cor. 15:52-53; I Thess. 4:16).
NASB (UPDATED) TEXT: 8:3-5
3Another angel came and stood at the altar, holding a golden censer; and much incense was given to him, so that he might add it to the prayers of all the saints on the golden altar which was before the throne. 4And the smoke of the incense, with the prayers of the saints, went up before God out of the angel's hand. 5Then the angel took the censer and filled it with the fire of the altar, and threw it to the earth; and there followed peals of thunder and sounds and flashes of lightning and an earthquake.
8:3 "Another angel came and stood at the altar, holding a golden censer" This text and 5:8 have been used to promote the rabbinical theological concept that angels are the bearers of prayers to God. The Bible is silent on how to interpret this type of detail. These symbolic passages should not be used to define speculative theological details. This is a vision and not meant to define the role of certain angels. It does affirm that the prayers of the saints do affect God.
The altar has been identified as either the incense altar before the veil in the Holy Place (cf. Exod. 30:1-10) or the altar of sacrifice (cf. v. 5; 9:13). However, this vision is not the earthly Tabernacle or Temple in Jerusalem, but the throne room of God in heaven (cf. Heb. 8:2; 9:11,24). The incense altar fits this context best.
▣ "the prayers of all the saints" Exactly which group of saints this represents is uncertain, but this does show that God knows and responds to the needs of His people (cf. Exod. 3:7). Incense was a symbol of prayer (cf. Ps. 141:2; Rev. 5:8) because the smoke went up and disappeared from the visible realm to the invisible realm.
For "saints" see SPECIAL TOPIC: SAINTS at 5:8.
8:4 Throughout the book of Leviticus incense arose to God's presence, therefore, incense came to represent the prayers of God's people.
8:5 "the angel took the censer and filled it with the fire of the altar, and threw it to the earth" This is an allusion to Ezek. 10:2. Coals for the incense altar before the veil would have originally been taken from the altar of sacrifice at the front of the Tabernacle (cf. 9:13; Lev. 16:11-13). These are Tabernacle symbols whose meaning is fluid. The key theological thought is that this is occurring before God in heaven.
▣ "and there followed peals of thunder" These types of physical phenomenon are often associated with YHWH's presence (cf. 4:5; 11:19; 16:18; Exod. 19:16-19; Ps. 18:10-13).
NASB (UPDATED) TEXT: 8:6
6And the seven angels who had the seven trumpets prepared themselves to sound them.
8:1-6 These verses represent the actions during the period of silence.
NASB (UPDATED) TEXT: 8:7
7The first sounded, and there came hail and fire, mixed with blood, and they were thrown to the earth; and a third of the earth was burned up, and a third of the trees were burned up, and all the green grass was burned up.
8:7 "and there came hail and fire, mixed with blood" Much of the imagery is drawn from the Egyptian plagues. This passage is an allusion to Exod. 9:24. It is also possible that this is taken from Ezek. 38:22, the overthrow of Gog's invading army.
▣ "and a third of the earth was burned up" This limited, but substantive, percentage is mentioned quite often in the next few chapters (cf. 8:7-8,9,10,11,12; 9:15,18; 12:4). The second series of judgments is more intense than the first (cf. 6:8, where one quarter is mentioned). YHWH is still attempting to reach sinful mankind by means of physical plagues (cf. Exodus 7-11; Deuteronomy 28-29), but they would not respond in repentance and faith!
▣ "and all the green grass was burned up" This must refer to the complete destruction of the green grass within the one-third area, because green grass is protected in 9:4.
NASB (UPDATED) TEXT: 8:8-9
8The second angel sounded, and something like a great mountain burning with fire was thrown into the sea; and a third of the sea became blood, 9and a third of the creatures which were in the sea and had life, died; and a third of the ships were destroyed.
8:8 "like a great mountain burning with fire was thrown into the sea" Once again the issue is the source of John's imagery— Roman, Jewish inter-biblical, or OT.
1. If it is the OT, then Ps. 46:2 or Exod. 7:20-21 is the reference.
2. If Jewish apocalyptic, then the reference is I Enoch 18:13-16 or possibly the Sibylline Oracles 5:158.
3. If Roman then possibly it is a historical allusion to the eruption of Mt. Vesuvius, which the Jews interpreted as God's judgment on Rome for destroying Jerusalem.
The exact source of John's metaphors is uncertain, but they do speak of God's wrath toward a rebellious creation with the purpose of redemption in mind.
▣ "and a third of the sea became blood" This is another allusion to the Egyptian plagues (cf. Exod. 7:20-21).
8:9 "a third of the creatures. . .died" This is another allusion to the Egyptian plagues (cf. Exod. 7:21).
▣ "a third of the ships were destroyed" This has no parallel in the OT, in apocalyptic literature, or in first century Roman literature. Obviously commerce is affected and goods and food would be scarce. It does confirm God's limited, progressive judgment. His judgment intensifies (1/4 in the seals, 1/3 in the trumpets) until in the bowls the time of repentance has passed and total, complete judgment occurs.
NASB (UPDATED) TEXT: 8:10-11
10The third angel sounded, and a great star fell from heaven, burning like a torch, and it fell on a third of the rivers and on the springs of waters. 11The name of the star is called Wormwood; and a third of the waters became wormwood, and many men died from the waters, because they were made bitter.
8:10 "a great star fell from heaven" This may be an allusion to Isa. 14:12. Many have tried to relate this to Rev. 6:13 or 9:1, but this may be trying to lock down John's imagery too tightly. Be careful of attempting to interpret each and every detail. This is dramatic imagery. Usually in Jewish apocalyptic literature a star falling refers to an angel (i.e. 9:1).
8:11 "The name of the star is called Wormwood" In the OT wormwood is linked to idolatry (cf. Deut. 29:17-18). It is also seen as mixed with poison and is, therefore, deadly (cf. Jer. 9:15; 23:15; Amos 6:12). Wormwood, by itself (cf. TEV), was bitter but not lethal. Here it is a metaphor for Divine judgment.
A good example of the inappropriateness of moderns trying to force the details of Revelation into their day is the assertion that the Russian Chernobyl nuclear facility which experienced a meltdown was fulfilled prophecy because the name meant wormwood in Russian. This practice of interpreting the Bible based on the morning newspaper has been common throughout the last two thousand years and should warn us to beware of the same procedure!
NASB (UPDATED) TEXT: 8:12
12The fourth angel sounded, and a third of the sun and a third of the moon and a third of the stars were struck, so that a third of them would be darkened and the day would not shine for a third of it, and the night in the same way.
8:12 Darkness has always been a sign of God's judgment (cf. Exod. 10:21; Isa. 13:10; 34:4; 50:3; Ezek. 32:7-8; Joel 2:2,10,31; 3:15; Amos 5:18; Mark 13:24). The heavenly bodies were often worshiped as spiritual powers. God created them (cf. Gen. 1:14-19; Isa. 40:26); named them (cf. Ps. 147:4; Isa. 40:26); controls them (cf. Isa. 48:13); and they praise Him (cf. Ps. 148:3).
NASB (UPDATED) TEXT: 8:13
13Then I looked, and I heard an eagle flying in midheaven, saying with a loud voice, "Woe, woe, woe to those who dwell on the earth, because of the remaining blasts of the trumpet of the three angels who are about to sound!"
8:13 "Then I looked, and I heard an eagle flying in midheaven, saying" The KJV has "angel" instead of "eagle," but this comes from a late ninth-century Greek manuscript. Both Sinaiticus (א) and Alexandrinus (A) have "eagle." This can refer to: a vulture (or eagle), which often was a symbol of slaughter (cf. Ezek. 17:3; Hab. 1:8; Matt. 24:28; Luke 17:37)
1. an allusion to the judgment scene in Ezek. 39:17-20; Hos. 8:1
2. an allusion to the intertestamental apocalyptic book of II Baruch 77:21-22, in which a vulture sends a message to God's hurting people
3. the Roman army standards which were topped by eagles
The "flying in midheaven" is probably another allusion to birds of prey soaring above the earth (cf. Rev. 14:6; 19:17).
▣ "Woe, woe, woe" This possibly corresponds to the last three trumpets which are to come (cf. 9:12; 11:14; 12:12); it may also be a symbol of intensity (like "holy, holy, holy" of 4:8). In Hebrew a three-fold repetition is a superlative (cf. Holy, holy, holy of Isa. 6:3). In the OT "woe" marks a certain poetic lament related to death and judgment.
▣ "to those who dwell on the earth" This phrase refers to the unredeemed (cf. 3:10; 6:10; 11:10; 13:8; 17:2).
REVELATION 9
NASB (UPDATED) TEXT: 9:1-6
1Then the fifth angel sounded, and I saw a star from heaven which had fallen to the earth; and the key of the bottomless pit was given to him. 2He opened the bottomless pit, and smoke went up out of the pit, like the smoke of a great furnace; and the sun and the air were darkened by the smoke of the pit. 3Then out of the smoke came locusts upon the earth, and power was given them, as the scorpions of the earth have power. 4They were told not to hurt the grass of the earth, nor any green tree, nor any tree, but only the men who do not have the seal of God on their foreheads. 5And they were not permitted to kill anyone, but to torment for five months; and their torment was like the torment of a scorpion when it stings a man. 6And in those days men will seek death and will not find it; they will long to die, and death flees from them.
9:1 "and I saw a star from heaven which had fallen to the earth" There have been several theories as to the identity of this personified star who is called an angel.
1. because the verb is perfect tense, it could refer to Satan having fallen in the past and continues to be fallen from heaven (cf. Isa. 14:12; Ezek. 28:16; Luke 10:18; Rev. 12:9)
2. because of the context it could be just another servant angel involved in God's judgment (cf. 20:1)
Angels as falling stars are often found in the intertestamental Jewish apocalyptic literature.
▣ "the key of the bottomless pit was given to him" A "key" is mentioned in 1:18 and 20:1. It symbolizes authority. God exercises authority over the demonic hordes of judgment.
The abyss is a Greek term that meant "depth" negated by an alpha privative.
1. It is used in the Septuagint (Greek translation of the OT) in Gen. 1:2; 7:11; Ps. 42:7; 107:26 for the depths of the waters of creation.
2. In Ps. 71:20 it refers to the holding place of the dead.
3. This is also true of I Enoch 18:12-16; 21:7-10; 108:3-6, where it is both a temporary and final prison of fallen angels.
4. It seems to be synonymous with the term "tartarus" (cf. II Pet. 2:4 and I Enoch 21:7), a place where evil angels are held in prison (cf. Luke 8:31; Jude 6; Rev. 11:7; 17:8; 20:1-3; and I Enoch 10:4; 86:1; 88:1; Jubilees 5:6-11).
5. Paul used this term (abyss) in Rom. 10:7 for the place of the dead (cf. Isa. 24:21-22).
6. Later the rabbis said it was the name of the unrighteous part of Sheol/Hades (see Special Topic at 1:18).
▣ "was given" There is a series of passive verbs in both chapters 8 and 9, which emphasizes God's control of both history and the demonic (cf. 8:3,7,8,11,12; 9:1,3,4,5). Often Jewish writers used passive voice as a circumlocution for deity's actions.
9:2 "smoke went up out of the pit, like the smoke of a great furnace" This terminology is used in several senses in the OT:
1.it accompanied the judgment on Sodom and Gomorrah (cf. Gen. 19:28)
2. it accompanied the judgment of God on the nations (cf. Isa. 34:10)
3. it accompanied the presence of God on Mt. Sinai (cf. Exod. 19:18)
9:3 "locusts" These are often used as symbols of God's wrath (cf. Exod. 10:12-15; Joel 1:4; 2:1ff) because they symbolized an invading army (cf. v. 7; Joel. 2:4-5, 7-9).
9:4 "They were told not to hurt the grass of the earth, nor any green thing, nor any tree" These demonic forces are limited in their punishment. They must not destroy any plant life and they can only torment, but not kill, the unbelievers (cf. v. 5; 7:4); the believers are protected by God (as they were in the Egyptian plagues).
▣ "the seal of God on their foreheads" See full note at 7:2. It is an allusion from Ezek. 9:4.
9:5 "five months" Some interpret this time span as the life expectancy of a locust. However, it is possibly one-half the number ten, which would be another metaphor for a limited judgment (cf. 6:6,8; 8:7-12).
▣ "the torment of a scorpion" The sting of a scorpion is another OT metaphor (cf. II Chr. 10:11,14).
9:6 This is a direct parallel to 6:15-16, which may be additional evidence for the recapitulation theory among the seals, the trumpets, and the bowls. This may be an allusion to the judgment of the faithless idolatrous Jews of Jerusalem in Jer. 8:2-3.
NASB (UPDATED) TEXT: 9:7-11
7The appearance of the locusts was like horses prepared for battle; and on their heads appeared to be crowns like gold, and their faces were like the faces of men. 8They had hair like the hair of women, and their teeth were like the teeth of lions. 9They had breastplates like breastplates of iron; and the sound of their wings was like the sound of chariots, of many horses rushing to battle. 10They have tails like scorpions, and stings; and in their tails is their power to hurt men for five months. 11They have as king over them, the angel of the abyss; his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon.
9:7-9 "the appearance of the locusts" The physical description of these locusts is very similar to Joel 2:4-9 and also to a famous Arabian proverb that says, "locusts have a head like a horse, a breast like a lion, feet like a camel, a body like a serpent, and antennae like the hair of a maiden."
This is obviously an allusion to the book of Joel in its description of:
1. the lion's teeth (cf. v. 8; Joel 1:6)
2. the vast number of chariots and horses rushing to battle (cf. v. 9 and Joel 2:5)
9:8 Some see this as a reference to the Parthian hordes, cavalry with long hair. These were known for their skill as mounted archers. The Romans feared these barbaric invaders.
9:11 "They have as king over them" Proverbs 30:27 says that locusts do not have a king, but this is an allusion to a demonic swarm, not physical locusts.
▣ "the angel of the abyss" The term "abyss" refers to the realm of the dead (cf. 9:1,2,11; 11:7; 17:8; 20:1,3; and Rom. 10:7).
See full note at 9:1.
▣ "his name in Hebrew is Abaddon, and in the Greek he has the name Apollyon" The Hebrew (Aramaic) term meant "destruction" and the Greek term meant "destroyer." The Hebrew term was identified with Sheol, the realm of the dead (cf. Job 26:6; 29:22; 31:12; Ps. 88:11 Pro. 15:11; 27:20).
Robert B. Girdlestone has an interesting comment on this term in his book Synonyms of the Old Testament: "This word is rendered "perish" in about a hundred passages. When used of persons it generally signifies death, when used of lands it implies desolation" (p. 273).
In Job 28:22 it is personified along with Death. This personification is also characteristic of the Dead Sea Scrolls and the intertestamental Jewish apocalyptic literature. This is somewhat unusual because the angel of death in the OT is a servant of YHWH (cf. Exod. 12:23; Job 15:21) or even a personification of YHWH (cf. Exod. 12:13,29). But here the angel seems to be the ruler of an imprisoned, demonic horde. This may be another way to show God's control of all things.
Some have even asserted that as the emperors Nero and Domitian claimed to be the incarnation of Apollo, that this Greek name is a corrupted form and an allusion to Apollyon. There are two pieces of evidences to support this,
1. locusts were a symbol of Apollo
2. the term Apollo and Apollyon both come from the same Greek root
NASB (UPDATED) TEXT: 9:12
12The first woe is past; behold, two woes are still coming after these things.
9:12 This verse links up with 11:14 and 12:2.
NASB (UPDATED) TEXT: 9:13-19
13Then the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, 14one saying to the sixth angel who had the trumpet, "Release the four angels who are bound at the great river Euphrates." 15And the four angels, who had been prepared for the hour and day and month and year, were released, so that they would kill a third of mankind. 16The number of the armies of the horsemen was two hundred million; I heard the number of them. 17And this is how I saw in the vision the horses and those who sat on them: the riders had breastplates the color of fire and of hyacinth and of brimstone; and the heads of the horses are like the heads of lions; and out of their mouths proceed fire and smoke and brimstone. 18A third of mankind was killed by these three plagues, by the fire and the smoke and the brimstone which proceeded out of their mouths. 19For the power of the horses is in their mouths and in their tails; for their tails are like serpents and have heads, and with them they do harm.
9:13 "I heard a voice from the four horns of the golden altar" This is an allusion to the altar of incense in the Tabernacle (cf. Exod. 30:2,3,10). There are two altars mentioned in this section: the altar of sacrifice under which the souls of the martyrs were found (cf. 6:9-11), and the altar of incense upon which the prayers of God's people are placed (cf. 8:3-5). The horns were an OT symbol of power. Both the incense altar and altar of sacrifice had horns. See note at 8:3.
9:14 "'Release the four angels who are bound at the great river Euphrates'" Those who are looking for historical first century allusions see this as the Parthian hordes just beyond the Euphrates River (i.e., the boundary of the Roman Empire, cf. I Enoch 56:5-8). Others, however, see this as an allusion to the OT where, as the four horses of the apocalypse are found in Zech. 1:8 and 6:1-8, these four angels seem to be another metaphor for God's appointed servants bringing judgment on a fallen, rebellious world (cf. 7:1). However, because these angels are bound, it may be a reference to evil angels (cf. Jude v. 6). These angels bring death to one-third of mankind (cf. v. 18).
The northern part of the headwaters of the Euphrates River was the northeastern boundary of the Promised Land (cf. Gen. 15:18; Deut. 1:7; 11:24; Josh. 1:4).
9:15 "And the four angels, who had been prepared for that hour and day and month and year, were released" There is a definite article with the term "hour," which implies the definiteness of this complete phrase. This is a reference to God's sovereignty and control of history (cf. I Enoch 92:2). This is a great help to those who are undergoing persecution.
9:16 "The number of the armies of the horsemen was two hundred million" This is a symbolic number of the demonic hordes that engulf unredeemed mankind. This number is comparable to the myriads of angels who serve God (cf. 5:11; Deut. 33:2; Ps. 68:17; Dan. 7:10; Heb. 12:22; Jude v. 14).
Again, to try to relate this to the modern nation of China is another example of forcing figurative literature into current history. The desire of Christians to figure out the future and impress each other with esoteric knowledge is a recurrent problem.
9:17-19 "the horses and those who sat on them" The description that follows sees the horses and riders as one unit. The real agents of death and torment are the horses themselves (cf. v. 19). The colors of the horses—red (fire), blue (hyacinth) and yellow (brimstone)—identify this particular demonic horde as related to the three plagues of fire, blue smoke, and sulphur mentioned in v. 18.
NASB (UPDATED) TEXT: 9:20-21
20The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands, so as not to worship demons, and the idols of gold and of silver and of brass and of stone and of wood, which can neither see nor hear nor walk; 21and they did not repent of their murders nor of their sorceries nor of their immorality nor of their thefts.
9:20 "The rest of mankind, who were not killed by these plagues, did not repent of the works of their hands" This is a clear, unambiguous statement of the redemptive purposes of these plagues (cf. v. 21; 14:6-7; 16:9,11; 21:7; 22:17).
As God used the plagues on Egypt as a motivation for (1) Egyptians to believe and serve Him and (2) Israel to stay faithful and serve Him (cf. Deuteronomy 27-28), so these similar plagues were meant to turn unbelieving mankind back to their creator, but they refused. Their stubborn unbelief had become a settled state of rebellion (cf. Rom. 1:24,26).
▣ "the works of their hands" This an allusion to idolatry (i.e., the worship of demons, cf. Deut. 32:17; Ps. 106:37; I Cor. 10:20) mentioned so often in the OT (cf. Deut. 4:28; 28:36,64; 29:17; 32:17; Ps. 115:4-8; 135:15-18; Isa. 2:8; 37:19; 40:19-20; 44:17; Jer. 1:16; 10:3-5; Dan. 5:23; Mic. 5:13). Notice in the NT that idolatry is linked to the demonic (cf. 16:14; I Cor. 10:20; I Tim. 4:1).
9:21 These four things (idolatry, murder, sorceries, immorality) are condemned in the OT (cf. Deut. 18:10-11,14,20; Exod. 22:18; Lev. 20:6) and they characterize the immoral lifestyle of the unbelievers (cf. Romans 1-2; I Tim. 4:1; Rev. 18:23). This same inclusive group of unrepentant unbelievers is mentioned in 13:15-17; 14:9; 16:2,9,11.
NASB, NKJV,
NRSV"sorceries"
TEV"magic"
NJB"witchcraft"
We get the English term "pharmacy" from this Greek word for sorceries (pharmakeia, cf. Gal. 5:20). This may have been a reference to magical potions or poisoning, like the wormwood mentioned earlier (cf. 8:11). In the ancient world drugs were often used to induce "religious" experience.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Where are we to find the source of the imagery of these chapters: (1) the OT; (2) Jewish apocalyptic literature; or (3) historical events of the Roman Empire?
2. Do these events refer to (1) the first century, (2) every century, or (3) the future?
3. Are these chapters meant to be taken literally or apocalyptically?
4. What is the major thrust of chapters 8-9?
5. How are the seven seals and the seven bowls related in chapters 8 and 9?
6. Why will there be increased angelic and demonic activity before the Second Coming?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Angel and the Little Scroll | The Mighty Angel with the Scroll | An Interlude | The Angel and the Little Scroll | The Imminence of the Last Punishment |
10:1-7 | 10:1-7 | 10:1-7 | 10:1-4 | 10:1-7 |
John Eats the Little Book | 10:5-7 | The Seer Eats the Small Scroll | ||
10:8-11 | 10:8-11 | 10:8-10 | 10:8 | 10:8-11 |
10:9 | ||||
10:10-11 | ||||
10:11 | ||||
The Two Witnesses | The Two Witnesses | The Measuring of the Temple and the Two Witnesses | The Two Witnesses | The Two Witnesses |
11:1-13 | 11:1-6 | 11:1-3 | 11:1-3 | 11:1-10 |
The Witnesses Killed | 11:4-6 | 11:4-6 | ||
11:7-10 | 11:7-10 | 11:7-13 | ||
The Witnesses Resurrected | ||||
11:11-14 | 11:11-13 | 11:11-13 | ||
The Seventh Trumpet | ||||
11:14 | 11:14 | 11:14 | 11:14 | |
The Seventh Trumpet | Seventh Trumpet: the Kingdom Proclaimed | The Seventh Trumpet | The Seventh Trumpet | |
11:15-19 | 11:15-19 | 11:15-19 | 11:15-18 | 11:15-18 |
11:19 | 11:19 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The first interlude (chapter 7) came between the sixth and seventh seals. This second interlude (10:1-11:14) comes between the sixth and seventh trumpets. There is no interlude between the sixth and seventh bowls (chapter 16), but there is another interlude before them (chapters 12-14).
B. This interlude, like chapter 7, uses OT terms (tabernacle, altar, Jerusalem). However, just as the Jewish allusions in chapter 7 refer to the NT people of God, the Church, so too, in this chapter. The allusions are drawn from Daniel 9 but they have been adapted to the Greco-Roman, first century setting.
Here is a brief quote from Alan Johnson's Commentary on Revelation, "The Jewish view suffers from its inability to relate this chapter to the context of chapter 10, to the parallelism with the seal interlude (ch. 7), to the ministry and significance of the two witnesses, and to the further chapters in Revelation (esp. chapters. 12-13). Therefore, it is better to understand chapter 11 as referring to the whole Christian community" (p. 104).
C. As Alan Johnson sees chapter 11 in its relationship to chaps. 7, 10, and 12-13, George Ladd sees it as an independent literary unit related to the preservation of the Jewish people and their final salvation (cf. Matt. 23:39; Luke 21:24; Rom. 11:26). See his Commentary on the Revelation of John, pp. 150-151.
It is difficult to decide between these two views. I certainly feel that because of God's promises to Israel, there will be an end-time revival among natural or proselyte Israel in which many will turn to faith in Christ (cf. Zech. 12:10); this is part of Paul's argument in Romans 11 (it is surely possible that the revival alluded to in Zech. 12:10 occurred in the Palestinian church of the first century). However, the context of Revelation 7,10, and 12-13 implies a universal scope both of protection to all of God's people and judgment against all unbelievers. In this context a believing Jewish emphasis or even a Jewish-versus-Gentile emphasis is out of place.
D. Will there be two end-time witnesses, or is this symbolic of an end-time witness? It is so hard to be confident in interpreting the symbols of this book. If John intended them to be literal, he would have chosen a different genre to reveal this to believers of all ages.
Did this reference to "two witnesses" have special meaning to the first century believers experiencing persecution (probably Emperor worship cults)? This cannot be answered with finality. John's choice of imagery is drawn from several sources: the Old Testament, apocalyptic literature, Greco-Roman culture and at times Near Eastern mythology (chapter 12). Did the first hearers completely and fully understand his sources and symbolism? Possibly not, not in a specific way, but they did understand the genre! They would not have forced a literal historical fulfillment for all the details.
My only fear in making this statement is how OT predictive prophecy was interpreted by the inspired NT authors! Often they saw literal fulfillment of OT details in the life of Christ. Some of these fulfillments were rabbinical word plays or type/antitype symbols. Under the Spirit's guidance (or Jesus' teaching, cf. Luke 24:13-35) the Apostles' current historical setting was viewed through OT prophetic texts. This same thing may occur for the last generation of persecuted believers. However, intervening interpreters are not able to predict which of these details through theology or hermeneutics! Modern interpreters must not (1) force their history into these apocalyptic texts nor (2) seek literal fulfillment on every detail of this highly symbolic genre. Time will tell!
E. The literary patterns and imagery of the seals and the trumpets is almost identical. Both bring human history up to the very end (cf. 6:12-17 and 11:15-19).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 10:1-7
1I saw another strong angel coming down out of heaven, clothed with a cloud; and the rainbow was upon his head, and his face was like the sun, and his feet like pillars of fire; 2and he had in his hand a little book which was open. He placed his right foot on the sea and his left on the land; 3and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. 4When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, "Seal up the things which the seven peals of thunder have spoken and do not write them." 5Then the angel whom I saw standing on the sea and on the land lifted up his right hand to heaven, 6and swore by Him who lives forever and ever, who created heaven and the things in it, and the earth and the things in it, and the sea and the things in it, that there will be delay no longer, 7but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He preached to His servants the prophets.
10:1 "I saw another strong angel coming down out of heaven" Notice that John is back on earth after the vision of chapters 4-5 (if John's call to heaven in chap. 4 was the rapture of the church, is this the fall of the church?). This angel is described in terms which apply to YHWH in the OT and to Christ in Rev. 1:12-20. Because of this, many have asserted that this is Christ Himself. However, this is doubtful for the following reasons:
1. Christ is never called an angel in Revelation
2. there are other mighty angels listed in Revelation (cf. 5:2; 18:21)
3. this angel will swear by God in v. 6, which is inappropriate for Christ
4. there is an angel in Daniel 10 who is also described in similar terms.
This elaborate description may contrast this angel of light with the angel of the abyss in Revelation 9. As the angel in Revelation 9 was directed, this angel is self-directed. This may be an allusion to the powerful angel of Dan. 10:5-6 or to Michael, the archangel of Israel in Dan. 10:13 and 12:1.
▣ "clothed with a cloud" In the OT clouds were the unique transportation of deity (cf. Ps. 97:2; 104:3; Dan. 7:13; Acts 1:9).
▣ "and the rainbow was upon his head" Many see this as an allusion to 4:3 and therefore another title of power and authority reminiscent of deity. The allusion may go back to Ezek. 1:28, where a rainbow is the portable throne/chariot of YHWH.
▣ "his face was like the sun" This follows the description of Christ found in 1:16 (cf. Matt. 17:2).
▣ "his feet like pillars of fire" This description is also similar to Christ in Rev. 1:15.
10:2 "he had in his hand a little book which was open" There has been much discussion about this little book. Some see it as the little book of 5:1, now opened, but two different Greek words are used (5:1, biblion; 10:2, biblaridion). Others see it as related to Ezekiel 2:8-3:14. Since this is an angel and not Christ, Ezekiel is the best allusion.
▣ "He placed his right foot on the sea and his left on the land" The size of the angel speaks of a universal message. The rabbis (in the Talmud) discussed an angel named Sandelfon, whose enormous height was the same as the distance of 500 miles taller than other angels (cf. Hagigah 13b).
10:3 "he cried out with a loud voice, as when a lion roars" This term "roars" (mukaomai) is usually used for the voice of oxen (a low bellow). However, it seems appropriate given that this is an allusion to the OT passages where God spoke as a lion (cf. Jer. 25:30; Hos. 11:10; Joel 3:16; Amos 3:8).
▣ "the seven peals of thunders uttered their voices" The identity of these seven thunders is disputed. This could be:
1. an allusion to the seven "voices" of God in Ps. 29:3-9
2. parallel to the seven seals and seven trumpets, which were cycles of God's judgment on unbelievers (cf. 8:5; 11:19; 16:18) for the purpose of redemption
3. a sound coming from God's throne (cf. 4:5)
4. it may also relate to the seven spirits of God (cf. 1:4; 4:5; 5:6 from Isa. 11:22)
10:4 "Seal up" There are several places in the Bible where someone has received a revelation from God but could not reveal it. Two of these are (1) Daniel (cf. Dan. 8:26; 12:4,9) and (2) Paul (cf. II Cor. 12:4). However, this is a very surprising statement. John is told to write what he sees (cf. 1:11,19; 14:13; 19:9; 21:5). John is told in 22:10 that the words of this prophecy are not to be sealed up. It must refer to this message alone!
10:5 "lifted up his right hand to heaven" This is a gesture for oath-taking (cf. Gen. 14:22; Exod. 6:8; Num. 14:30; Deut. 32:40; Ezek. 20:15,28; Dan. 12:7). The form of this oath is very striking in its titles for God.
10:6 "Him who lives forever and ever" This characterization of God recalls His two most common OT names:
1. YHWH from the Hebrew verb "to be" (cf. Exod. 3:14). "I Am that I Am" was the covenant name for deity; it emphasized God as Savior and Redeemer (cf. Gen. 14:19; Exod. 20:11; Neh. 9:6; Ps. 146:6).
2. Elohim, which was used of God in Genesis 1 as creator, sustainer, and provider of everything on earth (cf. Gen. 14:19; Exod. 20:11; Neh. 9:6; Ps. 146:6).
This oath is a way of asserting the trustworthiness of the angel's message.
▣ "there will be delay no longer" This may be a response to the question of the martyrs in 6:10. It is literally "that time (chronos) no longer shall be." The concept of time is very fluid in this book for several reasons.
1. There are two different Greek words that express time
a. chronos, the passing of time (cf. 10:6)
b. kairos, a special time, season, or event (cf. 1:3; 11:18;12:12,14).
2. There are several idioms used:
a. "the things which must shortly take place" (cf. 1:1; 22:6)
b. "the time is near" (cf. 1:3; 3:11; 22:10)
c. "I am coming quickly" (cf. 2:5,16; 22:7,12,20)
d. "I will come like a thief" (cf. 3:3; 16:15)
All of these speak of immediacy (see Special Topic at 1:3). However, some passages speak of a delay (cf. 6:11; 10:6; 14:13). Another idiom is that the day of judgment and rewards has arrived, "it is done" (cf. 16:17; 21:6) or "the time has come" (cf. 11:18; 20:12).
This fluidity has been exploited by the differing interpretive systems to emphasize a certain aspect of time (first century, every age, or last generation). The solemn oath of the angel is that the end-time events must now begin. The prayers of the martyrs have been answered! Revelation must be interpreted in light of its first readers (see John Bray, Matthew 24 Fulfilled).
10:7
NASB"the mystery of God is finished"
NKJV"the mystery of God would be finished"
NRSV"the mystery of God would be fulfilled"
TEV"God will accomplish his secret plan"
NJB"the mystery of God will be fulfilled"
The term has several connotations.
1. Paul uses it often to refer to God's eternal plan of the redemption of Jews and Gentiles through faith in Christ (cf. Eph. 2:11-3:13, see Special Topic at 4:1).
2. Revelation often refers to a mystery about part of a vision (cf. 1:20; 17:5,7).
3. In 10:7 it refers to God's eternal plan of redemption, as Paul did in Rom. 16:25-26 and Eph. 2:11-3:13.
It is possible that John took this term from Daniel, particularly chapter 2 (cf. 2:18,19,27,28,29,30,47). If so, it refers to God's ability to reveal His actions. God is knowledgeable of and in control of all history.
SPECIAL TOPIC: MYSTERY IN THE GOSPELS
▣ "the prophets"
SPECIAL TOPIC: OLD TESTAMENT PROPHECY
NASB (UPDATED) TEXT: 10:8-11
8Then the voice which I heard from heaven, I heard again speaking with me, and saying, "Go, take the book which is open in the hand of the angel who stands on the sea and on the land." 9So I went to the angel, telling him to give me the little book. And he said to me, "Take it and eat it; it will make your stomach bitter, but in your mouth it will be sweet as honey." 10I took the little book out of the angel's hand and ate it, and in my mouth it was sweet as honey; and when I had eaten it, my stomach was made bitter. 11And they said to me, "You must prophesy again concerning many peoples and nations and tongues and kings."
10:8 "the voice which I heard from heaven, I heard again" There has been much speculation about the identification of the speaker. Some have asserted that it is God, or Christ, or the Holy Spirit, or one of the powerful angels.
In v. 11 the voice is plural, possibly referring to the Triune God. The plurals used of deity in the OT (the name Elohim and the "us" of Gen. 1:26; 3:22; 7:11; Isa. 6:8) have been explained in several ways.
1. a grammatical form called "the plural of majesty" whereby the plural intensifies the concept or term
2. YHWH speaking collectively of the angelic council (cf. I Kgs. 22:19; Job 1:6; 2:1; Jer. 23:18; Dan. 7:10)
3. an incipient form of the concept of a Triune God or Trinity (cf. Ps. 110:1; Zech. 2:8; 17:10)
See SPECIAL TOPIC: NAMES FOR DEITY at 1:8.
10:9 "'Take it and eat it'" This is an allusion to Ezek. 2:8-3:14 or Jer. 15:16-17. This symbolizes being commissioned to speak God's message. The little book symbolizes God's message which contains both assurance to believers (honey, cf. Ps. 19:10-11; 119:103) and judgment to unbelievers (bitter). This scroll is not the same as the one that Jesus opened in chapter 6. This refers to the message from the almighty angel (cf. vv. 7-11).
10:11 "they said to me" The powerful angel or the Triune God is affirming John as prophetic recorder and spokesman.
▣ "many peoples and nations and tongues and kings" This terminology is used of both unbelievers (cf. 11:9; 13:7-8; 14:6; 17:15) and believers (i.e.,before Judgment Day cf. 7:9; 15:4 and after Judgment Day cf. 21:24,26; 22:2). This verse could refer to preaching the gospel (cf. 10:11; 14:6) to all nations (cf. Matt. 24:14; Mark 13:10) or the prediction of further temporal judgments of the wrath of God.
REVELATION 11
NASB (UPDATED) TEXT: 11:1-6
1Then there was given me a measuring rod like a staff; and someone said, "Get up and measure the temple of God and the altar, and those who worship in it. 2"Leave out the court which is outside the temple and do not measure it, for it has been given to the nations; and they will tread under foot the holy city for forty-two months. 3"And I will grant authority to my two witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth." 4These are the two olive trees and the two lampstands that stand before the Lord of the earth. 5And if anyone wants to harm them, fire flows out of their mouth and devours their enemies; so if anyone wants to harm them, he must be killed in this way. 6These have the power to shut up the sky, so that rain will not fall during the days of their prophesying; and they have power over the waters to turn them into blood, and to strike the earth with every plague, as often as they desire.
11:1 "a measuring rod like a staff" In the previous sections John watched as the angels performed tasks, but in the seventh trumpet John will be involved in the action.
The term "measuring rod" (kalamos, used in this sense only here) possibly reflects the OT usage of river reeds which were used as horizontal measuring instruments (see SPECIAL TOPIC: RIGHTEOUSNESS at 19:11). They were between eight and twenty feet long (cf. Ezek. 40:5-42:20).
▣ "Get up and measure" Measuring was a sign of (1) promised growth and protection (cf. Jer. 31:38-40; Rev. 21:15). This could be an allusion to Ezekiel's end-time temple (cf. 40-48) or Zechariah's new Jerusalem (cf. 1:16; 2:1-13); or (2) judgment (cf. II Sam. 8:2; II Kgs. 21:13; Isa. 28:17; Lam. 2:8). Here, like the sealing of chapter 7, it is a sign of God's protection of believers. If this interlude parallels chapter 7 then this temple is the whole people of God (believing Jews and believing Gentiles). This then would also parallel chapter 12.
▣ "the temple of God and the altar, and those who worship in it" The identity of this temple depends on one's interpretive presuppositions.
1. If we assume that John's imagery is drawn from Ezekiel 40-48, then this is a literal end-time temple in Jerusalem (cf. II Thess. 2:4).
2. If, however, we assume the allusion to be to Zechariah 2 then the imagery is the city of God, new Jerusalem.
3. If we assume the heavenly temple (cf. 7:15; 11:19; 15:58; Heb. 9:23) then the multitude of 7:9 (the Church, and the woman of chapter 12) may be the focus (cf. 21:15-16).
It is interesting to note that John is told to measure the people who worship there. This is unusual terminology. This image involves more than just a building. This is imagery that marks off the people of faith from the unbelievers about to experience the wrath of God. Therefore, it is parallel to God's mark on believers' foreheads (cf. 7:3-4).
11:2 "the court which is outside the temple" This concept of the outer court refers historically to the court of the Gentiles in Herod's Temple. There are several OT allusions to the idea of Jerusalem and the Temple being trodden down by Gentiles (cf. Ps. 79:1-7; Isa. 63:18; Dan. 8:13; Zech. 12:3 in the Septuagint). Jesus seems to make a direct allusion to Dan. 8:13 in Luke 21:24.
▣ "the nations" See notes at 2:26 and 10:11.
▣ "forty-two months" See Special Topic below.
SPECIAL TOPIC: FORTY-TWO MONTHS
▣ "the holy city" This could refer to Jerusalem (cf. Isa. 52:1; Matt. 27:53). However, following the interpretation of the temple in Rev. 3:12 as referring to the NT believers, the same method must be followed with this phrase. In the later chapters of Revelation it refers to the NT people of God (cf. 20:9; 21:2,10; 22:19).
John is pulling metaphors from the OT but applying them to the NT people of God. The church is made up of believing Jews and Gentiles. There is no emphasis on racial Jews versus Gentiles in Revelation. There is no more Jew and Greek (cf. I Cor. 12:13; Gal. 3:28; Col. 3:11).
11:3 "I will grant authority to my two witnesses" This seems to imply God the Father speaking because Jesus is referred to in v. 8 (although there is a Greek manuscript problem with the pronoun, which is omitted in P47 and א).
▣ "two witnesses" There have been many theories about the identity of these two powerful preachers:
1. The allusion (cf. v. 4) is from Zech. 4:3,11,14. This originally referred to the returning Davidic seed, Zerubbabel, and the returning High Priestly seed, Joshua, who were the two Spirit-led leaders (two olive trees) who led the return from Babylonian captivity (i.e., the restored people of God).
2. The two lampstands (cf. 1:20) may imply the two faithful churches, Smyrna, 2:8-11 and Philadelphia, 3:7-13.
3. The two witnesses may imply testimony in court (cf. Num. 35:30; Deut. 17:6; 19:15).
4. The description of these two witnesses implies Elijah (shut up the sky from v. 6, cf. I Kgs. 17:1; 18:1; Luke 4:25; James 5:17 and called down fire, cf. I Kgs. 18:24,38; II Kgs. 1:10,12) and Moses (turn water to blood from v. 6, cf. Exod. 7:17-19). Both of these appeared to Jesus on the mount of Transfiguration (cf. Matt. 17:4).
5. The intertestamental apocalyptic book of I Enoch 90:31 and two early church fathers, Tertullian and Hippolitus, asserted that they were the two persons from the OT who did not die natural deaths, Enoch (cf. Gen. 5:21-24) and Elijah (cf. II Kgs. 2:11).
6. The NJB footnote asserts that it refers to Peter and Paul, both martyred in Rome in the reign of Nero (p. 435).
I personally see them as symbolic of the witness of the entire people of God because of the parallel structure of the seven seals and interlude and seven trumpets and interlude. Therefore, both the 144,000 (believing Jews) and the innumerable group (believing nations), as well as the two witnesses, refer to the church.
▣ "clothed in sackcloth" This can be either (1) a sign of mourning and repentance (cf. Gen. 37:34; II Sam. 3:31) or (2) simply the normal dress of a prophet (cf. II Kgs. 1:8; Isa. 20:2; Zech. 13:4).
▣ "they will prophesy for twelve hundred and sixty days" Forty-two months of thirty days each equals twelve hundred and sixty days. The gospel will be proclaimed during this period of persecution by the unbelieving nations (cf. Matt. 24:8-14, 21-22). This symbolic number comes from Dan. 7:25; 12:7 and is used often in Revelation (cf. 12:6; 13:5).
11:4 "the two olive trees" This is an allusion to Zerubbabel, the Davidic seed of the returning exiles and Joshua, the Aaronic seed of the returning exiles (cf. Zech. 4:3,11,14). This may imply that the gospel witness of the end-time will represent a royal Messianic and priestly Messianic emphasis (Jesus as King and Priest, cf. Psalm 110; Heb. 1:3). These two inspired preachers of repentance bring God's light (cf. Zechariah 4) to a rebellious world (the rebellious Israel is now a rebellious humanity, cf. Isa. 6:9-11; 43:8-13; Jer. 5:21-29; Ezek. 12:2).
11:5 "if anyone wants to harm them. . .if anyone wants to harm them" Both of these are first class conditional sentences which assume that there are those who want to hurt them, but they will be divinely protected until their mission is accomplished.
▣ "fire flows out of their mouth and devours their enemies" Notice that the power is in their mouth which implies the power of the message they proclaim. In Revelation the mouth is a weapon, the tongue a sword (cf. 9:17; 19:15; Heb. 4:12).
11:6 These OT actions remind one of Elijah (cf. I Kgs. 17:1) and Moses (cf. Exod. 7:17-19).
NASB (UPDATED) TEXT: 11:7-10
7When they have finished their testimony, the beast that comes up out of the abyss will make war with them, and overcome them and kill them. 8And their dead bodies will lie in the street of the great city which mystically is called Sodom and Egypt, where also their Lord was crucified. 9Those from the peoples and tribes and tongues and nations will look at their dead bodies for three and a half days, and will not permit their dead bodies to be laid in a tomb. 10And those who dwell on the earth will rejoice over them and celebrate; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth.
11:7 "the beast that comes up out of the abyss" If this is an allusion to Daniel 7, then the beast is a composite figure of all the four beasts mentioned in Daniel 7, which stands for the ultimate Anti-Christ of the end-time (cf. II Thess. 2:3).
The "abyss" is the home of the demonic (cf. 9:1; 20:1). This concept of a beast is developed in chapters 13 and 17.
▣ "will make war with them, and overcome them and kill them" This is an allusion to Dan. 7:21 which will be more fully explained in Revelation 13. Here, the phrasing may imply that the two witnesses are symbolic of a large number of people (cf. 13:7 i.e., the people of God). Notice that they are not spared persecution and death.
11:8 "their dead bodies will lie in the street" This humiliation of exposed dead bodies was a way to express contempt (cf. v. 9; Deut. 28:26; Ps. 79:2; Jer. 7:33; 8:2; 16:4; 19:7; 34:20). However, God used their visible bodies in a powerful resurrection manifestation of His power and confirmation of their message.
▣ "this great city" This seems to be a description of Jerusalem; however, the figurative language implies the spiritual struggle between the earthly kingdom and the heavenly kingdom. Here are my reasons.
1. The phrase "that great city" is used of Babylon or Rome (cf. 16:19; 17:18; 18:10,16,18,19,21).
2. Although Jerusalem is called Sodom in Ezek. 16:46-49 and Isa. 1:9-10, she is never called Egypt; Sodom and Egypt seem to be metaphors for sin and bondage.
3. "Where the Lord was crucified" seems to refer to Jerusalem, but it could be another way of talking about the anti-God kingdoms of this world.
4. "The peoples and tribes and tongues and nations" in v. 9 implies
a. a city where the entire world will be present, which fits Rome better than Jerusalem
b. "city" used as a metaphor of rebellious mankind (cf. Gen. 4:17; 10:8-10)
5. "Those who dwell on the earth will rejoice over them and celebrate" in v. 10 implies that the message of these two witnesses was not simply for the Jews, but for the entire world of unbelievers.
This describes the ongoing battle between the kingdoms of this earth and the Messianic kingdom (cf. 11:15), particularly as in Daniel 2 and Psalm 2.
11:9 "those from the peoples and tribes and tongues and nations" See note at 10:11.
▣ "for three days and a half" The time of v. 9 combined with v. 11 equals the number seven, used so often in Revelation. This event was God's perfect timing.
11:10 "celebrate; and they will send gifts to one another" Some see this as a perverted Feast of Purim (cf. Esther 9:19,22). It is more likely an allusion to John 16:20 ("the world will rejoice"). This rejoining of the unbelieving world reveals the power of the two witnesses' message, but the unbelievers would not repent (cf. 9:20-21; 16:9,11).
NASB (UPDATED) TEXT: 11:11-13
11But after the three and a half days, the breath of life from God came into them, and they stood on their feet; and great fear fell upon those who were watching them. 12And they heard a loud voice from heaven saying to them, "Come up here." Then they went up into heaven in the cloud, and their enemies watched them. 13And in that hour there was a great earthquake, and a tenth of the city fell; seven thousand people were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:11 "the three and a half days" This is an allusion from Daniel and is a symbolic period of persecution. See full note at 11:9.
▣ "the breath of life from God came into them" This is an allusion to Ezekiel 37, the valley of dry bones. This is a play on the Hebrew word "ruach" which meant breath, wind, and spirit (as does the Greek word pneuma).
SPECIAL TOPIC: SPIRIT IN THE BIBLE
11:12 "And they heard a loud voice from heaven saying to them, 'Come up here'" As some see the secret rapture of the Church in 4:1 where John was summoned to heaven, others see here a mid-tribulation secret rapture of the Church as these two witnesses are called to heaven in this verse. Here again our presuppositions and theological grids drive the interpretation of symbolic, ambiguous texts!
▣ "Then they went up into heaven in the cloud" This is the divine transportation. The Messiah rode on the clouds of heaven in Dan. 7:13. Jesus ascended to heaven in the clouds (cf Acts 1:9). Jesus will return riding on the clouds of heaven (cf. Matt. 24:30; 26:64; Mark 13:26; I Thess. 4:17; Rev. 1:7; 14:14).
11:13 "in that hour there was a great earthquake, and a tenth of the city fell" There are seven references in Revelation to earthquakes (cf. 6:12; 8:5; 11:13,19; 16:18). This shows the ongoing, continuing, limited judgments of God on unbelievers. This may be an allusion to Ezek. 38:17-23.
▣ "the rest were terrified and gave glory to the God of heaven" There has been much discussion about the identity of term "the rest." It could refer to
1. the literal inhabitants of Jerusalem (cf. Zech. 12:10) or Rome
2. those who are saved during the tribulation period, i.e.,those who truly repent
3. believing Jews, from Romans 11
4. people, like Nebuchadnezzer and Cyrus, who were awed by God's acts, but not truly converted.
Because of 9:20-21; 14:7-8 and 16:10, #4 is the best option.
However, in 16:9, giving glory is related to repentance. It is surely possible that these (Jews or pagans) believed! This is the stated purpose of God's judgments (cf. 9:20-21; 16:9,11)
NASB (UPDATED) TEXT: 11:14
14The second woe is past; behold, the third woe is coming quickly.
11:14 This is a transitional device (cf. 9:12; 12:12).
NASB (UPDATED) TEXT: 11:15-16
15Then the seventh angel sounded; and there were loud voices in heaven, saying, "The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever." 16And the twenty-four elders, who sit on their thrones before God, fell on their faces and worshiped God, saying,
11:15 "The kingdom of the world" The KJV and NKJV have "the kingdoms of this world." The plural is not present in any of the ancient Greek manuscripts.
▣ "has become" This is an aorist middle (deponent) indicative. This is a description of the end of the reign of fallen human governments and the beginning of the reign of our God (cf. 12:10). The new age of the Spirit has fully come. This confirms the recapitulation theory that the Second Coming occurs at the end of each of the three cycles of judgment: the seals (cf. 6:12-17), the trumpets (cf. 11:15-18), and the bowls (cf. 19). Revelation is not in a chronological, sequential order, but a dramatic presentation in seven cycles, each viewing the same period, but the seals, trumpets, and bowls in successive and intensifying degrees of judgment (1/4, 1/3, full).
▣ "our Lord and of His Christ" Notice how closely the Father and Son are linked (cf. Psalm 2). Notice, also, that the emphasis of I Cor. 15:24-28 and Eph. 5:5 has now been fulfilled. Some see an allusion to Zech. 14:9 which is possible because John's favorite sources of apocalyptic images in Daniel, Ezekiel, and Zechariah.
▣ "and He will reign forever and ever" This refers to the eternal reign of our God (cf. Exod. 15:18; Ps. 10:16; 29:10; Isa. 9:6-7; Dan. 2:44; 4:34; 7:14,27; Zech. 14:9; Luke 1:33; I Thess. 4:17; II Pet. 1:11), not a millennial reign (cf. Revelation 20) of Christ. This is really a fulfillment of Jesus' prayer in Matt. 6:10 that God's will be done on earth as it is in heaven.
The kingdom of God is a major theme in the Gospels and in the Revelation. There is a fluidity and tension between its current reality (post-millennial and amillennial) and its future consummation (historical premillennial and dispensational premillennial). This same fluidity is also between its earthly aspect (millennial) and its eternal aspect. Some commentators, schools, and denominations dwell on one aspect of the fluidity, but ignore or twist the others to fit their presuppositions and theological systems. It is so hard for western people to appreciate the fluidity, figurativeness, and tension of eastern literature, especially its apocalyptic genre. Our God and His Christ have reigned, are reigning and will reign; the details are insignificant! There may be an earthly messianic reign for some period (cf. I Cor. 15:23-28); national Israel may have some part (cf. Romans 11). However, the figures and symbols of Revelation address the Church universal, not Israel (cf. Dan. 2:34-35,44). I personally leave open the possibility of Israel having a part in end-time events because of God's OT promises to Abraham's descendants (cf. Isa. 9:6-7; Zech. 12:10) based on God's character (cf. Ezek. 36:22-38).
11:16 "the twenty-four elders" See Special Topic at 4:4.
NASB (UPDATED) TEXT: 11:17-18
17"We give You thanks, O Lord God, the Almighty, who are and who were, because You have taken Your great power and have begun to reign. 18"And the nations were enraged, and Your wrath came, and the time came for the dead to be judged, and the time to reward Your bond-servants the prophets and the saints and those who fear Your name, the small and the great, and to destroy those who destroy the earth."
11:17-18 This prayer of praise is written in poetic form in the NKJV, NRSV, and TEV and in prose form in NASB and NJB. These outbursts of prayer and praise are often the best interpreters of the preceding visions (along with the songs and angelic interpretations).
11:17 "O Lord God, the Almighty" This refers to the three major OT titles for God.
1. YHWH, the covenant God as Savior (cf. Exod. 3:14; Psalm 103)
2. Elohim, the Creator God as provider and sustainer (cf. Gen. 1:1; Psalm 104)
3. El Shaddai (cf. 1:8), the strong or compassionate God which was the Patriarchal name for deity (cf. Exod. 6:3)
See SPECIAL TOPIC: NAMES FOR DEITY at 1:8.
NASB"who art and who wast"
NKJV"The One who is and who was and who is to come"
NRSV"who are and who were"
TEV"the one who is and who was"
NJB"He who is, He who was"
Notice that the future aspect of this common description of God (except for some sixteenth century late minuscule Greek manuscripts) is left out because God has begun to reign. The last of these three chronological aspects will never be mentioned again in the book of the Revelation. The Kingdom has come (cf. 11:15-16)! This gives evidence that the recapitulation theory of the parallel relationship between the seals, trumpets, and bowls is true!
NASB"because Thou hast taken Thy great power and hast begun to reign"
NKJV"Because You have taken Your great power and reigned"
NRSV"for you have taken your great power and begun to reign"
TEV"that you have taken your great power and have begun to rule"
NJB"For assuming your great power and beginning your reign"
This is perfect active indicative followed by an aorist active indicative. The power has always been His, but His reign has now begun (ingressive aorist).
11:18 "the nations were enraged" This is an allusion to Ps. 2; 46:6; and Ezekiel 38-39 (and possibly the apocalyptic introduction to Esther in the Septuagint). This anger of the nations can be viewed in two ways.
1. the fallen world system hates God and His plans and His rule and His people
2. there will be an end-time rebellion against God characterized by a battle (Armageddon, cf. Revelation 20)
▣ "Your wrath came" This may be an allusion to Ps. 2 or 110:5-6. This is the Greek term orgē. See full note at 7:14.
▣ "the time came" The Day of the Lord is a day of judgment for some and reward for others. These twin aspects can be seen in Matt. 25:31-46 and Rev. 20:11-15. All humans (the small and the great) will one day stand before God and give an account of their lives (cf. Gal. 6:7; II Cor. 5:10).
▣ "the time came for the dead to be judged" The end-time judgment of God is discussed in Matthew 25 and Revelation 20. This phrase confirms the interpretation of Revelation in seven acts (scenes) where the end of time occurs after each unit (especially clear in the seals, trumpets and bowls).
▣ "your bond-servants the prophets" This exact phrase appears in 10:7. John identifies himself as a prophet and his book as a prophecy, therefore, this term is used often in the book of the Revelation. It can almost be said that this term takes the place of the title "apostle" (cf. 10:7; 11:10,18; 16:6; 18:20,24; 22:6,9). See Special Topic: NT Prophecy at 16:6.
▣ "saints" The term "saints" referred to the believers' position in Christ, not their sinlessness. It should also describe their progressive Christlikeness. The term was always plural except in Phil. 4:21. However, even in this context it was corporate. To be a Christian is to be part of a community, a family, a body. See SPECIAL TOPIC: SAINTS at 5:8. This designation surely represents the NT people of God, the church.
▣ "the small and the great" There seem to be only two groups mentioned in this verse, prophets and saints. This phrase "small and great" is found in 19:5. It was a favorite expression in John's Gospel (cf. 13:16; 19:5,18; 20:12; 19:5 is an allusion to Ps. 115:13, which included all of a given group).
▣ "to destroy those who destroy the earth" This characterization of fallen humanity reflects Genesis 3 and Rom. 8:18-22. Evil humans allow greed and self to use, abuse, and misuse God's physical creation.
This could be interpreted as evil mankind that forces God to bring judgment on the earth (the flood, Genesis 6-9; the plagues of Egypt, Exodus 7-12; the covenant curses, Deuteronomy 27-28; or the earth destroyed by fire, II Pet. 3:10). In Revelation, the seals destroy 1/4, the trumpets 1/3, and the bowls total physical destruction of the earth.
NASB (UPDATED) TEXT: 11:19
19And the temple of God which is in heaven was opened; and the ark of His covenant appeared in His temple, and there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm.
11:19 "the temple of God which is in heaven was opened" Remember that this vision began with a door being opened in heaven (cf. 4:1; 15:5). Now, the very inner sanctum of God's heavenly temple can be seen (cf. Heb. 8:5; 9:23-28).
When Jesus died the veil of the Temple was torn from top to bottom, indicating that access to God was now available to all through Christ (cf. Matt. 27:51; Mark 15:38; Luke 23:45; alluded to in Heb. 9:8; 10:20). This same symbolism is repeated here. God is available to all. Heaven's inner sanctum is now fully open and visible.
▣ "the ark of His covenant" The ark of the covenant was lost sometime during the Babylonian Exile (or to Pharaoh Shishak of Egypt, cf. I Kgs. 14:25). It symbolized the presence of God after Israel's crossing of the Jordan River into the Promised Land. It also symbolized God's covenant promises, which may refer to the mystery (cf. 10:7), God's plan of redemption for all mankind (cf. Rom. 16:25-26). In the OT only the High Priest could approach this article of holy furniture, once a year on the Day of Atonement (cf. Leviticus 16). Now, all of God's people can come into the very presence of God.
▣ "flashes of lightning and sounds of peals of thunder and an earthquake and a great hailstorm" This is very similar to 8:5 and 16:18-21, which reflect Exod. 9:24 and 19:16-19.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the purpose of this interlude?
2. Why do so many interpreters try to identify the angel in chapter 10 with Christ?
3. What is the mystery of God mentioned in 10:7?
4. What was the little book that John was commanded to eat?
5. Who are the two witnesses? What was their message?
6. Does 11:9 describe the city of Jerusalem or anti-God world kingdoms? Why?
7. List the Old Testament allusions found in this interlude.
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Woman and the Dragon | The Woman, the Child, and the Dragon | The Vision of the Woman, the Child, and the Dragon | The Woman and the Dragon | The Vision of the Woman and the Dragon |
12:1-6 | 12:1-6 | 12:1-6 | 12:1-2 | 12:1-6 |
Satan Thrown Out of Heaven | 12:3-6 | |||
12:7-12 | 12:7-12 | 12:7-9 | 12:7-9 | 12:7-12` |
The Woman Persecuted | 12:10-12 | 12:10-12 | ||
12:13-17 | 12:13-17 | 12:13-17 | 12:13-18 | 12:13-17 |
The Two Beasts | The Beast From the Sea | The Two Beasts | The Two Beasts | The Dragon Delegates His Power to the Beast |
12:18 | 12:18 | 12:18 | 12:18-13:10 | |
13:1-4 | 13:1-10 | 13:1-4 | 13:1-4 | |
13:5-8 | 13:5-8 | 13:5-8 | ||
13:9-10 | The Beast from the Land | 13:9-10 | 13:9-10 | The False Prophet as the Slave of the Beast |
13:11-18 | 13:11-18 | 13:11-18 | 13:11-17 | 13:11-17 |
13:18 | 13:18 | |||
The Song of the 144,000 | The Lamb and the 144,000 | An Interlude | The Lamb and His People | The Companions of the Lamb |
14:1-5 | 14:1-5 | 14:1-5 | 14:1-5 | 14:1-5 |
The Messages of the Three Angels | The Proclamation of Three Angels | The Three Angels | Angels Announce the Day of Judgment | |
14:6-7 | 14:6-13 | 14:6-7 | 14:6-7 | 14:6-7 |
14:8 | 14:8 | 14:8 | 14:8 | |
14:9-12 | 14:9-11 | 14:9-11 | 14:9-13 | |
14:12 | 14:12 | |||
14:13 | 14:13 | 14:13 | ||
14:13b | ||||
The Harvest of the Earth | Reaping the Earth's Harvest | The Harvest of the Earth | The Harvest and the Vintage of the Gentiles | |
14:14-16 | 14:14-16 | 14:14-16 | 14:14-16 | 14:14-16 |
Reaping the Grapes of Wrath | ||||
14:17-20 | 14:17-20 | 14:17-20 | 14:17 | 14:17-20 |
14:18-20 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHT TO REVELATION 12:1-17
A. Another interlude begins in 12:1 and continues through 14:20. Many have asserted that this is really another series of sevens. This literary unit describes the spiritual conflict in dualistic terms among
1. the two kingdoms
2. the two cities
3. the two slain witnesses and their murderers
B. Verses 1-6 describe the ultimate (cosmic) battle between good and evil in mythological terms taken from Ancient Near Eastern cultures (cf. Grant Osborne, The Hermeneutical Spiral p. 229).
1. Babylonian creation account—Tiamat (chaos), a seven headed monster who threw down one third of the stars of heaven, versus Marduk, the chief god of the city of Babylon, who kills her and becomes the head of the pantheon.
2. Egyptian myth—Set (Typhon), a red dragon versus Isis (Hathor), giving birth to Horus. He later kills Set.
3. Ugaritic Baal legend—Yam (waters) versus Ba'al. Ba'al kills Yam.
4. Persian myth—Azhi Dabaka (evil dragon) versus son of Ahura Mazda (the high good god).
5. Greek myth—the Python (serpent/dragon) versus pregnant Leto (she gives birth to Apollo, who kills Python).
C. It is very difficult to know how to interpret this chapter. Some try to interpret it in historical terms, but it seems to me that it is symbolic of the struggle between the anti-God kingdoms of this age and the new age kingdom of our Christ (cf. 11:18; Psalm 2). Therefore, this is both a historical allusion to the birth of Christ and an emphasis on the coming of the Messianic kingdom. This is a dualism of an individual (Messiah) and a group (the people of God) versus an individual (Satan) and a group (demonically inspired unbelievers). This same dualism is seen in the Servant Songs of Isaiah. The servant is Israel (cf. Isa. 41-50), yet the Messiah (cf. Isa. 52:13-53:12).
D. Paul discusses the cosmic lordship of Christ in Colossians 1-2 (also note Heb. 1:2-3).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 12:1-6
1A great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars; 2and she was with child; and she cried out, being in labor and in pain to give birth. 3Then another sign appeared in heaven: and behold, a great red dragon having seven heads and ten horns, and on his heads were seven diadems. 4And his tail swept away a third of the stars of heaven and threw them to the earth. And the dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. 5And she gave birth to a son, a male child, who is to rule all the nations with a rod of iron; and her child was caught up to God and to His throne. 6Then the woman fled into the wilderness where she had a place prepared by God, so that there she would be nourished for one thousand two hundred and sixty days.
12:1 "A great sign appeared in heaven" This may be the beginning of "the seven signs" of the Revelation. This is a special theological term (sēmeion) used often in John's Gospel (cf. 2:11,23; 3:2; 4:54; 6:2,14,30; 7:31; 9:16; 10:41; 11:47; 12:18,37; 20:30). It now appears seven times between 12:1 and 19:20—three times of signs in heaven (cf. 12:1,3; 15:1) and four times of signs on the earth (cf. 13:13,14; 16:14; 19:20).
▣ "in heaven" This probably means "in the sky" and not in heaven itself. The term heaven(s) in the OT can refer to the atmosphere above the earth (cf. Gen. 1:1,8-9,17,20; Ps. 104:2-3) or the place where God dwells (cf. Ps. 11:4; 103:19; Isa. 66:1; II Corinthians 12). This ambiguity is what caused the rabbis to speculate on the number of heavens—three or seven.
See SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN at 4:1.
▣ "a woman clothed with" This woman is beautifully described, in antithesis to the great whore of 17:4 who symbolizes anti-God world empires such as Babylon, Rome, and the end-time anti-Christ world system. There have been two theories about the source of John's imagery:
1. Genesis 3, where there is a woman, a serpent and a man-child
2. other strong allusions to "birthing" in the OT (cf. Isa. 26:17-18 in the Septuagint and Isa. 66:7-13)
Israel is described as a woman giving birth (cf. Mic. 4:10), therefore, this woman represents the true people of God (cf. vv. 1-6), but in vv. 13-17 she will be the NT people of God fleeing from the wrath of the dragon. For other theories see Alan Johnson's Revelation, pp. 117-119.
In Answers to Questions F. F. Bruce said, "The woman I should think of as the messianic community or 'Israel of God' especially as manifested locally in the Palestinian church, the mother-church par excellence; . . . The 'remnant of her seed' will be Christians in other parts of the world, the target of attack in 13:7" (p. 140).
In New Bible Commentary George R. Beasley-Murray said, "Religious people of the ancient world would have seen in the travailing woman a goddess crowned with the twelve stars of the zodiac; a Jew would have understood her as Mother Zion (see Isa. 26:16-27:1; 49:14-25; 54:1-8; 66:7-9), but for John she represented the 'Mother' of the Messianic community, the believing people of God of old and new covenants" (p. 1441).
▣ "twelve stars" Here again our presuppositions drive the interpretation.
1. if it is OT then it refers to the twelve Jewish tribes
2. if it is intertestamental apocalyptic literature it refers to the signs of the zodiac
3. if it is NT then it refers to the twelve Apostles
Twelve is the regular biblical symbolic number of organization. See Special Topic: the Number Twelve at 7:4.
However, the meaning of chapter 12 is not conditioned on a proper identification of John's symbolism, but the central truth of the context. This principle must be maintained. We must not
1. push the details
2. choose some things literally and some things symbolically
3. force our interpretations into our historical setting
12:2 Birth pains were used as a symbol for
1. expected, but sudden events
2. the pain or problems associated with an expected event
3. the beginning of something new with great potential
The Jews believed that the coming of the "new age" would involve persecution and problems (cf. Isa. 13:8; 21:3; 26:17; 66:7-13; Matt. 24:8; Mark 13:8; I Thess. 5:3). John uses this concept to describe the conflict between Satan and his followers and God and His followers (cf. Isa. 66:7-24).
World events are going to get worse and worse, but God is in control of history (this is the view of premillennialism and amillennialsim, while postmillennialism is much more optimistic about world history). His followers are protected amidst persecution and victorious amidst temporary defeat, even physical death (cf. John 16:20-21). The question is, "How will God protect His followers?" His seal on their foreheads protects them from "the wrath of God," but not from the persecutions of unbelievers (tribulation). God is for them, with them, and loves them, but many will still die!
12:3 "a great red dragon having seven heads and ten horns, and on his heads were seven diadems" This is a description of evil and great power (cf. 13:1 and 17:3). The horns and heads symbolize perfect power (cf. Daniel 7) and the diadems represent the evil one's attempted usurpation of Christ's royal place.
The term "dragon" may go back to the OT
1. the serpent of Genesis 3
2. the two evil monsters of chaos
a. Rahab (cf. Ps. 89:10; Isa. 51:9-10; Job 26:12-13)
b. Leviathan (cf. Ps. 74:13-14; 104:26; Job 3:8; 7:12; 41:1; Isa. 27:1; Amos 9:3)
There are numerous titles for the evil one found in the NT
1. "Satan," used 33 times
2. the "Devil," used 32 times
3. the "Tempter," (cf. Matt. 4:3; I Thess. 3:5)
4. the "evil one," (cf. Matt. 6:13; 13:19; I John 5:18)
5. the "Enemy," (cf. Matt. 13:39)
6. the "Prince of Demons," (cf. Matt. 9:34; 12:24)
7. "the Ruler of this world," (cf. John 12:31; 14:30; 16:11)
8. "the Prince of the Power of the air," (cf. Eph 2:2)
9. "The god of this world," (cf. II Cor. 4:4)
10. "Belial," (cf. II Cor. 6:15)
11. "Beelzebul," (cf. Mark 3:22; Luke 11:15,18-19)
12. "the Dragon," (cf. Rev. 12:3,4,7,9; 20:2)
13. "the Serpent," (cf. Rev. 12:9,15; 20:2)
14. "the Accuser," (cf. Rev. 12:10,15)
15. "the Adversary," (cf. I Pet. 5:8)
16. "a roaring lion," (cf. I Pet. 5:8)
12:4 "his tail swept away a third of the stars of heaven and threw them to the earth" Because the term "the stars of heaven" is used quite often in the OT to refer to the saints of God (cf. Gen. 15:5; Jer. 33:22; Dan. 12:3), some have assumed that this refers to saints, but the context could refer to angels (cf. Dan. 8:10; II Pet. 2:4; Jude v. 6). Falling angels (i.e., falling stars) are a common motif in apocalyptic literature (i.e., I Enoch).
Satan is depicted with the angels in heaven before God in Job 1-2 and Zechariah 3. He was possibly a "covering cherub" (cf. Ezek. 28:12-18). This description, using metaphors from the Garden of Eden, does not fit the King of Tyre, but the king's pride and arrogance mimicked Satan's (I am becoming more and more uncomfortable with this approach because in Ezekiel 31 the king of Egypt is described as the tree of the knowledge of good and evil. Ezekiel regularly uses Eden terms to describe kings). In the OT Satan is not an enemy of God, but of mankind (cf. 12:10). Satan was not created evil but developed into an arch enemy of all things good and holy (cf. A. B. Davidson's An Old Testament Theology, pp. 300-306). Several times he is said to have been cast out of heaven (cf. Isa. 14:12; Ezek. 28:16; Luke 10:18; John 12:31; and Rev. 12:9,12). The problem is when. Is it:
1. during the OT period
a. before the creation of man
b. some time after Job but before Ezekiel 28
c. during the post-exilic period, but after Zechariah
2. during the NT period
a. after Jesus' temptation (cf. Matthew 4)
b. during the mission trip of the seventy (cf. Luke 10:18)
c. at an end-time moment of rebellion (cf. Rev. 12:9). See Special Topic at 12:7.
One wonders whether the third of the stars refers to angels who rebelled against God and chose to follow Satan. If so, this may be the only Scriptural basis for the demonic of the NT related to fallen angels (cf. 12:9,12). The number, one-third, may be related to the limit of the destruction during the trumpet judgments (cf. 8:7-12; 9:15,18) and not a specific number. Or, it may represent Satan's defeat of part of the angels in battle. It is also possible it simply reflects the ancient myth of Babylon. See Contextual Insights, B. 1.
At this point it may be helpful to remember that although this issue is interesting, it probably was not the author's intent in this context to discuss (1) the origin of the demonic; (2) the fall of Satan; or (3) an angelic rebellion in heaven. In apocalyptic literature the central theme of the vision is crucial, but the literalness of the presentation, the details and the images are dramatic, symbolic, fictional. It is our curiosity and respect for the Bible that motivates our detailed, logical, doctrinal formulations. Be careful of pushing the details; apocalyptic literature is often true theology presented in an imaginative frame-work. It is true, but symbolically presented!
▣ "he might devour her child" This child refers to the promised Messiah (cf. 12:5). Satan wants to thwart God's plans at every level, both the universal plan for redemption (unconditional covenants) and the individual plan of redemption (conditional covenants, cf. Matt. 13:19; II Cor. 4:4).
12:5 "she gave birth to a son, a male child" This may be an allusion to Isa. 66:7-8. Notice how John moves from the incarnation of Jesus to the eschatological reign. All the things in between are dealt with in John's Gospel, but not in the Revelation.
▣ "who is to rule all the nations with a rod of iron" This is an allusion to Ps. 2:9 and is, therefore, Messianic. In Rev. 19:15 this phrase is used of the Messiah, while in Rev. 2:26-27 it is used of the saints. There is a fluidity between the Messiah (individual) and the believing community (corporate) here, as there is in the servant songs of Isaiah (i.e., national Israel, cf. Isa. 42:1-9,19; 49:1-7; 50:4-11; 52:13-53:12). As the evil one now rules the nations, a new leader has come and will ond day completely reign.
▣ "and her child was caught up to God and to His throne" Some see this as the ascension of Christ, but we miss the point of this literary unit if we make it too strong an allusion to the historical life of Christ. John, in the book of Revelation, does not discuss Jesus' earthly life or death. He moves theologically from the incarnation to the exaltation. The focus of Revelation is the glorified, exalted Christ (cf. 1:4-20). John's presentation of the gospel in Revelation focuses on repentance and giving glory to God. This is meant not to depreciate Jesus' central role (cf. 5:9,12; 7:14; 12:11), but to focus on His role of bringing the eternal kingdom (cf. I Cor. 15:25-28); the kingdom of both the Father and the Son!
12:6 "the woman fled into the wilderness" Many see here an allusion to the Exodus, which is found throughout this context. The time of wilderness wanderings was seen by the rabbis as a betrothal period between YHWH and Israel. During this time, He provided all of their needs and was intimately present with them.
▣ "a place prepared by God" Although the general context reflects the Wilderness Wandering Period, this phrase carries other historical allusions.
1. Elijah by the brook Cherith (cf. I Kgs. 17:1-7)
2. Elijah's flight into the Sinai peninsula (cf. I Kgs. 19:1-14)
3. the seven thousand faithful (cf. I Kgs. 19:18)
4. those who fled the destruction of Jerusalem in a.d. 70 (cf. Matt. 24:15-20; Mark 13:12-18)
▣ "for one thousand two hundred and sixty days" Again, this seems to be an undetermined, but limited, period of persecution. This same period of time is referred to in several different ways which equal about three and one half years.
1. "time, times and a half time" (cf. Dan. 7:25; 12:7; Rev. 12:14)
2. "2,300 evenings and mornings" (cf. Dan. 8:14)
3. "forty-two months" (cf. Rev. 11:2; 13:5); "1,260 days" (cf. Rev. 11:3; 12:6); "1,290 days" (cf. Dan. 12:11); and "1,335 days" (cf. Dan. 12:12).
Seven is the perfect number in Hebrew numerology (cf. Gen. 1:1-2:3). One less than seven speaks of human imperfection and 666 (cf. Rev. 13:17-18) is the ultimate imperfect human, the Antichrist (cf. II Thessalonians 2). In the same vein, three and one-half is symbolic of a limited, but indefinite, period of persecution. See SPECIAL TOPIC: FORTY-TWO MONTHS at 11:2.
NASB (UPDATED) TEXT: 12:7-10a
7And there was war in heaven, Michael and his angels waging war with the dragon. The dragon and his angels waged war, 8and they were not strong enough, and there was no longer a place found for them in heaven. 9And the great dragon was thrown down, the serpent of old who is called the devil and Satan, who deceives the whole world; he was thrown down to the earth, and his angels were thrown down with him. 10Then I heard a loud voice in heaven, saying,
12:7 "there was war in heaven"
▣ "Michael" There are only two named angels in the Bible (i.e., Michael, Gabriel). This angel is named as the angel of the nation of Israel in Dan. 10:13,21 and 12:1. He is called an archangel in Jude v. 9. His name means "who is like God." Some see this as another name for Christ, but this seems to be going too far. God is not threatened by the rebellion of the evil one. The Bible is not a dualism, like Persian Zoroastrianism. God defeats the evil one by the use of an angel (although in reality it was the redemptive work of Christ).
In legal metaphor, Michael is the defense attorney, while Satan acts as the prosecution attorney and YHWH is the Judge! Michael wins the case through
1. the sacrificial death, resurrection, and ascension of Christ (cf. 12:16)
2. the faithful witness of the church (cf. 12:11b)
3. the perseverance of the church (cf. 12:11c)
▣ "the dragon and his angels waged war" Exactly who Satan's angels are is hard to describe biblically. Many see them as demonic (cf. Matt. 25:41; Eph. 6:10ff). But there is always the nagging question of the angels in Tartarus (cf. II Pet. 2:4), and the angels mentioned in Rev. 9:14, who are obviously controlled by God but are apparently evil angels. Much of the conflict in the angelic world is simply unexplained (cf. Daniel 10).
There is also an ongoing discussion related to the relationship between the fallen angels of the OT and the demons of the NT. The Bible is silent on this subject. Interbiblical apocalyptic literature (specifically I Enoch) asserts that the half-angel, half- human offspring of Gen. 6:1-4 are NT demons seeking human bodies to re-inhabit. This is just speculation, but it does reveal what some of the first century Jews thought about this subject.
The aorist infinitive does not seem to fit this context. It is possibly a Semitism and might be translated "had to fight" (cf. The Expositor's Bible commentary, vol. 12, "Revelation" by Alan Johnson, p. 519, footnote #7. This is one of my favorite commentators on Revelation).
12:8 This is the first in a series of encouraging words to a persecuted Church. Verses 8, 11, and 14 give great comfort to the people of God who were undergoing persecution in the first century and in every century. Satan has already been defeated twice: once in his attempt to kill the Child (cf. v. 4) and now in his attempt to storm the throne of God (cf. vv. 7-9); he will also be defeated in his attempt to wipe out the people of God on earth.
▣ "there was no longer a place found for them in heaven" This implies that Satan has been in heaven for some time (cf. Job 1-2; Zechariah 3; and I Kgs. 22:21). Notice the plural pronoun, which implies other angels in league with Satan.
12:9 "the great dragon was thrown down, the serpent of old who is called the devil and Satan" Here and Rev. 20:2 (cf. The Wisdom of Solomon 2:24), are the only places where Satan is explicitly identified with the serpent of Genesis 3 and implicitly in II Cor. 11:3. The term "devil" is the Greek term for "slanderer," while the term "Satan" is the Hebrew word for "adversary" (cf. II Sam. 19:22; I Kgs. 11:14). They both emphasize the function of the evil one as the accuser of the brethren (cf. v. 10). The term "Satan" in the OT (see Special Topic at 12:3) is not usually a proper noun, but it is in three specific occurrences: (1) Job 1-2; (2) Zech. 3:1-3; and (3) I Chr. 21:1. For "was thrown down" see full note at 12:4 and 7.
▣ "who deceives the whole world" This describes the mission of the evil one. As the gospel is universal (cf. Matt. 28:18-20; Luke 24:47; Acts 1:8), so too the antigospel! The best book that I have read on the development of Satan in the Bible, from servant to enemy, is A. B. Davidson's A Theology of the Old Testament, pp. 300-306. Satan's mission is described in II Cor. 4:4; I Pet. 5:8; Rev. 13:14; 19:20; 20:3,8,10; II John 7. It is hard to conceive of Satan as a servant of God but compare II Sam. 24:1 with I Chr. 21:1.
▣ "he was thrown down to the earth" The term "thrown down" is used several times in this context: twice in v. 9; in v. 10, and v. 13. It is also used in 19:20; 20:3,10,14,15 and is possibly an allusion to Isa. 14:12 or Luke 10:18; and possibly John 12:31.
The earth becomes the realm of Satan's activities. See fuller notes on Satan's fall at 12:4 and 7.
NASB (UPDATED) TEXT: 12:10b-12
10"Now the salvation, and the power, and the kingdom of our God and the authority of His Christ have come, for the accuser of our brethren has been thrown down, he who accuses them before our God day and night. 11"And they overcame him because of the blood of the Lamb and because of the word of their testimony, and they did not love their life even when faced with death. 12"For this reason, rejoice, O heavens and you who dwell in them. Woe to the earth and the sea, because the devil has come down to you, having great wrath, knowing that he has only a short time."
12:10b-12 This is the message of the one with the loud voice in heaven.
12:10 "the salvation, and the power, and the kingdom of our God and the authority of His Christ have come" This is a literary equivalent to 11:15-18. The end is already present and God is victorious! This was very helpful to a group of believers who were suffering extreme persecution, even death.
▣ "for the accuser of our brethren" This shows that the voice of v. 10 was not an angel, but apparently believers, possibly the martyrs of 6:9-11.
The Hebrew term Satan means "accuser." We see Satan in this role in Job 1:9-11 and Zech. 3:1.
▣ "he who accuses them before our God day and night" Satan is cast out of heaven yet he still accuses the faithful before God. This is the fluidity of this genre. His power is broken, but he is still active (however, limited by God, cf. Job 1-2).
12:11 "And they overcame him because of the blood of the Lamb and because of the word of their testimony" The victory has already been won by the substitutionary atonement of God's Messiah (cf. 1:5; 7:14; I Pet. 1:18-19; I John 1:7). This atonement involves both
1. the grace of God through Christ's sacrificial death (cf. Mark 10:45; II Cor. 5:21)
2. believers' required faith response (cf. 6:9; Mark 1:15; John 1:12; 3:16; Acts 3:16,19; 20:21) and their sharing of that faith (i.e., lifestyle and verbally)
This phrase is much like 14:12. There is great similarity between vv. 11 and 17. Verse 11 seems to describe salvation, while v. 17 seems to describe Christian maturity and perseverance. Notice Christ's victory occurs at Calvary, not the millennium.
NASB"and they did not love their life even to death"
NKJV"and they did not love their lives to the death"
NRSV"for they did not cling to life even in the face of death"
TEV"they were willing to give up their lives and die"
NJB"because even in the face of death they did not cling to life"
First century believers and their families faced horrible deaths (as do many in every age). They were sealed and protected by God, but still they are subject to persecution by unbelievers. Their faith in Christ was stronger than their fear of death (cf. 2:10; Mark 8:35; 13:13; Luke 14:26; John 12:25).
12:12 "rejoice, O heavens and you who dwell in them" This is a present middle imperative (cf. 18:20). It may be an allusion to Ps. 96:11 or Isa. 49:13. Heaven is to rejoice because Satan has been cast out, but woe be unto the earth!
The plural "heavens" is used in the OT to denote (1) the atmosphere above the earth (cf. Gen. 1) and (2) the place where God dwells. In this context it is #2.
The term "dwell" (NASB, NKJV, NRSV) or "live there" (TEV, NJB) is from the noun "tabernacle." It implies a permanent residence with God (cf. 7:15; 12:12; 13:6; 21:3 and John 1:14 of Christ with us).
▣ "wrath" See full note at 7:14.
▣ "knowing that he has only a short time" This seems to refer to the period of time between the Ascension of Christ (cf. Acts 1:9-11) and the Second Coming which John and the first century Christians thought would be in a short period of time. It has been almost 2,000 years now; every generation has the hope of the any-moment return of the Lord. Believers were warned of this delay in II Thessalonians and Matt. 24:45-51. Be careful that the delay does not reduce faith (cf. II Pet. 3:3-4).
SPECIAL TOPIC: THE ANY-MOMENT RETURN OF JESUS VERSUS THE NOT YET (NT PARADOX)
NASB (UPDATED) TEXT: 12:13-17
13And when the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. 14But the two wings of the great eagle were given to the woman, so that she could fly into the wilderness to her place, where she was nourished for a time and times and half a time, from the presence of the serpent. 15And the serpent poured water like a river out of his mouth after the woman, so that he might cause her to be swept away with the flood. 16But the earth helped the woman, and the earth opened its mouth and drank up the river which the dragon poured out of his mouth. 17So the dragon was enraged with the woman, and went off to make war with the rest of her children, who keep the commandments of God and hold to the testimony of Jesus.
12:13 "the woman" Possibly originally "the woman" referred to the OT believing community; now it refers to the NT people of God (cf. v. 17; 13:7). In Word Pictures in the New Testament, Vol. 6, A. T. Robertson calls her "the true Israel on earth" (p. 395).
12:14 "the two wings of the great eagle were given to the woman" These eagle wings are symbolic of God's protection and provision (cf. Exod. 19:4; Deut. 32:11; Ps. 36:7; 57:1; 63:7;90:1,4; and Isa. 40:31). This may be another allusion to the new exodus.
▣ "so that she could fly into the wilderness to her place" The wilderness is seen as a place of divine protection, alluding to the Wilderness Wandering Period of Israel's history (cf. v. 6). This would be great encouragement to a hurting church.
▣ "a time and times and half a time" This is an allusion to Dan. 7:25; 12:7. For a full note on this phrase see 11:2 and 12:6.
12:15 "the serpent poured water" There is no exact OT parallel to this. It may be a metaphor connected to God's wrath in Hosea 5:10 or metaphors of times of pressure and sorrow like Ps. 18:4; 124:4-5. But because chapter 12 has drawn so much of its imagery from Ancient Near Eastern creation myths, it possibly refers to watery chaos, the primeval struggle of good versus evil, order versus chaos.
Nature fought for Barak and Deborah against the Canaanite city of Hazor and her military general, Sisera: (1) the rain stopped their chariots (cf. Jdgs. 5:4) and (2) even the stars (thought of as angelic powers) fought against Sisera (cf. Jdgs. 5:20).
12:17 ". . .and went off to make war with the rest of her offspring" The evil one tried to destroy the Messianic community by
1.destroying the Messiah
2. destroying the mother church
3. by destroying all Messianic followers.
The phrase "to make war" is metaphorical of spiritual, political, and economic oppositions. This is an allusion to Dan. 7:21 (cf. 11:7; 13:7). This persecution is the very evidence of the church's victory through Christ (cf. Phil. 1:28).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Describe the content of the seventh trumpet.
2. Why is the vision of the Ark of the Covenant so encouraging to these first century Christians?
3. Who is the woman of Revelation 12?
4. When did this battle in heaven occur?
5. How are the devil's angels related to the demonic?
6. What does the phrase "a time, times and a half-time" mean in Daniel and Revelation?
7. How would this passage encourage first century, persecuted Christians?
CONTEXTUAL INSIGHTS TO REVELATION 13:1-18
A. Chapter 13 is a further development of the imagery of 12:13-17.
B. The OT background of this chapter is Daniel 7. The four predicted Near Eastern empires of Daniel are combined in this one ultimate, universal, anti-God, end-time kingdom.
C. The emperor worship of the first century (esp. in Asia Minor) is one historical fulfillment of the worship of the beast, as will be the end-time man of sin (cf. II Thessalonians 2), and the little horn of Dan. 7 (cf. vv. 8,11,20,25), which is out of the fourth kingdom, Rome.
D. The beast has been identified in two ways
1. As an ongoing, false teaching/teacher(s) (cf. I John 2:18,22; 4:3; II John 7). It is both plural and singular, both present and future.
2. As an actual person, possibly foreshadowed in evil persons throughout history (Antiochus, Roman Emperors, Hitler, etc., but ultimately personified in an end-time figure, cf. II Thess. 2:1-10).
E. See Special Topic below.
SPECIAL TOPIC: HUMAN GOVERNMENT
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 13:1-6
12:18And the dragon stood on the sand of the seashore. 13: 1Then I saw a beast coming up out of the sea, having ten horns and seven heads, and on his horns were ten diadems, and on his heads were blasphemous names. 2And the beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. And the dragon gave him his power and his throne and great authority. 3I saw one of his heads as if it had been slain, and his fatal wound was healed. And the whole earth was amazed and followed after the beast; 4they worshiped the dragon because he gave his authority to the beast; and they worshiped the beast, saying, "Who is like the beast, and who is able to wage war with him?" 5There was given to him a mouth speaking arrogant words and blasphemies, and authority to act for forty-two months was given to him. 6And he opened his mouth in blasphemies against God, to blaspheme His name and His tabernacle, that is, those who dwell in heaven.
13:1 "the dragon stood on the sand of the seashore" NASB, NKJV and NJB begin chapter 13 with this phrase (i.e.,12:18), while TEV concludes chapter 12 with it.
There is a manuscript variant related to the verb in 12:18/13:1, "stood"
1. "he stood," referring to the beast/dragon which relates to chapter 12 – MSS P47, א, A, C, (NASB, NRSV, TEV, REB, NET, NIV)
2. "I stood," referring to John which relates forward to chapter 13 – MSS P, 046, 051 (NKJV, NJB)
The UBS4 gives option #1 a "B" rating (almost certain).
The "sea" may be an allusion to Dan. 7:2-3. It was a symbol of
1. the whole of humanity (cf. Isa. 17:12-13; 57:20; Rev. 17:15)
2. the forces of chaos (cf. Gen. 1; Isa. 51:9-10)
▣ "Then I saw a beast coming up out of the sea" The wild beast (cf. 13:14,15; 15:2; 16:13; 15:8) is first mentioned without fanfare in 11:7 as coming out of the abyss (cf. 17:8). It seems to refer to "the Antichrist" of I John 2:18a,22; 4:3; II John v. 7, also known as "the man of lawlessness" in II Thess. 2:3. The same description of this beast is found in 12:3 and 17:3,8.
The phrase "coming out of the sea" has been interpreted in several ways.
1. literally, as in intertestamental Jewish apocalyptic literature as Leviathan and in v. 11 as Behemoth
2. an allusion to Daniel 7, where the beast comes up out of the sea in v. 3 and out of the earth in v. 17, which in Daniel 7 are synonymous, but John has separated the last beasts into two separate end-time evil personalities: the sea beast, v. 1 and the land beast, v. 11
3. a symbol of fallen humanity (cf. particularly Rev. 17:15, but also Dan. 7:2-3; Isa. 17:12-13; 57:20)
The reason that the two beasts of chapter 13 are mentioned as coming out of the sea and the land is (1) because this chapter follows Daniel 7 so closely or (2) because they combine to represent the whole earth. It is also possible that these two beasts plus Satan form an evil parody of the Trinity.
▣ "Ten horns and seven heads, and on his horns were ten diadems" This is not exactly like the dragon (cf. 12:3) but it is very similar (cf. 17:3,7-12). The ten horns speak of complete power; the seven heads represent a perfect manifestation of evil, and the ten diadems are a claim to royalty. Evil is often a counterfeit of good. This is the first of several parodies of Christ.
▣ "blasphemous names" The Greek manuscripts are equally divided between the plural (MS A) "names" (NRSV, NJB) and singular (MSS P47, א, C, P) "name" (NKJV, TEV). UBS4 cannot decide which is original. Whichever is true, this is obviously an allusion to Dan. 7:8,11,20,25 or 11:36. These blasphemous titles are connected with the (1) claim of deity or (2) evil titles (cf. 17:3).
13:2 "the beast which I saw was like a leopard. . .a bear. . .a lion" This combination of several beasts is another allusion to Dan. 7:4,5,6, where it refers to a series of kings, but here the symbolism has been changed into a composite of all the anti-God world systems personified in one leader (cf. Dan. 7:24).
▣ "And the dragon gave his power and his throne and great authority" This is parallel to II Thess. 2:9, which speaks of a Satanically-inspired power. The beast is not Satan, but a supernaturally empowered human manifestation or incarnation of him (cf. vv.4,12). This is another parody of Christ (cf. 5:6).
13:3 "I saw one of his heads as if it had been slain" This is a perfect passive participle, which is syntactically parallel to the Lamb of 5:6. This is another parody of Jesus' death and resurrection.
▣ "and his fatal wound was healed" Does Satan have the ability to resurrect this person, or is this trickery, deception, and mimicking (cf. 13:15)? Satan is parodying the power of God in raising Christ.
This may be a historical allusion to the "Nero redivivus" myth, which asserted that Nero would come back to life, and return with a large eastern army (Parthians), and attack Rome (cf. Sibylline Oracles, books III-V).
▣ "And the whole world was amazed and followed after the beast" Satan will use miracles to convince the unbelieving world to follow him (cf. Matt. 24:24; Mark 13:22; II Thess. 2:9; Rev. 13:5; 17:8), which is another parody of Christ. The world was impressed by the power of the two witnesses in Rev. 11:13; now their fickleness is seen in their worshiping the beast.
13:4 "they worshiped the dragon. . .and they worshiped the beast" Evil desires not only political power, but religious worship (cf. v. 8). Satan wants worship (cf. 13:12; 14:9,11; 16:2; 19:20; Matt. 4:8-9). He wants to be like God (cf. possibly Isa. 14:12-15). Implicitly, this is related to the Serpent's lie in Gen. 3:5 and in Matt. 4:9; Luke 4:5-7.
▣ "Who is like the beast" There have been three suggested origins for this phrase. Some see it as
1. a parody for the title of YHWH found in Exod. 15:11; Ps. 35:10; 113:4
2. a parody of YHWH in Isa. 40:18-22;43:11; 44:6,8,9-20 45:6
3. a reference to Leviathan and Behemoth in Jewish apocalyptic literature (one example in the OT is Job 41, especially vv. 33-34)
13:5 In verses 5-7 and 14-15 there are several passive verbs which imply that permission was given by Satan and ultimately by God (cf. Job). God is using Satan for His own purposes! Evil reveals its own motives by its words and actions.
▣ "a mouth speaking arrogant words" This is an allusion to:
1. "the beast" in Dan. 7:8,11,20,25; 11:36
2. Antiochus IV Epiphanes in Dan. 8; I Macc. 1:24
3. "the man of sin" in II Thess. 2:4
4. the abomination of desolation of Matt. 24:15, which refers to the invasion and destruction of Jerusalem under the Roman general, and later Emperor, Titus, in A.D. 70
This is a good example of how the historical focus of these symbols changes. In Daniel 8 it refers to Antiochus IV Epiphanes of the interbiblical period; in Matthew 24 it refers to the destruction of Jerusalem in a.d. 70 and in Daniel 7 (and possibly 11:36-39) it refers to the activity of the end-time Antichrist.
▣ "to act for forty-two months" This is a direct allusion to Dan. 7:25. It was first mentioned in 11:2-3. It is a metaphor which denotes a period of persecution. See Special Topic at 11:2 and notes at 12:6.
13:6 "he opened his mouth in blasphemies" There is either a two or three-fold blasphemy in this verse against God's name, God's tabernacle, and God's people. It depends on how one translates this Greek phrase.
NASB (UPDATED) TEXT: 13:7-10
7It was also given to him to make war with the saints and to overcome them, and authority over every tribe and people and tongue and nation was given to him. 8All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. 9If anyone has an ear, let him hear. 10If anyone is destined for captivity, to captivity he goes; if anyone kills with the sword, with the sword he must be killed. Here is the perseverance and the faith of the saints.
13:7 "It was also given to him to make war with the saints and to overcome them" This is an aorist passive indicative and an aorist active infinitive. The implication of the passive voice is that God allowed this to occur. We do not understand all that is behind this but it is obvious from the book of the Revelation that God is in control of all history. This war on His saints is mentioned in Dan. 7:21,25. It refers to the physical death of God's people. There is a time when the enemy seems to be the victor (like Calvary), but Revelation and Daniel teach that this victory is short-lived! Notice that God's people are protected from the wrath of God, but not from the wrath of the beast and his followers. God allows evil an apparent victory in order to reveal its true intentions and nature.
▣ "saints" See Special Topic at 5:8.
▣ "and authority over every tribe and people and tongue and nation was given to him" This phrase indicates (1) that Revelation needs to be interpreted in a wider sense than the Roman Empire only, because of this universal, inclusive phrase or (2) that this refers to an Empire-wide event.
13:8 "All who dwell on the earth" This is a recurrent phrase referring to unbelievers in Revelation (cf. 3:10; 6:10; 8:13; 11:10; 13:8,12,14; 17:8).
▣ "whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain" It is uncertain syntactically whether the phrase "from the foundation of the earth" is to be taken with (1) "our name written" (cf. RSV, NRSV, TEV, NJB and 17:8; Eph. 1:4) or (2) "the Lamb being slaughtered" (cf. KJV, NKJV and I Pet. 1:19-20). The word order of this text and 17:8 implies that the phrase probably describes believers' names written in the book of life even before creation!
The phrase "the foundation of the earth" is used several times in the NT (cf. Matt. 25:34; John 17:24; Eph. 1:4; I Pet. 1:19-20). There is also a very similar phrase in Matt. 13:35; Luke 11:50; Heb. 4:3; 9:26 and Rev. 17:8. The combination of these phrases shows God's redemptive activity before the creation of the world. Believers are secure in Christ (cf. 7:4; 11:1; 13:8). Evil is limited by a sovereign God (number of passive verbs in this chapter and the time limit). It looks bad in the short run, but look at the big picture!
▣ "the book of life" From Dan. 7:10 and Rev. 20:11-15 we understand that there were two metaphorical books mentioned in connection with human destiny:
1. the Book of Life, which contains the names of those who have personally known God (OT) and have received Christ (NT) [cf. Exod. 32:32-33; Ps. 69:28; Dan. 12:1; Isa. 4:3; 34:16; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 13:8; 17:8; 20:15; 21:27]
2. the Book of the Deeds of Mankind, which record human activity, both positive and negative (cf. Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16)
These are obviously metaphors, but they do accurately describe God's ability to know those who are His and to hold those who have rejected Him accountable (cf. Gal. 6:7).
▣ "who has been slain" See note at 5:12.
13:9 "If anyone has an ear, let him hear" This is a recurrent theme in the letters to the seven churches (cf. 2:7,17; 3:6,13,22). It, like the other phrases in vv. 9-10, is a first class conditional sentence, which is assumed to be true for the author's literary purposes. The fact that these phrases relate to the churches seems to imply that the next phrase (v. 10) is also directed to the people of God.
13:10 This verse may be an allusion to Jer. 15:2 or 43:11, which speaks of God's judgment. There are several Greek manuscript variants related to the verb "kill." This has caused the different English translations of this verse.
1. The KJV and NKJV relate both of these phrases to the persecutors of God's people.
2. The RSV and NRSV make the first clause relate to the persecuted Christians and the second clause to the anti-God persecutors.
3. A third possible interpretation (TEV and NJB) is that both clauses refer to persecuted Christians.
The very fact that there is so much variance in the translations shows the uncertainty. It is obviously a spiritual truth that God is in control of history. The only question is to whom the phrase was directed.
1. to Christians to encourage them to remain faithful (cf. Matt. 26:52; Phil. 1:28)
2. to persecutors to assure them that they will one day be accountable before God for their choices and actions?
NASB"Here is the perseverance and the faith of the saints"
NKJV"Here is the patience and the faith of the saints"
NRSV"Here is the call for endurance and faith of the saints"
TEV"This calls for endurance and faith on the part of God's people"
NJB"This is why the saints must have perseverance and faith"
Verse 9 and the end of v. 10 show that this phrase must refer to the people of God (cf. Matt. 26:52). This verse also describes the true believers (cf. 14:12; 12:11,17). They are encouraged to hold out until the end (cf. 2:3,7,11,17,26; 3:5,12,21; 21:7). Perseverance is evidence of true salvation (cf. I John 2:19). See note and Special Topic at 2:2.
NASB (UPDATED) TEXT: 13:11-18
11Then I saw another beast coming up out of the earth; and he had two horns like a lamb and he spoke as a dragon. 12He exercises all the authority of the first beast in his presence. And he makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13He performs great signs, so that he even makes fire come down out of heaven to the earth in the presence of men. 14And he deceives those who dwell on the earth because of the signs which it was given him to perform in the presence of the beast, telling those who dwell on the earth to make an image to the beast who had the wound of the sword and has come to life. 15And it was given to him to give breath to the image of the beast, so that the image of the beast would even speak and cause as many as do not worship the image of the beast to be killed. 16And he causes all, the small and the great, and the rich and the poor, and the free men and the slaves, to be given a mark on their right hand or on their forehead, 17and he provides that no one will be able to buy or to sell, except the one who has the mark, either the name of the beast or the number of his name. 18Here is wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixty-six.
13:11 "Then I saw another beast coming up out of the earth" This is an allusion to Dan. 7:17. Many have assumed that these two beasts are a parody of the two witnesses of God in 11:13-14, while others have assumed that the dragon and the two beasts are a parody of the Trinity.
As the beast from the sea is an allusion to Leviathan (cf. Job 41:1-34), the ancient master of watery chaos, so the beast from the land is an allusion to Behemoth (cf. Job 40:15-24), the corresponding land monster (this in no way refers to dinosaurs, but to ancient eastern mythology).
These beasts are symbols of evil (chaos) and rebellion in God's created order (cf. Ps. 74:12-14; Job. 3:8; Isa. 51:9-11; Amos 9:3). Sometimes Leviathan is called Rahab ("the twisted one," i.e., the serpent, cf Isa. 51:9). In other places Rahab is a name for Egypt (the Nile, i.e., twisting river, cf. Ps. 87:4; Isa. 30:7 and possibly Ezekiel 32, especially vv. 2-3).
▣ "he had two horns like a lamb and he spoke as a dragon" The reference to a lamb is an obvious parody of Christ (cf. 5:6). His voice and/or message reveals his true character. Later in Revelation the second beast is always referred to as the false prophet (cf. 16:13; 19:20; 20:10). He does not seek glory for himself, but recruits the world to worship the beast (cf. v. 12). This is a parody of the work of the Holy Spirit (cf. John 14-16) in promoting Christ. So we have an unholy trinity:
1. Satan as a parody of God the Father
2. the sea beast as a parody of God the Son
3. the land beast as a parody of God the Spirit
13:13 "He performs great signs" This is a present tense verb which means he continues to perform wonders. It was expected that the end-time false teachers would be able to do the miraculous and lead even the elect astray, if that were possible (cf. Matt. 24:24; Mark 13:22; II Thess. 2:9-11; the Didache 16:3,4). Miracles are not automatically signs of God (cf. Exod. 7:8-13). This is another parody of Christ's ministry.
▣ "he even makes fire come down out of heaven to the earth in the presence of men" This is similar to Elijah in I Kgs. 18:38, which may be the source of the description of the two witnesses found in 11:5. It may refer to fire that fell as a judgment of God in Ezek. 38:22 or 39:6. This may be another parody
1. of the two witnesses
2. of God's OT acts
3. of Pentecost in Acts 2
13:14 "who had the wound of the sword and has come to life" The word "wound" (plēge, cf. 13:3,12,14) is usually translated "plague" in Revelation (cf. 9:18,20; 11:6; 15:1,6,8; 16:9,21; 18:4,8; 21:9; 22:18). The footnotes of the NRSV have
1. for v. 3 "the plague of its death"
2. for v. 12 "whose plague of its death"
3. for v. 14 "that had received the plague of the sword"
The theological intent of these translations is to show that the antichrist is not a person, but a world system. The term can be used metaphorically of a "blow of fate" or a plague (cf. BAGD, p. 674), but its basic meaning is a stroke, or a wound.
The accompanying phrase "and has come back to life" shows that "plague" is not the best translation in these verses related to the beast. The idea of an end-time, anti-God Antichrist leading the nations in rebellion is predicted in the OT in Ezekiel 38-39; Zechariah 14; Daniel 7:21-27; 9:24-27; 11:36-39 and in the intertestamental apocalyptic literature, Sibylline Oracles, book III; IV Esdras 5.4,6 and Apocalypse of Baruch XL, and in the NT, II Thess. 2:3,8-9.
13:15 "it was given to him to give breath to the image of the beast" Elsewhere this beast from the land is called the false prophet (cf. 16:13; 19:20; 20:10). Perhaps this is the metaphor of injecting life (i.e.,Hebrew ruah = breath) into the movement (cf. Ezekiel 37).
13:16 "to be given a mark on their right hand or on their forehead" As the saints were sealed unto God in 7:3 (cf. 13:16; 14:9), here the evil one mimics God's action by marking his own. The Greek word implies an animal brand or a seal on a governmental document. Because of the location of the sign, some have thought that it was
1. a perversion of a Jewish phylactery (cf. Deut. 6:8)
2. relating to the first century Roman culture, in which slaves were branded with their owner's name
3. soldiers tattooed in honor of their general
13:17 The mark of the beast relates to the purchase of food, and possibly employment. God's people are not protected from this economic privation.
13:17-18 "the number of his name" Ancient languages used the letters of their alphabets to also stand for numbers. As the Hebrew consonants of Jesus' name adds up to 888 (cf. Sibylline Oracles, 1.324), so the name of the beast, the end-time incarnation of Satan, adds up to 666. Six is one less than the perfect number 7 (cf. Gen. 1:1-2:3, seven days of creation); repeated three times it forms a Hebrew superlative (cf. Isa. 6:3; Jer. 7:4).
It is also possible that since six is the human number, it may refer to a personification of each person of the unholy trinity—the dragon (Satan), the sea beast (Antichrist) and the land beast (false prophet). It seems to me that the first beast is a personification of an anti-God political system and the second beast is a personification of an anti-God religious system. We are moving toward the great whore of chapter 17, the epitome of an anti-God world system from Daniel 7. Whether it is ancient Babylon, first century Rome, or an end-time composite world kingdom, it shows that human history is moving toward the ultimate conflict between "the god of this world" (cf. II Cor. 4:4) and his minions versus the God of creation and His Messiah (cf. Psalm 2).
13:18 "his number is six hundred and sixty six" There is no consensus on who this number refers to. There have been countless conjectures, but none have been conclusive. Here are the three best theories in my opinion.
1. Since there is a manuscript variant between 666 an 616, it is possible to use Nero Caesar. The Greek letters translated into Hebrew equal 666 and the Greek letters translated into Latin equal 616.
2. Since a threefold repetition counts for a Hebrew superlative, 666 may mean the most evil person.
3. Since the context denotes a parody on the Trinity, the three Divine Persons are reflected in 777, while the three counterfeit ones 666.
CONTEXTUAL INSIGHTS TO REVELATION 14:1-20
A. It is possible that chapter 14 is a response to the presentation of the overwhelming evil of chapters 12 and 13. I am sure that the readers wondered what would be happening to the saints during this terrible end-time persecution.
B. Some have seen another literary structure of "seven" in vv. 6-20. There is a series of seven angels, but this structure does not seem to be theologically significant.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 14:1-5
1Then I looked, and behold, the Lamb was standing on Mount Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads. 2And I heard a voice from heaven, like the sound of many waters and like the sound of loud thunder, and the voice which I heard was like the sound of harpists playing on their harps. 3And they sang a new song before the throne and before the four living creatures and the elders; and no one could learn the song except the one hundred and forty-four thousand who had been purchased from the earth. 4These are the ones who have not been defiled with women, for they have kept themselves chaste. These are the ones who follow the Lamb wherever He goes. These have been purchased from among men as first fruits to God and to the Lamb. 5And no lie was found in their mouth; they are blameless.
14:1 "the Lamb" This is a reference to the Messiah (cf. 5:6,8,12-13; 13:8; Isa. 53:7; John 1:29,36; I Pet. 1:18-19).
▣ "standing on Mount Zion" There have been numerous theories identifying this phrase.
1. that it stands for Mt. Moriah and the Temple area in Jerusalem (cf. Isa. 24:23; Joel 2:32)
2. that it stands for heavenly Jerusalem (cf. Heb. 11:10,16; 12:22-23; 13:14; Gal. 4:26)
3. that it is an apocalyptic symbol found in the non-canonical book of II Esdras 2:42-47; 13:35,39-40
4. that it refers to the OT passages which speak of the end-time gathering of the people of God (cf. Psalm 48; Isa. 24:23; Joel 2:32; Micah 4:1,7; Obadiah vv. 17,21)
5. that the background, like several other passages in this section, is Psalm 2, particularly v. 6.
Remember that commentators relate each of these visions to either
1. the OT passages or Palestinian places
2. intertestamental apocalyptic literature
3. first century Greco-Roman history
For me these visions of OT things beginning with chapter 6, relate to the NT people of God (believing Jews and Gentiles), the saints, the church. In this particular case, it is an allusion to the heavenly temple (cf. Heb. 8:2; 9:11,24).
▣ "with Him one hundred and forty-four thousand" This is the same group of the redeemed as in 5:9; of the sealed in 7:4-8 (see full note at 7:4); of those washed in the Lamb's blood in 7:14-17. Therefore, in my opinion, this stands for the NT people of God, the saints, the church. For the full note on the identity of the 144,000, see 7:4. In the earlier references they were sealed but still persecuted, but here they are victorious!
▣ "having His name and the name of His Father written on their foreheads" Does this refer to one name or to two? It may refer to the titles of Isa. 9:6, which relate to both the Father and the Son. These are those who have been sealed and belong to God (cf. Revelation 7). See note at 7:2.
14:2 "I heard a voice from heaven, like" These descriptive phrases were used of God's voice in Ezek. 43:2, of Jesus' voice in 1:15, and of the heavenly multitudes' voices in 19:6. Often it is used to denote that the speaker is in heaven (cf. 4:5; 11:19; 16:8).
14:3 "they sang a new song before the throne" This is an allusion to Rev. 5:9. The "they" could refer to (1) the angelic creatures who sing the song in Rev. 5:9 or (2) the song of the one hundred and forty-four thousand in the concluding part of v. 3 and 15:2. This new song is an allusion to Isa. 42:10 and possibly Ps. 33:3; 40:3; 96:1; 98:1; 144:9; 149:1. The promised new age of the Spirit has come!
▣ "elders" See Special Topic at 4:4.
▣ "who had been purchased from the earth" This is the OT concept of a near relative purchasing a family member's release (go'el, i.e., Ruth and Boaz). It is used of those for whom Christ died (cf. 5:9; 7:14). See Special Topic: Ransom/Redeem at 5:9.
14:4 "These are the ones who have not been defiled with women" There has been much discussion over this verse because it seems to imply that this is a select, celibate group of males out of the 144,000 of chapter 7. However, I think that these phrases can be explained in symbolic, or at least, in OT terms, and were never meant to be taken literally. The phrase "had not been defiled with women" can be understood in several ways.
1. it refers literally to celibacy
2. it refers to spiritual adultery with the beast or the great whore (cf. 14:8; 17:2; 18:9)
3. it refers to specific comments made to the seven churches (cf. 2:14,20,22; 3:4)
4. it refers to OT ritual purification for worship or battle (cf. Exod. 19:14-15; Deut. 23:9-10; I Sam. 21:4-5; II Sam. 11:6-13
5. it is simply an allusion to an OT title for the people of God, "the virgin daughter of Zion" (cf. II Kgs. 19:21; Jer. 18:13; Lam. 2:13; Amos 5:2; II Cor. 11:2; Eph. 5:27).
It must be asserted that sexual intercourse between married partners is not an unspiritual activity. Sexuality (marriage) is God's idea, His way of filling the earth, His command (cf. Gen. 1:28; 9:1). Celibacy is surely a spiritual gift for ministry (cf. I Corinthians 7), but it is not a holier state. Greek asceticism is not biblical (neither is pre-marital or extra-marital sexual activity)!
▣ "These are the ones who follow the Lamb wherever He goes" This speaks of discipleship and service (cf. John 7:17; 10:4).
▣ "from among men as first fruits to God" This term was used in the OT to show God's ownership of the entire crop (cf. Exod. 23:19; 34:76). In the NT it refers to the church (cf. Heb. 12:23; James1:18), the people of Jesus, who are the first fruits of the resurrection (cf. I Cor. 15:20,23; Rev. 1:5).
14:5 "no lie was found in their mouth" There are several possible origins for this metaphor:
1. it is related to a similar phrase in Rev. 21:27 and 22:15
2. it is related to Emperor worship where Christians never yielded to the command of the persecutors to say, "Caesar is Lord"
3. it is symbolic of OT defilement (cf. Ps. 32:2; Zeph. 3:13)
4. it may be a reference to unbelief as in Rom. 1:25; I John 2:22
▣ "they are blameless" This is literally "without defect" (cf. Phil. 3:6). Originally it referred to sacrificial animals, but came to be used metaphorically of humans (cf. Noah, Gen. 6:9,17 and Job, Job 1:1). It is applied to Jesus in Heb. 9:14 and I Pet. 1:19. This is another way of referring to a Christlike life. Christlikeness is God's will for His people (cf. Lev. 19:2; Deut. 18:13; Matt. 5:48; I Pet. 1:16).
SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
NASB (UPDATED) TEXT: 14:6-7
6And I saw another angel flying in midheaven, having an eternal gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people; 7and he said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; worship Him who made the heaven and the earth and sea and springs of waters."
14:6 "I saw another angel flying in midheaven" In 8:13 there is an eagle flying in midheaven, which implies something well visible and able to proclaim to the whole earth.
▣ "having an eternal gospel to preach to those who live on the earth" This phrase, "an eternal gospel" is found only here. It is significant that the "gospel" here is for those who live (dwell) on earth and this is used often in Revelation of unbelievers. Some see this as a fulfillment of Matt. 28:18-20 or more specifically, Matt. 24:14 and Mark 13:10. The content of this gospel is much like the message of John the Baptist (cf. Luke 3:3-14) or Jesus' statement to the evil one in Matt. 4:10. The message of judgment is a significant element in this gospel. Verses 6-7 are significant, for they show us that all of these God-sent judgments on lost mankind are for the purpose of redemption (cf. 9:20-21; 16:9,11).
In v. 12 true believers are characterized as those who (1) keep (i.e., present participle) the commandments of God and (2) keep (i.e., the same present participle) faith in Jesus.
▣ "to every nation and tribe and tongue and people" See note at 10:11.
14:7 "Fear God, and give Him glory" This is an aorist passive (deponent) imperative and an Aorist active imperative. There are three aorist imperatives in v. 7. Mankind is commanded to respond to God in decisive acts of faith (cf. John 1:12; Rom. 10:9-13). In 11:13 fallen mankind seems to give God glory, but is quickly drawn away by the miracles of the beast in chapter 13 (a similar theology to the Parable of the Soils in Matthew 13; Mark 4; Luke 8).
▣ "because the hour of His judgment has come" The term "hour" is significant in the Gospel of John (cf. 2:4; 4:21,23; 5:25,28; 7:30; 8:20; 12:23,27; 13:1; 16:21,32; 17:1). It speaks of the divine timing of a preset event (the Day of the Lord, cf. 14:15 and 9:15).
▣ "worship Him" This is another aorist active imperative which is a decisive command.
▣ "who made the heaven and the earth and sea and springs of waters" This is similar to the affirmation found in Acts 14:15, which quotes Gen. 14:19; Exod. 20:11 or Ps. 146:6. God is described as creator as in Job 38-41. The only unusual phrase is "the springs of water," which some see as
1. being connected to the earlier plagues of the angels (cf. 8:10)
2. in contrast to the undrinkable sea water
NASB (UPDATED) TEXT: 14:8
8And another angel, a second one, followed, saying, "Fallen, fallen is Babylon the great, she who has made all the nations drink of the wine of the passion of her immorality."
14:8 "'Fallen, fallen is Babylon the great" The verb is not only repeated, but occurs first in the Greek sentence, emphasizing these aorist active indicatives. It is very difficult to interpret the book of the Revelation because concepts are expanded at different places (the beast is briefly mentioned in 11:7 but not fully discussed until chapter 13). The full discussion of Babylon's fall is found in 16:19 and 17:1-18:24. It stands for Rome (cf. I Pet. 5:13; II Baruch 11:1; 67:7; Sibylline Oracles 5:143, 159, 424), but ultimately it stands for all human societies organized and functioning apart from God (see Special Topic at chapter 13, E). This human self-sufficiency is a direct result of the fall (cf. Genesis 3) and was first expressed in the Tower of Babel (cf. Genesis 10-11). The world empires are becoming more anti-God, which will issue in the ultimate world kingdom of the Antichrist at the end-time (cf. Dan. 2:7-8). This may be an allusion to Isa. 21:9; Jer. 51:8.
▣ "has made all the nations drink of the wine of the passion of her immorality" The allusion is to Jer. 51:7-8 (cf. 17:2,4; 18:3). The term "passion" is the Greek term "thumos," which relates to an outburst of emotion (see full note at 7:14, cf. 17:2,3; 18:3). Those who drink Babylon's wine will drink YHWH's wine (cf. v. 9)!
NASB (UPDATED) TEXT: 14:9-12
9Then another angel, a third one, followed them, saying with a loud voice, "If anyone worships the beast and his image, and receives a mark on his forehead or on his hand, 10he also will drink of the wine of the wrath of God, which is mixed in full strength in the cup of His anger; and he will be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb. 11"And the smoke of their torment goes up forever and ever; they have no rest day and night, those who worship the beast and his image, and whoever receives the mark of his name." 12Here is the perseverance of the saints who keep the commandments of God and their faith in Jesus.
14:9 "If. . ." This is a first class conditional sentence with two verbs, "worships" and "receives." Some humans, many humans, will commit these idolatrous acts. This is the exact opposite of receiving God's Messiah in vv. 7 and 12. Those who do will experience the wrath of God (cf. v. 10).
14:10 "he also will drink of the wine of the wrath of God" Humans have only two spiritual options, God or evil. The Greek term wrath orgē refers to "a settled opposition." See full note at 7:14. The allusion is to Isa. 51:17 or Jer. 25:15-16 (cf. Rev. 16:19; 19:15). Believers must face the wrath of Babylon (cf. v. 8), but unbelievers will face the wrath of God (cf. v. 10).
This strange combination of terms (literally "mixed unmixed") means that the wine of God's wrath has been mixed with other elements in order to make it extremely intoxicating, but unmixed as far as being watered down. The term "cup" was often used in the OT for God's judgment (cf. Isa. 51:17,22; Jer. 25:15-17,27-29; Ps. 75:8). Jesus drank the cup of God's wrath for all mankind (cf. Mark 14:36). The unbelieving world will not respond to Him by faith, and therefore, they face the cup themselves!
SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOLISM
▣ "and he will be tormented with fire and brimstone" This is an allusion to God's judgment on Sodom and Gomorrah (cf. Gen. 19:24,28; Luke 17:29; or judgment in general, cf. Ps. 11:6; Isa. 34:8-11; Ezek. 38:22). Torment is the ultimate fate of the two beasts (cf. 19:20), of the evil one (cf. 20:10), and of unrepentant mankind (cf. 20:15; 21:8).
Fire (see Special Topic at 16:8) was an OT metaphor of God's holiness (cf. Num. 9:15-16, etc.) It was used as a means of cleansing (cf. Lev. 8:17,32; 9:11,24; 13:32,55,57, etc.) and judgment (cf. Lev. 10:1-2; Num. 11:1-3, etc.). This association with judgment was expanded to describe a place of judgment. Jesus used the garbage dump south of Jerusalem in the valley of the sons of Hinnom (Gehenna) as a symbol of eternal punishment (cf. Rev. 20:10, 14-15).
14:11 "the smoke of their torment goes up forever and ever" I wish that I could believe in universalism or at least in a second opportunity to respond to the gospel, but according to the Scriptures humans must respond to God's offer in faith (cf. Mark 1:15; Acts 3:16,19; 20:21) while they live (cf. Heb. 9:27); if they refuse to respond, the consequences are ultimate and eternal (cf. Mark 9:47-48; Matt. 25:46; John 5:29; Acts 24:15; II Thess. 1:6-9). The permanent punishment of the wicked is compared to the transitory suffering of the saints. This is supported in the phrase "they will have no rest day and night," while in v. 13 the saints do have rest.
This is not an easy subject to discuss. The love of God and His heart for redemption are in contrast to His verdict of eternal punishment. Most of God's judgments in Revelation are for redemption, like the plagues on Egypt and the covenant curses of Deuteronomy 27-29. Yet, God's ultimate rejection is permanent. It is not disciplinary, it is punitive! This is so hard to understand, to emotionally handle. It does accentuate the need for evangelism!
Before I leave this subject let me share with you a thought I have had in this area. As bad as hell is for humankind, it is worse for God. God created humans in His image for fellowship. All of creation is a stage for God to meet and know mankind. God loves all the sons and daughters of Adam (cf. Ezek. 18:32; I Tim. 2:4; II Pet. 3:9). He loves them so much He was willing to send His own Son to die in their place (cf. John 3:16; II Cor. 5:21). But He has chosen that sinners must respond to Him in trust, faith, repentance, obedience, service, worship, and perseverance. God does not send anyone to Hell, but unbelievers send themselves (cf. John 3:17-21). Hell is an open, bleeding sore in the heart of God that will never be healed! I am not sure God ever has "a good day." Oh, the pain of willful rebellion in the face of sacrificial love!
14:12 Perseverance is a major theme throughout the book (cf. 1:9; 2:7,11,17,19,26; 3:5,10,12,21; 13:10; 21:7). God's people have been shown to be faithful even in the midst of persecution. See full note and Special Topic at 2:2.
▣ "saints" See Special Topic at 5:8.
▣ "who keep the commandments of God and their faith in Jesus" A similar description of believers is found in 12:17. Notice that the emphasis is on a personal faith relationship with Jesus, followed by a lifestyle of obedience (cf. 12:17; Luke 6:46).
Mature Christianity consists of
1. a person to welcome (a personal relationship with Christ)
2. truths about that person to believe (doctrinal truths of the NT)
3. a life to live like that person (daily Christlikeness)
All three are required for a mature, healthy, growing faith.
NASB (UPDATED) TEXT: 14:13
13And I heard a voice from heaven, saying, "Write, 'Blessed are the dead who die in the Lord from now on!'" "Yes," says the Spirit, "so that they may rest from their labors, for their deeds follow with them."
14:13 "Blessed" This is the second of seven blessings found in the book of the Revelation (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).
▣ "Blessed are the dead who die in the Lord" This refers to the martyrs (as did the 144,000), but the exact time of this death is uncertain. Some commentators relate it to John's day and some relate it to the end-time. Though the time element is uncertain, it is important to know that the death of God's saints is precious in His sight (cf. Ps. 116:15).
Although this group is made up of Christian martyrs, it is best to interpret this as "witnesses" in a more general sense of believers. Not all believers were killed in the first century, not all will be killed in the tribulation of the end-time, but all believers must remain faithful to Christ. This metaphor is inclusive, not exclusive.
▣ "for their deeds follow with them" It is a paradox of Christianity that as believers we are gifted by the Spirit at salvation for effective ministry to and for the body of Christ (cf. I Cor. 12:7,11). God calls, equips, and produces eternal fruit through imperfect believers. It is His gift, His Spirit that empowers, but saints receive a reward for their faithfulness, availability, and perseverance (see Special Topic at 2:10). Believers are not saved by works (self-effort), but they are saved unto good works (cf. Eph. 2:8-9,10). God's will for every believer is Christlike service (cf. Rom. 8:29; Gal. 4:19; Eph. 1:4)!
NASB (UPDATED) TEXT: 14:14-16
14Then I looked, and behold, a white cloud, and sitting on the cloud was one like a son of man, having a golden crown on His head and a sharp sickle in His hand. 15And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, "Put in your sickle and reap, for the hour to reap has come, because the harvest of the earth is ripe." 16Then He who sat on the cloud swung His sickle over the earth, and the earth was reaped.
14:14-16 There are two different harvests (cf. IV Ezra 13:10-11) described in vv. 14-16 and 17-19. The first is a grain harvest and the second a grape harvest. If this distinction can be maintained (in Joel 3:13 the two crops are viewed as one judgment), the first refers to the harvest of the righteous (cf. Matt. 9:37-38; 13:30,38; Mark 4:26-29; Luke 10:2; John 4:35-38), while the second grape harvest mentioned in Isa. 63:2-6; Jer. 51:33; Lam. 1:15; Joel 3:13 and Rev. 19:15 refers to the wicked.
14:14 "a white cloud, and sitting on the cloud was one like a son of man, having a golden crown on His head" The same identity problems in chapters 6 and 10 apply to these verses. Is this a description of the divine Messiah (cf. Dan. 7:13) or just another angel serving on His behalf? I think it is another powerful angel, because
1. this is in a series of angels (cf. vv. 15,17,18)
2. Matt. 13:39, 41-42, 49-50 says that angels will gather and separate people at the end-time (some for blessing and some for judgment)
3. an angel commands him (cf. v. 15)
14:15 This is an allusion to Joel 3:13.
NASB (UPDATED) TEXT: 14:17-20
17And another angel came out of the temple which is in heaven, and he also had a sharp sickle. 18Then another angel, the one who has power over fire, came out from the altar; and he called with a loud voice to him who had the sharp sickle, saying, "Put in your sharp sickle and gather the clusters from the vine of the earth, because her grapes are ripe." 19So the angel swung his sickle to the earth and gathered the clusters from the vine of the earth, and threw them into the great wine press of the wrath of God. 20And the wine press was trodden outside the city, and blood came out from the wine press, up to the horses' bridles, for a distance of two hundred miles.
14:17 "another angel came out of the temple which is in heaven" This refers to the spiritual tabernacle in heaven (cf. Heb. 8:2; 9:11,23-24).
14:18 "who has power over fire" Angels have power over the wind (cf. 7:1), over fire (cf. 14:18), and over the water (cf. 16:5). This reflects rabbinical Judaism's concept of angelic involvement in the natural world. Although the NT does not emphasize this, that does not mean that it is inaccurate (cf. Heb. 1:7,14).
14:20 "outside the city" Some see this as an allusion to Christ being crucified outside the city (cf. Heb. 13:12). Others see it as simply an allusion to OT purification laws where the unclean were taken outside the camp (cf. Lev. 8:17; 9:11). However, it may refer to the end-time gathering of the enemies of God around the city of Jerusalem (cf. Ps. 2:2,6; Dan. 11:45; Joel 3:12-14; Zech. 14:1-4; and the intertestamental apocalyptic book of I Enoch 53:1). Here again, the problem of what is literal and what is figurative becomes a major interpretive issue!
▣ "the blood came out from the wine press, up to the horses' bridles, for a distance of two hundred miles" This will be the result of a huge battle which is described in later chapters, or simply a metaphor coming from the color of grape juice. The real question is whether it is literal or symbolic. Does this describe a battle in time/space or a symbolic cosmic battle of good and evil? The genre leans toward the latter, but Jesus' words of Matthew 24: Mark 13 and Luke 21 lean toward the former.
The exact distance is uncertain. Some say (1) 165 miles; (2) 184 miles; or (3) 200 miles. The exact words are 6,600 furlongs. This is an unusual symbolic number. Some say that it refers to the distance from Dan to Beersheba, which means judgment symbolically covering the entire Holy Land.
The "wine press" is an OT metaphor for judgment (cf. Isa. 63:3; Lam. 1:15). This is probably because of the similarity between red grape juice and blood. It is also mentioned in 19:15.
▣ "the wrath of God" See full note at 7:14.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What is the relationship between the 144,000 found in chapters 7 and 14?
2. To what does Mt. Zion refer?
3. Are the qualifications found in 14:4 a description of a select celibate group or the whole people of God?
4. What is the significance of 14:6 and 7?
5. Who or what is Babylon?
6. Is hell eternal?
7. Who is the person sitting on the cloud in 14:14-16 and why?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Angels with the Last Plagues | Prelude to the Bowl Judgments | The Seven Bowls of the Wrath of God | The Angels with the Last Plagues | The Hymn of Moses and the Lamb |
15:1 | 15:1-16:1 | 15:1 | 15:1 | 15:1-4 |
15:2-4 | 15:2-4 | 15:2-4 | The Seven Bowls of Plagues | |
15:5-8 | 15:5-16:1 | 15:5-8 | 15:5-8 | |
The Bowls of God's Wrath | The Bowls of God's Anger | |||
16:1 | First Bowl: Malignant Sores | 16:1 | 16:1 | |
16:2 | 16:2 | 16:2 | 16:2 | 16:2 |
Second Bowl: The Sea Turns to Blood | ||||
16:3 | 16:3 | 16:3 | 16:3 | 16:3 |
Third Bowl: The Waters Turn to Blood | ||||
16:4-7 | 16:4-7 | 16:4-7 | 16:4-7 | 16:4-7 |
Fourth Bowl: Men are Scorched | ||||
16:8-9 | 16:8-9 | 16:8-9 | 16:8-9 | 16:8-9 |
Fifth Bowl: Darkness and Pain | ||||
16:10-11 | 16:10-11 | 16:10-11 | 16:10-11 | 16:10-11 |
Sixth Bowl: Euphrates Dries Up | ||||
16:12-16 | 16:12-16 | 16:12-16 | 16:12-14 | 16:12-16 |
Seventh Bowl: The Earth Utterly Shaken | 16:15 | |||
16:16 | ||||
16:17-21 | 16:17-21 | 16:17-21 | 16:17-21 | 16:17-21 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO REVELATION 15:1-16:21
A. The seven bowls which are introduced in chapter 15 and described in chapter 16 are the third in a set of three cycles of divine plagues sent for the purpose of redemption (cf. 9:20-21; 14:6-7; 16:9,11). Each cycle gets progressively more severe: 1/4, 1/3, and total destruction (the judgment and isolation of evil). This is possibly based on "the cursing and blessing" section of Deuteronomy 27-28.
B. There is a literary relationship between these cycles. The seventh seal is the seven trumpets. The first four trumpets are also directly parallel to the first four bowls.
C. The seventh bowl is the fall of Babylon, which is a symbol of fallen human society organized and functioning apart from God. In John's day it was Rome. In Daniel 2 each successive world empire becomes more and more anti-God until the last world-wide, anti-God empire in which the Messiah is born which is Rome (see Introduction to Daniel 8, www.freebiblecommentary.org).
D. Chapters 15 and 16 draw their imagery from the Exodus experience of Israel (as did chapters 12-14). This end-time deliverance from evil is seen as the ultimate Exodus (i.e., deliverance).
E. The beasts and the whore of Babylon (rebellious human society) are defeated at Armageddon (16:12-16), while Satan is defeated along with Gog and Magog (rebellious humans) at the very end (cf. 20:7-10). The Second Coming of Christ in chapter 19 is an extension and fulfillment of the seventh seal and the seventh trumpet and the seventh bowl judgments. This is God's answer to the martyrs' question of 6:9-11.
F. The difficulties in interpreting these end-time battles are:
1. The type of literature in which they are expressed, apocalyptic/prophetic.
2. They are dealt with in successive stages, cycles, or dramatic acts.
3. There is fluidity between the groups and symbols.
4. There is difficulty separating first century fulfillment from end-time fulfillment.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 15:1-3a
1Then I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which are the last, because in them the wrath of God is finished. 2And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing on the sea of glass, holding harps of God. 3And they sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying,
15:1 "in heaven" This is the third in a series of signs John saw in heaven. See Special Topic at 12:1.
▣ "great and marvelous" This phrase occurs only here and points toward the OT allusion in v. 3, which may come from one of several places (i.e., Deut. 32:3-4; Ps. 111:2; 139:14; or Hos. 14:9).
Verses 3-4 make up one long composite OT allusion from several possible places.
▣ "the wrath of God" See full note at 7:14.
▣ "is finished" This is an aorist passive indicative of teleō to finish or fulfill. The bowls are a complete and final judgment on incalcitrant unbelief! There is no more hope of repentance and faith, only judgment and isolation!
It is theologically possible that the sequence of the seals, trumpets, and bowls was a way of showing God's hope of human repentance, but in the end, His total judgment, removal, and isolation of evil is justified! Hell is the only option left.
15:2 "I saw something like a sea of glass" This is first mentioned in Rev. 4:6. Because of its use in Rev. 21:1, it seems to be a metaphor for God's holiness, which kept sinful mankind from approaching Him (i.e., possibly a metaphor for the waters of heaven). One day this barrier will be removed. The OT allusion is to either Exod. 24:10 or Ezek. 1:22; 10:1. See full note at 4:6.
▣ "mixed with fire" This is a new element not found in 4:6. There have been numerous theories.
1. it is the reflected setting sun on human history
2. it represents fire which stands for God's judgment
3. it is the blood of the martyrs
4. it is connected to the victory at the Red Sea and the Song of Moses since the OT background of chapters 15 and 16 is the plagues of the Exodus (cf. Exod. 7-12; 15)
NASB"those who had been victorious"
NKJV"those who have the victory"
NRSV"those who had conquered"
TEV"those who had won the victory"
NJB"those who had fought against"
At first this seems to refer to the martyrs, but 12:11 shows that it must apply to those who have experienced natural deaths but who have not worshiped the beast (cf. 20:4).
NASB"from the beast and from his image and from the number of his name"
NKJV"over the beast, over his image and over his mark"
NRSV"the beast and its image and the number of its name"
TEV"over the beast and its image and over the ones whose name is represented by a number"
NJB"the beast and man, and against his statue and the number which is his name"
The beast is first mentioned in 11:7. From chapter 13 it is obvious that there are two wild beasts; one is the incarnation of Satan (i.e., a parody of Christ) and the other is his false prophet (i.e., a parody of the Spirit). From 13:18 we know that his number is 666, which is not so much a number of a person as it is of the fallenness and inadequacy of human society (i.e., government) apart from God.
▣ "standing on the sea of glass" Some translations have "on" (NASB, NKJV), and some have "beside" (NRSV) or "by" (TEV, NJB). The Greek preposition's basic meaning is "upon." This metaphor speaks of those overcomers being close to God. The "sea" in Revelation stands for a separation between a holy God and sinful creation. This sea is completely removed in 21:1 when full fellowship is restored (i.e., the fellowship of the Garden of Eden is restored).
For interpretive options on the meaning of "the sea of glass" see note at 4:6.
▣ "holding harps of God" Angels are described as having harps in 5:8 and 14:2. In this context it refers to believers who are synonymous with the 144,000 of chapter 14. As the angels worshiped with music before the God in heaven, now too, the victorious believers!
15:3 "And they sang the song of Moses. . .and the song of the Lamb" This shows the unity of the old covenant and the new covenant in this song of redemption. The song of Moses is an allusion to Exod. 15:1-19, where Moses thanks God for the defeat of Pharaoh at the Red Sea. However, it is possible that John had Deuteronomy 32 in mind because the first phrase may be an allusion to Deut. 32:3-4. The song of the Lamb has previously been noted in 5:9 and 14:3. Notice that it is a song of corporate, not individual, salvation (cf. Gen. 3:15).
▣ "the bond-servant of God" This is an honorific title for OT characters like Moses, Joshua, and David. It may be the origin of Paul's "servant of Christ."
NASB (UPDATED) TEXT: 15:3b-4
3b"Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! 4"Who will not fear, O Lord, and glorify Your name? For You alone are holy; For all the nations will come and worship before You, For Your righteous acts have been revealed."
▣ "Great and marvelous are Your works" This is a composite allusion to Ps. 40:5; 92:5; 111:2; 139:14 and Hos 14:9.
▣ "O Lord God, the Almighty" This is an allusion to the three most used OT titles for God (cf. 1:8; 4:8; 11:7; 16:7).
1. "Lord" refers to YHWH, the Savior, Redeemer, Covenant God.
2. "God" refers to Elohim, the Creator, Provider and Sustainer of all life on earth.
3. The "Almighty" refers to El Shaddai, the Patriarchal name for the God of Abraham, Isaac, and Jacob (cf. Exod. 6:3).
See SPECIAL TOPIC: NAMES FOR DEITY at 1:8.
▣ "Righteous and true are Your ways" In the midst of the suffering of the saints, this emphasis is tremendously important (cf. 16:7). This may be an allusion to Hosea 14:9.
NASB, NRSV,
TEV, NJB"Thou King of the Nations"
NKJV"O King of the saints"
There are three different translations of this verse available in modern English.
1. "King of the ages" (ASV, NIV, REB) which is found in the ancient Greek MSS P47, א*,2, and C (cf. I Tim. 1:17; I Enoch 9:4)
2. "King of the nations" (NRSV, TEV, NJB) which is found in MSS אa, A, P, and most minuscules (cf. v. 4; Jer. 10:7)
3. "King of the saints" (NKJV) MSS 296, 2049 (Metzter, Textual Commentary, p. 753) which comes from a misunderstanding of a late Latin text
Option #2 is probably the original. UBS4 gives it a "B" rating (almost certain).
15:4 "Who will not fear, O Lord, and glorify Your name" This is the transcendent Holy One of creation (cf. 14:7; Jer. 10:7-10). Yet He offers salvation to any and all who will fear Him and glorify His name.
▣ "For all the nations will come and worship before You" In OT prophecy all the nations will one day flow into Jerusalem (cf. Ps. 22:27; 66:4; 86:9; Isa. 2:2-4; 19:19-24; 27:13; 56:7; 66:19-24; Mal. 1:11). John is using OT prophecy and imagery to describe a universal salvation. Jerusalem of the OT has become the heavenly Jerusalem of believing Jews and Gentiles. This book does not focus on Jews versus Gentiles as the OT did, but on believers versus unbelievers (compare Isa. 45:23 with Phil. 2:9-11). See Crucial Introduction at the beginning of the commentary.
NASB (UPDATED) TEXT: 15:5-8
5After these things I looked, and the temple of the tabernacle of testimony in heaven was opened, 6and the seven angels who had the seven plagues came out of the temple, clothed in linen, clean and bright, and girded around their chests with golden sashes. 7Then one of the four living creatures gave to the seven angels seven golden bowls full of the wrath of God, who lives forever and ever. 8 And the temple was filled with smoke from the glory of God and from His power; and no one was able to enter the temple until the seven plagues of the seven angels were finished.
15:5 "the temple of the tabernacle of testimony in heaven was opened" In 4:1 a door in heaven was opened for John; in 11:19 the Ark of the Covenant appeared in the temple for believers to see. Now the entire heavenly tabernacle appears (cf. Exod. 25:9,40; 38:21; Num. 10:11; 17:7; Acts 7:44). This OT allusion is developed in Heb. 8:5 and 9:23. This literary unit uses the Exodus and the Wilderness Wanderings Period as an OT backdrop. This symbolizes the second and ultimate exodus from bondage (bondage to sin).
15:6 "clothed in linen, clean and bright" These seven angelic beings come from the very innermost part of heaven's temple, which shows their authority because they come from the very presence of God. In rabbinical Judaism there are seven powerful angels surrounding the throne of God, called "the angels of the presence."
Their dress is described as (1) "linen" (linon or linoun [P47]) which was worn by priests in Exod. 28:4 (UBS4, "B" rating) or (2) the ASV translates this as "precious stone" (lithon) which follows the Greek uncial manuscripts A and C, and may be an allusion to Ezek. 28:13 as an angelic clothing of the Garden of Eden.
If the two basic presuppositions of textual criticism (see Appendix): (1) the most difficult reading is probably original and (2) the reading that best explains the variants is probably original, then "stone" is the probable choice.
▣ "and girded around their chests with golden sashes" This is very similar to the angel found in Dan. 10:5 or to Christ Himself in Rev. 1:18. These are obviously very powerful angels representing God or Christ.
15:7 "seven golden bowls full of the wrath of God" These shallow golden bowls are mentioned in 5:8, where they contain the prayers of the saints. There is a connection throughout Revelation to the prayers of His persecuted children and the wrath of God on unbelievers (see note at 7:14).
▣ "who lives forever and ever" This is an oath based on the root meaning of the term YHWH (cf. Exod. 3:14). YHWH is the only living One; all else derives life from Him. See Special Topic: Names For Deity at 1:8.
For "forever and ever" see Special Topics at 1:6.
15:8 "And the temple was filled with smoke from the glory of God" This was a common OT description of the presence of God (cf. Exod. 19:18; 40:34; I Kgs. 8:10-11; II Chr. 5:13-14; Isa. 6:4). This is an allusion to the Shekinah cloud of glory which represented God's presence to Israel during the Exodus. But because of the contextual connection with the bowls, it may refer to the abundance of incense representing the prayers of God's children for justice.
▣ "no one was able to enter the temple until the seven plagues of the seven angels were finished" This possibly means that there was no stopping God's wrath once it had begun. This wrath is difficult to correlate theologically with 16:9 and 11, which implies that redemption is still the goal, even in the bowls it is still the hope and intent that fallen mankind, made in God's image, will repent and return to Him!
REVELATION 16
NASB (UPDATED) TEXT: 16:1
1Then I heard a loud voice from the temple, saying to the seven angels, "Go and pour out on the earth the seven bowls of the wrath of God."
16:1 "Then I heard a loud voice from the temple, saying to the seven angels" Revelation 15:8 shows that this must be the voice of God Himself. This last group of angels had ultimate authority to destroy God's earth. In the OT the death angel and the angel of destruction are God's servants, not Satan's.
▣ "Go and pour out on the earth the seven bowls of the wrath of God" This is an OT symbol for the judgment of God on unbelieving nations (cf. Ps. 79:6; Jer 10:25; Ezek. 22:31; Zeph. 3:8). This term is used often in this context for God's wrath on unbelievers (see note at 7:14, cf. vv. 1,2,3,4,8,10,12,17) because of
1. their blasphemy (cf. v. 9)
2. their persecution of believers (cf. v. 6)
3. their stubborn refusal to repent (cf. 9:20-21; 16:9-12)
For "wrath of God" see full note at 7:14.
NASB (UPDATED) TEXT: 16:2
2So the first angel went and poured out his bowl on the earth; and it became a loathsome and malignant sore on the people who had the mark of the beast and who worshiped his image.
16:2 This first bowl is very much like one of the Egyptian plagues (cf. Exod. 9:10-11). Some see this as related to Deut. 28:35, which is in the cursing and blessing section of Moses' covenant renewal. It is to be noted that, like the Egyptian plagues, these plagues affected unbelievers.
NASB (UPDATED) TEXT: 16:3
3The second angel poured out his bowl into the sea, and it became blood like that of a dead man; and every living thing in the sea died.
16:3-4 The second and third bowls parallel the second and third trumpets (cf. Rev. 8:8-11) and also reflect the Exodus plagues of Exod. 7:17-21; Ps. 78:44.
NASB (UPDATED) TEXT: 16:4-7
4Then the third angel poured out his bowl into the rivers and the springs of waters; and they became blood. 5And I heard the angel of the waters saying, "Righteous are You, who are and who were, O Holy One, because You judged these things; 6 or they poured out the blood of saints and prophets, and You have given them blood to drink. They deserve it." 7And I heard the altar saying, "Yes, O Lord God, the Almighty, true and righteous are Your judgments."
16:5 "the angel of the waters" This may reflect the intertestamental Jewish apocalyptic terminology of I Enoch 66:2. In Revelation there has been an angel in charge of the wind (cf. 7:1) and an angel in charge of fire (cf. 14:8), so it is not unusual to see an angel in charge of the water. Again, angelic mediation and activity are common in intertestamental apocalyptic literature. We must interpret Revelation in light of its own genre, its own day, and not our modern western theological systems of eschatology.
▣ "Righteous are You" This is an allusion to Moses' song in Deut. 32 (especially v. 5) or possibly Ps. 119:137.
▣ "who are and who were" Notice that there is no future element as in 1:4,8; 4:8, because there is no future time (cf. 11:17). This is the end! This is purposeful; note the threefold designation of 1:4. Time is no more! The end (i.e., Parousia) is revealed several times in Revelation, not just chapter 19. Each of the seals, trumpets, and bowls ends with the Second Coming and culmination of history. This is why I Think the recapitulation theory for the interpretation of Revelation is best!
16:6 "saints" See Special Topic at 5:8.
▣ "prophets" For OT Prophecy see Special Topic at 10:7. See Special Topic below.
SPECIAL TOPIC: NEW TESTAMENT PROPHECY
16:7 "And I heard the altar saying" The horns of the altar had already spoken in 9:13. This seems to refer to (1) souls that are under the altar (cf. 6:9; 14:18) or (2) the prayers of God's children (cf. 8:3-5). It may also be simply a personification for graphic emphasis.
▣ "Lord God, the Almighty" See note of 15:3b and the Special Topic at 1:8.
▣ "true and righteous are Your judgments" This may be an allusion to Ps. 19:9; 119:137. This is a helpful reminder in the midst of such terrible persecution toward Christians (cf. 15:4 and 19:2). God will set all things straight one day!
NASB (UPDATED) TEXT: 16:8-9
8The fourth angel poured out his bowl upon the sun, and it was given to it to scorch men with fire. 9Men were scorched with fierce heat; and they blasphemed the name of God who has the power over these plagues, and they did not repent so as to give Him glory.
16:8 This fourth bowl is similar to the sixth seal of 6:12 and very similar to the fourth trumpet of 8:12.
▣ "it was given to it to scorch men with fire" The sun is personified as it is in Ps. 19:1-6. God controls the heavenly bodies (cf. Gen. 1:14-19). They are not gods. They do function as messengers (natural revelation) and signs for the seasons (for worship).
16:9 "they did not repent so as to give Him glory" The purpose of God's wrath is redemptive in the seals and trumpets (cf. 9:20-21; 14:6-7; 16:9,11), even though stubborn, rebellious mankind refuses to repent. In the bowls the hope of repentance has passed; only judgment remains!
NASB (UPDATED) TEXT: 16:10-11
10Then the fifth angel poured out his bowl on the throne of the beast, and his kingdom became darkened; and they gnawed their tongues because of pain, 11and they blasphemed the God of heaven because of their pains and their sores; and they did not repent of their deeds.
16:10 "the fifth angel poured out his bowl upon the throne of the beast" The throne of Satan was given to the beast in 11:7. His power is described in 13:2ff. This seems to refer to the capital city of his end-time, one world government.
▣ "his kingdom" Satan mimics God. As God has a kingdom, so Satan has a kingdom. Throughout these remaining chapters the ministry of God in Christ is parodied by the evil trinity. Satan's kingdom, through the beast, is international (cf. 13:14-17).
▣ "became darkened" This is another allusion to the Egyptian plagues (cf. Exod. 10:21-23). God controls the light (cf. 8:12; 9:2; Gen. 1:5,14-18).
16:11 "they blasphemed the God of heaven" These unbelievers recognized the source and reason for their pain, but would not repent and turn to Christ! The plagues on Egypt were sent to expose the false gods of Egypt and cause the Egyptians to trust the God of Israel. The "curses" of Deuteronomy 27-28 were sent to restore unbelieving Jews to faith and obedience. Judgment has a redemptive goal (except for the last one)!
The title "the God of heaven" was used earlier in 11:13 and reflects a Babylonian and Persian title for Deity used often by Daniel (cf. 2:18, see my commentary on Daniel at www.freebiblecommentary.org).
NASB (UPDATED) TEXT: 16:12-16
12The sixth angel poured out his bowl on the great river, the Euphrates; and its water was dried up, so that the way would be prepared for the kings from the east. 13And I saw coming out of the mouth of the dragon and out of the mouth of the beast and out of the mouth of the false prophet, three unclean spirits like frogs; 14for they are spirits of demons, performing signs, which go out to the kings of the whole world, to gather them together for the war of the great day of God, the Almighty. 15("Behold, I am coming like a thief. Blessed is the one who stays awake and keeps his clothes, so that he will not walk about naked and men will not see his shame.") 16And they gathered them together to the place which in Hebrew is called Har-Magedon.
16:12 "the sixth angel poured out his bowl on the great river, the Euphrates" This river was mentioned in 9:13-19 when the demonic army crossed its borders to torture mankind. The headwaters of the Euphrates were the northern boundary of the Promised Land and the outer limits of the Roman Empire. The possible historic basis for this metaphorical demonic army was the Parthian calvary. These fierce anti-Roman invaders were a terror to the Roman legions.
▣ "its water was dried up" Quite often in the OT the drying up of the water was seen as an act of God as seen in
1. the Red Sea (cf. Exod. 14:21)
2. the Jordan River (Josh. 3:17)
3. several allusions in prophetic literature (cf. Isa. 11:15-16; 44:27; Jer. 51:36; Zech. 10:11)
This physical act symbolizes that God is allowing the end-time conflict to culminate. It is theologically parallel to II Thess. 2:6-7, "what/who restrains."
▣ "that the way would be prepared for the kings from the east" There has been much discussion as to how "the kings of the east" in v. 12 are related to "the kings of the whole world" in v. 14:
1. they are the same
2. they are antagonists (Nero Redivivus myth and the Parthian army)
3. the kings of the east refer to the army of God
If so, it is an allusion to God's calling His people from Babylon (cf. Isa. 41:2,25; 45:1-3; 46:11). It is possible from the context that the kings of the east are God's tools to attack the armies of the beast (i.e., a historical allusion to Parthians attacking Rome). However, v. 14 and chapters 19 and 20 imply that there is only one human army and it is united against God (cf. Psalm 2; Jer. 25:15-26).
16:13 "the dragon, the beast, the false prophet" This is the first time that the second beast (cf. 13:11) is called "the false prophet," but from now on he will be referred to by this name every time (cf. 16:13; 19:20; 21:10).
These three refer to a Satanic trinity which will be defeated in two stages: the two beasts in the valley of Megiddo (cf. vv. 12-16) and Satan at the end of Christ's earthly reign (cf. 20:7-10).
▣ "three unclean spirits like frogs" The term "unclean" is used in the NT gospels to refer to demons. Why they are characterized as frogs has been greatly disputed:
1. this is another reference to the Egyptian plagues (cf. Exod. 8:6)
2. in Zoroastrianism frogs are the symbol of ultimate evil
3. they refer to unclean animals (cf. Lev. 11:10,31)
SPECIAL TOPIC: THE DEMONIC (UNCLEAN SPIRITS)
16:14 "they are spirits of demons, performing signs" It is very interesting to note that these signs and wonders will lead all unbelievers astray, but not even the least of the children of God (cf. 13:13; Matt. 24:24; Mark 13:22; II Thess. 2:9-11). This last literary unit (the bowls) is a comparison between what will happen to the children of God and what will happen to the inhabitants of the earth. Christ speaks words of truth, righteousness, and mercy to bring peace to the earth, but the demonic frog spirits speak lies and gathers the nations for war.
▣ "which go out to the kings of the whole world" This may be an allusion to Ps. 2:2, which forms the imagery of these last chapters of Revelation.
▣ "gather them together for the war of the great day of God" The description of an end-time battle appears in 6:2-8; 11:7-10; 12:17; 16:14; 17:14; 19:19 and 20:8. It is possible these all represent one battle from different perspectives (i.e., parallelism).
16:15 This parenthetical phrase contains the words of Christ which are interjected to encourage and warn the people of God. This is the third of the seven blessings to believers (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).
▣ "I am coming like a thief" These words of Jesus (cf. Matt. 24:43-44; Luke 12:39-40) were used earlier in Rev. 3:3 and alluded to in I Thess. 5:2 and II Pet. 3:10. It seems to refer to the any-moment, sudden coming of Christ in judgment at the Parousia (Second Coming).
SPECIAL TOPIC: THE SECOND COMING
▣ "Blessed is the one who stays awake and keeps his clothes" This is the third of seven blessings given to faithful believers (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14). This almost seems to be a summary of the eschatological warning found in Mark 13:33-37; Luke 12:37. This verse must be out of place if the theory of a secret rapture of the Church before this time of persecution is affirmed. To whom, then, is Jesus speaking? See Matt. 24:37-42 online at www.freebiblecommentary.org.
▣ "so that he will not walk about naked and men will not see his shame" This may be an allusion to Rev. 3:18. In the OT nakedness was a symbol of judgment (cf. Ezek. 23:29; Hos. 2:3; Amos 2:16; Mic. 1:8). However, it refers not to the loss of salvation, but to Christians who will be ashamed of their activities and lack of lifestyle faith at Jesus' Second Coming. Jesus' coming as the Judge and Conqueror, which is exactly how the Jews expected the Messiah to return, is described in 19:11-16.
16:16 "and they gathered them together" This is repeated in 20:8.
NASB"in Hebrew is called Har-Magedon"
NKJV, NJB"in Hebrew, Armageddon"
NRSV"in Hebrew is called Harmagedon"
TEV"in Hebrew is Armageddon"
This word is spelled differently in several Greek manuscripts. There have been several theories to describe this name (which appears nowhere else in Hebrew or Greek literature).
1. it refers to "the mountain of Megiddo," a northern city in the tribal allocation of Manasseh, built on a hill
2. it refers to "the city of Megiddo," but the problem is that this is not the exact spelling of that city
3. it is a translation of a phrase "the mount of assembly" found in Isa. 14:13, which refers to the ultimate mountain of Deity which Satan attacks
4. it refers to the whole Promised Land (cf. "the mountains of Israel" mentioned in Ezek. 38:8,20,21; 39:2,4,17)
5. it refers to "the fruitful mountain" which would symbolize Jerusalem, the end-time site of many of these final battles between good and evil (cf. the prophecy of Joel)
6. the root meaning of "megiddo" might be "to cut or to attack," making this a reference to "the destroying mountain" of Jer. 51:25, a symbol of Rome's destruction.
John has chosen a city that was well known and has slightly changed its spelling (see Metztger, Textual Commentary, p. 755). This is similar to his inaccurate listing of the twelve tribes in 7:5-8 in order to show their symbolic nature. This symbolic interpretation is further seen in the use of the phrase "in Hebrew," which indicates symbolism, as in 9:11. It is true that the Valley of Jezreel or the Plain of Esdraelon was the site of many OT battles (cf. Jdgs. 5:19-21; II Kgs. 9:27; 23:29-30; II Chr. 35:22; Zech. 12:11). This northern invasion route of Mesopotamian powers had become a cultural symbol of evil (cf. Isa. 14:31; Jer. 1:13-14; 4:6; 10:22; 46:20-24; 47:2-7; 50:3,9,41; 51:48; Ezek. 38:6,15; 39:2).
NASB (UPDATED) TEXT: 16:17-21
17Then the seventh angel poured out his bowl upon the air, and a loud voice came out of the temple from the throne, saying, "It is done." 18And there were flashes of lightning and sounds and peals of thunder; and there was a great earthquake, such as there had not been since man came to be upon the earth, so great an earthquake was it, and so mighty. 19The great city was split into three parts, and the cities of the nations fell. Babylon the great was remembered before God, to give her the cup of the wine of His fierce wrath. 20And every island fled away, and the mountains were not found. 21And huge hailstones, about one hundred pounds each, came down from heaven upon men; and men blasphemed God because of the plague of the hail, because its plague was extremely severe.
16:17 "Then the seventh angel poured out his bowl upon the air" This could be a reference to Satan's kingdom as found in Eph. 2:2. The air above the earth was considered the realm of evil by the first century world. The battle with evil is finished (cf. vv. 17c-21).
16:18 This imagery is used several times in Revelation (cf. 4:5; 8:5; 11:19; 16:18).
16:19 "The great city" Some see this as a reference to Jerusalem because of 11:8. However, I think even 11:8 is a symbol of Rome (cf. 11:8; 16:19; 17:18; 18:10,18-19,21). Rome is described as the great whore of Babylon (cf. 14:8) which was the ancient seat of godless society. In John's day Rome was that center of the emperor cult that persecuted the Church. In the period of the end-time Antichrist it may be another world city. John continues to describe the destruction of the seat of fallen human, anti-God government in chapters 17-18.
▣ "was split into three parts" This possibly is an allusion to the vision of Ezekiel 5, which describes utter defeat.
▣ "the cities of the nations fell" This shows the ineffective alliance of fallen human governments against our God and His Christ (cf. Psalm 2). See note at 10:11.
▣ "Babylon the great was remembered before God" The phrase "then God remembered" is often a symbol of God's judgment (cf. 18:5; 19:15). This particular cup of judgment was discussed earlier in 14:10.
▣ "the cup of the wine of His fierce wrath" Drunkenness was an OT metaphor for God's judgment (cf. Ps. 60:3; 75:8; Isa. 51:17,22; Jer. 25:15-16, 27-28; see Special Topic at 14:10).
"Wrath" is the term orgē. See full note at 7:14.
16:20 "every island fled away" This is similar to the sixth seal (cf. 6:14).
▣ "the mountains were not found" These were OT symbolic phrases for cataclysmic end-time events (cf. Ps. 97:5; Mic. 1:4; Nah. 1:5).
16:21 "huge hailstones" Hailstones have always been the sign of God's judgment (cf. Josh. 10:11; Isa. 28:2). This is another possible allusion to the Egyptian plagues (cf. Exod. 9:23-24). In Ezek. 38:22 hail is used on the end-time enemies of God. The weight of the hailstones has varied.
▣ "about one hundred pounds each" This is literally "a talent weight." The weight of "talents" in the Ancient Near East has varied from 45 to 138 pounds. Their exact weight is unknown, but these are obviously exaggerated weights to show the damage and death they will cause.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What does the "sea of glass" symbolize?
2. Why does God show John a vision of the heavenly tabernacle?
3. List the similarities between the seals, trumpets, the bowls, and the plagues of Egypt.
4. How are the kings of the east in 6:12 related to the kings of the whole earth in 6:14?
5. What or where is Armageddon? (16:16)
6. To what does the "great city" refer? (16:19)
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Great Harlot and the Beast | The Scarlet Woman and Scarlet Beast | The Fall of Babylon | The Famous Prostitute | The Great Prostitute |
17:1-6a | 17:1-6 | 17:1-6a | 17:1-2 | 17:1-7 |
The Meaning of The Woman and the Beast | 17:3-6a | |||
17:6b-14 | 17:6b-8 | 17:6b-8 | ||
17:7-18 | The Symbolism of the Beast and the Prostitute | |||
17:8 | ||||
17:9-14 | 17:9-11 | 17:9-11 | ||
17:12-14 | 17:12-14 | |||
17:15-18 | 17:15-18 | 17:15-17 | 17:15-18 | |
17:18 | ||||
The Fall of Babylon | The Fall of Babylon the Great | Dirge Over the Fallen City | The Fall of Babylon | An Angel Announces the Fall of Babylon |
18:1-3 | 18:1-8 | 18:1-3 | 18:1-3 | 18:1-3 |
The People of God Summoned to Flee | ||||
18:4-8 | The World Mourns Babylon's Fall | 18:4-8 | 18:4-8 | 18:4-8 |
18:9-10 | 18:9-20 | 18:9-10 | 18:9-10 | 18:9-13 |
18:11-20 | 18:11-20 | 18:11-17a | ||
18:14 | ||||
18:15-17a | ||||
18:17b-19 | 18:17b-20 | |||
Finality of Babylon's Fall | 18:20 | |||
18:21-19:4 | 18:21-24 | 18:21-24 | 18:21-23 | 18:21-24 |
18:24-19:4 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO REVELATION 17:1-18:24
A. These two chapters describe in detail the destruction of Babylon whose fall was mentioned earlier in 14:8 and 16:19, as well as 18:2,21. Each of these occurs in a separate literary unit (12-14), (15-16), and (17-19). This could be another example of parallelism or recapitulation.
B. The Old Testament background of these two chapters is found in the funeral dirges written to applaud the fall of ancient godless cities:
1. Babylon (cf. Isa. 13,14,21 and Jer. 50-51)
2. Tyre (cf. Isaiah 23 and Ezekiel 26-28)
3. Nineveh (cf. Nahum)
4. wicked Jerusalem (cf. Isa. 1:1-26; Ezek. 16:51-52)
C. This concept of a fallen world system that is antagonistic to God is presented in Psalm 2, Daniel 2; 7; 9:24-27; Matthew 24: Mark 13; Luke 21; and I John 2:15-20.
D. Revelation uses OT funeral dirges to describe the fall of Rome, the anti-God world empire of Johns' day. However, this same independent, arrogant, materialistic, anti-God world system is present in every age (cf. I John 2:18). It will also ultimately manifest itself as an end-time ruler and world empire (cf. II Thessalonians 2). The details that will help John's last generation readers identify the end-time Antichrist may reappear in the last days. The problem has been that every generation of believers has tried to force Revelation into its day!
This book has first-century relevance, every-century relevance, and last-century relevance. It is best not to push the details. They had meaning (first hearers); they will have meaning again (the last generation). But for the great majority of the generations of believers, they are mysteries. It is much better to assert the central truths of the seven literary units. These are eternally relevant! If the details become strictly literal for the last generations of persecuted believers they will not need a commentator to tell them!
E. William Hendriksen, More Than Conquerors, asserts the parallelism of all seven sections of Revelation (see note C. p. 10). In so doing he asserts the parallel of the fall of believers' enemies (Satan; two beasts; and Babylon, anti-God, anti-Christ world system). Although their destruction is dealt with separately (Satan, 20:7-10; the two beasts, 19:17-21; and Babylon, 18:1-19:4), they are really simultaneous, just like the seals, trumpets, and bowls.
In many ways this is an attractive interpretive structure that extends the obvious parallelism of the seals (4-7), trumpets (8-11), and bowls (15-16) to chapters 17-19 and 20-22.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 17:1-7
1Then one of the seven angels who had the seven bowls came and spoke with me, saying, "Come here, I will show you the judgment of the great harlot who sits on many waters, 2 with whom the kings of the earth committed acts of immorality, and those who dwell on the earth were made drunk with the wine of her immorality." 3 And he carried me away in the Spirit into a wilderness; and I saw a woman sitting on a scarlet beast, full of blasphemous names, having seven heads and ten horns. 4The woman was clothed in purple and scarlet, and adorned with gold and precious stones and pearls, having in her hand a gold cup full of abominations and of the unclean things of her immorality, 5and on her forehead a name was written, a mystery, "BABYLON THE GREAT, THE MOTHER OF HARLOTS AND OF THE ABOMINATIONS OF THE EARTH." 6And I saw the woman drunk with the blood of the saints, and with the blood of the witnesses of Jesus. When I saw her, I wondered greatly. 7And the angel said to me, "Why do you wonder? I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns.
17:1 "one of the seven angels" Another angel is described in the same way in 21:9. The chronological relationship between chapters 17 and 18 and the pouring out of the bowls in chapter 16
1. may predate the pouring out of the bowls
2. it may be a further description of the result of the bowls
▣ "will show you the judgment of the great harlot" This spiritual seductress is described in v. 5 as "mighty Babylon, the mother of harlots," and in 18:10 as "the great city, Babylon." According to earlier chapters these designations refer to a fallen world system epitomized in:
1. Daniel's Babylon
2. Daniel's interbiblical Antiochus IV
3. John's Roman Emperor claiming deity.
In chapter 17 the seductive power of luxury and greed is matched with the commercial power of chapter 18. In the OT three cities are called whores.
1. Tyre (Phoenicia) in Isa. 23:15-16
2. Nineveh (Assyria) in Nahum 3:4
3. Jerusalem (fruitless Judah) in Isa. 1:21; Ezek. 16:31,35; 23.
▣ "who sits on many waters" The OT allusion is Jer. 51:11-14, which refers to the ancient city of Babylon, which was located on the Euphrates (as Nineveh was located on the Tigris River) and had an extensive system of manmade irrigation and transportation canals. However, in light of v. 15, this phrase is interpreted as an international kingdom (cf. Dan. 7:2,3).
17:2
NASB"with whom the kings of the earth committed acts ofimmorality"
NKJV, NRSV"with whom the kings of the earth committed fornication"
TEV"the kings of the earth practiced sexual immorality"
NJB"with whom all the kings of the earth have prostituted themselves"
This prostitution has two primary aspects:
1. commercial alliances (cf. Tyre, Isa. 23:13-18; and Nineveh, Nahum 3:4)
2. political alliances which involved the contractual worship of the gods of the nations in the ratification ceremonies (cf. Jerusalem also called a harlot in Isa. 1:21 and Jeremiah 3)
3. the worship of the Roman Emperor as divine
▣ "those who dwell on the earth were made drunk with the wine of her immorality" This is an allusion to Jer. 51:7. It is also introduced in 14:8. The phrase "those who dwell on the earth" is a recurrent theme in Revelation denoting unregenerate, fallen mankind apart from God (cf. 3:10; 6:10; 8:13; 11:10; 13:8,14; 17:8).
"Drink" is an OT metaphor for judgment (cf. Ps. 75:6-8).
17:3 "And he carried me away in the Spirit" This phrase is used to introduce John's visions (cf. 1:10; 4:2; 17:3; 21:10). Many commentators base their understanding of the structure of Revelation on these visions. Remember, apocalyptic literature is a highly structured genre. The structure becomes a key in interpretation.
▣ "into a wilderness" This may be
1. a metaphor of a place of safety (cf. 12:6,14, where it is an allusion to the wilderness wandering period of Israel)
2. a place where evil and the demonic live (i.e., Lev. 16:8; 17:7)
3. an allusion to the ancient city of Babylon found in Isa. 21:1-10, where it is a metaphor of judgment
John's imagery is very fluid. In v. 1 the woman sits on many waters (the Euphrates River) and in v. 3 she sits on a scarlet beast in the wilderness.
▣ "and I saw a woman sitting on a scarlet beast" The term "scarlet" could refer to
1. murder, cf. 17:6-7
2. luxury, f 18:12-16
3. Satan as a red dragon, cf. 12:3
The beast is described in detail in 13:1-10. It refers to the end-time Antichrist (cf. Daniel 7:9-14; 9:24-27; 11:36-45; II Thessalonians 2; I John 2:18).
▣ "full of blasphemous names" This is similar to 13:1,5-6. These titles are related historically to the Roman Emperor's self-deification. They claimed titles for themselves such as "divine," "savior," "lord." The beast's ultimate goal is not world political power, but religious worship (cf. Dan. 7:8,20; 8:11,25; 9:36,37) as a representative or incarnation of Satan (possibly represented in Isa. 14:13-14 and Ezek. 28:16-17).
▣ "having seven heads and ten horns" This description is similar to that of the red dragon (cf. 12:3) and the sea beast (cf. 13:1). The similarity is intended to show the unity of these different anti-God persons.
In numerical symbolism (1) the seven heads relate to "perfect" knowledge or the ultimate end-time world leader, while (2) the ten horns relate to complete power or worldly authority (cf. 17:7,9,12,16).
17:4 "The woman was clothed in purple and scarlet" These colors can refer to royalty (purple) and immorality (scarlet) or simply a metaphor for luxury, wealth, and opulence (cf. 18:12,16).
▣ "adorned with gold and precious stones and pearls" This is a symbol of earthly and spiritual power and position (used by Ezekiel as an Edenic metaphor for the pride of the King of Tyre cf. Ezek. 28:13).
▣ "a gold cup" This is an allusion to the city of Babylon (cf. Jer. 51:7).
17:5 "on her forehead a name was written" Seneca's Controversies 1:2 and Juvenal's Satires 6:122-123, record that Roman whores wore a band with either their own name or the name of their owner on their foreheads. This may be a historical allusion to John's day or in the context of Revelation; it may be a reference to the marking of the forehead of unbelievers (cf. 13:16-17; 14:9,11; 15:2; 16:2; 19:20; 20:4) which mimics God's sealing of believers (cf. 7:2; 9:4).
NASB"a mystery, 'Babylon the Great'"
NKJV"Mystery, Babylon the Great"
NRSV"mystery: 'Babylon the great'"
TEV"a secret meaning: 'Great Babylon'"
NJB"a name, a cryptic name: 'Babylon the Great'"
There is some disagreement as to whether the term "mystery" should be a part of the title or a way of referring to the symbolic nature of the title (cf. v. 7). Babylon has its origin in the first civilization, started by Nimrod (Babel), which rebelled against God and was dispersed in Genesis 11. From this usage and from the fact that Babylon took the people of God (Judah) into exile, it became a synonym for an evil, imperial world power. In John's day, this power was Rome (cf. I Pet. 5:13).
17:6 This verse speaks of the persecution and martyrdom of believers (cf. 11:7; 13:7; Dan. 7:21).
▣ "I wondered greatly" The KJV translates this as "with great admiration" but the NKJV has "I marveled with great amazement." John was not admiring her, but he was utterly astonished at her actions. She was allowed to persecute and kill God's people (cf. 13:5,7,15; 11:7).
NASB (UPDATED) TEXT: 17:8-14
8"The beast that you saw was, and is not, and is about to come up out of the abyss and go to destruction. And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come. 9Here is the mind which has wisdom. The seven heads are seven mountains on which the woman sits, 10and they are seven kings; five have fallen, one is, the other has not yet come; and when he comes, he must remain a little while. 11The beast which was and is not, is himself also an eighth and is one of the seven, and he goes to destruction. 12The ten horns which you saw are ten kings who have not yet received a kingdom, but they receive authority as kings with the beast for one hour. 13These have one purpose, and they give their power and authority to the beast. 14These will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful."
17:8 "the beast that you saw was, and is not, and is about to come up" This chronological description has caused great consternation among commentators.
1. Some of them see it in a historical sense which applies particularly to the legend of Nero's return.
2. Others as a progression of world empires relating to Daniel 2, culminating in an anti-God end-time world system.
3. Others see it as related to the end-time activity of the beast described in 13:3,12,14, which relates to its mimicking or parodying the ministry of Christ.
4. It may relate to I John's concept of a spirit of antichrist in every age, which culminates in the Antichrist of the last day (cf. I John 2:18,22; 4:3; II John 7).
It is also another parody on YHWH's name (cf. 1:4,8).
▣ "the abyss" This is the Greek term for "depth" with the alpha privative. It is first mentioned in 9:1 and 11:7. It is the figurative abode of evil and the demonic. See note at 9:1.
▣ "the book of life" See notes at 5:1 and 13:8.
▣ "from the foundation of the world" See note at 3:5 and 13:8.
17:9
NASB, NKJV"Here is the mind which has wisdom"
NRSV"This calls for a mind that has wisdom"
TEV"This calls for wisdom and understanding"
NJB"This calls for shrewdness"
This phrase is similar to 13:18, which deals with the number of the name of the beast. This little Scripture teaser has caused everyone to put forth his/her own theory! However, the very fact that there is such a multiplicity of interpretations shows that there are not too many wise among us! (cf. I Cor. 1:26-31). To me, it is just another way for John to assert the mysterious, symbolic, cryptic nature of his writing (cf. Frank Stagg, New Testament Theology, p. 317).
▣ "the seven heads of the seven mountains on which the woman sits" This is an allusion to Rome. Rome, like Jerusalem, was built on seven hills. This phrase appears in many ancient writings to describe the city of Rome. Therefore, it is incumbent on interpreters to at least see this in light of the Roman Empire, although obviously the whole allusion of chapters 17 and 18 is an anti-God world system that will be in place at the end-time and in reality is in place in every age.
17:10-11 Some commentators see this as a series of Roman Emperors: Augustus, Tiberius, Caligula, Claudius, and Nero as "the five who have fallen." Vespasian is "the one who is current" and Titus is "the one who will come for a little while" (cf. F. F. Bruce, Answers to Questions, p. 141). This interpretation is rather arbitrary; the three relatively minor Emperors (Galba, Otho, and Vitellius) who vied for the throne in A.D. 68-69 have been omitted. However, even with its problems, this seems to be the focus of vv. 10 and 11, with an emphasis on the myth of Nero's resuscitation and return with the Parthian hordes to attack Rome (this may explain v. 16, cf. The Sibyllian Oracles, 5:361-368).
Others see this prophecy as being fulfilled in the persecutions of Domitian. There are some major hindrances to this interpretation:
1. it would require Revelation to have been written during the reign of Vespasian, which is at variance with the ancient church tradition that John wrote during the reign of Domitian
2. the symbolic use of numbers throughout the book
Why make this historically literal? Again, this may have been something that John did intentionally to show the symbolic nature of his visions, which were not meant to be totally locked into any historical period.
Another possible interpretation is that this refers to the series of OT empires who were enemies of God's people: Egypt, Assyria, Babylon, Persia, Greece ("five have fallen"), Rome ("one is"), end-time anti-God empire ("the other has not yet come"). This interpretation fits into the overall pattern of a series of anti-God world empires from Dan. 2:1-8 (cf. George Ladd, Revelation, pp. 227-231).
Still another ancient interpretation is the symbolic nature of all of the numbers and details of Revelation, which would simply turn this chapter into another example of the ultimate conflict between God and the evil one (cf. Alan Johnson's Revelation, pp. 152-153, 157-161).
This is a good example of my inner conflicts as an interpreter. There are so many different interpretations by godly scholars whom I trust. The first theory is by my favorite writer, F. F. Bruce. The next two are by my favorite commentators on Revelation, George Ladd and Alan Johnson. They all disagree! The crucial issue is whether the text is an allusion to first century Rome (F. F. Bruce), the OT (George Ladd), or apocalyptic imagery (Alan Johnson). At this point in my personal study I think Johnson's view is best.
17:12 "the ten horns which you saw are ten kings" This is an allusion to Dan. 7:7,23-24. Daniel 7 is a description of the end-time Antichrist. Some see this as being related historically to ten vassal kings of Rome, while others see it as the demonic hordes of Revelation 9. To many, the symbolic nature of the numbers in the book of the Revelation simply makes v. 12 refer to end-time world leaders, but without a specificity.
Many elaborate, literal interpretations of the book of the Revelation are based on the specific details of vv. 10-12. These prophecies are very specific, which tends to imply a literal fulfillment at the end-time. However, the nature of the literary genre points toward a symbolic interpretation of these numbers and details (at least for those of us who are not the last generation of persecuted believers).
17:13 This verse shows the unity of evil, while v. 15-16 shows the disunity of evil. Evil will ultimately be turned against itself as in 16:12.
17:14 "these will wage war against the Lamb" The Lamb is identified with His people (cf. Matt. 25:35-40; Acts 9:4).
▣ "but the Lamb will overcome. . .and those who are with Him" Notice the close identification between the victory of Christ and the victory of His people.
▣ "He is Lord of lords, and King of kings" This same title is mentioned in 19:16 as a characterization of the returning Messiah. Its origins are found in (1) a description of YHWH from Deut. 10:17; Ps. 136:2-3 or (2) a Babylonian title used for Nebuchadnezzar in Dan. 2:37,47. The number value of this phrase equals 777 in Aramaic, although this is not mentioned in the text.
▣ "the called and chosen and faithful" Notice the allusion to predestination found in the terms "chosen" and "called," but also notice they are called to perseverance linked to "faithfulness." We are His by call and faith (both initial and continuing). See Special Topic on Perseverance at 2:2.
NASB (UPDATED) TEXT: 17:15-18
15And he said to me, "The waters which you saw where the harlot sits, are peoples and multitudes and nations and tongues. 16And the ten horns which you saw, and the beast, these will hate the harlot and will make her desolate and naked, and will eat her flesh and will burn her up with fire. 17For God has put it in their hearts to execute His purpose by having a common purpose, and by giving their kingdom to the beast, until the words of God will be fulfilled. 18The woman whom you saw is the great city, which reigns over the kings of the earth."
17:15 This verse shows the universal reign of the end-time anti-God leader and his empire. See note at 10:11.
17:16 This is an allusion to Ezek. 16:39-40; 23:25-27; 28:18. It seems to refer to internal strife among the forces of evil, as in 16:12. This infighting was a strategy of God (cf. v. 17).
17:17 "hearts" See Special Topic at 2:23.
17:18 This great city is mentioned in 11:8 and 16:19 with allusions either to Jerusalem (dispensationalists) or Rome (preterists). The context of the literary unit suggests an anti-God power structure symbolized as a city. Which city is not the issue; the point is the existence of a governmental system totally apart from God, humans attempting to meet all of their own needs (atheistic humanism).
REVELATION 18
NASB (UPDATED) TEXT: 18:1-3
1After these things I saw another angel coming down from heaven, having great authority, and the earth was illumined with his glory. 2And he cried out with a mighty voice, saying, "Fallen, fallen is Babylon the great! She has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird. 3"For all the nations have drunk of the wine of the passion of her immorality, and the kings of the earth have committedacts of immorality with her, and the merchants of the earth have become rich by the wealth of her sensuality."
18:1 "I saw another angel coming down from heaven, having great authority, and the earth was illumined with his glory" This was a tremendously powerful angel. The term "authority" (exousia) is not used for any other angel in the book. In John 5:27, it is used of God's authority given to Jesus. In 22:16 Jesus says He sent an angel to speak for Him as a representative.
18:2 "'Fallen, fallen is Babylon the great!'" This is one example of the difficulty in interpreting the book of the Revelation. A piece of information is brought in at one point in the vision, partially developed at another point, and fully developed in yet another vision (e.g., cf. 11:8; 14:8; and 16:19-20 or this may be another example of recapitulation between the seven literary units). This is an allusion to Isa. 21:9 and/or Jer. 51:8.
▣ "She has become a dwelling place of demons and a prison of every unclean spirit, and a prison of every unclean and hateful bird" This is an allusion to the ruins of ancient cities:
1. Babylon (cf. Isa. 13:21-22; 14:23; Jer. 50:39; 51:37)
2. Edom (cf. Isa. 34:10-15)
3. Nineveh (cf. Zeph. 2:14)
In the OT animals are often said to roam about in ruined cities. This is a symbol of both destruction and the presence of evil spirits (cf. NEB). Many of these birds represented demons.
John's writing is very fluid. This verse describes the city as desolate and indwelt with the demonic, while 19:3 describes it as burnt and smoldering.
18:3 "all the nations have drunk of the wine of the passion of her immorality" This phrase is an allusion to the OT prophecy of the destruction of Babylon (cf. Jer. 51:7). Jeremiah specifically uses drunkenness (i.e., "a golden cup") as a symbol of lust for wealth.
▣ "passion" This is literally "anger" (thumos). See full note at 7:14.
▣ "the merchants of the earth have become rich by the wealth of her sensuality" This is an allusion to the major problem of fallen mankind embodied in the self-centeredness and materialism of an end-time, anti-God world system. There are three groups of humans who mourn the fall of the great whore:
1. businessmen (cf. vv. 3,11-16)
2. kings of the earth (cf. vv. 3,9-10)
3. merchant sailors (cf. vv. 3,17-19)
These three represent worldwide human economic systems.
NASB (UPDATED) TEXT: 18:4-8
4I heard another voice from heaven, saying, "Come out of her, my people, so that you will not participate in her sins and receive of her plagues; 5for her sins have piled up as high as heaven, and God has remembered her iniquities. 6Pay her back even as she has paid, and give back to her double according to her deeds; in the cup which she has mixed, mix twice as much for her. 7To the degree that she glorified herself and lived sensuously, to the same degree give her torment and mourning; for she says in her heart, 'I sit as a queen and I am not a widow, and will never see mourning.' 8For this reason in one day her plagues will come, pestilence and mourning and famine, and she will be burned up with fire; for the Lord God who judges her is strong."
18:4 "Come out of her, my people, so that you will not participate in her sins and receive of her plagues" This is an OT allusion to Isa. 48:20; 52:11; Jer. 50:8,28; 51:6,9,45 or Zech. 2:6-7. It is an aorist active imperative which speaks of the urgency of God's people not being caught up in this fallen world system.
18:5 "for her sins are piled up as high as heaven" This is an allusion to Gen. 18:20-21 or Jer. 51:9. God's patience was used as an excuse to sin more instead of repenting (cf. 2:21; Rom. 2:4).
▣ "God has remembered" Often in the Bible, when God remembers the acts of the wicked it results in judgment (cf. 16:19; Ps. 79:8; Isa. 64:9; Jer. 14:10; 17:1-4; 44:21-23; Hos. 7:2; 8:13; 9:9; Amos 8:7).
18:6 "Pay her back even as she has paid" This is an allusion to the truth that we reap what we sow (cf. Gal. 6:7; for full list see www.freecommentary.org). This truth is presented in many different forms in the Bible (cf. Ps. 137:8; Jer. 50:15,29; Matt. 7:2; Rev. 13:10).
▣ "give back to her double according to her deeds" This is an allusion to Jer. 16:18 and 17:18, but the truth is expressed in many contexts (cf. Exod. 22:4-9; Ps. 75:7-8; Isa. 40:2). This idiom speaks of complete and full judgment, as does the next phrase. This verse would have been very encouraging to persecuted Christians.
▣ "the cup which she has mixed, mix twice for her" "Cup" is an OT metaphor for the judgment of God (cf. Ps. 11:6; 60:3; 75:6-8; Isa. 51:17,22; Jer. 25:15-16,27-28).
18:7 "for she says in her heart 'I sit as a queen and I am not a widow, and will never see mourning'" This specifically relates to Zeph. 2:15 and Isa. 47:7-8. It alludes to the self-sufficiency and pride, which may have been the source of Satan's fall (possibly alluded to in Isaiah 14 and Ezekiel 28), mankind's fall (cf. Genesis 3), and this end-time world system. The problem is arrogant independence!
For "heart" see Special Topic at 2:23.
18:8 "for this reason in one day her plagues will come" This is a specific allusion to Isa. 47:9. The concept of grief overtaking her in a single day is repeated in vv. 17-19, where the Johannine term "hour" is used. This was a major encouragement to persecuted Christians.
▣ "she will be burned up with fire" This may be an allusion to Lev. 21:9. See SPECIAL TOPIC: FIRE at 16:8.
▣ "for the Lord God who judges her is strong" This is an allusion to Jer. 50:34.
NASB (UPDATED) TEXT: 18:9-10
9"And the kings of the earth, who committed acts of immorality and lived sensuously with her, will weep and lament over her when they see the smoke of her burning, 10standing at a distance because of the fear of her torment, saying, 'Woe, woe, the great city, Babylon, the strong city! For in one hour your judgment has come.'"
18:9-10 "the kings of the earth" These must be different from the kings mentioned in 17:12,16, who participated in the destruction and fall of the great whore. These kings were apparently merchant nations who benefitted from commercial trade with the anti-God world system. This is an allusion to the powerful commercial city of Tyre and its prideful king in Ezekiel 26-28. The remainder of chapter 18 deals with the intoxicating commercial power associated with all fallen world systems.
NASB (UPDATED) TEXT: 18:11-20
11"And the merchants of the earth weep and mourn over her, because no one buys their cargoes any more— 12cargoes of gold and silver and precious stones and pearls and fine linen and purple and silk and scarlet, and every kind of citron wood and every article of ivory and every article made from very costly wood and bronze and iron and marble, 13and cinnamon and spice and incense and perfume and frankincense and wine and olive oil and fine flour and wheat and cattle and sheep, and cargoes of horses and chariots and slaves and human lives. 14The fruit you long for has gone from you, and all things that were luxurious and splendid have passed away from you and men will no longer find them. 15The merchants of these things, who became rich from her, will stand at a distance because of the fear of her torment, weeping and mourning, 16saying, 'Woe, woe, the great city, she who was clothed in fine linen and purple and scarlet, and adorned with gold and precious stones and pearls; 17for in one hour such great wealth has been laid waste!' And every shipmaster and every passenger and sailor, and as many as make their living by the sea, stood at a distance, 18and were crying out as they saw the smoke of her burning, saying, 'What city is like the great city?' 19And they threw dust on their heads and were crying out, weeping and mourning, saying, 'Woe, woe, the great city, in which all who had ships at sea became rich by her wealth, for in one hour she has been laid waste!' 20Rejoice over her, O heaven, and you saints and apostles and prophets, because God has pronounced judgment for you against her."
18:11-19 "the merchants of the earth weep and mourn over her" This is similar to Ezekiel 27:
1. v. 11 – Ezek. 27:31,36
2. vv. 12-13 – Ezek. 27:12,13,22
3. v. 15 – Ezek 27:31,36
4. v. 17 – Ezek. 27:26-30
5. v. 18 – Ezek. 27:32
6. v. 19 – Ezek. 27:30-34
It describes international trade:
1. silver from Spain
2. fine linen from Egypt
3. silk from China
4. citron wood from North Africa
5. ivory from Africa
6. iron from Spain or the Black Sea
7. cinnamon from India
8. the universal practice of slave trading
18:13
NASB, NKJV,
NRSV, NJB"chariots"
TEV"carriages"
This refers to private, four-wheeled, luxury chariots, not war chariots.
18:14 "luxurious and splendid" This is a word play on the Greek terms lipara (luxury) and lampra (splendid).
18:17 This is an allusion to Ezekiel 26-28 (city of Tyre), where those employed in the transportation of these luxuries mourned because their own livelihoods had been affected.
18:19 "threw dust on their heads" See SPECIAL TOPIC: GRIEVING RITES at 1:7.
18:20 "Rejoice over her" This is an allusion to Jer. 51:48, although some see it as referring to Deut 32:43 (in the Septuagint) as the economic partners' grief over the fall of Babylon, so believers rejoice!
▣ "God has pronounced judgment for you against her" Throughout the book, God's judgments are connected with the prayers of His children (cf. 6:10).
NASB (UPDATED) TEXT: 18:21-24
21Then a strong angel took up a stone like a great millstone and threw it into the sea, saying, "So will Babylon, the great city, be thrown down with violence, and will not be found any longer. 22And the sound of harpists and musicians and flute-players and trumpeters will not be heard in you any longer; and no craftsman of any craft will be found in you any longer; and the sound of a mill will not be heard in you any longer; 23and the light of a lamp will not shine in you any longer; and the voice of the bridegroom and bride will not be heard in you any longer; for your merchants were the great men of the earth, because all the nations were deceived by your sorcery. 24And in her was found the blood of prophets and of saints and of all who have been slain on the earth."
18:21 "Then a strong angel took up a stone like a great millstone and threw it into the sea" This is an allusion to Jer. 51:63-64. It is a strong passage showing that Babylon will never, never rise again. As a matter of fact, in vv. 21-33, there are six double negatives, "certainly not," "not under any circumstances," and "never, no, never."
▣ "and will not be found any longer" This shows total, permanent destruction (cf. Ezek. 26:21).
18:22-23 These were the sounds of everyday life in the Ancient Near East. God's judgment brings an end to this godless society (cf. Isa. 24:8; Jer. 7:34; 25:10; Ezek. 26:13).
18:23 "all the nations were deceived by your sorcery" This is an allusion to Nahum 3:4. Notice that in vv. 23-24 there are listed three reasons for the fall of the great city.
1. pride and wealth ( cf. Isa. 23:8)
2. idolatry and sorcery (cf. Lev. 19:26,33; Deut. 18:9-12)
3. persecution of the people of God (cf. 16:6, 17:6).
18:24 This is an allusion to Jer. 51:49.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Are chapters 17 and 18 a literary unit? If so, why?
2. Why is it so difficult to interpret when Babylon fell?
3. Who does Babylon, the great whore, refer to in John's day? In our day? In the end-time?
4. What is the immorality and wine referred to in 14:8; 17:2; 18:3 in connection with this world system?
5. Please explain your interpretation of 17:10-11.
6. From what OT book are most of John's allusions taken?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
(18:21-19:4) | Heaven Exults Over Babylon | Praises in Heaven | (18:24-19:4) | Songs of Victory in Heaven |
The Marriage Supper of the Lamb | 19:1-10 | 19:1-4 | The Wedding Feast of the Lamb | 19:1-4 |
19:5-8 | 19:5-8 | 19:5-8 | 19:5-10 | |
19:9-10 | 19:9-10 | 19:9 | ||
19:10a-b | ||||
19:10c | ||||
The Rider on the White Horse | Christ on a White Horse | The Victory of Christ and His Heavenly Armies | The Rider on the White Horse | The First Eschatological Battle |
19:11-16 | 19:11-16 | 19:11-16 | 19:11-16 | 19:11-16 |
The Beast and His Armies Defeated | ||||
19:17-21 | 19:17-21 | 19:17-21 | 19:17-18 | 19:17-18 |
19:19-21 | 19:19-21 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO REVELATION 19:1-21
A. The chapter division in this section of Revelation was made in an inappropriate place (chapter divisions, paragraph divisions, verse divisions, capitalizations, and punctuation are not part of the inspired original Greek text). Revelation 19:1-10 is obviously the concluding remarks about the destruction of the great whore described in 17:1-18:24. As people rejoiced over the fall of Assyria and Babylon in the OT, now holy angels (cf. v. 4) rejoice over the fall of Babylon, the harlot (i.e., human government apart from God), as did the believers in 18:20.
B. The series of praises of 19:1-10 is in response to 18:20.
C. This is generally understood as being the chapter which describes the Second Coming of Christ (cf. 19:11-16). But it must be seen that this chapter closes another cycle of judgment. The return of Christ is described in this chapter in very Jewish terms, which seem to be altogether different from the Pauline description of I Thess. 4:14-18. The Jews expected the Messiah to return in the manner described in vv. 11-16. The NT describes the Second Coming in several different, but related, ways. Most Christians see the end-time in terms of Jesus' Mt. Olivet discourse (cf. Matthew 24; Mark 13; Luke 21) and Paul's discussion of the "man of sin" (cf. II Thessalonians 2).
D. To those suffering persecution, Jesus as Warrior, Defender, and Judge was a comforting perspective.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 19:1-5a
1After these things I heard something like a loud voice of a great multitude in heaven, saying, "Hallelujah! Salvation and glory and power belong to our God; 2because His judgments are true and righteous; for He has judged the great harlot who was corrupting the earth with her immorality, and He has avenged the blood of His bond-servants on her." 3And a second time they said, "Hallelujah! Her smoke rises up forever and ever." 4And the twenty-four elders and the four living creatures fell down and worshiped God who sits on the throne saying, "Amen. Hallelujah!" 5And a voice came from the throne, saying,
19:1 "I heard something like a loud voice of a great multitude in heaven" This is an allusion to Jer. 51:48. Chapters 17-18 draw heavily from Jeremiah 50-51 (the destruction of Babylon) for their imagery. This same phrase or concept is also found in Rev. 11:15 (the Second Coming after the seventh trumpet) and 19:6. There has been much discussion about who the multitude might be, but it is simply speculation as to whether it is the faithful angelic host, redeemed humanity, or both.
▣ "Hallelujah" This Hebrew term means "praise YHWH" (BDB 237 II and 219). This is the only occurrence of this term in the NT. It appears in this context four times: vv. 1,3,4, and 6. The OT background to this is found in the praise Psalms used in the liturgy of both the Passover and the Feast of Tabernacles (cf. 104:35; 105:45; 106:48; 111:1; 112:1; 113:1; 116:19; 117:2; 125:1,21; 146:1,10; 147:1;148:1,14; 149:1,9; 150:1,6). A parallel phrase is found in v. 5b.
▣ "salvation" This characterizes God's desire for all mankind (cf. 9:20-21; 14:6-7; 16:9,11; 21:7; 22:17; Ezek. 18:23,30-32; John 3:16; 4:42; I Tim. 2:4; 4:10; II Pet. 3:9; I John 4:14). It can refer to the OT concept of physical deliverance, but probably relates to a total, eternal, cosmic salvation for believing individuals, and all physical creation (cf. Acts 3:21; Rom. 8:18-25; Col. 1:19).
▣ "glory and power" Throughout the book heavenly choirs break into songs of praise to God. Often these praise songs are the key to interpreting the immediate context.
19:2 "because His judgments are true and righteous" This may be an allusion to Ps. 19:9; 119:138 and 142. God's judgments are appropriate and fair (seen in the three cycles of judgment). This would have been very encouraging to a group of Christians undergoing persecution (cf. v. 11; 15:3,4; 16:7).
▣ "the great harlot" This fallen, anti-God world system goes by several names:
1. the great city
2. Babylon
3. the prostitute (cf. 14:8; 16:19-21; 17:1-18:24)
Verses 1-4 continue the context from chapters 17 and 18.
▣ "who was corrupting the earth with her immorality" This refers to materialism, idolatry, or immoral pagan fertility worship, or emperor worship (cf. 2:14,20,21; 9:21; 14:8; 17:2,4; 18:3).
SPECIAL TOPIC: DESTROY, RUIN, CORRUPT (PHTHEIRŌ)
▣ "He has avenged the blood of His bond-servants on Her" This may be an allusion to Deut. 32:43 or II Kgs. 9:7 (cf. Rom. 12:19). God acts on behalf of the prayers of His saints (cf. 6:9-11; Matt. 7:7-8; 21:22; John 21:22; 14:13-14; 15:7,16; 16:23-24, 26; James 4:2; I John 3:22; 5:14-16).
The anti-God world system has always been involved in the persecution and killing of God's people. God allows evil to reveal its true intentions (cf. 13:5,7,15).
19:3 "Her smoke rises up forever and ever" This is an allusion to Isa. 34:10 which describes universal judgment. We must remember that this literary genre (apocalyptic) uses symbols to communicate truth. The truth here seems to be one of two possible foci:
1. eternal punishment (cf. 6:10; Matt. 3:12; 25:41; Luke 3:17; Mark 9:43,48)
2. complete destruction (cf. Isa. 34:8-10). This same truth is found in Rev. 14:11
19:4 "the twenty-four elders" See Special Topic at 4:4.
▣ "Amen" This term is used in 1:6,7; 3:14; 5:14 and 7:12; 19:4; 22:20; and 22:21. It is a form of the OT Hebrew word for "faith" (emeth, cf. Hab. 2:4). Its original etymology was "to be firm" or "to be sure." It came to be applied in the OT to the trustworthiness of God. However, in the NT, its use is primarily liturgical in the sense of "I agree" or "I affirm." See SPECIAL TOPIC: AMEN at 1:6.
SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)
19:5 "and a voice came from the throne saying" Because of the phrase "our God" (v. 5b), this must be an angel, not Deity. Jesus never calls God "our God" (Michael MaGill, NT Transline, p. 1011).
NASB (UPDATED) TEXT: 19:5b-6a
5b"Give praise to our God, all you His bond-servants, you who fear Him, the small and the great." 6Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying,
▣ "Give praise to our God" This is an allusion to Ps. 115:13; 134:1; 135:1. The term is a present active imperative, but it is a different term than "Hallelujah," which is found in vv. 1,3,4 and 6. It is theologically unusual that an angel would use the words, "Our God," but v. 10 shows that angels identify themselves not only with the saints in service, but also with the saints in their testimony concerning Jesus.
▣ "all you His bond-servants, you who fear Him, the small and the great" This is an allusion to Ps. 115:13 (used earlier in Rev. 11:18).
19:6 These descriptive phrases were used
1. of God in Ezek. 43:2
2. of a powerful angel in Dan. 10:6
3. of Christ in Rev. 1:15
4. of the redeemed community in Rev. 14:2
5. in context this seems to be an angelic choir
NASB (UPDATED) TEXT: 19:6b-8
6b"Hallelujah! For the Lord our God, the Almighty, reigns. 7Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready. 8It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints."
▣ "the Lord our God, the Almighty" This threefold title for God from the OT (YHWH, Elohim, and El Shaddai, see SPECIAL TOPIC: NAMES FOR DEITY at 4:8) appears in various forms in 1:8; 4:8;11:7; 15:3; 16:7,14; 19:15; and 21:22.
The pronoun "our" is very unusual because it is spoken by an angel. It appears in no other occurrence with this threefold title. However, the textual evidence for its inclusion is strong.
1. "Lord the God of us" in an early corrector of MS א2 (UBS4 puts this in the text but gives it a "C" rating)
2. "the God, the Lord of us" in the original MS of א*
3. in some later minuscule Greek texts, "the God of us" (MSS 051, 209)
4. "Lord God" (MS A)
5. "Lord" (Peshitta and Coptic versions)
▣ "reigns" There has been much discussion over this aorist tense verb (cf. 11:17). Some see it as God beginning to reign (an ingressive or inceptive aorist, cf. Ps. 93:1; 97:1, NJB). However, God has always reigned (a constative or gnomic aorist, cf. Ps. 99:1). Some see it as God reigning on the earth now as He has in heaven (a culminative or effective aorist, cf. Matt. 6:10). The end of time and the consummation of God's kingdom occurs several times in Revelation at the end of the different cycles of judgment (seals, trumpets, bowls). This seems to be parallel to 11:15. It may be an allusion to Isa. 24:23; 52:7 or Micah 4:7. See SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD at 5:10.
19:7 The first two verbs in v. 7 are subjunctives.
1. let us rejoice – present active
2. let us exult – present active
The third verb has several variants.
1. dōsōmen (irregular aorist active subjunctive) – MS P
2. dōsomen (future), "we will give glory" – MSS א2, A
3. dōmen (aorist active subjunctive) – MS א*
Numbers 1 and 3 would be translated like the first two verbs, "let us give glory." Number 2 would be translated "we will give glory" (RSV). The UBS4 gives #1 a "C" rating; the UBS3 gave it a "D" rating. The committee could not decide which was original.
▣ "give the glory to Him" This may be a metaphorical phrase for trusting, believing, or placing faith in Christ. In 11:13 it could mean that some repented and became believers as a result of God's acts of judgment. This phrase is used of God's people in 14:7 and of tormented unbelievers' refusal to worship God in 16:9.
▣ "the marriage of the Lamb" "Lamb" has an OT sacrificial connotation (cf. Lev. 1-7). This phrase links a sacrifice element with a communal meal (peace offering). There is an allusion to this marriage feast in Matt. 8:11; 26:29; Luke 14:15; 22:16. It focuses on the Jewish marriage custom of a betrothal period, a waiting period, and a seven-day wedding feast. It is interesting to note that within a few passages the metaphor changes to God's people, not as bride, but as wedding guests (cf. v. 9 and Matt. 22:1-14). The metaphor will change again in 21:2,9 to God's people as "the New Jerusalem." The concept of a marital relationship between God and His Church is found in the OT in Isa. 54:4-8; 62:5; Jer. 31:32; Ezekiel 16; and Hosea 2:14-19. The metaphor is seen in the NT in II Cor. 11:2; Eph. 5:21-31; Rev. 19:9; 21:2,9; 22:17. Also, Jesus is depicted as a bridegroom (cf. Matt. 9:15; Mark 2:19-20; Luke 5:34-35; John 3:29). Several parables in Matthew continue this theme (cf. Matt. 22:1-14; 25:1-13). Marriage may be the best human example of the concept of a biblical covenant.
▣ "His bride has made herself ready" This is an aorist active indicative. Some have interpreted this as meritorious human works. The aorist passive of v. 8 shows this interpretation cannot be true. This context affirms the paradoxical relationship between God's initiating activity (cf. John 6:44,65) seen in the invitation of v. 9, which is a perfect passive participle, and mankind's necessary faith response (cf. Mark 1:15; Acts 3:16,19; 20:21). This paradoxical relationship can be seen in Phil. 2:12-13. It is supported by the fact that in v. 8 God gives permission to dress, but the dress refers to the good deeds (righteous acts) of God's people (cf. 14:13; Eph. 2:10; I Tim. 5:25).
In Word Pictures in the New Testament A. T. Robertson has an interesting comment on v. 7. "Three metaphors of women appear in the Apocalypse (the Mother in chapter 12, the Harlot in 13 to 19, and the Bride of Christ here to the end). 'The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy (Swete)'" (p. 449).
19:8 "the righteous deeds of the saints" The term "righteous acts" (dikaiōma) has several usages in the NT.
1. it refers to God's acts of justice (cf. 15:4)
2. it refers to Jesus' act of dying on behalf of mankind (cf. Rom. 5:16,18)
3. it refers to believers' lives of justice (cf. 19:8)
4. it refers to a decree, a law, or an ordinance, usually the Law of Moses (cf. Luke 1:6; Rom. 1:32; 2:26; 8:4; Heb. 9:1,10).
The main theological issue related to this family of Greek terms (dikaioō, dikaiōsis, dikaios, dikaiosune) is how fallen mankind can claim to be right, righteous, just, justified. It must be stated emphatically that this spiritual condition was not accomplished by human effort (cf. Rom. 3:21-30; Eph. 2:8-9), but by Divine choice (the Father), through a Divine act (the Son), and the Divine drawing of the Spirit (cf. John 6:44,65). Mankind can only receive the finished result (cf. Rom. 5; II Cor. 5:21).
The goal of right standing is right living, Christlike living (cf. Rom. 9:29; Gal. 4:19; Eph. 1:4; 2:10). Righteous living is evidence of a relationship with God (cf. 14:13), not the grounds of that relationship (cf. Gal. 3:1-3)! See Special Topic at 19:11.
NASB (UPDATED) TEXT: 19:9-10
9Then he said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" And he said to me, "These are true words of God." 10Then I fell at his feet to worship him. But he said to me, "Do not do that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship God. For the testimony of Jesus is the spirit of prophecy."
19:9 "Blessed are" This is the fourth of seven blessings to the redeemed in Revelation (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).
▣ "those who are invited" This is a Perfect passive participle, which emphasizes God's call to salvation (cf. 17:14; John 6:44,65).
▣ "These are the true words of God" This phrase emphasizes the trustworthiness of the angel's message (cf. 21:5; 22:6).
19:10 "Then I fell at his feet to worship him" There has been much discussion about John's attempt to worship an angel (cf. 22:8). Possibly John included it intentionally as a word against angel worship (cf. 22:9; Col. 2:18). John was awed by this powerful angelic person and may have assumed that he was either a divine personification (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 32,4; 13:21; 14:19; Jdgs. 2:1; 6:22-23; 13:3-22; Zech. 3:1-2; Luke 24:5) or a physical manifestation of the Spirit (cf. 22:8-9).
▣ "I am a fellow servant of yours and your brethren who hold the testimony of Jesus" John called himself by this same term in 1:1. The angel identifies himself not only as a servant of God (cf. Deut. 33:2; Ps. 103:21; Dan. 17:10) but also of redeemed mankind (cf. Heb. 1:14). This angel also identifies himself with the testimony of Jesus, which is normally said of saints rather than angels (cf. 12:17).
▣ "for the testimony of Jesus is the spirit of prophecy" This is a highly unusual phrase and has been widely interpreted. It may refer to either
1. Jesus as the focus of prophecy
2. the fact that prophecy has returned as a sign that Jesus has brought in the new age of the Spirit (cf. 1:2; 6:9; 12:17 and 14:12 for a similar use of this phrase)
3. Jesus is the very breath of prophecy (similar to "God breathed" of II Tim. 3:16)
The context shows that those who have trusted in Christ have been led by the Spirit. No one can come to Christ unless
1. the Spirit woos him (cf. John 6:44,65)
2. helps him understand the gospel message
3. encourages him to trust Christ
4. baptizes him into Christ
5. forms Christ in him (cf. John 16:8-11)
The Spirit's ministry is magnifying Christ!
NASB (UPDATED) TEXT: 19:11-16
11And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war. 12His eyes are a flame of fire, and on His head are many diadems; and He has a name written on Him which no one knows except Himself. 13He is clothed with a robe dipped in blood, and His name is called The Word of God. 14And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. 15From His mouth comes a sharp sword, so that with it He may strike down the nations, and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty. 16 And on His robe and on His thigh He has a name written, "KING OF KINGS, AND LORD OF LORDS."
19:11 "And I saw heaven opened" This is a perfect passive verbal form and may relate to Ezek. 1:1. Several times in Revelation heaven has been opened (in partial ways) to reveal truth to John in progressive stages (cf. 4:1;11:19; 15:5). See Special Topic at 3:7.
▣ "a white horse" The bridegroom in the previous paragraph is revealed further as an all-conquering warrior. This describes Jesus' coming as the Jews expected Him the first time, a powerful military general. This is somewhat different from Paul's description of the Second Coming (the Parousia) found in I Thess. 4:13-18. For a group of persecuted Christians this is an extremely encouraging metaphor. Interpreters must remember
1. that this is not a full and complete discussion of the Second Coming
2. that it is clothed in symbolic, apocalyptic language
3. that it is true; our God, in Christ, is personally coming again to receive His own (cf. John 14:2-3) and to judge all mankind according to their deeds (cf. Gal. 6:7)
▣ "He who sat on it" Although there is a white horse in 6:2, this is obviously different.
▣ "called faithful and true" The terms "Faithful and True" in Hebrew convey trustworthiness (cf. Rev. 3:14 as well as 1:5; 3:7).
SPECIAL TOPIC: "TRUTH" (THE CONCEPT) IN JOHN'S WRITINGS
SPECIAL TOPIC: "TRUE" (THE TERM) IN JOHN'S WRITINGS
▣ "in righteousness He judges and wages war" This is an allusion to Isa. 11:3-5 (cf. Isa. 9:7; 16:5; 32:1; Ps. 96:13), which describes the New Age of righteousness, the New Age of the Spirit. See Special Topic below.
19:12 "His eyes are a flame of fire" This is a description of Jesus from 1:14 and 2:18. It has an OT angelic background from Dan. 10:6.
▣ "On His head are many diadems" This refers to royal crowns. Jesus has more crowns than
1. the rider on the white horse in 6:2 (which symbolizes effective warfare)
2. Satan (the red dragon of 12:3)
3. the beast of 13:1
▣ "and He has a name written on Him which no one knows except Himself" This may be an allusion to Rev. 2:17, but if it is, its meaning is still uncertain. Some see it as an allusion to the ancient belief that to know the name of gods was to have power over them. Others believe that it represents the fact that no one can completely know the character of Christ. Since the title is unknown, it does not refer to any of the titles of Jesus ("Faithful and True" of v. 11, and "The Word of God" of v. 13) found in this passage (or in the book) including "King of Kings and Lord of Lords" of v. 16.
19:13 "He is clothed with a robe dipped in blood" This is an allusion to a poem of YHWH's judgment from Isa. 63:3, which is also alluded to in v. 15. The term "dipped" (MS A, UBS4 gives it a B rating) or "sprinkled" (MSS א*, P from Isa. 63:3) is in perfect tense; commentators disagree as to whether it refers to
1. the blood of his enemies, which seems to be the focus of the paragraph and is reflected in a Targum on Gen. 49:10-11 (however, in context, the battle has not occurred)
2. His own redemptive, sacrificial blood in which the saints have washed their own garments white (cf. 7:14)
3. it is even possible it is the blood of His witnesses, who are precious to Him
In context option #1 seems best.
▣ "and His name is called The Word of God" This is the term logos, which links the book of the Revelation with the Apostle John, for he is the only biblical author who uses this as a title of Jesus (cf. John 1:1,14; I John 1:1).
The gospel is both a person (the Living Word of God, Jesus) and a message (the written Word of God, the Bible). This same dual aspect is reflected in the biblical use of the term "faith," which is both a personal act of welcoming Jesus and a cognitive act of believing doctrinal truths ("the faith," cf. Jude vv. 3,20).
SPECIAL TOPIC: HEBREW AND GREEK BACKGROUND OF LOGOS
19:14 "the armies which are in heaven" This has been interpreted in two ways.
1. Because of 17:14 and the description of the saints in v. 8 in this immediate context, many have assumed that this refers to the saints.
2. Because of the OT background of Deut. 33:2; Ps. 68:17; and Zech. 14:5 as well as the NT passages of Matt. 13:41; 16:27; Mark 8:38; 13:27; Luke 9:26; I Thess. 3:13; II Thess. 1:7, many believe that it must refer to the angels.
This same ambiguity is present in many passages.
19:15 "from His mouth" This is an allusion to Isa. 11:4 and Rev. 1:16 and 2:16. This same judgmental metaphor has been found in Jewish apocalyptic literature (cf. IV Esdras 12:6; the Psalms of Solomon 17:10,45,49; and the book of I Enoch 62:6).
▣ "a sharp sword" This is a metaphor for the power of the gospel or of God's spoken word (cf. Gen. 1; Isa. 55:11; John 1:1; II Thess. 7:8), not a literal description.
The end-time destruction of rebellious human armies is depicted in Ezek. 38-39. This destruction is accomplished by (1) the sword (cf. Ezek. 38:21 and Rev. 19:15,21) or (2) fire from heaven, cf. Ezek. 38:22; 39:6; and Rev. 20:9. This parallel between Revelation 19 and Revelation 20 (i.e., the different ways of destroying the armies of the nations), both of which reflect Ezekiel 38-39, implies a recapitulation. The Second Coming of Christ in 19 is repeated in different language in 20:1-10. Recapitulation has already been seen between the seals, trumpets, and bowls.
▣ "the nations" The OT origin of these armies is the godless nations listed in Ezekiel 38 from all over the Ancient Near East (cf. vv. 2,5,6,13). John is using the end-time battle of Ezekiel 38-39 (or possibly Psalm 2) as the source of his imagery about the eschatological battle between good and evil! Jesus has by far the biggest sword! See notes at 2:26 and 10:11.
▣ "He will rule them with a rod of iron" This is the second of three descriptions about the one riding on the white horse. This description of judgment comes from Ps. 2:9 and 110:5-6 (cf. Rev. 2:27; 12:5).
▣ "and He treads the wine press of the fierce wrath of God, the Almighty" This third description of judgment is an allusion to Isa. 63:2-3; Jer. 51:33; Lam. 1:15; Joel 3:13 (cf. Rev. 14:19-20). The color of crushed grapes reminded the ancients of blood, death, and battle!
For "wrath of God" see note at 7:14.
19:16 "on His thigh a name written" There has been much discussion about the term "His thigh":
1. this was the place that a sword normally hung
2. this was the place that His garment was most clearly seen on horseback
3. it was the strongest muscle of his body and was symbolic of His might
▣ "KING OF KINGS, AND LORD OF LORDS" Does this refer to one name or two? Revelation 17:14 shows that it refers to one name (cf. I Tim. 6:15). It has two possible OT backgrounds:
1. a description of YHWH (cf. Deut. 10:17 and Enoch 9:4)
2. a Babylonian and later Persian title of deity transferred to YHWH (cf. Dan. 2:37)
It is interesting to note that this phrase in Aramaic adds up to 777, in contradistinction to the number of the beast, which is 666. Ultimate perfection versus ultimate imperfection.
NASB (UPDATED) TEXT: 19:17-18
17Then I saw an angel standing in the sun, and he cried out with a loud voice, saying to all the birds which fly in midheaven, "Come, assemble for the great supper of God, 18so that you may eat the flesh of kings and the flesh of commanders and the flesh of mighty men and the flesh of horses and of those who sit on them and the flesh of all men, both free men and slaves, and small and great."
19:17 "to all the birds" This gruesome paragraph is an allusion to two OT passages which deal with battle scenes. This context is the same battle discussed in 16:12-16, called Armageddon. The predatory birds are described as drawn to battlefields as in I Sam. 17:46 (cf. Matt. 24:28; Luke 17:37) and Ezek. 39:17-20, which is the end-time battle of Gog and Magog. John often uses the OT imagery in new ways. In chapter 20 the battle of Gog and Magog deals with Satan after the millennium, whereas the battle in chapter 19 occurs before the millennium and deals with the wild beast and his false prophet.
▣ "Come, assemble for the great supper of God" The word translated "come" is an adverb used as an aorist active imperative plural which matches the second word, "assemble," which is an aorist passive imperative plural. This is an antithesis to the Lamb's banquet mentioned in vv. 7 and 9. The Lamb invites lost people to come and be saved and join His wedding feast. But the angel invites the birds of prey to come to the feast of dead bodies (and dead souls) at the great end-time battle (cf. Jer. 12:9; Ezek. 39:17). God's wrath is real and symbolized as a feast, on the flesh of His enemies (cf. Isa. 34:6; Jer. 12:12; 46:10; Zeph. 1:7).
19:18 This goes back to 6:15, which is also an eschatological setting where these same general categories of mankind were also mentioned. The horror of being unburied was especially shocking to the people of the Ancient Near East.
The victorious return of Jesus occurs at the end of each judgment cycle: seals, 6:12-17; trumpets, 11:15-18; and bowls, 19:1-21.
NASB (UPDATED) TEXT: 19:19-21
19And I saw the beast and the kings of the earth and their armies assembled to make war against Him who sat on the horse and against His army. 20And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive into the lake of fire which burns with brimstone. 21And the rest were killed with the sword which came from the mouth of Him who sat on the horse, and all the birds were filled with their flesh.
19:19 The actual battle begins. This is an allusion to Psalm 2. Does this refer to a specific, literal end-time battle, or is it symbolic of the struggle between good and evil? The genre of Revelation implies symbolic; the parallel passages in Matthew 24; Mark 13; Luke 21; and II Thessalonians 2 imply literal. This ambiguity is the source of great disagreement in the interpretation of Revelation by godly people. Dogmatism is surely inappropriate!
19:20 "the false prophet who performed the signs" He is the second beast (cf. 13:11-18; 16:13). This goes back to 13:12-13, where the false prophet's relationship to the sea beast is a parody of the Holy Spirit's relationship to Christ.
▣ "received the mark of the beast" (cf. 13:16-17).
▣ "these two were thrown alive into the lake of fire" The phrase "lake of fire" is unique to the book of the Revelation, but is a synonym for the term Gehenna (see Special Topic at 1:18), which Jesus used so often to denote Hell. The specific OT allusion may be to Isa. 30:23-33 and Dan. 7:11. There are so many prophetic passages that connect judgment with fire or burning. This theme of an eternal fire is developed in apocalyptic Judaism (cf. Enoch 27:1ff; 54:1ff; 56:3ff; 90:26; IV Ezra 7:36; Apoc. of Baruch 59:10; 85:13 [list taken from George E. Ladd, Revelation, p. 258]). This phrase is used in Revelation in 20:10,14; 21:8. It was a place prepared for Satan and his angels, but humans who rebel against God will also find this as their ultimate dwelling place. It is the final dwelling place of Satan. It is the natural result of rebellion against God and is a permanent form of the abyss (cf. Matt. 25:46; Rev. 9:11; 11:7; 17:8; 20:1,3).
19:21 Those who received that mark of the beast (cf. 13:16; 14:9,11), the very ones who had persecuted the believers, are now killed by the word of Christ (as the sea beast will be, cf. II Thess. 2:8).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the different groups who praise God in vv. 1-8 and the reasons for their praise.
2. Where does the concept of the marriage feast of the Lamb come from and what are its implications?
3. What does v. 10 imply about angels?
4. Explain the significance of verses 11-16 as they apply to Christ.
5. What battle is described in vv. 17-21? How many battles are there in the End-time?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The Thousand Years | Satan Bound 1000 Years | The Binding of Satan and the Reign of the Martyrs | The Thousand Years | The Reign of a Thousand Years |
20:1-3 | 20:1-3 | 20:1-3 | 20:1-3 | 20:1-3 |
The Saints Reign with Christ 1000 Years | ||||
20:4-6 | 20:4-6 | 20:4-6 | 20:4-6 | 20:4-6 |
The Defeat of Satan | Satanic Rebellion Crushed | The Loosing of Satan and the Final Conflict | The Defeat of Satan | |
20:7-10 | 20:7-10 | 20:7-10 | 20:7-10 | 20:7-10 |
The Judgment at the Great White Throne | The Great White Throne Judgment | The Final Judgment | The Final Judgment | The Last Judgment |
20:11-15 | 20:11-15 | 20:11-15 | 20:11-15 | 20:11-12 |
20:13-15 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired but it is the key to following the original author's intent which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO REVELATION 20:1-15
A. Chapter 20 must be related theologically to chapters 19 (the Second Coming) and 21-22 (the eternal kingdom). The interpretive question is whether the Second Coming precedes the millennial reign of Christ, if so then some form of pre-millennialism is inevitable (if this is to be interpreted as historical narrative). But what if chapters 20-22 are a new unit that recapitulates 17-19 (cf. W. Hendriksen, More Than Conquerors)? This change would be similar to the recapitulation between the seals, trumpets, and bowls, then some form of idealism or amillennialism fits best.
B. Chapter 20 introduces several theological concepts not revealed in other parts of the Bible:
1. a two-stage resurrection
2. a limited temporal reign of martyrs
3. a Messianic earthly reign for 1000 years
4. an ineffectual reign of the Messiah (mankind rebels again at the instigation of Satan after a 1,000 year reign of Christ)
5. another battle with unbelievers after the Great White Throne judgment
C. Difficulties in interpretation exist because of
1. the theological distinctives of chapter 20
2. the ambiguity in several key areas
a. Satan's binding, v. 2
b. number of groups in v. 4
c. who is involved in the first resurrection, v. 5
d. the who, where, and how, of this reign with Christ, v. 6e.where do "the nations" in v. 8 come from
f. meaning and location of "the beloved city," v. 9
g. who is involved in the White Throne Judgment of vv. 11-15 and how it relates to Matt. 25:31ff
3. There is a great lack of agreement among godly, believing commentators, even those of the same millennial theory. One's millennial theory should not affect the reality of a physical, literal Second Coming which is referred to often in the NT.
4. some good quotes by people I trust
a. in his commentary, Revelation, George E. Ladd says "American Evangelicalism has placed an unwarranted emphasis on this doctrine of millennium. . .One thing is clear; he (Jesus) is not concerned to teach a temporal earthly kingdom before the eternal order in the Age to Come."
b. in Word Pictures in the New Testament, A. T. Robertson says, "This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them" (pp. 457-458).
c. in Worthy is the Lamb, Ray Summers says, "This chapter needs to be approached with great humility of spirit, a recognition of its difficulties, an avoidance of dogmatic statements, and respect for the honest interpretation of others. This chapter has been a bitter debating ground for Christians for many centuries" (p. 202).
d. in his commentary on The Book of Revelation, New International Commentary Series, Robert H. Mounce, says, "Judging from the amount of attention given by many writers to the first ten verses of chapter 20, one would judge it to be the single most important segment of the book of Revelation. The tendency of many interpreters at this point is to become apologists for a particular view of the millennium. Without denying the significance of this important passage, it should not be elevated above such basic themes as the return of Christ, the final judgment and removal of all wickedness, and the splendor of the eternal state. A careful reading of the millennial passage (vv. 1-10) will show that it is perhaps limited to the resurrected martyrs alone, and that it contains no specific indication that their reign with Christ takes place on earth or that it necessarily follows the second advent" (p. 351).
D. The millennial reign is not the same as
1. the Messianic Age, or
2. the Kingdom of God (both #1 and #2 are eternal, cf. Dan. 7:14,27; Isa. 9:7; Luke 1:33; II Pet. 1:11; Rev. 11:15; 22:5)
E. The concept of a 1,000 years of bliss with Christ may have come from the idea of 6,000 years of history and then a Sabbath rest of prosperity from Genesis 1. It seems this (historical pre-millennialism) was part of some early Christian writings (cf. Epistle of Barnabas 15 and II Enoch 33).
F. This chapter is obviously inspired revelation and has a divine purpose. However, what is that purpose: (1) outlining end-time events or (2) giving spiritual insight into the spiritual struggle of every age?
Interpreters must be careful of pushing their own agenda and not John's. Curiosity, one-upmanship, or loyalty to a theological position or teacher has caused a legion of interpretations and bad attitudes. John's agenda/purpose is conveyed in his choice of genre and his choice of OT, not NT, imagery! Taking apocalyptic literature literally is not a sign of conservatism, but misguided enthusiasm! Why do modern interpreters try to make some of John's symbols literal and others figurative? They are all figurative (this does not mean they are not true)! John's end-time presentation is primarily an OT structure. He seems to purposely ignore Jesus' and Paul's eschatological teachings. The biblical writers, both OT and NT, do not reveal a systematic eschatology. They certainly present truth, but not in a logical, chronological, or systematic way! Let us affirm the central truths of the visions and not be dogmatic about the details.
G. This chapter has been made to bear theological weight out of proportion to its place in the overall structure and message of the book! This is not the major emphasis of the author! The millennium is a precursor to the eternal reign of God. Only Revelation chooses to mention this temporal Messianic reign. It appears in a genre that communicates truth by means of symbolic language. Personally, it is not the millennial reign that surprises me (in light of OT texts), but
1. the two-stage judgment
2. the mixing of resurrected saints and normal humans together in an earthly setting
3. the presence of rebellion after a lengthy Messianic reign
Will Christ's personal reign be ineffectual in bringing mankind unto righteousness even with the absence of Satan? Or is this a symbolic way to clearly show the extent and debauchery of human kind?
H. God help us all in light of 22:18-19! We are all affected by our sin nature, our age, our experience, and our teachers!
HELPFUL AUTHORS
A. Alan Johnson, "Revelation," The Expositors Bible Commentary, vol. 12
B. George Ladd, Revelation of John
C. Leon Morris, "The Revelation of St. John," Tyndale New Testament Commentaries, vol. 20
D. Robert Mounce, "The Book of Revelation," The New International Commentary
E. Ray Summers, Worthy Is the Lamb
F. Craig Blaising and Darrell Bock, Progressive Dispensationalism
G. D. Brent Sandy, Plowshares and Pruning Hooks
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 20:1-3
1Then I saw an angel coming down from heaven, holding the key of the abyss and a great chain in his hand. 2And he laid hold of the dragon, the serpent of old, who is the devil and Satan, and bound him for a thousand years; 3and he threw him into the abyss, and shut it and sealed it over him, so that he would not deceive the nations any longer, until the thousand years were completed; after these things he must be released for a short time.
20:1 "Then I saw an angel coming down from heaven, holding the key of the abyss" This is similar to the angel who had the key to the abyss in 9:1-2,11. It is interesting that Satan is bound by an unnamed angel.
▣ "the key of the abyss" We have seen two "keys" in Revelation. Jesus has the keys to Death and Hades in 1:18 and the unnamed angel has the key to the abyss in 9:1. The term "key" is metaphorical for "authority over."
The term "abyss" is the Greek word for "depth" with an alpha privative (the bottomless pit) and has been discussed in 9:1. It seems to be the prison of demonic spirits. However, this cannot be an absolute interpretation because of Paul's use of it in Rom. 10:7. It may be synonymous with "Tartarus" as the place of confinement for all evil spirits (cf. Luke 8:31; Jude v. 6; II Pet. 2:4). In rabbinical Judaism of the 2nd and 3rd centuries it was understood to be the unrighteous part of Hades.
20:2 "the dragon, the serpent of old, who is the devil and Satan" These fourfold titles of the evil one, which were discussed in 12:9, are emphasized to define precisely who is being bound and who will later be thrown into the lake of fire (cf. v. 10). This links the Beginning (cf. Genesis 3) with the End (Revelation 20-22).
The term "dragon" may be
1. parallel to "serpent." In the OT the Hebrew term tannin can refer to
a. land snake ( cf. Exod. 7:9,10,12; Deut. 32:33; and possibly Ps. 91:13)
b. sea snake (cf. Gen. 1:21; Ps. 148:7)
2. parallel to the mythical sea monster, Leviathan (cf. Job 7:12; Ps. 74:13-14; Isa. 27:1), which is used to describe one of God's creatures (cf. Job 41; Ps. 104:24-26), or as a symbol of evil (like Rahab, cf. Isa. 51:9)
3. used symbolically of the leaders of Israel's enemies
a. Egypt (cf. Ps. 87:4; Rahab; Ezek. 29:3)
b. Babylon (cf. Jer. 51:34)
4. used in Mesopotamian mythology as the chaos monster (cf. Introduction to Revelation 12 #B and specifically in 12:3)
The King James Version translates both tannin and tannim (howlers or jackals, cf Job 30:29; Ps. 44:19; Isa. 13:22; 34:13; 35:7; 43:20; Jer. 9:11; 10:22; 49:33; 51:37; Ezek. 29:3 and Mic. 1:8) as "dragons," but they are not related terms. Jackals is the plural of tan.
▣ "bound him for a thousand years" Humans have always felt that the corporate condemnation resulting from Adam and Eve's choices is unfair. It may be that this removal of evil and temptation provides a setting theologically similar to the Garden of Eden. Not only will mankind be spared temptation from Satan, they will enjoy the presence of the Glorified Messiah for an extended period. The tragedy is that mankind will again rebel against God's reign in Christ (cf. 20:7-9)!
The OT concept of the two Jewish ages was a way of depicting the conflict between good and evil (limited dualism). The Jews pictured this cosmic conflict as being resolved in an end-time battle (cf. Psalm 2). John uses this imagery to help the persecuted Christians of his day and every day. In a book of such obvious symbolism, and a revelation so isolated and unrepeated as the 1000 year reign, why would anyone want to interpret this literally? The answer lies in the interpreter's presuppositions, not in exegesis. It is not a matter of believing the Bible; it is a matter of proper, consistent interpretation of apocalyptic literature. Believers' desire for more information about the end-time has driven them (1) to turn this book into a chronological presentation of the Second Coming and (2) to force the details to fit into their own history, culture, and interpretative, theological grid. If this is taken literally, only the Christians who lived and died during this period will reign with Christ (cf. vv. 4-5)!
20:3 "and he threw him into the abyss, and shut it and sealed it over him" There are five verbs related to the binding of Satan by an unnamed angel: (1) "he laid hold of"; (2) "bound him"; (3) "cast him"; (4) "shut it"; and (5) "sealed it." All of these are aorist active indicatives. This implies a complete removal of Satan's influence. This may be an allusion to Isa. 24:22.
▣ "so that he would not deceive the nations any longer" Deceit has always been the purpose of the evil one and his agents (cf. 12:9 13:11-14; 16:14; 19:19; 20:8). Because he knew that his time was short (cf. 12:12), he was trying to lead as many as possible of God's beloved creation, men and women, away from Him into rebellion and unbelief. He also desires worship, as can be seen in the temptation of Jesus in Matt. 4:9 and 13:4.
A very pertinent question is, to whom does "the nations" refer? The unbelieving nations were previously destroyed in 17:2; 18:3 and 19:18-21. Some have said that it refers to the same nations, but it is the remnant of them, not their defeated army. Others have said that it is different nations who were not involved in the anti-God, anti-Christ conspiracy. The symbolism of "the nations" is very difficult (see notes at 2:26 and 10:11) because they are seen again in Rev. 22:2, even after the destruction of Satan and all unbelievers.
It is possible that 19:11-21 (i.e., chapters 17-19) is recapitulated in 20:1-10 (i.e., chapters 20-22). This may solve the question of the presence of "the nations" after the complete and final judgment of chapter 19. "The nations" usually refers to wicked, godless peoples (see note at 2:26 and 10:11 and article by Dave Mathewson, "A Re-examination of the Millennium in 20:1-6: Consummation and Recapitulation," JETS, vol. 44 #2, June 2001, pp. 237-251). The finding of Satan in 20:1-10 would be analogous to Luke 10:17-20 (Satan cast from heaven); Matt. 12:26-29 (Satan's kingdom defeated by Jesus' exorcisms); Col. 2:10,15 (disarmed the rulers and authorities). Revelation 20:1-10 would refer to Christ's victory at His first coming and the results abide until just before His second coming (amillennialism).
If this recapitulation is true then it shows how John is influenced by the single end-time battle motif of Ezekiel 38-39 (and also Psalm 2). John has taken this OT confrontation with godless nations in Asia Minor and universalized it into the eschatological battle between God's people and the people influenced by Satan and unbelief.
▣ "until the thousand years were completed; after these things he must be released for a short time" There has been much discussion about why Satan "must" (dei) be loosed a little while. Some see it as God showing the justice of His condemnation of rebellious humans; others see it as possibly one more chance of redemption as in 9:20-21; 14:6-7; 16:9,11.
It is also possible to see Satan's binding as symbolic of evil's final defeat using Jewish apocalyptic images from I Enoch 10:4-6,11-13, where Azazel (the desert demon of Lev. 16:8,10,26) is imprisoned by an angel so that he cannot lead people astray. The imprisonment was a way of holding evil angels until judgment day in Isa. 24:21-22; II Pet. 2:4; and Jude v. 6.
It is also possible that his release triggers the end-time, once-and-for-all confrontation between God, Messiah, Spirit, and their followers vs. Satan, the sea beast, land beast, and their followers. Creation will be purged of evil. History has become the battleground, history will be the scene of the final confrontation. The OT motif is from Psalm 2 and Ezekiel 38-39. This same end-time judgment is seen in 19:19-21. If this is true then chapters 17-19 and 20 parallel and cover the same period from Christ's first coming to His second coming.
NASB (UPDATED) TEXT: 20:4-6
4Then I saw thrones, and they sat on them, and judgment was given to them. And I saw the souls of those who had been beheaded because of their testimony of Jesus and because of the word of God, and those who had not worshiped the beast or his image, and had not received the mark on their forehead and on their hand; and they came to life and reigned with Christ for a thousand years. 5The rest of the dead did not come to life until the thousand years were completed. This is the first resurrection. 6Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years.
20:4 "Then I saw thrones" This is an allusion to Dan. 7:9. Numerous thrones are mentioned in Revelation: (1) God's throne (cf. 5:1,1,17; 6:16; 7:10,15; 19:4; 21:5); (2) Satan's throne (cf. 2:13); and (3) the beast's throne (cf. 13:2; 16:10). It is a metaphor of authority and power.
▣ "and they sat on them" This is an allusion to Dan. 7:22. The question is, to whom does "they" refer? In Daniel it could be the angelic host or the saints. There has been much discussion among commentators about how many groups are mentioned in this verse.
1. some see three groups (those on the thrones, martyred Christians, and other Christians who did not worship the beast)
2. some see two groups
3. some see one group.
If it is one group, it refers to the Christian martyrs. However, there is no other Scriptural parallel to a limited reign of the martyrs. The Bible promises a reign to all saints (cf. Rev. 3:21; 5:10; 22:5; Matt. 19:28; Luke 22:29-30; II Tim. 2:12). See Special Topic at 5:10.
Others base their view of two groups on the little phrase in the latter part of v. 4, "who refuse to worship the wild beast." They see this as a second group of Christians, all believers who died a natural death but who refused to worship the beast. In light of the Second Coming in chapter 19 and the great White Throne judgment of 20:11, this may be the best interpretation. If this interpretation is true, then the great White Throne judgment of vv.11ff refers only to the lost and is not a direct parallel to Matt. 25:31ff.
NASB"and judgment was given to them"
NKJV"and judgment was committed to them"
NRSV"were given authority to judge"
TEV"were given the power to judge"
NJB"was conferred the power to give judgment"
This Greek phrase can refer to either (1) their reigning with Christ (cf. 2:26-27; I Cor. 6:2, see Special Topic at 5:10) or (2) their receiving justice (cf. 6:9-11; Dan. 7:22).
▣ "the souls of those who had been beheaded" Some interpret this as disembodied spirits (cf. 6:9). The term "beheaded" refers to the double-edged axe which was used for capital punishment in the Roman Republic (cf. Rom. 13:4 and Josephus, Antiquities of the Jews, 14:9:4). This refers to Christian martyrs.
▣ "and those who had not worshiped the beast" If the above phrase refers to martyrs, then this phrase refers to others who died during this period of time (cf. 13:15). Now if this is a picture of the period between Christ's two comings, then it refers to all believers. If it is just this end-time period, then only that generation.
▣ "had not received the mark" See note at 13:16-17. The mark is parallel to "who had not worshiped the beast or his image."
▣ "they came to life" This term (zōē) often refers to physical resurrection (cf. Matt. 9:18; John 4:25; Acts 1:3, 9-11; Rom.14:9; Rev. 1:18; 2:8; 13:14). Interpreters cannot interpret one use of the term in v. 4 as spiritual resurrection and the second use in v. 5 as physical resurrection. Do the martyrs who reign with Christ have resurrection bodies or physical bodies which decay? If they have resurrection bodies, then what about "the nations"?
▣ "and reigned with Christ for a thousand years" The concept of Jesus reigning is mentioned in Rev. 12:5; 19:5 and seems to be alluded to in Ps. 2:8-9; the saints' reigning with Christ is mentioned in Matt. 19:28; Luke 22:28-30; II Tim. 2:12; Rev. 3:21; 5:10; 20:4,6 and 22:5. Is the reigning millennial or eternal (cf. Dan. 7:14,18,27 and Rev. 22:5)? Is the reigning earthly (cf. 5:10) in a Palestinian context or a universal context? See Special Topic on Reigning in the Kingdom of God at 5:10. See chart of the different millennial views in Appendix Five.
If the 1,000 years is symbolic of the church age (incarnation to Parousia), then this 1,000 years (10x10x10 – Hebrew superlative form of the number for completeness) refers to eternity.
However, this scenario does not fit vv. 5-6 very well. This is a good example of how one interpretive approach answers some texts well, but not all. These different interpretive schemes developed as different interpreters emphasized different texts and read the whole NT through certain chosen "key" texts. There is fluidity here, ambiguity here, mystery here. Let's not compound the problem with exclusivism and dogmatism!
20:5 The NRSV and the TEV translations make v. 5 a parenthesis. Who is involved in this first resurrection will determine who is involved in the general judgment of 20:11ff. Here are the options for "the rest of the dead."
1. the lost (cf. v. 6; Dan. 12:2)
2. Christians from previous periods (cf. v. 6; II Tim. 2:12)
3. Christians from this period, but who died natural deaths (cf. v. 4c)
▣ "the first resurrection" Throughout the NT there has been an emphasis on the resurrection of the dead (cf. John 5:28-29; Luke 14:14; Acts 24:15; I Cor. 15:52; Phil. 3:3; I Thess 4:16; II Thess. 1:7-10). However, there is no parallel in the Bible for two separate resurrections for believers, unless it is an allusion to the dual resurrection of Dan. 12:2 (the lost and saved), although George Ladd sees John 5:29 and I Cor. 15:24-25 as possible parallels. All theological systems, even those which believe in a literal one thousand year reign, have major interpretive problems with this split resurrection. Are raptured Christians (cf. I Thess. 4:13-18; Rev. 4:11 or 11:12) involved in the thousand year reign; are OT believers involved in the thousand year reign? Does this include OT martyrs, or only those who were martyred during the end-time tribulation?
▣ "they will be priests of God and of Christ" This is an allusion to Exod. 19:5-6. This terminology, referring to Israel as God's instrument of Gentile revelation and redemption, has in the NT been widened to include all the church (cf. I Pet. 2:5,9 and Rev. 1:6; 5:10). In the letter to the church of Philadelphia, an allusion is made to the saints in relation to a temple (cf. 3:12). The metaphor has changed from servants of God on behalf of this world to intimate fellowship with God.
20:6 This verse adds to the interpretive problem. Why would any believer be subject to the second death, which is a metaphor for hell (cf. v. 6)? Are only the martyrs priests to God or are all saints (cf. 1:6; 5:10; II Pet. 2,5,9)? Will only first century martyrs reign or will OT martyrs be included, will the martyrs in every age be included or will all Christians who remained faithful be included?
NASB (UPDATED) TEXT: 20:7-10
7When the thousand years are completed, Satan will be released from his prison, 8and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore. 9And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. 10And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever.
20:7 "Satan will be released from his prison" Ezekiel 36-39 is the background to this context. In Ezekiel God's people rest securely in an eschatological setting (Judah or Jerusalem or the Promised Land), but are still attacked by evil nations (Gog and Magog). In rabbinical Judaism these two enemies came to be used to describe all of the enemies of the Messiah and the people of God. Originally, Gog was a man from the land of Magog, but in this chapter, the terms have been personified into twin enemies. John always reworks his OT allusions to fit his first century readers.
20:8 "and will come out to deceive" It is amazing that mankind can be led into rebellion after a 1,000 reign of Christ! Were these nations "unbelievers" or "initially believers?" Is Christ's presence and reign not able to effect permanent change in human society?
▣ "Gog and Magog" This is an allusion to the continuing rebellion of the unbelieving nations. After Israel is restored to the promised land (cf. Ezekiel 37), based on God's actions (cf. Ezekiel 36), she will still have problems with the nations who will again invade her ("Gog in the land of Magog, the prince of Rosh, Meshech and Tubal," Ezek. 38:2). These stand for leaders' names or regional names of invading armies; Ezek. 38:5-6,13 make it an international army. Chapters 38-39 of Ezekiel have an end-time setting (cf. 38:8,10,14,16,18; 39:11). These chapters have been the source of much of John's OT end-time allusions. Things will get worse (birth pains of the new age) before they get better (new Jerusalem).
Notice how John has taken OT texts but reworked them in light of first century Greco-Roman culture. Gog, Magog, and Babylon are not enemies from Mesopotamia or Turkey, but Rome.
▣ "the nations which are in the four corners of the earth" This is obviously a universal deception and rebellion (cf. 7:1). The number "four" had symbolic significance representing the whole world.
▣ "like the sands of the seashore" This phrase was originally used of the seed of Abraham (cf. Gen. 15:5; 22:17; 32:12 and Heb. 11:12). This may be another example of evil mimicking the terms which describe God's people. However, because of the first phrase of v. 9, this seems to be just another definition to denote a very large army.
20:9 Does this verse refer to a literal battle on the plains of Megiddo as an end-time army moves toward the Palestinian city of Jerusalem? There are many allusions to this scenario in the OT (cf. Psalm 2; Ezekiel 38-39; Dan. 9:24-27; Zech. 13-14). However, Jerusalem is many miles from Megiddo.
In Revelation "the city" is usually (1) human society organized and functioning apart from God, personified as Babylon and (2) historically referring to Rome in John's day (cf. 14:8; 16:19; 17:18; 18:2,10,16,18,19,21). However, the city of Jerusalem is possibly referred to in 11:8 and here.
The NT authors in general, and John in particular, have taken OT imagery and universalized it to relate to all mankind. The issue in Revelation is not Jews versus Gentiles, but believer versus unbeliever. This then is the same end-time battle as 6:15-16; 11:18; 16:12,14,16; 19:19 (parallelism).
▣ "and fire came down from heaven and devoured them" This is an allusion to Ezek. 38:22 and 39:6. The victory is God's!
20:10 "And the devil who deceived them was thrown into the lake of fire and brimstone" This is where the beast and the false prophet were cast in 19:20. This is where Death and Hades will be cast in 20:14 and where all who have not trusted Christ will be cast in 20:15. It is synonymous with Gehenna (hell) and represents eternal separation from fellowship with God and His Christ (cf. Mark 9:43,48).
▣ "and they will be tortured day and night forever and ever" This is very similar to Rev. 14:10-11 and 19:5. The concept of a permanent separation is alluded to in Matt. 25:46 where the same term (aiōnios), used for heaven, is used for hell.
Most of God's judgments had redemptive purposes; that is true of the OT and the NT. Hell has no known redemptive purpose. It fulfills God's promise to restore justice and righteousness. Hell is the isolation of evil from God's good creation. As horrible as hell is for mankind, it is worse for God. By allowing His highest creation, mankind, to have a choice (one aspect of the image of God in man), God knew that a significant percentage would choose self and sin. Hell is an open, bleeding sore in the heart of God that will never be healed. Hell is a tragic mystery of the paradox of the eternal love and the justice of God!
NASB (UPDATED) TEXT: 20:11-15
11Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. 12And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. 13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. 14Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15And if anyone's name was not found written in the book of life, he was thrown into the lake of fire.
20:11 "Then I saw a great white throne" This is an allusion to Dan. 7:9. The great white throne seems to be a parallel to Matt. 25:31-46, but if this is only the judgment of the lost, it cannot be parallel to Matthew 25 because there the sheep (saved) and the goats (lost) are addressed together.
▣ "and Him who sat upon it" This is an allusion to Dan. 7:9. In the NT God has made Christ the Judge (cf. John 5:22,27; 9:39; Acts 10:42; 17:31; II Cor. 5:10; II Tim. 4:1 and I Pet. 4:5). However, in some passages, Christ said that He did not come to judge (cf. John 3:17-21; 12:47-48). Christ did not come to judge, but to save, however, the fact that humans reject Him brings judgment on themselves. So, who sits on this throne? Is it Jesus? This is possible because of Matt. 25:31-46 and particularly John 5:22 and II Cor. 5:10, however, most of the time in the NT and especially in the book of the Revelation, God the Father is the One who is seated on the throne (cf. Rom. 14:10; Rev. 5:1,7,13; 6:16; 7:10,15; 19:4 and 21:5).
▣ "from whose presence earth and heaven fled away" Some see this as the removal of the curse which was put on physical creation when Adam and Eve rebelled and fell (cf. Gen. 3:17-19 and Rom. 8:19-22). Others see this as a metaphor for the complete destruction of the current physical order as described in II Pet. 3:10,12 (cf. Acts 3:21; Rom. 8:21).
This is OT language signifying: (1) the coming of God to His creation, cf. Ps. 114:3-6; Isa. 13:10; 24:19-20,23; Joel 2:10,30-31; 3:15; Zech. 14:6) or (2) God does not need His two eternal witnesses anymore, cf. Num. 35:30; Deut. 17:6; 19:15. He reigns!
Heaven in this context does not refer to God's throne, but to the atmosphere above the earth as in Gen. 1:1.
20:12 "And I saw the dead, the great and the small, standing before the throne" The exact makeup of this large group is uncertain and is usually based on one's presupposition, as are most interpretations of the details of the visions in the book of the Revelation.
The phrase "the great and small" can refer to (1) believers (cf. Ps. 115:13; Rev. 11:18; 19:5) or (2) unbelievers (cf. 13:16; 19:18). In this context it is parallel to "sheep and goats" of Matt. 25:31-46 or "those in heaven, and on the earth, and under the earth" of Phil. 2:10-11.
▣ "and books were opened" This is an allusion to Dan. 7:10. There are two books mentioned: the book of deeds or remembrances and the book of life (cf. 3:5; and 13:8). The book of life is described in Exod. 32:32-33; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev. 3:5; 13:8; 17:8; 20:15; 21:27. The book of deeds or remembrances is described in Ps. 56:8; 139:16; Isa. 65:6; Mal. 3:16 and Rev. 20:12-13. These are metaphors for God's memory. God will deal fairly with His creation; humans are responsible for their actions and motives and are accountable to God (cf. Gal. 6:7). There is only one judgment.
▣ "and the dead were judged from the things written in the books, according to their deeds" Judgment is based on mankind's lifestyle choices (cf. Matt. 25:31-46). We reap what we sow (cf. Gal. 6:7). The theological truth that all humans are judged by their works can be seen in Jer. 17:10; Matt. 16:27; II Cor. 5:10; Rev. 2:23; 20:13. For a full list of references see note at 2:23.
20:13 "the sea. . . and death. . . and Hades gave up the dead which were in them" This does not refer to the fact that the dead are kept in three different places; the parallel metaphors assert that all of the dead stood before God (cf. Phil. 2:10-11).
20:14 "Then death and Hades were thrown into the lake of fire" These were referred to earlier in 6:8. Death, mankind's great enemy (cf. Heb. 2:14-15), has been defeated and removed (cf. I Cor. 15:26,54-55; II Tim. 1:10; Rev. 1:18; 21:4).
▣ "the second death" The Bible speaks of three stages of death:
1. spiritual death, cf. Genesis 3; Isa. 59:2; Rom. 5:12-21; 7;10-11; Eph. 2:1,5; Col. 2:13; James1:15
2. physical death, cf. Genesis 5
3. eternal death called "the second death" in Rev. 2:11; 20:6,14; 21:8, which refers to Hell
20:15 "if anyone's name" This sentence is a first class conditional which assumes that there will be those who are not written in the book of life (a metaphor for those who have not trusted Christ).
▣ "the book of life" See note at 13:8.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why do so many godly, Bible-believing commentators disagree on the interpretation of this chapter?
2. If this book is written in symbolic language (apocalyptic genre), why do so many people take this chapter so literally and historically?
3. Why is Satan bound for a little while? Where do the nations come from in vv. 3 and 8?
4. How many groups are involved in v. 4 and why is this significant?
5. Why is it so surprising to find a two-stage resurrection in this chapter?
6. How do resurrected saints co-exist with physical nations?
7. Who is involved in the great White Throne Judgment of vv. 11-15?
Copyright © 2012 Bible Lessons International
PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
UBS4 | NKJV | NRSV | TEV | NJB |
The New Heaven and the New Earth | All Things Made New | Vision of the New Jerusalem | The New Heaven and the New Earth | The Heavenly Jerusalem |
(21:1-22:5) | ||||
21:1-4 | 21:1-8 | 21:1-4 | 21:1-4 | 21:1-4 |
21:5-8 | 21:5-8 | 21:5-8 | 21:5-8 | |
The New Jerusalem | The New Jerusalem | The Measuring of the City | The New Jerusalem | The Messianic Jerusalem |
21:9-14 | 21:9-21 | 21:9-14 | 21:9-21 | 21:9-14 |
21:15-21 | The Glory of the New Jerusalem | 21:15-21 | 21:15-22:2 | |
The River and the Tree of Life | ||||
21:22-22:5 | 21:22 | 21:22-22:5 | 21:22-22:3a | |
The River of Life | ||||
22:1-5 | ||||
22:3b-5 | 22:3-5 | |||
The Coming of Christ | The Time is Near | Epilogue | The Coming of Jesus | |
22:6-7 | 22:6-11 | 22:6 | 22:6 | 22:6-7 |
22:7 | 22:7 | |||
22:8-11 | Jesus Testifies to the Churches | 22:8-9 | 22:8-11 | 22:8-9 |
22:10-11 | 22:10-15 | |||
22:12-13 | 22:12-17 | 22:12-13 | 22:12-13 | |
22:14-15 | 22:14-15 | 22:14-15 | Epilogue | |
22:16-17 | 22:16-17 | 22:16 | 22:16 | |
22:17a | 22:17 | |||
22:17b | ||||
22:17c | ||||
A Warning | Conclusion | |||
22:18-19 | 22:18-19 | 22:18-19 | 22:18-19 | 22:18-19 |
I Am Coming Quickly | ||||
22:20 | 22:20-21 | 22:20 | 22:20 | 22:20 |
22:20b | 22:20b | 22:20b | ||
22:21 | 22:21 | 22:21 | 22:21 |
READING CYCLE THREE (from "A Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT THE PARAGRAPH LEVEL
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects. Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. Revelation 20-22 form the seventh literary unit. Revelation 21-22 conclude the actions of God in human history and initiate the eternal kingdom (cf. Dan. 7:13-14,27; I Cor. 15:27-28). Revelation 22:6-21 is the conclusion to the entire book.
B. Almost every element in these two chapters is an allusion to (1) Genesis 1-3; (2) Psalm 110; or (3) intertestamental Jewish apocalyptic literature.
C. There has been much discussion about the unusual elements in this last section.
1. mention of "the nations" – 21:14; 22:2
2. mention of "The kings of the earth" – 21:24,26
3. mention of the "unclean outside the city" – 21:27; 22:15
There seem to be several possible reasons for including these elements:
1. John is alluding to OT prophecies. Like the parables in the Gospels, interpreters are not meant to literally interpret the details, but identify the major emphases.
2. John's purpose is to show the ultimate distinctions between the saved and the lost.
3. The "nations" mentioned in this section are used in a general ethnic sense like "the people of God" in 5:9; 7:9; 21:14 and 22:5.
4. Because of these elements some have seen the saved Jews inside the city and the saved Gentiles outside the city. But, because of Galatians 3:29 and Ephesians 2:11-3:13, this simply cannot be a viable theological option.
5. I think there is a recapitulation between chapters 17-19 and 20-22. This explains the recurrent themes throughout this section.
D. There is one more series of the "seven" found in these two chapters. These are the things that are no more
1. The sea – 21:1
2. Death – 21:4
3. Mourning – 21:4
4. Weeping – 21:4
5. Pain – 21:4
6. Night – 21:25
7. The curse – 22:3
E. As the judgments associated with the Second Coming of Christ are depicted in dramatic fashion in three visions (seals, trumpets, and bowls), possibly heaven is depicted in dramatic fashion in three OT metaphors:
1. The Tabernacle, 21:1-8
2. New Jerusalem, 21:9-26
3. The Garden of Eden, 22:1-5
This may also be true of the Prologue (1:1-8), which emphasizes
1. The immediacy of Christ's return
2. The faithfulness of God's words
3. The needed holiness of God's people
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 21:1-4
1 Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea. 2 And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. 3 And I heard a loud voice from the throne, saying, "Behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them, 4 and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away."
21:1 "Then I saw" There is a span of some period of time, how much time depends on your interpretation of "the thousand years" of chapter 20.
▣ "a new heaven and a new earth" This Greek term for "new," kainos, emphasizes quality, not chronological time (cf. 2:17; 3:12; 5:9; 14:3; 21:1,2,5). This was an OT theme, a recreated earth (cf. Isa. 11:6-9; 65:17; 66:22; see also Rom. 8:18-25; II Pet. 3:10,12). All believers are citizens of this new Kingdom (cf. Phil. 3:20; Eph. 2:19; Heb. 12:23) and share this new creation (cf. II Cor. 5:17; Gal. 6:15; Eph. 4:24). A parallel theological concept would be the "city of God not made with human hands" of Heb. 11:10,16; 12:22; 13:14.
The new creation will be like the initial creation. Heaven may be a restored Garden of Eden. God, mankind, the animals, and all natural creation will fellowship and rejoice again! The Bible begins with God, mankind, and the animals in perfect fellowship in a garden (cf. Genesis 1-2). The Bible ends with God and mankind in a garden setting (cf. Revelation 21-22) and by prophetic implication, the animals (cf. Isa. 11:6-8; 65:25). Believers are not going to heaven; the new Jerusalem is coming down out of heaven (cf. Rev. 21:2) and coming to a recreated and cleansed earth. God and mankind are together again (cf. Gen. 3:15; Isa. 7:14; 8:8,10; Rev. 21:3).
▣ "for the first heaven and the first earth passed away" There will be a restored creation (cf. Acts 3:21; Rom. 8:21; Col. 1:20), no longer affected by sin (cf. II Baruch 37:6; II Pet. 3:10-12; Rev. 20:11).
▣ "and there is no longer any sea" There have been several interpretations of this phrase (see note at 4:6):
1. because the sea is mentioned in 4:6 as a way of speaking of the holiness of God which separates Him from sinful mankind, some have seen its exclusion here as the restoration of perfect fellowship between God and humanity
2. because in Rev. 20:13 the sea seemed to be one of the three holding places of the dead, it is a way of saying that all of the dead have been assigned to one of two eternal destinies
3. because the first beast in Rev. 13:1 comes out of the sea and there is an allusion to the sea as referring to evil people in Isa. 57:20, it is possibly the wicked that are no more
4. because Rev. 17:15 is a quote from Isa. 17:12-13 where the waters stand for people, many assert that it refers to the wicked nations, like Psalm 2. I like #1 best.
21:2 "And I saw the holy city, new Jerusalem" Jerusalem in Palestine is called "the holy city" in Isa. 52:1 (cf. Isa. 48:2; 64:10; Dan. 9:24; Neh. 11:1). This new Jerusalem is first mentioned in 3:12 and alluded to in Heb. 11:10; 12:22; and 13:14. This shows how John took OT prophecies, terms, titles, and promises and applied them to the new people of God. This city is not the old covenant Jerusalem in Palestine as some millennialists have assumed, but the new covenant heavenly Jerusalem.
▣ "coming down out of heaven" There are not two descendings, one in v. 2 and another in v. 10. Apocalyptic language is very fluid and should not be structured chronologically, logically, or literally.
▣ "made ready as a bride adorned for her husband" This is an allusion to Isa. 61:10 (cf. 19:7). In these last chapters several metaphors are used to describe the people of God: (1) a bride (cf. 19:7; 21:2); (2) a wedding guest (cf. 19:9); and (3) a city (cf. 21:22,9; 22:2).
The OT metaphor of YHWH (cf. especially Hosea 1-3) as husband and Israel as bride is the background of the image of the Church as the bride of Christ (cf. Eph. 5:21-31).
21:3 "'Behold, the tabernacle of God is among men'" This Greek phrase repeats the OT promises of God dwelling with men in three different ways:
1. it is an allusion to the tabernacle, a symbol of YHWH's presence
2. "He shall dwell among them" is what the term "Immanuel" of Isa. 7:14 (cf. John 1:14) meant
3. "they shall be His people" is covenant terminology; now all believing people (cf. John 10:16) are God's chosen people (cf. Lev. 26:11-12; Ezek. 37:23,27).
21:4 "and He will wipe away every tear from their eyes" This is an allusion to Isa. 25:8 (cf. Matt. 5:4; 7:17). The new age will be a time of joy, peace, wholeness, and praise!
▣ "and there will no longer be any death" This last enemy (cf. Rev. 20:14) will be destroyed (cf. I Cor. 15:26). Believers will have their new bodies like Christ's resurrected body (cf. I Cor. 15:50-57; II Cor. 3:18; I Thess. 4:15-16; I John 3:2).
▣ "there will no longer be any mourning, or crying, or pain" This is an allusion to Isa. 65:19 and also reflects Isa. 35:10.
▣ "the first things have passed away" The first created order was affected by the Fall (cf. Gen. 3; 6:5,1-12,13), but a new order will be unaffected by sin (cf. Heb. 12:27-28).
NASB (UPDATED) TEXT: 21:5-8
5And He who sits on the throne said, "Behold, I am making all things new." And He said, "Write, for these words are faithful and true." 6Then He said to me, "It is done. I am the Alpha and the Omega, the beginning and the end. I will give to the one who thirsts from the spring of the water of life without cost. 7He who overcomes will inherit these things, and I will be his God and he will be My son. 8But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death."
21:5 "And He who sits on the throne said" God speaks several times in Revelation (cf. 1:8 and probably 16:1,17). There seems to be a purposeful ambiguity as to who sits on the throne, YHWH or Messiah (cf. 22:3). See fuller note at 20:11. As the first creation was brought into being by God's (i.e., Father through the Son) spoken word (cf. Gen. 1:3,6,9,14,20,24; Ps. 33:6,9), so also will His new creation.
▣ "I am making all things new" This is the promise of Isaiah 60-66. This refers to the new age of the Spirit, the age of the Messiah, the age of righteousness, which Jesus inaugurated at His first coming and will consummate at His second coming. This is a metaphor for the certainty of God's will becoming a reality (cf. 1:19; 14:13; 17:17; 19:9).
▣ "these words are faithful and true" This phrase was used to describe (1) Jesus, cf. 1:5; 3:7,14; 19:11; (2) Jesus' followers, cf. 17:14; and (3) God's word cf. 19:9; 21:5; 22:6. Often God is described as "righteous and true" (cf. 15:3; 16:7; 19:2). The Hebrew thought behind this Greek phrase would imply trustworthiness.
21:6 "It is done" This is a perfect active indicative. This could relate to the certainty of God's promises regarding both wrath for unbelievers and deliverance for believers (cf. 6:11; 10:7; 16:17), or the immanence of God's promises (cf. 1:1,3; 3:11; 10:6; 12:12; 22:7,10).
▣ "I am the Alpha and the Omega" This is used of God in Isa. 44:6 and Rev. 1:8; however, it is extremely significant that this phrase, although a title for the Father, is also used for the Messiah in 1:17 and 22:13. It is another example of the NT authors applying titles for God to the Son.
There are several inclusive types of phrases which describe God's eternal, unique existence:
1. "the first and the last," cf. Isa. 41:4; 44:6; 48:12; Rev. 1:17; 2:8; 22:13
2. "beginning and the end," cf. 21:6; 22:13; and KJV 1:8
3. "who is and who was and who is to come," cf. 1:4,8; 4:8
All of these are related to God's covenant name, YHWH, which is the causative form of the Hebrew verb "to be" (cf. Exod. 3:14; Isa. 43:10,13; 46:41; Ps. 90:2; 93:2).
▣ "I will give to the one who thirsts from the spring of the water of life without cost" The OT allusion is to Isaiah 55. The invitation is for everyone and it is absolutely free (cf. Rom. 3:24; 6:23; Eph. 2:8)! What a tremendous invitation from God Himself of the availability of forgiveness. Mankind's redemption has always been central in the heart and mind of God (cf. 9:20-21; 14:6-7; 16:9,11; 22:17).
In the OT springs of water are often associated with God providing for the spiritual needs of mankind (cf. Ps. 36:9; Isa. 12:3; 44:3; 49:10; Jer. 2:13; 17:13; also John 4:10).
21:7 "He who overcomes" This is a present active participle, which is a continuing reference to the doctrine of perseverance amidst a time of terrible persecution. This phrase occurs throughout the letters to the seven churches (cf. 2:7,11,17,26; 3:3,5,12,21), which link the opening chapters of the Revelation to the conclusion. See Special Topic on Perseverance at 2:2.
▣ "will inherit these things" The reward of inheritance in v. 7 (cf. I Pet. 1:4,5; Rom. 8:17) and the warnings in v. 8 are against the backdrop of potential apostasy in an age of persecution. The series of wicked apostates (cf. v. 8) is somewhat similar to the one found in I Cor. 6:9-10.
▣ "and I will be his God and he will be My son" These are covenant phrases (cf. v. 3) which are so common in the OT (cf. Exod. 6:7; 29:45,46; Lev. 26:11-12; II Sam. 7:14; Ps. 89:26-27; Jer. 7:23; 11:4; 30:22; 33:38; Ezek. 11:20; 14:11; 34:30; 36:28; Hos. 2:23; Zech. 8:8; 13:9) and are also used in the NT (cf. II Cor. 6:16,18).
The concept of covenant is probably the unifying theme of the Bible. Mankind has been alienated from God (cf. Isa. 53:6; Rom. 3:9-18,23). Mankind cannot find God. God reaches out for us; God is pursuing us! His offer of reunion is one of covenant. He initiates (cf. Jer. 31:3; John 6:44,65); He sets the agenda, but mankind must respond in specified ways. These ways have varied in content (Adam/Eve, forbidden tree; Noah, a boat; Abraham, a land, a son; Moses, a law code), but the form of acceptance, faith in the faithfulness of God, remains the same (cf. Romans 4). The Old Covenant had requirements; so does the New (cf. Mark 1:15; Acts 3:16,19; 20:21). Mankind must respond both initially and continually in faith, repentance, obedience, service, worship, and perseverance.
See SPECIAL TOPIC: THE SON OF GOD at 2:18.
21:8 It is unusual to find this series of sins when judgment has already occurred and the wicked have supposedly been removed (by the victory of Jesus at the Second Coming, cf. 19:5-21 and the White Throne, cf. 20:11-15). This is not to say that some believers have not committed these sins but that their lives are not characterized by these sins (cf. I John 3:6,9). This seems to be a literary technique to show the eternal difference between the saved and the lost or an aspect of apocalyptic drama (repeated for emphasis).
▣ "the lake that burns with fire. . .the second death" Obviously the lake of fire is synonymous with the second death or our concept of Hell, which Jesus called Gehenna (a Greek term which does not appear in Revelation). See SPECIAL TOPIC: Where Are the Dead? at 1:18.
NASB (UPDATED) TEXT: 21:9-14
9Then one of the seven angels who had the seven bowls full of the seven last plagues came and spoke with me, saying, "Come here, I will show you the bride, the wife of the Lamb." 10And he carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God, 11having the glory of God. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper. 12sup>It had a great and high wall, with twelve gates, and at the gates twelve angels; and names were written on them, which are the names of the twelve tribes of the sons of Israel. 13There were three gates on the east and three gates on the north and three gates on the south and three gates on the west. 14And the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb.
21:9 "one of the seven angels" This is the exact description of the angel in 15:1,6-8; 16:1; and 17:1 who poured out the seven bowls. There is a tradition in rabbinical Judaism that there are seven Angels of the Presence who serve God. Here, there is one angel for each plague.
21:10 "And he carried me away in the Spirit" This is a literary technique to show the different visions (cf. 1:10; 4:2; 17:3; 21:10).
▣ "to a great and high mountain" Many believe that this is in direct antithesis to the great whore who was on the plain. However, John alludes to many OT passages, so here he may be referring to the mysterious northern mountain where God lives (cf. Ezek. 40:2; Isa. 2:2; 14:13; Mic. 4:1; I Enoch 18:8; 25:3). It is even possible that it alludes to Satan's temptation of Jesus in Matt. 4:8.
▣ "and showed me the holy city, Jerusalem, coming down out of heaven" This is heavenly Jerusalem, a metaphor of God's presence (cf. v. 2). The earthly sinful Jerusalem was discussed in 11:1-13. The capital city of David has become universalized into the end-time abode of all of God's people (cf. John 14:2-3).
21:11 "Her brilliance was like a very costly stone, as a stone of crystal-clear jasper" The city (cf. vv. 11-27) is described in very beautiful, physical, and moral terms. Like all of the book of Revelation, this chapter is symbolic. Humans' sinful, finite minds simply cannot comprehend the ultimate joy and glory of the presence of God (cf. I Cor. 2:9). Literal jewels and a fantastic ancient city may be good metaphors, but they are not ultimate reality! Heaven is really both a person (Jesus), and a place (for fellowship with the Triune God).
21:12 "with twelve gates, and at the gates twelve angels" This is an allusion to Ezek. 48:31-34. The number "twelve" occurs again and again in the remainder of this chapter and the first few verses of chapter 22. It is the biblical numerical symbol of organization (twelve months, twelve tribes, or twelve apostles) or of God's people. See Special Topic: the Number Twelve at 7:4.
▣ "and names were written on them, which are the names of the twelve tribes of the sons of Israel" The list of the twelve tribes in Rev. 7:5-8 is slightly altered to show their symbolic nature. Here, it is very important to note that the OT people of God, described as gates in v. 12, are united with the NT people of God, described as foundation stones, in v. 14. There has always been only one people of God, but this mystery was not clearly revealed until the gospel (cf. Eph. 2:11-3:13).
21:14 "the wall of the city had twelve foundation stones, and on them were the twelve names of the twelve apostles of the Lamb" All of these metaphors allude to Ezekiel's end-time temple (cf. Ezekiel 40-48).
Many commentators have asserted that this verse shows that the author cannot have been John the Apostle. However, Paul uses a similar phrase in Eph. 2:20.
NASB (UPDATED) TEXT: 21:15-21
15The one who spoke with me had a gold measuring rod to measure the city, and its gates and its wall. 16The city is laid out as a square, and its length is as great as the width; and he measured the city with the rod, fifteen hundred miles; its length and width and height are equal. 17And he measured its wall, seventy-two yards, according to human measurements, which are also angelic measurements. 18The material of the wall was jasper; and the city was pure gold, like clear glass. 19The foundation stones of the city wall were adorned with every kind of precious stone. The first foundation stone was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; 20the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst. 21And the twelve gates were twelve pearls; each one of the gates was a single pearl. And the street of the city was pure gold, like transparent glass.
21:15 "The one who spoke with me had a gold measuring rod to measure the city" Measuring was used earlier to show God's protection and care (cf. 11:1-2; Jer. 31:38-40; Zech. 2:1-5). The end-time prophecy of Ezekiel 40 also involves measuring.
21:16 "The city is laid out as a square" This may be an allusion to the Holy of Holies (cf. I Kgs. 6:19-20), which was also a perfect cube.
The reason that there is no temple (cf. 21:22) is because God Himself will be the temple. This may be John's way of showing that OT prophecies like Ezekiel 40-48 are symbolic or have been fulfilled in a different way.
▣ "fifteen hundred miles" Literally this is "twelve thousand stadia—one hundred and forty-four cubits." These are multiples of twelve; they do not refer to a literal city, but perfect measurements showing that God is providing the unique atmosphere for permanent joy and fellowship between Himself and His people (cf. John 14:2-3) in a perfect cube symbol like the OT "Holy of Holies."
21:18-20 "The material of the wall was" This series of stones may be identified with
1. the stones on the ephod of the High Priest (cf. Exod. 28:17-20), however, the order and names are different. This was not unusual because the names of ancient stones changed from country to country and century to century.
2. the jeweled city of Isa. 54:11-17
3. the splendor of the king of Tyre (or Satan) conveyed in royal (or heavenly) jewels in Ezek. 28:12-13
4. the Zodiac, but presented in reverse order (Philo and Josephus)
21:21 "And the twelve gates were twelve pearls; each one of the gates was a single pearl" This is symbolic. It goes back to the rabbinical traditions of the Talmud, "the Sanhedrin" 100a, which states that the end-time city gates would be made out of a single stone 45 feet tall.
▣ "And the street of the city was pure gold, like transparent glass" This is symbolic. We must realize that God's city is not simply human opulence, but symbolizes the inestimable value and purity of God's presence.
NASB (UPDATED) TEXT: 21:22-27
22I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple. 23And the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb. 24The nations will walk by its light, and the kings of the earth will bring their glory into it. 25In the daytime (for there will be no night there) its gates will never be closed; 26and they will bring the glory and the honor of the nations into it; 27 and nothing unclean, and no one who practices abomination and lying, shall ever come into it, but only those whose names are written in the Lamb's book of life.
21:22 "I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple" This is highly unusual when compared with the numerous passages in Revelation where a heavenly temple is depicted (cf. 3:12; 7:15; 11:1,2,9,19; 14:15,17; 15:5,6,8; 16:1,17). This same concept of a temple in heaven is revealed in the book of Hebrews (cf. 8:2-5; 9:11,23-24.)
▣ "the Lord God the Almighty" Here again are the three most used OT titles for God (YHWH, Elohim and El Shaddai) used in combination (cf. 1:8; 4:8; 11:17; 15:3; 16:7; see Special Topic: Names for Deity at 1:8) to show the majesty of Him who sits on the throne. Notice His close connection with the Lamb of Revelation 5. They reign together and there is only one throne (cf. 22:1,3).
21:23 "the city has no need of the sun or of the moon to shine on it, for the glory of God has illumined it, and its lamp is the Lamb" The glory of the Father and Son is all the illumination that is needed (cf. Ps. 36:9; Isa. 24:23; 60:19-20; Zech. 14:6-7 and also Rev. 22:5). This is possibly a way of emphatically rejecting astral worship.
21:24 "The nations will walk by its light, and the kings of the earth will bring their glory into it" It is very difficult to understand why "the nations" are still mentioned in this post-White Throne section of Revelation. It may simply be an OT allusion to Ps. 72:10-11; Isa. 49:23; 60:3,15,16. It is not literal, but literary! It represents all the peoples from all the tribes and nations who make up the people of God.
21:25 "In the daytime (for there will be no night there) its gates will never be closed" This is an allusion to Isa. 60:11 or Zech. 14:6-7. The concept of darkness in the Bible is often a metaphor for evil (cf. Matt. 6:23; 8:12; 22:13; 25:30). Light and dark were especially important symbolic theological contrasts for John (cf. John 1:4-5, 7-9; 3:19-21; 8:12; 11:9-10; 12:35-36,46; I John 1:5-7; 2:8-11). The gates never close symbolizing openness, availability, no fear of attack.
21:27 "nothing unclean, and no one who practices abomination and lying" This is an allusion to Isa. 52:1; Ezek. 44:9; Zech. 14:21 which seems to be a literary technique showing the ultimate difference between God's people and those of the evil one (cf. v. 24). The new age is characterized in the lighter, open city, a city of complete righteousness. There is no evil present!
▣ "written in the Lamb's book of life" This metaphorical phrase "the book of life" is also found in Rev. 20:12-15, where two books are mentioned:
1. the book of life, which is made up of the names of God's people (cf. Exod. 32:32; Ps. 69:28; Isa. 4:3; Dan. 12:1; Luke 10:20; Phil. 4:3; Heb. 12:23; Rev 13:8; 17:8; 20:15; 21:27)
2. the book of deeds or remembrances which records both wicked and righteous deeds (cf. Ps. 56:8, 139:16; Isa. 65:6; Mal. 3:16)
These are metaphorical of God's perfect memory.
REVELATION 22
NASB (UPDATED) TEXT: 22:1-5
1Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, 2in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. 3There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; 4they will see His face, and His name will be on their foreheads. 5And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever.
22:1 "Then he showed me a river of the water of life" There should be no chapter division here. The concept of a river flowing from the presence of God is an allusion to the OT (cf. Ps. 46:4; Ezek. 47:1-12; Joel 3:18; Zech. 14:8). Water is a common metaphor referring to God abundantly supplying the spiritual needs of His people (cf. Isa. 12:3; 44:3; 49:10; Jer. 2:13; 17:13; John 4:10-15; Rev. 7:17; 21:6). Only John uses the term life (zoē) to refer to resurrection life.
▣ "clear as crystal" This speaks of the purity of God's heavenly city (cf. 4:6).
▣ "coming from the throne of God and of the Lamb" There is only one throne (cf. 21:22). This is anthropomorphic language from ancient eastern royal court imagery. God is an eternal spirit; He does not sit on a physical throne. It is a metaphor of His sovereign rule.
22:2 "On either side of the river was the tree of life" This same tree is alluded to in Rev. 2:7. This whole vision is from Ezek. 47:1-12 (here, v. 12). There are many references in Jewish apocalyptic literature to the tree of life found in Gen. 2:9; 3:22 (cf. Enoch 25:2ff; IV Esdras 7:53; 8:52; II Enoch 8:3). That which Adam forfeited from God (fellowship, knowledge, eternal life), God now freely gives to redeemed mankind (cf. Phil. 2:6).
▣ "bearing twelve kinds of fruit" See SPECIAL TOPIC: THE NUMBER TWELVE at 7:4.
▣ "and the leaves of the tree were for the healing of the nations" This is highly unusual because there should be nothing left to cure! However, this may simply be a quote from Ezek. 47:12; possibly the recurrent theological theme is that God wants all ("the nations") to be saved (cf. Isa. 2:3-4; 45:22-25; 60:3; 66:18-19; Zech. 2:11; 8:20-23).
22:3 "There shall no longer be any curse" This is an allusion to Gen. 3:17 and Zech. 14:11. The new age has come and the curse of the OT (cf. Eph. 2:15-16; Col. 2:14) has been removed by Christ's death (cf. Rom. 8:18,25; Gal. 3:13; Eph. 2:13,16). In Revelation the crystal sea of 4:6 symbolizes God's transcendent holiness. Fallen mankind could not approach God, but now the sea is removed (cf. 21:1).
It is possible that the term represents the Hebrew charam, meaning destroyed or totally destroyed (cf. Zech. 14:11). If this is the OT allusion, then this verse refers to the security of the new Jerusalem and would be similar to the promises of I Pet. 1:4-5.
▣ Notice the unusual grammatical features of this phrase. There is one throne, but two on it (i.e., God and the Lamb). However, the servants serve "Him" (singular). This involves the mystery of monotheism and incarnation. One God, but also a divine Messiah (and a personal Holy Spirit).
22:4 "they will see His face" In the OT to see God meant death. Moses was not allowed to see God's face (cf. Exod. 33:20). Seeing God or dwelling with God are rewards to those who are pure (cf. Ps. 11:7; 16:11; 17:15; 140:13; Matt. 5:8). The original intimacy intended in Eden has been fully restored (cf. Ps. 42:1-2)!
▣ "and His name will be on their foreheads" As Satan marked his followers (cf. 13:1-17; 14:9; 20:4), God marked His (cf. 3:12; 7:3; 14:1). It was a symbol of ownership and security. See note at 7:2.
22:5 "there shall no longer be any night" (cf. 21:23-25; Isa. 60:19-20; Zech. 14:7)
▣ "and they will reign forever and ever" Who rules with Christ during the millennial kingdom? Chapter 20:4-5 suggests only Christians who lived during the end-time persecution, but Rev. 2:26 and 5:10 imply that all saints will rule with Christ on the earth. There is no clear differentiation in the Bible between the eternal reign (cf. Dan. 2:44; 7:14,18; Isa. 9:7; Luke 1:33; II Pet. 1:11; Rev. 11:15) and the millennial reign. It is hermeneutically inappropriate to derive a major doctrine from an apocalyptic passage. This verse implies an eternal reign.
The imagery of God's people experiencing an evil invader, who is totally destroyed by God, is taken from Ezekiel 37-39. John never intended this to be interpreted literally! It is an abuse of authorial intent to turn apocalyptic imagery into historical literalness! Our love for the Bible and our curiosity about the future have caused the modern western church to interpret prophecy and apocalyptic literature in strange and strained ways! See Special Topic: Reigning in the Kingdom of God at 5:10.
NASB (UPDATED) TEXT: 22:6
6And he said to me, "These words are faithful and true"; and the Lord, the God of the spirits of the prophets, sent His angel to show to His bond-servants the things which must soon take place.
22:6 "he said to me" This refers to the angels who had the seven bowls of judgment (cf. 21:9; 22:1,8,9,10).
▣ "these words are faithful and true" This phrase is used to describe
1. Jesus (cf. 1:5; 3:7,14; 19:11)
2. Jesus' followers (cf. 17:14)
3. God's word (cf. 19:9; 21:5; 22:6)
Often God is described as "righteous and true" (cf. 15:3; 16:7; 19:2). The Hebrew behind this phrase implies total trustworthiness.
▣ "The Lord, the God of the spirits of the prophets" This is possibly:
1. an allusion to 19:10
2. a reference to the inspiration of the OT (cf. II Tim. 3:16; II Pet. 1:20-21)
3. a reference to the inspiration of the NT (cf. II Pet. 3:15-16)
4. a reference to the gospel preachers of John's day
5. a reference to John's book (visions)
The original Greek texts did not have capitalization. Often the translators or interpreters must decide whether "spirit" refers to the Holy Spirit or the human spirit. This text refers to the human spirit (cf. I Cor. 14:32; Heb. 12:9).
▣ "sent His angel" This is an allusion to 1:1. These closing verses are very similar in their motifs to chapter 1. The traditional personal letter format used in chapter 1 is used again in chapter 22.
▣ "the things which must soon take place" There is a series of allusions to the imminence of the Lord's coming (cf. 1:1,3; 3:11; vv. 6 [twice], 7, 10, 12, and 20). The two-thousand-year delay thus far is somewhat difficult for believers to understand (the delay is revealed in II Thessalonians), but it must be seen that every generation of Christians has the hope of the coming of the Lord in their day. There is a real tension in the NT between the any-moment return of the Lord and some things that must occur first. Believers are to remain faithful and active!
Here is a brief quote on this subject from my commentary on Matthew.
"There is theological paradoxical tension between
1. the any moment return (cf. 24:27,44) and the fact that some events in history must occur
2. the Kingdom as future and the Kingdom as present.
The NT states that some events will occur before the Second Coming.
1. the Gospel preached to the whole world (cf. 24:14: Mark 13:10)
2. the great apostasy (cf. 24:10-13,21; I Tim. 4:1; II Tim. 3:1ff; II Thess. 2:3)
3. the revelation of the "man of sin" (cf. Dan. 7:23-26; 9:24-27; II Thess. 2:3)
4. removal of the one who restrains (cf. II Thess. 2:6-7)
5. Jewish revival (cf. Zech. 12:10; Rom.11)"
Those who believe that there is significant parallelism among the seven literary units of the book also assert that each one of them represents the period between the first and second comings of Christ from different perspectives (e.g., William Hendriksen, More Than Conquerors). If this is true then the texts that refer to the imminent coming of Christ (cf. 1:3; 3:11; 22:7,10,12,20) refer to the initiation of these prophecies after the death and resurrection of Christ. The eschatological ball is rolling!
NASB (UPDATED) TEXT: 22:7
7"And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book."
22:7 "I am coming quickly" Apparently the angel is quoting Jesus (cf. vv. 12-15). This is stated specifically by Jesus in 22:16. Exactly who speaks in v. 17 and vv. 18-19 is uncertain, but Jesus speaks again in v. 20 and John in v. 21. See Special Topic: Soon Return at 1:3.
▣ "Blessed is he who" This is another of the seven blessings for believers found throughout the book (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).
▣ "prophecy" This book is a prophecy and must be interpreted in the light of prophetic literature (cf. vv. 9-10,18-19; 1:3; 10:11). This book is not historical narrative! Prophecy always has a conditional element. New Testament eschatological passages reflect OT prophetic insight that viewed the end-time through contemporary occurrences and faith responses. Many scholars believe the apocalyptic genre grew out of Jewish propheticism. See SPECIAL TOPIC: NEW TESTAMENT PROPHECY at 1:3.
NASB (UPDATED) TEXT: 22:8-9
8I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things. 9But he said to me, "Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship God."
22:8 This is a highly unusual verse. This is the exact problem that John had in 19:10. Apparently he must have thought that this angel was deity.
22:9 "those who heed the words of this book" Christianity involves an initial decision of repentance, faith, and continuing repentance, faith, obedience, and perseverance! Revelation, written to persecuted Christians, emphasizes perseverance. The temptation for our culture today is not physical persecution, but "dry rot," apathy, practical atheism, materialism, shallow Christianity with all benefits and no responsibility!
NASB (UPDATED) TEXT: 22:10-11
10And he said to me, "Do not seal up the words of the prophecy of this book, for the time is near. 11 Let the one who does wrong, still do wrong; and the one who is filthy, still be filthy; and let the one who is righteous, still practice righteousness; and the one who is holy, still keep himself holy."
22:10 "'Do not seal up" This is exactly opposite of Isa. 8:16; Dan. 8:26 and 12:4,9. The time of prophetic fulfillment has arrived. God's warnings to unbelievers and encouragement to believers is now! The decisive decision is demanded now! The Kingdom is present.
▣ "The time is near" See Special Topic: Soon Return at 1:3.
NASB (UPDATED) TEXT: 22:12-13
12"Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done. 13"I am the Alpha and the Omega, the first and the last, the beginning and the end."
22:11-12 "to render to every man according to what he has done" This is a recurring theme throughout the Bible (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; I Cor. 3:8; II Cor. 5:10; Gal. 6:7-10; II Tim.4:14; I Pet. 1:17; Rev. 2:23; 20:12). God will reward those who love Him and live for Him in the midst of this fallen world system (cf. 2:23; 20:12-13). Lives reveal the spiritual reality and vitality of inner faith (cf. Matthew 7). Humans are stewards of the gift of life and will give an account to God!
This is not to imply a "works-righteousness." Mankind is redeemed through the grace of God by means of Christ's death and resurrection and the Spirit's wooing! However, the evidence that one has met God is a changed and changing life of Christlikeness! One's priorities and allocation of resources reveal the heart!
22:11 This is an allusion to Dan. 12:10.
22:12 "I am coming quickly" See Special Topic at 1:3.
22:13 This verse is an allusion to the OT titles for YHWH found in 1:8 and 21:6, but here it refers to Christ. The transfer of these OT titles to Jesus was one way NT authors affirmed His deity. Verse 13 has three such OT titles or phrases which originally described the eternal God (cf. Isa. 41:4; 44:6; 48:12), but now are used for Jesus (cf. 1:17; 2:8).
NASB (UPDATED) TEXT: 22:14-15
14Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city. 15Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying.
22:14 "Blessed" This is the last of the seven blessings for believers found in Revelation (cf. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7,14).
▣ "those who wash their robes" This is a metaphor for trusting in the atonement of Christ (cf. 7:14). Believers are accepted because He was accepted (cf. Eph. 1:6). Believers live because He died. Believers have resurrection life because He lives!
There is a Greek manuscript variant in this phrase.
1. "wash their robes" is in MSS א (fourth century) and A (fifth century), as well as the Vulgate. The UBS4 gives it an "A" rating, meaning "certain."
2. "keep the commandments" is in 046, an uncial MS from the tenth century, minuscule MSS (1 and 94) from the twelfth century, and the Peshitta (Syrian) version.
▣ "they may have the right to the tree of life; and may enter by the gates into the city" These are two metaphors for eternal salvation through Christ. One goes back to Gen. 2:9; 3:22 (cf. Rev. 2:7; 22:2,14,19) and the other to Rev. 21:2,9-22:5.
22:15 "Outside are" This is very difficult to interpret unless it is a metaphor for the lake of fire (cf. 21:8).
▣ "the dogs" This is another strange allusion because there should be no evil people left at this point in the book. In Deut. 23:18 this term refers to male prostitutes of the Canaanite fertility cult. In other parts of the Old and New Testaments it refers to wicked people (cf. Ps. 22:16,20; Matt. 7:6; and Phil. 3:2). Let me quote Robert H. Mounce at this point from his commentary on Revelation in the New International Series:
"The verse does not intend to teach that in the eternal state all manner of wicked men will be living just outside the heavenly city. It simply describes the future with the imagery of the present. The contrast is between the blessedness of the faithful and the fate of the wicked" (p. 394).
NASB (UPDATED) TEXT: 22:16
16"I, Jesus, have sent My angel to testify to you these things for the churches. I am the root and the descendant of David, the bright morning star."
22:16 "'I, Jesus, have sent My angel to testify to you these things for the churches" Notice that the term "you" is plural and the allusion to the seven churches of chapters 2-3 is made very specific. The book begins and concludes with the genre of letter, while the visions in between are a combination of prophecy (the end viewed through the lens of the present) and apocalyptic (imaginative imagery).
▣ "My angel" Often the sender is God the Father (cf. 22:6, "His angel"). Here the sender is Jesus ("My angel"). The phrase is also found in 1:1, but the pronoun antecedent is ambiguous.
▣ "the churches" See Special Topic at 1:4.
▣ "I am the root and the descendant of David" There are many allusions to the Davidic line of the Messiah in the OT (cf. II Sam. 7:12-16 and Isa. 11:1,10) and in the NT (cf. Matt. 1:1; 9:17; 15:22; 21:9; Rom. 1:3; II Tim. 2:8 Rev. 5:5). Jesus is the fulfillment of all OT prophecies.
SPECIAL TOPIC: JESUS THE NAZARENE
▣ "the bright and morning star" This is a Messianic title (cf. Numbers 24:17 or Matt. 2:2 or II Pet. 1:19). This may be a play on Isa. 14:12 where a similar phrase referred to Satan. In Revelation evil often is a parody of the Triune God.
NASB (UPDATED) TEXT: 22:17
17The Spirit and the bride say, "Come." And let the one who hears say, "Come." And let the one who is thirsty come; let the one who wishes take the water of life without cost.
22:17 "The Spirit and the bride say, 'Come'" Although there are different interpretations of this passage it seems from the context that this must be a gospel invitation to everyone who senses a need and will respond to God's offer in Christ. This has continued to be the focus of the book of the Revelation, not only to encourage the saved but to convict and encourage the lost to respond to God's free offer in His Son. The four-fold use of "come" (all four refer to the lost and not to Christ's second coming); the recurrent use of "the one who"; and the tremendous good news that it is without cost (cf. Isaiah 55) should be an encouragement to everyone and anyone to respond! This seems to me to be a flashback to those who were living in John's day (and every day). This may explain the unusual elements (the presence of the lost after Judgment Day) in Revelation 19-22. There are several flashbacks to John's own day, which may be explained by parallelism among the seven literary units of Revelation. He wrote with his "beloved children" in Ephesus in mind (cf. I, II, and III John).
NASB (UPDATED) TEXT: 22:18-19
18I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book; 19and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book.
22:18-19 These verses are obviously related to the first hearers of the message as well as all future readers/hearers of this book. It is a common literary practice of the OT to put severe warnings addressed to those who might be tempted to tamper with God's word (cf. Deut. 4:2; 12:32). This was not meant to be taken literally, but it is a very strong Oriental overstatement of the seriousness of altering God's message. This does not refer to believing interpreters or scribes who pray earnestly and seek God's will, but according to Ireneaus in his Contra-Heresies, 30:12, it referred to false teachers who add, change, or delete the words of Scripture, which is the thrust of this passage. Remember that we cannot proof-text one verse to establish a doctrine which goes against other clear teachings of Scripture.
▣ "if. . .if" These are both third class conditional sentences which denote potential action.
NASB (UPDATED) TEXT: 22:20
20He who testifies to these things says, "Yes, I am coming quickly." Amen. Come, Lord Jesus.
22:20 "I am coming quickly" The immediacy of the end, of God's coming in judgment are characteristics of Jewish and Christian apocalyptic literature. This same theme is seen in Matt. 13:34-36; 24:43; 25:1-13; Luke 12:29; I Thess. 5:2,4; II Pet. 3:10. In light of a 2000 year delay this must be understood in an existential, not temporal fashion. He is coming! Live ready. See Special Topic at 1:3.
▣ "Come, Lord Jesus" This is the Aramaic phrase, Maranatha (cf. I Cor. 16:22). It is possible to interpret this in several ways:
1. if maranatha, then it is "Our Lord has come"
2. marana tha, then it is "Our Lord, Come!"
Number 1 fits this context best. We learn from the Didache 10:6 that this was the liturgical closing to the Lord's Supper service in John's day.
NASB (UPDATED) TEXT: 22:21
21The grace of the Lord Jesus be with all. Amen.
22:21 Notice that "the grace of the Lord Jesus Christ" being with His people, is the concluding truth presented to an age of persecuted Christians and is the hope of every generation of Christians!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Are believers going to heaven or is heaven returning to a cleansed earth?
2. How is Rev. 21:3 related to the term "Emmanuel"?
3. Why is there no temple in the new Jerusalem (cf. 21:22)?
4. Who are the people mentioned in 21:24?
5. How do believers "keep/heed" the words of this prophecy (cf. 22:7)?
6. If this is heaven who are the evil ones outside the city in 22:15?
7. Why is 22:17 so important?
8. Is 22:18-19 to be taken literally? Could a believer who misinterprets Revelation lose his/her salvation?
9. Three times in chapter 22 it says "I am coming quickly (cf. vv. 7,12,20). Why has it been over 2000 years?
Copyright © 2012 Bible Lessons International
Biblical interpretation is a rational and spiritual process that attempts to understand an ancient inspired writer in such a way that the message from God may be understood and applied in our day.
The spiritual process is crucial but difficult to define. It does involve a yieldedness and openness to God. There must be a hunger (1) for Him, (2) to know Him, and (3) to serve Him. This process involves prayer, confession and the willingness for lifestyle change. The Spirit is crucial in the interpretive process, but why sincere, godly Christians understand the Bible differently is a mystery.
The rational process is easier to describe. We must be consistent and fair to the text and not be influenced by our personal or denominational biases. We are all historically conditioned. None of us are objective, neutral interpreters. This commentary offers a careful rational process containing three interpretive principles structured to help us overcome our biases.
First Principle
The first principle is to note the historical setting in which a biblical book was written and the particular historical occasion for its authorship. The original author had a purpose, a message to communicate. The text cannot mean something to us that it never meant to the original, ancient, inspired author. His intent—not our historical, emotional, cultural, personal or denominational need—is the key. Application is an integral partner to interpretation, but proper interpretation must always precede application. It must be reiterated that every biblical text has one and only one meaning. This meaning is what the original biblical author intended through the Spirit's leadership to communicate to his day. This one meaning may have many possible applications to different cultures and situations. These applications must be linked to the central truth of the original author. For this reason, this study guide commentary is designed to provide an introduction to each book of the Bible.
Second Principle
The second principle is to identify the literary units. Every biblical book is a unified document. Interpreters have no right to isolate one aspect of truth by excluding others. Therefore, we must strive to understand the purpose of the whole biblical book before we interpret the individual literary units. The individual parts—chapters, paragraphs, or verses—cannot mean what the whole unit does not mean. Interpretation must move from a deductive approach of the whole to an inductive approach to the parts. Therefore, this study guide commentary is designed to help the student analyze the structure of each literary unit by paragraphs. Paragraph and chapter divisions are not inspired, but they do aid us in identifying thought units.
Interpreting at a paragraph level—not sentence, clause, phrase or word level—is the key in following the biblical author’s intended meaning. Paragraphs are based on a unified topic, often called the theme or topical sentence. Every word, phrase, clause, and sentence in the paragraph relates somehow to this unified theme. They limit it, expand it, explain it, and/or question it. A real key to proper interpretation is to follow the original author's thought on a paragraph-by-paragraph basis through the individual literary units that make up the biblical book. This study guide commentary is designed to help the student do that by comparing modern English translations. These translations have been selected because they employ different translation theories:
1. The United Bible Society's Greek text is the revised fourth edition (UBS4). This text was paragraphed by modern textual scholars.
2. The New King James Version (NKJV) is a word-for-word literal translation based on the Greek manuscript tradition known as the Textus Receptus. Its paragraph divisions are longer than the other translations. These longer units help the student to see the unified topics.
3. The New Revised Standard Version (NRSV) is a modified word-for-word translation. It forms a mid point between the following two modern versions. Its paragraph divisions are quite helpful in identifying subjects.
4. The Today's English Version (TEV) is a dynamic equivalent translation published by the United Bible Society. It attempts to translate the Bible in such a way that a modern English reader or speaker can understand the meaning of the Greek text. Often, especially in the Gospels, it divides paragraphs by speaker rather than by subject, in the same way as the NIV. For the interpreter's purposes, this is not helpful. It is interesting to note that both the UBS4 and TEV are published by the same entity, yet their paragraphing differs.
5. The Jerusalem Bible (JB) is a dynamic equivalent translation based on a French Catholic translation. It is very helpful in comparing the paragraphing from a European perspective.
6. The printed text is the 1995 Updated New American Standard Bible (NASB), which is a word for word translation. The verse by verse comments follow this paragraphing.
Third Principle
The third principle is to read the Bible in different translations in order to grasp the widest possible range of meaning (semantic field) that biblical words or phrases may have. Often a Greek phrase or word can be understood in several ways. These different translations bring out these options and help to identify and explain the Greek manuscript variations. These do not affect doctrine, but they do help us to try to get back to the original text penned by an inspired ancient writer.
This commentary offers a quick way for the student to check his interpretations. It is not meant to be definitive, but rather informative and thought-provoking. Often, other possible interpretations help us not be so parochial, dogmatic, and denominational. Interpreters need to have a larger range of interpretive options to recognize how ambiguous the ancient text can be. It is shocking how little agreement there is among Christians who claim the Bible as their source of truth.
These principles have helped me to overcome much of my historical conditioning by forcing me to struggle with the ancient text. My hope is that it will be a blessing to you as well.
Bob Utley
June 27, 1996
Copyright © 2013 Bible Lessons International
What follows is a brief explanation of Dr. Bob Utley’s hermeneutical philosophy and the procedures used in his commentaries.
Can we know truth? Where is it found? Can we logically verify it? Is there an ultimate authority? Are there absolutes which can guide our lives, our world? Is there meaning to life? Why are we here? Where are we going? These questions—questions that all rational people contemplate—have haunted the human intellect since the beginning of time (Eccl. 1:13-18; 3:9-11). I can remember my personal search for an integrating center for my life. I became a believer in Christ at a young age, based primarily on the witness of significant others in my family. As I grew to adulthood, questions about myself and my world also grew. Simple cultural and religious clichés did not bring meaning to the experiences I read about or encountered. It was a time of confusion, searching, longing, and often a feeling of hopelessness in the face of the insensitive, hard world in which I lived.
Many claimed to have answers to these ultimate questions, but after research and reflection I found that their answers were based upon (1) personal philosophies, (2) ancient myths, (3) personal experiences, or (4) psychological projections. I needed some degree of verification, some evidence, some rationality on which to base my worldview, my integrating center, my reason to live.
I found these in my study of the Bible. I began to search for evidence of its trustworthiness, which I found in (1) the historical reliability of the Bible as confirmed by archaeology, (2) the accuracy of the prophecies of the Old Testament, (3) the unity of the Bible message over the sixteen hundred years of its production, and (4) the personal testimonies of people whose lives had been permanently changed by contact with the Bible. Christianity, as a unified system of faith and belief, has the ability to deal with complex questions of human life. Not only did this provide a rational framework, but the experiential aspect of biblical faith brought me emotional joy and stability.
I thought that I had found the integrating center for my life—Christ, as understood through the Scriptures. It was a heady experience, an emotional release. However, I can still remember the shock and pain when it began to dawn on me how many different interpretations of this book were advocated, sometimes even within the same churches and schools of thought. Affirming the inspiration and trustworthiness of the Bible was not the end, but only the beginning. How do I verify or reject the varied and conflicting interpretations of the many difficult passages in Scripture by those who were claiming its authority and trustworthiness?
This task became my life’s goal and pilgrimage of faith. I knew that my faith in Christ had brought me great peace and joy. My mind longed for some absolutes in the midst of the relativity of my culture and the dogmatism of conflicting religious systems and denominational arrogance. In my search for valid approaches to the interpretation of ancient literature, I was surprised to discover my own historical, cultural, denominational and experiential biases. I had often read the Bible simply to reinforce my own views. I used it as a source of dogma to attack others while reaffirming my own insecurities and inadequacies. How painful this realization was to me!
Although I can never be totally objective, I can become a better reader of the Bible. I can limit my biases by identifying them and acknowledging their presence. I am not yet free of them, but I have confronted my own weaknesses. The interpreter is often the worst enemy of good Bible reading! Let me list some of the presuppositions I bring to my study of the Bible so that you, the reader, may examine them along with me:
I. Presuppositions
The study of each of these areas becomes the object of our study of a passage. Before I explain my methodology for good Bible reading, let me delineate some of the inappropriate methods being used today that have caused so much diversity of interpretation, and that consequently should be avoided:
II. Inappropriate Methods
At least three related components may be found in all written human communication:
In the past, different reading techniques have focused on one of the three components. But to truly affirm the unique inspiration of the Bible, a modified diagram is more appropriate:
In truth all three components must be included in the interpretive process. For the purpose of verification, my interpretation focuses on the first two components: the original author and the text. I am probably reacting to the abuses I have observed (1) allegorizing or spiritualizing texts and (2) "reader response” interpretation (what-it-means-to-me). Abuse may occur at each stage. We must always check our motives, biases, techniques, and applications. But how do we check them if there are no boundaries to interpretations, no limits, no criteria? This is where authorial intent and textual structure provide me with some criteria for limiting the scope of possible valid interpretations.
In light of these inappropriate reading techniques, what are some possible approaches to good Bible reading and interpretation which offer a degree of verification and consistency?
III. Possible Approaches to Good Bible Reading
At this point I am not discussing the unique techniques of interpreting specific genres but general hermeneutical principles valid for all types of biblical texts. A good book for genre-specific approaches is How To Read The Bible For All Its Worth, by Gordon Fee and Douglas Stuart, published by Zondervan.
My methodology focuses initially on the reader allowing the HolySpirit to illumine the Bible through four personal reading cycles. This makes the Spirit, the text and the reader primary, not secondary. This also protects the reader from being unduly influenced by commentators. I have heard it said: "The Bible throws a lot of light on commentaries.” This is not meant to be a depreciating comment about study aids, but rather a plea for an appropriate timing for their use.
We must be able to support our interpretations from the text itself. Five areas provide at least limited verification:
We need to be able to provide the reasons and logic behind our interpretations. The Bible is our only source for faith and practice. Sadly, Christians often disagree about what it teaches or affirms. The four reading cycles are designed to provide the following interpretive insights:
IV. Application of Bible Interpretation
At this point we turn to application. You have taken the time to understand the text in its original setting; now you must apply it to your life, your culture. I define biblical authority as "understanding what the original biblical author was saying to his day and applying that truth to our day.”
Application must follow interpretation of the original author’s intent both in time and logic. We cannot apply a Bible passage to our own day until we know what it was saying to its day! A Bible passage should not mean what it never meant!
Your detailed outline, to paragraph level (reading cycle #3), will be your guide. Application should be made at paragraph level, not word level. Words have meaning only in context; clauses have meaning only in context; sentences have meaning only in context. The only inspired person involved in the interpretive process is the original author. We only follow his lead by the illumination of the Holy Spirit. But illumination is not inspiration. To say "thus saith the Lord,” we must abide by the original author’s intent. Application must relate specifically to the general intent of the whole writing, the specific literary unit and paragraph level thought development.
Do not let the issues of our day interpret the Bible; let the Bible speak! This may require us to draw principles from the text. This is valid if the text supports a principle. Unfortunately, many times our principles are just that, "our” principles—not the text’s principles.
In applying the Bible, it is important to remember that (except in prophecy) one and only one meaning is valid for a particular Bible text. That meaning is related to the intent of the original author as he addressed a crisis or need in his day. Many possible applications may be derived from this one meaning. The application will be based on the recipients’ needs but must be related to the original author’s meaning.
V. The Spiritual Aspect of Interpretation
So far I have discussed the logical process involved in interpretation and application. Now let me discuss briefly the spiritual aspect of interpretation. The following checklist has been helpful for me:
It is so hard to keep the balance between the logical process and the spiritual leadership of the Holy Spirit. The following quotes have helped me balance the two:
VI. This Commentary’s Method
The Study Guide Commentary is designed to aid your interpretive procedures in the following ways:
a. The United Bible Society Greek text, fourth edition revised (UBS4)
b. The New American Standard Bible, 1995 Update (NASB)
c. The New King James Version (NKJV)
d. The New Revised Standard Version (NRSV)
e. Today’s English Version (TEV)
f. The New Jerusalem Bible (NJB)
Paragraph divisions are not inspired. They must be ascertained from the context. By comparing several modern translations from differing translation theories and theological perspectives, we are able to analyze the supposed structure of the original author’s thought. Each paragraph has one major truth. This has been called "the topic sentence” or "the central idea of the text.” This unifying thought is the key to proper historical, grammatical interpretation. One should never interpret, preach or teach on less than a paragraph! Also remember that each paragraph is related to its surrounding paragraphs. This is why a paragraph level outline of the entire book is so important. We must be able to follow the logical flow of the subject being addressed by the original inspired author.
Copyright © 2013 Bible Lessons International
[Editor's Note: This is a Bob Utley/ Bible Study Commentary Doctrinal statement.]
I do not particularly care for statements of faith or creeds. I prefer to affirm the Bible itself. However, I realize that a statement of faith will provide those who are unfamiliar with me a way to evaluate my doctrinal perspective. In our day of so much theological error and deception, the following brief summary of my theology is offered.
1. The Bible, both the Old and New Testament, is the inspired, infallible, authoritative, eternal Word of God. It is the self-revelation of God recorded by men under supernatural leadership. It is our only source of clear truth about God and His purposes. It is also the only source of faith and practice for His church.
2. There is only one eternal, creator, redeemer God. He is the creator of all things, visible and invisible. He has revealed Himself as loving and caring although He is also fair and just. He has revealed Himself in three distinct persons: Father, Son and Spirit, truly separate and yet the same in essence.
3. God is actively in control of His world. There is both an eternal plan for His creation that is unalterable and an individually focused one that allows human free will. Nothing happens without God's knowledge and permission, yet He allows individual choices both among angels and humans. Jesus is the Father's Elect Man and all are potentially elect in Him. God's foreknowledge of events does not reduce humans to a determined pre-written script. All of us are responsible for our thoughts and deeds.
4. Mankind, though created in God's image and free from sin, chose to rebel against God. Although tempted by a supernatural agent, Adam and Eve were responsible for their willful self-centeredness. Their rebellion has affected humanity and creation. We are all in need of God's mercy and grace both for our corporate condition in Adam and our individual volitional rebellion.
5. God has provided a means of forgiveness and restoration for fallen humanity. Jesus Christ, God's unique son, became a man, lived a sinless life and by means of his substitutionary death, paid the penalty for mankind's sin. He is the only way to restoration and fellowship with God. There is no other means of salvation except through faith in His finished work.
6. Each of us must personally receive God's offer of forgiveness and restoration in Jesus. This is accomplished by means of volitional trust in God's promises through Jesus and a willful turning from known sin.
7. All of us are fully forgiven and restored based upon our trust in Christ and repentance from sin. However, the evidence for this new relationship is seen in a changed, and changing, life. The goal of God for humanity is not only heaven someday, but Christlikeness now. Those who are truly redeemed, though occasionally sinning, will continue in faith and repentance throughout their lives.
8. The Holy Spirit is "the other Jesus." He is present in the world to lead the lost to Christ and develop Christlikeness in the saved. The gifts of the Spirit are given at salvation. They are the life and ministry of Jesus divided among His body, the Church. The gifts which are basically the attitudes and motives of Jesus need to be motivated by the fruit of the Spirit. The Spirit is active in our day as He was in the biblical times.
9. The Father has made the resurrected Jesus Christ the Judge of all things. He will return to earth to judge all mankind. Those who have trusted Jesus and whose names are written in the Lamb's book of life will receive their eternal glorified bodies at His return. They will be with Him forever. However, those who have refused to respond to God's truth will be separated eternally from the joys of fellowship with the Triune God. They will be condemned along with the Devil and his angels.
This is surely not complete or thorough but I hope it will give you the theological flavor of my heart. I like the statement:
"In essentials—unity, In peripherals—freedom, In all things—love.
Copyright © 2013 Bible Lessons International
Koine Greek, often called Hellenistic Greek, was the common language of the Mediterranean world beginning with Alexander the Great's (336-323 b.c..) conquest and lasting about eight hundred years (300 b.c.-a.d. 500). It was not just a simplified, classical Greek, but in many ways a newer form of Greek that became the second language of the Ancient Near East and Mediterranean world.
The Greek of the New Testament was unique in some ways because its users, except Luke and the author of Hebrews, probably used Aramaic as their primary language. Therefore, their writing was influenced by the idioms and structural forms of Aramaic. Also, they read and quoted the Septuagint (Greek translation of the OT) which was also written in Koine Greek. But the Septuagint was also written by Jewish scholars whose mother tongue was not Greek.
This serves as a reminder that we cannot push the New Testament into a tight grammatical structure. It is unique and yet has much in common with (1) the Septuagint; (2) Jewish writings such as those of Josephus; and (3) the papyri found in Egypt. How then do we approach a grammatical analysis of the New Testament?
The grammatical features of Koine Greek and New Testament Koine Greek are fluid. In many ways it was a time of simplification of grammar. Context will be our major guide. Words only have meaning in a larger context, therefore, grammatical structure can only be understood in light of (1) a particular author's style; and (2) a particular context. No conclusive definitions of Greek forms and structures are possible.
Koine Greek was primarily a verbal language. Often the key to interpretation is the type and form of the verbals. In most main clauses the verb will occur first, showing its preeminence. In analyzing the Greek verb three pieces of information must be noted: (1) the basic emphasis of the tense, voice and mood (accidence or morphology); (2) the basic meaning of the particular verb (lexicography); and (3) the flow of the context (syntax).
I. TENSE
A. Tense or aspect involves the relationship of the verbs to completed action or incomplete action. This is often called "perfective" and "imperfective."
1. Perfective tenses focus on the occurrence of an action. No further information is given except that something happened! Its start, continuation or culmination is not addressed.
2. Imperfective tenses focus on the continuing process of an action. It can be described in terms of linear action, durative action, progressive action, etc.
B. Tenses can be categorized by how the author sees the action as progressing
1. It occurred = aorist
2. It occurred and the results abide = perfect
3. It was occurring in the past and the results were abiding, but not now = pluperfect
4. It is occurring = present
5. It was occurring = imperfect
6. It will occur = future
A concrete example of how these tenses help in interpretation would be the term "save." It was used in several different tenses to show both its process and culmination:
1. aorist - "saved" (cf. Rom. 8:24)
2. perfect - "have been saved and the result continues" (cf. Eph. 2:5,8)
3. present - "being saved" (cf. I Cor. 1:18; 15:2)
4. future - "shall be saved" (cf. Rom. 5:9, 10; 10:9)
C. In focusing on verb tenses, interpreters look for the reason the original author chose to express himself in a certain tense. The standard "no frills" tense was the aorist. It was the regular "unspecific," "unmarked," or "unflagged" verb form. It can be used in a wide variety of ways which the context must specify. It simply was stating that something occurred. The past time aspect is only intended in the indicative mood. If any other tense was used, something more specific was being emphasized. But what?
1. perfect tense. This speaks of a completed action with abiding results. In some ways it was a combination of the aorist and present tenses. Usually the focus is on the abiding results or the completion of an act (example: Eph. 2:5 & 8, "you have been and continue to be saved").
2. pluperfect tense. This was like the perfect except the abiding results have ceased. Example: John 18:16 "Peter was standing at the door outside."
3. present tense. This speaks of an incomplete or imperfect action. The focus is usually on the continuation of the event. Example: I John 3:6 & 9, "Everyone abiding in Him does not continue sinning." "Everyone having been begotten of God does not continue to commit sin."
4. imperfect tense. In this tense the relationship to the present tense is analogous to the relationship between the perfect and the pluperfect. The imperfect speaks of incomplete action that was occurring but has now ceased or the beginning of an action in the past. Example: Matt. 3:5, "then all Jerusalem were continuing to go out to him" or "then all Jerusalem began to go out to him."
5. future tense. This speaks of an action that was usually projected into a future time frame. It focused on the potential for an occurrence rather than an actual occurrence. It often speaks of the certainty of the event. Example: Matt. 5:4-9, "Blessed are. . .they will . . ."
II. VOICE
A. Voice describes the relationship between the action of the verb and its subject.
B. Active voice was the normal, expected, unemphasized way to assert that the subject was performing the action of the verb.
C. The passive voice means that the subject was receiving the action of the verb produced by an outside agent. The outside agent producing the action was indicated in the Greek NT by the following prepositions and cases:
1. a personal direct agent by hupo with the ablative case (cf. Matt.1:22; Acts 22:30).
2. a personal intermediate agent by dia with the ablative case (cf. Matt. 1:22).
3. an impersonal agent usually by en with the instrumental case.
4. sometimes either a personal or impersonal agent by the instrumental case alone.
D. The middle voice means that the subject produces the action of the verb and is also directly involved in the action of the verb. It is often called the voice of heightened personal interest. This construction emphasized the subject of the clause or sentence in some way. This construction is not found in English. It has a wide possibility of meanings and translations in Greek. Some examples of the form are:
1. reflexive - the direct action of the subject on itself. Example: Matt. 27:5 "hanged himself."
2. intensive - the subject produces the action for itself. Example: II Cor. 11:14 "Satan himself masquerades as an angel of light."
3. reciprocal - the interplay of two subjects. Example: Matt. 26:4 "they counseled with one another."
III. MOOD (or "MODE")
A. There are four moods in Koine Greek. They indicate the relation of the verb to reality, at least within the author's own mind. The moods are divided into two broad categories: that which indicated reality (indicative) and that which indicated potentiality (subjunctive, imperative and optative).
B. The indicative mood was the normal mood for expressing action that had occurred or was occurring, at least in the author's mind. It was the only Greek mood that expressed a definite time, and even here this aspect was secondary.
C. The subjunctive mood expressed probable future action. Something had not yet happened, but the chances were likely that it would. It had much in common with the future indicative. The difference was that the subjunctive expresses some degree of doubt. In English this is often expressed by the terms "could," "would," "may," or "might."
D. The optative mood expressed a wish which was theoretically possible. It was considered one step further from reality than the subjunctive. The optative expressed possibility under certain conditions. The optative was rare in the New Testament. Its most frequent usage is Paul's famous phrase, "May it never be" (KJV, "God forbid"), used fifteen times (cf. Rom. 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; I Cor. 6:15; Gal. 2:17; 3:21; 6:14). Other examples are found in Luke 1:38, 20:16, Acts 8:20, and I Thess. 3:11.
E. The imperative mood emphasized a command which was possible, but the emphasis was on the intent of the speaker. It asserted only volitional possibility and was conditioned on the choices of another. There was a special use of the imperative in prayers and 3rd person requests. These commands were found only in the present and aorist tenses in the NT.
F. Some grammars categorize participles as another type of mood. They are very common in the Greek NT, usually defined as verbal adjectives. They are translated in conjunction with the main verb to which they relate. A wide variety was possible in translating participles. It is best to consult several English translations. The Bible in Twenty Six Translations published by Baker is a great help here.
G. The aorist active indicative was the normal or "unmarked" way to record an occurrence. Any other tense, voice or mood had some specific interpretive significance that the original author wanted to communicate.
IV. For the person not familiar with Greek the following study aids will provide the needed information:
A. Friberg, Barbara and Timothy. Analytical Greek New Testament. Grand Rapids: Baker, 1988.
B. Marshall, Alfred. Interlinear Greek-English New Testament. Grand Rapids: Zondervan, 1976.
C. Mounce, William D. The Analytical Lexicon to the Greek New Testament. Grand Rapids: Zondervan, 1993.
D. Summers, Ray. Essentials of New Testament Greek. Nashville: Broadman, 1950.
E. Academically accredited Koine Greek correspondence courses are available through Moody Bible Institute in Chicago, IL.
V. NOUNS
A. Syntactically, nouns are classified by case. case was that inflected form of a noun that showed its relationship to the verb and other parts of the sentence. In Koine Greek many of the case functions were indicated by prepositions. Since the case form was able to identify several different relationships, the prepositions developed to give clearer separation to these possible functions.
B. Greek case are categorized in the following eight ways:
1. The nominative case was used for naming and it usually was the subject of the sentence or clause. It was also used for predicate nouns and adjectives with the linking verbs "to be" or "become."
2. The genitive case was used for description and usually assigned an attribute or quality to the word to which it was related. It answered the question, "What kind?" It was often expressed by the use of the English preposition "of."
3. The ablative case used the same inflected form as the genitive, but it was used to describe separation. It usually denoted separation from a point in time, space, source, origin or degree. It was often expressed by the use of the English preposition "from."
4. The dative case was used to describe personal interest. This could denote a positive or negative aspect. Often this was the indirect object. It was often expressed by the English preposition "to."
5. The locative case was the same inflected form as the dative, but it described position or location in space, time or logical limits. It was often expressed by the English prepositions "in, on, at, among, during, by, upon, and beside."
6. The instrumental case was the same inflected form as the dative and locative cases. It expressed means or association. It was often expressed by the English prepositions, "by" or "with."
7. The accusative case was used to describe the conclusion of an action. It expressed limitation. Its main use was the direct object. It answered the question, "How far?" or "To what extent?"
8. The vocative case was used for direct address.
VI. CONJUNCTIONS AND CONNECTORS
A. Greek is a very precise language because it has so many connectives. They connect thoughts (clauses, sentences, and paragraphs). They are so common that their absence (asyndeton) is often exegetically significant. As a matter of fact, these conjunctions and connectors show the direction of the author's thought. They often are crucial in determining what exactly he is trying to communicate.
B. Here is a list of some of the conjunctions and connectors and their meanings (this information has been gleaned mostly from H. E. Dana and Julius K. Mantey's A Manual Grammar of the Greek New Testament).
1. Time connectors
a. epei, epeidē, hopote, hōs, hote, hotan (subj.) - "when"
b. heōs - "while"
c. hotan, epan (subj.) - "whenever"
d. heōs, achri, mechri (subj.) - "until"
e. priv (infin.) - "before"
f. hōs - "since," "when," "as"
2. Logical connectors
a. Purpose
(1) hina (subj.), hopōs (subj.), hōs - "in order that," "that"
(2) hōste (articular accusative infinitive) - "that"
(3) pros (articular accusative infinitive) or eis (articular accusative infinitive) - "that"
b. Result (there is a close association between the grammatical forms of purpose and result)
(1) hōste (infinitive, this is the most common) - "in order that," "thus"
(2) hiva (subj.) - "so that"
(3) ara -"so"
c. Causal or reason
(1) gar (cause/effect or reason/conclusion) - "for," "because"
(2) dioti, hotiy - "because"
(3) epei, epeidē, hōs - "since"
(4) dia (with accusative) and (with articular infin.) - "because"
d. Inferential
(1) ara, poinun, hōste - "therefore"
(2) dio (strongest inferential conjunction) - "on which account," "wherefore," "therefore"
(3) oun - "therefore," "so," "then," "consequently"
(4) toinoun - "accordingly"
e. Adversative or contrast
(1) alla (strong adversative) - "but," "except"
(2) de -"but," "however," "yet," "on the other hand"
(3) kai - "but"
(4) mentoi, oun - "however"
(5) plēn - "never-the-less" (mostly in Luke)
(6) oun - "however"
f. Comparison
(1) hōs, kathōs (introduce comparative clauses)
(2) kata (in compounds, katho, kathoti, kathōsper, kathaper)
(3) hosos (in Hebrews)
(4) ē- "than"
g. Continuative or series
(1) de - "and," "now"
(2) kai -"and"
(3) tei -"and"
(4) hina, oun - "that"
(5) oun - "then" (in John)
3. Emphatic usages
a. alla - "certainty," "yea," "in fact"
b. ara - "indeed," "certainly," "really"
c. gar - "but really," "certainly," "indeed"
d. de - "indeed"
e. ean - "even"
f. kai - "even," "indeed," "really"
g. mentoi - "indeed"
h. oun - "really," "by all means"
VII. CONDITIONAL SENTENCES
A. A conditional sentence is one that contains one or more conditional clauses. This grammatical structure aids interpretation because it provides the conditions, reasons or causes why the action of the main verb does or does not occur. There were four types of conditional sentences. They move from that which was assumed to be true from the author's perspective or for his purpose to that which was only a wish.
B. The first class conditional sentence expressed action or being which was assumed to be true from the writer's perspective or for his purposes even though it was expressed with an "if." In several contexts it could be translated "since" (cf. Matt. 4:3; Rom. 8:31). However, this does not mean to imply that all first classes are true to reality. Often they were used to make a point in an argument or to highlight a fallacy (cf. Matt. 12:27).
C. The second class conditional sentence is often called "contrary to fact." It states something that was untrue to reality to make a point. Examples:
1. "If He were really a prophet which He is not, He would know who and of what character the woman is who is clinging to Him, but He does not" (Luke 7:39)
2. "If you really believed Moses, which you do not, you would believe me, which you do not" (John 5:46)
3. "If I were still trying to be pleasing to men, which I am not, I would not be a slave of Christ at all, which I am" (Gal. 1:10)
D. The third class speaks of possible future action. It often assumes the probability of that action. It usually implies a contingency. The action of the main verb is contingent on the action in the "if" clause. Examples from I John: 1:6-10; 2:4,6,9,15,20,21,24,29; 3:21; 4:20; 5:14,16.
E. The fourth class is the farthest removed from possibility. It is rare in the NT. As a matter of fact, there is no complete fourth class conditional sentence in which both parts of the condition fit the definition. An example of a partial fourth class is the opening clause in I Pet. 3:14. An example of a partial fourth class in the concluding clause is Acts 8:31.
VIII. PROHIBITIONS
A. The present imperative with mē particle often (but not exclusively) has the emphasis of stopping an act already in process. Some examples: "stop storing up your riches on earth. . ." (Matt. 6:19); "stop worrying about your life. . ." (Matt. 6:25); "stop offering to sin the parts of your bodies as instruments of wrongdoing. . ." (Rom. 6:13); "you must stop offending the Holy Spirit of God. . ." (Eph. 4:30); and "stop getting drunk on wine. . ." (5:18).
B. The aorist subjunctive with mē particle has the emphasis of "do not even begin or start an act." Some examples: "Do not even begin to suppose that. . ." (Matt. 5:17); "never start to worry. . ." (Matt. 6:31); "you must never be ashamed. . ." (II Tim. 1:8).
C. The double negative with the subjunctive mood is a very emphatic negation. "Never, no never" or "not under any circumstance." Some examples: "he will never, no never experience death" (John 8:51); "I will never, no, never. . ." (I Cor. 8:13).
IX. THE ARTICLE
A. In Koine Greek the definite article "the" had a use similar to English. Its basic function was that of "a pointer," a way to draw attention to a word, name or phrase. The use varies from author to author in the New Testament. The definite article could also function
1. as a contrasting device like a demonstrative pronoun;
2. as a sign to refer to a previously introduced subject or person;
3. as a way to identify the subject in a sentence with a linking verb. Examples: "God is Spirit" (John 4:24); "God is light" (I John 1:5); "God is love" (4:8,16).
B. Koine Greek did not have an indefinite article like the English "a" or "an." The absence of the definite article could mean
1. a focus on the characteristics or quality of something
2. a focus on the category of something
C. The NT authors varied widely as to how the article was employed.
X. WAYS OF SHOWING EMPHASIS IN THE GREEK NEW TESTAMENT
A. The techniques for showing emphasis vary from author to author in the New Testament. The most consistent and formal writers were Luke and the author of Hebrews.
B. We have stated earlier that the aorist active indicative was standard and unmarked for emphasis, but any other tense, voice, or mood had interpretive significance. This is not to imply that the aorist active indicative was not often used in a significant grammatical sense. (Example: Rom. 6:10 [twice]).
C. Word order in Koine Greek
1. Koine Greek was an inflected language which was not dependent, like English, on word order. Therefore, the author could vary the normal expected order to show
a. what the author wanted to emphasize to the reader
b. what the author thought would be surprising to the reader
c. what the author felt deeply about
2. The normal word order in Greek is still an unsettled issue. However, the supposed normal order is:
a. for linking verbs
(1) verb
(2) subject
(3) complement
b. for transitive verbs
(1) verb
(2) subject
(3) object
(4) indirect object
(5) prepositional phrase
c. for noun phrases
(1) noun
(2) modifier
(3) prepositional phrase
3. Word order can be an extremely important exegetical point. Examples:
a."right hand they gave to me and Barnabas of fellowship." The phrase "right hand of fellowship" is split and fronted to show its significance (Gal. 2:9).
b. "with Christ" was placed first. His death was central (Gal. 2:20).
c. "It was bit by bit and in many different ways" (Heb. 1:1) was placed first. It was how God revealed Himself that was being contrasted, not the fact of revelation.
D. Usually some degree of emphasis was shown by
1. The repetition of the pronoun which was already present in the verb's inflected form. Example: "I, myself, will surely be with you. . ." (Matt. 28:20).
2. The absence of an expected conjunction, or other connecting device between words, phrases, clauses or sentences. This is called an asyndeton ("not bound"). The connecting device was expected, so its absence would draw attention. Examples:
a. The Beatitudes, Matt. 5:3ff (emphasized the list)
b. John 14:1 (new topic)
c. Romans 9:1 (new section)
d. II Cor. 12:20 (emphasize the list)
3. The repetition of words or phrases present in a given context. Examples: "to the praise of His glory" (Eph. 1:6, 12 & 14). This phrase was used to show the work of each person of the Trinity.
4. The use of an idiom or word (sound) play between terms
a. euphemisms - substitute words for taboo subjects, like "sleep" for death (John 11:11-14) or "feet" for male genitalia (Ruth 3:7-8; I Sam. 24:3).
b. circumlocutions - substitute words for God's name, like "Kingdom of heaven" (Matt. 3:2) or "a voice from heaven" (Matt. 3:17).
c. figures of speech
(1) impossible exaggerations (Matt. 3:9; 5:29-30; 19:24)
(2) mild over statements (Matt. 3:5; Acts 2:36)
(3) personifications (I Cor. 15:55)
(4) irony (Gal. 5:12)
(5) poetic passages (Phil. 2:6-11)
(6) sound plays between words
(a) "church"
(i) "church" (Eph. 3:21)
(ii) "calling" (Eph. 4:1,4)
(iii)"called" (Eph. 4:1,4)
(b) "free"
(i) "free woman" (Gal. 4:31)
(ii)"freedom" (Gal. 5:1)
(iii)"free" (Gal. 5:1)
d. idiomatic language - language which is usually cultural and language specific:
(1) figurative use of "food" (John 4:31-34)
(2) figurative use of "Temple" (John 2:19; Matt. 26:61)
(3) Hebrew idiom of compassion, "hate" (Gen. 29:31; Deut. 21:15; Luke 14:36; John 12:25; Rom. 9:13)
(4) "All" versus "many.' Compare Isa. 53:6 ("all") with 53:11 & 12 ("many"). The terms are synonymous as Rom. 5:18 and 19 show.
5. The use of a full linguistic phrase instead of a single word. Example: "The Lord Jesus Christ."
6. The special use of autos
a. when with the article (attributive position) it was translated "same."
b. when without the article (predicate position) it was translated as an intensive reflexive pronoun-"himself," "herself," or "itself."
E. The non-Greek reading Bible student can identify emphasis in several ways:
1. The use of an analytical lexicon and interlinear Greek/English text.
2. The comparison of English translations, particularly from the differing theories of translations. Example: comparing a "word-for-word" translation (KJV, NKJV, ASV, NASB, RSV, NRSV) with a "dynamic equivalent" (Williams, NIV, NEB, REB, JB, NJB, TEV). A good help here would be The Bible in Twenty-Six Translations published by Baker.
3. The use of The Emphasized Bible by Joseph Bryant Rotherham (Kregel, 1994).
4. The use of a very literal translation
a. The American Standard Version of 1901
b. Young's Literal Translation of the Bible by Robert Young (Guardian Press, 1976).
The study of grammar is tedious but necessary for proper interpretation. These brief definitions, comments and examples are meant to encourage and equip non-Greek reading persons to use the grammatical notes provided in this volume. Surely these definitions are oversimplified. They should not be used in a dogmatic, inflexible manner, but as stepping stones toward a greater understanding of New Testament syntax. Hopefully these definitions will also enable readers to understand the comments of other study aids such as technical commentaries on the New Testament.
We must be able to verify our interpretation based on items of information found in the texts of the Bible. Grammar is one of the most helpful of these items; other items would include historical setting, literary context, contemporary word usage, and parallel passages.
Copyright © 2013 Bible Lessons International
This subject will be dealt with in such a way as to explain the textual notes found in this commentary. The following outline will be utilized
I. The textual sources of our English Bible
A. Old Testament
B. New Testament
II. Brief explanation of the problems and theories of "lower criticism" also called "textual criticism."
III. Suggested sources for further reading
I. The textual sources of our English Bible
A. Old Testament
1. Masoretic text (MT) - The Hebrew consonantal text was set by Rabbi Aquiba in a.d. 100. The vowel points, accents, marginal notes, punctuation and apparatus points started being added in the sixth century a.d. and were finished in the ninth century a.d. It was done by a family of Jewish scholars known as the Masoretes. The textual form they used was the same as the one in the Mishnah, Talmud, Targums, Peshitta, and Vulgate.
2. Septuagint (LXX) - Tradition says the Septuagint was produced by 70 Jewish scholars in 70 days for the Alexandria library under the sponsorship of King Ptolemy II (285-246 b.c.) The translation was supposedly requested by a Jewish leader living in Alexandria. This tradition comes from "Letter of Aristeas." The LXX frequently was based on a differing Hebrew textual tradition from the text of Rabbi Aquiba (MT).
3. Dead Sea Scrolls (DSS) - The Dead Sea Scrolls were written in the Roman b.c. period (200 b.c. to a.d. 70) by a sect of Jewish separatists called the "Essenes." The Hebrew manuscripts, found in several sites around the Dead Sea, show a somewhat different Hebrew textual family behind both the MT and the LXX.
4. Some specific examples of how the comparison of these texts have helped interpreters understand the Old Testament
a. The LXX has helped translators and scholars understand the MT
(1) the LXX of Isa. 52:14, "As many shall be amazed at him."
(2) the MT of Isa. 52:14, "Just as many were astonished over you."
(3) in Isa. 52:15 the pronoun distinction of the LXX is confirmed
(a) LXX, "so will many nations marvel at him"
(b) MT, "so he sprinkles many nations"
b. The DSS have helped translators and scholars understand the MT
(1) the DSS of Isa. 21:8, "then the seer cried, Upon a watchtower I stand. . ."
(2) the MT of Isa. 21:8, "and I cried a lion! My Lord, I always stand on the watch tower by day. . ."
c. Both the LXX and DSS have helped clarify Isa. 53:11
(1) LXX & DSS, "after the travail of his soul he will see light, he will be satisfied"
(2) MT, "he shall see. . .of the travail of his soul, He shall be satisfied"
B. New Testament
1. Over 5,300 manuscripts of all or parts of the Greek New Testament are extant. About 85 are written on papyri and 268 are manuscripts written in all capital letters (uncials). Later, about the ninth century a.d., a running script (minuscule) was developed. The Greek manuscripts in written form number about 2,700. We also have about 2,100 copies of lists of Scripture texts used in worship that we call lectionaries.
2. About 85 Greek manuscripts containing parts of the New Testament written on papyrus are housed in museums. Some are dated from the second century a.d., but most are from the third and fourth centuries a.d. None of these MSS contain the whole New Testament. Just because these are the oldest copies of the New Testament does not automatically mean they have fewer variants. Many of these were copied rapidly for a local use. Care was not exercised in the process. Therefore, they contain many variants.
3. Codex Sinaiticus, known by the Hebrew letter א (aleph) or (01), found at St. Catherine's monastery on Mt. Sinai by Tischendorf. It dates from the fourth century a.d. and contains both the LXX of the OT and the Greek NT. It is of "the Alexandrian Text" type.
4. Codex Alexandrinus, known as "A" or (02), a fifth century Greek manuscript which was found in Alexandria, Egypt.
5. Codex Vaticanus, known as "B" or (03), found in the Vatican's library in Rome and dates from the middle of the fourth century a.d. It contains both LXX of the Old Testament and Greek New Testament. It is of "the Alexandrian Text" type.
6. Codex Ephraemi, known as "C" or (04), a fifth century Greek manuscript which was partially destroyed.
7. Codex Bezae, known as "D" or (05), a fifth or sixth century Greek manuscript. It is the chief representative of what is called "The Western Text." It contains many additions and was the main Greek witness for the King James translation.
8. The NT MSS can be grouped into three, possibly four, families that share certain characteristics.
a. Alexandrian text from Egypt
(1) P 75, P66 (about a.d. 200), which record the Gospels
(2) P 46 (about a.d. 225), which records Paul's letters
(3) P 72 (about a.d. 225-250), which records Peter and Jude
(4) Codex B, called Vaticanus (about a.d. 325), which includes the whole OT and NT
(5) Origen quotes from this text type
(6) other MSS which show this text type are א, C, L, W, 33
b. Western text from North Africa
(1) quotes from North African church fathers, Tertullian, Cyprian, and the Old Latin translation
(2) quotes from Irenaeus
(3) quotes from Tatian and Old Syriac translation
(4) Codex D "Bezae" follow this text type
c. Eastern Byzantine text from Constantinople
(1) this text type is reflected in over 80% of the 5,300 MSS
(2) quoted by Antioch of Syria's church fathers, Cappadoceans, Chrysostom, and Therodoret
(3) Codex A, in the Gospels only
(4) Codex E (eighth century) for full NT
d. the fourth possible type is "Caesarean" from Palestine
(1) it is primarily seen only in Mark
(2) some witnesses to it are P45 and W
II. The problems and theories of "lower criticism" or "textual criticism."
A. How the variants occurred
1. inadvertent or accidental (vast majority of occurrences)
a. slip of the eye in hand copying which reads the second instance of two similar words and thereby omits all of the words in between (homoioteleuton)
(1) slip of the eye in omitting a double letter word or phrase (haplography)
(2) slip of the mind in repeating a phrase or line of a Greek text (dittography)
b. slip of the ear in copying by oral dictation where a misspelling occurs (itacism). Often the misspelling implies or spells a similar-sounding Greek word.
c. the earliest Greek texts had no chapter or verse divisions, little or no punctuation and no division between words. It is possible to divide the letters in different places forming different words.
2. intentional
a. changes were made to improve the grammatical form of the text copied
b. changes were made to bring the text into conformity with other biblical texts (harmonization of parallels)
c. changes were made by combining two or more variant readings into one long combined text (conflation)
d. changes were made to correct a perceived problem in the text (cf. I Cor. 11:27 and I John 5:7-8)
e. some additional information as to the historical setting or proper interpretation of the text was placed in the margin by one scribe but placed into the text by a second scribe (cf. John 5:4)
B. The basic tenets of textual criticism (logical guidelines for determining the original reading of a text when variants exist)
1. the most awkward or grammatically unusual text is probably the original
2. the shortest text is probably the original
3. the older text is given more weight because of its historical proximity to the original, everything else being equal
4. MSS that are geographically diverse usually have the original reading
5. doctrinally weaker texts, especially those relating to major theological discussions of the period of manuscript changes, like the Trinity in I John 5:7-8, are to be preferred.
6. the text that can best explain the origin of the other variants
7. two quotes that help show the balance in these troubling variants
a. J. Harold Greenlee's book, Introduction to New Testament Textual Criticism, p. 68:
"No Christian doctrine hangs upon a debatable text; and the student of the NT must beware of wanting his text to be more orthodox or doctrinally stronger than is the inspired original."
b. W. A. Criswell told Greg Garrison of The Birmingham News that he (Criswell) doesn't believe every word in the Bible is inspired, "at least not every word that has been given to the modern public by centuries of translators." Criswell said: "I very much am a believer in the textual criticism. As such, I think, the last half of the 16th chapter of Mark is heresy: it's not inspired, it's just concocted. . .When you compare those manuscripts way back yonder, there was no such thing as that conclusion of the Book of Mark. Somebody added it..."
The patriarch of the SBC inerrantists also claimed that "interpolation" is also evident in John 5, the account of Jesus at the pool of Bethesda. And he discusses the two different accounts of the suicide of Judas (cf. Matt. 27 and Acts 1): "It's just a different view of the suicide," Criswell said. "If it is in the Bible, there is an explanation for it. And the two accounts of the suicide of Judas are in the Bible." Criswell added, "Textual criticism is a wonderful science in itself. It is not ephemeral, it's not impertinent. It's dynamic and central..."
III. Manuscript problems (textual criticism)
A. Suggested sources for further reading
1. Biblical Criticism: Historical, Literary and Textual, by R.H. Harrison
2. The Text of the New Testament: Its Transmission, Corruption and Restoration by Bruce M. Metzger
3. Introduction to New Testament Textual Criticism, by J. H Greenlee
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PERSIAN EMPIRE
PTOLEMID EMPIRE (EGYPT)
SELEUCID EMPIRE
(Confusion with rival claimants for the next 30 years) THE HASMONAEANS
RULERS OF JUDEA FROM B.C. 4 TO FALL OF JERUSALEM A.D. 70
ROMAN PROCURATORS
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The Interbiblical Period (400-5 B.C.)
A. Persian Rule (539/538-332 B.C.)
B. Greek Rule (322-167 B.C.)
1. Alexander the Great (332-323 B.C.) Succeeded Philip of Macedon, his father in 336 B.C. Upon his death, Alexander’s Empire divided among his generals—two of whom really concern us: Ptolemy and Seleucus
2. Ptolemaic Rule (232-198 B.C.) Ptolemy and his dynasty ruled Palestine from Egypt
a. Ptolemy I (“Soter,” 323-285 B.C.) Built Lighthouse on Island of Paphos
b. Ptolemy II (“Philadelphus,” 285-245 B.C.) Built or rebuilt many cities in Palestine as centers of Greek culture: Ashdod, Ashkelon, Gaza and Joppa, Gezer, Strato’s Tower, Sidon, Ptolemais, Samaria, Beth-shan, now renamed Scythopolis.
c. Ptolemy V (a child) Lost Palestine to the Seleucids in 198 B.C.
3. Seleucid rule (198-167 B.C.)
Seleucus I (“Nicator,” 281 B.C.)
Antiochus I (Seleucus’ son, 281-261 B.C.)
Antiochus II (married Bernice, daughter of Ptolemy II, 261-246 B.C.)
Antiochus III (brother of Seleucus III, 223-187 B.C.)
Seleucus II (246-226 B.C.)
Seleucus III (226-223 B.C.)
Antiochus III (called “Antiochus the Great”) He took Palestine away from the Ptolemies.
The Jewish High Priest and Simon II (His family often called the Onaids) were against Hellenizing influences.
Another Jewish family, the Tobiad, was for Hellenization.
The Hasidim “the pious people” of Jerusalem who deplored and rejected Hellenization.
Rome defeated Antiochus in 188 B.C. and laid heavy tribute on him.
Seleucus IV — 187-175 B.C.
Antiochus IV — 175-163 B.C. “Epiphanes” (Brother of Seleucus IV) Antiochus Epiphanes removed the high priest, Onias III, and appointed his brother in his place — Jason, a Hellenized Jew. The Hasidim strongly opposed him. He later replaced Jason with Menelaus as high priest (and with his help Antiochus later robbed the Temple of 1800 talents of gold!) After a rumor that he had been killed spread in Jerusalem causing a Jewish uprising, Antiochus stopped the Temple ritual, ordered their Scriptures destroyed and Sabbaths not to be observed. He demanded that Zeus be worshipped. An altar to Zeus was set up in the Temple! The Jews were not allowed to circumcise their children and they were forced to eat pork.
C. Maccabean Rule or Hebrew Independence 167-63 B.C.
1. Mattathias — priest at Modin; father of five sons — his family was called Hasmonean, from Hasmon an ancestor of Mattathias.
2. Judas — called “Maccabeus” or “The Hammer”
Gained religious freedom for Jews by means of guerilla warfare over the Seleucids. Cleansed the Temple and rededicated it, Dec. 25— either 165 or 164 B.C. (Hanukkah or Festival of Lights); Onias IV (sons of the deceased legitimate Jewish High Priest) built a Jewish Temple in Egypt at Leontopolis and duplicated the Jerusalem ritual. This priestly lineage lasted 230 years.
3. Jonathan succeeded Judas — 160 B.C. - 143 B.C.
4. Simon gained power upon Jonathan’s death and in either 143 or 142 B.C. gained Seleucid recognition of political independence. He was made hereditary high priest and was assassinated by his son-in-law in 134 B.C. or 135 B.C.
5. John Hyrcanus (Simon’s son) succeeded him — 135-105 B.C. Destroyed Samaritan Temple. The Sadducees and Pharisees now appear in history according to Josephus.
6. Aristobulus I — 105-104 B.C. For one year, son of John, called himself “king.” He was supported by the Sadducees.
7. Alexander Jannaeus, 104-103 B.C. — 78-77 B.C. or 76
Half-brother of Aristobulus. He became king and high priest after marrying the widow Salome Alexandra. He was supported by the Sadducees. He appointed Antipater as governor of Idumea. This was the zenith of power and greatness of the Maccabean kingdom.
8. Salome Alexandra — ruled nine years as queen, making her son, Hyrcanus II (who was a Pharisee), high priest and her other son, Aristobulus II (who was a Sadducee), military commander. This caused a civil war between them. Antipater of Idumea and Artas, King of Nabatea at Petra, helped Hyrcanus II. Pompey, a Roman general, arrived in Damascus in 63 B.C. and both Hyrcanus and Aristobulus II appealed for support.
D. Roman Rule — 63 B.C.
1. Pompey — supported Hyrcanus II with Antipater as advisor.
2. Julius Caesar — gave Antipater great power as procurator of Judea and Antipater made his two sons, Herod and Phasael, military prefects over Galilee and Judea respectively.
3. Mark Anthony appointed Herod and Phasael “tetrarchs” jointly over Judea in 41 B.C.
4. Parthia overran and controlled Judea from 40-39 B.C. and a high priest ruled as king. Phasael committed suicide but Herod escaped to Rome and, with help of Antony and Octavius, the Senate made him King of the Jews. It took two or three years of war to take full control of Palestine. When Octavius and Antony (and Cleopatra) had a showdown in 31 B.C. at Actium, Octavius emerged as ruler of the Roman world and Herod secured his support.
5. Rule of Herod — 37-4 B.C. : in theory, an independent king in alliance with Rome.
a. An Idumean (or Edomite)
b. Had overthrown a Hasmonean ruler — so he married an Hasmonean Princess, Marianne. Murder, intrigue, etc. followed.
c. Expanded his territory considerably
d. Great builder
(1) Caesarea by the Sea
(2) Temple started in 20 or 19 B.C. and took until 64 A.D. to complete
(3) Samaria became Sebaste in honor of Augustus.
(4) so too, Antipatris northeast of Joppa
(5) so too, Phasaelis north of Jericho
(6) and fortresses were built such as Machaerus and Masada
e. His family who ruled:
(1) Archelaus — 4 B.C. - 6 A.D. ruled Judea, but he was removed and procurators were instituted in his place (cf. Matt. 2:20-22)
(2) Herod Antipas — ruled Perea and Galilee; executed John the Baptist. Built city of Tiberius on Sea of Galilee in A.D.. 22. Became the center of Jewish learning after Jerusalem destroyed in A.D. 70.
(3) Philip the Tetrarch — ruled Northeast of Palestine. Capitol city of Panion rebuilt. (He is not the husband of Herodias.) Called capitol city Caesarea, hence Caesarea Philippi. Rebuilt Bethsaida and called it Bethsaida Julius in honor of Julia, the daughter of Augustus Caesar.
(4) Antiochus IV — 175-163 B.C. “Epiphanes” (brother of Seleucus IV). Antiochus Epiphanes removed the high priest, Onias III, and appointed his brother in his place — Jason, a Hellenized Jew. The Hasidim strongly opposed him. He later replaced Jason with Menelaus as high priest (and with his help Antiochus later robbed the Temple of 1800 talent of gold!) After a rumor that he had been killed spread in Jerusalem, causing a Jewish uprising, Antiochus stopped the Temple ritual, ordered their Scriptures destroyed and Sabbaths not to be observed. He demanded that Zeus be worshiped. An altar to Zeus was set up in the Temple! The Jews were not allowed to circumcise their children and they were forced to eat pork.
Copyright © 2013 Bible Lessons International
AB | Anchor Bible Commentaries, ed. William Foxwell Albright and David Noel Freedman |
ABD | Anchor Bible Dictionary (6 vols.), ed. David Noel Freedman |
AKOT | Analytical Key to the Old Testament by John Joseph Owens |
ANET | Ancient Near Eastern Texts, James B. Pritchard |
BDB | A Hebrew and English Lexicon of the Old Testament by F. Brown, S. R. Driver and C. A. Briggs |
IDB | The Interpreter's Dictionary of the Bible (4 vols.), ed. George A. Buttrick |
ISBE | International Standard Bible Encyclopedia (5 vols.), ed. James Orr |
JB | Jerusalem Bible |
JPSOA | The Holy Scriptures According to the Masoretic Text: A New Translation (The Jewish Publication Society of America) |
KB | The Hebrew and Aramaic Lexicon of the Old Testament by Ludwig Koehler and Walter Baumgartner |
LAM | The Holy Bible From Ancient Eastern Manuscripts (the Peshitta) by George M. Lamsa |
LXX | Septuagint (Greek-English) by Zondervan, 1970 |
MOF | A New Translation of the Bible by James Moffatt |
MT | Masoretic Hebrew Text |
NAB | New American Bible Text |
NASB | New American Standard Bible |
NEB | New English Bible |
NET | NET Bible: New English Translation, Second Beta Edition |
NRSV | New Revised Standard Bible |
NIDOTTE | New International Dictionary of Old Testament Theology and Exegesis (5 vols.), ed. Willem A. VanGemeren |
NIV | New International Version |
NJB | New Jerusalem Bible |
OTPG | Old Testament Passing Guide by Todd S. Beall, William A. Banks and Colin Smith |
REB | Revised English Bible |
RSV | Revised Standard Version |
SEPT | The Septuagint (Greek-English) by Zondervan, 1970 |
TEV | Today's English Version from United Bible Societies |
YLT | Young's Literal Translation of the Holy Bible by Robert Young |
ZPBE | Zondervan Pictorial Bible Encyclopedia (5 vols.), ed. Merrill C. Tenney |
Copyright © 2013 Bible Lessons International
Adoptionism. This was one of the early views of Jesus' relation to deity. It basically asserted that Jesus was a normal human in every way and was adopted in a special sense by God at his baptism (cf. Matt. 3:17; Mark 1:11) or at His resurrection (cf. Rom. 1:4). Jesus lived such an exemplary life that God, at some point, (baptism, resurrection) adopted Him as His "son" (cf. Rom. 1:4; Phi. 2:9). This was an early church and eighth century minority view. Instead of God becoming a man (the Incarnation) it reverses this and now man becomes God!
It is difficult to verbalize how Jesus, God the Son, pre-existent deity, was rewarded or extolled for an exemplary life. If He was already God, how could He be rewarded? If He had pre-existent divine glory how could He be honored more? Although it is hard for us to comprehend, the Father somehow honored Jesus in a special sense for His perfect fulfillment of the Father's will.
Alexandrian School. This method of biblical interpretation was developed in Alexandria, Egypt in the second century a.d. It uses the basic interpretive principles of Philo, who was a follower of Plato. It is often called the allegorical method. It held sway in the church until the time of the Reformation. Its most able proponents were Origen and Augustine. See Moises Silva, Has The Church Misread The Bible? (Academic, 1987)
Alexandrinus. This fifth-century Greek manuscript from Alexandria, Egypt includes the Old Testament, Apocrypha, and most of the New Testament. It is one of our major witnesses to the entire Greek New Testament (except parts of Matthew, John, and II Corinthians). When this manuscript, which is designated "A," and the manuscript designated "B" (Vaticanus) agree on a reading, it is considered to be original by most scholars in most instances.
Allegory. This is a type of Biblical interpretation which originally developed within Alexandrian Judaism. It was popularized by Philo of Alexandria. Its basic thrust is the desire to make the Scripture relevant to one's culture or philosophical system by ignoring the Bible's historical setting and/or literary context. It seeks a hidden or spiritual meaning behind every text of Scripture. It must be admitted that Jesus, in Matthew 13, and Paul, in Galatians 4, used allegory to communicate truth. This, however, was in the form of typology, not strictly allegory.
Analytical lexicon. This is a type of research tool which allows one to identify every Greek form in the New Testament. It is a compilation, in Greek alphabetical order, of forms and basic definitions. In combination with an interlinear translation, it allows non-Greek reading believers to analyze New Testament Greek grammatical and syntactic forms.
Analogy of Scripture. This is the phrase used to describe the view that all of the Bible is inspired by God and is, therefore, not contradictory but complementary. This presuppositional affirmation is the basis for the use of parallel passages in interpreting a biblical text.
Ambiguity. This refers to the uncertainty that results in a written document when there are two or more possible meanings or when two or more things are being referred to at the same time. It is possible that John uses purposeful ambiguity (double entendres).
Anthropomorphic. Meaning "having characteristics associated with human beings," this term is used to describe our religious language about God. It comes from the Greek term for mankind. It means that we speak about God as if He were a man. God is described in physical, sociological, and psychological terms which relate to human beings (cf. Gen. 3:8; I Kgs. 22:19-23). This, of course, is only an analogy. However, there are no categories or terms other than human ones for us to use. Therefore, our knowledge of God, though true, is limited.
Antiochian School. This method of biblical interpretation was developed in Antioch, Syria in the third century a.d. as a reaction to the allegorical method of Alexandria, Egypt. Its basic thrust was to focus on the historical meaning of the Bible. It interpreted the Bible as normal, human literature. This school became involved in the controversy over whether Christ had two natures (Nestorianism) or one nature (fully God and fully man). It was labeled heretical by the Roman Catholic Church and relocated to Persia but the school had little significance. Its basic hermeneutical principles later became interpretive principles of the Classical Protestant Reformers (Luther and Calvin).
Antithetical. This is one of three descriptive terms used to denote the relationship between lines of Hebrew poetry. It relates to lines of poetry which are opposite in meaning (cf. Pro. 10:1, 15:1).
Apocalyptic literature. This was predominantly, possibly even uniquely, a Jewish genre. It was a cryptic type of writing used in times of invasion and occupation of the Jews by foreign world powers. It assumes that a personal, redemptive God created and controls world events, and that Israel is of special interest and care to Him. This literature promises ultimate victory through God's special effort.
It is highly symbolic and fanciful with many cryptic terms. It often expressed truth in colors, numbers, visions, dreams, angelic mediation, secret code words and often a sharp dualism between good and evil.
Some examples of this genre are (1) in the OT, Ezekiel (chapters 36-48), Daniel (chapters 7-12), Zechariah; and (2) in the NT, Matthew 24; Mark 13; II Thessalonians 2 and Revelation.
Apologist (Apologetics). This is from the Greek root for "legal defense." This is a specific discipline within theology which seeks to give evidence and rational arguments for the Christian faith.
A priori. This is basically synonymous with the term "presupposition." It involves reasoning from previously accepted definitions, principles or positions which are assumed to be true. It is that which is accepted without examination or analysis.
Arianism. Arius was a presbyter in the church at Alexandria Egypt in the third and early fourth century. He affirmed that Jesus was pre-existent but not divine (not of the same essence as the Father), possibly following Proverbs 8:22-31. He was challenged by the bishop of Alexandria, who started (a.d. 318) a controversy which lasted many years. Arianism became the official creed of the Eastern Church. The Council of Nicaea in a.d. 325 condemned Arius and asserted the full equality and deity of the Son.
Aristotle. He was one of the philosophers of ancient Greece, a pupil of Plato and teacher of Alexander the Great. His influence, even today, reaches into many areas of modern studies. This is because he emphasized knowledge through observation and classification. This is one of the tenets of the scientific method.
Autographs. This is the name given to the original writings of the Bible. These original, handwritten manuscripts have all been lost. Only copies of copies remain. This is the source of many of the textual variants in the Hebrew and Greek manuscripts and ancient versions.
Bezae. This is a Greek and Latin manuscript of the sixth century a.d. It is designated by "D." It contains the Gospels and Acts and some of the General Epistles. It is characterized by numerous scribal additions. It forms the basis for the "Textus Receptus," the major Greek manuscript tradition behind the King James Version.
Bias. This is the term used to describe a strong predisposition toward an object or point of view. It is the mindset in which impartiality is impossible regarding a particular object or point of view. It is a prejudiced position.
Biblical Authority. This term is used in a very specialized sense. It is defined as understanding what the original author said to his day and applying this truth to our day. Biblical authority is usually defined as viewing the Bible itself as our only authoritative guide. However, in light of current, improper interpretations, I have limited the concept to the Bible as interpreted by the tenets of the historical-grammatical method.
Canon. This is a term used to describe writings which are believed to be uniquely inspired. It is used regarding both the Old and New Testament Scriptures.
Christocentric. This is a term used to describe the centrality of Jesus. I use it in connection with the concept that Jesus is Lord of all the Bible. The Old Testament points toward Him and He is its fulfillment and goal (cf. Matt. 5:17-48).
Commentary. This is a specialized type of research book. It gives the general background of a Biblical book. It then tries to explain the meaning of each section of the book. Some focus on application, while others deal with the text in a more technical way. These books are helpful, but should be used after one has done his own preliminary study. The commentator's interpretations should never be accepted uncritically. Comparing several commentaries from different theological perspectives is usually helpful.
Concordance. This is a type of research tool for Bible study. It lists every occurrence of every word in the Old and New Testaments. It helps in several ways: (1) determining the Hebrew or Greek word which lies behind any particular English word; (2) comparing passages where the same Hebrew or Greek word was used; (3) showing where two different Hebrew or Greek terms are translated by the same English word; (4) showing the frequency of the use of certain words in certain books or authors; (5) helping one find a passage in the Bible (cf. Walter Clark's How to Use New Testament Greek Study Aids, pp. 54-55).
Dead Sea Scrolls. This refers to a series of ancient texts written in Hebrew and Aramaic which were found near the Dead Sea in 1947. They were the religious libraries of sectarian Judaism of the first century. The pressure of Roman occupation and the zealot wars of the 60's caused them to conceal the scrolls in hermetically sealed pottery jars in caves or holes. They have helped us understand the historical setting of first century Palestine and have confirmed the Masoretic Text as being very accurate, at least as far back as the early b.c. era. They are designated by the abbreviation "DSS."
Deductive. This method of logic or reasoning moves from general principles to specific applications by means of reason. It is opposite from inductive reasoning, which reflects the scientific method by moving from observed specifics to general conclusions (theories).
Dialectical. This is the method of reasoning whereby that which seems contradictory or paradoxical is held together in a tension, seeking a unified answer which includes both sides of the paradox. Many biblical doctrines have dialectical pairs, predestination-free will; security-perseverance; faith-works; decision-discipleship; Christian freedom-Christian responsibility.
Diaspora. This is the technical Greek term used by Palestinian Jews to describe other Jews who live outside the geographical boundaries of the Promised Land.
Dynamic equivalent. This is a theory of Bible translation. Bible translation can be viewed as a continuum from "word to word" correspondence, where an English word must be supplied for every Hebrew or Greek word, to a "paraphrase" where only the thought is translated with less regard to the original wording or phrasing. In between these two theories is "the dynamic equivalent" which attempts to take the original text seriously, but translates it in modern grammatical forms and idioms. A really good discussion of these various theories of translations is found in Fee and Stuart's How to Read the Bible For All Its Worth, p. 35 and in Robert Bratcher's Introduction to the TEV.
Eclectic. This term is used in connection with textual criticism. It refers to the practice of choosing readings from different Greek manuscripts in order to arrive at a text which is supposed to be close to the original autographs. It rejects the view that any one family of Greek manuscripts captures the originals.
Eisegesis. This is the opposite of exegesis. If exegesis is a "leading out" of the original author's intent, this term implies a "leading in" of a foreign idea or opinion.
Etymology. This is an aspect of word study that tries to ascertain the original meaning of a word. From this root meaning, specialized usages are more easily identified. In interpretation, etymology is not the main focus, rather the contemporary meaning and usage of a word.
Exegesis. This is the technical term for the practice of interpreting a specific passage. It means "to lead out" (of the text) implying that our purpose is to understand the original author's intent in light of historical setting, literary context, syntax and contemporary word meaning.
Genre. This is a French term that denotes different types of literature. The thrust of the term is the division of literary forms into categories which share common characteristics: historical narrative, poetry, proverb, apocalyptic and legislation.
Gnosticism. Most of our knowledge of this heresy comes from the Gnostic writings of the second century. However, the incipient ideas were present in the first century (and before).
Some stated tenets of Valentian and Cerinthian Gnosticism of the second century are: (1) matter and spirit were co-eternal (an ontological dualism). Matter is evil, spirit is good. God, who is spirit, cannot be directly involved with molding evil matter; (2) there are emanations (eons or angelic levels) between God and matter. The last or lowest one was YHWH of the OT, who formed the universe (kosmos); (3) Jesus was an emanation like YHWH but higher on the scale, closer to the true God. Some put Him as the highest but still less than God and certainly not incarnate Deity (cf. John 1:14). Since matter is evil, Jesus could not have a human body and still be Divine. He was a spiritual phantom (cf. I John 1:1-3; 4:1-6); and (4) salvation was obtained through faith in Jesus plus special knowledge, which is only known by special persons. Knowledge (passwords) was needed to pass through heavenly spheres. Jewish legalism was also required to reach God.
The Gnostic false teachers advocated two opposite ethical systems: (1) for some, lifestyle was totally unrelated to salvation. For them, salvation and spirituality were encapsulated into secret knowledge (passwords) through the angelic spheres (eons); or (2) for others, lifestyle was crucial to salvation. They emphasized an ascetic lifestyle as evidence of true spirituality.
Hermeneutics. This is the technical term for the principles which guide exegesis. It is both a set of specific guidelines and an art/gift. Biblical, or sacred, hermeneutics is usually divided into two categories: general principles and special principles. These relate to the different types of literature found in the Bible. Each different type (genre) has its own unique guidelines but also shares some common assumptions and procedures of interpretation.
Higher Criticism. This is the procedure of biblical interpretation which focuses on the historical setting and literary structure of a particular biblical book.
Idiom. This word is used for the phrases found in different cultures which have specialized meaning not connected to the usual meaning of the individual terms. Some modern examples are: "that was awfully good," or "you just kill me." The Bible also contains these types of phrases.
Illumination. This is the name given to the concept that God has spoken to mankind. The full concept is usually expressed by three terms: (1) revelation-God has acted in human history; (2) inspiration-He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination-He has given His Spirit to help mankind understand His self-disclosure.
Inductive. This is a method of logic or reasoning which moves from the particulars to the whole. It is the empirical method of modern science. This is basically the approach of Aristotle.
Interlinear. This is a type of research tool which allows those who do not read a biblical language to be able to analyze its meaning and structure. It places the English translation on a word for word level immediately under the original biblical language. This tool, combined with an "analytical lexicon," will give the forms and basic definitions of Hebrew and Greek.
Inspiration. This is the concept that God has spoken to mankind by guiding the biblical authors to accurately and clearly record His revelation. The full concept is usually expressed by three terms: (1) revelation-God has acted in human history; (2) inspiration-He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination-He has given His Spirit to help mankind understand His self-disclosure
Language of description. This is used in connection with the idioms in which the Old Testament is written. It speaks of our world in terms of the way things appear to the five senses. It is not a scientific description, nor was it meant to be.
Legalism. This attitude is characterized by an over-emphasis on rules or ritual. It tends to rely on the human performance of regulations as a means of acceptance by God. It tends to depreciate relationship and elevates performance, both of which are important aspects of the covenantal relationship between a holy God and sinful humanity.
Literal. This is another name for the textually-focused and historical method of hermeneutics from Antioch. It means that interpretation involves the normal and obvious meaning of human language, although it still recognizes the presence of figurative language.
Literary genre. This refers to the distinct forms that human communication can take, such as poetry or historical narrative. Each type of literature has its own special hermeneutical procedures in addition to the general principles for all written literature.
Literary unit. This refers to the major thought divisions of a biblical book. It can be made up of a few verses, paragraphs or chapters. It is a self-contained unit with a central subject.
Lower criticism. See "textual criticism."
Manuscript. This term relates to the different copies of the Greek New Testament. Usually they are divided into the different types by (1) material on which they are written (papyrus, leather), or (2) the form of the writing itself (all capitals or running script). It is abbreviated by "MS" (singular) or "MSS" (plural).
Masoretic Text. This refers to the ninth century a.d. Hebrew manuscripts of the Old Testament produced by generations of Jewish scholars which contain vowel points and other textual notes. It forms the basic text for our English Old Testament. Its text has been historically confirmed by the Hebrew MSS, especially Isaiah, known from the Dead Sea Scrolls. It is abbreviated by "MT."
Metonymy. This is a figure of speech in which the name of one thing is used to represent something else associated with it. As an example, "the kettle is boiling" actually means "the water within the kettle is boiling."
Muratorian Fragments. This is a list of the canonical books of the New Testament. It was written in Rome before a.d. 200. It gives the same twenty-seven books as the Protestant NT. This clearly shows the local churches in different parts of the Roman Empire had "practically" set the canon before the major church councils of the fourth century.
Natural revelation. This is one category of God's self-disclosure to man. It involves the natural order (Rom. 1:19-20) and the moral consciousness (Rom. 2:14-15). It is spoken of in Ps. 19:1-6 and Rom. 1-2. It is distinct from special revelation, which is God's specific self-disclosure in the Bible and supremely in Jesus of Nazareth.
This theological category is being re-emphasized by the "old earth" movement among Christian scientists (e.g. the writings of Hugh Ross). They use this category to assert that all truth is God's truth. Nature is an open door to knowledge about God; it is different from special revelation (the Bible). It allows modern science the freedom to research the natural order. In my opinion it is a wonderful new opportunity to witness to the modern scientific western world.
Nestorianism. Nestorius was the patriarch of Constantinople in the fifth century. He was trained in Antioch of Syria and affirmed that Jesus had two natures, one fully human and one fully divine. This view deviated from the orthodox one nature view of Alexandria. Nestorius' main concern was the title "mother of God," given to Mary. Nestorius was opposed by Cyril of Alexandria and, by implication, his own Antiochian training. Antioch was the headquarters of the historical-grammatical-textual approach to biblical interpretation, while Alexandria was the headquarters of the four-fold (allegorical) school of interpretation. Nestorius was ultimately removed from office and exiled.
Original author. This refers to the actual authors/writers of Scripture.
Papyri. This is a type of writing material from Egypt. It is made from river reeds. It is the material upon which our oldest copies of the Greek New Testament are written.
Parallel passages. They are part of the concept that all of the Bible is God-given and, therefore, is its own best interpreter and balancer of paradoxical truths. This is also helpful when one is attempting to interpret an unclear or ambiguous passage. They also help one find the clearest passage on a given subject as well as all other Scriptural aspects of a given subject.
Paraphrase. This is the name of a theory of Bible translation. Bible translation can be viewed as a continuum from "word to word" correspondence, where an English word must be supplied for every Hebrew or Greek word to a "paraphrase" where only the thought is translated with less regard to the original wording or phrasing. In between these two theories is "the dynamic equivalent" which attempts to take serious the original text, but translates it in modern grammatical forms and idioms. A really good discussion of these various theories of translations is found in Fee and Stuart's How to Read the Bible For All Its Worth, p. 35.
Paragraph. This is the basic interpretive literary unit in prose. It contains one central thought and its development. If we stay with its major thrust we will not major on minors or miss the original autho's intent.
Parochialism. This relates to biases which are locked into a local theological/cultural setting. It does not recognize the transcultural nature of biblical truth or its application.
Paradox. This refers to those truths which seem to be contradictory, yet both are true, although in tension with each other. They frame truth by presenting if from opposite sides. Much biblical truth is presented in paradoxical (or dialectical) pairs. Biblical truths are not isolated stars, but are constellations made up of the pattern of stars.
Plato. He was one of the philosophers of ancient Greece. His philosophy greatly influenced the early church through the scholars of Alexandria, Egypt, and later, Augustine. He posited that everything on earth was illusionary and a mere copy of a spiritual archetype. Theologians later equated Plato's "forms/ideas" with the spiritual realm.
Presupposition. This refers to our preconceived understanding of a matter. Often we form opinions or judgments about issues before we approach the Scriptures themselves. This predisposition is also known as a bias, an a priori position, an assumption or a preunderstanding.
Proof-texting. This is the practice of interpreting Scripture by quoting a verse without regard for its immediate context or larger context in its literary unit. This removes the verses from the original author's intent and usually involves the attempt to prove a personal opinion while asserting biblical authority.
Rabbinical Judaism. This stage of the life of the Jewish people began in Babylonian Exile (586-538 b.c.). As the influence of the Priests and the Temple was removed, local synagogues became the focus of Jewish life. These local centers of Jewish culture, fellowship, worship and Bible study became the focus of the national religious life. In Jesus' day this "religion of the scribes" was parallel to that of the priests. At the fall of Jerusalem in a.d. 70, the scribal form, dominated by the Pharisees, controlled the direction of Jewish religious life. It is characterized by a practical, legalistic interpretation of the Torah as explained in the oral tradition (Talmud).
Revelation. This is the name given to the concept that God has spoken to mankind. The full concept is usually expressed by three terms: (1) revelation-God has acted in human history; (2) inspiration-He has given the proper interpretation of His acts and their meaning to certain chosen men to record for mankind; and (3) illumination-He has given His Spirit to help mankind understand His self-disclosure.
Semantic field. This refers to the total range of meanings associated with a word. It is basically the different connotations a word has in different contexts.
Septuagint. This is the name given to the Greek translation of the Hebrew Old Testament. Tradition says that it was written in seventy days by seventy Jewish scholars for the library of Alexandria, Egypt. The traditional date is around 250 b.c. (in reality it possibly took over one hundred years to complete). This translation is significant because (1) it gives us an ancient text to compare with the Masoretic Hebrew text; (2) it shows us the state of Jewish interpretation in the third and second century b.c.; (3) it gives us the Jewish Messianic understanding before the rejection of Jesus. Its abbreviation is "LXX."
Sinaiticus. This is a Greek manuscript of the fourth century a.d. It was found by the German scholar, Tischendorf, at St. Catherine's monastery on Jebel Musa, the traditional site of Mt. Sinai. This manuscript is designated by the first letter of the Hebrew alphabet called "aleph" [א]. It contains both the Old and the entire New Testaments. It is one of our most ancient uncial MSS.
Spiritualizing. This term is synonymous with allegorizing in the sense that it removes the historical and literary context of a passage and interprets it on the basis of other criteria.
Synonymous. This refers to terms with exact or very similar meanings (although in reality no two words have a complete semantic overlap). They are so closely related that they can replace each other in a sentence without loss of meaning. It is also used to designate one of the three forms of Hebrew poetic parallelism. In this sense it refers to two lines of poetry that express the same truth (cf. Ps. 103:3).
Syntax. This is a Greek term which refers to the structure of a sentence. It relates to the ways parts of a sentence are put together to make a complete thought.
Synthetical. This is one of the three terms that relates to types of Hebrew poetry. This term speaks of lines of poetry which build on one another in a cumulative sense, sometimes called "climatic" (cf. Ps. 19:7-9).
Systematic theology. This is a stage of interpretation which tries to relate the truths of the Bible in a unified and rational manner. It is a logical, rather than mere historical, presentation of Christian theology by categories (God, man, sin, salvation, etc.).
Talmud. This is the title for the codification of the Jewish Oral Tradition. The Jews believe it was given orally by God to Moses on Mt. Sinai. In reality it appears to be the collective wisdom of the Jewish teachers through the years. There are two different written versions of the Talmud: the Babylonian and the shorter, unfinished Palestinian.
Textual criticism. This is the study of the manuscripts of the Bible. Textual criticism is necessary because no originals exist and the copies differ from each other. It attempts to explain the variations and arrive (as close as possible) to the original wording of the autographs of the Old and New Testaments. It is often called "lower criticism."
Textus Receptus. This designation developed into Elzevir's edition of the Greek NT in 1633 a.d. Basically it is a form of the Greek NT that was produced from a few late Greek manuscripts and Latin versions of Erasmus (1510-1535), Stephanus (1546-1559) and Elzevir (1624-1678). In An Introduction to the Textual Criticism of the New Testament, p. 27, A. T. Robertson says "the Byzantine text is practically the Textus Receptus." The Byzantine text is the least valuable of the three families of early Greek manuscripts (Western, Alexandrian and Byzantine). It contains the accumulation errors of centuries of hand-copied texts. However, A.T. Robertson also says "the Textus Receptus has preserved for us a substantially accurate text" (p. 21). This Greek manuscript tradition (especially Erasmus' third edition of 1522) forms the basis of the King James Version of a.d. 1611.
Torah. This is the Hebrew term for "teaching." It came to be the official title for the writings of Moses (Genesis through Deuteronomy). It is, for the Jews, the most authoritative division of the Hebrew canon.
Typological. This is a specialized type of interpretation. Usually it involves New Testament truth found in Old Testament passages by means of an analogical symbol. This category of hermeneutics was a major element of the Alexandrian method. Because of the abuse of this type of interpretation, one should limit its use to specific examples recorded in the New Testament.
Vaticanus. This is the Greek manuscript of the fourth century a.d. It was found in the Vatican's library. It originally contained all the Old Testament, Apocrypha and New Testament. However, some parts were lost (Genesis, Psalms, Hebrews, the Pastorals, Philemon and Revelation). It is a very helpful manuscript in determining the original wording of the autographs. It is designated by a capital "B."
Vulgate. This is the name of Jerome's Latin translation of the Bible. It became the basic or "common" translation for the Roman Catholic Church. It was done in the a.d. 380's.
Wisdom literature. This was a genre of literature common in the ancient near east (and modern world). It basically was an attempt to instruct a new generation on guidelines for successful living through poetry, proverb, or essay. It was addressed more to the individual than to corporate society. It did not use allusions to history but was based on life experiences and observation. In the Bible, Job through Song of Songs assumed the presence and worship of YHWH, but this religious world view is not explicit in every human experience every time.
As a genre it stated general truths. However, this genre cannot be used in every specific situation. These are general statements that do not always apply to every individual situation.
These sages dared to ask the hard questions of life. Often they challenged traditional religious views (Job and Ecclesiastes). They form a balance and tension to the easy answers about life's tragedies.
World picture and worldview. These are companion terms. They are both philosophical concepts related to creation. The term "world picture" refers to "the how" of creation while "worldview" relates to "the Who." These terms are relevant to the interpretation that Genesis 1-2 deals primarily with the Who, not the how, of creation.
YHWH. This is the Covenant name for God in the Old Testament. It is defined in Exod. 3:14. It is the causative form of the Hebrew term "to be." The Jews were afraid to pronounce the name, lest they take it in vain; therefore, they substituted the Hebrew term Adonai, "lord." This is how this covenant name is translated in English.
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